A modest discourse, of the piety, charity & policy of elder times and Christians. Together with those their vertues paralleled by Christian members of the Church of England. / By Edward Waterhouse Esq;

A Short View OF ANTIQUITY AND ELDER TIMES AND CHRISTIANS.

IT was an old and true complaint, that Truth hath ever been crucified between two Thieves, those I count Supersti∣tion and Innovation, the Churches Scylla and Carybdis, at which in all her voyages thorow-the severall Centuries of the world she hath been bulged, and sometimes neer to a fatall miscarriage, while she is threatned by the two rigid adhaesion of her professors; who as the Jews of old, prefer Abraham before Christ,* 1.1 antiquity before verity; and had rather have no Religion, then not that they have been bred in and accustomed

to,* 1.2 though it be like the Gibeonites bread dry and mouldy, and clouted with unnecessary and vain Ceremonies: Another while she is in a storm from those wanderers, who will seek abroad, when there is bread enough in their Fathers house, being discontented at any thing which is not new, and desi∣rous of every thing but what is old: The vanity of these excesses (the utmost angles beyond which mans pride and petulancy cannot go) God hath in mer∣cy to his Church, and in right to his own glory (passive under their Ty∣rannies,) discovered in all ages, setting notable brands of his displeasure on the ringleaders, and impudent chieftains in this wickedness; some of them he hath suffered so to be swollen with pride, that the earth hath not been able to bear their burden: Others he hath so flatted by detecting that brazen face, that to cover its effrontery had the veyl of virgin verity, Jacobs voice but Esau's rough hands, that like decryed actors, and bankrupt Mountebanks, they departed the stage with a stink, and lost their course in that fog by which they designed to annoy the Church.

As the best state of Man, Innocency; and the best place, Paradise, was chosen by Satan to act his first and greatest craft in, so ever since hath he taken the purest times of the Church, as his har∣vest and gainfullest season of tempta∣tion, vitiating and annoying them most dangerously with suppurated Opi∣nions, and ulcerous Doctrines; He thought that the way to overcome Adam was by Eve the weaker vessell; and the Tyrociny and nonage of the Church,* 1.3 he took for the fittest time to sowe his tares in, because he expected less resistance from Infancy then from further Growth. Even in our Lords time, the devils Chappel goes up by Gods Church,* 1.4 Simon Magus peep•• forth; and no sooner our Lord as∣cended, but his Disciples have beasts to contend with after the manner of men;* 1.5 then came in damnable Haeresies, such as that of Elymas in Claudius his time, of Menander under Titus and other following Emperours,* 1.6 of Ebion, Cerin∣thus and others, in which Ecclesiasticall Writers are copious.* 1.7 Notwithstanding which torrent of Evil, it pleased God to raise up many valiant and pregnant

assertors of truth, who with great cou∣rage confronted these affronters of faith, and rendred them so despicable, that no man who would be thought any body consorted with them, but a∣voided them as the first-born of Satan, sent abroad to pervert souls and sub∣vert Christianity It hath been obser∣ved, that the authours of errours and scismes in the Church, have been Church-men, either grosly weak, or proudly wilfull, whose Ignorance or pertinacy, hath wooed them to forsake the wholsome form of words, and to take up new Methods both of language and Doctrine, under which canting drolleryes they utter the devices of their own brains, gain credulous prose∣lytes, and dishonour all who differ from them where they themselves disagree with truth and order;* 1.8 That as Agrip∣pinus of old perswaded those which he condemned, that it was best for them to be condemned, For (said he) I do not give sentence against them as an enemy, or one that would ruin them, but as a good guardian, who dispatcheth them out of that life, which they cannot live but in misery; so do these seduce and lead

away silly souls, and yet possess them that the only way to finde heaven above is to lose the Church below, and that Christ is not in his Word, but in their fi∣ctitious dreams, where he hath not ap∣pointed men to seek for, nor promised men to finde him.

Thus as C.* 1.9 Curio the Plebeian Tri∣bune is charged by Paterculus to be the firebrand of Romes Civil Wars, bold, prodigal of his own and others mode∣sties and Fortunes, ingeniously wicked, and able to publique mischiess, so may these most justly be stigmatiz'd for the infamous, lewd Boutefeues of the Churches peace and purity, and there∣fore praied against in the Prophets words, Let them be as chaffe before the winde, and let the Angel of the Lord chase them, let their waies be dark and slippery, and let the Angel of the Lord persecute them, Psa. 35. 5, 6.

And as all things produced are of the nature of their Producers, as is the Artists skill such ordinarily is the Ar∣tifice, so happens it with errours and disorders, mostly they resemble their Patrons; Crafty heads look before they leap, and design their march by steps

and grand paws, setting up as it were with pinns and points the little baubles of their aymes, and as those vent so marshall they out greater and more: They know forbidden wares must not be sold in market overt, therefore skulk they into bye-streets, and lodg they in the suburbs out of the freedom, where the lewd varlets of wander lye; there and to those they put their tinsil follies, and with those cheap and new, do they outbrave the truth, which covets no greater honour then the touch: Some mens eyes fail them, they beleeve every thing gold that glisters, because they are moon-blind, and rather dark then clear, with such these crafty Merchants bartar freely, taking Souls in exchange for their cheats; These principled to purposes of seduction, like blind stal∣lions, accost all comers, hit or miss; and most an end succeed best with the multitude* 1.10, for the blind must lead the blind, how else will they fall into the pit that is digged for them by him, who deceitfully cries O coelum, but steereth to that infernall center of which he is Prince,* 1.11 namely the bottomless pit?

But with others of a more florid and

accurate nimbleness,* 1.12 he deals under∣board, making them unawares Theoma∣chize, turn the levell of their parts a∣gainst Heaven, thus became the Philo∣sophers Patriarchs of Haeresies, and dis∣turbers of truth by their corrupt do∣ctrine, as Jerom upbraids them; thus coggs he many into his lure, by pre∣vailing with them to be instruments in division and unsavoury opinions, ma∣king beleeved and received truths, as questionable as Guy of Warwick,* 1.13 Don Quixot, which many believe fancies, and reducing them to they may and theey may not be, and by crying up ra∣tionall and plausible axioms,* 1.14 for dogma∣tick credends, as if God were accoun∣table to man, and the Altar religion not sacred, unless the gold of humane reason sanctified it, or as if humane and depraved reason were the standard, to which the things of God are to be re∣duced, and to which conformed: That as the Tyrant stretched every one he took upon his bed, and fitted them to his beds proportion, by cutting them shorter if they were too long, and stretching them longer if they were too short; so these resolve every mystery of

Christianity by that rule, which is too weak to warrant them, too narrow to limit it.

These Errors that have marched un∣der the white banner of Reason, as they have been most plausible, so strook they most dangerously at the root of Chri∣stianity, endangering the fall of that Tree, which with incomparable pro∣cerity reacheth Heaven,* 1.15 serving the Church for a ladder of ascent thither; Other Opinions and Heresies inchoated from immoralities, and seconded by persons debauched and profligate, like Boorish uproars, soon decline and come to nothing; blasphemous tenents need no confutation, they fall by their own weight, the Eunomian, Arian, Ma∣cedonian haereticks, though they differ in Name yet agree in mischief; yet S^t Jerom sayes, they dealt plainly with the world, and there needed no con∣futation more then they gave them∣selves. But the Pelagian haeresie, that keeps it self covert, does the mischief, this flies about and chatters in every corner, and hath so many secret eva∣sions, that 'tis hard to charge it with any fault, to cover which it hath not a

curious and well contrived black patch: There is no Church-Traytor so hor∣rid, as he that gives himself and his opi∣nions, as Caligula,* 1.16 did the lovely titles of Pious, Great, Good, whenas he was ra∣ther a Monster then a Prince (they are Suetonius his words,) so those Opi∣nions are rather blasphemy then piety; these Adamites figleaves never long covered their nakedness, nor have the misling showers of their Oratory wet to the root of sober mindes, soon they have ripened, and as soon have been rotten again; But those errors that have been dyed in the grain colour of Reason, cladd in the purple and noble vest of an exact liver, dress'd with the garnishes of Achitophels brain,* 1.17 have harmfully pas∣sed currant, not only with the vulgar, whose faith is pinned usually upon their Rulers sleeve, their Religion mercenary to his pleasure, and their souls at his ser∣vice; but with those that boast they have the discerning of spirits, and can judg the Pearl of truth from the pibble of trash: upon this hank, Novatus a crafty perjurious and inhumane fellow withdrew many excellent Presbyters,* 1.18 such as Maximus, Ʋrbanus, Sydonius,

Celerinus, who yet were called off from him,* 1.19 and Sisinnius the Novatian Bishop, by his noble carriage and plea∣sant wit beloved of all, and thought the most excellent man of his time; yet being a Heretick did much hurt, and proved a great trouble to S^t Chry∣sostom.

As in all courses of life labour tends to rest, and the weary traveller longs for his Inne, so in the mindes Naviga∣tion there is a port wished for, Solomon gave himself to know wisedom and folly,* 1.20 but when he had wearied himself with disquisition, he concludes all vanity; making that the Ararat on which his floating Ark rested; Knowledge hath its bounds beyond which it must not go; God often suffers pride to border upon parts, that Carthage might be Rome's alarum to watch; since she hath a politique foe, and there is no impossi∣bility of surprisall, the love of God is more seen in keeping his from the dan∣ger of a fall, then in suffering them to behold the glory of this world in the vast speculations of their minde, and to be on a pinacle dangerously preci∣pitous to gain the prospect; And if he

that gave himself to know every thing, when he knew most knew too little of himself, may we not fear that many men of great parts often pry so farre into the Book of Eternity, into the ca∣binet of wisedom, into the counsels of Providence, that at last they come away leprous, and prove infectious to others as well as uncomfortable to themselvs? He was a good man that cried out, Sci∣entia mea me damnat.

As Stars differ one from another in glory, so errours have been different in their influence and malignant aspect on the Church, some errours have been of the first magnitude, errours in the foundation,* 1.21 those of Cerinthus, Mon∣tanus, Arius, Donatus, and others: These with others little lesse vexatious, had their broach from men proud and discontented with their condition; Arius was a Presbyter in the Church of Alexandria, and became so great a pest to the Church meerly out of envy against and ill will to Alexander Bishop of that Sea, who was preferred before him,* 1.22 against whose Life and Doctrine he could take none advantage, and No∣vatus because he would but could not

be a Bishop set on foot that great mis∣chief which bore his Name, and not only so, but the devil took advantage to seduce men of great parts to this design of errour in the Church. Socra∣tos tels us of Dorotheus and Timotheus two Arian Bishops,* 1.23 great Clerks, (who revived Arianism when it was almost dead) yea, to perfect his policy he takes women into the plot, and makes them his lying spirits, Proctresses to his hellish Incantations; I have it from S^t Jerome,* 1.24 who reports that Simon Magus was aided by Helen the har∣lot, Nicholas of Antioch by the women he brought into common use there, Marcion by one he sent before him to Rome, Apelles by Philomenes, Monta∣nus by Prisca and Maximilla, Arius by Constantia Sister to Constantine the Great, Donatus by Lucilia, Zoroastes by Galla, and Elpidius by Agape; It seems 'tis a credulous world that takes womens words in matters of this mo∣ment, and a crafty devil that knows the cogent argument is from that charming Instrument Woman.

I need not recite the cursed machina∣tions they set forth to serve their de∣signs,

what politick practiques they enfranchised, what desperate untruths they hatched, what glorious lights they obscured, what goats-hair and badgers skinnes they used to attire their monster in,* 1.25 to name is to blemish them enough. Nor will it be usefull to tell the number of their names, the times of their regency, the severalties of their poysonous tenents, these are at large contained in the Church-Sto∣ries, elder and later; My drift only is to be Antiquities Samaritan, and to give Bail to that Action brought against her by ignorance, which indites her of many guilts which I hope will be easi∣ly expiated for, and she appear to these later times tanquam inter stellas luna minores.

And here with the curious Painter I must borrow colours from flints and pibbles, and so work them into a com∣pliance, as that they may answer the requiries of what I intend, a lovely portraiture, which (when the utmost Art of my pensill is evidenced) will be but imperfect, and complain that it hath not to its lively depiction a Saint Ierome who might raise a blush in

their faces that disparadge, and a confi∣dence in their countenances that dare own it; I am not ambitious to make this as he did the buckler of Minerva, which he made, and in which he so cun∣ningly inserted his own name, that it could not thence be taken but with in∣jury to the sculpture of that incompa∣rable shield: no, it is the least part of my thoughts to evidence any thing in this beyond an honest heart, which I hope God will give me ever grace to shew towards the Church and State wherein I live, and in which I hope to die a true and Christian man; This on∣ly I to all the world publish, that if (as 'twas said by the Orator of Phy∣dias He was an excellent Artist at any Statue,* 1.26 but chiefly about the gods) mine Excellency were in any thing, I would have it more exact and signall when 'tis exercised about ought which concerns the Church; for true is that of a great Preacher,* 1.27 Our hands if skilful to write, should be employed as Sa∣cretaries to the Church, our feet as Messengers of the Church, our tongues as Advocates for the Church, our wise∣dom and learning as Councellors for

the Church, our wealth as Stewards and Almoners for the Church. And well fare those excellent Christians who made Church-work the labour of their lives, and Church-charity their heirs at death, and that upon grounds of faith and holy love, not merit or hope of supererrogating by them.

I do not here mean to collect all* 1.28 those severall virtues that those glori∣ous golden ages of the Church excelled in; as their diligent reading the Scri∣ptures and hearing the word preached, their devout prayers for those in au∣thority, their loving and forgiving ene∣mies, their modesty and calmness of conversation, their fidelity to their re∣lations, their ministring to the necessi∣ties of the Saints in wants, and visitings of such in prison; their exact continence, their care lest in Habits they gave scan∣dal, their courage for the truth, their serious observation of Oathes, their in∣dustry in their callings, and those many other excellencies in them (though by degrees allayed with much frailty,) least I should swell my design into an unwel∣come greatness; my scope is to cull out such of them as most seem to rebuke

those bravadoes of men in this age, who with Hyper-Pharisaicall pride, com∣mend their own piety from the disho∣nour cast upon elder times and elder Christians, who were in no instance of true devotion behind them.

I know there were blemishes in An∣tiquity, the ancient Fathers tell us of many ridiculous follies in use, as vanity in clothing and habit, in baths, in obser∣vation of the nativity of their children, in being present at sports and in∣terludes; their accompanying with pertinacious Haereticks; and sundry other such follies, which here I defend not; for their virtues I ap∣pear against those that mistake Anti∣quity, misnaming it for a pedlars pack, in which to one pure Venice glass, there are wooden kanns, horn cupps, trifling rattles, and many such ignoble trashes, as if it were a Mint of forgeries, the womb of Monsters and Sier of Le∣gends, terming its Religion policie, its charity meritmonging, its unity com∣bination, its Government a trap to catch men in who were not one with it; and its All, a wilderness in which were more beasts of prey then birds of Para∣dise;

S^t Jerom spake of such long since,* 1.29 The world, saith he, produceth many Monsters, Centaurs, Syrens, Owls, Stymphalidae (birds whose nature is to darken the Sunne rayes) the Ereman∣thean Boar, Nemaean Lyon, the Chimae∣ra and many headed Hydra; and he tells us Spain produceth some of them, only Gallia hath no Monsters, but a∣bounds with most eloquent and war∣like men: and happy had it been if Vigilantius had been Dormitantius, and never been born, rather then prove a scar in that face which before it produced him was lovely. It was the fault of that Pern Vigilantius, to turn every way and at last to break out a∣gainst the inoffensive honour of Church reliques then in account, and not abu∣sed to superstition, as since they have shamefully been: And it shall be mine endeavour (with Gods blessing) to be∣speak due veneration of such things as are fit to be respected and retained in Gospel times, and to be defended by Christian Magistrates.

I mean not herein to revive that In∣terim of Charls the fift,* 1.30 by making a medley of differences; nor will I take

upon me to deal with men of all sides, least that befalls me which usually trips up the heels of such endeavours; all agree to oppugne, and every one rests more obstinate in defending his own party: Nor will I approve, nay I do sadly lament the preposterous folly of those, who make men hereticks, and bla∣zon them enemies to Christ, for every difference almost, though not in Points essentiall, but circumstantiall and ri∣tuall, as if they picked quarrels with their brethren out of choice: The ancient Church in England did not so, for Bede tells us, Sese invicem venera∣bantur licet dissimiles caeremoniaes ob∣servarunt, sic Aidam Episcopus, quam∣vis more Scotorum Pascha celebraret, tamen ab H••norio Cantuariensi & Fe∣lice Orientalium Anglorum Episcopis, in honore est habitus. Cent. 7. c. 7. p. 119. This Cachexie hath been the Churches trouble and pest too long; thanks to those hot heads, who cry out, Curse ye Meroz against all that crow not to the same tune with them; these have made more hereticks and disloyall sonnes to the Church, then ever gain∣ed sober and submiss children: to these

that of Baro the Dalmatian to the Emperour Tyberius is applicable,* 1.31 when having asked, Why his Country∣trymen had been long and so desperate enemies to the Romans? he replied, Ye your selves are in fault, who send to your flocks, not Sheepheards and Doggs, to keep them, but Wolves: I wish it were well weighed by some; for as Alberga∣tus that great Polititian,* 1.32 wrote to the Cardinal Nephew to Pope Greg. 13. Sometimes the heat and precipitances of men, exasperate small and compose∣able breaches, into great and unclose∣able gapps; by which ill offices of sim∣plicity, if not design, hoped and prayed for Peace and Union is defeated.

My prayer to God is for Humility and Moderation; I will not judge any thing rashly, nor before the time, since the Lord is at hand; I wish the defini∣tive sentence, of this or that, which is under a problem and disputable, might be referred to the just Judg, and that those that agree in the unity of faith, may hold the bond of peace. Novit Deus qui sunt ejus, novit qui perma∣neant ad coronam, qui permaneant ad flammam, novit in arca sua triticum,

novit paleam, novit segetem, novit zi∣zania, caeteris autem est illud incogni∣tum quae sunt columbae & qui sunt cor∣vi, S^t August. in 11. Johan.

I account the Church a Vineyard, wherein the grapes of Love, faith, pa∣tience, selfdeniall, are to be gathered, to Christians comfort and refreshing, ra∣ther then a threshing-floore, on which the flayls of furious smitings, and boisterous baitings and boylings of passion are frequent. For my part as I have ever yet, so I hope by the assistance of God I shall still offer my mite to the Churches Trea∣sury, and make my prayer an of∣fering for her peace, accounting it a greater honour to speak for her, now she is like Rachel blubbered, then if she had more outward lustre: And I won∣der Christians should be otherwayes minded, who know Christ is in his Church, and his Word and Sacraments in his Church, nay Heaven (in a kind) in the tenure of the Church; whose sinnes ye remit they are remitted, the Church being the Tyring room in which we furnish our selves for Eter∣nities Halelujahs.

To those that are of other judge∣ment, I shall say in Dyonisius his La∣conick Cook his words, when making by command of his Master a Laconian Bisque, which Dyonisius disrellished, as unsavoury; replied, I have not such ingredients here as the Laconians have; O quoth Dyonisius, Weel have them sent for, and Ile see them prepared and compounded: I but replied the Cook, (Sir) you do not get a stomack by exer∣cise, nor do you bathe in the River Eu∣rota as they do:* 1.33 My meaning is, The reason why the Church is no more their darling is, because they are sick of sloth, abounding with full humours, and do not bathe themselves in those refreshing streams of pious counsel and comfort, which the Church as the spouse of Christ, lets runne at wast to her children.* 1.34 What then I have to write shall be short; considering most readers impatience, which loathes to view any thing thats long.

—cíto dicta Percipiunt dociles animi, retinent{que} fideles.

For I have ever held, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

When I propose Antiquity my

Theme, I mean not Antiquity in the latitude, that is God himself, He is the ancient of days, He is from everlasting to everlastiug, He is veritas entis & radicis, this would be emptying the Sea with a Cockle-shell, twould be to attempt with Icarus his waxen wings to fly ore the Sea, and deserved his misfortunes in those waters. In this, Who at any time hath known the mind of God, or who hath been his Counsel∣lour? This is a Noli me tangere, which I hope thy restraining grace O Lord will ever forbid me attempting: That Antiquity and those Elder times I drive at, is, that which is opposed to ye∣sterday, or later times; Antiquity, not as before the Flood, the prints of that are perished with the old world; Anti∣quity not as amongst the Jews, old things (in that sense) are past, all things are become new: but Antiquity since Apostolick times, till these last, and I pray God not worst times, that is the Antiquity I recommend.

I must do as one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having but a ridg to walk safely on, look least I tripp; there are many detractors, who like Kerns in woods, are ready to

snap, yea often their malice breaks out and their trap falls, while good mean∣ing is but nibling at their baits, and not caught by them in their ginn of sur∣prise. Since I would not pay the tri∣bute of my Pen to any party, but only to Truth, they are not ingenuous, who rather wish for then pardon my fail∣ings; God forbid I should honour my Saviour more amongst the Doctors disputing in the Temple, then in the manger; or think him less the Sonne of God, who inviteth little children to come to him, and perfecteth praise out of their mouthes, as well as great∣er Scholers,* 1.35 gaining glory by their ela∣borate tongues and penns; the pen that blemishes Christ in the least of his distributions, ought for ever to be ex∣ecrable; Let O Lord that right hand ever forget its cuuning, 'tis a weapon formed against thee and must not pro∣sper: My drift is,* 1.36 to shew to the praise of Antiquity, not only what from the Apostles time hath been laudably pra∣ctised, in the great matters of moment to a Christians security and comfort, but also in many advantageous and ne∣cessary things civil, whose influence

reacheth to those that were without, in the conservation of things and per∣sons, in their respective nature and kind praiseworthy: I know there are those, that since they question every thing, will not let my Card by which I must steer (Church story) pass their torture and exception; they make Ecclesiasticall writers Judg and party, therefore grumble they much, for a good Enquest; those that would have every thing new, would have new sto∣ries made, as well as a new Heaven and a new earth, in which they would nei∣ther admit, nor continue any thing that is old; If these taskmasters deny me straw I can make no bricks; if they will not be tried by Good men and true, and hear those that are secon∣darily Apostolick,* 1.37 I must be plain with them in those words S^t Jerom used about Traditions, Where they do not op∣pose truth, they are to be embraced, not∣withstanding the endeavours of any to the contrary, By their leave then I will use Church-stories, and those as little sus∣pected as may be, for I love not Hagar while Sarah is in place, nor need I court Zipporahs where so many daugh∣ters

of 'beauty suffragat.

First,* 1.38 I find Christian Antiquity ve∣hemently contesting for the reverence of the holy Scripture, as the perfect rule of faith, neither adding to, nor detracting from the Canon, not only asserting it their tether and boundary, but exalting it as a rampire against the invasions and intrusions of crafty men, and craftier Satan, who endeavoured to entice the Sonnes of God by the daughters of men, and to make tradi∣tions, the Copper of Demetrius, pass for the currant Coyn of Jesus, and this in them was not only zeal but ho∣ly policie; the sacred Scriptures were the wells out of which they drew their comfort, their armories, whence they took forth their weapons of spiritual warfare, lights for their direction, and salt for their seasoning; should these have been pudled, and robbed from them, how unprovided would the Church have been? she might well have complained,* 1.39 her veil was taken from her; Had this Ark been taken by the Philistims,* 1.40 the glory had been depar∣ted from the Israel of Gods Church: How much prophane mirth would the

sonnes of Error have made with these Songs of Zion, had God given them up into their power? But blessed be God the Church hath ever had ane held the Scriptures in high value, though not admitted all parts of it for Canon at one and the same time; sometimes they found parts of it not in good hands, as they thought;* 1.41 other parts by Hereticks were corrupted, and handed to them not as they were in the autographon, but with emendations, to which were added many spurious and rejectitious Gospels,* 1.42 Prophecies and Epistles, fitted to answer the lying divination Satan had no foot; other parts of Scripture not primariò authenticae, the ancients allowed to be read, sub regulâ morum, but not as a rule of faitha 1.43, but such on∣ly as were received from Prophets, and allowed by Christ Jesusb 1.44, his Apo∣stles, and their Scribes and Schollers, and their successors, hath the Church owned and adhered to, and those are the Books in the Canon of our holy Mo∣ther the Church of England; not that all mouthes have been stopped, or all Christians agreed in the harmony, no all have not beleeeved Gods testimony

in the Churches report and traditional fidelity:* 1.45 S^t Jerom tells us, that it was usual with hereticks to corrupt Ca∣tholick Authors; the Eunomians dealt thus with Clemens the elder, and Ruffi∣nus is not behind-hand for this trick,* 1.46 while he prefixed the Name of a holy Martyr to a book of Arrianisme; and Evagrius charges them of entitling their hereticall books,* 1.47 with the Names of Holy, Orthodox men, such as Atha∣nasius, Gregorius, Thaumaturgus and Julius:* 1.48 in brief, Theodoret is round with them, telling us, they cared not what Law they broke, what boldness and freedom they took for mainte∣nance of their wickedness; nay often∣times they made it the master-piece of their blasphemy, to violate the holy Law of God. As men in groves cut this stick and that wand they like, and leave the rest, so pick (erroneous men) this book and that passage here and there, and leave the rest as useless; Whatever is contrary to their device, and casts dirt in their face, they reject and disown,* 1.49 their darkness and the light of Scripture agrees not; Light is au ill guest to an ill conscience; and

because Scripture troubles their Owle eyes, and dismantles their impostry, they cannot away with it: Tertullian perstringes the Valentinians for their clucking into corners, and their sculk∣ing up and down, and sayes, Our Doves-coat hath no guile,* 1.50 is open and visible to all comers, who have liberty to see and hear what we do: And 'tis a Note unimprobated, that patrons and professors of error, and none but such, have ever dishonoured Scripture, or questioned its authority; nor have ever any who had a grounded hope of Heaven by Gods mercy, held them∣selves above Ordinances, as the means of attaining it; nor have they ever pick'd and choos'd, cull'd and refus'd this and not that Ordinance,* 1.51 but had respect to all Gods commands, and equal∣ly adored all his dispensations: Charge an holy soul with queaziness in this kind, object to it, that it loves not to be limited and enlarged by the word, not to humble it self to God in pray∣er, not to obey Authority for the Lord and for conscience sake; and it an∣swers in Hazael's word,* 1.52 Am I a dog that I should do this? No, this spot is

not the spot of Gods people, 'twould be a sully which mountains of niter could not cleanse: 'Tis true indeed in the interpretation of this or that par∣ticular Scripture, there hath been, yet is, and ever will be to the end of the world, different opinions, and many passions have lathered so high, that charity hath often layen in the suds, as is the Proverb; even amongst men otherwayes without exception, as be∣tween S^t Augustine and S^t Jerom,* 1.53 in the Exposition on the second Chap. of the Galatians, yea and in many things and under many temptations, some of you have lived and spoken somewhat against the majesty and authority of the holy Scripture, as Origen by Name, who therefore confessed his errors, and publikely retracted them, as ap∣pears in his Epistle to Fabian,* 1.54 and as S^t Jerom testifies in his Epistle to Pam∣machius and Oceanus.

And therefore Legends Canons and Traditions brought into some Chur∣ches, as grounds of belief, and made obligatory to the conscience, as onely the holy Scriptures ought to be held, are but of late date in the Christian

Church;* 1.55 for S^t Jerom, or Epiphanius in him writes thus to Theophilus, That thou mindest us of Church-Canons we thank thee; but know this, that nothing is so antique as the Laws and rights of Christ: And Father Marinarus in the Counsel of Trent, denied that the Fathers made Traditions to stand in competition with Scripture, but good man he was born down with the ma∣ny voices that decried his sound asser∣tion,* 1.56 as that which better beseemed a Colloquie in Germany then a Counsel of the universal Church; but what he said was nevertheless true because dis∣liked by those vipers; for as they then, so their predecessors long before cried up Traditions, and perhaps they had it from the Jews (or rather from the devil, the author of it both in Jews and others.) Our Lord Jesus ar∣raigns the Jews, for making void the Commandements of God by mens tradi∣tions, and transgressing the Comman∣dements of God by traditions,* 1.57 yea of re∣jecting the Commandements of God to fulfill them: and the Apostle S^t Paul reproves this and cautions against it,* 1.58 Beware (saith he) least any man spoyl

you through Philosophy and vain deceit, after the tradition of men, after the rudi∣ments of the world, and not after Christ. Where the Apostle doth not simply dehort from traditions in affirmance of Scripture, or civil custom, but from such use of traditions as tends to the eclipse of the testimony of truth in the word written,* 1.59 which is transcendently above the witness of man; and there∣fore I cry out to all those New-lights as S^t Jerom did, Spare your pains, hug not the cloud of your conceits instead of the Juno truth: Why do you bring that to sale, which the primitive Church for four hundred years never heard of? Why take you upon your shoulders, that task which Peter and Paul never taught, nor were they now alive would own; untill this day the Christian world hath been without this Doctrine, and I in mine old age will profess that faith in which I was born, and into which baptized. Would S^t Jerom have been stanch, had he li∣ved to these times, wherein old and sound Religion, is like wormeaten lum∣ber cast into the outhouses? or like un∣fashionable furniture, turned out of

the chambers of note, to adorn the Nursery, or the Chaplains lodgings? I trow he would; and had he, he must have reproached many profes∣sors, who now would pull out the eyes of those their Teachers, for whom, not many years since, they would have pulled out their own.* 1.60 But enough of this. I return to Traditions, which, while they contend with Scripture, or are made as supplements to inch out Scripture (thought too short,) I whol∣ly disallow. Though I confess, I love ingenuous freedom, and I beleeve Re∣ligion is not in many things so stiff∣girt, as some ridgid people suggest, while they portray it clubsisted, ready to smite every one it meets with,* 1.61 nay in a keenness, like Peters sword, strait out, and off with the ear of every opponent; yet do I not comply with the judgment of some, who rest on a Counsel-Canon as on Gospel, and make less difference between them then is almost discernable; because I fear it hath somewhat of a popish smatch in it, for were not the Popes infallibility, and the Popes virtuall pre∣sence and authoritative influence in

Counsels in part leaned to, some of our Profession would be more nice in that kinde then they are; I will contest in reverence and duty to holy Counsels and Synods, lawfully called and conve∣ned, with any he that's most a servant to them; God forbid I should deprae∣tiate worth in any man, or judge my self fit to censure, and not rather to be censured;* 1.62 but this I say, Da mihi Ma∣gistrum Christum, Da mihi Regulam S. Scripturam, In matters of this weight I'le to the beam of the Sanctuary; no Master will I own (as to imperation o∣ver my faith) but Christ; I like not to crave mens pardons, as the Sicilian Ambassadors did Pope Martin the fourths blasphemously,* 1.63 Agnus Dei qui tollis peccata mundi miserere no∣bis: While they speak according to Scripture I'le obey them,* 1.64 and take heed not to offend them, but if they prove illuminates, and eccen∣trically wilde, that they tell me Christ is in this Enthusiasm, and that new Light, which neither I nor they un∣derstand, nor doth Gods word clear out to me, they are to me but as tink∣ling cymbals, I neither care for their

Euge's,* 1.65 nor fear I their Anathema's. Whatever then becomes of other Writings, my zeal and vote shall be e∣ver to preserve the renown of the holy Books of the old and new Testament, let loose persons call them by those profane nick-names of Lesbiam regu∣lam, Evangelium nigrum, Theologiam atramentariam, nasum cereum, and let Atheists deride them, they are the Chri∣stians Magna Charta for Heaven, cur∣sed be he that violates them to profane uses, they are the Christians Canaan. Let profane worldlings look with bloo∣dy Gardner's eyes upon it,* 1.66 & not endure to see the Book called Verbum Dei, yet the sincere Christian values it as his Canaan, the milk and honey of which refresheth him against his tedious march in the wilderness of this sinful and sor∣rowful life, accounting all other Books as Egypts garlick and onyons, to its Manna and Quails.* 1.67 This, this is full of the dew of Heaven as was Gideon's Fleece; when all other Writings pro∣fit nothing, but are dry and sapless, 'tis the Iliads, which every devout Alex∣ander (who by faith overcomes the world) lodgeth in his noblest Cabinet,

his heart: 'Tis the Tree of life, on which hangs the Fruit of the knowledge of good and evil; 'tis the Ark of God, in which (as it were) is the pot of Man∣na and Aaron's rod, comfort and corre∣ction, therein are Gods staves of beau∣ty and bonds, his binding and his draw∣ing cords; yea, therein the whole duty of man both to God and his neighbour is comprized. Now judge, O man, what could God do more for his Vineyard the Church, then he hath done? In giving her such an Oracle for her doubts, such a Light against her darkness, such a Touchstone of her Purity, and her ri∣vals adulteration. And what can the Church do less in return to God, then by signal fidelity maintain the honor and authority of this Canon deposited with her? Let that blasphemous new light,* 1.68 M^r Edwards mentions, call the Scriptures the golden Calf and brazen Serpent, that set at variance King and Parliament, and Kingdom against King∣dom; that things would never be well till the golden calf and brazen serpent were broken to pieces; yet (next to hea∣ven) I will venter all I have in the holy war for Scripture; He that comes to

surprize that Capitol, shall have my life his sacrifice, and my prayers his curse: and let all Christian people say, Amen, Amen.

This is the first Jewel in Antiquities Crown, her zeal for the reverence of the holy Scriptures.

Secondly, The elder Church Christian was express about a Ministry and the right qualification of Ministers, accord∣ing to the holy Institution of our Lord Jesus, the great Head, Doctor and Bi∣shop of his Church, who left her not as common, in which every Christian (as to the publick use of gifts) had a∣like right, but separated some to in∣struct, to exercise power of the Keys, to continue succession, and to minister the holy things of the Gospel, by vir∣tue of an infallible promise of his co∣operation with them to the end of the world. This separation has been for many hundred yeers declared by Im∣position of hands, which the Church calls Ordination, and has Apostolique practice to warrant it. In Acts 6. 6. Stephen is mentioned to be a man full of faith and of the holy Ghost, yet did he not execute any Ministerial Office

(upon account of his gracious qualifi∣cations) till he was presented to the A∣postles, they had prayed for him, and laid their hands on him; a Scripture well to be weighed by men of contrary judge∣ment, especially since backed by the general practice of the Church Catho∣lique. For if the Churches fidelity in this Gospel Tradition and Universally received Ordinance should be questi∣oned, the Canon of holy Writ, and all the Doctrines and Practises of Chri∣stianity will become litigious, since the Church as the pillar and ground of truth, is the deliverer and declarer of them. And we are not to doubt,* 1.69 but that the holy Ghost, who leads into all truth▪ hath rightly guided the Catholique Church to this belief, since all holy men, of all times and Churches, how different soever each from other in Rites and situation, have agreed upon it, and accordingly declared themselves, and nothing hath ever been found a∣gainst it, worthy the sway of our as∣sents in contradiction to so Oecumeni∣cal an acknowledgment.

And truly I much wonder any should be of contrary judgement, who ought

to know the validity of Antiquities, consent echoing to Scripture; were Scripture silent, had the practice of Antiquity no footing therein, I should be as unwilling to follow it, as any he that is most against it. For that of Re∣verend Calvin is most true,* 1.70 Si in sola Antiquitate, &c. If Antiquity be only the Judge, then prodigious heresies which brake out in Apostolique times, will be∣come Catholique faith. But when the Word of God gives rise to what in this kinde Antiquity embraceth, and be∣comes precept or president to its pra∣ctice, then is the Church to be follow∣ed in such her warrantable customs and observations.

In the 28 Chapter of S^t Matthew, our Lord Jesus is mentioned to have as∣cended; in the 16^th verse the Eleven are said to go away into Galilee unto a mountain where Jesus had appointed them, there he appears to them in a glorious condition, which caused them to worship him as Emanuel; God, Man, Mediator. In the 18^th verse our Lord owns the donation of all power to him both in Heaven and Earth, be∣fore this Christ is not mentioned so so∣lemnly

to transfer power Ministerial to his Apostles; he asserts his own Au∣thority before he gives them theirs; that done, Go ye therefore and teach all Nations, follows, which compared with that other passage, As my Father hath sent me, so send I you, fully cleers to me, That transferrency of power Ministe∣rial from God the Father to God the Son, and from God the Son to his A∣postles, and to their Successors in the Ministry, who in Tertullian's phrase are the Hereditary Apostles and Disci∣ples of Christ.* 1.71

I do not affirm, there is an equality of spiritual power in Ministers now to that in the Apostles, no more then in the Apostles to that in Christ, all Ves∣sels are not of a capacity; if the Spirit were on him without measure, and upon Apostles and Ministers restrained, and as they could bear, then we must allow a disparity in the degree,* 1.72 God gave him a Name above all names both in heaven and earth, saith the Apostles, and no creature must contend with its maker. But this I dare affirm, That the power Spiritual and Ministerial which the A-Apostles expressed by imposition of

hands, and since in conformity to them, and upon the same ground they do car∣ry on, who are lawfully called to the Ministry in the Church Christian, is as truly spiritual power in them, as in their Head from whom they received it; and that the Church has now as clear a Charter for her Orders, as the Apostles had for their Apostleships, the great D^r of us Gentiles is my Au∣thor, God hath set in the Church,* 1.73 first A∣postles; secondarily Prophets, thirdly Tea∣chers, &c. Prophets and Teachers, that is, Ministers as well as Apostles; both fixed by Christ as necessary to carry on his spiritual building the Church; Both ministring Spirits for the good of the Elect, both his good Angels, to sum∣mon from all quarters his chosen ones, both usefull, one to lay the foundation, and the other to perfect the Structure.

