A SERMON OF Conforming and Reforming: made to the Convocation at S. PAUL'S Church in London, By JOHN COLET, D. D.  
Dean of the said Church: upon ROM. xii. 2.  
Be ye reform, etc.  
Writ an hundred and fifty years since.  
To which is now added an Appendix of Bp. Andrews, and Dr. Hammonds solemn petition and advice to the Convocation; with his directions to the Laity, how to prolong their happiness.  
Jo. Colcti cogitationes, quacunque etiam linguâ proditas, optârim. Erasmi epist. p. 708. l. 12.  
Printed by J. Field, (Printer to the University of Cambridge) for William Morden, 1661.   

To the Reader.  
COnforming and Reforming is now the talk of every man in this Kingdom. Some are very zealous for one without the other; our Dr. is for both conjointly, but yet in due order. He would have us first obey the laws of Christ (our great Lawmaker) and then the Canons of the Church: and not without reason. For if the Church be the body of Christ, I would fain learn from 
Rom. xii. 5. 1 Cor. x. 17. and xii. 13. Eph. two. 16. iv. 4. Col. iii. 15.  our Non-conformists, why we may not give as much reverence & obedience to the laws of the Church, as we must to the laws of each paltry Corporation The contrary position hath occasioned the great increase of fanatics in this Realm, as I have proved in my discourse of the rise & growth of Quakerism, which will shortly be printed.  
If you desire to be informed concerning the life of this excellent person Dr. Colet, you may read it described at large by Erasmus in his Epistles, à pag. 702. ad 712. (to which add Sr. Thom. Moor's letter printed in Stapleton, tom. 4. p. 992.) And if you would know what other works this Author writ, take the catalogue of them as it is set down by Pitseus, pag. 692.  

1 In Proverbia Solomanis.  
2— Evangelium Matthaei.  
3— Epistolas Pauli.  
4— Precationem Dominicam.  
5— Symbolum Fidei.  
6 Breviloq. dictorum Christi.  
7 De reformidatione Christi.  
8 Conciones ordinariae, &  
9— extraordinariae.  
10 Vita hominis Christiani.  
11 In cleri Convocatione.  
12 Excerptiones Doctorum.  
13 Ortolanus.  
14 Epistolae ad Erasmum.  
15 De moribus 〈◊〉  
16 De institutione puerili.  
17 〈◊〉 ad Tailerum.  
18 Ad argumenta Erasmi.   
Of which 18 books I have seen none yet, except this which I here publish, and his Commentary on the first Epistle to the Corinthians, (which is in Emmanuel Colledge-library) unless I may reckon that small tract for one of them, which is prefixed to his private Devotions; printed for I. Benson. If any man know where any other of his pieces be, he is entreated to give notice thereof, either to me, or to M. Crumleholme Master of S. Paul's school in London or to M. Morden Bookseller in Cambridge; that they may be published. You see this Sermon is one of Pits' number: and 'tis cited by Holland in his 〈◊〉 Anglica, p. 146. And he that compares the 4th page of it, with what Mr. Cambden saith of Dr. Colet (Remains, p. 272) will conclude, that he there means this discourse. The notes are added by me, partly to satisfy them who will ask what Canons there be to that purpose, and partly out of my gratitude to D. Colet, unto whose bounty on S. Paul's School, I 〈◊〉 most of my education.  
If any ask why I cite Theodorus and the Canon law thrice, Linwood and Spelman's Counsels often: I answer, Because I suppose our Dr. meant them. And again those that I cite seem to be confirmed by an Act of Parl. 25. Hen. 8 c. 19 entitled, An Act concerning submission of the Clergy: wherein it is decreed thus, Provided also, that such Canons, Constitutions, etc. being already made, which be not repugnant to the laws, statutes and customs of this Realm, nor to the damage or hurt of the King's prerogative, shall now still be used and executed, as they were before the making of this Act, etc. which Act is revived, 1. Eliz. c. 1.  
I have lately seen two small pieces in 8o, on the same subject with this Sermon of Dr. Colet (which I wish were reprinted together) viz. Stimulus pastorum per Bartholomeum à Martyribus, Hispaniae Primatem, Parisiis, 1586. &, Oratio Gentiani Herveti de reparanda Ecclesiasticorum disciplina, Brixiae, 1563. From which and the like considerations, it is manifest enough to me, that the want of putting old Canons in execution, is the chief cause of almost all the 〈◊〉 and heresies, which now rend asunder the Christian world.  
If any object, that these times will not bear the publishing of such books here; I answer, that I hope better things, that our Churchmen are not so bad as their enemies do 〈◊〉 them; and that I have no other design, 〈◊〉 publishing this paper, but to stop them (〈◊〉 much as lies in me) from being so; knowing that prosperity is too apt to make even 〈◊〉 men forget themselves, and stand in need of a friendly remembrancer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esth. xuj. 2, 3. But for my part, if ever I hear this objection (which I hope I shall not) I shall think it hugely strange, that we who call ourselves REFORM, (in contradistinction to the Papists) should 〈◊〉 be able to brook what they printed (cum privilegio) 〈◊〉 Reformation; and that from this very objection it will be most clear, either that they are not so bad, or that we are not so good as we pretend; and considering our afflictions, may well afford to be. That Almighty God of his infinite mercy may mend us all, is the daily prayer of  
Chr. Coll. Jun. 11. 1661.  
Tho. Smith.   

A SERMON OF Dr. COLET made to the CONVOCATION, in the year 1511.  
YE are this day come together (Fathers and Right-wise brethren) to enter into Council: in which, what ye will do, and what matters ye will handle, we do not yet understand. But we wish, that once remembering your name and profession, ye would mind the reformation of Ecclesiastical affairs. For assure yourselves there never was more need of it, the state of the Church did never more desire your endeavours. The Spouse of Christ (whom ye would should be without spot or wrinkle) is made deformed and ill-favoured; as saith Esaias, The faithful city is become an harlot, chap. 1. ver. 21. She hath played the whore with many lovers, Jer. 3.1. whereby she hath conceived many seeds of wickedness, and daily bringeth forth very foul fruit. Wherefore I come hither to day (Fathers) to warn you, that in this your Council ye bestow your whole thoughts upon the Reformation of the Church.  
But indeed I came not willingly; being sufficiently conscious of my own unworthiness; and foreseeing how hard it will be to please the precise judgement of so many men. I esteemed it very unmeet (almost too malapert) that I a servant should counsel my Lords; that I a son should teach you my Fathers. Truly this had been more fit for some one of the Fathers themselves; that is to say, You Prelates might have done it with far more grave authority and greater wisdom. But the command of the most Reverend Father and Lord the Archbishop (Precedent of this Council) must be obeyed, who laid upon me this burden (which is in truth too heavy for my shoulders) for I remember that the prophet Samuel said, Obedience is better than sacrifice. Wherefore I pray and beseech you, to sustain my weakness with your goodness and patience: in the first place to help me with your good prayers. And before all things, Let us pray to God the Father Almighty: first remembering our most holy Father the Pope, and all spiritual Pastors, with all christian people; furthermore the most reverend Father and Lord the Archbishop, Precedent of this Council, and all Bishops, and all the Clergy, and all the people of England: remembering finally this your congregation; Desiring God to inspire your minds so accordingly to agree, to the benefit and fruit of the Church, that ye may not seem when the Council is finished, to have been gathered together in vain, and without cause. Let us all say, Pater noster, etc.  
To exhort you, Reverend Fathers, to endeavour Reformation, because nothing hath so disfigured the face of the Church, as hath the fashion of secular and worldly living in Clerks and Priests, I know not where more conveniently to begin my discourse, then from the Apostle Paul (in whose temple ye are gathered together): for he writing to the Romans (and under their name to you) saith, ROM. xii. 2. Be not conformed to this world, but be ye reform by the renewing of your mind; that ye may prove what is that good will of God, wellpleasing and perfect.  
THis the Apostle writ to all Christian men, but most chief to Priests and Bishops. Priests and Bishops are the light of the world. For he said unto them, Ye are the light of the world: and he said also, If the light that is in you be darkness, how greant is that darkness? that is, If Priests and Bishops (who should be as lights) run in the dark way of the world, how dark then shall the secular people be? Wherefore S. Paul said chief to Priests and Bishops, Be ye not conformed to this world, but be ye reform. In which words the Apostle doth two things: First he forbids, that we be not conformed to this world, and made carnal: and then he commands, that we be reform in the spirit of God, and become spiritual.  
Intending to follow this order, I shall speak first of Conformation, and then of Reformation. Be not conformed to this world. By the word world, the Apostle meaneth the ways and manner of secular living; which chief consist in four evils of this world, that is, in devilish pride, carnal lust, worldly covetousness, and secular business. These are in the world as S. John witnesseth, 1 Epist. 2. 16. For he saith, All that is in the world is either the lust of the flesh, the lust of the eyes, or the pride of life. These same things now are and reign in the Church and Ecclesiastical persons; so that we may seem truly to say, All that is in the Church is either the lust of the flesh, the lust of the eyes, or pride of life.  
I. And first to speak of pride of life. How much greediness and appetite of honour and dignity is seen now adays in Clergymen? How run they (yea almost out of breath) from one benefice to another, from the less to the greater, from the lower to the higher? Who seethe not this, and who seeing sorroweth not? And most of those which are in these dignities, carry their heads so high, and are so stately, that they seem not to be put in the humble Bishopric of Christ, but rather in the high Lordship and power of the world; not knowing, or not minding what Christ the master of all meekness said unto his disciples (whom he called to be Bishops and Priests); The princes of the Gentiles exercise dominion over them, and those that be in authority have power; but do ye not so. Whosoever will be chief among you highest in dignity) let him be your servant. The son of man came not to be ministered unto, but to minister, Matth. 20. 25, etc. By which words our Saviour doth plainly teach, that a prelacy in the Church, is nothing else but a ministration; that an high dignity in an Ecclesiastical person, aught to be nothing but a meek service.  
2. The second secular evil is carnal concupiscence. And hath not this vice grown and increased in the Church so far, that in this most busy age, the far greater number of Priest's mind nothing but what doth delight and please their senses? They give themselves to feasts & banqueting, spend their time in vain babbling, are addicted to hunting and hawking, and in a word drowned in the delights of this world; diligent only in progging for those lusts they set by. Against which sort of men S. Judas exclaims in his Epistle, saying, Woe unto them which have gone the way of Cain: they are foul and beastly, feasting in their meats, without fear feeding themselves; floods of the wild sea, foaming out their own shame: unto whom the storm of darkness is reserved for everlasting.  
3. Covetousness is the third secular evil, which S. John calls the lust of the eyes, and S. Paul, idolatry. This abominable pestilence hath so entered into the minds of almost all Priests, hath so blinded the eyes of their understanding, that we see nothing but that which seems to bring unto us some gain. What other thing seek we now adays in the Church, except fat benefices, and high promotions? And it were well if we minded the duty of those when we have them: but he that hath many great benefices, 〈◊〉 not the office of one small one; and in these high promotions, what other thing do we pass upon, but only our tithes and rents? We care not how vast our charge of souls be, how many or how great benefices we take, so they be of large value. Oh covetousness, covetousness! S. Paul justly called thee the root of all evil. Of thee cometh this ᵃ heaping of benefices upon benefices. Of thee so great pensions assigned, from many benefices resigned. Of thee so much suing for tithes, for offerings, for mortuaries, for dilapidations, by the right and title of the Church: For which things we contend as eagerly as for our lives. O covetousness! of thee it comes that these visitations of Bishops are so chargeable. Of thee the corruptness of Courts, and these daily new inventions, wherewith the poor silly people are so vexed. Of thee cometh the besyte and wantonness of ᵘ Officials. O covetousness! mother of all iniquity; of thee comes this fervent study of Ordinaries to dilate their jurisdictions; of thee comes this peevish and raging contention in Ordinaries; of thee insinuation of testaments; of thee the undue sequestration of fruits; of thee comes the superstitious observation of all those laws that sound to any lucre; setting aside, and despising those that concern the amendment of manners. What should I rehearse the rest? To be short (and to conclude at one word) all corruptness, all the decay of the Church, all the offences and scandals of the world, come from the covetousness of the priests: according to that of S. Paul, which here I repeat again, and beat into your ears, Covetousness is the root of all evil.  