I write not this to ingage my self in controversies, I shall ever indeavour to decline them, as well knowing they account nothing to Church peace, or Religions purity; but this I must pro∣fess, that my judgement is flatly against entrenchment upon Church Offices; let Christians imploy their Gifts sober∣ly,

and instruct themselves and their Families thorowly, and they will finde enough of that task. If our Lord had laid the right of teaching in mens rea∣dinesses, or their talkative abilities, he would have appeared to those multi∣tudes of people, whom he in the course of his life and Ministry taught, fed, and cured of infirmities, and from whom he had approbation to do and speak, as never man did or spake; it's probable he might have found as nimble orators, as pregnant gifted men in prayers, as great measure of self-denial in some of the people, as was in Peter, James, John, or the rest of the Apostles: But he ap∣pears to the Eleven met according to his appointment, and them he culls out of the mass of the multitude to be the Churches Faetificators; and he bids them as ver. 19. Go ye therefore, &c. Ye, an exclusive phrase as well as a personal; not onely ye as well as others, but ye only and above others, ye as the grand Masters and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Church edi∣fication; lay ye the foundation, let all the after-building be according to your pattern from my prescript. And teach all Nations. These Metropolitans had

large Diocesses; Eleven to preach the world over; this Commission must be largely taken, not restrained to their personal but Doctrinal Visits, not to their lives, but to the perpetuity of their succession, Ministerial not Apo∣stolique, for can we think those few could peragrate the Universe, into ma∣ny parts of which there was then no means of convoy or transport? or that the hour-glass of their lives did not speed too fast, for them to sow the seeds of grace in, to so many several and va∣rious people, and Nations? or can the Apostles in any sense natural be said to continue to the end of the world, till when Christ promises to be with them? I tro no: most of the A∣postles died within the first Century; If Christs promise was to continue them so long as he continued concur∣rence with them, then must they not have seen death till the end of the world, for so long he saith he will be with them. And if they died so soon after, and the world has yet lasted above 1500 yeers, and how long fur∣ther it may last, God onely knows: the promise must be understood to the

orderly succession of the Ministry in all the ages of the Church, who are to carry on the Apostles Office of teach∣ing and exercising Discipline in it, to the end of the world. And this the A∣postles understood and followed in their practice, for though Judas fell from his Apostleship, yet the Eleven by prayer and calling on God, were dire∣cted specially to compleat their num∣ber by the admission of Matthias, Act. 1. 15. remembring that Christ Jesus had a work to carry on in the world, which required the full help he had in his life time assigned to it; and though the A∣postles admitted none into the privi∣ledge of their order, but upon special direction of the holy Ghost, as in the forementioned case of Matthias and S^t Paul, whom the holy Ghost comman∣ded to be separated as Ministers, yet were Disciples, Evangelists, Bishops and Presbyters, by them chosen, and from them sent; who in their successi∣on carried on the work to this day, and those learnedly bred, and hum∣bly submitting themselves to Church-approbation, were accounted worthy to labour in the Word and Doctrine, as Pa∣stors,

able to feed the people with know∣ledge and understanding, as the Prophet hath it, Jer. 3. 15. yea, and such men as S^t Paul exhorts Timothy to be, 2 Tim. 2. 15. Study, saith he, to shew thy self a workman, that needeth not to be ashamed, rightly dividing the word of truth.

The consideration of this, made Mi∣nisters anciently very modest to offer themselves to this weighty charge, and the Fathers and Bishops very precise and scrupulous in admitting any unto the care of souls, but such as were well reputed, and had great knowledge both in Humane and Divine Learning. Saint Jerome plainly tells us,* 1.74 that in his time the Church was so well served, that it was hard to tell whether the Clergie excelled Eruditione seculi an scientia Scripturarum,* 1.75 and S^t Cyrill says, Hu∣mane learning, est catechismus ad fidem. I will not deny, but that great parts are often hinderances to the work of grace in the soul, men will not come off to Christ without great ado who are wedged to the wisedom of this world, which contradicts the wisedom of God in the foolishness of preaching; lear∣ned Pharisees are apt to reproach Saint

Paul's with the titles of bablers; Mi∣nisters like him in Erasmus,* 1.76 who being 80 yeers of age, knew nothing higher in their calling, quam in scholis Diale∣cticam ac Philosophicam vel docere vel decertare palestram, hîc sine fine, gar∣rire, ad predicandum Christi Evange∣lium elinquem, &c. are in a kinde mon∣sters, these set the ass upon Christi, not Christ upon the ass; this to tole∣rate, is as Campanella well notes,* 1.77 to measure Christs rights by our straight and narrow model, to hide as heathens do the light of Scripture under an A∣ristotelique bushel, for surely the work of a Minister of Jesus Christ is, to preach the Word in and out of season, to treat of the mysteries of faith, not to trade in frivolous questions and nice subtilties, to acquaint the soul with what is Gods command and mans duty, by prayers to move God to mercy, and by tears to pre∣voke men to pity themselves, to raise a holy flame in the heart to God, and to e∣very thing that bears his likeness.* 1.78 This, as Erasmus appositely notes, is the work of a Minister. And if some Mi∣nisters would consider this, and more endeavour to be what God requires

them, their success would be greater then now it is; for when people see such Ministers catching at this, and hunting after that advantage, instead of being crucified to the world, and dead to the desires of it, crucifying the world by their discourses, which pre∣face it to bonds and blood, when they see them Chemarims, whose fiery zeal and devout outsides serve onely to pal∣liate covetuousness and pride, they are much offended at, and less resolute for the honour and estimation of the Mi∣nistry. And alas, it is no new thing to see Religion passive under politick pro∣jects, in coyning which to the Chur∣ches dishonour as well as Christs, his pretended Vicar is not behinde hand; for since pride and state hath bin inca∣thedrated, the Priest is so confounded in the Prince, the Christian simplicity so over-winged by politick craft, that they not onely forget to be humble, which Erasmus notes,* 1.79 Nostri temporis Epis∣copi quidem suos habent pro servis Em∣ptitiis imò pro pecudibus; but also charge the Church with the burden of their spurious productions, and deny her the Ordinances which Christ hath in∣dulged

her.* 1.80 A learned Father of our Church, in his notable Treatise of Scisme, lately come forth, hath fur∣nished me with a very pat and preg∣nant instance to this point; The Pope (as head of the Church) to use their words, is to supply the Church with all necessaries to Doctrine and Disci∣pline, and to the preservation of a succssion in the Church, to do which, he is to propagate the Episcopal Or∣der, in all places under subjection to him; upon the revolt of Portugall, he refused to admit any new Bishops there, and the reason he gave, was, Lest by that he should acknowledge or approve the Title of the present King against his Catholique Son of Spain; by which neglect of his, the Episco∣pal Order in Portugal and the Domi∣nions annexed to that Crown was well neer extinguished, and scarce so many Bishops were left alive, or could be drawn together, as to make a Ca∣nonical Ordination;* 1.81 the three Orders of Portugal did represent to the Pope, that in the Kingdom of Portugall, and the Algarbians, wherein ought to have been three Metrapolitans, and

Suffragans, there was but one left; and he by the Popes Dispensation non∣resident, and in all the Astatique Pro∣vinces but one other,* 1.82 and he both sickly and decrepit; and in all the Aphrican and American Provinces, and the I∣sland, not one surviving, so that as zealous as his Holiness is for successi∣ons maintenance, he can be contented to endanger it to take a revenge, or to shew a displeasure. Thus between those who deny Ordination, and others who for private ends disuse it, the Church suffers, and Christs holy Ordinance hath not its due reverence, which the elder Christians provided against, this made them nourish up young plants to supply the decay of old Standard; they knew that dangerous men and er∣rors would come in when Apostolique men departed; and as old Ely nursed up young Samuel, so did they cherish the youth of after hopes. 'Twas a good note of S^t Cyprian, that the Devil has no greater envie against any, then men in place and eminency in the Church, ut Gubernatore sublato,* 1.83 atrocius atque violentius circa Ecclesiae naufragia grassetur. In the Emperour Adrians

time, when men were giddy, and had more itching ears, and inquisitive heads then before, Egesippus notes a crowd of errors forced the Church, and he assigns this for reason, Men of Apo∣stolique abilities being dead, and those who succeeded them being not so qualifi∣ed to resist them by argument and the sa∣cred force of reason and Scripture, they broke in, tanquam in vacuam domum & custode suo privatam. An Argument perswasive enough to Christians, that a learned Ministry, and Schools of In∣stitution, are necessary and usefull, since nothing more disorders then Er∣ror, nothing sooner discovers it then Art rightly used, and carried on by the blessing of God. Alas error comes with a top-sail charged with the co∣lours of Truth, and so dexterously is the craft of this pyracy couched, that none but an exact Artist can discover it. The Arians and Orthodox differed but in one letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.84 yet upon that depended the honour of Christs coaequality and coessency with the Father; how easily might zealous ignorance have dispensed with an Iota, upon which so great a point of faith

depended, and so have given way to Christs dishonour, had not the Fathers learnedly and with Athanasian mettle withstood it?

O Christians, there is more goes to make up the Churches and Religions prosperity then good meanings, there needs sound heads as well as honest hearts, to make her terrible as an army with banners; Satan hath more sophi∣stry, then a sigh, or an elevation of the eye (both good, both beseeming) will enodate. His craft winds it self into company with the sons of God, and ought he not be a notable craftsman who can cull the scabbed sheep out of the flock of faithful ones? Lord what baits has he to beguile us with, an Ap∣ple for Eve, a look-back for Lots wife, a Bathsheba for David, a witch of En∣dor for Saul, self-love for Jo••as, and fear for Peter's temptation. And when he is most swollen with malice, then his masque is holiness; Servetus, that blasphemous Spaniard burnt at Gene∣va, called his errors, the restitution of Christianity. And others, that are wanderers, hope to steal upon truth undiscerned by the conduct of new

words, and unused phrases, and ever when men in their nomination of things do vary from the Law, which is the quintessence of reason, they do it in a humour, which is the quintessence of fancy; and when men suppress their opinions till they see a fit season, 'tis a sign they are more factors for fame then Lovers of truth, and have a de∣sign of self, to which the night of this or that policy, not the Sun-light of an honest and open ingenuity must give furtherance.* 1.85 The Right Reverend and Learned deceased Bishop of Salis∣bury tels us, that in the Synod of Dort, when the fourteen Divines that had subscribed their opinions in affir∣mance of Arminius his Doctrine, first were demanded by the Synod several∣ly, whether they now acknowledged for their Doctsine, that which for∣merly they had set down in collatione Hagiensi, and published in print? not one of those fourteen could be drawn to say in plain and expresst terms, that he either held that Doctrine for true, or he held it not; but as S^t Je∣rome wrote to Pammachi us concerning John Bishop of Jerusalem, I cannot

brook ambiguous words and sentences that bear two senses, truths are best in their open dress; what he accounts sim∣plicity, I call the malice of his stile, loc that beleeves aright, ought not to speak in a phrase unusual, unapproved by true beleevers, and Orthodox Christians, Alas words are cheap; when Boner was Elect of London, he said, he bla∣med Stokesly Bishop of London his Pre∣decessor for troubling those who had the Bible in English; saying▪ God willing, he did not so much hinder, but I will as much further it, yet he pro∣ved a most bloudy wretch; and he can do little to his advantage that hath not his quiver full of them, and dis∣perses them not about to the credulous vulgar, who are in some tempers and on some occasions, so devoted to cha∣rity, that they give themselves up to beleeve whatever is communicated to them,* 1.86 in a serious manner, with in∣vocation of God, and seeming self∣denial. When Nestorius (after Sisin∣rius) became Bishop of Constantino∣ple, he made an Oration to the Em∣perour, in which he blasphemously said, O Emperour, clear the world of

Heresie, meaning the Orthodox belief, and I will give thee heaven for thy re∣ward; yet when this man had his pre∣ferment, he proved as great a plague to those Cacodox Christians who were not of his minde, as to the Orthodox, for within five daies after he was setled in his See, he decreed demolition of the Arians Church, and soon after vexed the Novatians because Paul their Bishop had a good name,* 1.87 and was thought a pious man; when once men swerve from Catholique Tenents and Phrases, they run into a Cyclops den, both of infernal pride, and con∣fusion, and without great mercy, ne∣ver return thence by repentance, but perish in their gainsaying, for true is that of Tertullian, Quod apud multos unum invenitur, non est erratum sed irradiatum.

And therefore as the Sceptiques of old by their upstart Pedantism, endea∣voured abolition of all good learning, turning all into utrum's and question∣ary debates; and for that reason were opposed by the Ancients and their followers, with great mordacity; 〈◊〉〈◊〉 ought these in their new Systems, 〈◊〉〈◊〉 Divinity to be treated as persons that

have somewhat to vent contrary to the received faith, who word it con∣trary to the received phrase; And those (saith a learned Bishop) that will arrogate to themselves a new Church or new Religion,* 1.88 or new holy orders, must produce new miracles, new revelations, and new cloven tongues for their justifi∣cation: Till when, I shall joyn with the Church of Christ in the belief, that the spirit of the Prophets is subject to the Prophets, and that the Schools of the Prophets are most probable to ac∣quaint men with truth and peace, and to disseminate it amongst the people, as that which will at once make happy both Church and State. And though as the Jews in Christ's case, and the Heathens in Christians cases, bitterly inveighed, sharpening powers against them, as stirrers up of the people to mutinies and rebellions, so it be com∣mon now also to possess Governours with ill principles in distrust of pious and regular Ministers and Professors, yet will it be found upon search, that nothing laies so strong a ground of just Government as true Religion; for be∣sides that Gods restraint is upon them,

and they dare not do that in his eye, which will be rebuked by his word, and punished by his hand of Justice, they cannot be ill subjects upon the account of retaliation; for where they receive protection, they ex debito owe subje∣ction, and are injurious and ingrateful if they pay it not: And no Magistrate is so merciless to his own fame, as he who neglects to be a nursing Father to the Church, and a Patron to her Schools of learning, Digna certe res in qua totum occupetnr Parliamentum, nisi enim haec semina dostrinae teneris a∣nimis tempestivè sparsa fuerint, quae∣nam in Republica vel exoriatur spes, vel adolescat virtus, vel effloreseat pura Religio, & vera faelicitas? As the U∣niversity of Oxford phraseth it in their Letter to the Marquess of Northamp∣ton, temp. Edw. 6.

For take away the encouragements of learning, what despicable combi∣nations of men will Common-wealths be? what shall we do for learned Po∣liticians, skilful Physicians, subtil Law∣yers, reverend Antiquaries, polite O∣rators, acurate Logicians and School∣men, and facetious Poets, Non omnis

fert omnia tellus—God, and Na∣ture (by his leave) makes us men, but 'tis Learning and Art renders us wise and worthy; Houses of Learning are the Palaces in which these royal wits are educated, and the world is as the field in which they scatter their seeds of renown, and the stock on which they graft their noble Cyons; and therefore as S^t Jerome after he had writ that Summary of Ecclesiastical Writers from Christ's to his time, breaks out,* 1.89 Discant ergo Celsus, Por∣phyrius, Julianus, rapidi adversus Christum canes, &c. Let them know (quoth he) who think the Church of Christ produces no eloquent Writers, that they are deceived, for there hath ever been a number of such who in all times have ••lourished in her, and her have vindicated from that imputation of rustical simplicity, that those Ethniques have charged on her. So must I brand these enemies of Schools and learning, as underminers of order, civility, and all good institution, and endeavourers to surprise the Capitol of our Faith, when learned men, as the watch there∣of are drawn off and discharged; and

therefore I appeal to such as prose∣cute Learning with contempt,* 1.90 in S^t Je∣rom's words to Jovinian, when rehear∣sing that of the Apostle, They are clouds without water, he says, Nonne tibi videtur pinxisse sermo Apostolicus Novam imperitiae factionem, aperiunt enim quasi fontes sapientiae qui aquam non habent doctrinarum, promittunt im∣brem velut nubes propheticae, ad quas perveniat veritas Dei, & turbinibus exagitantur demonum & vitiorum. So he. Alas, they are in a devious road to fame who endeavour Learnings ru∣ine, and deserve no nobler a memo∣riall then* 1.91 Scylla had, whose evils were so great, that there was neither le••t place for greater, nor number for more. That wise man of the Garamantes spake truth to Alexander, Glory ariseth not from violent substraction of what is a∣nothers, but from bestowing on others what is our own: the best way to be remembred for gallant, is to write our memoriall in the Table Adamant of a Charity and Bounty that may outlast us. I love Aemilius his gravity and imi∣table worth, his vertuous minde and Learned head, better then Aristippus

his rapacious heart,* 1.92 though it had to friend a grave countenance, and a pur∣ple robe: The Lord deliver the Learn∣ed from those men, who would have the Name of Learned perish, and their seed begg their bread, and give and preserve to them such Kings and Pro∣tectors, as may speak comfortably to them as God did to his, He that touch∣eth you, toucheth the apple of mine eye.

Thirdly, Antiquity and Elder times have been Zealous for Government and Order in the Church, as the Church of Christ hath no custom for contention, so not for co••fusion: God is order, and good discipline is one way to make men conform to God as orders Law∣giver. S^t Cyprian one of the first Fa∣thers and a noble Martyr,* 1.93 defines Dis∣cipline, the keeper of hope, the conserva∣tive of faith, a good conductor in our race of Christianity, a benefit reaching forth security and increase to those that embrace her, and portending destru∣ction to those that refuse or neglect her: And Calvin when he disownes all Church usurpation, yet concludes, That the Church hath Laws of order, to pro∣mote concord and defend government.

And reason it should be so;* 1.94 for if God be order, and his administrations be or∣derly as himself, then disorder, as no∣thing of his, ought to be kept out of the Church, to which it is peculiarly an enemy.

The Church is a treasury, disorder robbs it; 'Tis a clear stream of living water, disorder puddles it; 'Tis a fair and bright Heaven, disorder clouds and inlowers it; 'Tis a chart virgin, disor∣der is an impure raptor and corrupts it; 'Tis a precious orb of spicknard, disorder like dead flies putrifies it. The foresight of this made our Lord Jesus bespangle his Church with gifts to all purposes of Order and Ornnament. He hath set (sayes S^t Paul) in the Church first Apostles,* 1.95 secondarily Prophets, thirdly Teachers; then gifts of healing, Helps to Governments, diversities of tongues. And now I have found Church and Government both in a Scripture, I hope I may without offence joyn them together, Church-Government; and assert that of Divine Institution. I think most parties are agreed, that Government Ecclesiastique as well as Civil is of God: all the litigation is,

What this Ecclesiastique Government which is of God, is? By what Name and Title it is distinguished and dignifi∣ed? And God wot, the heat and hu∣mour of peevish brains, have set Paul and Barnabas (as it were) asunder, nay hath made such a crack in Christian Eutaxie, 'that as Bernardas Dyas Bi∣shop of Calatrore said of the Church of Vicenza,* 1.96 that may I of this Chuach of England, It is so disordered, that it requireth more an Apostle then a Bishop. Orpheus sooner charmed Pluto and Proserpina to part with his Eurydice, then men amongst us be perswaded to part with their passions, though all their swellings and monstrous impreg∣nations, like that of the mountains, produce only a Mouse, a most ridi∣culous and inglorious scabb of self-conceited Leprosie. One party will have Church-Discipline so precisely set down in the Word of God, that nothing is left to Christian prudence to alter. Others are diametrall to these, and make, with Cardinall Cu∣sanus, Government accountable to the times,* 1.97 as he said Scripture was, and therefore to be expounded according

to the current rites, and yet (for∣sooth) it is not to be meant as if the Church at one time expoundeth in one fashion and at another time in another sort; a Riddle! the Scripture must be expounded according to the times, and the times according to which Scripture is to be expounded, are now this, an on that; and yet the Church must not be meant to expound it in one fa∣shion at one time, and in another fashi∣on another time.

There are a third sort who fix the essentials of Government in Scripture,* 1.98 and the collaterals they admit as left to the order of the particular Church∣es of Christ: this I take to be most safe and moderate; and this S^t Augustine delivers as his Opinion to Januarius long ago. These things (quoth be) are left free; there is no appointment by God concerning them, prudent Chri∣stians are at liberty to conform to what∣ever Church they come, and in which they live; for whatever is enjoyned not contrary to faith and good manners, ought to be submitted to for peace and civil societies sake, and I (saith the Father) diligently considering this tho∣rowly,

do deliver this as an Oracle re∣ceiving confirmation from God. And truly this I judge to be the meaning of those brotherly expressions that have and ought ever to ebbe and flow from Christian Churches to each other, and from the Protestant Churches espe∣cially: For if the Church of England when it was under Episcopacy, saved the rights of other Churches which were disciplinary, and condemned them not, but held correspondency with them, giving them the right hand of fellowship, and the other forreign Churches published their candor and approbation of Episcopacy where it was constituted, and pressed obedience to it, witnesse Reverendn 1.99 Calvi•• in divers places and on divers occasi∣ons, Learned Zanchy* 1.100, Grave Bu∣cer. o 1.101, Eloquent Bezap 1.102, Profound M••ulineq 1.103, Accomplisht Chamierr 1.104, yea, and multitudes of others of note in the Reformed Churches; then doth this arise from that appre∣hension, that the generals of Go∣vernment being one and the same un∣der both Disciplines, Charity ought to passe the rest, to the least injury of

Christian Concord. Farre be it from me to part whom God hath joyned together: Wherein the Churches a∣gree, let them mind the things that tend to piety and unity, the rest God will reveal in his good time;* 1.105 for as Calvin. after S^t Augustine determines it, Let every Church observe her own Customs; It is profitable sometimes that Religion should have some variety, so there be no ••mulation, and new things be not intro∣duced for novelties sake.

The Churches of Christ then have agreed upon Government as appoint∣ed by God, yea and about the persons interessed in it, those Bishops, Pres∣byters and Deacons, they never own∣ed Armilustra's in which Souldiers were Priests, nor Gifted men, unor∣dained, for Church Officers, this is of late date, and no pedigree hath this presumption beyond our times. And I wish that these men who arrogate to themselves▪ the Office of the Priest∣hood, would consider how unquali∣fied they are to it, and return to their callings, for by reason of these wan∣drings, all the grand renown of Anti∣quity is blemished: For they to gain

a Name so themselves, reprobate all Church uses and Church-stories, and make them matters of superstition and offence to tender Consciences; so wise are the children of the world in their generation.

But for all their confidence, the Church of Christ will glory in that they count her infirmities; she will preserve her Catalogues of Martyrs, Confessors, Bishops, Presbyters; she will own Churches and Oratories set apart for her use,* 1.106 before Dioclesians time called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which daily in∣creased in number and magnificence.* 1.107

She will own Lyturgies and set forms of Devotion, and can instance S^t James chosen Bishop of ••erusalem by the Apostles, called Jacobus Litur∣gus from a Liturgie he made for the use of that Church;* 1.108 Maronita assert∣ing Litnrgies made by the Apostles for the Eastern and Western Church∣es; Origen speaking of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Eusebius of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the good Emperour Constantine in his Court,* 1.109 by Justin Martyr, Cyprian and others, upon which the painfull Cen∣turists

conclude,* 1.110 Without doubt▪ certain forms of prayers publick they then had; and they adde,* 1.111 not to know and rehearse those forms of prayer, was in a kinde to disown the name of Christian; For as S^t Augustine said of the Donatists, then they ceased to be o••r brethren,* 1.112 when they said not, Our Father which art in Heaven. And if set Forms be erroneous, and to use them be an error, 'tis an error of the pu∣rest times, and purest Christians; so long as Christians have Christ Je∣sus for their Patron and pattern, they may use holy set Forms, not negle∣cting their exercise of graces in due time and place, with much benefit.

I and the Church will avow set Forms of faith; Creeds and Systems of sound Doctrine and belief, such as were the Creeds which they and we call the A∣postles, the Athanasian, the Nicene Creeds,* 1.113 yea and those of Tertullian, Origen, Gregorius, Niccaesariensis, Na∣zianzen, Victorinus, Hylarie, Basil E∣piphanius, Da••asus and others▪ and singing of Psalms in her meetings ever since Ignatius his time; witness also Plynie's Epistle to the Emperour Tra∣jan,

which Eusebius records, l. 3. c. 27. And sundry other things of like nature she owns without blushing, wondring that any should distaste her for her fi∣delity.

And that order may appear to be the more conservative of whatever falls under its Empire, I cannot but observe, how precisely the Heretick Church imitated the Orthodox, and so notably did they ape it, that thereby they gained much consistence to them∣selves, and gave much grievance to the Christians of more purity then were they.* 1.114 The Arians had their Bishops and Presbyters, eight of them were in the famous Counsel of Nice,* 1.115 Nestorius was Bishop of Constantinople, and there is mention made of Paul a Novatian Bishop and others,* 1.116 they had their pla∣ces of meeting, in which were Scriptures read,* 1.117 and Sacraments administred, their Creeds, yea and their Martyrs, such as Metrodorus,* 1.118 Themison and Alexander, Eusebius tells us that the Montanists boasted of their Martyrs,* 1.119 and no wor∣der, for S^t Chrysostome gives us the reason, The Devil, saith he, hath his humble and meek, chast•• and charitable,

his fasters and prayers;

of every good thing that God made to mans salva∣tion, he hath a shew and semblance,* 1.120 which he imploys to seduction to the end, that there may be no distinction between real and seeming good, that plain-hearted men, who are artless in distinguishing, may be caught by the snares of those whom they mistake for the faithful servants of God.

Thus that Father.

And may we not fear this old Ser∣pent hath been too busie in the differ∣ences in Religion, not onely abroad in the world, but also at home in this Church, while he hath made divisions amongst brethren, such as no age or story exceeds? O Lord Jesus, how sad is it to think, that the legacy of peace, which thou bequeathedst to thy Church is expended, nay defrauded, and lost in the crowd and throng of private pas∣sions and private insolence! and that out of this Church should come evil instruments, who not like theeves only steal grapes out of the Vineyard, but like wilde▪ Asses tread down all the Vines; such as Boner who when truth is backed by power, shews himself a

very exemplary Protestant,* 1.121 but when the Lord Cromwell was dead (who preferred him for what of God he thought was in him) then he proves the most pernicious Papist, and bloody fiend that the Papacy here had: and truly I think there is no Church-ene∣my so great as a waverer, who is not much beneath an Apostate, for he that is any thing to gain an interest, will soon be nothing indeed to preserve it. And in all this coyle and hurry in this Hinnon of distasts, wherein our chil∣dren of prudence have been offered in sacrifice to the Molech of Passion; and Contest were carried as Suid••s sayes,* 1.122 those were between Dorotheus and Ma••inus, both Arrians, more out of pride then piety, to advance their own wills rather then to polish truth to a pervious clarity, for what is the matter? speak Conscience, be inge∣nious, their faces will gather blackness of reproach at the last day, whose have not now the blush of full and free confession. Was Christ and his Cause, holiness and her Rights the main drift, the cause of mounting the scaling-ladder against the Church?

speak ye sons of Levi, whose thun∣derbolts not long since rent all in sun∣der, and whose virulent irritations made such wide breaches in charity. There was I confess, •• time when Priests were ingaged in wars, but not with their brethren, but Midianites,* 1.123 not by choice but command of God. Ye grave men of the Clergie, who dissented from what was established by Law, and hoped to have had your judgements answered to their latitude in the change of Church-polity, suffer me, I be∣seech you, to bemoan that ye should rise up in prosecution of your spiritual Fathers and brethren, whose blemishes that Evangelique piety should have covered, and for whose reformation, not ruine, ye should have strove in prayer with God, and by petition to men, did ye well to be angry? have ye comfort in those reproaches that some cast on you, when yo••r frailty is displayed in the Escocheon of your pu∣nishment?* 1.124 When Reuben grows unsta∣ble as water, and goeth up to his fathers bed, no wonder Jacob condemns him not to excell, though once he were the excel∣lency of dignity and of power; Ought

ye not (O holy and pious souls) to have stood between the living and the dead, and said to the destroyer (when he was no adder to your voyce) It is enough? How comes it to pass that ye call Christ Lord, and do not as he com∣mands you? forgive your brethren, not to seven, but to seventy times seven, as oft as they offend you? 'Tis sad, that Christs Banner should be the Standard of Church-discord, and that offences should so abundantly germinate, that every thing of order and decency must be censured and suppressed. I have heard many of you offended with Bi∣shops, from some of which Order di∣vers of you had little encouragement, more injury and hard dealing, but did you well therefore to punish the de∣merits of a few, with the disgrace and vituperation of a whole Order? Must Episcopacy be Antichristian, because some Bishops were (in a sort) unchri∣stian, in imposing more upon you then the Canons of the Church required from you? Was there no correction for innovation and arrogance, but ex∣tirpation and abhorring? could not the faedity of Ely's sons be charged on the

Priesthood, to determine it? and shall the peevish tartness of some Bishops perswade you to labour annihilation of Episcopacy? Truly this seems to be hard; but God hath begun with his Sanctuary, and I appeal to ye grave, learned, and sacred Presbyters, ye sil∣trumpets to the more numerous Rams horns, whose clamorous ravings have thus stuperated Church affairs. Is sin∣gle and pristine Episcopacy against the Word of God, or the use of the pu∣rest Church? I know ye that are wise and worthy own not such assertions; that which in Episcopacy offended you was Praelature; and why, I beseech you, should the bounty of Kings and Princes be your exception? have se∣cular honors bestowed on Clergie-men original sin? do they defile all, men and all administrations? may not rich men preach the Gospel, as well as poor men receive it, since mercy makes no distinction, that it may justifie its free∣dome and bounty? May not great Ti∣tles, ampl•• Revenues, full Tables, mi∣nister to Christ, where well used? yea is not Religion more advantaged when the professors of it are thus accoutred

to all purposes of eminency? O but say some, the Bishops were idle, belly∣gods, disfavourers of good men, Lords over Gods heritage; God forbid any should be such, and have ••ontinued Bishops, and God forbid any hereaf∣ter shall be permitted to be such, when God shall put it into the heart of our Governours to bring home the banish∣ed Ark with triumph. I am for Bi∣shops who would make the Church happy, and religion flourish, such as are for age fathers, for wisdome Senators, for gra∣vity St••iques, for light angels, for in∣nocency Saints, for industry Labourers, for constancy Confessors, for zeal Mar∣tyrs, of whom that may be said as of our Bishop Grindall, His Books were his Bride, and his Study his Bride-chamber. And some such we had, who might deservedly have this said of them, that S^t Bernard said of the ancient Bishops of Rome, Fuerunt ante te qui se totos pascendis ovibus exponerent, &c. that is,* 1.125 There were (O Eugenius) Bishops thy predecessors, who gloried onely in their tending their flocks, faithful Pa∣stors, who thought nothing unworthy them, which made for the safety of their

charge, such as enriched not themselves with the spoyles of the widow, nay of Christ himself, but contented with lit∣tle, as freely they received, freely they gave. And were not such worthy Ho∣nor, and liberal maintenance? or can these be carped at for unworthy or un∣sufficient, unless envie and ill will be Attorney-Generall, and draw their Indictment? Would it not be a para∣dox, to discard Ministers because Frier Bacon said long ago, Some of them were better Lawyers then Preachers, more industrious Farmers, then con∣scientious Husbandmen in Gods spiri∣tual husbandry; honestly pay their Landlord rent for his house in which they dwell, but allow not the lawful Incumbent, (whom for the imputation of Malignancy they enter upon and eject,) not the fifths allowed by Po∣wers, no nor any thing if they can avoid it though they eat his bread, while he starves and cries to God out of an∣guish. Consider this, ye heretofore erring sons of the Church, whom it concerns rather to be Oakes then Willows, burning and shining Lights, not portentuous Planets, and passi∣onate

blazes, and search whether ye your selves were not as guilty of lack of humility, as your discarded fathers for too much pride. For had ye thought every one better then your selves, ye would not have snuffled a∣gainst what is the honor of Christians to submit to, Governments; and to pardon and not revenge injuries; for, as that sad, Rollock hath well observed, Only in the School of Jesus,* 1.126 onely in the Gospel, this point of Doctrine is taught and learned▪ That men should not do evil for evil, but good for evil.

Indeed if there had been no other way to Christs•• triumph then by tram∣pling upon rejected Bishops and Pres∣byters, it had been fit his Hosanna's should have been given him, though their skulls and bones had paved the way to his procession; yea, I hope their piety would have been such, to have licked willingly the dust of their own confu∣sion, and to have cleared him when thus they were judged; but when he delights in mercy rather then burnt-of∣ferings, to think to please him by en∣tring into the gate of your brethren in the day of their calamity,* 1.127 or to lay hands

on their substance in the day of their ca∣lamity▪ which God charged on Edom as their sin▪ will never be approved by God or men as a virtue.

Ought ye not rather to have mour∣ned in secret, and prayed that the ini∣quity of mens hearts might have been forgiven them; and dealt with them in that Gospel-way of admonition, and spiritual conviction, considering that the ways of God are secret, and his purpose of good not ever to be discer∣ned by us; that many belong to God, who are missed, and will be recalled in Gods time; and that to cause them to wander further, by oppression upon them, is a kinde of accessariness to their sin of intemperance? So long as God has left such presidents of calling S^t Anthony Kingston a Commissioner at M^r Hoopers death to be his convert,* 1.128 and Bishop Latimer from being Cross-keeper at Cambridg, and a violent opposer of famous M^r Stafford, to be a glorious Confessor of his truth, ye should have forborn tartness against those, who differed from you but in tri∣fles: Abim••l••ch was more just then A∣braham, when Abraham would rather

study his own outward peace, in re∣garding his life, more then in guarding his wives modesty. Mistake me not (ye Reverend Ministers of Christ whom my address in this kind con∣cerns) I am not discontented with you, I am no rejoycer in your fail∣ings, God knows I daily bemoan you in private, and as occasion is, defend your Calling and rights to my utmost power, and so by Gods grace, I hope ever to do; I am none of the genera∣tion of those, who gave rise to that too true speech, profectò Laici semper sunt inimici clericis. My desire is to honour your persons and employment, yea to serve you hip and thigh; yet can I not forbear mention of some of your mistakes, by which, you have caused many to wander out of the way, and made your selves objects of reproach. I know God has yet re∣served in the Church, many grave and Learned Presbyters, who may justly be called Burning and shining Lights;* 1.129 yet I conceive, he hath trodden under foot many of the mighty men in the midst of her: and if God hath heretofore suffered a spirit of delusion to be upon

some of his Prophets of old, for some time, and upon some occasions, and given some of his servants up to great fondnesses, and caused the vision to cease to them: If men of rare parts be permitted to lose themselves for a while in errors, as did that famous Divine of Peru,* 1.130 the Oracle of the A∣merican world, of whom, the Learned Sonne of a Learned Father, tells us out of Acosta, that he grew so wild in his Divinity, that he averred his holiness to be granted him above Angels and Apostles, that he was proffered hypo∣staticall union with God, but refused it, with sundry other such blasphemous passages. Or to admire their own conceits above what they deserve, and think they see more into the Cryp∣tick parts of Theology, then truly they do; as did Napier the Lord of Mar∣chiston, terming his Book, A plain dis∣covery of the Revelation of S^t John; and Forbs another Scot, his Book, An exquisite Commentary upon the Reve∣lation of S^t John; when the greatest Schollars, with Castalio, profess their non intelligo of the thousand part of that Book, and with Junius, Deodate,

and BP▪ Andrews, declare, the mysteries in it are very, hard, reserved under Gods secret seal, and beyond their reach: yea those that wade deepest therein, do but besmear themselves and lose credit by their confidence, as did Arias Montanus the Spaniard,* 1.131 and Johannes Brocardus, who lost himself in the ex∣position of that Book, who thought to finde Venice there: and a Belgick Doctor in the Synod of Dort, who thought to finde Grave Maurice there; and M^r Brightman, who beleeved (as saith mine Author) not only to finde Eng∣land, but also his two friends Cecil and Walsingham there; If I say such mi∣stakes have betided Learned and good men, why may not many of you have been mistaken also? and why may it not become you soberly to confess as did the holy Prophet, Thou hast de∣ceived us O Lord, and we are decei∣ved?

'Tis worth▪ O ye Ministers of the Lord, 'tis worth your tears, to bewail and your serious thoughts to consi∣der, for there▪ is great offence taken by many poor souls, upon your violent courses against your fathers and bre∣thren,

who were more wounded by your Sermons and Exhortations, then from the secular severity of Magistrates who would have been lesse strict to∣wards them, had ye not sharpened the Instruments of their dispatch; And therefore I beseech you hear my moti∣on to you seconded by two men of your own Coat, every way without exception, the first my right worthy and meriting Friend D^r Gawden, whole words are these,* 1.132 I desire both my self and others of my minde and profession may by an ingenious acknowledgement of our failings be fitted for God and mans absolution; both in present and af∣ter ages, that it may not be said that the Ministers of England erred greatly and were punished sharply, yet knew not how to repent humbly and truly, every one palliating their own errors and transferring the blame and guilt upon others, when themselves were in some things more blameable then any men; and merited in their own censures, to be esteemed the chief of sinners. Thus he. The other to the same tune, is Learn∣ed M^r. Baxter,* 1.133 who writing to the Mi∣nisters has this passage, Have not some

of you so led the way to seecet and open vilifying, deriding, contemning and aspersing your brethren, that you, even you have been the means of raising those calumnies you cannot allay? Have you not had yet time and means enough to observe, how God hath been offended with your unpeaceable proceedings, seek∣ing to suppress and subdue each other by force, rather then to win each other by love and evidence of truth? And in an∣other place;* 1.134 For my part (saith he) I daily look death in the face, and live in a constant expectation of my change, and therefore have the better assurance of being faithfull to my conscience; and I must needs profess, that when I look back upon my life, I have more comfort in the least means that ever I used for the Churches peace, then in all my most zealous contentious engagements. Thus he. And what can be more fully writ∣ten to their honours, and the shame of those whose high stomacks incubate their confessions? But I know the wise in heart will consider this, and for the rest, I pity, not reproach them; Zacheus is as well to be imitated in re∣stauration, as in his taking from men their rights, &c.

Thus much of the head of Gover∣ment, though I conceive it necessary to add somewhat concerning Ceremo∣nies; such I mean as are decent, and not supernumerary; I know this is a noli me tangere,, and perhaps may be born out of time; But yet since my aime is to please no party by a base parasitism, nor to provoke any by a sarcastique freedom; I think fit to in∣sinuate (with all humility and submis∣sion) my thoughts about Ceremo∣nies, which I look upon as flesh and skin to the soulary part of Religion, as mounds and fences, to the granaries of sound doctrine; I know as life, so Religion may be preserved by plain clothes, and fewer rites, as well as by richer and more numerous; There∣fore I offer my conceptions not as a peremptory dictator, but as a petitory Monitor; I confesse the primitive times had little of Ceremonies, They were in Persecution, and the Christians in them under restraints, not owned by Magistrates, nor in any polity for a great while, Aliud fuit tunc tempus & omnia suis temporibus aguntur, saith S^t Augustine,* 1.135 but so soon as the con∣dition

of the Christian Church grew better, and Emperours and great men shewed themselves propitious to her, then prudence dictated somewhat more lustrous and suitable to the pros∣perous condition of the fixed Church, which ought not to be considered less then the garden of God, wherein are things of variety and virtuous delight, as well as of absolute necessity; And though I know all things in the Church should be done to edification, yet do I not believe it unedi••ving to have in the Church various expressions of Gods gifts to me••, all which tending to the admiration of God, call man to be edified in the high and holy contem∣plation of his infinite greatnesse,* 1.136 who (••owithstanding his so liberal indul∣gence to man) is yet compleat and in∣exhaust; And therefore as Reverend Calvin well saies against Versipellis,* 1.137 Whatever is pertinent to Beauty and Order, we are not to account of humane appointment but of divine approbation; So say I in the case of Ceremonies, so far as they relate to the usefull Order and Ornament of the Church, they are not only not to be contemned,

but honoured and kept; And these that are hotly violent against them quâ such, had best consider, that there may be use of them to do the drudgery of worship, and to stave off pro∣phanesse, and when they are em∣ploied but as Cryars of Courts of Ju∣stice are, to minde men of their reve∣rence to what is sacred, and to learn them to be bare and submisse to their betters, there is no ill construction can be reasonably made of them.

I know they have and ever will be (while men are ignorant, ambitious, and worldly) subject to be abused, partly by the ignorance of superstitious people, and partly by over activity of men of note in the Church, who of good purpose introduced them, as did S^t Chrysostome Church-Musick into the Church at Constantinople,* 1.138 to prevent the Arians withdrawing of the Or∣thodox to their Church or Oratories in which they had such Musick: I know (I say) that by this and other means the number of Ceremonies grew so great, that the Church was not able to abide them, That S^t Augustine and many others greatly inveighed against

them, and wished correction of them. And therefore as all things of disci∣pline and order, constituted by man, may (upon just cause) be ordered and altered, as to prudence shall seem most meet, Provided it be done in lawfull manner, and by persons lawfully cal∣led thereto; so endeavoured many in the Church, to put a stop to this evil, and to offer a remedy thereto.

But alas! It was a disease past cure, Men of estimation hugg'd their own Apes, and in the customes and Rites of their own initiation, hung up Tro∣phees and Banners to their Memories, happy was he thought that could tra∣vell farthest in this wildernesse of ima∣gination, and have the remarque of ad∣ding something to Church-Solemnity, under pretence of some notable zeal, noble charity, devout-rapture, match∣lesse self-deniall; so that at length the Ceremonies grew to have no name but Legion for they were many, which made many holy men cry out against them, and some professe, that the soul of Religion was overlaid by the body, yea,* 1.139 every thing so out of order, that even Pope Adrian the 6. in his Instru∣ctions

to his Legate, professed, Scimus in hac sancta sede aliquot jam an∣nis multa abominanda fuisse: nay, for many years before him holy S^t Bernard cried out against some of place, as more proggers for their own advantage then the glory of Christia∣nity;* 1.140 Vides omne Ecclesiasticum zelum ••ervere sola pro dignitate tuenda, honori totum datur, sanctitati nihil aut parum. lib. 4. de Consid. ad Eugenium. Heu, Heu, Domine Deus ipsi sunt in persecu∣tione primi qui videntur in Ecclesia primatum diligere! Yea, even in the Councel of Trent (about the gather∣ing and managing of which more car∣nal policy was expressed then com∣ported with the simplicity of Christ▪ and the reall honour of his pretended Vicar) there was a loud out cry a∣gainsi extravagant Ceremonies; And that from the mouths of Learned Pre∣lates and Friars of the Papacy, Inso∣much that Langi Archbishop of Saltz∣burg said, It was but reasonable to be disburthened of them; But the Pope and his party had too much gain by this craft to part with them cheaply:* 1.141 The Colledge of Parish •• Priests at Rome

is now become a conclave of Cardi∣nals, and hath Church-Princes, and the Pope Head of the Church, to rule it which way it will:* 1.142 yea, his Palace the Commonwealth of Christians, as Albergatus his words are to the Cardi∣nall Nephew to Gregory the 13^th; They I say becoming so great must have support. And finding this among the politique accoutrements of the Pa∣pacy, could not give ought but a deaf ear to those endeavours, Nothing ob∣taining audience at Rome but what hath the Oratory of gain, or the impulse of invincible necessity: The Crys and humble Remonstrances of the Wal∣denses, Nicholaus Clemingius,* 1.143 Petrus de Aliaco, Humbertus de Romania, Gu∣lielmus Parisiensis, Petrarch, Bernard, Adrian the 6^th, Cornelius, Antonius, Picus Mirandula, Lawrentius Cardi∣nal of Ratisbon, Gilbertus the Monk, Durand the Schoolman; all which▪ in their times importuned Reformati∣on, produced nothing, those Addars of Rome would not hear the voice of these charmers though they charmed wisely; till Luther broke out no ge∣neral Councel could be gained, and

when that was brought about, there was such tricks, such postings from Trent to Rome, such designing things to crafty and secular ends, such tying up of the Fathers and Prelates there convened, that some of the braver spirits muttered, that the Pope did but hold the world in hand, that he called that Councel to reform the Church, but that he ins••nded nothing lesse, which made the French Embas∣sador protest In the Name of his Ma∣ster and the French Church,* 1.144 that they would not obey any thing co••cluded there, for as much as they were the De∣crees of Pope Pius the fourth rather then of the Councel, all things being done at Rome not at Trent.

Now (as it were) the Axe is laid to the Root of the Tree, Germany reaks ont the heat Luther had roused up in her; Many of the Prelates (faithfull enough to the Papacy in spiritualibus) are not displeased at the cheque, that this new appearance is expected to give to the career of the Conclavique policy, and divers Princes not only not oppose Luther, but openly medi∣ate for him, and at last prove prote∣ctors

of him: The Germans naturally sturdy and rough enough, adore this new risen Star, and use pretences of zeal for warrànts to violence and ex∣travagancy; Religious men and hou∣ses go to wrack, and all the symptoms of popular dirity and confusion are visible.

Many partiall Reformations there were in some parts of Germany and France, and sundry Princes favoured Luther, wherein his enterprises grati∣fied their interests, as to Supremacy and justification of Princely authority against the Popes Usurpation, the Em∣perour Charles the 5^th the then King of France, and Henry the 8^th of this Land, found not themselves aggrieved, Ʋnus in mundo Sol,* 1.145 Ʋnus in regno Rex, Ʋna in Religione Religio, ne ubi non una, ubi multa, nulla fiat, saith the Politique Marselaer, as Luther by di∣stracting the Papal affairs did them no disservice, so silently they applauded him: but when once Religion grew concerned, then all of them fell foul upon him, Henry the 8^th wrote a∣gainst him, and the other two Princes prosecuted the Lutherans severely; So

God calling up Luther, and calling out of this life Henry the 8^th, and the Crown of his Land descending to his Son and Heir Edw. the 6^th▪ Reforma∣tion began to be in credit here also; In the short Reign of this blessed Jo∣siah, by the counsell of his godly Un∣cle (the Protector of his person and Government) and by Learned Bishops and Presbyters, both of this and o∣ther Churches, the Scheme of our Church-service and decency was or∣dered, and to such a degree refined, that Spalatenses a Forreign cals our old Praier-Book, Breviarium optimè refor∣matum: And no otherwise thought our Parliaments of those times, as 5. & 6. Ed 6. c. 1. 1. Eliz. c. 2. 8. Eliz. c.* 1.146 1. call it a godly and virtuous Book, and a means together with the preach∣ing of the Word, and Administration of the Sacraments of the pouring forth of the blessings of God upon the Land; Yea, when the Popish Parliament of pr•• Q. Mary repealed the Act of the 6. Ed. 6. by which this uniformity of worship according to the Common-Praier-Book was setled; The Stat. of 1 El. c. 2. saies, That Repeal of Q. Mary was

to the great decay of the due honour ••f God, and discomfort to the professors of the truth of Christs Religion: But we are wiser in our generation then those Fathers of Light our worthy Progeni∣tors; We are more holy then they, be∣cause lesse orderly, lesse solemn in our service of God then they, yea, to ex∣cuse our selves; We pretene their Re∣formation was but partiall, whenas, God knows, there are who wisely be∣leeve that their settlemenrs were such as will not be bettered by any their Successors. For although they appoint∣ed set Forms of devotion for the Pub∣like as a help to their weaknesse who could not pray without them, and as a prudent entertainment of the Congre∣gation, while it was gathering, which in great Parishes was long, and unto Servants who came late, beneficiall, for by that means could they get time e∣nough to Sermon, yet intended they it never to justle out the gifts of men, whom God had specially enabled to extemporary praier, who therefore were left free to use their gifts both in their Families and before and after their Sermons, Nor to soothe up peo∣ple

in ignorance,* 1.147 or so to accustome them to Forms that they should never endeavour by seeking more interest in God, to receive more ability from him. Nor did they appoint Holy dayes to be kept in obedience to any Popish Canon, or in memory of Saints, but upon civil reasons, thereby to give people ease from their hard labours, and to call them to the service of God, in prayers and praising of him, as sayes the Statute of 5, and 6 Ed. 6. c. 3. Nei∣ther hath this Church kept decent ha∣bits for her Ministry, out of a desire to symbolize with Popelings; but accor∣ding to the wisedom of the first Re∣formation, confirmed by the 30^th In∣junction of Queen Elizabeth, wherein habits for order and distinction sake, were enjoyned Ministers in their Uni∣versities and Churches; These I say, though carped at by many, were harmlesly setled, and some think might usefully have been continued: but they are disused now, and how much purer our Religion hath been since they have been voted down, let the world judg. —Nunc seges ubi Troja fuit. Only if good pretentions were enough,

the Donatists had them as much as the Orthodox; yet 'twas observed justly of them, that their designs were brought forth by passion, nourished by ambition, and confirmed by cove∣tousness. I will not say any thing of those, who whe•••• they had place, mis∣placed things well ordered, let God plead his own cause.* 1.148 Aliter hominum livor, aliter Christus judicat, non ea∣dem est sententia tribunalis ejus & anguli susurronum, multae hominibus viae videntur justae quae postea reperiun∣tur pravae, saith S^t Jerom, Let men of fury and passion rave as they list, being as S^t Gregory stileth them appositely, Bellonae sacerdotes, non Eccle••iae, Martis faces & tibicines, non Evangelii lu∣mina, Cometae infausti, pestis & dira omnia, non stellae salutares Christum pronunciantes; yet my judgement shall be (with Gods leave) calm and mo∣derate. I will pray for a peaceable temper, and till I know better, con∣clude that councel, concerning forms and order in the Church, good, which reverend Calvin wrote to the Prote∣ctor forementioned,* 1.149 Ʋt certa illa ex∣tet a qua pastoribus disc••dere non li∣ceat:

I crave leave of the Reader for this excursion, which I thought neces∣sary, and I hope he will not condemn as offensive; A plain ingenious free∣dom best befits me, who am to act no part but that of a good Christian, and therefore it shall be my constant re∣solve, to rank flatterers, as Erasmus did Eriers, inter falsos fratres, who the more holy they pretend to be, are the more execrable, for, nihil turpius sanctis parasitis. But I leave them to their proper Judge, and make to the third head of Antiquities Piety, which consists In care to countenance truth and censure errors.

And here is good reason for this, if we consider the nature of truth, which makes the soul free, not only in pro∣fessing, but also in not fearing what may be the consequence of boldly own∣ing it,* 1.150 which armed the Martyrs with invincible courage, and made them, more then conquerours over their fears and persecutors.

There is also much to be said for care to prevent growth of error even from the nature of error, which (in the words of Constantine the Great)

makes those in whom it raigns, enemies to truth, promoters of dissention, and often of assassination, counsellours to every thing contrary to truth, favourers of dangerous and fabu∣lous evils; In a word, being under a shew of piety great offenders, and contagious to all that border on them. The good Emperour by sad expe∣rience knew, what shifts and deluding courses the Arians took, to bring to pass their designs: therefore laid he load of reproach on them; And that not without cause; for first they con∣veyed their poison under gilded pills, and in not to be understood expres∣sions; and to such a clymax of vanity ascended they,* 1.151 that they would allow none of the ancient Fathers to be compa∣red to them, but appla••ded themselves to be the only knowing men, the only men of self-deniall, the only men to whem Jesus Christ was revealed, and to whom such mysteries were made known, as never came into the thought, or under the experience of any men be∣fore them, that as Mahomet made use of an Epilepticall distemper in which to arrogate to himself divine autho∣rity,

so did these of an over self-con∣ceit and pride of soul, to be the only illuminates of their time.* 1.152 Nay when Arius was called to account for his er∣rors, he averred, he had rejected them, and denied those to be his belief or do∣ctrine, swearing that he beleeved as did the Orthodox in the Nicene Counsell; yet for all this, holy Macarius made it his prayer to God, to take Arius out of the Church, least errors and heresies spawned too much for truth to overcome or outlustre them.* 1.153 And good man it fell out as he feared▪ for though the good Emperour took away from them their meeting places,* 1.154 and commanded their return to the Church, though they were condemned and bani∣shed by the Emperour and Counsell of Nice, and their books commanded to be burned, that there might be no record kept,* 1.155 neither of Arius nor his corrupt doctrine; yet after the death of Con∣stantine, they rallyed, and made a most dangerous charge on the Church, obtain∣ed (by fraud) Bishopricks in the most eminent Cities,* 1.156 gather Counsels by power, abrogate and constitute what Laws they pleased, though contrary to

the Laws of God, and the Nicene Coun∣cell; deprive the good Bishops and ba∣nish them; Falsiy accuse blessed Atha∣nasius, and in short prosecute generally the Orthodox, by banishments, whip∣pings, and exhaeredations more like Bar∣barians then Christians.

The world then may view the tricks of these degenerous Church-wolves, who are all for ruin and blood, whose moderation is utmost mischief, and whose mercy is cruelty: such an one was the varlet Hacket,* 1.157 who in a pri∣vate injury was so merciless, that as he was embracing an engenious Schoolmaster, who came to be recon∣ciled to him, bit off his nose; and be∣ing intreated to restore it, that it might be sown on the face while the wound was green, he refused, and like a dog devoured it. What would this fellow extraordinarily called from God (as he and his accomplices gave out) have done had he had people and power, would he not have been a John of Ley∣den, a Ket, an every thing of menace and ruin? There are no enemies so pestilent to the Church as Apostates; which made Plinius secundus a witty

man cull out such as had been revolted from the faith twenty years, and before his face sacrificed to the gods, and worshipped the Empe∣rours Image, as informers against the Church, lib. 10. ep. 79. I am not for fire and sword,* 1.158 Verberari Christianorum proprium est, flagel∣lare Christianos, Pilati & Caiphae est officium,* 1.159 yet am I of the minde of Cardinal Richlieu, whose Note is notable; Tolerata a Regibus Re∣ligio, legitimum Regem vix tolera∣bat. I beleeve God is not ever in the thunder and lightning of se∣verity;* 1.160 but I know he is second to a thorow-paced and rightly religious courage for him. It was no argu∣ment of Henry King of Navarr's zeal, who being a Protestant, and pres∣sed by Beza to appear for those of the Religion, made answer,

That he was their friend, but he resolved to put to sea no further then he could return again if a storm arose.

Reli∣gion ever hath a still fire to try and refine, though not ever a piercing one to melt and dissolve. The least holy Magistrates can do, is to disown

error, and to keep it under, that it say not as did the bramble in Jothams Parable,* 1.161 I will be King. Holy S^t Au∣gustine cannot hold, but he profes∣seth, He knowes no reason but the Church may compell prodigals to return, as well as those miscreants compell others to accompany them in their mischief: and a little after he gives this caution, Sic enim error corrigendus est ovis, ut non in eo corrumpatur signaculum redempto∣ris, that is, so the error of the sheep is to be corrected, that the mark of the owner may not be defaced: 'Tis good to be scrupulous in punishments, and I shold ever desire to erre of the right hand, that is, by moderation. I like not passio∣nate revenges acted upon pretensions of zeal for God. Nor ought life and death to hang upon the thin twine of mistakes,* 1.162 where first comes to hand goes to p••t; He that passes sentence of re∣probation on any man upon a bare difference in opinion, is as rash a Chri∣stian, or rather as unchristian, as he was a rude rash Knight,* 1.163 Provost-Mar∣shall to Ed. 6. his Forces in the West; who hearing a Miller had been very active in the Western Rebellion, came

to his mill, and called for the Miller who then was abroad; his man came and made answer; Quoth the Marshall, Are you the Miller of this Mill? yes quoth he▪ How long have you lived here? About three years: Come a∣long then sirra, quoth he, to yonder tree, you shall be hanged as a notable Traytor; But the fellow cried (Sir) I am not the Miller but his servant; the Marshall hangd him for his falseness notwithstanding: and when it was told him by some, that he was not the man aymed at, but his servant; he put them off with this jest; Can he shew himself a better servant, then in being hangd for his Master? Had the braving Knight had sentence from the Divine Law, he that thus causelesly shed mans blood, should have had the Law of retaliation. What Powers and Judi∣ciall Magistrates may do, is too high for me to determine; but my consci∣ence according to Gods Canon, must be the rule of my particular.

I do not find craft and cruelty in the catalogue of Virtues; God sealed in Rev. 7. of all Tribes but only of Dan, now •• Dans character (Gen. 49.) is to be

a Serpent by the high way, an Adder by the path, that biteth the horse heel, so that his rider shall fall backward. S^t Jerom blames Theophilus for too much easiness,* 1.164 and layes the increase and expatiation of error to his lenity; adding,

That such persons are never a∣fraid to offend, where 'tis but ask and have pardon; and good men are much discouraged, when patience gives aid to the factions of error, and by not disturbing, encourageth them.

I know 'tis hard to please parties, and almost impossible to be a good Christian in difficult times; I do as little beleeve God to be in the flaming bush of fierce and disorderly zeal, as in the soft pre∣faces of flattery. That German Prince, who in the quarrels about Religion in Germany, was tormented so much with the importunities of Calvinists and Lutherans, each desirous to gain him, that he professed, Quid faciam nescio quo me vertam non invenio, tells me the ridg they go upon, who are in high esteem, in ticklish times; the Esaus and Jacobs in Nations wombs, put the Rebeckahs of integrity to grievous straits,* 1.165 and hard throbbs:* 1.166 Christ•• com∣mands

to put out the right eye, and cut off the right hand that offends us, and we would fain please our selves in mo∣deration; 〈◊〉〈◊〉 would have the youn∣ger blessed, and we would fain blesse the elder: Holy Abraham makes as bold with God as he may in the case of Sodom, and I cannot blame him for his prayer for Ismaell,* 1.167 that he might live in his sight:* 1.168 they are not sonnes of Zyon,* 1.169 that cry Down, down with enemies, even to the ground; that make men offenders for words, that spoile a man and his her••tage, and can never forget and forgive an injury.

It shall be my everlasting practice,* 1.170 to be tooth and nail for Candor; where I my self am concerned,* 1.171 no malice I hope can provoke me to revenge, orobdure me against preterition of enmities: but where injuries veirg upon Christ, where they encroach upon his Seigni∣ory in my soul, ile not displease my Lord by concealing what's an injury to him; error is a purpresture, which the Tenants of the Lord of glory ought to present as a grievance; I must not cut large thongs out of Christs leather; the Churches and every Chri∣stians

power, is by and under, not be∣sides or above Christs,

I finde amongst the Ancients two chief practises for est••••ishment of truth and conviction of error: One was to preach and write truth, taking all opportunities to call their auditors and disciples together, and when their own parts were ripest, and their hear∣ers in fittest temper to be wrought upon, then they catechized them, they explicated Scripture to them. In many of the Fathers we finde Homilies for every day almost, especially at some times of the year, as also upon Feasts and great solemnities. And as their preachments were frequent; so were their lives continued Sermons; those Pilgrims and strangers here l'ved as having their conversation in Heaven,* 1.172 as bringing themselves under subje∣ction, as dis••ntangled by the world;* 1.173 I ever think moderate and unengaged men competentest Judges; Anchorites are likest to give the truest account of divine contemplation; they who care not to die, are most valiant for the truth, and value not those theeves of fear and flattery, that misguide the

most, to their own infamy and other mens seduction. I read in S^t Jerom, of Anthony, Hilarion, Paul and Mal∣chus, who left the world out of zeal to serve Christ in a severity of life: and in the Church story, there is frequent mention of Ignatius, Polycarpus, Atha∣nasius and others, whose whole lives were spent in circuit of doing good, instructing the ignorant, convincing the obstinate, confirming the wavering, comforting the dejected, reclaiming the exorbitant, and restoring the lapsed Christians. Not solliciting their own gain, not labouring their own prefer∣ments, not jubilating their own prai∣ses, not seen in Princes courts;* 1.174 not the Parasites of their Tables, not par∣takers of their pleasures, not busie at publike conventions of State, and se∣ducing this and that mans soul, by the tickle of his ear: No, this is the traf∣fick and guise of pieties Apollyons, of Court Sollicitors, Jesuited spirits, such as Philip the second of Spain, called Clericos negotiatores, such as Marcus Antonius Columna Viceroy of Naples, described to have la mente al cielo, le mani al mundo; l'anima al Diavolo,

not of Church-men, men sacrated to God: The old Fathers were in fastings often, in prayings often. much upon the pearch of holy meditation; these Elijahs had left the mantle of earth∣ly care, when they passed to Hea∣ven in the whirl of a holy rapture: O hearts set on fire by divine charity! O hands elevated in zealous oratory! O eyes fixed on Heaven in de∣vout confidence! O souls in your Saviours bosom while in your own breasts! What seek ye? for whom are ye pleaders? If ye ask grace, ye have it; 'twas that which moved you to ask it: If ye seek a Kingdom, 'tis yours, you have the prelibation in as∣surance, aud ete long you shall have the possession; are ye not contented to be happy your selves, but would ye have others also joynt partakers with you in your Crown; O inculpable ambition! O immitable love! O grace like the giver of it, free and indeter∣minable.

But if these Church-Champions saw error come in like a mighty flood, daring with Goliah any to encounter it, then they took up the Sword of the

Spirit, and bestir'd themselves with all their might. S^t Jerom mentions not only Athanasius encountring Arius,* 1.175 and after him Eustathius Bishop of Antioch, but Origen taking Celsus to task, and Methodius, Porphyrius: so S^t Augustine the Pelagians and Mani∣chees, S^t Cyprian the Jews and Nova∣tians. And if Powers menaced rhem as the Proconsul did S^t Cyprian,* 1.176 that he will write the Christians rules of obedience in his blood, all they make of it, is, the will of God be done: they had no cursings and anathema's, no bloody execrations, or unchristian im∣precations on Governours, but holy submissions to that Power, before which they had the honour to make their confessions; Christ bore a high∣her price in ancient times, then a little pelth, or a breath of favour, or a small compass of land amounted to: S^t Jerom tells of famous Apollonius a Roman Senatour, in the time of the Emperour Commodus, who being by his servant discovered to be a Chri∣stian, and asked by the Senate whe∣ther he were so, in all hast replied, Yea, producing a large Confession of his

Faith,* 1.177 which before them all he read; and by their decree was put to death, according to an old custom among them, That no Christian convented before them, ever came off with his life, without deniall of his faith.

O glorious conquest of faith over frailty, when never men with more animosity contested for temporall Crowns, then these for Martyrdom; never pusillanimy more willing to save life, then these Martyrs daring to lose it for Christs sake! O stupendious masteries of nature, when destroying flames were to Christians, as Jubilees to bondmen, that day of death, be∣yond this of life? Lord what fair copies have our foul lives and faint deaths! How farre short ought we to come of Martyrs Crowns?* 1.178 who have not in our selves the courage to dare, nor deserve to have from God the ho∣nour to die for his cause.

O Antiquity, our shame, our accuser, how art thou acclamated by the Mer∣curies and Orators of Ages, for thy Piety, Charity, Zeal, Order, there is no blemish in thee, thou art all lovely compared to us; who envy thy praise,

but follow not the pattern.* 1.179

Let then the world hang out what Trophies it will; let the Grandees and excellentissimo's of it dream with Ju∣lius Coesar,* 1.180 that they are joyning hands with Jupiter, and making a League offensive and defensive between their two great Monarchies of Heaven and earth, the Church will glory in no∣thing but the Cross of Christ, and in her Cross for his sake; her peace is

founded upon the blood of her Savi∣our, and her encrease owns much the bloud of Martyrs,

as S^t Jerome ele∣gantly. Religion for above a thousand years together was (next to Gods mercy) supported by praiers and tears, It never leaned on these worldly props of power,

'Twas never a bond of iniquity or a holy League of disloy∣alty, Holy men never attempted to re∣sist authority, though they had num∣ber to make good their opposition; Their faith in God put them upon praier for their Princes, though Perse∣cutors. We pray (saith Tertullian) for Emperours, that they may have long life, peaceable Raigns, orderly Courts, Valiant Armies, Faithfull

Councels, Discreet, Subjects, and all the world in amity with them:

yea, so true were Christians to heathen Go∣vernours, that they served them faith∣fully both in Armies and Councels; Eusebius tels us of Marinus a Christian in great command in the Roman Army, and of Astyrius a Christian, who was a Romane Senator,* 1.181 so much meditated they on that Scripture, There is no pow∣er but of God, and he that resists the pow∣er resists the Ordinance of God, and he that resists shall receive to himself dam∣nation.

This O Princes and Rulers was the honour of ancient Christianity, that it subjects to every Ordinance of man for the Lords sake, that is, If it cannot lift up the hand to assert, it will lay down the neck to suffer; If it say not Go up and prosper (as it cannot to a bad cause, because it dare not disobey God in calling evil good,) yet it will pray that God would overrule mens designs and out of them modell his own glory,* 1.182 For as Tertul. said well long ago, God forbid, those should contrive their ad∣vancement by force whose glory it ought to be to suffer, and thence to have the te∣stimony

of their fidelity; For Christi∣ans ought not to obey powers as those Heretiques called Sataniani did the de∣vil, Ne noceant, but out of conscience, because Power is of God, and Con∣science is Gods Deputy to keep man from misrule.

Thus much briefly for the piety of elder times in order to God, Now somewhat of their Charity in order to themselves and others.

First, Elder Christians abounded in love one to another, Our Lord gave the rule, Joh. 13. 35. By this shall all men know that ye are my Disciples if ye love one another; Time was when it passed Proverbially, Ecce quam diligunt Christiani; When S^t Cyprian was led to Martyrdom,* 1.183 the whole people ran with him crying, Let us die together with the holy Bishop; And when Chri∣stians were sick,* 1.184 though of diseases infectious, yet Christians would go to them and tend them, though they died with them: A Christian must not be waspish, the nettle of humour, that harms every one that toucheth it is a weed in Christs garden, but all Love, even to Enemies for his sake, who lo∣ved

us when Enemies; so much and no more know and beleeve we of God as we love him for his own, and our Neighbour for his sake; Let men talk as they will, yet if they have a spirit of opposition and cannot walk peace∣ably with their brother, yea, and in a great measure with those without, I shall not think their condition ever the better: If their principle be to be sin∣gular and unsociable, Vae soli, for as the Father hath it, Cum Deo manere non possunt qui esse in Ecclesia Dei una∣nimes noluerunt,* 1.185 ardeant licet flammis, & ignibus traditi vel objecti bestiis, ani∣mas suas ponunt, non erat illa fidei coro∣na, sed poena perfidiae, nec religiosae vir∣tutis exitus gloriosus, sed desperationis interitus, Occidi talis potest, coronari non potest.

There is nothing more reproach∣ful to man then disunion; we are all Natures progeny, and we should not strive to the distemper of the womb that nourisheth us to production; the sociable soul that God hath infused in∣to us, seems our Director, that we should agree to serve our Creator, yea and one another in all reasonable Of∣fices

of Civility; We see the Harmo∣nij in nature, and that the drift of e∣very thing is to accomodate the end of God, in the inferiority and superiority of things, there is no mutinies amongst the Creatures sensitive and vegetative, The Supream Lawgiver hath implant∣ed his Soveraign will on the instinct of every creature, and it acts as and no o∣therwise then according to that limita∣tion and designment; Only Rationall being are frayers and breakers of the Peace: 'Twas an ill spirit in a Brother to imbrew (even in the beginning of time and penury of men) his hands in his Brothers bloud, yet Cain did this, but he had a Mark of Vengeance set upon him for it: And 'twas fit he should be branded for a Butcher who had no provocation but piety, no per∣son but a brother to act his murther∣ous villany upon: How much more di∣vine was the soul of Abraham who would have no contention with Lot, for, quoth he, we are Brethren; who put himself upon a holy colluctation with God for sinful Sodom, and would not be denied till Mercy had put importu∣nity to blush. S^t Bernard Ep. 6. writes

to Bruno to deal with certain Monks who had deserted their order, and he prescribes the Method, Flectere oportet precibus, ratione convincere, & colum∣binam eorum simplicitatem prudentiâ instruere serpentinâ, ne putent obedien∣tiam inobedienti adhaerere, &c. Yet alas! we are at but a word and a blow, we make men offendors for words, for a trifle, a misplaced phrase, a mistaken sence, a petulant carriage, cursing one another as Jews and Samaritans did,* 1.186 Morning and Evening in their Orisons. The judicious S^t Edw. Sandys notes, That do the Psaltsgrave and Lantgrave whatever they could by inhibiting the Lutherans to rail against the Calvi∣nists, yet would they not be restrained but professed openly,* 1.187 That they would

sooner return to the Papacy then ad∣mit Sacramentary and Predestinary Pestilence,

meaning the Calvinist. So in the conference of Mompelgart when Frederick Earl of Wertonburg exhorted nis Divines to acknowledge Beza and his Company for Brethren, and ro declare it by giving them their hand, they refused it utterly, saying,

they would pray to God to open their

eyes,

and would do them any office of humanity and charity,* 1.188 but they would not give them the right hand of Brotherhood,* 1.189 because they were pro∣ved to be guilty Errorum teterrin••orum, that was the doctrine of Election and Reprobation: A blemish which anci∣ent Christianity knew not, nay, which the Protestant Religion is now much reproached for,* 1.190 I wish we were not so ambitious to be more wise and Learned in Arts of reviling then our Forefa∣thers were, and if there must be a tri∣all of wits, would to God the subject and matter of it may be somewhat else then the life and honour of peace and Christian charity: For in most Church-contentions it hath fallen out, that one errour opposed hath brought up as great an one even from the op∣position: I know not what many think of contention and brawls, but S^t Paul cals it a fruit of the flesh, and makes it exclusive of heaven, and S^t John saies, He that loves not his bro∣ther whom he hath seen, cannot love God whom he hath not seen. In pure times Christians reckoned their love to Christ by their love to his members, whom

they relieved,* 1.191 as that excellent Bishop Chrysanthius did, out of his own estate, and by their sound knowledge and skill in the things of God, accompanied with justice,* 1.192 modesty, patience un∣der the hardest Trials, and advancing his glory, as they had opportunity to do it, they evidenced their love to God, and to their Brethren for his sake; This was the aemulation those holy men had to glorifie God by holy lives, that those that saw them might be ashamed of their contradi∣ction and persecution of them; Pri∣mitive Bishops were simple-hearted,* 1.193 not crafty and insighted in worldly policies, but abounding in the work of the Lord, rich in faith and Scripture-knowledge, ready to do good, and to suffer evil for so doing; Alas, Alas, it is not grace but perverse nature that byasses men to varnish over their rotten posts with the gold and azure of the Sanctuary; Holinesse loves not the periodiques, how intentions and anon remissions of Zeal; It loves not salutations of Mar∣kets, not the highest Seats at Feasts, not the Title of Rabbi, not the shouts of popular madnesse: 'tis delighted in

converse with and likenesse to God; 'Tis counting its glory from its stripes above measure, its imprisonments, its labours, its watchings, its fastings, and is cleared up to be what it is by its purenesse, knowledge, long-suffering, kindenesse, by the holy Ghost, and by love unfeigned, 2 Cor. 6. 5, 6. How do the Primitive times upbraid us, who yet boast that Christ is more set up now then ever,* 1.194 while never any age gave greater Testimony to self-admi∣ration then this doth! The Apostolike Counsell was, Let every one prefer ano∣ther before himself, Now Christians think of nothing but their own advan∣tage; Nemo eorum coelum putat, nemo jusjurandum servat, nemo Jo∣vem pluris facit, sed omnes apertis oculos bona sua computant. When Cardinal Caraffa a man of a strict life and humble diet, comes to be Pope, then no dyet would serve his turn but that befitted a Prince, no ordinary solemnity at his Coronation, but an unusuall pomp must be expressed, then his way is in all actions,* 1.195 to keep his degree with magnifi∣cense, and to appear stately and sum∣ptuou••, then the humble Priests words

are▪ That he was above all Princes, that he would not have any Prince his Companion, but all Subjects under his feet,—O Prelate Oblivious of the Ma∣sters Mandate, It shall not be so amougst you; O Mortall, prodigiously elated, and hellishly intumour'd by worldly ambition to a contempt of those whom thou oughtest to honour? O Antichristian Monster, that thus con∣frontest thy Lord, whose Vicar thou pretendest to be, but yet wilt be loftier then was he, who took bread and fish not only before but also after his resur∣rection, Joh. 21. 13, 14 and who washed his Disciples seet, when thou countest Princes worthy only to be thy Foot∣stool, whom God hath elected to pow∣er and place inferiour only to himself!* 1.196 How unfit art thon to rule the Church of Christ who knowest not the mean of Self-Government? How unlike is thy tongue to be infallible which hath deceived thee in this over-valuation of thy self! But thanks be to God though Paul the 4^th be such a spirit, yet all Popes affected not that vanity: 'Tis said of Adrian the 6^th, That he was never so taken with the Popedom but he

preferred a private life above it.* 1.197 Gre∣gory the great would not be called Ʋ∣niversall Bishop,* 1.198 Cel••stine was loth to come from his Wildernesse, and when he was forced to Rome, was thought, for his humility, unfit to stay there, and therefore retired again to his solitude; Marcellus the second would not change his Name l••st the world should conclude honours had changed him;* 1.199 Groperus Coloniensis refused the Cardinals Cap, and would not, from the favor of Paul the 4^th, receive either the Title or Or∣naments: When I see men in holy Orders greedy after prefermeuts, ra∣velling out their lives in progging after great Friends and Fortunes, as if god∣linesse were a Bustrophe, a course of going forward and backward, to the right and left hand, for advantage sake: I think of that Speech of the Lord Bardolf to Hubert Archbishop of Canterbury made Chancellor to K.* 1.200 John:* 1.201 Sir, quoth he, If you would well consider the dignity and honour of your calling, you would not yeeld to suffer this yoak of bondage to be laid on your shoul∣ders, and for my part it shall be ever my judgment to shun seekers of preferment

of men least worthy for, and least fit∣ted to them: Fides integra non manet, ubi magnitudo quaestuum spectatur.* 1.202 In the time of King Rufus there was an Abbots place void, and two Monks of the Covent went to the Court, re∣solving to bid largely for it;* 1.203 The King perceiving their covetise, looked a∣bout his Privy-Chamber, and there espied a private Monk that came to bear the other two Company, whom eyeing he guessed a more sober and pious man; The King calling him ask∣ed him, What he would give to be made Abbot of the Abby: Nothing Sir, quoth he, for I entred into this Profession of meer zeal, to the end that I might more quietly serve God in purity and holinesse of conversation; Saist thou so, Replied the King, Then thou art he that art worthy to govern the House: Honest men cannot with Marcus Arethusius do the least evil to gain advantage, nay, to save life dare not flatter as did Teridates,* 1.204 when he came to Nero as to his God, and worshiped him as he did the Sun, for a petty Crown under him; No, they are contented to be in their stations, and to walk before God in

the light of their own Candle, to keep within the warrantable Circle of their Vocation, and if they see dangerous honours pursue them, they fly it, and wish in Davids words,* 1.205 That they had the wings of a Dove that they might fly away and be at rest; Thus did holy Moses disable himself being willing to be excused from rule, Exod. 3. 11. God will send Moses, and Moses cries, Lord who am I that I should go to Pharaoh, and bring forth the Children of Israel out of Egypt? God tels him, He will be with him, It matters not much how weak the Instrument be which God employs on his Embassies, since pow∣er goes along to perfect weaknesse; Moses demurs yet, Nature will have a Miracle ere it resigns its doubtings; Whom shall I say hath sent me? What is thy Name? v. 14. God gives answer, that He by whom Pharaoh is, and is King of Egypt sends thee, I AM THAT I AM sends thee: O but my Lord, What if the Egyptians will not beleeve me upon my bare word? cap. 4. v. 1. God tels him he shall go provided, the rod in his hand shall become miraculous, and his Call to

that Office appear divine from the signs that God gives of his extraordi∣nary power, his Rod turns into a Serpent, and returns into a Rod again, v. 3. His hand put into his bosome whole becomes leprous, and put into his bosome again returns perfect and sound flesh, v. 6. & 7. And if these two miraculous indigitations of Gods powre prevail not, then a third is ap∣pointed for Moses to convince them by; Take of the water of the River, and pour it upon the dry Land, and it shall become bloud upon the dry Land, v. 9, One wonld think now Moses is at a Non-plus, Modesty ought not to diffide it self where God by miracle affists, and by Election witnesseth suf∣ficiency, but nothing will satisfie Mo∣ses but self-disablement, O Lord, cries he, I am not eloquent, neither heretofore nor since thou hast spoken to thy Ser∣vant, but I am slow of speech and of a slow tongue, v. 10. And though God convince him, that all utterance and enablement is from him, and promiseth him his might shall accompany him, yet Moses not out of restive renitency but ingenious humility, abaseth himself,

O my Lord (saith he) send I pray thee by the hand of him thou wilt send, v. 13. 'Tis time for Moses to desist reason∣ing with Majesty, when the anger of God began to be kindled against him, as it was, v. 14. So the Prophet Jeremy when God tels him he had appointed him a Prophet unto the Nations, Jer. 1. 4. replies v. 6. Ah Lord God, behold I cannot speak, for I am a Childe: as if God knew not what he did in choo∣sing him his Messenger: but God soon silenceth that modesty, ver. 8. Be not (saith he) afraid of their faces, for I am with thee: O the force of worth in an ingenious soul, which inclines to de∣preciate rather then extoll it self, Moses was therefore fit for power before it sought him not he it,* 1.206 and Jeremy qua∣lified to serve on Gods errand because he entred on it with humility. And truly it hath been noted that those who have been least desirous and ga∣ping after trusts, but rather avoided them as matters of trouble, have pro∣ved best Executors and Feoffes of trust, and with clearest conscience discharged them. When S^t Athanasius was to be made a Bishop, Sozomen tels us, he hid

himself;* 1.207 And when Alexander the then dying Bishop of Alexandria cal∣led out for him, as his Successor de∣signed by God, Athanasius could not be found till by a speciall Providence he was discovered:* 1.208 so Chrysanthius the Novatian Bishop in Constantinople was taken from the Court, where in his younger years he had been an Of∣ficer, and constrained to be a Bishop, yea, and that in his old age, after he had been Lieutenant in Italy, and De∣puty in Brittain for Theodosius the Emperour, and though he fled to a∣void the call of Sisinius who nomina∣ted him his Successor, yet the people never gave over search of him till they compelled him to take his charge, and he well deserved it, for he was a man famous above most both for prudenec and humility.