4. The fourth secular evil that spotteth the face of the Church, is continual secular occupation; wherein Priests and Bishops now adays do busy themselves, becoming the servants rather of men than God, the warriors rather of this world, then of Jesus Christ. For the Apostle Paul writeth to Timothy (2 Epist. two. 3.) that no man who is a good soldier of Christ, or that warreth for God, entangleth himself with the affairs of this life, is turmoiled with secular business. The warfare of God's soldier, is not carnal, but spiritual. Our warring is to pray devoutly, to read and study Scriptures diligently, to preach the word of God sincerely, to administer the H. Sacraments rightly, and offer sacrifice for the people. For we are mediators and intercessors unto God for men: which S. Paul witnesseth writing to the Hebrews, Every Bishop, saith he, taken of men, is ordained for men in those things that be unto God, that he may offer gifts and sacrifices for sins. Wherefore those Apostles, that were the first Priests and Bishops, did so much abhor all manner of meddling in secular things, that they would not minister the meat that was necessary to poor people; although it were a great work of virtue: but they said, It is not meet that we should leave the word of God and serve tables, we will give ourselves continually to prayer and preaching the word of God, Act. vi. 2, 4. And S. Paul cries to the Corinthians, 1 Epist. vi. 4. If you have judgements of things pertaining to this life, set them to be judges that be most in contempt in the Church. Many evils doubtless do ensue from this secularity, when Clergymen and Priests (leaving all spirituality) turmoyl themselves with earthly occupations.  
I. First, the dignity of Priesthood is dishonoured, which is greater than either that of Kings or Emperors, equal with the dignity of Angels. But the brightness of this great dignity is sore shadowed, when Priests are employed in earthly things, whose conversation ought to be in heaven.  
2. Secondly, Priesthood is despised, when there is no difference between such Priests and Lay-people; but according to the prophecy of Hosea, As the people be, so are the priests.  
3. Thirdly, the beautiful order and holy dignity in the Church is confused, when the highest in the Church do meddle with vile and earthly things; and in their stead vile and abject persons do exercise high and heavenly things.  
4. Fourthly, the lay-people have great occasion offered them of evils, and cause to fall; when those men whose duty it is to draw others from the affection of this world, do by their continual conversation in this world, teach men to love the world; and by the love of the world cast them down headlong into hell.  
Moreover, in such Priests that be so employed, there must needs follow hypocrisy. For when they be so mixed and confused with lay-people, under the garment and habit of a Priest, they live plainly after the lay-fashion. And through spiritual weakness, bondage, and fear (being made weak with the waters of this world) they dare neither do nor say any, but such things as they know to be pleasing and grateful to their Prince's ears. At last, through ignorance and blindness (when they are blinded with the darkness of this world) they see nothing but earthly things. Wherefore our Saviour Christ (not without cause) did warn the Prelates of his Church in this manner; Take heed to yourselves, lest at any time your hearts be overcharged with gluttony and drunkenness, and the cares of this world, Luk. xxi. 34. The cares, saith he, of this world; wherewith when the hearts of Priests being sore charged, they cannot mind the other life, nor lift up their souls to high and heavenly things. There be many other evils beside these that follow of the secularity of Priests, which were long here to rehearse: but I make an end.  
These be the four evils that I have spoken of (O Fathers, O Priests) by which we are conformable to this world, by which the face of the Church is made ill-favoured, by which the state of it is destroyed; much more truly than it was in the beginning by the persecution of tyrants, or afterward by the invasion of heretics that followed. For in the persecution of tyrants, the Church being afflicted, was made stronger and brighter; in the invasion of heretics, the Church being shaken, was made wiser and more skilful in holy writ: but since this secularity was brought in, since the worldly manner of living crept in among Churchmen, the root of all spiritual life (that is, charity) hath been extinct: which being taken away, the Church can neither be wise nor strong in God.  
In this age we are sensible of the contradiction of lay-people. But they are not so much contrary to us, as we are to ourselves. Their contrariness hurteth not us so much, as the contrariness of our own evil life; which is contrary both to God and Christ; who said, He that is not with me is against me. We are also now adays troubled with heretics (men intoxicated with strange opinions) but the heresies of them are not so pestilent and pernicious to us and the people, as the naughty lives of Priests, which (if we believe S. Bernard) is a kind of heresy; nay, the chief of all, and most perilous. For that holy Father preaching in a certain Convocation to the Priests of his time, had these words in his sermon: Many men are Catholic in their speaking and preaching, which are heretics in their works and actions. For what the heretics do by evil teaching, the same do these men by ill example; viz. they lead the people out of the right way, and bring them into error of life. And these men are so much worse than heretics, by how much their works prevail more than their words. This that holy Father S. Bernard spoke, with a fervent spirit, against the sect of evil Priests in his time. By which words he showeth plainly, that there be two kinds of heresies; one arising from perverse teaching, & the other from naughty life: of which two this latter is far worse, and more perilous; reigning (now) in Priests, who do not live like themselves: not priestly, but secularly, to the utter and miserable destruction of the Church of God. Wherefore you Fathers, you Priests, and all you of the Clergy, at last rouse and look up from this your sleep in this forgetful world; and being well awaked, hear S. Paul crying unto you, Be ye not conformed to this world. Thus much for the first part. Now let us come to the second.  

II. Of Reformation. But be ye reform by the renewing of your mind.  
THe second thing that S. Paul commandeth, is, That we be reform by the renewing of our mind, that we may prove what is that good will of God, wellpleasing and perfect. Let us be reform in those vices which be in us contrary to those virtues I mentioned even now; that is, to meekness, to sobriety, to charity, to spiritual occupation: that (as the said S. Paul writeth unto Titus) Denying all 〈◊〉 and worldly lusts, we may live soberly, 〈◊〉, and virtuously in this present world.  
This reformation and restoring of the Church's estate must needs ᵇ begin of you our Fathers, and so follow in us your Priests, and in all the Clergy. You are the heads, you are an example of living to us; upon you we look as upon marks of our direction. In you and in your lives we desire to read (as in lively books) how, and after what manner we ought to live; wherefore if you will consider, and pull out the motes that be in our eyes, first cast out the beam out of your own eyes. 'Tis an old proverb, Physician heal thyself; Let me beseech you, spiritual Physiclans, first to take yourselves this purgation of manners, and then afterwards offer us the same to take.  
Now the way whereby the Church may be reform into a better fashion, is not to make new laws: there be already laws enough, if not too many. Nothing is new under the sun, as saith Solomon, Eccl. 1.9. For the evils that are now in the Church, were before in times past; and there is no fault committed among us, for which our forefathers have not provided very good remedies. There are no trespasses, but there be remedies against them in the body of the Canon law. 'Tis not needful than that new laws, and new constitutions be made, but that those which are made already be well kept and put in execution. Wherefore, I pray you, let those canons and laws which are made be called for, and rehearsed before you, in this your assembly: those canons I mean that restrain vice, and those that further virtue.  
First, let those canons be rehearsed, that do warn you, O Fathers, ᶜ not to lay hands suddenly on any man; not to be too facile in admitting into holy Orders. For here lies the original and springhead of all our mischiefs, that the gate of Ordination is too broad, the entrance too wide and open; every man that offers himself is admitted every where without putting back. Hence comes it that we have such a multitude of priests, who have little learning and less piety. In my judgement, it is not enough for a priest to construe a collect, to put forth a question, to answer a sophism; but an honest, a pure, a holy life is much more necessary, approved manners, competent learning in holy Scripture, some knowledge of the Sacraments. But chief and above all things, the fear of God and love of heavenly life.  
Let the canons be rehearsed, which command that ᵈ benefices of the Church be given only to those that are worthy, & that promotions be made by the right balance of virtue, not by nearest q kindred or carnal affection, or acception of persons: whereby it happeneth now adays, that boys, and fools, and ill-livers do reign and rule in the Church, in stead of old men, and wise, and good.  
To this end, let the canons be rehearsed, which forbidden and oppose the dirt of ᵉ Simony. Which corruption, which infection, which cruel and detestable pestilence, doth now creep abroad like a canker in the minds of Priests; so that in these days many are not afraid, by 〈◊〉 and servile attendances, by rewards and promises, to procure to themselves great dignities.  
Let the canons be rehearsed, that command personal ᶠ residence of Curates in their Churches. For of this many evils grow, because all Offices now adays are performed by Vicars and Parish-priests; yea, and those foolish and unmeet, oftentimes wicked: that seek nothing among the laity but filthy lucre, whereof cometh occasion of evil heresies, and ill christendom in the people.  
Let the canons be rehearsed, which concern the lives of you Fathers, and the honesty of us Priests: which forbidden a clergyman to meddle in ᵍ merchandise, that he be no ʰ usurer, no ⁱ hunter, no common ᵏ gammer or player, that he bear no ˡ weapon.  
The canons that forbidden clergymen to haunt ᵏ taverns, that forbidden them to have suspected familiarity with women. The canons that command sobriety, moderation in ᵐ apparel, and temperance in adorning the body.  
And to, my Lords, these Monks, prebend's, and Religious men, let the canons be rehearsed, which command them to go the strait way that leads to heaven, leaving the broad way of the world: which command them not to turmoil themselves in business, neither ⁿ secular nor other: which command that they do not 
* 〈◊〉 plots.  sow in Princes Courts for earthly things. For it is decreed in the first Council of Chalcedon, That 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Can. 4. & 7.  Monks ought only to give themselves to prayer & fasting, and to the chastizing of the flesh, and observing of their rules.  
Above all things, let the canons be rehearsed that appertain to you, my Reverend Fathers and Lordbishops; laws concerning your just and ᵇ canonical election in the Chapters of your churches, calling upon the holy Ghost. For because those canons are not obeyed now adays (but Prelates are chosen oftentimes more by the favour of men, then by the grace of God) hence truly it comes to pass, that we have not seldom Bishops who have little spirituality in them; men rather worldly then heavenly, savouring more the spirit of this world, than the spirit of Christ.  
Let the canons be rehearsed of the ᵒ residence of Bishops in their Dioceses; which command that they look diligently to the health of souls, that they sow the word of God, that they show themselves in their Churches, at least on great holidays; that they officiate in their own persons, and do sacrifice for their people, that they hear the causes and matters of poor men; that they sustain fatherless children and widows, and exercise themselves in works of virtue.  
Let the canons be rehearsed concerning the right bestowing of the ᵖ patrimony of Christ: the canons which command that the goods of the Church be spent not in costly building, not in sumptuous apparel and pomps, not in feasting and banqueting, not in excess and wantonness, not in q enriching of kinsfolk, not in keeping of hounds; but in things profitable and necessary for the Church. For when S. Augustine the Monk (once Bishop of England) asked Pope Gregory, how the Bishops and Prelates in England should spend their goods, which were the offerings of faithful people; the said Pope answered (and his answer is put into the decrees, cap. 12. quaest. 2.) That the goods of the Bishops ought to be divided into four parts; whereof one part ought to be for the Bishop and his household, another to his poorer Clergymen, the third to repair and uphold his tenements, the fourth to poor people.  
Let the Canons be rehearsed (yea, and that oftentimes) which take away the filthiness and corruption of your ⁿ Courts, which take away those daily newfound crafts for lucre: which effectually pull away this foul covetousness, which is the spring and cause of all the evils that we feel; the fountain of all iniquity.  
Lastly, let those canons and constitutions of our forefathers be renewed, which concern the celebration of ʳ Counsels; which appoint Provincial Synods to be oftener used for the Reformation of the Church. Because there never happens any thing more hurtful to the Church of Christ, than the lack of Counsels, both general and provincial.  
When these Canons are rehearsed (and such others as concern us and the ˢ correction of our manners) nothing will be lacking, but that the same be put in execution with all authority and power. That once (seeing we have a law) we live according to the law. For which things, with all due reverence, I call chief upon you Fathers (for this execution of the canons, and observing of the constitutions, must needs begin at you) that ye may teach us Priests to follow you, by lively examples: or else truly it will be said of you, They lay grievous burdens upon other men's backs, but they themselves will not as much as touch them with their little finger, Matth. xxiii. 4.  
For indeed if you keep the laws, and first reform your own lives to the rules of the canon-laws, then shall ye give us light (in which we may see what is to be done on our part) that is to say, the light of your good example. And we seeing our Fathers so keep the laws, will gladly follow their steps.  
The Clergy and Spiritual men being thus once reform in the Church, we may then with a just order proceed to the reformation of the ᵗ laities part: which truly will be very easily done if we be first reform ourselves. For the body follows the soul, and such as the Rulers in the city be, such are the inhabitants. Wherefore if Priests that have the charge of souls be good, the people will strait be good too. Our goodness will teach them far more clearly and effectually to be good, than all other teachings and preach whatsoever: our goodness shall compel them into the right way, truly more powerfully, than all your suspensions, excommunications, and curse.  
Wherefore if ye will have the lay-people to live after your wish and will, first live you yourselves after the will of God; and so (trust me) ye shall effect in them whatsoever ye would.  
Ye would be obeyed by them: and 'tis fit ye should (for these are the words of S. Paul to the lay-people, Heb. xiii. 17. Obey them that have rule over you, and submit yourselves:) But if you will have this obedience; first do you perform within yourselves that which is the reason and cause why they ought to obey you, which the said S. Paul teacheth (and it follows in the text) viz. Take you heed diligently as those that must give a reckoning for their souls, and they will obey you.  
Ye would be honoured of the people: and reason good (for S. Paul writes to Timothy, that the Priests who rule well are worthy of double honour, especially they who labour in the word and teaching, 1 Tim. three 17.) But if you desire to be honoured, first look that you rule well, and that you labour in word and teaching: and then shall the people have you in all honour.  
Ye would reap their carnal things, and gather tithes and offerings without contention; and it is very fit (for S. Paul writing to the Romans, saith, It is their duty to minister unto you in carnal things, Rom. XV. 27.) But you ought first to sow your spiritual things, & then ye shall reap plentifully their carnal things: For truly that man is very hard and unjust, that will reap where he never did sow, and desires to gather where he never scattered.  
Ye would have the Church's liberty, and not be drawn before secular Judges, this also is reasonable (for it is in the Psalms, Touch not mine anointed, Psal. CV. 15.) But if ye desire this liberty, first unloose yourselves from the worldly bondage, from trucking with the world, and from the vile services of men; and lift up yourselves to the true liberty, the spiritual liberty of Christ; place your hearts and affections upon his service which is perfect freedom, serve you God, and reign in him: And then (believe me) the people will not touch the anointed of their Lord God.  
Ye would be out of business, in rest and peace; and that is convenient: But if ye would have peace, return to the God of peace and love. Come again to Christ (in whom is true peace, which passeth all understanding) come again to yourselves, and to your priestly living. And (to make an end) as S. Paul saith, Be ye reform by the renewing of your mind, that ye may savour the things that be of God, and the peace of God shall be with you.  
Thus have I recited to you (Reverend Fathers, and right famous men) the particulars which I thought fit to be spoke for the reformation of Ecclesiastical affairs. I trust you will take all (out of your gentleness) in good part. If peradventure it be thought that I have passed my bounds in this sermon, or have said any thing out of temper, forgive it me; and ye shall forgive a man speaking out of mere zeal, a man hearty lamenting the decay of the Church: and consider the thing itself, not regarding any foolishness. Consider the miserable condition and state of the Church, and endeavour yourselves with all your souls and abilities to reform it.  
Suffer not, Fathers, this your great Convocation to departed in vain; suffer not this your congregation to be for no end. Truly ye are gathered oftentimes together, but (by your favour to speak the truth) I see not yet what good cometh of your assembling, namely to the Church.  
Go ye now in the Spirit that ye have called upon, that by the help of it ye may in this your Council find out, decree, and ordain those things that may be profitable to the Church, a praise unto You, and an honour to God; unto whom be all honour and glory now and for ever.  
Amen.   
The End.   

Dr. Hen. Hammonds petition and advice to the Convocation.  
IT is now my public solemn PETITION both to God and man, That 1 the power of the keys, and the exercise of that power, 2 the due use of confirmation, and (previous to that) 3 examination and trial of youth, 4 a strict search into the manners, and tempers, and sufficiencies of those that are to be admitted into holy Orders, and 5 to be licentiate for public preachers, 6 the visitation of each parish in each Diocese, and 7 the exercise of Church discipline upon all offenders, together with 8 painful, mature, and sober preaching, and 9 catechising, 10 studies of all kinds and parts of Theological learning (languages, controversies, writings of the schools, and Casuists, etc.) may be so far taken into consideration by our LAWMAKERS, and so far considered in the collating of Church preferments and dignities: So much of duty required in Clergymen, and so little left arbitrary or at large, that every Church preferment in this kingdom, may have such a due burden annexed to it, that no ignorant person shall be able, no lazy or luxurious person willing or forward to undergo it. Considerations of present use concerning Church-government, pag. 12. printed by R. Royston, 1644.  
The same Dr. Hammond in his third sermon, p. 74. printed 1649. hath these words: Shall one take up a snare from the earth, and take nothing at all? Amos iii. 5. that is, Shall God remove his judgements from a nation, while the sins are still at high water? Infallibly he will not do it. If he do, 'tis a sad presage that his soft hand is but absolute desertion; the leaving us to ourselves, is the giving us up to our bloodiest enemies, that unseasonable heaven is the far worse 〈◊〉 of the twain.  
Let but the present calamities work the cure on us, and then all the Canaan's in the world are ready at hand to perfect it; the old flourishing England, hid under that heap of thunderbolts, is ready to be our bath & palaestra once again, to refresh and confirm what was thus acquired, and to beget a whole treasure of health in us. But till then, prosperity is quite beside the purpose, a mere ignorant Empiric prescription, which hath nothing of purging or medicinal in it. Should it be administered, it would never reform or convert any.  
The beast that is not tamed or humbled by the whip or goad, the rich pasture in all reason will never break or work on. The liberty of the field is a new temptation; & that plenty strengthens for a sturdier resistance: and both liberty and plenty, respite and peace are apt to be mistaken for a reward of former stubbornnesses, far from any restraint of them. Will you see this exemplified in the most eminent stories of deliverances and prosperities that the Scripture takes notice of, that will enforce the conclusion à majori? You have Lot of Sodom, and Noah of the old world, (the remnant preserved from that double deluge of fire and water) as soon as they are landed in their fair havens, the same calm shipwrecks both; and their prosperity is branded in holy Writ, for the mother of their two bestial sins, incest and drunkenness. Look back from thence to Eden; & there that happy at once and innocent pair, are not by plenty secured from coveting, etc. Pag. 78. The Hermit's indeed in Theodosius the youngers' time, left their solitude, and came to study perfection in the King's palace; but sure it was because they were (or else conceived themselves to be) advanced to a spiritual height, and so came out to practise in these 〈◊〉, that is, not because there were conceived to be less, but more temptations. And yet even for such, I should not be overforward to commend the design. Without question the still privacy had been the more prudent course. For so Licetus that tells us of some lamps which under ground continued for 1600 years, concludes his observation, that as soon as ever they were brought forth into open air, they went out immediately. And I need not tell you, how many zealous, burning, or fair-shining votaries the world hath had, whose imprisoned, retired, cloistered piety hath done so too. And do not think that it is an appetite to other men's possessions, or an insidious praising of a lost treasure (that so they that have taken it up may return it again) if I tell you (that which it is not these times have taught me) That affluence and abundance of riches, of ease, or even peace itself, is generally no safe commodity; There is not one of a hundred but is less Christian for it. Jeshurun waxed fat, and kicked, etc.  
And a little after, urging us to repentance and reformation of our manners under the rod, he saith thus, Till somewhat be done this way (MORE than hitherto hath been done) peace may hover over our heads (express its willingness to light upon us) but ad candida tecta columbae, that dove will not enter or dwell where purity hath not prepared a room for her; or if she should so unlearn her own humour, 'twere danger she would turn vulture, that most desirable blessing would prove our fatalest curse; leave us in and to a state of all impurities, to deprecate and curse those mercies that have betrayed us to such irreversible miseries.  
In like manner the same Dr. Hammond concludes his tract of late Repentance, thus, The only course that a whole SYNOD and assembly of Angels could upon consultation advise us to (and promise it prosperous for the averting of ruin from the land) is, so to improve our sorrow above the occasion of it (the afflictions that are upon us) as that it may be a sorrow for 
* Some of these sins he names in his sermons, as p. 174. 〈◊〉, adultery, drunkenness, heartless and zeal-less behaviour in the house of God. What cold addresses, what 〈◊〉 eyes & thoughts, what yawning in stead of sighing out our 〈◊〉 of it, what absolute 〈◊〉 (if God will take 〈◊〉 witness) whether we be heard or no? Thus in the Preface to 〈◊〉 Vindication of the 〈◊〉, Sect. 8. he saith, Our so long abuse of this so 〈◊〉 a mercy (of enjoying 〈◊〉 Common-Prayer) our 〈◊〉 of diligence in 〈◊〉 ourselves together (the too ordinary fault of too many 〈◊〉 the best of us) our 〈◊〉 scandalous, & inexcusable disobedience to the 〈◊〉 of the Church (which require that Service to be 〈◊〉 constantly in public every day) the vanity of 〈◊〉 tongues, and itching 〈◊〉 which are still thirsting 〈◊〉 and variety; but ABOVE ALL, the want of ardour and servency in the performance of this prescribed service, the admitting of all secular company I mean worldly thoughts) into its presence, preferring all secular business before it; the general irreverence and indifference in the celebrations, 〈◊〉 well be thought to have encouraged Satan to his expetivit, to the preferring his petition to God, and his importunity at length to have provoked God to deliver up our Liturgy to him and his ministers, for them to oppose and malign, to calumniate & defame, and at last to gain the countenance of an Ordinance to condemn and execute it. The Lord be merciful to them that have yielded to be instrumental to that great destroyer in this business. Thus Dr. Hammond. And are we not as bad, or worse in all this now then formerly? Are not many of those who 〈◊〉 16 years together, to long and pray for the restoring of our 〈◊〉, now as 〈◊〉 in coming to it, and as key-cold in devotion when they do come to it, 〈◊〉 any other whosoever? But let us return to 〈◊〉 Hammonds Sermons.  〈◊〉, purely for sins: and then that sorrow bring forth such a change of mind as may prove immutable upon Gods allowing us a time of respite, bring forth fruits of repentance worthy of such reprieval. When the whole heart of this kingdom (or of that part of it that still cleaves to the house of David) is thus smitten and really affected by God's rod (so that He to whom all things are naked, may pronounce it a sincere hearty change) then will there be a place of hope, assured hope: then may the Priest intercede with confidence, Spare thy people, O Lord, and give not thine heritage to reproach; and the Hearer of Prayers will be obliged by that his 〈◊〉 to answer that importunity. But till this Rod of the Lord be thus heard, all hope in God for mercy to the land, or for victory (though to the justest cause that ever man espoused) will be little better than presumption.  
Pag. 100 Till this [reformation of life] be done, every minute we breathe we suck in poison, we run upon all the spears and cannons in the world. Nay, if God should hear us before we have answered him, if mercy should interpose; before repentance and reformation make us capable of it; that very mercy were to be deprecated as the greatest judgement in the world, a kind of hell of desertion, a [why should ye be smitten any more?] a not vouchsafing us the medicinal stripes, a delivering us up to ourselves, as to the fatalest revengefullest executioners. God may spare us in wrath, relieve us in fury, give us a treacherous settlement, a palliate peace, the saddest presage and forerunner imaginable. And such it is sure to be if the surface of the flesh be healed, before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the depth of the wound in the heart be searched and mollified; if God repent before we repent. And against such mercies we have more reason to pray, then against all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and intestine flames (all the Tophets, and purgatories, and hells) that the fury of men or devils can kindle within our coasts. The same motive that made S. Basil call for his fever again (to wit, if the recovering of his health were the reflourishing of his pride) may move us to pray for the continuance of this State-feaver, till our impenitent hearts be humbled.  