I know the bravest spirits have been engaged in affairs of Government, 'tis fit starres of the first magnitude should enamell the firmament of rule, and lead the lesser lights their march of service; and plain it is, that to be a Moses to Israel, and a Joseph to E∣gypt, to have every sheaf bow to our

sheaf, carries much of cogency in it: most listen to so pleasing a temptation as honour and profit, few with Joseph turn their ears from the sweet musick of advantage; this Helen inebriates great, wise, valiant men, with the wine of her intoxication. But yet there have been those, who with the Olive, Figg-tree and Vine,* 1.209 valued their con∣tented meanness above greatness, to which is ever entailed envy and trou∣ble: and therefore a wise man con∣cludes, Bono viro ad conscientiam satis est non affectasse publicam curam.* 1.210

It is (I confess) somewhat questio∣nable, how men extraordinarily qua∣lified, and duly called to publike trusts, can in duty to God and men quit them to avoid their own trouble, since all men owe themselves to provi∣dence, and should not, aut Deo, aut Pa∣triae, aut Patri patriae deesse; but ra∣ther with Codrus, offer themselves the price of their freedom. But it is with∣out all doubt, that he who doth take rule, though he may be good to others, will hardly bring good to himself, unless he be an Audax, in his element, when out-facing troubles: Crowns

and Robes of State have their burthens and terrors,* 1.211 and those who accept them are ill appaid, if they have not subsistance and reverence by them. 'Twas a wise speech of Marius, to those that envy great men their ho∣nor; Let them envy them their burthens.* 1.212 Men in power and place must expect people murmuring against and often complotting the subversion of them; and they who have principles of rule in their mindes, are disturbed by mens envy, no more then mountains reel at the casting of Moles, or Rocks melt away by the dashing of waves against them. And if God the most soveraign and diffusive good,* 1.213 be invaded by the deicidiall sinnes of men, and threatned as much of destructive insolence, as mortall worms can marshall out a∣gainst him; men, like themselves, how worthy, how Noble soever, must not go scotfree.

The consideration of which, puts those that accept rule, upon courses of self-preservation, and therein of ge∣nerall peace, little perhaps to the ge∣nius of their mindes, were they in a private sphear, and makes them ac∣counted

by some rather Principes neces∣sarii quam boui;* 1.214 and dreaded as was Marius, of whom Tully said, Consulem habuimus tam severum, tam{que} censo∣rium, ut in ejus Magistratu, nemo pranderit, nemo coenaverit, nemo dor∣mierit. Since then the end of every Government is Peace and Order, Piety and Property, the promoters of these are to be honoured, and the impug∣ners of them severely dealt with, not only in the State but in the Church; For heresie, error and scism, are the forlorn hope to civil broyls and di∣sturbances.

And though God in mercy bring the grapes of Piety from the thorns of presumption, and make the figgs of courage sprout out of the thistles of contradiction, yet the naturall child of Church busle, is irreligion and bar∣barism, or at best but superstition; so true is that of S^t Augustiue,* 1.215 Nun∣quam. faelix nunquam ferax Dei Eccle∣sia fuit, vel in diluvio Noachi, vel in dispersione Abrahamitarum, vel in E∣gyptiaco exilio, vel in persequtione Je∣zabelis, vel sub jugo Hieroboamitico, vel sub tyrannide Manasses, in sola Da∣vidica

familia remansit Ecclesia Chri∣sti. So that Father.

Were this beleeved, we should have fewer differences in the Church then we have, less smiting of the tongue and pen, then is in use (most unhappi∣ly) amongst us. As children learn gaming by pinns and farthings, and after by habituating themselves to play, stake pounds and hundreds, Man∣nors and lands; so men begin to carp at their brethren who vary but in ex∣pressions, and at last differ toto coelo from them, and (as much as in them lies) rend them from the body of Christ: If there be but the least dis∣sent, presently he is to them as a hea∣and a publican.

Alas,* 1.216 the Ancients were more zea∣lous but less touchy then we; they made men not offenders for thoughts, and opinions in lesser matters; We, we are the generation of those Enthu∣siasts that claim kin with the knowledg of the Almighty, who would fain be thought to set an end to darkness, and to search out all perfection; the hearts of men pass us not, but we dive into them; Such a man is a Malignant

in his heart, secretly disaffected to us, hath a Pope in his belly: these unchari∣table pryings into men, have been and yet are frequent amongst us; from these brambles, fire hath come out and devour∣ed the Cedars of Lebanon, as the phrase ls, Judg. 19. 15. And to what end (I pray) this curiosity? not to amend them, if evil, by good counsel, earnest prayer, civil carriage towards them, but to take the advantage to triumph over, and to endeavour the ruin of them: The Saints of God should be Doves, (that creature the Father saith,* 1.217 is harmless, neither hath gall, nor does injury with its bill,)* 1.218 and not as was the Assyrian, rodds of Gods wrath; or as those in the Psalm, Swords in Gods right hand; or if such, yet very warily and upon sound warrant such; so sayes a man of breadth amongst us; Gods people must be wary whom they curse, and take heed lest trifles cause their curse, and not impenitent and im∣placable enmity against Christ: because no man knowes the mind of God, every one must use holy moderation in censure; but if some had not contradicted in their practise such good doctrine, vent∣ing

not hilastique but sarcastique Divi∣nity from their pulpits, we had not seen such confusion in the Church, nor heard such different notes amongst Church∣men, as we have. What had been amiss had wisely been amended, and those in the Ministry who had been insufficient or immoral, admonished or rejected w^th some reasonable allowance to their families; 'Tis hard measure, that the ut∣most farthing of a families felicity, should be paid for the spot of the male of the flock. In Primitive times, all those who professed Christianity held commu∣nion together as one Church, notwith∣standing difference of judgment in lesser things, and much corruption in conver∣sation. So say the the Learned Mini∣sters of London, in their Vindication of Presbyteriall Government, p. 139. What Fronton a Heathen said to Nerva, that say I in the case of Liberty, 'Tis an ill Government which gives no Liberty,* 1.219 but much worse which gives all liberty; Man must not binde or loose where God hath not: 'Twas holy Nazien∣zens observation long ago, That An∣tichrist would gather strength by the dis∣sentions of Christians, and it is a thing I

have (ever since these differences in our Church) feared that the violence of parties would much endanger the surprise of our Religion, Because of the mountain of Zyon which is desolate, the Foxes walk upon it,* 1.220 Lam. 5. 18.

In the Netherlands difference, all things accounted more to parties then peace;* 1.221 the Papists cruelty and the Reformists violence, ended in a petulancy destru∣ctive to the Church, for all that was the Churches, was swallowed up be∣tween them; Granuell Bishop of Ar∣ras and the Cardinal of Lorrain, pro∣moted persecution of the Reformists, pretending the cause to be, zeal for God, and advancement of his Religion, but the truth was, they aymed to be en∣riched by the spoyl of those that were condemned of heresie. On the other part, those of the Religion, begin their outrages with Churches, break down the utensils of service in them, carry away with them what was in them mo∣veable, frighten the religious men from their houses and Cloysters; leave no Church in Cities fit for devotion, rifle Libraries and burn Books. I will not say as S^t Bernard of old, and Luther

from him,* 1.222 Now Domini sed daemonis haec pascua, hi pastores. But this I will pray as good Jacob did, Into such se∣crets let not my soul enter, mine honour be not thou joyned to such assemblies; for they who dare make the things of God their prey, will make nothing of de∣vouring the lives, liberties and formtunes of their brethren.

Oh the divisions of Levi amongst us, w^ch have not only caused great thoughts of heart, but also broken out into bigge words; like the horses in S^t Johns vi∣sion, Rev. 9. Out of whose mouthes have come forth, fire, and smoak, and brim∣ston, and from whose pens, bitter lines both of defiante, and unkind cri∣mination each of other. He that reads but the books of their furious encoun∣ters, shall satisfie himself, that Ephrae∣in hath been against Manasses, and Manasses against Ephraim; and I pray God that of Salvian be not ap∣plicable to us all,* 1.223 Quid prodesse nobis prarogativa illa religiosi nominis po∣test, quod nos Catholicos dicimus, quod fideles esse jactamus, Quod Gothos & Vandalos haeretici nominis exprebatione despicimus, cum ipsi haeretica pravitate

vivamus? I wish that they who talk so much of heresie, making every dis∣sent an error, would consider that mortals intellects differ as do their faces,* 1.224 and that the beauty of God is more or less in every creature and its capacity, that in matters of this mo∣ment 'tis not safe to be ••ash, but to consider the spirits, whether they be of God or no, and them to try by that tryall which the Law appoints tryall of heresie, the Scriptures and the four first generall Counsels accordant with Scripture. For my part I will not with Philastrius,* 1.225 pronounce any man hereticall for varying from me in opi∣nion no more then any man dumb whose language I hear not, nor when I hear understand; but rather pray, that God by his grace will so direct me, that I practise what I know, and endeavour to know what may be use∣full to my self and others: did this spirit possess many, they would have more comfort from the small Violits of sincerity, then the great garnishes of religions Tulips, which offer much con∣tent to the sense, but less answer the 〈◊〉〈◊〉 noble part of a Christian: Then

would our light rise out of obscurity,* 1.226 and our darkness break forth into the bright∣ness of noon day; then would one thought of Charity chase a thousand, and a thou∣sand put ten thousand misprisions to flight; then would our spiritual Oxen be strong to Iahour, then would the Church be at unity within it self; no axe or hammer of passion be heard in her, but the oyl of compassion distill from her, to heal the wounds and close the breaches of her children. But O Lord who shall live when thou dost this? By whom shall Jacob arise, for he is small? Tell us, we beseech thee, how the bones which thou hast broken shall rejoyce, that we may pray for the Churches Jubilee, and fast to entertain so blessed a feast as would be that Epiphane;* 1.227 for as Pomponius Laetus well writes, Christianos omnes sub un•• signo crucis militare, nostram Religionem unicam esse Rempublicam, unicam ipsius Dei urbem cujus nos ci∣ves sumus, & bellum inter nos esse non posse, nisi civile

But alas, the Church Christian hath long been in her wasting fits, the watchmen have smitten her;* 1.228 Novel∣ties, words and projects have commit∣ted▪

wast, and we may well bring a Devastavit against them.* 1.229 against them. S^t Jerom of old complained, Nunc sub religionis titulo exercentur injusta compendia, & honor nominis Christiani fraudem, magis facit quam patitur, intus Nero, foris Cato, totus ambiguus; The wits of Rome were smart, when they added, to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Zeno,* 1.230 the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Heraclius, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Constance; the Interim of Charls the fift, as of no better import to the Church then those Imperiall Constitutious: And with leave of God and wise men, I think, I may add Reformation, as some∣times it hath been managed, for no less a damager to the State Ecclesia∣siasticall, then any open violence whatsoever. Let the times of H. 8. be considered, What vast Possessions lost the Church, by his opposition to the Pope, and the effects of it? And in Ed. 6^th his Raign, more went from the Church; yea there is who tells us, That one of the Visitirs of Oxford in Ed.* 1.231 6. time, did so cleerly purge the Ʋni∣versity Library of all Monuments of su∣perstition, that he left not one book init of all those goodly Manuscripts, with which

by the manificence of several Benefa∣ctors, that place was amply furnish∣ed. So true is that of Trully, No in∣justice so gross,* 1.232 as that which they do who will be accounted good, that they may by that means be more evil.

While I forget not Paulus Cremen∣sis a Legat sent hither from Pope Ho∣norius the second, to redress the vices of the Clergy, and chiefly their le∣chery, whenas he himself next day af∣ter he had bitterly inveighed against them, was found abed with a common strumpet, I shall fear there may b•• errors in the greatest pretenders, and look upon remedies as possible to ex∣ceed diseases in their ill consequence. For in publike outrages,* 1.233 not only Con∣stantinus Pontius Confessor to Charls the fift; in his retyred life a brave and holy man, is commanded to prison immediatly upon his Lords death, and that upon suspition of heresie, but when dead, his statue is demolished and disfigured by K. Philip of Spains Man∣date. Rutilius the Roman. Consul, de∣stroys the Temple of Lucina, because his daughter while she was there wor∣shipping brings forth a dead child;

Numa must be without a monument of his piety, and Lucina without a Temple for her worship; but is was noted an ill time in Rome, when status cujus{que} Dei in Senatus aestimatione pendebat.

All men naturally love themselves, and few scruple any thing that answers their ends; Satan is an industrious droll, cogging us into designs of evil, upon pretences fair but not altogether warrantable.* 1.234 Consuetudinis est saecu∣larium hominum, ut cum honorem adi∣pisci desiderant, caeteros fibi prius per amorem acquirunt, cum vero adepti fuerint, elati potestate eos ipsos, per ti∣morem sibi postmodum, subjiciunt quibus prius privati, non terrorem sed amo∣rem exhibuerant.* 1.235 If Timotheus Aelu∣rus have desire to be Bishop of Alex∣andria, and Proterius stood in his way, he will so order the matter, that before the See be void, the Monks shall each of them be visited in the night, by one in grave habit and of angelique speech, calling them by their respective Names, and in the Name and by the Spirit of God (as is pretended) ad∣monishing them to decline adhaesion to

Proterius, and to joyn themselves to Timotheus. Henry the eight clear∣ed the Point, That power would com∣mand any thing. Even Papists, such were the Parliament, for their ease to avoid Citations and charges from Rome, divest the Pope of his headship to place it on their Prince. Revenge is a great spur to bad actions, as well as is ambition. There is a notable vi∣lany fathered on the Franciscans at Orleance, discovered in Anno 1534. after this manner:* 1.236 The chief Judg of Orleance his wife dying, requested of her husband, that she might be buried in the Church belonging to the Fran∣ciscans; this was done, and the Fran∣ciscans presented by the Praetor the deceaseds husband with six Pistols (a bribe farre beneath their avarice) but they resolved to have a better gratifi∣cation from a fall of wood of the Prae∣tors, out of which they desired some trees, which he denied them; that de∣feat so inflamed the Franciscans, that they plotted to bruit it abroad, that his wife was damned for ever: To carry on this villany undiscern'd, they suborn a young man to act his part so

notoriously, that by hideous noyses, at time of publike devotions, he should cause disturbance, and be prologue to the Tragedy; a Doctor of that order and an exorcist, whose plot this was, (for he daily used these cheats) so designed the scene, that no answer was to be made by the young man (if any question were asked of him) but only by signs, which the exorcist only understood having preappointed them; and so could report to the auditory: when the young man had amused the people with dismall and ununderstood notes, the exorcist boldly asked him, Whether he were a spirit or not? if a spirit, whose spirit? relating the Names of all such as had been buried there: And when he named the Praetors wife, the young man gave sign that he was the spirit of that Lady:* 1.237 Then the ex∣orcist asked, if she were damned or no, and for what offence? Whether for co∣vetousness, or lust, or pride, or for want of practicall charity, or for the upstart heresie of Lutheranism? and what he meant by those clamours and unqui∣etnesses? whether the body there buried should be digged up and carried else∣where

or not? To all which he by signs answered affirmatively, which they prayed the Congregation there present to take knowledg of: yet upon the Praetors complaint to the French King and Parliament of Paris, and Commis∣sion issued forth to report the truth hereof, the wickedness of this contri∣vance came to light, and the parties actors in it were severely sentenced ac∣cording to their deserts.

I finde another story of the Do∣minicans as vild as this,* 1.238 acted at Bern in Switzerland: There being a great heat between them and the Francis∣cans, about the Virgin Marys being conceived in Original sinne; one af∣firmiug, and the other denying it; the Dominicans, to determine the contro∣versie, purposed to evidence the truth of their opinion by Miracle: four of the prime of their Order were privy to the contrivance, one of which was Subprior, a Magician, who called up an evil spirit to assist them in the more effectuall conduct of this undertaking: The spirit appeared to them in the shape of a Moor, and promised his assi∣stance, provided they gave him an

Instrument signed with their own hands and Names written in their own bloods, in testimony of their compact with him; which done, the evil spirit appeared an assertor of the Domini∣cans Doctrine, threatning Purgatory to their opponents, and overthrow to the City, unless they cast out the Fran∣ciscans thence; much more of like trumpery there was discovered, to the shame of the Dominicans that were privy to it: And therefore 'tis good to search the spirits, whether they be of God or no. There is no action so vild but hath a fair mask on it.* 1.239 There was a famous cheat plotted by Romish Priests in Staffordshire, much of kin to this, and discovered by the grave Bi∣shop of Durham, and all to make way for the Popish Doctrine of Miracles. 'Tis Satans artifice to steal his surprise in at some port of pleasure or profit; The Statues of Kings, the Miters of Popes, and the Arms of States, some∣times hang out at common houses, and those often of no good report; 〈◊〉〈◊〉 I have seen the Holy Lamb, sign to a place of tipling. Good men are often deluded by their own presumption,

and lead into a fairer belief of them∣selves then they deserve: We are all in love with our own Apes, and we of∣ten hug them, till we smother reason the most beauteous child of nature; yea there are no greater follies acted by any, then those that do vow and de∣clare most against them. Peter was a bold assertor of his fidelity; Though all forsake thee, yet will not I, Ile die with thee, Lord Jesus; Matth. 26. 35. yet he denied and forswore him for fear. In the troubles of the Nether∣lands, the confederates protested be∣fore God and the world,* 1.240 Nihil omnino velle, hoc foedere nostro moliri quod vel ad contemptum Dei, vel ad di∣minutionem authoritatis & dignita tis Regiae statuumve suorum tendere pos∣fit: but it fell out otherwise, for when they had power, reason of State, and necessity of self-preservation, made them do what they (as they published) at first did not intend.

As in growth of bodies there are de∣grees, so in mischiefs there are the tender plants of blushing, before the full years of sturdiness, uemo repente fit turpissimus: 'Twas a good prayer of

David,* 1.241 Who knows how oft he offends, keep me from presumptuous sinnes: Man is never neerer miscarriage then when he least fears it, nor is the heart ever more treacherous, then when it solli∣cits with greatest earnestness, to lend an ear to the delusion of a sycophant, or hearken to the propensions of our nature to accommodate our ends. What plots did Gardiner and the Lords of H. 8. Council lay for Cranmer? Wricthsly and others for Q. Katherine Parr? yea and Tottis a Priest, to prove that the Pater noster might be said to Saints, made a blasphemous ex∣position thereof, contrary to the sense of Christ Jesus. Katherine Ma∣ry Dutchess of Mompensier,* 1.242 sister of the deceased Duke of Guise, was so horribly transported with malice a∣gainst the Protestant party, and had so great a desire of revenge upon the King of France, that notwithstanding her nobler endowments, she disho∣noured her self with that Jesuited var∣let Clement (his murtherer) the more to encourage him in the accomplish∣ment of his villany, and to give him assurance of her acceptance of that

treasonable assassination.* 1.243 Opinions and parties are humble at first, but when they are entred they like ill humours in the body, steal away the nutriment, and force judgement into some little angle and petty princi∣pality, whereas it ought to rule the whole continent, and command in Chief; Opinion does by Reason, as Empericks by people, fits with tricks quick and grosse, to please all seasons and Companies, sometimes it curdles Reason and makes it shrivle up into uncomely narrownesses, another time like a thriftlesse Housekeeper, it opens doors for all comers; And as that Friar refused none an Alms that asked for the Virgin Maries sake, so if Ho∣linesse to the Lord be upon the surface of it, the Cry is, Come in thou blessed of the Lord. Men are (pardon the phrase) Jaels in this, and these Sisera's they court into their hearts, offering them not the cold comforts of ham∣mers and nayls of dispatch, nor the pulse of slender welcome, but the Roy∣all fare of their fancy, yea, they dance about the May-poles of their late ac∣quaintence and guests, as David did

before Gods Ark with all their might; But 'tis pity they should want Michels to scoff at them, who are so taken with novelties, and so pleased with Nothings; Lord what Mushromes and Cocks combs are cooked to the gust•• of the curious pallated world? And how greedy are men not only to de∣vour a well-sauced poyson, but to ap∣plaud the Cook that tempers that Cir∣coean Cup of their Inchantment? How many hopefull and virtuously disposed mindes may observing men view de∣flowred,* 1.244 whose parts (as Moses's Rod) have become Serpents, not to win peevish natures to truth, but to further craft and harmful subtlety, which never return'd again into their Native purity, whose eloquent tongue like the beauties of the old world have seduced well-inclined and easie Chri∣stians, to follow them into the deluge of Errors, and to scoff at the Ark of Truth, the Church, as a mentitious sig∣ment; He was a wise man in his time who said,* 1.245 Pruritus disputandi scabies Ecclesiae, Opinions and Disputations have begat one another to the end of the Chapter of Church-peace, so that

Religion is wholly drowned in Opini∣on; Men are grown Monsters like that in Praepontis, which had a great head but shriveled members; Anci∣ent, sober, practical Piety is almost lost, and men come to such an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of spe∣culation, that they are perswaded to be too wise for Instructors, too holy to observe Scripture-Rules, too contenti∣ous to be endured almost in civil Socie∣ties: Hollerius his Italian hath spawn∣ed such Scorpion'd brains, that 'tis daugerous to converse with them lest we be infected by them; So that as Pomponius Laesus said of the Christi∣an quarrels, that may we say of active spirits amongst us, Viri Sacrilegi mo••∣tuos quiescentes turbant, templis minime parcunt ••avidi sanguinis civilis & praedae, mali Daemones sic implicuere nostras mentes; ••ut relictis veris hostibus, quos longa pace frui permittimus, in nos no∣strorumque membra armatas & sang••i∣nolentas convertamus manus.* 1.246

How careful were ancient Christians to avoid all things that tended to offence? What tendernesse expresseth the holy Apostle, when he professed, He would rather never eat then offend his weak

Brother? And the glorious Saints of pristine piety and courage, when they denied themselves to gratifie the con∣sciencious scruples of weak Christians! When they with tears bemoaned the inadvertency of some to give, and the peevishnesse of others to take offence? Optatus was much troubled that the Church should be disturbed by the Or∣thodox licet, and the Donatists non licet;* 1.247 And Tertullian did not approve that Christians should be called either by the Name of Albinians, or Nigri∣ans, or Cassians, but that which is their proper Name, Christians. 'Tis Sa∣tans project to exartuate Religion by new names and new factions amongst her professors, and to wea∣ken the power of godlinesse by in∣troducing argumentation and debate, the pleasure of wits, and the Pensioner of carnal policy: that as ingenious Florists, to pick the purses of witty persons, delighted with their art, have so heightned flowers by transplantati∣ons, preparations of mold, adumbra∣tions of them at unbenign seasons of the year, by cutting their Roots, and sundry such, not uncommendable feats

of their skill, that out of one single root of a Lilly hath come forth 122 blowings, and amongst Roses, gilly∣flowers, and Pionies, incredible va∣rieties; So out of the glorious and pure Doctrines of Faith, which the Apostles and their Followers compri∣sed in repent and believe, there is put forth such an ocean of points of Reli∣gion, and all of them pressed on the people to be believed, that it is hard to finde truth in the crowd of contests about her, and easie to mistake as Ma∣ry did the gardiner,* 1.248 for Christ, error for truth, both pretending their Jus divinum's their authoritative confiden∣ces, as their just Titles to mens beliefs, and blaming men as restive and sottish if they resigne not themselves to a sensless and universal credulity.

In the mean time things of greater con∣cernment are neglected, and the things God slubbered over, and made to run counter one to another; disuse of Church-Government hath made every man a Micah,* 1.249 an appointer to himself of whatsoever likes him best, and a neg∣lecter of those services that the Chri∣stian Church thorow out the world im∣braced;

there are many that make preaching like the lean Kine in Phara∣oh's dream,* 1.250 to eat up all other Church-Ordinances, though never so beaute∣ous and well-favoured; publick Pray∣ers, and publick Confessions of Faith, even that which our Lord Jesus taught us in the Gospel, as the Form of Pray∣er of his own dictation, hardly passes current; no nor is that Creed which bears the name of the Apostles Creed, (which this Church hath ever received, and her Martyrs in Queen Mary's days,* 1.251 by name Bishop Farrar, Hooper, the Bishops of Worcester and Glocester, Taylor, Philpot, Bradford, Cromt, Ro∣gers, Saunders, Lawrence, Coverdale, owned, as that they believed generally and particularly, censuring those to erre from the truth who do otherwise; and judicious Calvin says,* 1.252 was the form of Confession which all Christians had in common amongst them, as writ from the mouths of the Apostles, or faith∣fully collected out of their Writings.) This Creed, I say, many think unfit to be rehearsed in Congregations, and some are suspected to villifie it; yea the Sacraments of Christ are almost obso∣leted

amongst us,* 1.253 in some Parishes nei∣ther Sacrament, in others but one, and if that, so restrained to particular persons, that there seems to be a tacite reproach laid on those who are not of the num∣ber of Communicants, who therefore become enemies to Ministers and their Messages, because they are in a kinde cut off from the Congregation.

I confess it is fit that holy things should be given to holy men, and it were to be wished, all the Congrega∣tion were holy; but if perfection be reserved for hereafter, Ministers must bear with the imperfections of their people, as well as people with the o∣ver-rigidness of their Ministers. If peo∣ple be not scandalous, the Church ne∣ver denied them the benefit of Sacra∣ments; and if Ministers be not over∣scrupulous, they will not begrudg men their Saviours allowance. In my opi∣nion it seems but reasonable, that peo∣ple should give a sober & free account of their faith to their lawfull Pastor, in a loving and unimperious way desi∣ring it of them; but then Churchmen should be advised what is competent knowledge in a Christian, and propose

such questions to them, as argue not a design rather to blunder them, then satisfie themselves of their understand∣ing. Ministers are fathers, and must bear with the infirmities of their flocks, They must not be brambles,* 1.254 rending and tearing the people committed to their charge, but fig-trees, vines, and olive∣trees, yeelding them fatness, sweetness, and fruitfulness. To such as these, I am perswaded no sober Christian dare deny an account of his faith; For if the Apostles charge be, to be always ready to give answer to every man that askoth you a reason of the hope that is in you, with meekness and fear, then much more to the Embassadors of Christ, his Ministers: His Ministers, I say, by Church Mission, and Canonique Au∣thority; not presumers, who come un∣sent; for, as the Civilians well observe, Non sunt successores in officio qui ad officium accedunt alio modo quam insti∣tutum est, to such Ministers as are tru∣ly called, no man ought to deny a de∣claration of his faith, as competently he is able. And with such discove∣ries I think Ministers ought to rest sa∣tisfied, and the ignorance of their Pa∣rishioners

to pity, pray for, and by their best instruction to amend. And those Ministers whom a Parishioners sober account and inoffensive conver∣sation will not convince to admit as worthy to communicate, may be fea∣red to have somewhat more in their design, then the glory of God, and the good of souls; and if they will not give testimony of their candor while they live, their death-beds will tell tales to the world, little to their credit or comfort.* 1.255 Learned D^r Rey∣nolds reports, that Luther when he lay upon his death-bed acknowledged to Melancthon, In negotio coenae nimium esse factum, yet, saith the learned (Sir Simon D'ewes) taking counsel rather of men theu Gods Word,* 1.256 for fear lest if he retracted them, the people would suspect the rest, and so return to Popery, he ac∣counted it best to declare his judgement in private. Thus he.

Well fare the ancient Fathers, who valued truth above credit, yea consci∣ence above life.* 1.257 Ruffinus tells us, that S^t Clement in his Apostolique Epistle, counsels all his fellow Christians, rather to forsake him, then to part with the

peace of the Church, and to incur the danger of division.* 1.258 And S^t Aug. tells us, That in his time by the turbulencies of some in the Church, many Orthodox and excellent Bishops and Presbyters were cast out of the Church, and se∣parated from their charges, yet they bore the disgrace and persecution pati∣ently, never making Schism or starting up heresie to annoy Christianity therby. Docebunt homines quam vero affectu & quanta sinceritate charitatis Deo servi∣endum sit, hos coronat in occulto pater, in secreto videns. Rarum hoc videtur ge∣nus, sed tamen exempla non desunt, immo plura sunt quam credi potest. These mens demeanours (quoth he) teach the world,* 1.259 What the power of grace and sincerity is in the soul, and how God is to be waited upon even while he hides his face from the seed of Jacob. But though these (quoth the Father) be rare examples of self-deniall, yet such pre∣sidents there are, and those more then can be almost believed. For, as the same Father proceeds, true Religion is nei∣ther to be found in the confusions of Pa∣gans, nor in the purgings of hereticks, nor in the feebleness of schismaticks, nor in the

blindness of Jews, but amongst those who are Orthodox and Catholick Chri∣stians.

And therefore the differences in this Church, upon these small grounds that appear to us, were in no sort worth owning (by sober men) especially to the degrees they are ascended to, but ra∣ther are to be deplored with tears of blood; for those that have true Chri∣stian charity, would sooner part with much of their own Interest, as did the true Mother, 1 King. 3. 27. then have the Church divided: Let Astrologers, not knowing the true cause of the Coe∣lestiall motions, to salve the appearan∣ces, tell us of Eccentriques and Epi∣cicles; and Philosophers, when they are at a stand, pray aid from their oc∣culta qualitas; and Lawyers, when they know not well how to give things a bottom, tell us they are in abaiance: and some late Divines fill our heads with dreams of the Churches outward pomp here, That the Saints must be the great men of the world, and must trample down every thing of Order and Antiquity: Let them tell us of new Heavens and new Earths, whereinto

are received such as the old never wil∣lingly bore (for Lucifer was cast from Heaven for pride, and Corah and his company were swallowed up by the earth, for mutiny against Magistracy,) and let them bespeak mansions in that Novus Orbis, let them be Masters of rule in the world in the Sunne, and precious men in the Moon of their fancies, and there promise themselves coelestial clarity, I shall neither envy nor admire them the more, but fear them as such as Salvian speaks of,* 1.260 Apud nonnullos Christi no∣men non videatur jam sacramentum esse sed sermo, and I shall pray that they may see their wandrings in time; and as the Father sayes well, secundas tabulas habere modestiae, qui primas non habere sapientiae. For let them cry out never so bitterly against regulations, and orderly forms and establishments, yet they will hold tack, when their Tabernacles of ill-mixed altogethers dissolve and become vain. For as a Learned Bishop of the Church hath lately observed; If foundations which were in their own nature good should be destroyed for accessary abuses,* 1.261 and for the faults of perticuler persons, we should

neither leave a Sunne in Heaven, for that hath been adored by Prgans, nor a spark of fire, or any eminent creature up∣on earth, for they have all been abused. And since it is the will of God that heresies and offences must be, let all good Christians patiently abide Gods triall by them. For as wise ma∣ster-builders out of the chaos of rub∣bish raise beautifull frames of stru∣cture, so God out of the janglings of Christians, by infinite and matchless wisedom compiles his glory. Ʋtitur gentibus ad materiam operationis suae, hereticis ad probationem fidei suae, schis∣maticis ad stabilimentum doctrinae suae, Judaeis ad comparationem pulchritudinis suae,* 1.262 as S^t Augustin pithily.

Let then the devout Christian, not so much study policy as piety, not more endeavour after power then peace; let the Ministers of God rather seek to de∣ny, then gratifie themselvs in any thing that is worldly, let the world alone to those whose portion it is, they are gree∣dy enough after it. Aurelian would ne∣ver take it for his glory, to have the children sing it and salute him with an applause of his valour, for sla••ing

thousands of the Sarmatians: Ʋnus homo mille, mille; mille decollavi∣mus; and adding mille, mille, mil∣le; vincit qui mille mille occidit, tan∣tùm vim habet nemo quantum fudit sanguinis,* 1.263 If he were not wedded to the world, and resolved that Power was his heaven. God forbid holy souls should when they see preferment shun them, and the world frown on them, cry out as Eli's daughter in Law did, 1 Sam. 4. 21. when the Ark was sur∣surpris'd, My glory is departed, the Ark of my safety and content is taken: Let those delight in it, and boast of it, whose wisedom is carnall, and opposite to God; who venture the double Ducket of Aeternity against this single Penny of Earth; which that French King would not, when his brother counselled him with small forces to sal∣ly out of Towers, upon the great Army of the Duke of Mayne.

Let politick Richlieu profess,* 1.264 that his desire to be Cardinall, Duke and Peer of France, was but to shew the world, what and how great his King and Master was, since he the Cardinal how conspicuous soever; was but a ray from the Kings

Sunne, and a rivulet from his Ocean:

yet God sees another motive in the heart, then the tongue mentions: no secret excludes the Sunne of Righte∣ousness from view, nor any shift the God of Truth from weighing the tem∣per of spirits, and discovering them to be what they are, though with Bala∣am, they shift from place to place, and thing to thing, to gain a subterfuge and opportunity of serving them∣selves most advantagiously,* 1.265 yet at length God meets with them; and when their glasses are runne, which cannot be long, that glory which ma∣keth worthy men live for ever, dieth with such, and their memory of ho∣nour is enterred with them.

And though the most of men are convinced of the truth of this, yet how greedily do such great spirits gullop down the world, and with what ea∣gerness do they profecute it, by a dan∣gerous hospitality, which entertains Devils oftner then Angels! What noble Paradoes doth self-love make, forcing Religion to be Chaplain to bless their banquets of Ambition, unto which they invite all their admi∣rers,

and to warrant which they have such musters of Scriptures (though misapplied and misunderstood) that they look like the Archangel Michael and his forces, advancing to discomfort, as it were, the Devil and his Angels, of contrarients diffidence, we know who said, Behold my zeal for the Lord of Heasts, 2 King. 10. 16. yet ver. 18. & 31. his zeal was murther and idolatry. Am I come up without the Lord against this place to destroy it, the Lord said to me, go up against this Land and destroy it, were the words of Rabshecah, 2 King. 18. 25. yet God in Chap. 19. ver. 28. interprets this a rage and tumult a∣gainst him, and sayes, he will put his hook in his nose, and his bridle in his lips, and turn him back by the way by which he came: yea by an Angel de∣stroy his hoast, and defend Jerusalem, as it is ver. 34, 35. I love not their Prin∣ciples, who make Religion usher to Lyon-like practises, as doth the Spa∣niard in the Indies, which they by force possesse, and in which they have put to the sword and other butcherly tor∣ments, millions, it is thought, both at Cu∣ba, Hayta, Peru, Panama, Mexico, and

all under pretence of planting the Ca∣tholick faith, and placing Christians in the room of Infidels: such courses may thrive for a while, but in the end God will pluck up those poysonous roots for medicine to others, that they may hear and fear, and do no more presumptu∣ously.