I will make you my Confessors; Till this Kingdom be really and visibly the better for stripes, I cannot (without some regrets, some fears of uncharitableness) pray absolutely for peace for it.  
Lord purge us, Lord cleanse us with thy sharp infusions; Cure and heal our souls by these caustics of thine; and then thou mayst spare that charge, pour in thy wine and oil in stead of them: But till then, Domine, nolumus indulgentiam hanc, Lord, we are afraid of thy indulgence, we are undone if thou be too merciful: we tremble to think of our sad condition, if thou shouldst give over thy cure too early; if thou shouldst tear off our plasters and our flesh together, restore our flourishing before thou hast humbled and changed our souls.  
Thus he ends his fourth sermon: and in like manner he ends his last, p. 257. & 261. saying, I shall from hence be able to pronounce dogmatically, that should such a fate befall us (either the Nation in general, or any of us in particular) that is, should there be a respite of the rod, before any laying down of the sins that called for it (a cessation of arms betwixt heaven and earth, before a cessation of hostilities between earth and heaven) this were as the last, so the worst of evils; a calm to be dreaded beyond all the loudest tempests. What would this prophetic Saint have said, if he had lived two months longer, who writ all this near twenty years since?  
I shall conclude all with the words of Bishop Andrews, in his Conciones ad Clerum, pag. 14. Nos ipsi sumus, & apud nos hîc multi sunt qui sacra devorant. Name (quod non nemo è nobis facit) per otium & ignaviam hîc fucorum instar obtorpescere, bonas horas malè perdere, luxu diffluere, comessationibus, ludis, nugis, vacare, haec facere, & tamen ex iis quae sacris usibus dicata sunt, nos saginare, id demum est ex Christi sententia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devorare, & dilapidare paternam rem.  
Propiùs adhuc accedam: Prioris illius (sacrilegii) partem magnam fluxisse à nobis hinc: Ideò ab alienis sacra vorantur, quia vorantur à nobis. Perinde enim sibi licere res sacras legere, rem sacram negligere ac nobis. Et quidem (quod valde vereor) qui nunc tondent lanam, pellem cum lana deglubent; qui nunc arrodunt Ecclesiae bona plenis tandem faucibus absument, nisi detur à Deo nobis mens melior.  
Pag. 29. Et est in vobis cura, est attentio vestri; quis negat? Satìs enim Vos vobis 〈◊〉 & rei vestrae, populi vox est; satìs 〈◊〉 strenuè, ditandis filiis, dotandis filiabus attendere, etc. Attendere hoc quidem est, sed vereor ut Pauli sit. His text is, Act. xx. 28.  
Pag. 31. Scio ego vos advertisse Statum hunc atque Ordinem nostrum (Ecclesiasticum) non tam à politicis legibus, quàm ab hominum conscientiis momentum habere atque vim suam: quibus nisi vos commendare in conspectu Dei, & in quibus nisi venerationem internam lucrari detur (quam pia nobis vita conciliabit) frustra nobis faverit, frustra caverit lex ulla. Si remittitis hac in parte attentionem vestram, si doctrina ludibrium est, si vita scandalum; fortasse non momento uno, non ictu oculi, sed sensim tamen senescet, evanescet, tendet ad interitum Ordo vester, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ibid. Enimverò, nisi vos vobis hac parte caveatis, optimi Principis gratia, Procerum favour, Legum terror diu vobis cavere non poterunt. Intelligentibus loquor.  
FINIS.   

Notes upon Dr. Colets' Sermon.  
ᵃ Heaping of benefices.] Parkerus, Archiepiscopus Cantuariensis, in libro De Antiquitate Britannicae Ecclesiae, Hanoviae edito, 1605, pag, 208. lin. 51. haec habe. Diximus antè à Johanne Peckam Cant. 〈◊〉 fuisse constitutum, ut Clerici plura beneficia non tenerent, sed uno contenti sint: deinde, ut in beneficiis residerent. Hujúsque constitutionis haec fuit sanctio; quòd secundi 〈◊〉 apphehensa possessione, vel perceptis fructibus, vacaret ipso jure primum; tum si possessor presbyter non ordinaretur, vacaret etiam simili modo beneficium; & non residentes ad residentiam moniti privarentur, júsque praesentandi denuo ad Patronum rediret. Quae Johannis constitutio à Lugdunensi Concilio profecta est, sub Gregorio decimo celebrata, de quo Polychronicon hoc versu affirmat: 
Gregorius denus congregat omne genus.   
Decretalium Gregorii 9 l. 1. De electione, etc. tit. 6. cap. 54. pag. 74. edit. Francfurt. 1586. Unde cùm in eodem concilio sit statutum, ut 〈◊〉 receperit aliquod beneficium curam animarum habens annexam, si priùs tale beneficium obtinebat, eo sit ipso jure privatus: & si forte illud retinere contenderit, etiam alio spolietur. Praedictus electus contra hujusmodi veniens statuta, transgressionis notam nec non cupiditatis vitium (quod in aliis reprobare debuerat) ex pluralitate beneficiorum incurrit, & retinendo beneficia quae non spectabant ad ipsum (cùm post receptionem alterius, priora beneficia vacaverint ipso jure) rem contrectavit per consequens alienam, & sic furtum commisit quodammodo vel rapinam. In suae salutis & multarum animarum dispendium praedictas parochiales Ecclesias retinebat cum earum cura, qua jam privatus fuerat ipso jure, ad eum nullatenus pertineret: & sic per ipsum 〈◊〉 animae damnabiliter sunt deceptae.  
Ibid. l. 3. De clericis non resident. Tit. 4. cap. 3. p 418. Quia nonnulli modum avaritiae non imponentes, dignitates diversas Ecclesiasticas, & plures ecclesias parochiales, contra sacrorum instituta nituntur accipere, ut cùm unum officium vix implere sufficiant, stipendia sibi vendicent plurimorum: nè id de caetero fiat districtius inhibemus. Cùm igitur ecclesia vel ecclesiasticum ministerium committi debuerit, talis ad hoc persona quaeratur, quae residere in loco, & curam ejus per seipsam valeat exercere. Quod si aliter actum fuerit, & qui receperit, quod contra sacros canones accepit, amittat; & qui dederit, largiendi potestate privetur.  
Ibid. l. 3. De praebendis & dignitat. tit. 5. c. 5. pag. 423. Quia in tantum quorundam processit ambitio, ut non duas vel tres, sed plures ecclesias perhibeantur habere, cùm nec duabus possint debitam provisionem impendere; Per fratres & coepiscopos nostros hoc emendari praecipimus: & de multitudine [
* Vex praebendarum non 〈◊〉 in antiquis, nec in Concilio.  praebendarum] canonibus inimica, quae dissolutionis materiam & evagationis inducit, certúmque continet periculum animarum, eorum qui 〈◊〉 deservire valeant, indigentiam volumus sublevari.  
Constitutio Othoboni, De institutionibus & collat. mihi, pag. 56, & 99 edit. Londini, 1557. Christianae religionis unitas ità plerosque in suorum cordium elatione reliquit, ut cùm animae suae curae vix unusquisque sufficiat, ipsi se plures esse mendace staterâ pensantes, non solùm unius beneficii, etc. Ex his autem dicere non sufficimus quanta mala proveniunt ecclesiae. Namque maculatur honestas, annihilatur autoritas, fides Christi prosternitur, charitas exulat, spes pauperum deperit, eò quòd apertum vident os divitis & potentis, in quod intrat omne beneficium vacaturum. Quod suum non est peccator miser & coecus (Rectorem se jactans) non tam recipit quàm furatur. Inter ipsos quoque divites contentiones & scandala oriuntur, lights & odia confoventur. Dignè etiam super hujusmodi regnorum homines divinae indignationis exarsisse ignem, & ob aliquorum delicta, in omnes misisse vindictam, ex hoc praecipuè formidamus: & dum nihil aliud ità periculis plenum conspicimus, talia vel graviora etiam pertimescimus in futurum, nisi Dei misericordia nos respiciens, apponat remedium salutare.  
Add to this a clause in an Act of Parl. which was made in the same year that this Sermon of Dr. Colets was preached. 21. Hen. 8. c. 13. Be it enacted, That if any person, having one benefice with cure of souls, being of the yearly value of 8 pounds or above, accept and take any other with cure of souls (and be instituted and inducted in possession of the same) that then and immediately after such possession had thereof, the first benefice shall be adjudged in law to be void: And that it shall be lawful to every Patron having the advowson thereof to present another; and the presentee to have the benefit of the same in such like manner and form, as though the incumbent had died or resigned: any licence, union, or other dispensation to the contrary hereof notwithstanding And that every such licence, union, or dispensatino, had or hereafter to be obtained contrary to this present Act (of what name or names, quality or qualities, soever they be) shall be utterly void and of none effect. See my note c.  
〈◊〉. Jewel in Hag 1.2. (pag. 181. edit. 1611.) O that Aggeus the Prophet were now alive, and saw the rearing up of God's Temple here in England! What think you he would say? You build your own houses and leave the house of God forsaken? Nay, he would say, You build your own mansions, and pull down the house of God. The Masters of the work, build benefice upon benefice, and Deanery upon Deanery, as though Rome were yet in England.  
ᵇ Begin of you our Fathers] See 〈◊〉 quorundam Canonum, anno 1571. De Episcopis, Decanis Ecclesiarum, de Archidiaconis, de Cancellariis, etc. which beginneth thus, OMNES Episcopi diligenter docebunt evangelium, non tantùm in 〈◊〉 cathedralibus quibus praesunt, sed etiam passim per omnes Ecclesias suae 〈◊〉 dioeceseos, ubi maximè putabunt expedire.  
Perhaps it will not be amiss to hear what the Council of Trent saith on this subjèct. There are in the 25 Session of it 21 chapters concerning Reformation; the first whereof is this: Optandum est, ut two qui episcopale ministerium suscipiunt, quae suae sint parts, agnoscant; ac se non ad propria commoda, non ad divitias aut luxum, sed ad labores & solicitudines pro Dei gloria vocatos esse intelligant. Nec enim dubitandum est, & fideles reliquos ad religionem innocentiámque faciliùs inflammandos. si Praepositos suos viderint non ea quae mundi sunt, sed animarum salutem ac coelestem patriam cogitantes. Haec cùm ad restituendam Ecclesiasticam disciplinam praecipua esse sancta Synodus animadvertat; admonet Episcopos omnes, ut secum ea saepe meditantes, factis etiam ipsis ac vitae actionibus (quod est veluti perpetuum quoddam praedicandi genus) se muneri suo conformes ostendant. In primis verò ità mores suos omnes componant, ut reliqui ab eis frugalitatis, modestiae, continentiae, ac (quae nos tantopere commendat Deo) sanctae humilitatis exempla petere possint. Quapropter, exemplo patrum nostrorum in Concilio Carthaginensi, non solùm jubet, ut Episcopi modestâ supellectili, & mensa, ac frugali victu contenti sint; verùm etiam in reliquo vitae genere, ac totâ ejus domo caveant, nè quid appareat, quod à sancto hoc instituto sit alienum; quódque non simplicitatem, Dei zelum, ac vanitatum contemptum prae se ferat. Omnino verò eis interdicit, nè ex reditibus Ecclesiae consanguineos, familiarésve suos augere studeant: cùm & Apostolorum Canones prohibeant, nè res Ecclesiasticas, quae Dei sint, consanguineis donent; sed, si pauperes sint, iis, ut pauperibus distribuant; eos autem non distrahant, nec dissipent illorum causâ. Imò, quàm maximè potest, eos sancta Synodus monet, ut omnem humanum hunc erga fratres, nepotes, propinquóque carnis affectum (unde multorum malorum in Ecclesia seminarium extat) penitus deponant. Quae verò de Episcopis dicta sunt, eadem in quibuscunque beneficia Ecclesiastica obtinentibus observari decernit, etc. Thus far the Council of Trent: See large notes on this, edit. Col. 1533. Rob Parsons the Jesuit, in his memorial for reformation, part. 1. c. 2. saith this of it; Quando ultimamente se celebro el SS ᵒ, Concilio de Trento, viniendo a tratar de la Reformacion de las costumbres etc. When at last the holy Council of Trent was celebrated, the Father's coming to debate the amendmentof manners (although it desired to make a perfect reformation in the Universal Church) they were constrained only to establish some things which they believed aught to be received in the whole Church; and such things as those times (being so much vitiated and corrupted) would permit. Just as a prudent Physician endeavours wholly to apply himself to the disposition, fancy, and strength of his patient; though perhaps the infirmity may require a stronger cure.— For though they saw very well, that many things of greater perfection and severity might have been decreed, which some holy men propounded yet they desired only to establish some things that were most necessary, and which they judged to be most convenient, according to the disposition of the time, and likely to be most easily received by all men, etc. See more to the same purpose in the same memorial, par. 2. c. 1, & 2. and in Parson's description of the person and family of a Bishop, and his relation of John Davila's petition to the said Council, ibid. He who desires to read a Dr. of the Roman Church on this subject, and cannot meet with Parson's memorial, may peruse and blush at Granadas sermon at the Consecration of a Bishop (upon Joh. xxi. 15.) tom. 2. p. 1395. in his works printed at Cullein, 1628. The say of Fathers are numerous to this purpose; but I cannot forget one passage of S. chrysostom, who saith, (in Heb. xiii. 17. hom, 34. p. 602. lin. 28. edit. Savil.) that he should wonder if any Bishop can be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. You who are a Bishop, saith he, shall give an account for all the men women and children that are under you. If Aaron (though drawn by necessity to it) came into danger; and if Moses was in peril (though he oft refused; and Saul (to whom the principality of another was committed after he had denied it) fell into danger, because he managed it ill; how much more shall they perish which strive for rule, and rush upon it. Thus chrysostom: (see more in hom. 1. ad 2. Epist. ad Tim.) Which Father hath so many and so good directions, not only for Bishops, but also for all Clergymen, in his books De sacerdotio, that I have oft wished (publicly and privately) that all such as enter into holy Orders were first enjoined to read them over, that they may understand what they undertake. See note (q.)  
ᶜ Not to lay hands suddenly.] 1 Tim. v. 22. Sacer ordo est eò dignius conferendus, quò ab ordinato caetera Sacramenta conferuntur. Quare cùm periculosum sit nimis minus dignos, idiotas, illegitimos, irregulares, illiteratos, & extraneos, aut sine titulo certo & vero aliquos ordinari: Statuimus ut ante collationem ordinum per Episcopum, de his omnibus indagatio diligens habeatur. Et nè reprobatis approbandis, & qui non fuerint approbandi approbatis, clanculo asserere se valeant reprobati, in examinatione scribantur numerus & nomina probatorum. Constitutio Othonis, pag. 5.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Siqui sine examinatione presbyteri promoti sint— tales canon non admittit: quod enim est reprehensibile, Catholica ecclesia non defendit. Concilii Nic. 1. can. 9  
ᵈ Benefices to those that are worthy.] It is the 76th Apostolical Canon, That a Bishop ought not to give preferments to gratify his brother, or his son, or any kinsman: nor to let humane affection interpose in his dispensing the goods of the Church; nor to confer Ecclesiastical goods upon his heirs. If he do so, the ordination is void, and the Bishop himself is to be excommunicated. Vide Constitutionem Othonis, nè indigni promoveantur, etc. And see much to this purposo in Spalleto De repub. l. 9 c. 10. § 12, 13 etc.  
The Bishop before he admit any person into holy Orders, shall diligently examine him in the presence of those Ministers that shall assist him at the imposition of hands, etc. And if any Bishop or Suffragan shall admit any to sacred Orders, who is not so qualified and examined as before we have ordained, the Archbishop of the province being assisted by one Bishop shall suspend the said Bishop or Suffragan so offending, from making either Deacons or Priests for the space of two years. Canon. Eccles. anno 1603. num. 35.  
Ibid. num. 34. No man is to be ordained, except he bring letters of his good life and conversation under the seal of some College in Cambridge or Oxford, or three or four grave Ministers, together with the subscription of other credible persons. w. o have known his life and behaviour by the space of THREE years next before. Here I cannot but annex a very seasonable piece of advice of Mr. Hooker, to all Masters and Fellows of Colleges, Eccl Pol. lib. 5. §. ult. pag. penult. I end with a request and most earnest suit; First, that they who give Ordination, would (as they tender the very honour of J. Christ, and safety of men, and the endless good of their own souls) take heed, lest unnecessarily and through their default the Church be found worse, or less furnished than it might be. Secondly, that they which by right of Patronage have power to present unto spiritual live (and may in that respect much damnify the Church of God) would for the ease of their own account in that dreadful day, somewhat 〈◊〉 what it is to betray for gain the souls which Christ hath redeemed with blood; what to violate the sacred bond of 〈◊〉 and solemn promise given at the first to God and his Church by them, from whose original interest, together with the selfsame Title of right, the same Obligation of duty likewise is descended.  
Again, That the graver and wiser sort in both Universities, or whosoever they be, with whose approbation the marks and recognizantes of all learning are bestowed, would think the Apostles caution against unadvised Ordinations, not impertinent or unnecessary to be born in mind, even when they grant those degrees of Schools. Which degrees are not gratiae 〈◊〉 datae (kindnesses bestowed by way of humanity) but they are gratiae gratum facientes, favours which always imply a testimony given to the Church and Commonwealth, concerning men's sufficiency for manners and knowledge; a testimony upon the credit whereof sundry Statutes of the Realm are built; a testimony so far available, that nothing is more respected for the warrant of divers men's abilities to serve in the affairs of the Realm: a testimony, wherein if they violate that Religion wherewith it ought to be always given; and do thereby induce into error, such as deem it a thing uncivil to call the credit thereof in question; let them look that God shall return back upon their heads, and cause them in the state of their own Corporations to feel (either one way or other) the punishment of those harms, which the Church through their negligence doth sustain in that behalf.  
ᵉ Simony.] Also to avoid the detestable sin of Simony, because buying and selling of Benefices is execrable before God; therefore all such persons as buy any Benefices, or come to them by fraud or deceit, shall be deprived of such Benefices, and be made unable at any time after to receive any other spiritual promotion. And such as do sell them, or by any colour do bestow them for their own gain and profit, shall lose their right and title of Patronage and presentment for that time, and the gift thereof for that vacation shall appertain to the Queen's Majesty. Q. Eliz. injunct. 9  
Vide 〈◊〉 〈◊〉. De patronis. And whoever 〈◊〉 admitted, instituted, or installed into any Ecclefiastical dignity or benefice, aught to take a solemn oath before the Archbishop, Bishop, etc. prescribed by the Canon in these words, I N. N. do swear that I have made no Simoniacal payment, contract, or promise, directly or indirectly, by myself or by any other, to my knowledge or with my consent, to any person or persons whatsoever, for or concerning the procuring and obtaining of this Ecclesiastical dignity (naming it); nor will at any time hereafter perform or satisfy any such kind of payment, contract, or promise made by any other without my knowledge or consent: So help me God through Jesus Christ. Constitutiones Jacobi 41.  
ᶠ Residence of Curates.] Solerter cavendum est, nè talibus cura gregis Dominici committatur, qui aut negligunt, aut ignorant custodiae sibi commissae (ut decet) intendere vigilanter. Statuimus itaque, ut nullus Episcoporum ad Vicariam 〈◊〉 admittat, nisi velit in ecclesia (in qua ei Vicaria conceditur) personaliter ministrare, ac talis existat, qui infra breve tempus valeat in Presbyterum ordinari. Quod si admissus fuerit aliquis, & noluerit in Presbyterum ordinari, vicariae beneficio spolietur. Et quia inhonestum est, ut Ecclesiae propter minores redditus pastoribus maneant desolatae, Praesenti decreto statuimus, ut ecclesiae quae in redditibus ultra quinque marchas non habent, non nisi talibus personis conferantur, quae resideant in eisdem & in propria persona ministrent. Quod si forte tales admissi fuerint qui residere noluerint, aut etiam ecclesiae ministrare (cùm non nisi 〈◊〉 panis Dominicus sit largiendus) ecclesiis ipsis praemissâ admonitione debitâ, per Diocesanum Episcopum spolientur. Concil. Oxon. 1ᵒ. Linwood De clericis non residen. c. Cùm hostis.  
Absentia Pastoris à Dominico grege, & secura illa negligentia quam videmus in multis. & destitutio ministerii, est res & in se foeda, & odiosa in 〈◊〉, & perniciosa Ecclesiae Dei. Canon's Eliz. anno 1571.  
hooker's 〈◊〉. policy, lib. 5. §. 81. gins thus; The truth is, that of all things hitherto mentioned, the greatest is that threefold blot or blemish of notable ignorance, unconscionable absence from the cures whereof men have taken charge, and unsatiable hunting after spiritual preferments without either care or conscience of the public good.— Against these no man is so raw and dull, but that the volumes which have been written both of old and late, may make him (in so plentiful a cause) eloquent, p. 445. As it fares in such cases, the gap which for just considerations we open to some, letteth in others (through corrupt practices) to whom such favours were never meant, nor should be communicated. And (having propounded several expedients for reformation, p. 451, 452.) he concludes the book, with desiring that a voluntary reformation hereof were made on all sides, of that which may give passage unto any abuse.  
ᵍ Merchandise.] Constitutio Othoboni, p. 73. b. quòd religiosi non ement vel vendent. Arctiùs inhibemus nè Monachi, moniales, aut religiosi quilibet (cujuscunque religionis existunt) mercationes (quae in emendo vel vendendo consistunt) in mundanis mercatis, vel alias, aùdeant in quibusdam rebus aliquatenus exercere. Alioquin ab officio sint suspensi; quae suspensio per superiorem non 〈◊〉 quousque satisfecerint de praemissis.  
Saxonicus Canon 〈◊〉 in Spelmanno, p. 579. §. 30. Ne beo, etc. Presbyter nec sit mercator, nec mercaturae cupidus, nec omisso Theologiae study, se ad mundanas conferat sermocinationes, nec arma ferat, nec lights agate, nec in oenopoliis bibat more secularium.  
ʰ Usurer.] Usurarios prohibet Rex Edwardus Confessarius, nè remaneret aliquis in toto regno suo. Leges Eccles. 〈◊〉. Edw. in Spelman, p. 623. §. 23, & p. 299. §. 17.  
ⁱ Hunter.] Venationes & silvaticas vagationes cum canibus, & ut 〈◊〉 & falcones habeant, prohibemus, Spelman. p. 238. §. 4. De clerico venatore. Statuimus ut si quis clericus, etc. Linwood, p. 232. Si clericus venationes exercuerit, unum annum poeniteat (cum pane & aqua) diaconus duos, presbyter tres, Theodori canon. paenit. cap. De venatione.  
ᵏ Gammer.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Siquis clericus 〈◊〉 ludat, deponatur; si laicus segregetur. Concil. Constantinopol. in Trullo. can. 50.  
Ecclesiastical persons shall in no wise (at any unlawful time) nor for any other cause then for their honest necessities, haunt or resort to any taverns or alehouses. And after their meats they shall not give themselves to drinking or riot, spending their time idly by day or by night, at dice, cards, or tables-playing, or any unlawful game. But at all times as they shall have leisure, they shall hear or read somewhat of the holy Scripture, or shall occupy themselves with some other honest study or exercise. And that they always do the things which appertain to honesty, and endeavour to profit the commonwealth; having always in mind, that they ought to excel all others in purity of life, and should be examples to the people to live well and Christianly. Q. Eliz injunct. 7.  
Decanus & residentiarii quantum maximè possint dabunt operam, ut minores Canonici aut vicarii & ministri Ecclesiae, non ignavi & inutiles vitam ducant in otio, & illicitis lusibus se exerceant. Liber quorundam Canonum anno 1571. cap. 2.  