I cannot blame Heathens, who know and hope for no other Heaven but that of temporall felicity and worldly greatness, to aym at it. I wonder not at Mahomet the second the first Tur∣kish Emperour, whom story tells us to be of no Religion but a meer Atheist, worshipping no other God but good-fortune, thinking all things lawfull that agreed with his lust,* 1.266 and keeping no league, promise or oath, longer then stood with his profit or pleasure. No marvell though they think so well of themselves, who dare as did Alex∣ander, command their own deifica∣cations; in dayes of their Triumphs,* 1.267 with Octavius, remove the statues of the Nations god: Not only weep upon view of the Image of one that lived before, and had been conquerour be∣yond him; but also dream, I and have

the confidence to tell the dream, that he had committed a rape upon his mo∣ther, as did Julius Caesar,* 1.268 which the standers by interpreted to portend his Empire over the world; or to disown manhood, and to profess openly, Ira Dei ego sum & orbis vastitas, as that Eastern Temires said of himself. These I say may not be wondered at. But for Christians, who beleeve in a cruci∣fied Saviour, and expect a Kingdom not made with hands, but eternall in the Heavens: for them to take such bye pathes, and forsake the way of Christ Jesus, who bids us, strive to enter in at the narrow gate, and decline the broad way which leads to destru∣ction, is much my wonder. For as Gregory Nazianzen piously writes;* 1.269 Let Thrones, Princedomes, Greatness, Riches, Fortunes adiew, as vild and con∣temptible glories, and theatrique follies, which perform nothing of what they pro∣mise: it is the Christians part to make Gods word his delight, and to study communion with God, as that which can only and lastingly make him happy, &c. for Christianity is no abrodiaeton, wherein is professed pleasure and deli∣cacy,

but mortification and self-deniall

Yet not so strange as true; for there have no greater practiques of sensuall pollicy been acted by any, then Chri∣stians in name, and in profession such. Pope Alexander warres against the French, and rather then that warre should not be followed; invites the Turk to his ayd, and consents, that the money gathered in Spain for a Cro∣ciata against the Infidels, should be im∣ployed against the French. Coesar Bor∣gia maligned his brother bastard the Duke of Candy, because he was cor∣rival with him in his Mistris, and for that their common father Pope Alex∣ander the 6^th had bestowed great dig∣nity on the Duke, hereupon Borgia cau∣sed him to be murthered one night as he rode thorow the streets of Rome, and after to be cast into Tyber. The same Borgia desired a match with the Daugh∣ter of Frederick King of Naples, and to have in dower with her the Principali∣ty of Taranto, not by that alliance to strengthen the Interest of declining Frederick, but that thereby he might be the better able to justle him out and distress him. Mauregat the 7^th King

of Oivedo and Leons, about the year after Christ 383, that he might hold his Kingdom under the Moors who had invassail'd all, made himself a Tri∣butary to Abdiramis their King in Spain,* 1.270 and though he were a Chri∣stian, yet consented to a Tribute uu∣worthy any Christian, namely to yeeld him yearly 50 Damsels of Noble ex∣tract and linage, and as many other meaner mens daughters, and them to send him as a present to his lust.* 1.271 Ni∣cholaus Catalusius Prince of Mytelene, turned Turk, to gain the favour of Mahomet the Great and save his life; after he was circumcised, Mahomet caused him to be apprehended and put to death.* 1.272 Henry the second of France, burned many Protestants upon pre∣tence of heresie, and in favour of true Religion, as was said, but untruly, for it was but to fill the purse of Diana Valentina the Kings Mistris of pleasure, to whom he had given the confiscation of all goods for heresie throughout his Dominions.* 1.273 Ʋladislaus King of Hungary, concluded a very noble peace with Amurath, and swore to it with very great solemnity, yet afterup∣on

pretensions of very great disadvan∣tage to the Christians by that peace, and by solicitations of Cardinal Julian, he broke it most barbarously, and was well paid for his faedifragousness, in the loss of the battell of Varna. When the Turk in Charls the 5^th, his time invades Transilvania on the one side, and Fer∣dinand Arch-Duke of Austria puts hard for it on the other side, promi∣sing to keep it for the young sonne of John Vayode, George Martinaccio Bi∣shop of Veradino a man of excellent wisdom and great reputation in that countrey, willing to keep it in free∣dom; and being unable to wage warre both with the Turk and Arch-Duke at one time, adhered to the Arch-Duke, which the Austrians knew would effect their purpose; they, to oblige the good Bishop, promised a Pension of 80000 Crowns, and the Emperour obtained of the Pope a Car∣dinals Cap for him; but when the Anstrians discovered, that nothing wrought with Martinaccio, to prefer the house of Austria above his native countrey, some of the Arch-Dukes ministers had command to murther

him,* 1.274 and they did 10, and the bruit was, that he held Intelligence with the Turk; whenas, good man, he had no∣thing but honour and honesty in his eye, and they blood in their hearts and on their hands.

But these are but pettytoes to the great Goliah Richlieu the late French Cardinall, against whom the blood of many cries; but in chief that of Mon∣sieur Le Thou, the famous Historian and most accurate Scholer, whose me∣moriall published in the names of all the grandees of Europe, remembers great dishonour to his once Eminence. The words, as I finde them in a nota∣ble Author,* 1.275 are these; Sub fortuna∣tissimo Rege, nuper malis artibus fas∣cinato, ob Reginae, filiorum, parentis jura, summo studio, contra nefarios ausus, secundum regni leges adserta, ob expe∣titam regalis familiae dignitatem li∣bertatem{que} Franciscum Augustum Thuanum, magnis adhuc in juventa virtutibus illustrem, Baestia sevissima de Arena saphistica, Latro Cardinalis, Hostis senatus, Pestis Patriae, dedecus Ecclesiae, per Tyrannicae potestatis satel∣lites, subornata judicio trucidavit,

Omnes Europâ tota Optimates prae∣stantissimi, Thuani desiderio, mae∣stissimt posuere.

I forbear his projects on both the Queen-Mothers,* 1.276 let S^t Germine blazon them, though methinks one hath already fully done it, in these few words, Reginae matris beneficiis di∣tatus, curis prometus, & potestate poten∣tior factus, illam gratiâ regis, libertate, bonis, Galliâ, & demùm exulem Colo∣niae vita privavit, ne mortuae parceret, supr••mas ejus voluntates rescendi, & insepultum cadaver per quin{que} menses (post quos) ipse extinctus est, incubiculo relinqui voluit: Thus my Author, But I enlarge not this, nor do I call to memory the deaths of Me∣morancy, and many others, of which he is said to have been notori∣ously guilty; that exquisite revenge on Puyleaurens, gives an essay of the man▪ and tells us he was none of those that did aperto vivere voto.

No marvell though a man of those tricks were termed seculi sui tormèn∣tum non ornamentum. He must needs be covetous of glory, who was not a∣shamed

to boast in print,* 1.277 Volui fideli∣tatem necessariam esse non liberum, do∣cui obedientiam caecam, at{que} in hâc parte penè religiosos volui esse Francos, Per∣turbavi Madritensem sapientiam, &c. who besides the violence acted at home,* 1.278 discovered Spanish counsels before taken, revealed their secrets before machinated, brought Madrid to Paris and kept Paris at its own distance from Madrid, terri∣fied Italy, shook Germany, vexed Spain, supported Lusitunia, Lotharingia and Catilonia, supplied Sweden, spoyled Flanders, troubled England, yea and made a disport of Europe, & utinam non & faxsit sibi alio in orbe, qui in hoc Europae suit; as that Author hath it. Ex pede Herculem; Let men judge then what tenebrious souls those men have,* 1.279 who will be the Gundomars and Protopoliticoes of their ages; Such I mean as Lewis Debonair, Charls the bald of France, the Great Evan Vasilo∣wick of Muscovia, Don Pedro of Castile, and others; these are monsters, not men, whodesign every minute for mischief to all that they think disaffected to them. As did the forementioned Cardinall, of whom one saith, Ainsi non seulement

la Royne Mere du Roy,* 1.280 matis tout les grands du Royaume sont criminels, pour rendre le Cardinal innocent Tout ainsi que sur les ruines de S. M. & de la plus grande partie des Princes de France, il a basli sa fortune, il faut aussi qu'on fonde sa gloire sue le des-honneur de tout ceux que'il a persecuté, who refuse nothing which accomodates their ends. I have it from Lottinus a man well ver∣sed in this trade,* 1.281 Nullam quidem tantum est vitium quod non tolerabile aliquando existimetur, & pro minùs malo acci∣piatur, ita suadente rerum statu & semper sive occasione, que quidem incon∣ficiendo quolibet negotio; utram{que}, quod dicitur paginam implet.

No wonder then the death-beds of Statesmen wrings from them great pennances, while they bemoan with Henry the fift of this Land,* 1.282 that they have wonne the courtesies of mens knees, with the loss of many mens heads, nay of their own souls. The confessions of two eminent in their times are very remarkable; One Cardinall Woolsey, whom Charls the fift called the but∣chers curr, that had worryed the fairest Buck in Christendom: And was so

great as never any man before him, a subject, was in this land; ruled all, knew all, enjoied all that heart could wish, yet lived to see himself accused of Treason, seized upon, forsaken of his friends; insomuch that he cried out bemoan∣ingly, If I had served God as diligently as I have done the King,* 1.283 he would not have given me over in my gray hairs; but it is the just reward that I must receive for the diligent pains and study that I have had to do him service, not regarding my service to God, but only to satisfie his pleasure. Thus the Car∣dinall.

There is a second, a man of great ex∣perience and business,* 1.284 S^r Thomas Ran∣dolph, who had been thrice Embassa∣dour to the Peers in Scotland, thrice to John Basilides Emperour of Russia, thrice to Queen Mary of Scotland af∣ter her return from Frrnce, seven times to James the sixth of Scotland, once to Charls the ninth, once to Hen∣ry the third of France; yet this Gentle∣man writing a letter to Secretary Walsingham a little before his death, mentions how fit and necessaay it was, that one (meaning Walsingham) should

leave off the tricks of a Secretary, and the other (meaning himself) of an Em∣bassadour, and employ their time before their death, in repentance for the sinne of their life: which occasions my men∣tion of a passage in S^t Germaine,* 1.285 where comparing the death of the Queen-Mother with the Cardinall her enemy, he sayes here was the difference que nostre Princesse a acheueé la fienne en Royne Tres Chrictienne & que son per sequuteur cest retire eu homme politique. So true is that of the Emperour Otho, I had rather be Mucius,* 1.286 Decius, Regu∣lus, or any other worthy and unwanting private Citizen of Rome, then Marius, or Cinna, or Sylla, or any of the other most potent men of that Commonwealth.

The consideration of this presses hard upon all men to do good while they have opportunity; all things here are casuall, no man knows what a day may bring forth. 'Tis a true note of Causabon,* 1.287 Dies hora, momentum, evertendis dominationibus sufficit quae Adamantinis credebatur radicibus esse fundatae. Therefore wisedom layes up against an evil day, (versa rota fortunae, ante vesperum potest esse miserimus,)

looks at nothing so much as what is the most reall and catholique good. All Christians are to serve God, and their relations in their sphere, and according to their proportion; but Princes and Governours chiefly are concerned to do worthily, their families, their fames are at stake, yea their subjects weal or woe is moulded according to their care or neglect:* 1.288 Is it not a happy thing to rule and live so as to deserve Inscri∣ptions on our Monuments as Constan∣tine had, Restitutor humani generis, propagator imperii, ditionis{que} Romanae, & fundator eternae securitatis,* 1.289 as Claudius had, Cujus vita probi∣tas omnia quae in Republica gessit tantam posteris famam dedere, ut Sena∣tus Populus{que} Romanus, novis eam ho∣noribus post mortèm affecerit. It was a Princely vertue in a vicious man Gal∣ba, Veterum morem obstinatissimè re∣tinet;* 1.290 and he deserves the top step of the ascent of honour, who, dum priva∣tus fuit major privato visus,* 1.291 as Taci∣tus says of one: They have too narrow souls for Soveraignty, who think ought worthy their endeavour, but piety and power, and preserve those darlings

by any thing but Justice;* 1.292 which Seve∣rus said was dearer to him then kindreds and alliances. Justice is the great basis of Government; as it forbids Gover∣nours to be mock-shews, sorting the Purple robe with the Reed (no em∣blem either of state or might,) so it presents as amiable moderation; (Au∣reliane clementer te age, si vis vincere, was the Philosophers speech to Aure∣lian the Emperour;* 1.293) calling for distin∣ction between offences of infirmity, and malicious contrivance; and awes from picking quarrels upon words and trifles, and on grounds which may as well not be taken notice of, as remem∣bred: It was no inconspicuous vertue of Alexander Severus before-named;* 1.294

who sent no man sad from him, gave access to the meanest, expressed affa∣bility to all, yet with success enough man aged his affairs:

nor have Princes shewed themselves wiser in any thing, then by giving fair termes to enemies, rather then either to hazzard successes; or wast their own dominions to ob∣tain victory. Dioclesian said not amiss when he answered, That bounty and mercy were the proper qualifications of

Princes,* 1.295 and where these are not, Ducem esse debuisse non principem. Philip the second of Spain, none of the most vertuous Princes, but fouly stained in glory, yet had this fore-thought to declare in the case of the Netherlands;* 1.296 That it should be lawfull for any that would not embrace the Ro∣mane Religion, to depart from thence whethersoever they would, or else to sell their estates, or to receive the profits of them whereever they were. And not many years after he gave liberty to the Mahumetan Moors of Spain a∣mounting to divers thousands, to de∣pars freely thence, into any province of Africa, there to enjoy freedom from the bloody Inquisitors; and with his own shipping conveyed many of them safe into France, thorow which by the gracious permiffion of H. the Great, they had safe and free passage.

Charls the ninth of France, did by his Agents earnestly solicit Lewes de Clermont Prince of Conde, and Jasper de Coligni Earl of Castilion, Admiral of France, being chief directors and com∣manders of the Protestants affairs, to depart France with the rest of the Re∣ligion,

and that they might begin a Plantation in the Island of Florida in America, he not only gave leave to the first Expedition, which was under∣taken by In^o Ribald in Ann^o 1562. but also at the Admirals intreaty did very largely contribute to the second Navi∣gation, which was entred upon by Lan∣dover and other Protestants. And were there no other motive to moderation then that of the Apostle, The Lord is at hand, it were enough; a cogent argu∣ment to Christians; As if the Apostle had thus said; Manage power wisely, use advantages warily, be thrifty Stew∣ards of your talents while ye are in office, the audit day is neer, God is entring on his circuit to enquire how his Miuisters have discharged their trust: He will have no pity on that servant, who when he had his fellow-servant on his knee beging pardon for his sake, refused him. It is a shrewd brand of ignobleness in the Counsel of H. 8. who when they had, as they thought, the good Archbishop Cranmer on the hip, and that he was accused of demerit against the State, suffered him to stand without doors among the Lacquies and serving-men

for the space of half an hour. Brave spirits pity,* 1.297 not rejoyce over the ruins of their betters; 'tis good for every one to remember, the measure we mete to others will be measured to us again, there∣fore let your moderation be known unto all men.

This also calls upon men in Rule, to remember Posterity by imitating elder Christians, in raising, supporting and adding to things of publike and lasting piety, and unquestioned charity. In this sense that of the Apostle is very pres∣sing. To do good and distribute forget not,* 1.298 for with such sacrifices God is well pleased: In this methinks 'tis good to begin with God, and to remember what he increpates Hag. 1. 4. Is it time for you to dwell in your seiled houses,* 1.299 and to let this house ••ye waste? M^r Ca••∣vin notes well upon these words,

That much time had pass'd, and now God had given them peace, he ex∣pected that they should not lye still, but build his house; but (saith he) the Jews were so indulgent to their pri∣vate advantages, to their ease and de∣light, that they thought the worship of God not worth looking after, so

they had sacrifices and an Altar, it mattered not where or what the place be in which they serv'd God: This was the cause that the Prophet had command from God so tartly to re∣prove them. And truly the good man comes home to us; Nuuc, saith he; quis gratis accendit Dei altare, &c. Who amongst us takes care of Gods Altar? every one looks after his ad∣vantage, in the mean time the Interest of God suffers, no zeal for, no care of God; yea, what's worst of all, multi lucrum captant ex evangelio, perinde ac si ars esset quaestuosa, that is, Many drive a subtle and gainfull way of Re∣ligion, making it serve their turns, and speak their language;

Thus he.

Much more pure and daefecated was Christianity in those ages (which ma∣ny amongst us called blind) but their deeds shew otherwise: Then Church∣es and Chappels, Houses (in their in∣tent) for Religion and the honour of God, were erected and liberally pro∣vided for, by their care and charity to the worlds end: For my part I must judg faith by works, and if living cha∣rity appear, I will not judg that a

dead faith which moved it; they must have somewhat to say in extenuation of other mens charities, who never mean to be renowned by any of their own.* 1.300 Famous Wickliff magnifies the bounty of Princes to the Church, but he blames highly, the rapines and da∣mages done to them by unworthy Popes and particular Interests. Farre is it from any sober mind, to censure those who not only appropriated the Tenth to God, but endowed him with all (in a kinde) tbat they did possesse, who cloathed naked Christ (with re∣verence be it written) in their best vests, and never thought themselves richer then when they had expended all they had to puchase him a rich seat, and prepare for him a goodly retinue, at whose Tables he in his Members fed, and by whose bounty their necessities were supplied, It is a sure fign of de∣vout times, when Churches have their reverence and decent attire as well as Courts of State and Law, when the Rights of God and Religion are invio∣late as well as those of men;* 1.301 For as a Right Reverend Father of our Church long ago published,

The two Estates

Civil and Ecclesiastical make the main angle in every Government: God himselfe hath severed them, and made these two to meet in one, not one to malign and consume the other; And the happy combining of these two is the strength of the head and of the whole building; If it bear but upon one of them, it will certainly decay; It did so in Sauls time, he little regarded the Ark, and lesse the Priests; David saw Sauls error, and in this Psal. 75. 3. where he sings ne perdas to a Commonwealth,* 1.302 promiseth to have equal care of both Piliars, and to uphold them both.

Thus the Bishop.

It was reckoned also a sign of calm times and to the praise of Government, when publike buildings were raised, and decayes provided against. Vespasian is commended for a brave Prince, in that he gave liberty & encouragement to build, in those wast places of Rome, which fire and sword had deformed; and at his own charge repaired the Capitoll, the Temple of Peace, and the Monument of Claudius, yea in all places of the Ro∣man Dominion, erected some Trophie

of publique use and Ornament, and Paulus Diaconus tels us,* 1.303 that as Empe∣rours have been good or bad, so have publique buildings been either preser∣ved or neglected; And Guevaera as∣serts it the duty of good Governours not only to exterminate vices their Countreys, but also to adorn them with famous structures, a token that they are good Fathers of their people, who by their liberality to posterity declare the duty of a noble Prince to extend to the weal of Go∣vernment first, and next to his own preservation by it; Octavius might well justifie himself no unprofitable Shepherd; When in his Reign Rome had changed her russet for purple; In stead of clay become marble, and Trajan deservedly hath the honour of Dions pen, while he writes both in times of Peace and War;* 1.304 He was a most eminent builder and repairer of High-waies, Gates, Watercourses, Guilds, to accomplish which his way was only that of vertue, He shed no mans bloud by the gain of whose estate he might defray his expence,* 1.305 (for he was naturally what a Prince should be) mag∣nifique,

and of a great soul, he envied, he ruined no man, but encreased the ho∣nour and dignity of worthy persons. And it is no lesse a note of Religious times and Princes;* 1.306 When rescue is made of Houses of God in possessions of men, and when those that are ru∣ined may own Powers their benefa∣ctors. Solomon the wisest of Princes was a Temple-Builder, and those glo∣rious ones whom God will own for his and blesse as his, are described; Not to be transformers of Churches into Barns and Stables, Nor demolishers of Houses fit for mens habitation, but such as shall build the old waste places, such as raise up the foundations of many generations, such as shall be called (not in complement but justly) the Repairer of the breach, the restorer of paths to dwell in, Isa. 58. 12. In Psal. 74. 5. a man was famous according as he had lifted up Axes upon the thick Trees, but now (saith the Psalmist v. 6.) they brke down the carved work thereof with Axes and Hammers, &c. And I am of the Opinion, That man which dares prophane any thing that relatively is Gods, though at greatest distance,

hath some more then ordinary tincture of Atheism in him, and durst he, he would, and when he sees time he will shew it: Julian derided Churches and Priests, and not long after blasphemed Christ himself; For our Lord who (by an Heroique Act) cast out buyers and sellers out of the Tem∣ple, will not approve those who buy and sell Temples: If he permitted not sellers of Doves in the Temple, though it was very opportune for the Sacrifi∣cers, then not those who sell the Temple in Sacrifice to other ends then those of Religion, which buys to dedicate, not sels what is dedicated to God.

There is somewhat sacred in places consecrated to God, even by the light of nature, for the Heathens who had no revelation held it so, which made them avoid all injurious carriages to places of divine designment; As they thought no wealth more thriftily ex∣pended then that which was laid out either in Purchase of ground on which, or in building and adding to places built and dedicated to their gods, so did they highly reproach all outrage on those places or on any thing that related to them.

Therefore they acknowledged Tem∣ples sacred,* 1.307 and punished most severe∣ly those that did violence to them. In the Law of the twelve Tables, 'Tis said,* 1.308 Let him that steals away any holy thing, or dedicated to a holy use, be pu∣nished as a Parricide: And the Aethi∣opians had a Law, that If any were convinced of that Crime amongst them, there was a Potion given him to drink made of compound Poyson, which they had no sooner drank off but they rid themselves of their lives, as conceiving they were stung with all kinde of Serpents. S^t Au∣gustine tels us, that when the City of Rome was sacked by the Goths and the barbarous Nations, Omnis hu∣manitatis expertes, ad caedem alias natae, yet they did not only spare the Tem∣ples and Churches, sed etiam Ethnicis & omnibus promiscué qui ad Christia∣norum Templa confugissent; Yea, so far were they proceeded in adoration of them, that they thought the ground on which they stood, holy; though the building were erased, and the use in∣terdicted, which is affirmed by Trajan, whom Pliny brings in averring, Licet

aedes collapsa sit Religio ejus occupavit locum, therefore is it that I reade of no religious or civil man, much lesse Christian, ever allowing himself or others in the demolition or expilation of any place or thing devoted to God, but exploding it as that which he abo∣minates and dare not practise nor ap∣prove of, when and by whomsoever practised. Learned Bucer hath a Cha∣pter which he entitles,* 1.309 De restituendis Ecclesiarum Ceremonijs & sanctificati∣one Templorum, and therein he hath this further passage, Templa vocari in Scripturis Domus Dei & domus Orati∣nis atque hinc agnoscere, quam horren∣dam ij faciunt divinae Majestati contu∣meliam, qui templa domini habent pro deambulacris, locisque tam prophanis ut in illis quaevis impura & prophana cum similibus, suis garrient & pertra∣ctent. I reade indeed of a Sicilian King,* 1.310 that to inlarge his Palace pulled down an old Temple, but the good Em∣perour Marc. Anton. was much offended at this fact, calling it a beastly and lewd action, not to be spoken of without shame, protesting it was a matter of wonder to him, and of scandal, not only to the

whole City,* 1.311 but to the sacred Senate; And Stories tell us of gripple men that have made the things of God their prey, and suffered highly for their in∣solence: Xerxes sent 4000 men to destroy the Delphique Temple, and bring away the precious things that there were, but his whole Army was destroied by Thunder and Lightning from Heaven, Caepio the Roman Con∣sul ransacked the Church of Tholouse,* 1.312 but the Historian tels us, That all that fingred the gold thence taken, lived and died miserably; Marcus Crassus after he had taken 2000 Talents of Gold out of the Temple of Jerusalem which Pompey left there, was no sooner past over the River Euphrates but his whole Army was routed by the Parthians, and part of the gold which he cau∣sed to be carried out of the Temple, was melted, and powred into his mouth after he was slain, with these words, Now surfet of Gold after thy Death, wherewith thou couldest never be satis∣fied all thy life long. The Japyges thought to be the Cretians, grew so wanton and proud of their successes, that they despised the gods, brake

down their Images, and destroied their Temples, as things needlesse and su∣perfluous, but at last they were slain by brazen Bals of fire from heaven: Herod hearing that vast Summes of money were laid up for safety in the Temple,* 1.313 and hid in the Sepulchre of David, sent men of war to rifle the place, who in digging as they came near the Coffins of David and Solo∣mon, were destroied by a fire that brake out of the Cave,* 1.314 and burnt them to ashes. There are many other paral∣lel Stories, not onely of Belshazzar, Leo Copronymus, Julian of the East, Felix, but also of Rotman, Knipper∣doling, Muncer, Phifer, and others of later times.

And truly as S^t Augustine com∣plains of the Donatists, that they in their outrages exceeded the very hea∣thens, whose cruelties to theirs were mercies, so may the Church say, the nearer the Church, the farther from God in goodnesse: How little is God be∣holding to men when they keep up houses for their Habitations,* 1.315 and Rooms they use properly, but suffer Churches to fall down, or abuse some

of them to other uses then they were designed for. How much was Dioclesian discommended, who contested for the priviledges of his Palace, but cared not what became of the places dedi∣cated to God; And Nero who as much as in him lay, butchered Christianity, decried not only the Ordinances, but the Feasts and Solemnities of the Reli∣gion, yet then institutes his Juvenalia,* 1.316 Feasts in memory of his beard then first cut; and to make the folly more pom∣pous, the hairs of it (forfooth) must be put into a case of gold, and be con∣secrated to Jupiter; Aelia Catula, an old noble Matron, aged 80 years, dan∣ces for triumph, and those that do least, make merry by singing and dan∣cing. It is no sign of great piety, when men are bold onely upon the things of God. When the World was under the power of Arians, Church-plate and Treasure was seized upon,* 1.317 and no place will serve the Tyrant Ju∣lian to piss against, but the Communion Table; nay, when the bounty of a Constantine and Constantius shall be scoffed at by an Apostate Foelix in these words, See how sumptuously the son of Mary is served.

And no less impiety is it to rifle from the Church-man his maintenance, which some of late endeavoured, but God brought their counsels to nought, and their devices to none effect. And just it was with God to scatter and disappoint them, qui quaerunt mercedem Phineae sed operantur opera Zimri, that is, who cry up Christ, and cry down his Servitors, who ought to live upon his Patrimony, and who are to receive maintenance from the Altar which they tend: yea and ex∣clame against Magistrates who ought and do defend them. There is no need to dispute the right of Tythes qua Main∣tenance The Christian Church in her pu∣rer times, ever held Ministers worthy of maintenance, and of double honour for their Calling sake, and feared much to detain or curtail their dues, or to alter the species and manner of con∣veying it to them. Those Christians were ever carefull to give the labourer his hyre, and to minister temporals to such as to them imparted spirituals.

And therefore till the time of H. 8. I finde no Act of Parliament in this Na∣tion, that prescribes punishment for non-payment of Tythes, the people

held it so right a due to the Church∣man, that they made no scruple of it, but if they failed, the Law-spirituall punished them by pennance; which they dreaded so much, that they did seldom incurre it: After that H. 8. had broke with the Pope, and brought the Church-man under his lash, then every one trampled upon the conquer'd worm: The Parliament of the 27^th of his Raign seeing the inconvenience, de∣clared by Statute their judgment of such as refuse payment of Tythes. And so they hold to this day,* 1.318 and I hope ever will: for Caesar ought to be a sonne of the Church, Christ only is Lord and Master of it: And let car∣nall and worldly spirits sleight the Church and her servitors, yet they will in conclusion finde, that whensoever the Churches last day shall be at hand, the evening thereof will bring in the States ruin and dissolution: So true is that of the Wiseman, He that robbeth his father and mother,* 1.319 and saith it is no transgression, the same is the companion of a destroyer.

I know there are many who think sacriledg no sinne, and the absorption

of Tythes no sacriledg, the Clergyman amongst those supernumeraries that ought to be disbanded; and they would laugh to see Powers as dreadfull to the Clergy, as was King John, who accounted all spirituall m••n his enemies, and was himself an enemy to them:* 1.320 Or such times as that after when the Lord Chief-Justice declared openly,* 1.321 Yee sirs that be Attorneys of my Lords the Arch∣bishops, Bishops, &c. and all other the Clergy, declare unto your Masters and tell them, that from henceforth there shall no Justice be done them in the Kings Courts, for any manner of thing, al∣though never so heynous wrong be done to them; but Justice shall be had against them, to every one that will complain and require to have it: There are some I fear, who would make the portion of God, not Benjamins, a worthy por∣tion; but an Ishmaels, an Issacars por∣ton, a mean and worthless trifle; so good Patriots they are, that they would dare God to curse the Nation as he did the Jews in Mal. 3. for exceeding the deeds of the wicked, in robbing their God, by taking away Tythes and Of∣ferings, ver. 8, and 9. On which words

Calvin presents God speaking thus to the Jews;* 1.322 Compass ye the whole world, go into the most barbarous nests of the Heathens, ye shall finde no such gross licentiousness as is amongst you: For those Nations barely by the light of na∣ture, give reverence to their gods, and abhor to take sacrilegiously what is devo∣ted to them: But ye make no matter of defrauding me of what is mine own, Am I inferiour to Idols? is my prerogative less dear to you, then that of false gods to those Nations? Such it is plain there are, but blessed be God, I hope they will never prevail. For if Pharaohs divinity, and Josephs true piety abhor∣red to sell the Priests Lands, God forbid that either their Lands or Tythes should be alienated in days that give themselves the name of Reformation. And it ought seriously to be weighed by men in Power, that besides the comeliness and piety of supporting those that are Gods messengers, whose errand is to save our souls, and the gratitude that ought to be expressed towards them, that are our instructors in good letters (as generally Clergy∣men are) and the greatest Masters of

Art: there is much worldly wisdom evidenced in countenancing the Clergy; Magistrates are in nothing more self∣preserving, then while they make the Ministry of their party, and by pro∣tection of them conjure them their humble servants in all wayes of honour and honesty. And I think that if search be made in stories; the Clergy, one time with another, have been as faith∣full and forward in all worthy enter∣prises both of counsell and action as any;* 1.323 which made Charls the Great (no mean politician) take their counsell and consent in all his warres and expe∣ditions.

I do not say but that the spirituality may sometimes oppose the civil au∣thority, and employ their interests as they did in Henry the second of France his time for the Pope against him. Pru∣dence in that case may hinder such un∣kindness, and punish it, by preventing addition of what is combustible; State Injunctious ought to repress causes of disturbance in any; for Magistrates must not bear the sword in vain; but when the Church-man is quiet, and minds his ministration, when he med∣dles

with no secular things, any further then they entrench upon Gods peculiar, and exalt themselves against what is called God, then to be narrow towards him, is no argument of Christian In∣genuity.

I know there also are some, who think the Clergy of this Nation hardly dealt with, when not only their pre∣ferments Ecclesiasticall, but their Votes in Convocations and Synods contem∣porary with Parliaments, and wontedly convened as they, are also not allowed them: Nor hath their body (which for number and nature is very con∣siderable,) any suffragans in the lay Counsels of the Nation, Levi hath none of this inheritance among their brethren. I confess I am one that think somewhat of this unreasonable, especial∣ly since they are subjects, considerable both for number and quality. But I would humbly beseech the Ministry to adore Gods Justice in this case. Some of them looked out false burthens and causes of banishment, as the phrase is Lament. 2. 14. Now all they can ex∣pect, is food convenient for them, and the Crown of glory hereafter prepa∣red

for them. I wish them the patience of Saints, and the victory of Martyrs. It will become none of them to use Luthers Cedo nulli, but holy Bishop Jewels couragious sobriety: I deny my living, I deny mine estimation, I deny my Name, I deny my self, but the faith of Christ and truth of God I cannot de∣ny: And when God sees this temper in our Prophets, he will return, make up their breaches, and heal their wounds; yea he will perswade Powers to set the Ark in its proper place,* 1.324 and referre debates in Religion to religious and learned men; Pontifices religionis sunt judices legis Senatores, was a Maxime of the Heathens:* 1.325 For as a noble wit said in Parliament, Was it e∣ver seen that Laymen should determine upon doctrinall points of Divinity, Divines alone excluded? Theologie is not so low, so facile a trade; Let us maintain the Doctrines that are e∣stablished; to declare new, is not fit for our Assembly. So he. And till it come to pass, that what concerns Re∣ligion, be considered by grave Bi∣shops and Presbyters, who in full con∣vocation propose things orderly, de∣bate

them scholastically, moderate them candidly, and report their con∣clusions to Superiours faithfully, I ex∣pect no peace in the Church, no nor unity in the civil body; we shall still be Ismeals to each other,* 1.326 every ones hand will be against his neighbour; The hur•• of the daughter of our people will be healed slightly; though some may cry peace, peace, there will be no peace, as it follows, c. 8. v. 11. For matters of Re∣ligion are tender things and to be hand∣led gently; proper for the debates of an Ʋsher, a Hall, a Morton, a Brom∣rigg's chayr, environed with Learned and Reverend Assessors, the choice of the Order of Presbyters; These well countenanced, may by Gods blessing, bring Church-confusion into form; from other then such as these, I look for nothing but wander; Nor do I expect this Nation will long be renowned for Learning, unless not only those poor encouragements that yet continue, but greater advantages be setled as rewards of Learning. Le∣ctius. and Spanhemius both professors at Geneva,* 1.327 much admire our Church-Honour and Orde, praying the con∣tinuance

of it, as that which by its li∣berall encouragement of Learning, highly contributes to the multiplica∣tion of Truths-Champions; and good men, they may well commend it, from the sad consequence they finde of the contrary in their own countrey and other Nations; whenas so grand a Ma∣ster among them as Calvin,* 1.328 was (for ought appears) kept so short, that all the gains of his life, left not (Books and all) at his death, above 40^lb sterling: Sure God was his Library, as the Ravens were Elijahs purveyors, a Miracle alike in both.

Mine humble prayer therefore to our Governours is, that they would consider the Church-man, and think how better to encourage Learned men. If in the Military trade were no Offi∣ces of Command, which have great pay annexed to them, who would covet to be more then ordinarily expert? who would venture life if his General had not power to reward him? In State-affairs who spends his whole life and pains, where places of Honour and Trust are not to be obtained? Men that have great spirits, love (as S^r John Perot

said of S^r Christopher Hatton) to come to Court in Masks,* 1.329 and to dance Gal∣liards by which they c••per to their after-greatness. Who planteth a vineyard and eateth not of the fruit thereof? who maketh an experiment, and carrieth not away the secret and advantage of it? only in Church-service there must be no advance, be the parts and pains ne∣ver so eminent. Alas they see little, that see not Ministers men as well as others, that know them not to have Children and Families which require supplies, as other mens do; that finde not amongst them many pregnant wits and great spirits, that with the Marigold love the warm beams of pow∣er,* 1.330 and glitter best in the Sun-shine of favour;* 1.331 whom a sprig from the plume of Royalty much becomes and enli∣vens. In the firmament all the Starres are, yet are not all of a use and mag∣nitude, their influence is according to their composition, situation, and the nature of the subjects under their do∣minion. So in the Church, all Ministers are not all of one size, or one way gift∣ed, yet all usefull in their orb, shining bright when set in the proper candle∣sticks

of their own genius and naturall addiction. In the Souldiery, some are excellent for the field, others for siedg∣es, some for designs, others for action, some for horse conduct, others for foot▪ some desperate in single service, others with company; excellent Ge∣nerals proportion to every one that command in which they are best versed. The Lawyer is no less renowned that forms a Pleading skilfully, that draws a Deed advisedly, that resolves a Case maturely, then he that pleads aptly, and evidenceth to a Jury eunningly: In the Court, he is as well thought fit to be employed in negotiations with forraign States, that speaks little, but thinks more, plodding through the touch marches of his intrust, as he to be sent on courtly congies, and po∣litick Ceremonies; who hath no parts more noble▪ then to know the rule of civility, and after what rate the ex∣change of ceremonies are? and in what garb State-ministers are to be treated and accosted. The Phisitian that is skilfull in Anotomy, and knows the severall vitiosities and atrophies that the body is subject to and decayed

by, is as much admired, as he that casts an Urine well, and concludes by the Symptoms and his experience what a disease is, and after writes▪ with quickness a recipe to cure it. In Me∣chanique Arts, all are not alike excel∣lent; some masons excell for water∣work, others for land: Some smiths are rare for locks, others at Barrs, and Guns, and Instruments of Battery: Some gardiners have rare faculty in improving flowers; others no less in ordering plants and trees: Shall we count no man a complete mariner, but he that with S^r Francis Drake hath compassed the world. A good Pilot is eldest brother to the greatest Captain; and he that can keep his Vessel from the Bishop and his Clerks▪* 1.332 not less an arts-man, then be that goes a greater voyage. If in these Cases, diversities of gifts are honoured and rewarded, why not in ••ee Church∣man, where there are as great variety as in any Artist. whatsoever? If gifts are from God, why are we partiall, and esteem no gift but that of the Tongue; if a man have Language to preach nimbly, and pray fluently,

hee's presently qualified; as if God did, or men ought to choose Preachers as they do Parrots by their l••quacity: If all talents are from God, then to be valued by us, as bestowed by him for the Churches use. If the Bishop of great years, and having a great charge, the care of his Diocess (and perform∣ing that conscientiously and vigilantly according to his duty both by the sa∣cred and Canonick Laws) do not preach constantly, or but seldom, then the cry is, Belly-gods, idle: truly I am po∣sitive a Bishop ought to have a gift of Preaching, and to use that gift as fre∣quently as he may, and mostly where in his Diocess there is greatest want, and the constanter and abler our Bi∣shops were in this kind, the greater hath been their renown, and the more the shame of those that reproach them; yet is not preaching the sole work of a Bishop, he must take ac∣count of errors in Doctrine and man∣ners, which many have found when they have worthily discharged it, a great burthen: If God hath set in his Church Governments, 'tis a labour which equals any other: If there be

any man not so extraordinarily gifted to a quick preaching as are others, though he be vir omnium horaiu••▪ a Cock for his early rising to his study, an Apollos; mighty in argum••nt and writing, an universall Languager, that can read all Originals, and usefully impart them; yet this gift of God must brand them to a reprobation: As if there were not gain-sayers to be provided against, and Hereticks to be silenced by disputation, as well as affe∣ctions to be warmed and understand∣ings to be informed by frequent preach∣ings. Our Religion hath gained much by books of Dispute against the Roma∣nists, as well as by preaching practicall Doctrine.