ˡ Weapon] Interdiximus servis Dei ut 〈◊〉 habitu, vel sago vel armis utantur. Cuthbert. in Spelmanni Concil. pag. 238. Non licet Clerico esse mercatorem, nec habere praefecturam, nec turpe lucrum sectari, nec implicare se negotiis secularibus, nec esse ebriosum, nec bibere in tabernis: sed oportet eum semper esse paratum ad hoc quod ordinatus est.— Non debet esse superbus, arrogans, nec superfluus in vestibus, nec comptus annulis:— non debet armis uti, nec ad bellum procedere: quia canones docent, quòd quicunque clericus in bello aut rixa mortuus fuerit, neque oblatione neque oratione postuletur pro eo. Theodori poenitentiale MS. in bibliotheca Collegii Corporis Christi Cantabr. in medio voluminis.  
ᵐ Apparel and adorning the body.] Proviso, nè Clerici in publicum nisi promissis vestibus (cassocks) induti prodeant Constitut. 1603. 74. Injunctions 1559. 30. See John Gersons excellent tract De temperantia in cibis, potu, & vestibus Praelatorum; where he proves, that excess in these will be one means to ruin the Church. Now whether to go in coerpo, with a band hanging over the shoulders, and hair 〈◊〉 almost to the middle of the back, compassed round with ribbons (so that many in holy Orders, look rather like 〈◊〉 and ruffians than Clergymen) whether this agrees with old Canons, let him judge who meets there oft with Clericus comam non nutriat. (which is called by Epiphanius, An Apostolical Constitution, p. 1073. & 1074. edit Petau.) or consults Spelmanni Concilia p. 52.6. & p. 453. §. 47. Concil. Carthag. iv can. 44. Aniceti epist. decret. Dionys. De eccles. hierar. par. 2. c. 3. or the late Canons De vestitu clericorum, anno 1564. or regards the custom of any other Churches, or S. Paul's plain precept 1 Cor. xi. 14, 16. or knows how sharply Epiphanius (in the place aforecited) and S. Augustin (lib. De oper. Manich. cap. ult) do rebuke some Monks for going in long hair.  
ⁿ Secular business. 〈◊〉 No man being admitted a Deacon or Minister, shall use himself in the course of his life as a layman, upon pain of excommunication, Can. 75. anno 1603. Presbyteri sciant se necessariò pro Dei intuitu debere à secularibus negotiis causìsque in quantum praevaleant, vacare, Spelman. pag. 247. 8. & 582. 34.  
ᵒ Residence of Bishops.] Vide Constitutiones Othoboni, De residentia Episcoporum, p. 43. Pastor bonus cognoscens gregem suum debet ipsum & corporis, & mentis oculis jugiter intueri, etc. Sub divini attestatione judicii commonemus, ut ad commissi gregis curam, etc. ibid.  
Spelman, p. 238. Statuimus ut singulis annis unusquisque Episcopus parochiam suam solicitè circumeat, populum confirmare, & plebem docere.  
ᵖ Patrimony of Christ] The goods of the Church are called the goods of the poor; and in these days nothing is less seen than the poor to be sustained with the same; so saith the 15th Injunct. of Edw. 6. anno 1547. Gratian having brought many autorities to this purpose, concludes thus; By all these autorities it is clear, that Clergymen can have no propriety; if they have, they are no Clergy men. 12. q. 1. c. habebat. Almost all the 9th book of Spalleto De Eccles. Repub. is spent in proving this; but see chief, c. 7. §. 8, 9, 10, 11, 12, 13. etc. 1. §. 18. ad finem. The same Spalleto hath more to the same purpose in his large reply (which is extant in Cajus College library) to that letter of Bishop Hall, which was printed by John Crook, 1660. in Bishop Halls remains, p. 394. In which reply Spalleto complains, that his writing upon this subject, was the only reason why his third tome (which now hath been twice printed in Germany) was not permitted to come forth in England in the year 1620. The judgement of Bishop Goodman in this point 〈◊〉 in (ᵘ my last note.  
q Enriching of kinsfolk.] This follows from the former. For if Ecclesiastical goods be (as our Church saith) the goods of the poor, than kinsfolk ought not be enriched by them. Non te numerus propinquorum avarum faciat, quasi illis in haereditatem congregare debeas; nullus haeres melior est Christo, nemo tui thesauri fidelior custos est. Epistola Alcuini ad Eanbaldum Archiep. in Poenitentiali Theodori Archiepiscopi Cantuariensis. Thus the 38th Apostolical Canon saith, that a Bishop is to dispense the goods of the Church as in the presence of God, and it is not lawful for him to give any thing (even to his own parents) of those things that belong to God: only if they be poor, he is to help them as other poor people, and not to pray upon the Church's goods for them. The Council of Gangra (which was presently after the first Nicen) decrees, can. 8. That if any receive an oblation beside the Bishop, and him that is appointed by the Bishop to dispense alms to the poor; both he that gives, and he that receives it shall be excommunicate. See more Canons in Spalleto. l. 9 c. 4. §. 13. & c. 7. §. 10. I conclude this with a passage of S. Augustin (Serm. 21. ad fratres in eremo) tom. 10. Non ergò habere debemus temporalia, etc. We ought not therefore to have temporal goods to keep them in our possession; nor must I that am a Bishop have them, but only to dispense to poor people, because the goods of the Church are the goods of the poor: wherefore I must take great heed lest the estate of the poor (which belongs to the Church of Hippo) be given to the rich. In which matter I have hitherto quit myself well. For I have kindred who call themselves noble, and they come to me being a Bishop (one while threatening, another while flattering me) and say, Father, give us somewhat for we are your kin: And yet by God's grace, and the mediation of your prayers, I do not remember that ever I enriched one of them. For the poor are more dear to me then the rich, because having food and raiment we should be therewith content. See more of this and all the former particulars, in Concilio Aquisgranensi de Ecclesiastica disciplina celebrato anno 836. in Binio, tom. 3. part. 1. Sect. poster. pag. 313. etc. Hieron. adv. Jovin. l. 2. De consecrat. dist. 5. c. Ne tales. Prosperum de vitá contemplatiuâ these chapters; Of the negligence of a Priest who acts contrary to his doctrine lib. 1 cap. 15. what danger will betid them who neglect the cure committed to their charge c. 16. what manner of persons Priests should be, c. 21. & 25. That Priests ought to look upon nothing as their own, l. 2. c. 9 how they ruin their souls who take of the goods of the Church when they have enough of their own, c. 10. Concil. Carthagin. 4. Lopez 〈◊〉 patrum l. 5. c. 11. Episcopi non 〈◊〉 consanguineos. Bishop Andrews p. 39 of this book and note [b]  
ʳ Counsels] Episcopus bis in anno Synodum cogat, & parochiam suam semel 〈◊〉, peccata corripiens. Spelman p. 293. 3.  
P. 28. l. 18. I see not what good cometh of your assembling, namely to the Church] Sacerdotum ac principum concilium uno 〈◊〉 habebatur; ac unum tantum agebatur, ut pecunia imperaretur. Polydor. Vergil. l. 27. in Hen. 8. mihi pag. 1710 Edit. Gandavi, 1557.  
ˢ Correction of manners] See many laws to this end in Concilio Aquisgranensi jam citato, and in Spelman p. 395. etc.  
t Laity] I shall only mind the Laity (for 20 years' confusion hath made many forget) how the Church of England exhorteth them to behave themselves in holy places and at holy times (God joins both together Leu. nineteen. 30.) All Bishops and Preachers shall 〈◊〉 and teach the people committed to their spiritual charge to use themselves in this manner following: that is to say, At their entry or coming into the Church, let them make account with themselves how they have bestowed the week past; remembering what 〈◊〉 minds and purposes they have had, what words they have spoke, what things they have done or left undone, to the dishonour and displeasure of God; 〈◊〉 what example or occasion of evil they have given to others. And when they have thus recollected and considered all these things in their minds, then let them humbly acknowledge their faults unto God, and ask forgiveness for the same; with unfeigned purpose in their hearts to convert and return from their naughty lives, and to amend the same. And when they have so done, then let them clearly and purely in their hearts remit and forgive all malice and displeasure which they bear to any creature: and after that let them fall unto prayer, according to the commandment of Christ, where he saith Mat. 5. When ye begin to pray, forgive what soever displeasure ye have against any man. And when they be 〈◊〉 of prayer, then let them use reading of the word of God, or some other good and heavenly doctrine; so that they do it quietly, without disturbance of others that be in the Church: Or else let them employ their minds with some wholesome and godly moditations whereby they may be the better. Thus far the book entitled, The Institution of a Christian man, subscribed by 21 of our English Bishops in the year 1537. And they are to keep holy days not in idleness, pride, 〈◊〉, etc. but in hearing the word of God read and taught, in private and public prayers, in acknowledging their offences to God and amendment of the same, in reconciling themselves charitably to their 〈◊〉 where displeasure hath been, in often receiving the Communion, in visiting the poor and sick, in using all soberness and godly conversation. Thus the 25. injunction, Edw. 〈◊〉. aᵒ D. 1547.  
Reformation of the laity] It seems the laity needed reforming in Dr. Colets' days; but how much more they have needed it since, appears by a Sermon preached by the Bishop of Chichester at S. Paul's Cross March 4. 1576. in the midst whereof are these words: Good Lord, what devotion was there in the children of darkness (meaning papists in his memory.) They would go a foot many an hundred miles to a dumb image. They would rise by midnight, and tarry all the morning in the Church cold and hungry to hear that which they understood not. They gave away their goods and their lands to cloth images. They would eat nothing but bread and water full many a time; and spare from their own belly to bestow it as their zeal led them. I leave them to God, I hope the best.  
But we that have the light of the Gospel (that know true religion, and true faith, and true prayer, and true alms) have little devotion, either to fast, or to do the works of true mercy. We will scarce rise at seven a clock (nay at nine a clock) to hear the word of God, and to serve God; we will not go a mile (nay we will scarce go out of our chambers and houses) to hear Christ preached, and to honour God in his congregation: Never so little business stayeth us from Sermons and Common-Prayer, etc.  
[I find Erasmus in his Epistles (l. 10. ep. 9, 10. & saepe alibi, oft calling Dr. Colet praeceptorem unicum & optimum; but why I know not, unless for his giving so good precepts in this Sermon.]  
ᵘ Courts] Vide librum quorundam Canonum 1571. cap. 4. & constitutiones 1597. de excessibus Appariturum reformand., & feodis quae officiariis Eccles. debentur. Godfrey Goodman, the last Bishop of Gloucester, in his epistle to Trinity College in Cambridge set before his Mysteries of Christian Religion, hath these words; I confess that God would never have permitted us to have suffered in such a manner, as we have done, had we not provoked him with our sins: and that I may be our own accuser, I think our greatest offence did consist in these two things. First, that many of us did not spend our Church-means in a Church-like manner, but converted them to our own private uses, or otherwise misemployed them: therefore God justly takes them away, and permits sacrilege; we ourselves having first offended in the same kind. For certainly Church-means should have relation as well to the uses as to the persons; and a Church man in mispending them commits sacrilege. And whereas many excuse it in regard of their wives and children, God forbidden but regard should be had of them, yet still with moderation. I cannot excuse the excess of Apparel and some other courses of expense. Yet this I must testify for a truth, that speaking privately with some Bishops, they told me (and I believed them) that they laid not up one farthing of their Bishoprics: and this may appear, for many of them died very poor, as Worcester, Hereford, Peterborough, Bristol; and not unlike but others will do so.  
Another great fault in the Church was the intolerable abuse of Ecclesiastical Jurisdiction; therefore God hath made us now uncapable of any Jurisdiction. So just and wonderful is he in all his judgements! I confess in mine own particular I did as much desire and labour to reform it as any man could do, yet I could never prevail. Herein a little to excuse the Church, I have it (and can produce it at this time) under the Kings own hand and seal wherein he forbids that any Church man or Priest in holy Orders, should be a Chancellor; and this was the occasion of all the corruption of the spiritual Court: for the Judges at the Common Law have their Pensions and Allowances, but Chancellors have none at all, they live only upon the fees of the Court, and for them to dismiss a cause, it was to lose so much blood. Now if they be naught in themselves, than they must for their own advantage and profit have Instruments and Agents accordingly: so the Registers, Proctors. Apparatours, they were pessimum genus hominum. While the spiritual Court was only governed by Church men and Priests, as it ought to be (and hath ever been so heretofore) they had their spiritual Benefices and Dignities to live upon, and did scorn the Fees of the Court: besides the holiness of the Profession kept them from bribing and corruption. Little do men think how much they suffer by this one position, That Church men should not interpose in Civil and Moral affairs: Whereas formerly Bishops and Churchmen only were trusted with last Wills and Testaments, and granting out Administrations. And certainly if there be any honesty among men, it must be supposed to be rather in them then in others; but there having been such an abuse it must be acknowledged that God is most just in all his ways, and what hath befallen us, is according to the deserts of our sins.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicen. 1. Can. 6.    