O but they say, Let every one be provided for properly: I say so too: But how? but where? mens geniuses are directed by God when they tend to vertuous studies, and the door is open to all that come and are fit for admis∣sion into the Ministry. If there be a gracious heart and a competency of Learning, who can forbid marriage to his Order. And when men are in a function must they not live by it? If

all preferments in the Church are re∣duced to Tythes, all Ministers must to preaching, or rest unpreferred, perhaps starve. While there were preferments and other courses of support, many whose talents were to more knotty studies, turned that way, and performed such parts of service as they themselves were best qualified for, the rest by deputies; (and they had been sufficient ones) for ought I know the Church might have fared never the worse, the spi∣rit of Eliah is sometimes doubled upon Elisha. But now those helps are re∣moved and alienated, what shall those usefully gifted men do: Put some of them are out of their Livings and Fel∣lowships. Qualified many people say they are not to the work of the Mini∣stry; truly I think they are not fit for those heavy ears, which deserve not the alarums of silver trumpets. What then? Must they be exposed to shame, and want, and servitude? God forbid these vessels of gold, which the libera∣lity of Heaven gave in Ornament to this Church should be transplanted, and others of no nobler mettle be set in

room of them: I know there are some Oaks, nay a great many, blessed be God, who have kept their stations in this great fall of Church-timber, who are very able master-builders, and highly deserve of the Church of God; these cannot but grieve to see, when those that fed delicately are desolate in the streets, they that were brought up in scarlet embrace dunghils, Lam. 4. 5. to hear the bels of Aaron in such dis∣cord: yea they must needs lament, to see that the fire of destruction, rather then that of purifying, hath passed upon their brethren of the Clergy, many of which were holy and good men though of different judgments. My prayer to God is, that our Governours may consider the great scandall that Reli∣gion is under, while by our Indignities to the Clergy, that are not all of the current opinion, we not only turn a base calumny of our Jesuited countrey∣man Campion into a Prophecy; but also help to fulfill it (Nihil putidius clero Anglicano, saith he,) What a Ju∣bilee doth this cause to our adversaries, when they see the Horsmen of our Isra∣el dismounted, and the Chariot of Go∣vernment

overthrown, at least disor∣dered; and our garments of beauty like a beggars vest, patched and clouted with shreds of all sorts and colours; O what advantage do we give our adver∣saries, when our variances fill us fuller of animosity then holy zeal, which bright Sun is seldom in the souls firma∣ment contemporary with the Moon of sensual passion: I wish that some would give way, and others not take the way of their brethren, but all endeavour to excell one another in humility. In moderateness: no mans humour is valuable with Church peace: they who will carry all with high hand, and not bear with their fellow Christians in les∣ser things, should consider the demea∣nour of their Lord Christ; Ille servare docendo homines studuit, hi perdere ar∣mia satagebant, that is, in Scripture phrase, He came to do the will of his Fa∣ther, and to bear the reproaches of sinners, when they must have their wills, or we no peace with their consents. It was an excellent spirit of that gallant Arch∣bishop of Colen in Charls the fifth his time, and well were it if it were diffused amongst us; for he (good man) when

the Emperour resolved to put Prince Adolph. in his place, making great warlike and invasive preparations a∣gainst his territories, which would not only have wasted them but the neigh∣bouring countries, by which thousands of innocent people would suffer; ge∣nerously, to prevent that mischief, ab∣solved his subjects from their Oaths, and resigned his right. If they that are eager to propogate their own te∣nents▪ and cry up themselves for men extraordinarily illuminated, would think themselves less, and others more worthy then themselves, they would with Jonah, indure any danger and di∣minution, rather then imperill multi∣tudes of souls: in this case that of the Poet is not true, Solàmen miseris socior habuisse doloris. But I hope God will perswade Lyons and Lambs to lye down together; and use Learning and calm breeding as an instrument (subservient to his grace) for effecting here of; for as the Poet said

—Didicisse fideliter artes, Emollit mores nec sinit esse feros.

This made elder Christians to their love one to another, adde a second ex∣pression

of charity, con••isting in care of educating youth, and nourishing learned men in all Sciences, as their Tutors and Conductors. For as the best built Vessels will miscarry if they have not good Pilots, and able Steers∣men, and the gainfullest Ports are lost, if the seasons of making them be not observed: so are the greatest wits con∣founded by want of method, and all their promised usefulness immerged in their misconduction.* 1.333 Charls the Great was a Prince of prudence and Royal Grandeur,* 1.334 aiming to raise pyramids of Renown to his Memory, and to be called the Patron of Learning, of him Mutius reports, That he endowed men of Science, and eminent Artists, with honorable pensions, and gave them personal respect. And in the Im∣perial Laws there are numerous Con∣stitutions to this purpose. Yea Lupoi∣dus de Babenberg tells us, that the old Germune Princes, and those Potestates of the Roman Empire, held themselves in honour most bound (next the imme∣diate service of God) to encourage and disperse Learning thorowout their territories. And though I doubt not

but mercy hath rewarded that Chari∣ty which is from them accepted,* 1.335 and there can be no addition to them by our Eulogium's, yet that their examples may animate others to do worthily, and rest renowned, as they, I shall enumerate such instances of charity as I judge pertinent to my purpose. For I hold it very uncomely, that such worth (as was in a brave soul, the Jewel of his time,) An Aurelian, who made the world Roman, learned and civil, should be concealed. It seems to be a monstrous ingratitude, that such a fautor of Learning as Maecenas, should have no Writer of his praise. If the Jews pre∣sented the Builder of a Synagogue a∣mongst them, as worthy Christs com∣passion, I will be bold to tender noble Emperours, Christian Kings, Learned Popes, Puissant Princes, charitable Subjects, Founders of Schools of Lear∣ning, in all quarters of Christendome as worthy of due honour and mention.

I mean not to mention those Asian Schools which we reade of in Eusebius and others, because I have elsewhere touched on them. Nor can it be expe∣cted, those vo••illating times could af∣ford

such liberall Charities, as since Peace and settlement hath blessed the world with; those Academies were rude, because the times were barba∣rous; but when Christianity became E∣pidemical, and Power was baptized into the Name of Christ, then Charity dis∣played her self this way: No Nation▪ but has her Academies and Schools pub∣lick,* 1.336 besides their private Gramman-Schools.

I f••••de about 20.* 1.337 Academies in Ger∣many, one of which is that of Vienna, founded in An. 1239. by the Emperor Frederick the second, to the end, that he might leave to his son and successor Contrade, an orderly Empire abounding with learned men, and being environed wi•••• heir. counsels b••••ght be invincible.

In Italy twelve, of which Bononia is most ancient, founded by Theodo sius Junior, in Anno: 420. In the Charter whereof is this passage, If any one be so bold and haughty,* 1.338 injuriously to offend any Student going to or coming from this Ʋniversity, he shall be punished with death.

In France 16. In the Netherlands 6. In Denmark and Poland 5. In Spain,

Arragon, Casteele and Portuagall, a∣bo••t. 16. All which owne for their Founders, men of Piety, Bounty, and Blood.

Nor have our worthy Ancestors been remiss in this kinde; for the two Sisters;* 1.339 whose milky breasts have nou∣rished such multitudes of learned chil∣dren, leave testimony from a learned man and a Forraigner,* 1.340 To have in them more commodities to encourage is 〈◊〉〈◊〉 men, then all the world besides: He that considers their great Revenues, august Stru••••ures, ample Priviledges, prudent Statutes, orderly Government, fre∣quent Exercises, will confess that their Founders were wise and noble, that their improvement ought to be sute∣able,* 1.341 and so blessed be God it hath: What brave Princes they have educa∣ted, what noble Statesmen they have compleated, what renowned Church∣men they have instructed, what able Countrey-Gentlemen they have ac∣complish'd, yea what Catholick-Ar∣tists have there studied; the Nation, the World knows, and to the Nations honor owns?

Do not the foundations there per∣ennate

the name of their Founders? are they not lasting Pedegrees of ho∣nor to their Families? surely yes. We that are living ought to praise God for their bounty, and to mention them with gratitude, I will not repeat what elsewhere I mentioned;* 1.342 onely know all men, that the Clergie have not been sparing in their bounty to our Univer∣sities, no nor have the Nobility and Gentry withdrawn their helping hand. By the noble Kings Edward the second and third was Kings College began and finished;* 1.343 Elizabeth, Queen to Edw. the 4^th and Henry the 6^th, founded and inlarged Queens College; Elizabe••h Countess of Clare, founded Clare Hall; Margaret Countess of Rich∣mond and Darby, stipended a Professor of Divinity, and added much to Christs and S^t Johns College; John Keyes foun∣ded Keyes College; King Hen the 8^th, and his daughter Queen Mary, foun∣ded Trinity College; and Frances Sydney Countesse of Sussex founded Sidney College; and the last, but not the least, is Emanuel College, founded by Sir Walter Mildmay K^t, Chancel∣lor of the Exchequer, and one of the

Privie Councel to Queen Elizabeth, of late and famous memory▪ whose zeal to God in that glorious Work, hath been rewarded in the success of mens Studies there, and their useful∣ness after in the Church and State; in the number of which, the grave and pious B•• of Norwich yet, living deser∣vedly is reckoned, and it ••••••ely had one, though not bred in it, yet Head of it, (O mihi locum▪ suavem ubi incipit occa∣sio sio memorandi & nom••••andi suavissimi odor is virum,)* 1.344 Dr Richard Holdisworth, a man of holy life, pure belief, match∣less industry, profound speculation, fitted both for the Ghaire and Pulpit. But alas, he is dead, and it also must decay and come to a period; But O Lord cause the sun that threatens its ru∣ine never to arise; may that day never come, wherein good men say, We have no pleasure in it; let it ever yield faith∣full and usefull persons both to Church and State; let no son of violence come neer it; peace be within its walls, and prosperity be to all its Members and B••••∣ne factors; for it hath been a fruitfull Mother of many beauteous and admi∣rable, virtuous and learned Children;

Quid faciam?* 1.345 vocem pectori negare non valeo, amor ordinem nescit.

Nor hath Oxford been without her number of Noble Benefactors;* 1.346 Of the Clergy I say here nothing, because they are otherwhere remembred: Amongst the Laity, Baleol King of Scots whilehe was prsoner here found∣er of Baleol College; S^r William Pe∣ter Secretary to Edw. 6^th, augmenter of Exeter College: S^r Thomas White Alderman of London, restorer and augmenter of S^t Johns: D^r Hugh Price Founder of Alban Hall: and M^r Wadham Founder of Wadham Col∣lege, are (with all due veneration) to be remembred: Nay I could wish, our emulation were to excell them, in this or some such kind of bounty; Men live in a charity longer then in children, and obtain a Name better then those of sonnes and daughters; but if we be too cold and chill to be provoked to do good, I pray God never to permit us to do evil; if Learning be not advanced, let it never be injured by us: 'Twas a brave speech of H. 8^th in the Parlia∣ment house Anno 37 Regni, If I con∣trary to your expectation, should suffer the

Ministers of the Church to decay,* 1.347 or Learning which is so great as Jewel to be minished, or poor, or miserable, to be u••∣relitved; you might say that I were no trusty friend to you, nor charitable to mine, even Christian, neither a lover to the publike wealth, nor yet one that feared God. And it is the glory of the Medicean family, that they have ever loved Learning, and cherished Learned men, for which they are noted to be blest with riches and honour above most houses fn Europe. Let men in place and powe•• take heed, all they do to inoculate their Names into the stock and rolls of Royalty, amounts to no∣think if they disoblige the Learned; for though prowess and hardiness, dili∣gence and wealth, are great advance∣ments to glory, yet they are things perishable, and have no influence on succession; when the Lyon is dead or disarm'd, then every body beards him, (and Goliah deserves to be infulted up∣on, who defied, when in his array, and in the head of Philistims, both Is∣raels God and Israels host:) but he that hath been a bounteous and brave Prince, good in Office to Religion and

Learning, may expect after his death to live in the eternity of Historians pens and Orators tongues,* 1.348 and have Encomiums like that of Leo the tenth; Thou O Learned Leo, art the worlds darling; all man-kind are enamoured with thee, as the restorer of peace, the determiner of warre, the establisher of safety, the calmer of strifes, the father of studies, and the fosterer of student, the great Patron of ingenuity. And for my part I almost think Cardinall Richilicu half recompenced for all the invectives against him, in that Epitaph the Schoo••s of Sorbon made upon him; Ile mention but part of it to avoid prolixity.

Hic oriundus a Regibus aut pro Regibus, Superavit seipsum, major aliis & semper se minor,* 1.349 &c. And then concludes; Though Richlieu be dead, yet his wise∣dem lives to move Europe; yea he lives in the Schools of Sorbon, in which no∣thing dies, but hath immortality of fame: The knowledge of this hath so convin∣ced great spirits, that they, next to the Gods, have been awed by nothing more then the fear of being disgusted by men of Learning; Though Caesar

made great changes in Rome, yet he not only dealt gently, but liberally with Learned men.* 1.350 Omnes medicinam Romae professores & liberalium artium docto∣res, quo libentius & ipsi urbem incol••∣rent, & caeteri appeterent, civitate do∣navit.

There are other instances of the charity of Elder times, to poor of all sorts, whether of Noble houses decay∣ed, or ingenious Callings antiquated, or the like, but I pass them by; con∣cluding, that no encouragement to Art answers those of Rewards and Ho∣nours: for as S^r Edward Deering witily wrote,* 1.351 Great Rewards do beget great. Endeavours: and certainly when the Great Bason and Ewer are taken out of the Lottery, you shall have few ad∣venturers for small plate and spoons only: If any man could cut the Moon all out into little Starres, although we might have still the same Moon, or as much in small peeces, yet we shall want both light influence.

Thus much of the second Head, under which I reduced the glory of Elder Times, their Charity.

I come, now to the last, The Policie of former times; not that Policie of Circum vention, but of Government, by which Laws, honesty, property and civil order were immured.

I do not propose any Scholasticall or nice stating of these severalities, un∣der heads precisely to their nature, but so I rank them,* 1.352 as may give me method to write of, and the Reader some little delight to read them.

As then the foundations of buildings are first to be well laid before the su∣perstructure can go forward; so in af∣fairs of Government,* 1.353 the reason and method is univocall; Laws are the supports of Government; which made the Philosopher say, No Laws no Cities: Laws, are the boundaries of lust and lawlesness,* 1.354 Without them lust (saith M^r Pym) will be a Law, Covetous∣ness and Ambition will become Laws: Laws are as necessary to Polities, as Physitians to naturall bodies, and as Cyrus said well, They must needs be unjust, Who will not be obsequious to Laws, which are beneficiall to all; and when they are just and lasting, equally respect all that are to be bound by them.

It is the frailty of our nature to tres∣pass upon lenity; therefore wise men care not how severe Magistrates are when they are just, because they re∣solve not to provoke.* 1.355 Governours that are prudent, consider Laws under two regards, as initiall and constitu∣tive, as subsidiary and establishing what is already well disposed;* 1.356 for changes seldom advance peace, but multiply the care and insecurity of the changers; to prevent which, Go∣vernours eye disorders at that di∣stance, in which they are least danger∣ous, and put irons in them, ere they break prison to publick annoyance; as an advised Physitian, who sees a di∣sease in the matrix of ill humours, when (as it were) the materia ex qua is hardly massed,* 1.357 long before it be arti∣culate and quick; or as Apelles, who saw Protogenes his art in the carriage of his pensill but half a line:* 1.358 Laws, like nets ought to lye round, to compass all offenders: and those who (being sub∣jects) hope by their greatness to be priviledged from the command of them, either meet with no Gover∣nours worthy their place, or no Laws

worthy their Name: The generall end of Laws is Order, for all Laws are ei∣ther mandative of duty, or tuitive of property, or remunerative of vertue, or punitive of vice, all which tend to Order, and Order is then rightly cared for, when to Superiors duty, to Equals love, to Inferiors pity, and to all Ju∣stice is given, and whereever these are in any sort omitted, either the Law is too short, or the Executioner too re∣misse.

God as he is the first in Order and Dignity, so the great and Supream Law giver, when first he permitted mans prog up and down the world for a livelihood, he gave him his Creden∣tials according to which he should ne∣gotiate, This was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the unwritten Law, graven by the finger of God in the Tables of Mans heart, though blurred by sinne, yet never so to be erased, but that it had power of accusing or condemning, so said the Apostle, for when the Gentiles which have not the Law do by nature the things contained in the Law, these having not the Law are a Law unto themselves, which shew the work of the Law written

in their hearts,* 1.359 their conscience also bearing witnesse, and their thoughts ac∣cusing or excusing one another.

What this radical Law was, and how farre it reached is somewhat above me to determine: But this is plain, that from the right use of this Law there is enough to make us know God, our selves, and our Neighbour, and to abhor injury to any of them. 'Tis true, God explained this Law by superadded Laws which he gave his people the Jews, and according to the equity of which we Christians proceed, but he never superseded or nulled that Primi∣tive Law; But rather strengthens it by these latter. Though the fairest draught of this Law was that on the heart of Adam, yet the remains of that divine Art is admirable in the heart of every man, who from that is taught to love and fear God as the most excellent good, and to do every thing as in his sight, yea, not to do wickednesse because of the divine adversation to it. There are amongst the Learned those that specifie the heads of this Law written in the heart; Our late deceased Selden out of the Rabbins reduces them to six heads,* 1.360 Ido∣latry,

Blasphemy against God, Shed∣ding of bloud, Incest, Theft, judiciall Proceedings, and they farther say, that after the Floud there was added a Se∣venth against eating of bloud.

I purpose not to say any thing of this further then to shew the necessity of Laws to keep Nature in awe, and the great use of them; For what Saint Chrysostome saith of Governours that say I of Laws,* 1.361 their right hand, If peo∣ple had no Rulers and Magistrates, men would have lives lesse calm then wilde beasts do, and would not only snarl at but wholly devour one another. As God commended the use of Laws by his first compiling of them, so hath he principled man with dispositions desirous of and conformable to Laws; No Family, no combination, no number of men but have their Laws, Customes, and usages according to which in matters of all natures they proceed; If there be any Casus omissi, they consult about them, and make prudent provisions concer∣ning them for the future.

The Law of nature is the generall Law of mankinde; A Law immutable hath been and ever will be what it was

till it cease by dissolution; What was to Adam a sin by the light of Nature, is no lesse a sinne to us by light of the same nature: To disobey our Creator, To forget reverence to our own selves, To do injury to those that live with us; These and sundry such things are abusions to nature, and against the law of it.

Upon this Text of Nature, Men in all ages have largely commented, and the severall Laws of Nations are as so many Pandects and multiform Cases upon the Institutions of God in nature, God hath given man understanding to proportion Government to the best advantage of civil society; The Autho∣rity to rule is Gods, the frame of Go∣vernment mens; They at first order it as seems best to the advantage of them and their people. In all Governments there hath been great care to compile Laws with advice, and to execute them answerably; Therefore the more inno∣cent times and people resigned them∣selves and theirs to the pleasure and conduct of their Religious and holy men, or to such martiall spirits as yet were guided by them, and wholly rested on their sagacity for conduct: It was

no vulgar policy to possesse people that Law-makers had colloquy with the gods in the contexture of their Laws, the nature of man by a voluntary and yet in a sort awed propension, believing best of that which came from the divine supervising: And indeed there were no Laws ever made or continued good, but such as have their patern from that lu∣stre and equity which is in the divine Law, whether in pure Nature or in sa∣cred writ; For while Law-makers con∣sulted with themselves and endeavoured to enter••ize their powers, and entail to their Families the glory of Soveraign∣ties, they were apt to embase Laws by mixtures of injury, which lacquied to their Usurpations; And while they had rewards and honours to bestow, wanted not Parafites to excite them thereto, and Orators to defend them, with pretended Reason for so doing; But when they consulted with Right, Equity and Justice, and considered that to oppress others to right ones self was injury, and a plausible ground of the oppresseds conspiracy against their op∣pressors, and that they ought not to do as they would not be done by, then they

betook themselves to equaller distribu¦tions, or to such designs of prudence as gave them honourable establishments by consent; And so Volenti non sit in∣juria.

Of all the Law-givers that I reade of none more absolute then Moses, yet none more ingenious, the nobility of his minde and the tendernesse of his con∣science would not permit him to fix rule upon his Family, he left the dispose of it to God whose it was. There is a se∣cond much to be admired, It was My∣cithus Servant to Anaxilaus Tyrant of the Rhegini,* 1.362 who had by his dying Master commended to him the Government of his Kingdom and Children; But he carried himself so gently and justly all the time of his Viceroyship, That the people thought themselves governed by a person neither unmeet for rule, nor too mean for the place; And when his Re∣gency grew out by the full age of his masters children, he resigned his pow∣er to them, and therewith the riches he had accumulated, accounting him∣self only their Steward, and contented himself, parvo viatico, living at Olympia to old age, very privately, but with

great respect and serenity; A great temptation to be other then he was, but a greater vertue to be as he was. These two (I say) denied themselves much, and were excellent Rulers, but for the most part Law-givers have done otherwise, Fuerunt bona principia quod oppressam voluit defendere civitatem,* 1.363 mali Even∣tus quod superatis dominis & ducibus sa∣vis graviùs ipse civitatem quassavit, qui se publicae calamitatis fore promiserat de∣fensorem. And many times in so doing not amisse; For where no injury is done who so fit for Government as those who know the Rule of Govern∣ment, and will use what means condu∣ceth to the Preservation of Govern∣ment against all who either by fraud endeavour to subvert, ot by hostility to vanquish it as a Subject to their Le∣velling Triumphs.

Of all the Heathen Worthies none more famous for their Laws then Ly∣curgus among the Greeks, and Numa in the Romane Common-wealth, the former wrote his Laws in bloud, having the Sergeants of Death attending those that violated them, and but requisite it was he should so do who had fierce and

fallacious Greeks to deal with: where Sampsons of destruction are there must be cords of Adamant to keep them un∣der with: The latter was so milde, that next to the care of the gods, for he was (Religion•• deditissimus) he thought no∣thing more precious then perswasion or compulsive on men then a convicting moderation; And so often as I reade of his politique Laws, I am amazed to think how he that never did any warlike thing, or ever had any powred force about him, should do and settle as he did, a••d never be opposed in it; But then was then, government as an ordi∣nance of the gods was honoured, and men were not so hardy to provoke De∣••ties, but zealous by all means they could to appease them, and preserve them tu∣tolar of them; This made Government easie, and Laws fewer in number and lesse tart in their nature.

The adaptation of Laws to persons and times, explorates notably the coun∣sel of Law-makers. All Nations are not to be indulged or prohibited alike, nor at all times, nor in all methods and waies; As in language and habit so in conversation, Governours are in policy

to comply somewhat with their Sub∣jects; Rattles please children, and small concessions people, who if enraged will rest satisfied with nothing beneath their own will, and perhaps their Magistrates ruine, but yet that is sometimes to be withstood when they ask what is nei∣ther fit for the Magistrate to grant or them to have.

Of all Laws those of Justinians me∣thodizing commonly called the Civil Laws or Laws of Nations, are the lar∣gest for extent, as the Common Laws of England are the most free in their concessions and indulgence; Of the first to say much is needlesse, there are in∣fiuity of Volumes in commendation of them: Indeed the peace and communi∣cat••e sociablenesse of one Nation with another, the stability of their pacts and amities, the bounds of mine and thine so justly kept, are Testimonies more then can be refuted: somewhat then of the chief heads of the goodnesse of ancient Laws and Canons.

1. They established Propriety, and declared the rule of Justice, not only between man and man, Nation and Na∣tio, but also between Subject and So∣veraign,

yea, in a sort betwixt God and Man.

By Laws Canonique and Civil were Religious men and Religious things set apart continued and preserved to Re∣ligious uses. Had it not been for good Magistrates such as Constantine, Theodo∣sius, and later as worthy; There had been a seisure of all the Houses of God in the world to the use of Prophanesse, Priests might have wandred in Wilder∣nesses, Sabbaths have given way to Wakes, Sermons to Interludes, Sacraments to Bac∣chanalian Feasts. Had it not been for Laws the strongest had been the best, and the wickedest the wisest man, for such sometimes thrive most: The beg∣gar would have praied no dole at the rich mans gate, Nor the rich man have had out of which to bestow an alms, nor yet to relieve himself: Had it not been for Laws vices would have been vertues and vertues have heard the reproach of pusillanimity. Were not Laws, small offences would be beneath and great a∣bove punishment; Nay, what could be an offence when there was no rule a∣gainst which it was an offence? It were well for Nero and his Sect of monsters

if there were neither Clerk to recor nor Law to bound their follies: But it is to the good of humane society, that there is this restraint upon exorbitancy, and this encouragement to good and order.

The Ancients were very zealously ad∣dicted to their Laws and Customes, not more out of superstition then policy, they knew that uno dato absurdo, mille sequun∣tur, therefore when they saw mischief bold and menacing, they gave it, if not the ill welcome of a sturdy allay, yet of a taunt and scornfull invective, some∣times the cry is fures privatorum furto∣rum in nervo atque in compedibus vitam agunt,* 1.364 Fures publici auro atque purpurâ, sacrilegia minuta puniurtur magna in triumphis feruntur,* 1.365 and when vertues declined, and outrages plaied their prize, but for triall of activity, yet were they punished with much useful severity, Cato Ʋticensis his Son was banished but for breaking the pitcher of a girl that brought it by him with water, which she had drawn for her use; And the Son of Famous Cinna but for robbing an Orchard, and yet both these offendors were children under 15. years of age a∣peece.

Acrius illo aevo in errata joco ad∣missa,* 1.366 quam hodiè in flagitia seriò, & ex destinato facta. And when changes for the worse grew epidemicall, then even milde Marcus Antoninus gravely and resolutely censures them:* 1.367 So (my Pollio) let the immortal gods love me, so may my hand be prosperous in warre as I judge rightly, that he who in this time is of most exemplary conversation, hardly is compararable to the most dissolute of for∣mer times. And in another place be∣moaning Rome he ••anches out into this Pathetique,* 1.368 Can this be beleeved to be Rome, in which anciently and in the gol∣den Age lived venerable Fathers, modest young men, well-disciplin'd Souldiers, most just Senators and Censors; Is this Rome nothing losse so farre from what wontedly it was, that it hath no footstep, no shadow, no appearance of old Rome. And Paterculus seconds him,* 1.369 Rome is not what it was, Watchings are turned to dead sleeps, courage is drowned in effaemi∣nacy, industry invaded by idlenesse. O the happinesse of those Ages wherein Scipio Aemilianus lived,* 1.370 who said, thought, or did nothing but what was praiseworthy: And Aemilius Paulus,

A man as fully meriting praise as ver∣tue could make him;* 1.371 And Cate one most like vertue and in wisedom liker a God then man, who never did well for vain-glory but because he could not doe otherwise, who judged that most reasona∣ble which was most just, whose minde was ever under the power of vertue, and con∣cluded that best which was his part to un∣dergo. Or Livius Drusius whom Pater∣culus cals the most noble,* 1.372 the most elo∣quent, the most devout of men. Well might those be called the gemmy Ages which abounded with such not almost to be credited Worthies, the least flaw in the manners of men will appear, when such polisht Tables of crystall stand a∣mongst them, who both have wise∣dome to make Laws, and credit enough with the people to sway them to obedi∣ence to them so made. And as their Laws were dear to you, so was every thing of order and honesty much in their eyes to preserve and deliver over to po∣sterity, what care took they to keep up the pale of distinction? how unwilling to suffer Ataxie to peep through the least cranny of Government? What ex∣emplary outsides did they speak by to

after ages? How observant were they of gestures and habits,* 1.373 which if not comely and according to warrantable and customary mode, heard ill; There was no rank of persons but kept precise∣ly to their fashions and robes, and were ridiculous out of them: How vehement∣ly did S^t Cyprian and Tertullian inveigh against Christian women, imitating hea∣thens in their attire, recalling them from their vain tricking and trimming, their embroideries and costly arrays to the wonted way of Matron-like modesty?* 1.374 and in a perswasive and oratorious ad∣dresse courts them to bedeck, themselves with vertues beseeming them; To be loy∣all and loving to their Husbands, to be houswisly, to keep home, to clothe them∣seves with the scarlet and purple of sweet∣nesse, piety, modesty more becoming them then gold and persumes, concluding so set out, Even God will be in love with you: And this they did not only in order to God whom Christians ought not to dis∣please no not by appearance of evil, but to avoid the scandal of contrary doing, and to signifie that this world and the vanities of it were no further usefull to them, nor valued by them, when it fit∣ted

them, for running their race with patience, that so they might reach the reward with certainty: A good lesson for sober Ladies to learn, for Certes that of the Civilians is most true,* 1.375 No action of inquiry lies in soro saeculi, for attempting the chastity of a woman, if she be habited as a lewd person, and not as a grave and civilly fashi∣oned woman.

Nor are we to think habits of light and impertinent consequence, since Antiquity eyed them as suspiciously dangerous to steal in vices by their excess, and to import more then they seem upon the first examen of them to do. The Romans honoured Cato for his grave habit: And the Satyrist up∣braid one that was vian that way.

Non pudet ad morem discincti vivere nattae?* 1.376

And Sulla in Suetonius counsels the Se∣nate to beware of Julius Caesar,* 1.377 as one that was ominously clad. Yea Maece∣nas the favourite of Augustus, is by the Poet blamed as is believed under the name of Malchinus.* 1.378

Malchinus tunicis demessis ambulat. And nothing had like to have ruined

Alexander so much, as that mutiny in his army about change of his Macedo∣nian habit and manners for the Persian.

I know God is no respecter of per∣sons and habits, he views the heart, and if that be upright, all is well to∣wards him: but man who judgeth by the judgement of discretion and visibility, cannot but conclude a weighty mind concerned to express it self in an unantique habit, for cloathes and com∣pany tell tales in a mute but signifi∣cant language.

As to the stating of fashions I pre∣tend nothing, nor think I there is any precise rule to be observed; it is one of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and arbitrary things which prudence and custom justly may be di∣ctator of: Only the restraint is against vanity and affectation of what is not sutable to our station and condition, to our sex and age: Vests of youth ill beseem backs of age, and as badly suit, as Esaus rough hands with Jacobs smooth voice; or as Instruments, which by their discordant notes, un∣adapted to answer each other, are wide from making up a consort: Observa∣tion and conversation are the best con∣ductors

herein: Religion hath no rule to prescribe in lesser things, where conveniency, and a due proportion to our condition is studied, and offence not vainly given. Only methinks it is not fit that persons whose Ancestors were as it were anonymous, should ar∣rogate Paragaudae's, which became only those whose families were su∣pream, and whose commands were soveraign. I wish Christians to study the adorning of their souls, and to look that they abound in faith and good works.* 1.379 Hic est habitus victoriae nostrae haec palmata vestis, as Tertullian said alluding to the garments of Tri∣umph used by the Heathens. And after that not to despise things of civil di∣stinction, but advance them. For or∣der and honorary differences are mo∣rall and universally owned by man∣kinde, and not cancelled by Christia∣nity, which corroborates, and to all worthy ends, improves them.

Next, the Ancients were full of in∣genuity disdaining to molest neigh∣bours; and inferre violence upon no grounds of provocation, they thought nationall compacts too sacred to be

violated upon reasons unreasonable in the judgement of honour and consci∣ence. The Historian tels us, the Ro∣mans alwaies took arms upon weighty and just grounds. Force is ill imploy∣ed, when injuries may be recompen∣sed upon the demands of the sufferer, and as harsh doth it seem to generous ears, to buy victory rather then win it. I know the common rule is that which Livy reports of the Grecians,* 1.380 who held it more glorious to outwit then out fight an enemy. And this Adgande∣stricus a Prince of the Catti knew well, which made him profer his service to the Romans to poyson Ariminus their enemy, which they bravely refused,

saying, the Romans did not use private means to dispatch enemies, but to re∣duce them by force in the field.

And truly it befitted Roman spirits to do no∣thing in the dark, for by how much the more their craft, by so much less their prowess wherein they chiefly glo∣ried, appeared;* 1.381 according to that of Aurellius, who tels us, That amongst them was counted generous and gallant, which was obtained by courage: When men were loather to incurre the shame

of an ill accomplisht victory,* 1.382 then undergo the penance of an honest misfortune; when leagues were not beleagured, and vi∣ctor'd, by unjust sollicitings of advan∣tage to the prejudice of right. Let the Consul Pius be a warning to all men in command, by Commission from Ro∣mans, for he overcame the Sarmatae by wine, whom he should have dealt with by battel; and though he saved Roman blood, yet he lost Roman glo∣ry, for which he was adjudged to lose his life, and the reason the Senators ordered to be epitaph'd, upon him was,

Hoc voluere Patres Romani extare sepulchrum. Ʋt Ducibus foret▪ exemplum speculum{que} futuris. Nam justis hostes precibus placare vel armis Vincere non vitiis, his deliciosa decorum est, Ʋna quibus cordi est, Romanae gloriae gentis.

Further they were very express in asserting the honour and rights of Ma∣gistrates, and defending them as the defenders of Church and State;* 1.383 for since Government is of God, Gover∣nours, while such, are to be reveren∣ced by men under their subjection: and well they deserve it: For true Princes

are as he in Stobaeus said of them,* 1.384 Not swayed by avarice but reason, favour honest freedom, practise magnanimity, and contemn neither the meanest friend, or abjects foe. But remember to take and consider. Agatho••s counsell, that They rule men: Ought to rule ac∣cording to law: And must not ever rule. This well digested will make them glo∣rious in the Catalogues of fame, and only covetous to deserve of their do∣minions, 'Twill intitle them to the bles∣sing that attends peacemakers and peacepreservers. For what argues greater policy or merit in Princes, then To keep their Countries peaceable. In peace the Learned thrive, and the ruder are instructed. In peace the Gentleman keeps hospitallity, and the pesant gains wealth. In peace the Mer∣chant sends to sea roundly, and the Lawyer quotes his books and presi∣dents boldly. In peace both Minister and people frequent their Churches, not fearing to have their blood ming∣led with their sacrifice. In fine, Peace assures men the command of their own, and gives a generall content, because a generall good. The Histo∣rian

giving an account of blessed times in Rome,* 1.385 summes them up thu••, T••••c finita sunt bellae civilia; sepulta ex∣ter••a revocata pa•••• sopitus ••bique a••∣morum furor, restituta vis legibus ju∣dic••••s authoritas senatui majestas, re∣di••t cultus agris; sacris honos, securi∣tas hominibus, certa cuique rerum sua∣rum possessio. And if the Magistrate be the instrument of so great emolument to subjects, if he mannage his affairs with clemency, shunning cruelty as the falsest guards of Government; if he prevent factious and uproars, which sometimes make such havocks of men, as would force a compassionate Pa∣triot to cry out with Me••••••rates,* 1.386 O unhappy country which within thy self hast destroyed so many worthy men as would have sufficed to conquer all the Nations barbarous. Wherein can he be loved and encouraged beyond his deserts? Kings, Princes and Fathers of their countries must have the ho∣nour of reverence to their persons, of obedience to their laws, of pati∣ence to their punishments, of main∣tenance to their estates, and of fide∣lity to their crowns: and if Gover∣nours

be lesse carefull and obliging, To pray for their amendment, is more Christian, then to contrive their ruine. God hath armed his Saints with pray∣ers and faith, by which they over∣come the world and all the injuries of it. And good men own Gods will, confining and concluding theirs: what they want in the hands of force and power▪ they have in the wings of faith and prayer▪ and by how much the li∣ker men they are who revenge inju∣ries▪ the more of the likeness of God they have who pass them by as unworthy their revenge.

Next elder times were considerable in their care to educate their children,* 1.387 which Luther saith, is res seria & quae Christi universaeque Christianitatis plu∣rimum intersit, not lightly and to an∣tique frolicknesse, but to the precise square of vertue, and in proportion to their fut••re probabilities and dis∣pose of life: C••to would do nothing before his children but what he would do before the vestall Nuns; And good Parents will not permit Children to do ought in their sight which is ••ncomely without reproof and high disallow∣ance;

There is nothing so great a f••et to the mindes Nobility as idlenesse and inoccupancy, which made the el∣der ages educate their children thrifti∣ly, and in some kinde of toil: The Pa∣triarchs and their posterity kept flocks, watching them by day and night; And most of the Nations Eastern and Nor∣thern busied their youth in some Art manual, not only to keep their fancy from wander, but also to be a hidden stock for them whatever distresse God should cast them into; It is a good Proverb amongst us, Breeding is no burthen; If many mens hands a••d arts had not ministred to their necessities, they might have begged their bread, and been bare-back'd for want of cloathing: It was a notable Providence of Ethelward the Grandchilde of great Alfred the Saxon, who had many chil∣dren, Sons and Daughters (all after great Pri••ces and Princesses) yet thus they were brought up;* 1.388 His Daughters he set to spinning, and to the needle, his Sons to the study of Learning, Ʋt quasi Philosophi ad Rempublicam geren∣dam non jam rudes procederent, a very noble President worthy the imitation

of every one, who (as the Proverb saies) knows his beginning but not his ending, and may be brought to a con∣dition so abject and necessitous, that he may wish he had been the childe of a Corydon rather then heir to a great∣er person: That may befall any one which reproachfully is written of Car∣dinal Richlieu, Parvus cinis modo est qui magnus ignis fuit, teter fumus nunc est▪ qui nuper coruscans splendor, ••om∣nium oculos perstringebat. Inheritances are no durable Freeholds of mortality, Riches have wings, and that which hath wings will away; Honours are the bitter sweets which choak more then they make happy; In the Court of H. 8. was a Noblemans Son that said, It was enough for Noblemens Sons to winde their horn, and carry their Hawk fair, and that Study was for children of a meaner rank; To whom Doctor Pace nobly replied, that then Noblemen must be content that their Sons winde their horns and carry their Hawks, while meaner mens Sons do wield affairs of State. Those only are praearm'd against changes who rest upon this world but as uncertain, and

know how to lay their mouths in the dust, when there is onely hope for them in their humiliation, and to earn their bread by labour when toyl and travell is by God designed their por∣tion and penance; Let no man disdain poverty and reproach the abjectnesse of that condition, lest he curse himself and his posterity, who may time e∣nough, and sooner then they expect, come to ecclipse; Families have ebbs, and honours have their Syncope's; Sad is the Story of the great warlike Belisarius who served the Emperour Justinian, and wanted nothing that this world could present to his accomoda∣tion, whom his Master loved, and his souldiers so respected that they would not disobey his commands in any thing, Suidas sets him out as a guard to property, none of his Souldiers durst violate any man, nor take any fruit from the Trees in their march, so valiant and expert in conduct that with 8000 Greeks he chased almost 200000 Goths out of Italy, recovered all Asia from the Vandals, and by a grave and resolute Epistle to Totilas the Goth, diverted his course against

Rome, and prevented its ruine; Yet this man after all his merit is by the power of Trebonianus Chancellor to the Emperour▪* 1.389 reduced to such a condi∣tion, that he was not only (as write some) strip't of all, and a guard set upon him, as a publique enemy, but (as others report) had his eyes put out, and was reduced to such want, that he was enforced to get a little shed by the High-way sideclampt up, wherein he kept, making moan to the passers by, and praying them thus, Date sti∣pem Belifario, quem rerum prosperè gestarum magnitudo extulit, & nec error, sed livor, & inimicorum inviden∣tia excoecavit.