The contents of Dr. Colets' life.  
§. 1. His birth and parentage, the derivation of his name. 2, 3. His wealth, comeliness, and studies in several countries. 4. He expounds S. Paul's Epistles in Oxford; and thereupon (5) is made D. D. & Dean of S. Paul's Church. 6, 7. Sir Thomas More's judgement of him, and some others, and of a Citie-life. (5) 8. His behaviour in God's house and his own. 9 His garments, and amanuensis. 10. How he distributed his Church-revenues, and how his own inheritance. 11, 12, 13. S. Paul's school built, endowed, and described. 14. His house at Richmond. 15, 16, 17, 18. His natural temper; subdued by Philosophy and Religion. 19 His opinions; and 25. his afflictions. 14. His death, and 32, 33. The burying-places of him and his kindred.   

THE LIFE OF Dr. COLET,  Writ by ERASMUS ROTERODAMUS. 
§. I. JOHN 
a Erasmus tells Lupset (who gave him some materials to write this life) that Colet is a name that seemeth to have been given to this Author by God, for Coh●…, which in Hebrew signifies Ecclesiastes, the preacher. If I might guests again, I should say that he was so called because of those rare endowments that were in him. For the Colet is that part of the ring wherein: the precious stone or signet is set. See Tho. Thomasius in voce Pala. It pleased Alm. God to break his mother's wedding-ring in taking away all her 22 children, except enly one: but he preserved the colet of it, in preserving our Dr. alive as long as she lived. See more of this, page penult.  COLET was born in London, the son of Henry Colet (Knight, and twice Ld. Major of that City) and Christian his wife: who 
b Erasm. 1. 24. ep. 16. p. 1317.  was a Matron of very rare piety and Christian fortitude; whereof I will give but one instance. She had 11 sons, and as many daughters of the same husband; all which she saw buried, except John who was her firstborn. God was pleased to take Sir Henry away, when she was a very old woman. And when she was fourscore and ten years of age, her countenance was so comely and entire, her behaviour so cheerful and pleasant, that if you had seen her you would have said, sure she never had any sorrow or any childbearing in her life: yet, unless my memory fail much, she out lived her son John. So much strength of mind was there even in a woman, caused not by Philosophy or humane learning, but by sincere piety to God and trust in Christ. A shame for many men!  
§. 2. LIB. XV. Epist. 14. pag. 702. Of these two and twenty children, John being the eldest was according to the law of England his father's sole heir: whereby he must have inherited a very considerable fortune, though the rest had all lived, but they were all dead when I first began to know him. And nature was as indulgent to him as fortune; for he had a very proper, tall, 
c This appears from that picture of him which is in our public library at Cambridge, in a very choice Manuscript, most elaborately done in his own house at Paul's. In the first page whereof these words (D. Johannis Coletsi Decani S. Pauli) are writ over a young person in Priestly attire, having the beautifullest face (in my opinion) that ever I beheld; and so far differing from that 〈◊〉 is of him at S. Paul's school & his tomb, hat I was saint 〈◊〉 them both to a judicious Limner, to know whether they were drawn for the same man: who answered, yes certainly: whence I gathered (and from p. 58. l. 18. & p. 71 l. 23. of this book) that he was very fair till his sweeting sickness and consumption, and (perhaps chief) his afflictions changed his complexion. — re crede coleri.  handsome and comely body. In his younger days he much addicted himself to the study of Scholastical Philosophy, and commenced in England Master of Arts; an honour due not so much to his standing in the University, as his knowledge in the seven libereal sciences: in none whereof he had been then ignorant, in most of them exquisitely learned. All Tully's works were as familiar to him as his epistles. He had read over Plato and Plotinus [so diligently, that when I heard him speak, me thought I heard Plato himself talk, lib. 5. ep. 2. pag. 309. c.] And he had a smartering in each part of Mathematics  
§. 3. Being thus well principled at home, he began to look abroad, and improve his stock in foreign parts. In France he added to his Humanity, what he thought necessary for the study of Divini y: which than he effectually prosecuted in Italy. Amongst the Ancients he was most taken with Dionyfius, Origen, S. Cyprian, S. Ambrose, and S. Hierome. But among them all he did most disgust S. Augustine. And yet he did not so tie himself to Antiquity, but that (as occasion served) he sometimes surveyed Aquinas. Scotus. and other School men. In a word he was well versed in both Laws; and singularly read in History, both civil and ecclesiastical. And because he saw that England had her Dantes & Petrarches as well as Italy (who have performed the same here, which they did there) those and these, he both read and diligently imitated; accommodating thereby his stile to the Pulpit, and preaching of the Gospel.  
§. 4. After his return from Italy, he stayed not long in London (where his parents lived) but chose to live in Oxford, where he publicly (yet freely and without stipend) expounded S. 〈◊〉 Epistles, being not full thirty years of age younger than I was by two or three months. There and then I had the happiness to come first acquainted with him: For though at that time he had neither took nor desired any degree in Divinity; yet there was no Doctor whatsoever either of Theology or Law, no Abbot nor dignified person in the whole University, that did not frequent (and which is more) take notes of his Lectures. Which was to be imputed either to Colets' authority, or their studiousness and modesty, choose you whether.  
§. 5. But before he left Oxford they honoured him with the degree of Doctor; which he accepted rather to please the givers than himself. From that University and these sacred employments, he was called back to London by the favour of K. Henry VII. who bestowed upon him the Deanery of S. Paul's; that he might be Precedent of his College whose Epistles and learning he loved so well. [He was made both Doctor and Dean a ᵒ 1504 l. 10. ep. 8. p. 512.] Of all the Deaneries in England the highest in esteem, but not of greatest value: which Colet embraced rather as a burdensome charge, than honour. And therefore as soon as he had regulated his College of prebend's, and raised up the ancient Discipline that was fallen down, he resolved (which was not usual in those times) TO PREACH EVERY HOLIDAY in his Cathedral, over and above his Sermons at Court, and many other Churches. At S. Paul's he expounded the Scriptures, not by retale, but wholesale; running over, sometimes a whole Epistle, sometime a whole Gospel, the Creed, or the Lord's Prayer. Wheresoever he preached, he was exceedingly followed, both by the chief Citizens and Courtiers: which appears by this following letter sent him by Sr. Thomas More (afterwards Lord Chancellor of England) which you may see in Stapleton, (tom. 4 pag. 992. operum in folio.)  
§. 6. SIR; I lately met your boy in Cheapfide, whom I was very glad to see, chief because I thought he had not returned without you. But when he told me that you were not only not come, but not coming; you cannot imagine into what a dump of sadness I fell from an height of joy. For what can be more trouble some to me, than to be deprived of your most sweet company? having been so long used to enjoy your most prudent counsel, to be refreshed with your most pleasant society, to be roused with your most grave sermons, and bettered by your excellent example and life: in a word, in whose very countenance and gesture I was wont to be unspeakably delighted. As me thought I was strengthened by these things while I had them, so for want of them I seem to languish. And because of late by following you, I had almost got out of the jaws of hell, now again like another Eurydice (yet by a contrary law; for she fell because Orpheus looked upon her, but I fall because you do not look upon me) I am carried back by a kind of force and necessity into sad darkness. For what is there in this city that should move any body to live well, and not rather (while he is of his own disposition climbing up the sleep hill of virtue) pull him back by a thousand allurements and devices? Which way soever I walk, what do I hear of, but dissembling, and the sugared poisons of flatterers; what do men talk of but quarrels and law-suits? which way soever I look, what do I see but alehouses, taverns, 〈◊〉, butchers, fishers, fowlers, and such cattle; who prog for belly-timber, and serve the world, and the 〈◊〉 prince thereof? I know not how it comes to pass, but methinks the very tops of the houses almost meet sometimes, and take away a good part of the pleasant light; and will not suffer us to look upon heaven freely: so it is not the circumference of the horizon, but the housetop that bounds the air. For which cause I may excuse you the more, if you are not yet weary of the country; where you see people dealing plainly, and not acquainted with the knavery of the City; where which way soever you turn your eyes, the smiling face of the earth pleases, the sweet temper of the air refresheth, and the goodly aspect of the heaven delighteth you. You see nothing there but the bountiful gifts of nature, and some holy footsteps of innocence.  
§, 7 But, Sir, I would be loath you 〈◊〉 be so far taken with these delights, as to be detained long from us: for if the inconveniencies of the City 〈◊〉 you, yet Stepney (of which you should have some care) will be as convenient for you as the place that you are now in; whence you may step into the city (where you have an huge opportunity of doing good) as into an inn. For whereas men in the country are of themselves either almost innocent, or not so abominably bad as they be here; any Physician may do good among them. But to this City, both by reason of the multitude of the inhabitants, and the inveterate hold which the diseases (of sin) have got, a Doctor comes to no purpose, unless he be excellently skilled. I confess some 〈◊〉 into your pulpit at S. Paul's sometimes, who promise fair; but when they seem to have made an excellent discourse, their lives differ so much from their words, that they do increase rather than 〈◊〉 the malady. For they who themselves are sickest of all, will never persuade people, that they are fit to be charged with the care and cure of other folk's distempers: which when men feel touched by those that they see full of ulcers, they cannot but winch, kick, and be angry. But if (as the Philosophers say) he be the fittest Physician, in whom the sick person hath greatest confidence, 〈◊〉 none is more likely than you to cure this whole City. By whom, how willing they are to have their wounds handled, in whom what confidence they put (and how ready they are to obey you) appears sufficiently by the experience that you have of them and the incredible expectation that they have of you. Therefore make haste a way, my good Colet: either for your town Stepnies sake, 〈◊〉 laments your long absence as much as a child 〈◊〉 his mothers; or for your native countries' sake (London) whereof you ought to have as much care as of your parents. In the last, though least place, be moved by your respect to me, who have dedicated myself wholly to you and do 〈◊〉 long for your return. Farewell, and still, love  
Your very affectionate, THOMAS MORE. London. October 23.  
§. 8. The Deans table which in former times had under pretence of good house-keeping, been too much prostitute to excess, he reduced to frugality. For he kept himself to one meal a day many years together, both before and after his preferment: which at once cut off all his supper-guests (late dinners not a few) and the more, because his entertainment (though neat) was neither costly nor excessive; his sitting short, and his whole discourse such as pleased none but those that were either learned or pious. For soon after he had said grace, his boy read a chapter (distinctly and aloud) out of S. Paul's Epistles, or Solomon's Proverbs; from which he himself for the most part picked the subject of that meals discourse: ask not only Scholars, but even ordinary people (if they were ingenuous) what was the meaning of this or that passage. And he so ordered his words, that though he were holy and grave, yet he seemed no whit tedious or supercilious. And at the end of the meal, when their hunger (not pleasure) was satisfied, he fell upon another subject: thus dismissing his guests, with as much satisfaction to their minds as refreshment to their bodies, desiring they should departed better men than they came, not with bigger bellies. He was hugely delighted with the conference of his friends, who oft kept him till late at night; but all his conference was either of literature, or Jesus Christ If he had no acceptable friend to chat with (for every one did not please him) his boy did read somewhat to him out of godly books. Sometimes he called me to ride abroad with him, and then he was as merry as any man alive; but a good book was always his comrade in his journey, and his talk was continually of Christ.  