There is then policy in Parents to breed children thriftily and to indu∣stry, and prudence in Children while they may, to take it, and to imbibe it with all greedinesse; Forasmuch as the evil day may come wherein what we can do will more steed us then Mo∣neys, Lands, Friends, times may come that will try the greatest and dismount the proudest, happy he that hath his Quiver full of those artifices that may befriend him in his want, which idle∣nesse

and vain education will not doe. I will conclude this head of Elder times policy in writing of Books warily, and cautioning that Books of publique offence to true Religion, be either not written, or when written suppressed, or at least stigmatiz'd; There is nothing more to the honour of God then to propagate his Gospel by pen, and to confute gainsayers at distance and by argument, And by nothing is errour more wo••nded then when it is denied safe conduct, when it passes by chance and as a spy, not by license; S^t Au∣gustine tels us of Imperiall Laws made against both heathen worships, here∣ticall writings and outrages; And I reade of Marcianus his Edict against nice and uselesse disputations of di∣vine Mysteries,* 1.390 yea Honorius and Theodosius commanded the Books of prophane men written against the ho∣nour of Religion, and in defiance of the Church, to be burned; In S^t Je∣roms time Origens Book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was ill resented by the Orthodox; Ruffi∣nus and Pammachius carp at the father for translating it, and charge the er∣rors therein upon him, as making

them legible by his Edition of them, which otherwise would not have been understood;* 1.391 And S^t Jerom is forced to answer it thus, What I did I did to dis∣cover Truth, Do you think me an Inter∣preter? Proditor fui, prodidi haereticum ut Ecclesiam ab haereticis vindicarem. Ruffinus is charged by Pope Anast••∣sius to have affixed a Martyrs Name to an hereticall Book,* 1.392 on purpose to have it take more and spread farther; The Book of the Trinity charged on Tertullian was not his,* 1.393 no nor S^t Cy∣prians, but a Novatians:* 1.394 It hath been ever a course in the Church of God to censure and inhibit Books and Dispu∣tations which tend to destruction and not to edification, and is so farre from being, an entrenchment on Christian Liberty, or a burthen to tender con∣sciences, that it argues a high and holy zeal well becoming Christian polities and governors, 'twas good counsel Mae∣cenas gave Augustus, Ʋt ipse Deos mo∣ribus patriae receptos colat & ad eundem cultum alios compellat, nec Deorum con∣temptorem qu••m permittat,* 1.395 aut prestigia∣torem tolerot haud dubium nihil magni futurum qui deos contempserit.

Having thus shortly given a touch upon some of the most remarkable Vertues of Antiquity and Elder Chri∣stians; My conclusion aims to draw an humble parallell to these excellent pre∣sidents from the notable Christians and Christian practises of this once glori∣ous Church the Church of England: I know, Comparisons are odious, and it ill becomes us to vye with Fathers and Martyrs, whose lives have been lights, and deaths harvests to after∣times, yet in this case I conceive it pardonable to advance the mercy of God to us by this just and warrantable Vindication,* 1.396 and the rather because our mothers miseries seem to be a most triumphant gratification to her ene∣mies, making them conclude her for∣saken of God because smitten by men, and advantageth the interest of the Papacy, as Cardinall Sfondrato upon the like grounds in his Negotiations with Charles the fifth▪ noted: To give then this inflammation some lenitive, and to return their insultation a gentle refutation; I shall hope by Gods leave to present her as famous for order and enconragement of Learn∣ing,

and her professors as remarkable for their piety, charity, and policy as any Christians that preceded them, and that not only before but also since the Reformation of this Church in the ab∣juration of Popery.

First then, The Church of England since the Reformation hath had sundry pious Princes and Prelates, who have with warm zeal maintained the honour of Scripture, allowing it the only rule of faith both in the direct precepts and necessary divine consequences drawn from it, forbidding all traditions in competition with it, all adulteration in allay of it, and commanding its tran∣slation purely out of not understood tongues, into the mother Language, that people might know and hear the will of God i•• his Word declared to them, and celebrating all Church-ser∣vices, so as people may be most edified by them; This was no small advance from Popery that Religion grew English▪ that care was taken that in the Lessons and Liturgies of our Ser∣vice pure Scripture was read; and if any of the Apocrypha, which but rare∣ly, yet that only which was morally

virtuous, and least to be suspected or offensive.

In this Church, not only Martyrs in the daies of Queen Mary died, but also Bishops and Presbyters number∣lesse ever since, have preached and wrote for the honour of holy Scri∣pture, as that which contains all things necessary to salvation, So declare the articles of our Church.* 1.397 And though (with grief I write it) all of place and learning amongst us, have not given Scripture that testimony in their lives, but that a morall Epictetus, or a Se∣neca might upbraid them: yet the Church in her aggregate considerati∣on, and thousands eminent in her, have personally attested their obedience to Scripture, and brought all doctrines to the test of it, according to that of the Prophet,* 1.398 To the law and to the testimony, if they speak not according to that, 'tis because there is no light in them. Therefore in the Stat. 1 Eliz. c. 1. Not the Pope, not partiall and fa∣ctious Conventions, but the Scripture is the judge of heresies, and Counsels rightly convened, judging according to it. This the Laity declared not but

upon serious consultation with the Clergy in Convocation, that so every sanction might have its due weight.

I know there have been those that contrary to Scripture have brought in,* 1.399 though (blessed be God they had no rooting) dangerous doctrines and practises, threatning overthrow to our well-ordered Discipline, by their innovating pragmatiqueness, but these were not owned by any publique Ca∣nons or State laws, but upbraided as encroachments, and openly disgraced as scarres to our Religion; and some of those that furthered this have ac∣counted to God and men, and there∣fore are to be passed over without further censure. The Church hath ever been stanch and her doctrine Apostolique, barked at by many, but overturned by none: traduced for new and worthless, but upon search found to be, As the apple trees among the trees of the wood, shady and fruitfull, comfortable in life, and pleasant at the hour of death. This made the L. Cromwell in H. 8. time, in his last speech neer his death, call to the peo∣ple to bear witness, that he died in the

Catholique faith, not doubting in any article of his faith, no nor doubt∣ing in any Sacrament of the Church: And all this, because the articles of faith were not founded upon S^t Fran∣cs, S^t Dominick, this Pope, or that Councill, but upon the Scriptures, up∣on Prophets and Apostles, Jesus Christ being chief corner stone.

2. This Church hath answered pri∣mitive times in care of Government Ecclesiastique. No Nation in the world had a more thriving Church then we: In none more purity, state, decency, learning then we: In no Church the Clergy more honestly priviledged and respected, then in ours; wherein Go∣vernment was not at the Ordinaries pleasure, but limited and confined by Laws, and fettered to prevent imper∣tinent domineering. In this Govern∣ment, according to the pattern of el∣der times was avowed the Power of Ru∣lers and Princes over all persons with∣in, and pretenders from without their Dominions, though not their power in sacris, yet circa sacros, & in sacros, which every person in Orders was to subscribe to; 1 Eliz. c. 1. confirmed

by 5 Eliz. 1. so Canon. 1. Convocat. Anno 1640. In this was maintained the antique Episcopacy, as of Divine right, and of annexed Prelacy as of civil foundation and Regall bounty: the sacred Order of Presbytery and the validity of Ordination by Imposi∣tion of hands, and holy separation to to the Ministry.

Thirdly, This Church of England hath answered Antiquity in counte∣nancing Truth and opposing Errour both in Doctrine and Manners: It hath ever yielded stout Princes, who have been warm and kindled in the Cause of God,* 1.400 against errours of all sorts. Prelates and Preachers have

flourished in it, whose breasts and brains by constant reading and medi∣tation became Christs Libraries.

As S^t Jerom saies of Nepotian, They that consider but the expences and rewards given by Ed. the 6. to learned men sent for hither to assist in our refine∣ment; the grave Councill took in the declaring of the Christian faith, and doctrine of the Sacraments,* 1.401 for avoid∣ing of diversity of opinions, and for esta∣blishing of consent touching true Reli∣gion,

the zeal and open Protestation of many of our Prelates and Profes∣sor•• against Toleration of Popery:* 1.402 By name▪ the not long since deceased Pri∣mate of England, Archbishop Abbot, M^r Powell Chaplain to the then Bishop of London, D^r Su••liff Dean of Wor∣cester, D^r Willes, D^r Hackwell and others: Yea all the Archbishops and Bishops of Ireland, as appears by the Instrument read and pronounced by the then famous B. of Derry, Doctor Downham, before God and the whole Estate of Ireland, at the Cathedrall of Dublin: The proceedings of King James with the States of Holland in the case of Vo••stius, and against others in the Synod of Dort, the Synod of this Nation in Anno 1640. Can. 3▪ & 4. against Socinianism, yea and the judge∣ments against Ham••unt,* 1.403 21 Eliz. Anno 1579. and Lewis, 25 of the same Queen, and Hacket with others; to∣gether with the many excellent laws, and prudent sanctions, for promoting the honour of God, by incouraging preaching, praying, and holy exer∣cises, by commanding sanctification of the Lords day, and prohibiting any

servile work therein, with sundry o∣ther provisions of like nature. They (I say) that well weigh these things cannot but commend our Churches well-grounded zeal. I wish those that rend from her would consider what S^t Jerom said to some in his time,* 1.404 Se∣gregas te cúm tuis vermulis, & no∣v••m balneum aperis, si te Angelus ali∣quis aut Apostolus rebaptizavit, non infringo quod sequeris; si vero in sinu meo natus, si uberum meorum lacte nu∣tritus, adversum me gladium levas, redde quod dedi, & esto si potes aliter Christianus.

Fourthly, This Church of England hath had the blessing of God accom∣panying her in her waies of study and practise, of general learning, and holy preaching: 'Twere endless to enume∣rate the learned Bishops, laborious Presbyters, renowned Physicians, ac∣complisht Lawyers, florid Philologers, and practicall Clerks bred up in her: yea so great, so considerable they were,* 1.405 that the whole Body of the University of Oxford, in An. 1603. pub∣lished, There were then more learned men in the Ministry in this Land, then were to

be found amongst all the Ministers of the Religion, in France, Flaunders, Den∣mark, Germany, Poland, Geneva, Scotland, or all Europe beside.

This touch concerning the piety of our Church.* 1.406 No less her charity: This Church was much at unity with it self, few snarling or factious spiritati's in her, all her notes were by the book: her language Canonique, things were so carried,* 1.407 as offence to tender conscien∣ces might be as much as possible avoi∣ded; I know there were ever, and ever will be smaller differences in the Church, and who can help it, since God concludes them necessary, that those who are approved might be made manifest, &c. I am not ignorant that many bitter invectives and hot ragings were currant between the Disciplina∣rian and Conformable party, but yet (I trust I may say) they kept the unity of the spirit in the bond of peace, and were not alienated in affection each from other.

Nor were they wanting in works of Charity to the poor, Gods poor, and the Nations poor, to both there are instances of charity, since the Re∣formation

and extrusion of the Pope. I'le begin with the renowned liberality of King Ed. the 6. who by the ad∣vice of that after famous Martyr, D^r Ridley, then Lord Bishop of Lon∣don: and after his Sermon preached at the Court upon mercy and charity, was moved to found the Hospitals of Christ, for poor Orphans, and of S^t Thomas and S^t Bartholmews for di∣seased people, besides which he gave great relief to house-keepers at their own houses: To perfect which chari∣ty the Bishop travelled greatly, and brought the Citizens of London into the work: To them and their suc∣cessors for ever he gave the charge thereof, and on them setled lands to the value of 100^l per annum, with li∣cense to take lands in Mortmaine to the yearly value of 4000 Mark: all which he setled not above two daies before his death. At which time in the hearing of his Councill he uttered these words, Lord God, I yield thee most hearty thanks,* 1.408 that thou hast given me life thus long to finish this work to the glory of thy Name.

The greatest and most noble Work

that ever I read of done by One man, and he a subject,* 1.409 was that of the Me∣morable Gentleman M^r Thomas Sut∣ton▪ the Princely Founder of the Charterhouse,* 1.410 for the entertainment of youth and decayed Gentlemen, who by maims in the Warres, or o∣ther casualties had been ruined. The provision there is so bounteous, that it hath scarce a match to it in Europe, the very house and appurtenances cost▪ him to purchase 13000^l, which he endowed with five Mannors in Essex, two in Lincoln, and eight in Wiltshire, besides very many rich Pasture grounds of near 4000. Acres in that County, Two in Cambridgeshire▪ besides his Lands in Hackney Marsh and Totten∣ham in the County of Middlesex, and with all and singular the Woods, Re∣versions, Presentations, and Rights of him the said Thomas Sutton in any the aforesaid Mannors. Over and above this he hath given great gifts to poor Towns, to mend High-waies, to loans of young men to set up trade with gratis; To the Prisons, to certain Colledges, to make additions to his Hospital ••5000^lb, and to the Treasury

of the House to defend their right, if need were 1000^lb and other Gifts he hath given right liberally. Next The Royal Foundations of the Exchange for the meeting of persons of trade and business, and Gresham College by S^r Tho∣mas Gresham, in part of which poor people are lodged and provided for, and in the rest Lecturers in all the Arts are allowed, is a most memorable act of charity and bounty.

So also is that of S^r Thomas White Lord Mayor of the City of London,* 1.411 who first purchased Glocester Hall in Oxford, and then founded and endow∣ed S^t Johns College, Built also Gram∣mar Schools at Bristol, Reading, and a College at Higham Ferryes; Gave great Legacies to poor Clothiers, Good Stocks to 18 great Towns in England; And other things he did of like remark.

But give me leave to mention the charitable Foundation of Sion Col∣lege, which truly was a very gallant work and much an Ornament to this Metropolis, and would be a greater, were the Library (capacious enough to contain Books) more filled with them,

and when I consider the diffu∣sivenesse of such a work, and how much to oblige the publique a bounty of this nature doth import: I cannot but much encourage men to think no expence of money more provident for preservation of their memory then this, I judge men to live in the fame of a bountifull charity, more then in Children or in any Escocheon of honour.

But I proceed to the numerous Hos∣pitals and Houses of Relief in the trust of the most faithful Trustees of this Nations Charity, the worthy Societies of London, the charitable distributions that they make, the compassionate hearts they expresse to their poor, precisely according to the will of the Testators, and the bounty of their Le∣gacies encrease, testifies their fi∣delity; I should swell too bigge to name the Charities of the Lord Vis∣count Cambden, Sir John Ramsey, M^r Kenrick, M^r Lamb, M^r Randolph, Alder. Hayden, M^r Blundell, M. Chil∣cot, M^r Rogers, M^r Fuller, M^r Russell, M^r Gale, M^r Palin, M^r D••ve, M, Iones, M^r Goddard, M^r Aloworth, Sir William

Cockain, and memorable S^t Paul Pin∣dar; And herein they shame those of whoever they are who distort things charitably given to other uses then the Donor appointed, which causes that of Ennius to be verified, Benefacta malè locata, malefacta arbitror.

This for a short View ef Re∣formation-Charity.

I come now to assert the Reforma∣tions imitation in point of policy, Po∣licy, not of fraud, but necessary preser∣vation, and that in the point of Laws which are the Tropicks upon which weal and woe wheel and move, wise∣dom commended and made, and cou∣rage preserved them so made from contempt▪ That I have to adde is my Observation, that good Laws were chief in the care of the best times, It was wont to be the ambition of Go∣vernours to serve the Church first, and respect her security most; The Learned Vivaldus speaking of the Ex∣cellency of the Kings of France saies, Semper pro legibus & juribus Ecclesiae Dei, summorumque Pontificum soli fideliter decertarunt, and in times past with us Acts of Parliament began

with something like this, In honorem Dei & sanctae matris Ecclesiae statuimus: So begins (in effect) Magna Charta, pr^o West. 25. Ed. 1. 1 & 2 Ed. 3. the 5. 15. 25. 28. Ed. 3. and many others: yea, to secure the Church was the first care of the Parliament, Ed. 6. ann. 1. c. 1. 1 El. c. 2. 1 K. James 4. 3 of the same King c. 4. & 5. And it was a brave Speech of Sir Edward Deering in the Parliament 10 Nov. 1640. had it been hearkened to; Let the Sword reach from the North to the South, and a general per∣dition of all our remaining rights and safety,* 1.412 threaten as in open view, It shall be so farre from making me to decline the first setling of Religion, that I shall ever argue and rather conclude it thus, The more great, the more eminent our perils of this world are, the stronger and quicker ought our care to be for the glo∣ry of God and the pure Law of our souls.

I neither may wholly omit nor shall I write much of our Laws, though I think they make the best judgement of happiness who rely on that foundation which the experience of many hun∣dred years hath given proof of, and

deservedly ought they to be admired, while they assert property and abhor injustice: yea, when they are so neces∣sary to keep Subjects up to the duty of Loyalty▪ that a great Master of them wrote not long since, He that takes away the Laws takes away not the allegiance of one Subject alone but of the whole Kingdom▪* 1.413 and therefore corrupt Judges and he••dy Parasites who desgrace the good Laws of this Nation▪ and misguide Governours (who with reason and warrant enough en∣quire of and are conducted by them as men of skill, and as they think consci∣ence) have ever been severely punish∣ed, and by few ••ober persons pitied, as by name Hubert de Burgh, Pierce, Gaveston and the Spencers, Trifilion and the Earl of Oxford, Henry de la Pool, Lord Hastings,* 1.414 Catesby, and the Duke of Buckingham, Empson and Dudley, Card. Wolsey, yea, for injustice all the Judges in H. 4. time but M••tingham and Beckingham were removed and f••ned, so that he that considers the punish∣ment of Trea••on••,* 1.415 Murther, Rapes, Riots, and all kindes of injury, that weighs▪ the ••ecurity of trials for life

and livelihoods by Juries of Gentle∣men and Free-holders of fortune and fidelity▪ he that views the Judges in their circuits, the Justices of Peace in their Shire••, Mayors and Bayliffs in their Corporations, and Constables in their Liberties, would wonder any dis∣order should arise, much more passe un∣punished. But alas men are but men, and God suffers some to give their consci∣ence challenge to disturb them: Judges who are men of years, fortune, and learning, sworn to do right and to pre∣serve men in so doing, are highly ac∣countable to God, if fear or favour make them warp: they should remem∣ber what that Noble Virgin Queen said,* 1.416 when her Attorney Generall came near her, and the Lord Burleigh told her, Here is your Graces Attorney General, Qui sequitur pro Domina Re∣gina, No, said she, I'le have the words altered, Qui sequitur pro Domina Veri∣tate: and when they do not as they ought between Prince and People, man and man,* 1.417 they deserve the judgement which Judge Belknap spake of, and which they often adjudge lesser offen∣ders to then themselves, and if by

craft or the favour of men,* 1.418 they e∣scape punishment here, God some∣times suffers them to run the course of Morgans and Hankeford,* 1.419 and others, yea, of one who a little before his end dreamed, that he saw all the devils in hell haling and tugging him in peeces, and all those whom he had murthered crying out for vengeance against him, which the historian saith,* 1.420 Non esse som∣nium sed conscientiam scelerum. I know there are great temptations on brave men, even in the best times▪ Man is al∣together vanity, and acted by motives altogether unworthy him, yet ought good men to eye God and consider his commands, which bound Governours to rule justly and soberly, as well as Subjects to obey loyalty and will take account of the errors in both, and in both punish them; Thus m••ch for the goodnesse of our Laws and the zeal of our Countreymen to them.

After the example of Antiquity this Nation hath been very observant of their habits, not so changeable as the French, nor so austere as the Spa∣niard, but between both, the dresse of wise men being ordinarily such as hath

least of prodigality in the matter, and affectation in the manner of setting it forth▪ I know it was an old itch of this Nation to affect the guises of other people;* 1.421 Andrew Bord an English Priest going about to paint an English man, drew divers designs of him, at last was fain to draw him a naked man with a pair of Sheers in one hand and cloth in another, as who should say, Fashion your Garment to your own minde, for none can please you; And upon this reason were there divers Acts of Parliament in Ed. 3. & Ed. 5. H. 8. P. & Mary, & Q. Elizabeth reigns, made against ex∣cesse of apparel, but by the 1 Jacob, all were repealed, so that now I thin•• no act is in force for apparell, yet 'tis pity we of this Nation are not of our selves more regular then we are: the best cure for excesse herein is Gover∣nours Presidents: how are things alter∣ed since H.* 1.422 6. time, when that renowned Prince did wear his Gown of lesse value then 40^s, but we take a greater swinge, & forma vestium deformitatis mentium & morum est indicium, saith the Father.

Further, This Nation hath ever been observant of Leagues with Forrain

Princes, Promissa sunt servanda is a maxime in every Nation that is just, And they that herein deserve the stigma of falshood need no additional infamy; For Articles of peace and war ought to have audience above all Pleas of private profit and advantage, and therefore the ancient honour of us is very great abroad:* 1.423 Our Princes did not like Julius Caesar more eye greatnesse then vera∣city, but precisely kept them to the conditions agreed upon, and from them varied not, for as they who have for∣tunes will take heed to enter into bonds because they have solvent e∣states, so Princes of honour will not break the confederacies they make upon slieght grounds, because their reputati∣on is built upon their fidelity. The faithfulnesse of God is one of his glo∣rious Attributes, and the truth of a Prince one of the prime Ornaments in his Crown, For the Throne is establish∣ed by righteousnesse. But above all, our Loyalty to our Princes for the most part hath been notorious and imitable, We have recognized their Crowns, supported their estate, obeyed their Laws, defended their persons, affront∣ed

their enemies, praied for their lives, and not rejoyced in their deaths or ru∣ines, and that not only when they have been Octavius's perpetuò sani,* 1.424 so benign that they might deservingly be called Patrons of generall peace, and such as by the change they brought, occasion∣ed not the people to repent their pow∣er: But when with Bassiaenus they pro∣ved Princes of fury and extraordinary frailty,* 1.425 then even then we honoured them as Gods Vicegerents, and were so far from derogating from their dig∣nities, that we paid indisputable and le∣gall obedience to them; The daily prai∣ers of our Church were for deliverance against all sedition and evil conspiracy, as well as false doctrine and heresie, hard∣nesse of heart and contempt of Gods Word and Commandments; And therefore I pray that all men in power may ever rule justly, and men under power obey readily; For jealousies in States do but provoke Governours to get and preserve high power, and nourish thoughts in Subjects how to dissipate and scatter it.

Nor have we deceived the expecta∣tions of our following the good patern

of Elder times in education of Youth, for although the vanity of some is so great and unreasonable that they think no condition of life honourable and in∣genious but that of idlenesse and vio∣lence, yet the sober Englishman hath a very friendly eye on callings that em∣ploy younger Children, and augment families to a very conspicuous magni∣tude: and if we view the great Families of Nobility and Gentry in this Nation, who now for the most part have the great estates and most prosperous for∣tunes, many of them will be found with∣in less then 200 years to have been the products of men of laborious professi∣ons, by which chiefly if not altogether their Ancestors accumulated that for∣tune upon the tiptoe of which they o∣verlook others of greater antiquity though now lesse conspicuous; And though I know many would tugg much to have their pedigrees rifled, and the top of their descent to be from the Ci∣ty and the Innes of Court, yet I will not doubt to assert, that as many of the new great ones have come thence as from Court or Camp, or Schools, or all.

God hath commanded men to la∣bour, and condemned him to toyl as the punishment of his sin, and the A∣postle saies,* 1.426 He that will not labour let him not eat; There is no bread so sowr and innutritive as that of idlenesse, no labour so uncomfortable as that of be∣ing illaborious, for besides that it brings nought home, and clothes a man with rags, yea, makes him uselesse in his ge∣neration, it is accompanied with many dangerous vices, and prostituting de∣baucheries, the minde•• of man like places constagnated contract filth for lack of motion; As vessels de∣cay more by disuse then by age; This makes the thrifty Father dispose his Son to a profession which will both advance his preferment and secure his vertue, there is no course of life but if in it God blesseth honest endeavours, will yield a livelihood, though some by a secret hand of God to shew his power (that the race is not to the swift, nor the bat∣tle to the strong, nor bread to the wise, nor riches to men of understand∣ing) miscarry and bring their noble of wit to a nine-pence of wealth; But yet Callings are not to be neglected, for

they have fruitfull wombs, and nourish men to a very great growth of emi∣nency. Let every Artist then be encou∣raged; but in some cases there is a great lamentation to be taken up, the differences amongst us have anticipated a great part of the Nation, who by precended disaffection, or real disgust, are either forcibly excluded, or volun∣tarily withdraw themselves from pub∣lick view and service, so that multitudes of them will be exposed to want, or to whats second to it obscurity, and be forced to retreat out of fight, that no body see their reduced penury, to contemn them rather then pity it. And some I doubt will be tempted to cour∣ses of desperation, to the dishonour of their Families and Parts.

To prevent which it were well wor∣thy Governours, to give all the liberty of life and lustre they (with security to their own power) may, that so hopes of subsistence may bayle indigent men, if of parts, from impatience, and inga∣ging in vilanous actions, and encourage them to be civil and orderly in expe∣ctation of the good Angel that may stir the healing waters, into which for cure

they desire to be cast. For surely there is no labour base which relieves nature and answers need, no calling but com∣ports with honour, where it supports it, and without which honour would be honourless; and he is much to be pitied, who hath hands and head, and has not taught them some subserviency to his necessities; 'tis a loose breeding and degenerous, which provided not some stay against an evil time. The learned and worthy S^r In^o Cheek, Tutor to Edw. 6. being one of those that avowed the Title of the Lady Jane, for which he was fain upon Queen Mary's coming to the Crown to fly, was glad to take up his old Trade, and relie upon that hid∣den Treasure of Parts, which ren∣dred him fit to be chosen Profes∣sor of the Greek Tongue at Siras∣burg.* 1.427 They are too coy, who wholly trust on Lands and Moneys, and cannot labour, not want, but are miserable when they miss a cere∣monious folly; they never mean to be Martyrs, or be prescribed, or suf∣fer under the force of barbarous Re∣bels, as the Irish Nobility and Gentry

have done a long time, who can do no∣thing but eat, and drink, and sleep, and play, and talk. It is good to be Clerkly and acquainted with business, to be handy and disposed to Country thrift; a very great wisdome to be able (tho∣row Gods blessing) to do somthing to∣wards subsistence, Quaelibet patria In∣genioso patria, Ingenuity and courage has given entertainment to great minds and persons, when their friends and Tenants have disowned, and their Lands yeelded them no bread.

I will conclude the Parallel of the Church and Professors of England, with those of elder times, in writing Books warily, and so as truth had ho∣nour by them: and the better to pro∣mote this, here was ever an Imprima∣tur to pass upon all Books publickly to be vented; and the Licensers were bound to take notice exactly of all things that went under their eye, as they would answer the neglect upon their censure, and great displeasure of Authority. I know that Books have stollen into light,* 1.428 which had they re∣ceived their deserts, should have been, as Vives saith, Cum authoribus suis ex

toto consortio humani generis eliminandi & deportandi in insulam ubi solae de∣gunt ferae, aut in illas Africae desertas arenas, ubi nihil nascitur praeter venena, Books derogatory to God, to Govern∣ment, to civil property, profane, scur∣rilous, and every way detestable, they are not to be charged as faults on our Supervisors, so long as they declare a∣gainst them when they see them, or would proceed against the Authors of them, if they could be discovered. But in Books of controversie, our Church hath been exact, and allowed those her best Champions, who have least wan∣dred from sound Authours and Do∣ctrines. A just weight and ballance gives adversaries least advantage. Some in controversie are so rigid, that they give no way, keeping so high a dam, that all bursts in pieces by their seve∣rity.* 1.429 Others yeeld so far, that they are at last nonplust how to make an honourable retreat to their party, and not lose what may give their enemy the boast of conquest. Ex utroque pe∣riculum, In rough Seas shores are safe, so rocks be avoided. Passion is an ill in∣gredient to contests, especially when

it is permanent, and such as doth not suit viro constanti, therefore those who have with least acrimony entered the lists of controversie, have been most success full; for 'tis easie in an humour, or out of high animosity, to say that which shall disadvantage a whole pro∣fession.

But this, God be blessed, few of our Church have done; we have in all con∣troversies so carried Arguments, that there hath no blemish rested on us, but that which we account our virtue, that we are constant. And as our Polemiques so our practical Books have been rare, and by all Christians that could reade and understand them requested: What accounts has our Nation had, and yet has, from her Preachers and Writers of the treasures of art and holy Theo∣logie? what rare discourses are there extant in all Sciences, on all Subjects, for all Seasons? The world judgeth our Church and Nation Learned to a won∣der, and yet some amongst us (who know better) prefer forreign counsels and models above those at home, which I think (with submission to their better judgements) will appear when mode∣rated

most convenient and usefull to carry on peace and piety amongst us; Indeed I should rejoyce to see beauty and order in Church-matters, and I blesse God for so much of it as yet there is: that which grieves me is, that the Charret-wheels of our settlement go so slow, that passions are more in request then praiers and tears, and that men fear not to run mad when

(to use a womans phrase) they bark against the Crucifix,

* 1.430 and revile the Spouse of Christ, of whom they ought not to speak but calmly and with reve∣rence; It is no good Argument of Gods being amongst us, when we are thus broken in judgement, and so evil∣eyed to one another;* 1.431 But I hope God will send Peace and Truth in our daies; I trust to see Religion and Learning a praise in the earth; My ambition is to finde that in Christians now adaies, that Baroniu•• notes was soon after Christs time; It was (saith he) Christians praise tc have little to do which arose to a debate, but if casually Christians were at vari∣ance, care was to take it up and avoid scandal. For our Lord hath given the rule, to be at peace one with another.

FINIS.

Notes

• * 1.1

  John 8.
• * 1.2

  Josn. 9. 5.
• * 1.3

  Quia progredi∣endum a facili∣lioribus.
• * 1.4

  Acts 8. 9.
• * 1.5

  1 Cor. 15. 32.
• * 1.6

  Euseb. hist. l. 2. e. 12. & l. 3. c. 20, 21, 23.
• * 1.7

  Histor. Magdeb. Ceut. 1. l. 2. c. 7. p. 368, 371.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stob. Serm. 147. p. 488.
• * 1.9

  Vir nobilis, ••l••∣quens, audax, suae alienae & fortu∣nae & pudicitiae prodigus, homo ingeniosissimè nequam, & foecundus malo publico. Paterc. l. 2. p. 450. Edit. Sylv.
• * 1.10

  Nihil novi as∣serunt, quin hu∣jusmodi applau∣dente sibi perfi∣di•• simplices quidem & in∣doctos decipiunt, sed Ecclesiasti∣cos viros qui in lege Dei die & nocte meditan∣tur decipere non valent.
• * 1.11

  S. Hyeron. ad Ctesiphont. adv. Pelagianos.
• * 1.12

  Philosophi Pa∣triarchae Haere∣ticorum Eccle∣siae puritatem perversa macu∣lavere doctri∣na, Idem eo∣dem loco.
• * 1.13

  Hi sunt fumi, hae caligines quibus ex oculis homi∣num conaris lu∣men auferre.
• * 1.14

  S. Hierom. ad∣vers. Ruffin. Apol. 3. Tom. 1. p. 672. edi••. Pa∣risiens.
• * 1.15

  Non necesse ha∣bet convinci quod suâ statim professione blas∣phemum est: Eu∣nomiani, Aria∣ni, Macedoniani, nominibus sepe∣rati, impietate concordes nul∣lum notis labo∣rem faciunt, lo∣quuntur enim quod sentiunt. Sola haec haeresis (Pelagiana) quae publicè cru∣bescit loqui quod secretò docere non metuit. Hy∣eron. ad Ctesi. adv. Pelagian. To. 1. p. 815.
• * 1.16

  Pius, optimus, maximus, &c. Monstrum non Princeps. Sue∣ton. in Calig.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. de vit. Constant. l. 3. c. 21.
• * 1.18

  Euseb. l. 6. c. 31.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrat. Eccles. hist. 6. c. 20.
• * 1.20

  Eccl. 1. 17.
• * 1.21

  Eò acriores in∣imicitiae quò injustiores.
• * 1.22

  Theod. l. 1. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 6. c 35.
• * 1.23

  ••ocrat. l. 7. c. 6.
• * 1.24

  Ad Ctesiphont. adv. Pelagianos.
• * 1.25

  Sententias ve∣stras prodidisse superasse est: Patet prima fronte blasphe∣mia, S. Hier. ad Ctes••phont. To. 1. p. 815.
• * 1.26

  Dijs quae homi∣nibus conficien∣dis melior. Quint.
• * 1.27

  Marshall Serm. Curse Meroz. p. 49.
• * 1.28

  Disciplina ju∣bemur deligere inimicos quoque orare pro eis qui nos perse∣quuntur, &c. Tertul. ad Scapulam. S. Cyprianus l. 3. ep. 10. Tert. l. de Mar.
• * 1.29

  Multa in orbe generata sunt monstra, Cen∣tauros, Sy∣renas, Ʋlulas, &c. Sola Gallia monstra non ha∣buit, sed viris fortissimis & eloquentissimis semper abunda∣vit. Epist. 55. adv. Vigilant.
• * 1.30

  Hist. Counsel Trent. p. 295.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion: l. 55. p. 570.
• * 1.32

  Nam aliquando tam inepti insa∣mi{que} homines inveniuntur ut iis quae parva sunt & facilia, magna & arduae videantur, acer∣bas{que} res saevis modis exaspe∣rent, ne{que} nego∣tium ullum pro∣ponere se callent, quam finistro, & inepto more illud corrum∣pant & infau∣s••••um reddunt, Fab. Alberga∣tus de Diss. Im∣per Eccles. cura. p. 389.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stobaeus Serm. 117. p. 373.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apollodo∣rus. Horat.
• * 1.35

  Non minus pla∣cet Deo Hosan∣na puerorum quam Hallclu∣ja•• virorum. B•• Andrews in Prefat to the Command.
• * 1.36

  O praecidendam linguam a medi∣cis, immò in••a∣num 〈◊〉〈◊〉 caput, ut qui l••∣qui nescit discat reticere, S^t Hi∣eron. e•• 55. ad∣vers Vigilant.
• * 1.37

  Traditiones Ec∣clesiasticas prae∣sertimquae fidei non officiunt, ita observanda ut a majoribus tra∣dita sunt, nec aliorum consue∣tudinem aliorum contrario more subverti ad Lu∣cinium ep. 28.
• * 1.38

  Scripturae qui∣dem perfectae sunt, quippe a Dei verbo & spiritu ejus di∣ctae, ••Iraeneus l. 2. c. 47.
• * 1.39

  Cant. 5. 7.
• * 1.40

  1 Sam. 4. 21.
• * 1.41

  Euseb. l. 3. c. 3.
• * 1.42

  Euseb. l. 3. c. 19.
• a 1.43

  Ʋtiles quidem & commodi sunt, sed in nu∣merum recep∣torum non re∣feruntur. Epi∣phanius.
• b 1.44

  Lege Athana∣sium in Synopsi div. Script. Epi∣phanius lib. de Mensura & Pondere. See Cent. 4. c. 4. p. 172, 173. hist. Magd.
• * 1.45

  Lib. 2. Apol. adv. Ruffin.
• * 1.46

  Apol. l. 3. To. 1. p. 782. Paris.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, l. 3. c. 31. Tom. 2. p. 562.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. l. 2. c. 31.
• * 1.49

  Gravis mal•• conscientiae lux est. Senec. ep. 122.
• * 1.50

  Nostrae colum∣bae domus sim∣plex, etiam in editis semper & apertis, & ad lucem adv. Va∣lent. c. 3.
• * 1.51

  Psal. 119.
• * 1.52

  1 King. 8. 17.
• * 1.53

  See their Epi∣stles in the 5^t Centuar. c. 8. p. 440. Hist. Magdeburg.
• * 1.54

  Origines in Ep. ad Fabian. Ro∣manum.
• * 1.55

  Quod de Cano∣nibus Ecclesia∣sticis mones gratias agimus, sed tu scito nihil nobis esse anti∣quius quam Christi Jura serv••••c. Ep. 68.
• * 1.56

  Hist. p. 152.
• * 1.57

  Matth. 15. 3.
• * 1.58

  Mark. 7. 9. Col. 2. 8.
• * 1.59

  Quisquis es as∣serior novorum dogmatum, quae∣so ••e ut parcas humanis auri∣bus, ut pareas fidei quae Apo∣stoli voce lauda∣••a est, cur post quadringentis annis ••ocere nes niteris, quod ant•• nescivimus? cur profers in me∣dium quod Pau∣lus & Petrus edere noluerunt? Ʋsque ad hunc diem fine istâ doctrinâ mun∣dus Christianus fuit, illam senex tenebo fidem in qua puer, natus sum, S^t Hyeron. ep. 65.
• * 1.60

  Gal. 4. 15.
• * 1.61

  Quid est aliud Ecclesiae (Ro∣manae) potestas quae hodiè ja∣ctatur quam licentiosum & fine lege modo{que} in animas Im∣perium, quod eas miserrima ser∣vitute opprimat. Calvinus de Ncess. Reform. Ecclesiae.
• * 1.62

  John 13. 13.
• * 1.63

  Hist. Cons. Tr. p. 161.
• * 1.64

  Si pro oraculis, habenda sunt quaelibet eorum placita, ubi nul∣la exceptio, illi•• infinitum Impe∣rium: Calvinu•• lib. de necess. Refor. Eccles.
• * 1.65

  Lege Humphre∣dum in Purita∣no Jesuitismus, p. 86, 87.
• * 1.66

  Acts and Mo∣numents, old E∣dit. p. 140 2.
• * 1.67

  Judges 6.
• * 1.68

  Gangraena, p. 54
• * 1.69

  Iraen ad Victor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Per omnia de∣bemus Ecclesiae Catholicaeunita∣tem tenere nec in aliquo fidei & veritatis ho∣stibus cedere, S. Cyprianus ad Quirinu••••.
• * 1.70

  Respons. ad ver∣sipellem.
• * 1.71

  Haereditarii Christi discipu∣li.
• * 1.72

  Philip. 2. 9.
• * 1.73

  1 Cor. 12.
• * 1.74

  Epist. ad Mag∣num Orator. Romanum.
• * 1.75

  Lib. 1. contr. Iulianum.
• * 1.76

  In lib. de ratio∣ne I heologiae.
• * 1.77

  In Apologia pro Galilaeo p. 26.
• * 1.78

  Lib de rationa ver Theologiae
• * 1.79

  In lib. ratio ver. Theolog.
• * 1.80

  Doctor Bram∣hal Bishop of Derry, p. 194, 195.
• * 1.81

  Balatus Oviu•••• p. 2, 3.
• * 1.82

  Lusitaniae ge∣mitus, p. 20.
• * 1.83

  Epist. 3. lib. 1. ad Cornel.
• * 1.84

  Theod. l. 2. c. 6.
• * 1.85

  Answ. to Gods Love to man∣kinde. p. 41. Molo verborum ambiguitates, nolo mihi dici quod & aliter possit intelligi revelata facie gloriam Dei contemplemur, quam'ille simpli∣citatem v••cat, Ego malitiam interpretor, per∣suadere mihi vult quod purè credat, pure eti∣am & loquatur. Ep 61. ad Pannuch.
• * 1.86

  Socr. Eccl. hist. l. 7 c. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem codem loco.
• * 1.87

  Socra. l. 7. c. 29.
• * 1.88

  Treatise of Schism. p. 159
• * 1.89

  Lib. de Script. Eccle.
• * 1.90

  Li 2. adv. Jov.
• * 1.91

  Tanta fuer•• Syllana mala ut nihil addi posse videretur. Non paratur gloaia aliena au••erendo & rapiendo, sed pria dilargiendo. Guev. horolog. l. 1. c. 33. Vixis inter nos non consuetudi••e peregrina sed gravitate. Ro∣mana Cassiod. l. 2. ep. 3.
• * 1.92

  In purpurâ sub magna gravita∣tis superficie nepotatur. Tert. Apol. 4.
• * 1.93

  Lib. de habitu Virg. Disciplina custos spei, reti∣naculum fidei, dux itineris sa∣lutaris, fomes atque nutrimen∣tum bonae indolis magistra virtu∣tis, facit in Christo manere semper. Lib. de ver. Ecc. Reform ratioue.
• * 1.94

  Leges non alia tulit unquam vera Dei Ec∣clesia nisi qu••e ad retinondum or∣dinem ad foven∣dam concordiam ad tuendam dis∣ciplinam fa∣cerent.
• * 1.95

  1 Cor. 12. 28.
• * 1.96

  Council of Trent hist. p. 252.
• * 1.97

  Hist. Council Trent p. 159.
• * 1.98

  Epist. 118. ad Januarium. Totum hoc ge••••e rerum liberas habet observa∣tiones nec disci∣plina ulla est i•• his melior gravi prudenti{que} Chri∣stiano quam us eo modo aga••, quo agere vide∣ret Ecclesiam ad qu••••cun{que} fort•• devenerit; quod enim ne{que} contra fidem, ne{que} con∣tra bonos mor•••• inj••••gitur ••••di∣ferenter est ba∣bendum & co∣rum inter quos vivitur societate servandum, ego vero de haec s••u∣tentia etiam at{que} etiam cogitans ita semper ha∣bui, tanquam eam coelesti ora∣culo susceperim.
• n 1.99

  In Opusc. Conf. Gallic. p. 110. si•• in Ep. ad Regem Polon.
• * 1.100

  In Thesibus de Re••or. Eccl. rat. & in Epist. ad Grindal.
• o 1.101

  Lib. de Regno Christi.
• p 1.102

  Ep. 23. ad Grind▪ Epis. & ep. 12. ad fratris quosdam A••glicanos.
• q 1.103

  Thes. de notis Eccles. par. 2^d• Thes. 33.
• r 1.104

  De Papali Mo∣narchia l. 3. c. 14. &c. 5 art. 6.
• * 1.105

  In Respons. ad Versipellem.
• * 1.106

  Hist. Magdeb. i. 3. c. 6.
• * 1.107

  Cent. 5▪ c▪ 6.
• * 1.108

  Tert. lib. 2. ad Ʋxorem. Vide Aege∣sippum.
• * 1.109

  Li. 6. adv. Cels. Ds vita Con∣stant. l▪ 4. c. 17.
• * 1.110

  Cent. 2. c. 6.
• * 1.111

  Cent. 7. c. 6.
• * 1.112

  In Psa. 32. conc. 2. Tom. 8.
• * 1.113

  Socr. l▪ 6. c. 8.
• * 1.114

  Sanctus Hiero∣nymus adv. Lu∣ciferianos.
• * 1.115

  Euseb. de vita Constant. l. 4. c, 63.
• * 1.116

  Sanct. Hyeron. de▪ Pastoribus To 4.
• * 1.117

  Cent. 6. c. 9. &c. 12.
• * 1.118

  Cent. 2. p. 287.
• * 1.119

  Eus. l. 5. c. 15.
• * 1.120

  To. 7▪ in Math. homil▪ 4. ad ••iu.
• * 1.121

  Acts a••d Mon. Old Ed. p. 1061
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas in verbo▪ Ar••ani.
• * 1.123

  Numb. 31. 2.
• * 1.124

  Gen. 49. 3▪ 4.
• * 1.125

  Lib. 4. de Con••i. ad Eugenium.
• * 1.126

  In his Lect. 23. on 1 Thes. 5. p. 288.
• * 1.127

  Obad. ver. 13.
• * 1.128

  Acts and Mo••. Old Ed p. 1525 Pag. 986.
• * 1.129

  Lam. 1. 31.
• * 1.130

  D. Merick Cau∣sabon in Treat. Enthusiasm. p. 77.
• * 1.131

  See Pref. to the Revelation Revealed.
• * 1.132

  Apology for the Ministry, p. 17.
• * 1.133

  Christian Concord. p. 96
• * 1.134

  Pag. 99.
• * 1.135

  Ep. 50.
• * 1.136

  Bucer. in Resp. ad Hopperum.
• * 1.137

  Scimus quaecun∣{que} ad decorem & ordinem pertinent, non habenda esse pro¦humanis placi∣tis, quia divini∣tus approbantur, in respons. ad Versipellem.
• * 1.138

  Cent. 5. c. 6. p 361.
• * 1.139

  Goldastus part. 〈◊〉〈◊〉 p. ••9, 31.
• * 1.140

  Ep. 33. ad Mau∣rit. l. 4.
• * 1.141

  B•• Derry of Scisme, p. 161.
• * 1.142

  Dissert. de Im∣per. Eccles. p. 392.
• * 1.143

  Humphredus in Puritano Jesui∣tismus, part. 2. p. 354.
• * 1.144

  Goldastus, Tom. 3. p. 571.
• * 1.145

  Lib. 2. de Lega∣tis, Dissert. 29.
• * 1.146

  Nihil vid••o in libro esse descri∣ptum quod non sit ex divinis literis desum∣ptum, si non ad verbum ut Psal∣mi & lectiones tamen sensu ut sunt collectae. Bucer. in censur. Ord. Ecc. in A••g. p. 456.
• * 1.147

  Vide Bucerum libro de Regno Christi & in Resp. ad Hop.
• * 1.148

  Ep. 39. ad vir∣gines Hermo∣••enses.
• * 1.149

  Epist. ad Pro∣tectorum.
• * 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Euseb. de vita Constantini. l. 4. c. 62.
• * 1.151

  Theod. l. 1 c. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. l. 1. c. 4.
• * 1.152

  Lib. 1. c. 14. Socrat. Eccles. Hist. l. 1. c. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. l. c. 14
• * 1.153

  Euseb. in vita ejus, c. 63. Socrat. l. 1. c. 5. Sozom. l. 1. c. 19.
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, loco precitoto.
• * 1.155

  Th••••d. l. 2. c. 31. p. 88. To. 2. l. 2. c. 15. & c. 30.
• * 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theod. l. 4. c. 19. & l. 2. c. 8.
• * 1.157

  Brow••s ann. Q. Eliz. p. 49.
• * 1.158

  See Tertull. A∣polog. advers. Gent.
• * 1.159

  Athanasius.
• * 1.160

  In Testam. Po∣litico.
• * 1.161

  Cur ergo non cogeret Ecclesia perditos silios ut redirent, si por∣diti filij coege∣runt alios ut perirent. Ep. 50 ad Bonif. Comit.
• * 1.162

  In Anglorum controversiâ moderationem tenui, cujus me non poenitet. Calv. in Epist.
• * 1.163

  Hollingsh. p. 1007.
• * 1.164

  Super ••efaria haeresi quod multam patien∣tiam geris, & put as Ecclesiae visceribus in∣cubantes tua posse corrigi le∣nitate, multis sanct is displicet, ne dum pauco∣rum paenitenti∣am praestolaris, nutrias auda∣ciam perdito∣rum & factio rebustior fiat. Ep. 68.
• * 1.165

  Gen. 25.
• * 1.166

  Mat. 5. 29.
• * 1.167

  Gen. 17. 18.
• * 1.168

  Psa. 74. 7.
• * 1.169

  Mic. 2. 2.
• * 1.170

  Solos credit habendos—
• * 1.171

  Quisque Deos quos ipse colit. Juven. Sat. 15. Sic ••igile•• to∣lera••tia ut non dormiat disci∣plina. Aug. l. 17 de verb. Apost.
• * 1.172

  Phil. 3. 20. 1 Cor. 9. ult.
• * 1.173

  Nudas latrones non time••; Quia mori pa∣ratus sum ideo latrones non ti∣m••o. Hi••ar. Eremita apud Sanctum Hier. in vita ejus.
• * 1.174

  Monachus in oppido •• was as strange as piseis in arid••.
• * 1.175

  Apolog. 3. adv. Ruffin. p. 798. To. 1. Edi. Par.
• * 1.176

  Faciam ut in sanguine tuo caeteri discant disciplinam, re∣spondisse dicitur Sanctus Cypri∣anus fiat volun∣tas Domini. Panam de ad∣versis mundi ille sentit cui & lae∣titia & gloria omnis in mundo est, ille moeret & deflet, si malè sibi sit in seculo, cui benè non potest esse post seculum. Cyp. contra Demet. Trast. 1
• * 1.177

  Veteri apud eos obtinente lege, absque negatione non dimitti Christianos, qui semel ad eorum judi••i•• protra∣cti essent. Sanct. Hieron. de Script Eccles. Viget apud nos spei robur, & firmitas fidei. & inter ipsas seculi labentis rui••as, erecta mens, & im∣mobilis virtus, & nunquam nisi laeta patien∣tia, & de Deo suo semper ani∣ma secura.
• * 1.178

  S. Cyp. Tract. 1 contra Demet.
• * 1.179

  Alias cum Jove dextras j••ngere. Sueton. in vita ejus. p. 16.
• * 1.180

  Fundendo san∣guinem & pati∣endo magis quam faciendo contumelias Christi sundata est Ecclesia p••rsecutionibus crevit Marty∣rijs coronata est. Ep 62. ad Theo. Quamvis ni∣mius & copiosus noster sit nu∣merus. Ter. Ap. Cypr. contra Demetriad. See History of those of Me∣ridol & Cabriers Acts & Mon. In Apol. c. 30. Precantes su∣mus pro Impe∣ratoribus, vitam prolixam, Impe∣rium securum, domum tutam exercitus fortes, Senatum fide∣lem, populum probum orbem quictam.
• * 1.181

  Lib. 7. cap. 14.
• * 1.182

  Ʋt aut igne hu∣mano vindicetur divina secta, aut doleat pati in quo probatur. In Apolog.
• * 1.183

  Moriamur sim••l cum Sancto Episcopo. In vit. Cypr.
• * 1.184

  Cen. 3. l. 6. p. 97.
• * 1.185

  Tra. 3. de simp Praelatorum.
• * 1.186

  Maledic Do∣mine Nazaraeis &c. & e contra.
• * 1.187

  Surv. Western Religion. p. 172.
• * 1.188

  Pag. 566, 567.
• * 1.189

  B. Salisbury's Reply to Gods Love to man∣kinde, p. 45. Sixtus Senensis Praef. in l. 5. Biblioth. Sanct. p. 1. & 2.
• * 1.190

  Ardebant vete∣res tanto flucerae pietatis ardore, ut dum unum errorem omni virium conatu destruere anui∣tuntur, saepe in alterum opposi∣tum errorem vel deciderint vel quodammo∣do decidisse vi∣deantur.
• * 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. l. 7. c. 12.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &o. Euseb. l. 1. c. 4.
• * 1.193

  Eus. l. 6. c. 30. tels us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.194

  Petron. Satyr. Admonebo po∣pulares meos, ut illos populares caveant & fu∣giant qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 solent▪ & fimiarum more blandiun∣tur, omnesque gestus effingunt, interim tamen v••lut flabella seditionis cir∣cumcursant & ubique locorum populum conci∣tant. Humfred. in Ep. Dedicat. ante Puritano Jesuit.
• * 1.195

  Hist. Councel of Trent. p. ••91 Mat. 20. 26.
• * 1.196

  Nunquam ei in Pontificata ita benè fuisse annotari poterit, quin intra pri∣vatam vitam consistere, multo malle videretur. Platina de Adriano 6•• p. 383. Sic de Pio secundo d. 329. Platina.
• * 1.197

  Platina p. 83.
• * 1.198

  Platina in vita ejus. p. 243.
• * 1.199

  Hist. Councel of Trent. p. 390 395.
• * 1.200

  Holling. p. 159
• * 1.201

  Quid aliud cunctorum nego∣tiantium vita nisi fraus & perjurium. Salv.
• * 1.202

  Tacitu•• Annal.
• * 1.203

  Hollingsh. p. 18, 19.
• * 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion l. 63. p. 717.
• * 1.205

  Psa. 55. 6.
• * 1.206

  De honeribus profiteor, admisi dignitates non ambivi, mereri eas volui prius quam assequi, nee tamen post meritum honores admisissem, nisi ut honorarum Ludovicum. C. Richlieu in Testamento Christiano.
• * 1.207

  Lib. 2. c. 16.
• * 1.208

  Socr. l. 7. c. 12.
• * 1.209

  Judg. 9.
• * 1.210

  Sym. l. 10. c. 15.
• * 1.211

  Invident honori invidcant & oneri. Apud. Salust.
• * 1.212

  Ars prima regni posse te invidiam pati. Seneca Her. Fur.
• * 1.213

  Guil. Parisions.
• * 1.214

  Trebell. Pollio c. 7. p. 257. Edit. Silburg.
• * 1.215

  Epist. ad Vinc.
• * 1.216

  Neminem judi∣cames, aut a jure communionis aliquem, Si di∣versum senserit, amoventes. Conc. Carthag. de Bapt. Haeret.
• * 1.217

  Job 28.
• * 1.218

  Simplex ani∣mal, solle caret, rostro non laedit. S. Bern. Serm. Purific. Isa. 10. 5. Psa. 17. 13. M. Marshall in his Sermon Curse ye Meroz.
• * 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion l. 68. p. 769. Orat. 14.
• * 1.220

  Exacerbatis u∣tri{que} animis 3•• nihil lene ac moderatum qu erebatur, & non minor inso∣lentia reforma∣torum quam Pontificiorum severitas & in utris{que} petulan∣tia summa vise∣batur, Dino∣thus. de bello Belgico. l. 1. c. 46
• * 1.221

  Hist. Council. Trent. p. 413. Dinothus lib. 1. p. 47.
• * 1.222

  De Conpier. ad Eugen. l. 4.
• * 1.223

  Lib 7. de Gu∣bern. Dei.
• * 1.224

  Ʋt multa fa∣cies sic corda diversa. S^t Hy∣eron.
• * 1.225

  Multa a Phila∣strio inter ha∣reses numerari quae verè hare∣ses non sunt. Bellarmin. de Script. Eccles. ad ann. 380. Bochartus Ge∣ogr. Sacra. p. 71.
• * 1.226

  Isa 5. 8. 10.
• * 1.227

  p. 534 edit. Syl∣burg.
• * 1.228

  Eccl. 5. 7.
• * 1.229

  Ep. ad Rustic.
• * 1.230

  Hist. Counsel. Trent. p. 289.
• * 1.231

  Preface to S^t Tho. Cheeks true subject to the rebell.
• * 1.232

  Nulla est capi∣talior insustitia quam eorum qui tum cum maxi∣mè fallunt, id agunt, ut viri boni esse vide∣untur. 4. Catilin. Holing shed. p. 42.
• * 1.233

  Counsel Trent. p. 417.
• * 1.234

  S^t Bern. 〈◊〉〈◊〉 serm. Serm. 6.
• * 1.235

  Theodor. lector. Collect. Eccles. Hist. l. r.
• * 1.236

  Lavater de Spe∣ctris. c. 8. p. 35.
• * 1.237

  Sleidau. l. 9.
• * 1.238

  Lib. de spectris. c. 7. p. 27.
• * 1.239

  See Wilso•••• Hist. Great Brit. p. 108, 109, 110.
• * 1.240

  Dinothus. l. 1. p. 14.
• * 1.241

  Psal. 19. 13.
• * 1.242

  John Serres in Ann. 1589.
• * 1.243

  Pomponius La∣tus notes, that Stipatores & ••ustodes Princi∣pum iosos prin∣cipes ad omne genus sevitiae armabant, In Constantio chlo∣ro. p. 233. edit. ••lyburgit.
• * 1.244

  Exod. 7. 9, 10.
• * 1.245

  Sr. Henry W••s∣ton.
• * 1.246

  Edit. Sylburg. p. 534.
• * 1.247

  Tertull. ad Scapulam.
• * 1.248

  Joh. 20. 15. Divinae legis sententils quasi quibusdam vel∣leribus sese ob∣volventes. Vin∣cent. Lyrinens.
• * 1.249

  Judg. 17. 5.
• * 1.250

  Gen. 41. 20.
• * 1.251

  Fox Acts and Mon. p. 1400. old Edit.
• * 1.252

  In Opuscul in Ca••••ches. parv.
• * 1.253

  O quot mani∣pulos tritici era∣dicavit, qui ante tempu•• Zyzania a tritico discer∣nere festinat. Ex Epist. Leo∣diens. advers. Paschalem Pa∣pam.
• * 1.254

  Vindic. Presbyt. Govern. p. 88. Pastorcsesse bo∣nos vicarios suos Christus jussit non voraces Lu∣pos. Ulricus Huttenus in Praefat. ad Le∣onem decimam Pontisicem. 1 Pet. 3. 15.
• * 1.255

  Proelect. 4² in Apochryp. p. 53. col. 1.
• * 1.256

  Treatise Pri∣mit. Pract. Pres. Truth. p. 3.
• * 1.257

  Lib. 1. c. 2.
• * 1.258

  S^t Aug. lib. de vera Religione.
• * 1.259

  Ne{que} in confu∣sione pagnerum, ne{que} in purga∣mentis haereti∣corum, ne{que} in languore schis∣maticorum, ne{que} in caecitate Ju∣daeorum, quae∣reuda est reli∣gio, sed apnd eos solos qui chri∣stiani eatholici vel orthodoxi nominantur, Id. eod. 〈◊〉〈◊〉.
• * 1.260

  Salvian. lib. 4.
• * 1.261

  B•• Derry in his Treatise of Schisme. p. 38.
• * 1.262

  Lib. de vera Re¦ligione.
• * 1.263

  Flavius Vopisc. p. 272.
• * 1.264

  Ʋt scirct orbis qualis & quan∣tus est Ludovi∣cus, cujus radius & rivus est Richilius. In Testam. Christ.
• * 1.265

  Numb. 23.
• * 1.266

  Knolls in Turk. Hist. p. 337. Edit. 1631.
• * 1.267

  Simulachrum Dei detraxit Suetonius in Octavio. p. 21.
• * 1.268

  Orbis terrarum arbitrium por∣tendi interpre∣tantes, Suetonius in Jul. Caesar. p. 2. Filesac. in Se∣lecter. l. 1. p. 142.
• * 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. 57.
• * 1.270

  Mari••a hist. Hisp. ad an. 383
• * 1.271

  Turk. Hist. p. 364.
• * 1.272

  Conc. of Trent p. 387.
• * 1.273

  Turk. History. p. 294. ad 298.
• * 1.274

  Counsel Trent, Pag. 373.
• * 1.275

  Mercurio de Vittorio Siri To. 2. lib. Terzo. p. 1234.
• * 1.276

  Recueil de Pieces pour la defense de la Reigne M••re, Imprimée a Anvers. An. 1643.
• * 1.277

  In Testam. Poli. Galliam sub∣egit, &c. Angliam turbae∣vit. Europam lufit.
• * 1.278

  In Testam Con∣trario in oodem Vittorio Syri.
• * 1.279

  Rarissimus inno∣centiae & popu∣laritati locus in summa admini∣stratione relin∣quitur. Sabellic. l. 8. c. 2.
• * 1.280

  Scir Germain en Recueil de Pieces. p. 12.
• * 1.281

  De Sacris Car∣dinal, Comitijs in Thesauro Po∣litico. p. 462.
• * 1.282

  Hollingsh. p. 713
• * 1.283

  Hollingsh p 917
• * 1.284

  Browns Annals Q. Eliz. p. 38.
• * 1.285

  Pa. 27. ad finem
• * 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. l. 64. p. 732.
• * 1.287

  S. Wa. Rawleigh Pref. to his Hist. of the World.
• * 1.288

  Pomponius Laetus p. 535. Edit. Sylburg.
• * 1.289

  Trebellius Pollio in Claudio. p. 267
• * 1.290

  Sueton. in Galba
• * 1.291

  Hist. lib. 1.
• * 1.292

  Carior est mibi tota respublica consanguineis. Alex. Severus apud Lamprid.
• * 1.293

  Flavius Vopisc. in A••rel. p. 277.
• * 1.294

  Moderationis tantae fuit ut nemo unquam ab ejus latere submoveretur ut omnibus se blan∣dum effabilem{que} praeberet. Idem.
• * 1.295

  Pompon. Laetus in titulo de Ne∣mefi Dea. p. 431 Comp. Rom. hist.
• * 1.296

  Prim. Practise Preserv. Truth. p. 58.
• * 1.297

  See M. Fox in his Life.
• * 1.298

  Heb. 13. 16.
• * 1.299

  Judaeos ita ad∣dictos esse suis domestacis com∣modis suae quieti, suis etiam dili∣cijs, ut cultum Dei fere pro ni∣hilo ducerent. Haec causa est cur tam severè illis succens••at Propheta. Calvin. in loc.
• * 1.300

  De fundationi∣bus Ecclesiarum & dotationibus per principes honorificè loqui∣tur, de rapi••is autem & expi∣lationibus earum per Papas ju∣stissimè quae∣ritur. Humfred. Puritano Jesui∣tismus. p. 304.
• * 1.301

  B. Andrews Serm Court Christmas day An. 1610. p. 30
• * 1.302

  Hic Romam deformem incen∣dijs veterib••s ac ruinis per∣missa si do∣mini deessent aedificandi co∣piâ, Capitolium aedem Pacis, Claudij monu∣menta repara∣vit: multaque nova instituit, per omnes ter∣ras, quae jus est Romanum reno∣vatae urbes cultu egregio. Aurel. victor, in Epit. de Vespafian.
• * 1.303

  Prout Impera∣tores vel boni vel mali evase∣rint, ita minu∣tebantur vel au∣gebantur aedi∣ficia. lib. 6. de gestis Rom. Landatorum principum est, vitia rerum∣publicarum plu∣rima extirpare & abolere, & praeclaris pae••ri∣am ornare aedi∣ficijs. l. 1. c. 16. Inveni lateri∣tiam reilqui marmoream. Sueton. in octa. p. 24.
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Dion. l. 68 p. 772
• * 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Id. ut supra.
• * 1.306

  Apollonius cum Templum Jovis Olympij essit in∣gressus, salve inquit bone Ju∣piter qniusque adeo bonus es ut teipsum nobis communices, Apud Philo∣stratum.
• * 1.307

  Sacrum sacrove commodatum qui rapsit parricida esto. Cicero pro Rosc.
• * 1.308

  Facet & exem∣plum sacrilegi ophiusam bibere cogantur qua po••a, terrores minasque ser∣pentum observari aiant, ita ut mortem fibi ex metu consciscant. Apud D. ••eatly Dip. dipt p. 214 De Civit. Dei. l. 1. c. 1, 2, 3.
• * 1.309

  Lib. 1. de Regno Christi. c. 10. p. 45.
• * 1.310

  Res foeda. turpis, non exponenda sine pudore & illi maximo stu∣pori, urbi uni∣versae offendi∣culo, & Senatui sacro-sanctae affendiculo: Gueu l. 1. c. 18.
• * 1.311

  Xerxes ante Navalem con∣gressionem 4000 armatorum Del∣phos ad Tem∣plum Apollinis diripiendum mifit, quae tota manus nubibus & fulminibus deleta est. Justin hist. l. 2.
• * 1.312

  Ipse & quicun{que} ex ed direptione aurum attigisset mis••ro, crucia∣bilique exi•••• perierunt. Liv. l. 67.
• * 1.313

  Steph. in verbo.
• * 1.314

  Ecce in Regione nostra Hipponensi quoniam cam Barbari non attigerunt, Cle∣ricorum Do∣natistarum & Circumcellio∣num latrocinia, sic vastant Ec∣clesias, ut Bar∣barorum fortasse facta miliora sunt. Ep. 122. Ecelesiae facul∣tates in alienos usus converti•• sacrilegium esse dicunt aessentior.
• * 1.315

  Calvinus ad Carolum quintū de Refor. Eccles.
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dion. l. 61. ad finem. p. 698.
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theo. hist. Eccles. l. 3. c. 11.
• * 1.318

  Hist. Counc. of Trent. p. 281.
• * 1.319

  Prov. 28. 24.
• * 1.320

  Hollingshi. p. 172.
• * 1.321

  Idem p. 302.
• * 1.322

  E••••e circuite totum mundum, non reperietis tam effraenem licentium in Gentibus qualis inter vos grassa∣tur, Illae enim obsequium ali∣quod reddunt dijs suis, & sa∣crilegium illis est abominabile, vos autem me fraudatis: An ago inferior sum Idolis vel dete∣rior est mea con∣ditio quam illo∣ru••. Calv. in loc
• * 1.323

  Cent. 8. cap. 6. p. 224.
• * 1.324

  1 Chron. 15. 1.
• * 1.325

  Sir Edw. Deer∣ing his Speech against taking away Bishops Votes, p. 91.
• * 1.326

  Jer. 6. 14.
• * 1.327

  Praescript. Theol. l. 2. Dubia Evang. 3. p. in Ep. Ded.
• * 1.328

  Beza in vita Calvini prope finem.
• * 1.329

  Frgm Regal.
• * 1.330

  Egregios invi∣tant praemiae mores.
• * 1.331

  Hinc priscae re∣deunt artes, foe∣licibus ind••, In∣geniis aperitur ••ter, dispectaque musae Colla levant. Claud. in Paneg. ••1. In ••tilicon.
• * 1.332

  Rocks on the Western Coast in Southwales. Par. 1. Vowell p. 78.
• * 1.333

  Mutius in vita ejus.
• * 1.334

  Cent Mag deb. ••. p. 6. p. 226. Lib. de Zelo vet. Ger. Princ. c. 9. Ergo Thersiten, Simonem ••oete∣raque prodigia vetustatis & nos benè sci•• •••• & posteri frequen∣tabunt, Divum Aurelianum, Clarissimum Princip••m, Se∣verissimum Im∣peratorem, quem totus Romano nomini orbis est restitutus, posteri nescieus. Tiber. apud Vopiscu••.
• * 1.335

  Solus Maecenas vir Clarissimus summè cruditus deque bonis lite∣ris & earum cultoribus opti∣mè meritus Mu∣sarum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nominem virtu∣tum suarum preconem scri∣ptoremve potuit invenire. Mei∣bonius in vita ejus. p. 7.
• * 1.336

  Lege Prefat. ad Lud. liter. Stur.
• * 1.337

  Ʋt fitio & hae∣redi suo Conra∣do Imperium benè ordinatum, & doctis instru∣ctum & muni∣tum illorum consilijs possi∣dendum relin∣queret.
• * 1.338

  Si quis tantae fit audaciae &c.
• * 1.339

  Cambridge Oxford.
• * 1.340

  Nullae in orbe Christiano vel 〈◊◊〉〈◊◊〉 ha••••nt ad ••••••∣par••••d••s eccle∣fia•••• mini∣st••••s commodi∣tates quentus Anglia,
• * 1.341

  Bucer. l. 2. c. 6. de Reg. Christi.
• * 1.342

  In my Apolog for Learning and Learned men.
• * 1.343

  Cambridg••.
• * 1.344

  Sanct. Bernadus l. 4. de Go••fr••do Carnol us Episc.
• * 1.345

  Sanctus Hieron, ad Cromatium alios.
• * 1.346

  Oxford.
• * 1.347

  Hollingsh p. 971 F••lic••m igitur hanc domum quae juvandis in∣stituta est lite∣ris, cui a teri etiam debentur seculi hujus do∣tes? cujus alte∣rius beneficio revocatae ab in∣teritu Graecae pariter ac La∣tinae sunt litera. Huttonus in Praefat. Vallae ad Leon. 10. Pontif. Roman.
• * 1.348

  Tu ille orbis amor illud hu∣mani gencris de∣licium restorator Pacis, belloru•• extinctor, author securitatis, tur∣barum sedator, Pater studio∣rum, fomes li∣terarum, opei∣m ••rum artium, foelicis ingeni••∣rum cultus repa∣rator. Idem eodem loco.
• * 1.349

  Vittoria Syri Mercur.
• * 1.350

  Suctonius in vita ejus p 9. Edit. Sylburg.
• * 1.351

  Pag. 112.
• * 1.352

  Demosthenes saith well. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Stob. Serm. 143.
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demosth. M. Pym Earl of Straffords Case. pag. 4.
• * 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nisi potestas publica esset alter alterum vivum degluiti∣ret. Prov. Hobr. apud Grot. de jure belli & pac. l. 1. p. 92.
• * 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.356

  Apud Stobaeum Serm. 143.
• * 1.357

  Apelles ex unicae lineae ductu, Solo Protogeni tuno∣iuit.
• * 1.358

  Plin. l. 37. c. 18.
• * 1.359

  Rom. 2. 14, 55
• * 1.360

  Cap. 2. de Syne∣driis Judaeorum.
• * 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.362

  Steph. in verbo. Macrob. Satur. l. 1. c. 11.
• * 1.363

  Julius Exupe∣rantius in Opus. de Sylla.
• * 1.364

  Aul Gell. l. 11. c. 18.
• * 1.365

  Seneca cp. 88.
• * 1.366

  ••pist. ad Poll.
• * 1.367

  Ita me (mi Pollio) Dij a∣ment Immor∣tales, ita manū in bellis Ma∣vors meam re∣gat, ut qui no∣stro aevo ha∣betur, &c. Gu••v. cap. 2. p. 9.
• * 1.368

  Hanecine Ro∣mam illam esse credis? Ʋbi priscis tempori∣bus, & in aurco illo saculo senes erant honoratis∣simi, &c. p. 15. l. 1. c. 3.
• * 1.369

  In somnum a vigiliis, ab armis ad voluptates, a negotiis ad ociū conversa civitas. l. 3. c. 3.
• * 1.370

  Qui nihil in vi∣ta nisi laudan∣dum, &c. Pater. l. 1. de Sc. Aem.
• * 1.371

  Virum in tantil laudandum, in quantùm virtus intelligi potest, & Cato, homo virtuti similli∣mus & per om∣nia ingenio Diu quam hominibus propior, qui nun∣quam rectè. &c. Paterc. p. 37.
• * 1.372

  Vir nobiliissimus eloquentissimus, sanctissimus. p. 28.
• * 1.373

  Vestis aspera, Zona peuic a, cibus locustae melque silvestre. omnia virtutu•• continentiae pre∣parata S. Hier. ep. 4. ad Rustic. S. Cypr. ac Heb Virgin, Tert, dr Hab. Mulier.
• * 1.374

  Caput maritis subijcite, & sati•• orua••ae eri∣tis, manus lanis occupate pedes domi figite, & plusquam in auro fulgebunt, vefilte vos ser••co probitatis, byssi∣no sanctitatis, purpura pudici∣tiae, taliter pig∣mentatae, Deum habebitis ama∣torem. Lib. de cultu Foeminae.
• * 1.375

  Si quidem me∣retricia veste faeminae, non matrum fami∣liarum vestitae fuissent. Salmuch. in Paneicoll. li. 1. tit. 45.
• * 1.376

  Perseus Satyr. 3
• * 1.377

  Ʋt malè pre∣scinctùm puerū caverent. Sueto. in Julio Ca••sare.
• * 1.378

  Horat. l. 1. Satyr. 11. Merbomius de Maecen. p. 119.
• * 1.379

  Lib. de Coron. Militis.
• * 1.380

  Fallax hostem quum vi supera∣re gloriosiùs duxerant. l. 42. Non fraude neque occultis sed palàm popu∣lum Romanum hostes suos ul∣cisci solere.
• * 1.381

  Nobis non pla∣cet praecio aut praemio aut dolis pugnare. lib. 3. c. 9.
• * 1.382

  Malo me fortu∣nae paenitcat quā victoriae pudeat, Curtius v. 4. Sum••a faede∣rum Roma••orū religio est. Florust. 1. c. 6.
• * 1.383

  Nemo human•• potestatem nisi qui prius divi∣nam contempsit.
• * 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Serm. 142. p. 527. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem p. 152.
• * 1.385

  Paterculus.
• * 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. Apot. p. 191.
• * 1.387

  Lib. de Instit. p••erorum ad Magist. Germ.
• * 1.388

  Fox Mon. Old Edit. p. 149. Johan. de Reg. In Epitaph. advers.
• * 1.389

  Zonar. Tom. 3. annal. in Justin. Procopius & Crini••us de hon. disciplin. l. 9. c. 6.
• * 1.390

  Epist. 48. De correct. Do∣natist. l. 17. l. 5. de Sum.
• * 1.391

  Apol. Hieron 1. advers. Ruffin.
• * 1.392

  Epist. ad Episc. Johan.
• * 1.393

  Hicron. Apol. l. 2.
• * 1.394

  Si quid d••tri∣menti passa est Religio, ille non intulit qui prohibuit. Car. Richli••us in Testam. Christ.
• * 1.395

  Meibgnius p. 35
• * 1.396

  Nostris peccatis barbari fortes sunt nostris vi∣tiis Romanus superatur exer∣citus. S. Hiero. Ep. 3. De morte Nepot. Hist. Councel of Trent. p. 275▪
• * 1.397

  Art. 39.
• * 1.398

  Isa. 8. 20.
• * 1.399

  Non facit Ec∣clesiastica dig∣nitas Christi∣anum, non omnes Episcopi sunt Episcopi, atten∣dis Petrum, sed & Judam con∣sidera; Stepha∣nam suspicis, sed & Nicholaum respice. Sanctus Hieron. ad Heliod. Ep. 1.
• * 1.400

  Ep. 3. ad Heliod de morte Ne∣potiani lectione assiduae•• & me∣ditatione diu∣turna pectus su∣um bibliothe∣••am fecerat Christi.
• * 1.401

  13 Eliz. c. 12. 39 Articles.
• * 1.402

  In his letter to K J. against a toleration a∣bout the Spa∣nish match. About Anno 1603.
• * 1.403

  Holingshed. p. 1299.
• * 1.404

  Adv. Luciferian▪
• * 1.405

  Answ. to the Nonconform. Petition, p 31.
• * 1.406

  Sic sententiam temperasti ut nec simplicibus displiceres, nec tuos offenderes. Sanctus Hyer. de Epiphanio.
• * 1.407

  Nemo urgetur in aspera quae ferre non potest nulli quod recu∣sat imponitur, nec ideo con∣demnatur a cae∣teris quod in eis se imitandis fa∣tetur invalidum, charitati virtus, charitati sermo charitati vultus aptetur coitur in unam conspira∣tur{que} charita∣tem hanc viola∣re tanquam Deum netas du∣citur. Sanctus Aug. de mori∣bus vest. Eccles. c. 32. & 33.
• * 1.408

  Holingshed p. 1082.
• * 1.409

  Survey London p. 479, 480.
• * 1.410

  Suttons Hospi∣tals Case. 10. Report.
• * 1.411

  Surv. p. 91.
• * 1.412

  Book Speeches pag. 8.
• * 1.413

  L. Ch. Justice St Johns Arg. E. Strafford. p. 60.
• * 1.414

  Sir. Ed. Cook p. Instit.
• * 1.415

  Instit. p. 224, 225. & 146, 147.
• * 1.416

  3. Instit. p. 79.
• * 1.417

  Hollingsh. p. 456.
• * 1.418

  Pag. 1100.
• * 1.419

  P. about 10 Ed. 4. 1458. 1459.
• * 1.420

  Polidor. Virgil. in R. 3.
• * 1.421

  Hollingshed. par. 1. p. 172.
• * 1.422

  Cook 3. instit. p. 199. S. Bern. l. 3. c. 5. de Consid.
• * 1.423

  Si violandum est jus, &c. aliis rebus pictatem colas. Sueton. in Jul. Caes. p. 6. Edit. Sylburg.
• * 1.424

  Ut optimi status author dicar Sueton. in Ost, p. 24. Edit. Sylburg.
• * 1.425

  Erasm in praef. ad Script. Rom.
• * 1.426

  1 Thes. 3. 10.
• * 1.427

  See his Life Printed 1641.
• * 1.428

  Vives in prae∣fatione ad vigi∣liam Scipionis, p 68.
• * 1.429

  Maledicta ista charitas sit quae servatur cum jactura doctri∣nae fidei, cui om∣nia cedere de∣bent, charitas, Apostolus, An∣gelus è Coelo. Lutherus in Ep. ad Galatas.
• * 1.430

  Fox Act. and Mon. Hist. of Merind. and Cabriers.
• * 1.431

  Ad ann. 57. p. 437. Tom. 1. Praeclara Chri∣stianitatis lau•• estcum nullo ha∣bere negotium, quod si ex aliqua vexatione & tentatione lis alicui oriatur curer ut ea transigatur, e∣tiamsi detri∣mentum pati debeat.