§. 9 He was so much averse from all filthiness, that he could not endure solecisms or barbarous language. He affected neatness in his householdstuff, clothes, books, meat; but not magnificence. He wore no garments but black, whereas in England Doctors in Divinity and other eminent 〈◊〉, commonly wear scarlet. His upper garment was always of cloth, plain and without trimming; which in hard frosts he fortified with fur. [Praefat. ad notas in N. T.] And he being an eminent advancer of divine philosophy, lent me two very old Latin copies of the 
* The two 〈◊〉 Gospels were copied out of them by Peter Meghen, a tore scribe with one eye, born at 〈◊〉 in Flanders. He was kept by Dr. 〈◊〉 in the Deans house at Paul's, and his most fair transcript is now kept in the public Library at: Cambridge.  New Testament, when I wrote notes upon it; writ in characters that were like Saxon, and indeed so old, that I was forced to turn child again, and begin anew to learn my Alphabet before I could read them.  
§. 10. Whatsoever revenues accrued unto him by the Church, he entirely committed to his steward, to be distributed, and spent in house-keeping. [See pag. ult.] His own hereditary rents and profits (which were vast) he himself distributed to pious uses. For his father being dead, money flowed in apace from what was left him by inheritance; and lest that being kept should breed some disease in him, he therewith erected a stately new school in S. Paul's Churchyard, dedicated to the holy child Jesus: whereunto he joined fair dwellings for two Schoolmasters, to whom he assigned liberal stipends, that they might teach gratis but so as that they should not be enjoined to admit above a certain number [viz. 153. from John xxi. 11.]  
§, 11. The whole fabric he divided into four parts: whereof one (at the entrance) is as it were for the Catechumeni (& yet none is admitted till he can read and write) the second for such as are under the usher. The third part is for those whom the upper Master teacheth These two ends are divided by a curtain, which is drawn to and fro when they please. Above the Master's chair stands the holy child JESUS, curiously engraven, in the posture of one reading a lecture, with this motto HEAR HIM, which words I advised him to set up. And all the young fry when they come in & go out of school [beside 〈◊〉 appointed prayers] salute Christ with an 
* Which you may read amongst Erasmus' Epigramms.  hymn. At the upper end is a chapel, in which divine Service may be said. The whole building hath no corners nor lurking holes for dunces, having neither chamber nor dining room in it. Every boy hath his proper seat distinguished by spaces of wood, and the forms have three ascents. Every class containeth sixteen boys, [the two lowest much more] and the best scholar of each, sits in a seat somewhat more eminent than the rest [with the word CAPITANEUS engraven in golden letters over his 〈◊〉.]  
§. 12 The masters of this School do not rashly admit all that are brought; but choice is made of the most towardly wits and best dispositions; lest in that laborious employment they should toil in vain. For some men in this age are so base [as I told Dr. Colet l. 31. ep. 45. p. 2046. g.] as to set those to be Scholars, and profess Divinity (the chief of all Sciences) whom for their dull capacity and bad natures they think scarce fit for any other study. He entreated me [lib. 10. ep. 17, & 18. p. 518. 〈◊〉. & 520. c] to seek out a man whom I thought a fit Under-master for this his School (Will. Lily being the first upper-master) I enquired in many places but could hear of none. At length being at Cambridge among some Masters of Arts, I propounded it to them; one of them (and he of no mean esteem) smiling, said, Who would endure to live in that School among boys, that could make a shift to scrape up a livelihood any where else? I answered modestly, that it seemed to me a very honest employment, to instruct young people in learning and good manners; that Christ did not despise that age; that a man could bestow his pains upon no age better; and in no place expect a better effect or reward of his pains then at S. Paul's School, because it is in the midst of London, and London the chief City of the Kingdom, where from all other parts the lines (or gentry and ingenuous people) meet as in a centre. And I added, that if men were truly pious, they would think that they could no way serve God better than by bringing children to Christ. But he drawing up his nose and scoffing, replied, if any have a mind to serve Christ let him go into a Monastery or Religious house. I answered, that S. Paul placed true Religion in the duties of Charity; and that charity consisted in doing as much good to our neighbours as we could. He rejected that as sillily spoken. Behold, quoth he, we have left all, therein is perfection. I finally told him, that that man hath not left all, who when it is in his power to do good to very many people, shuns the employment because he thinks it too mean for him— And so (lest we should have wrangled) I left the man. But you here see the wisdom of the Scotists.  
§. 13. Our quicksighted Dr. Colet saw very well, that the main hope and pillar of a Commonwealth, consists in furnishing youth with good literature, and therefore did he bestow so much care and cost on this school. Though it stood him in an 
* So vast charges, as would have scared even a Peer of the Realm to think on it; for he laid out all his inheritance upon it. Tam ingentes sumptus ut satrapam quoque 〈◊〉 possint, etc. Erasm. l. 28 ep. 28. epist dedic. ad Copiam verborum. which book he wrote for the benefit of S. Paul's school, as he wrote his book called Ecclesiastes, sive de ratione concionandi (at the request of Bishop Fisher) for Christ's College and S. John's in Cambridge, as appears by the epistle dedicatory before it.  infinite sum of money to build and endow it, yet he would accept of no copartner. One left indeed a legacy of an 100 pounds sterling to the structure of it; but Colet thinking, that if he took it, some lay people would challenge to themselves I know not what authority over the school, did by the permission of his Bishop, bestow it upon holy vestments for the choir. Yet though he would suffer no layman to have a finger in the building, he entrusted no Clergyman (not so much as the Bishop, Dean and Chapter of S. Paul's) nor any of the Nobility, with the oversight of the revenues, but some married citizens of honest report. When he was asked why he would do so? he answered, That there was nothing certain in humane affairs; but he found least corruption in such men.  
§. 14. As all men highly commended him for his 
* Of which school Sr. Thomas, More writ thus too Dr. Colet , Neque valde miror 〈◊〉 clarissimae scholae 〈◊〉 〈◊〉 invidiâ. Vident enim 〈◊〉 ex 〈◊〉 Trojano 〈◊〉 〈◊〉 qui barbaram diruère Trojam, sic 〈◊〉 tua prodire schola, qui ipsorum 〈◊〉 atque 〈◊〉 in 〈◊〉. Lib. 23. p. 870. cited by Stapleton. tom. 4. p 993.  school, so many wondered why he would build so stately an house, within the bounds of the 〈◊〉 monastery: which is not far from the palace at Richmond: but he told them, that he provided that seat for himself in his old age, when he should be unfit for labours, or broken with diseases, and so constrained to retire from the society of men. There he intended to philosophise with two or three eminent friends, among which he was wont to reckon me; but death prevented him. For being few years before his decease visited thrice with the sweeting sickness (a disease which seized no countrymen but English) though he recovered, yet he thereupon grew consumptive, and so 〈◊〉. One Physician thought that the dropsy killed him; but when he was diffected, they saw nothing extraordinary: only the capillary vessels of his liver, were beset with 〈◊〉. He was buried in the southside of the choir of his own Cathedral, in a low sepulchre, which he to that end had chose for himself some years before, with this inscription, JOHN COLET. [but hereof I will add more in the last pa e of this narrative.]  
§. 15. In the mean while I shall say somewhat, first of his nature, secondly of his paradoxical opinions, and lastly of those 〈◊〉 where with his ingenuous piety was exercised; for some whereof he might have thanked his own natural temper. For he was of a very high spirit, hugely impatient of any injury, wonderfully prone to lasciviousness, luxury, and overmuch sleep, to jesting and facetiousness above measure, (all this he confessed to me himself) and he was not wholly safe from covetousness. But against each of these he fought such a good fight, by Philosophy, Divine contemplations, watching, fasting, and prayer, that he led the whole course of his life free from the infections of this world; and as far as I could any way gather (by familiarity and much liberal converse with him) was a pure virgin to his dying day. All his wealth he distributed to pious uses. [of which I have 〈◊〉 somewhat already, and shall say more 〈◊〉.  
§. 16. [Lib. 23. ep. 5. p. 1206. a.] He had an uncle that was a very old ill-conditioned man, with whom he did not agree, The difference between them was not about a trifle, but so vast a sum of money, that a son might almost have fought with his father about it. Colet being to dine with the Reverend Father in God 
* What an exemplary man this William was, and how excellent a pattern of a good Prelate, see in Erasmus' Ecclesiastes in the middle of the first book, which is extraordinarily well worth the reading.  William Archbishop of Canterbury, took me in the boat with him from S. Paul's to Lambeth. All the way he read the remedy of anger in my Enchiridion, but did not tell me wherefore he read it. When we sat down, it chanced that 〈◊〉 sat over against his uncle; and there he was very sad, neither speaking a word, nor eating a bit. Now the Archbishop had an excellent faculty in such a case (to make every one merry at his table) ordering his discourse according to each man's peculiar temper; so he began to compare our several ages, and then those who sat musing before, fell to chatting; and the uncle (as old men are wont to do) began to brag, that though he were so far stricken in years, he felt no decay of his strength. After dinner they two had some discourse betwixt themselves; but what I cannot tell. When Colet and I were come back to the boat, he told me that he saw I was an happy man; I answered, that I wondered why he should call me happy, who thought myself the unhappiest person in the world: whereupon he told me, that he had been that day so angry with his uncle, that he had almost resolved (breaking all bonds of Christian modesty, and natural affection to his kindred) to have sued him openly at law: That for this reason he took my 〈◊〉 in his hand along with him, to read the remedy against anger, and that the reading of it had done him much good; That by that prattle in dinner time, the bitterness and heat of each was so far allayed, as that when the Archbishop stepped aside, and they talked together privately, the whole difference was composed. [p. 705.] In a word, Colet did daily so endeavour to conquer all his passions, and subdue the haughtiness of his mind by reason, that he would take it well to be admonished even by a child.  
§. 17. Lasciviousness, sleep, and luxury he chased away by abstaining constantly from supper, by continual sobriety, indefatigable study, and holy conferences. But yet when there was occasion, either to discourse with fair Ladies, or jest with witty persons, or feast with pleasant, a man might easily perceive some footsteps of his nature, which made him for the most part keep from the society of all lay people; but especially from banquets, to which when he must needs come, he commonly took with him me or some learned friend, with whom he discoursed in Latin, that he might avoid idle talk. His custom was to eat only of one dish, to content himself with one glass of beer or ale, or two at the most. And though he was delighted with good wine, yet he drank very little of it; always suspecting his own sanguine complexion and inclination, and being very wary of all those things, by which he might offend any person whatsoever.  
§. 18. In all my life I never saw a more happy wit; and thence it came that he was exceedingly pleased with such wits as were like himself: but at all times when he might choose his discourse, it was of such things as prepared him for the immortality of a life to come. And when at any time he refreshed himself with pleasant stories, he did not fail to make use of his philosophy in them. He was much pleased with the purity and simplicity of nature in little children (to the imitation of whom we are called by our blessed Saviour) being wont to compare them to angels.  
§. 19 Now for the second particular, his opinions; much differed in them from the vulgar. The Scotists (of whose acuteness most men have an high conceit) he esteemed heavy fellows, and any thing rather than ingenuous. And yet he had a worse opinion of Thomas Aquinas (for what reason I know not) then of Scotus. For when I sometimes commended Thomas to him as no contemptible author (among the moderns) because he seemed to have read both Scriptures and Fathers (as I guessed by his Catena Aurea) and to have somewhat of affection in his writings; Colet seemed not to mind me two or three times, & said nothing. But when at another discourse I spoke the same again with more vehemency, he looked 〈◊〉 upon me, to see whether I were in jest or in earnest, and when he saw I spoke seriously, he replied thus in a passion, Why do ye commend this man to me? who if he had not been very arrogant would never so rashly (and yet so magisterially) have presumed to define all points of religion: and if he had not savoured too much of the spirit of the world, he would not have polluted all the doctrine of Christ with so much of his own profane philosophy. I wondered at the enthusiastic posture of the man, and after that set upon reading Aquinas his works more attentively; and I must needs confess, that my opinion of him abated much.  
§. 20. No man was more a friend to true Christian piety, yet he had little or no kindness for Monks, or rather I should say for those who are now (for the most part falsely) so called: and therefore while he lived he gave them but little, and when he died, nothing. Not that he 〈◊〉 the profession, but because he saw they did not live according to it. Yet his desire was to have disengaged himself from the world, and betaken himself to a Monastery, if he could any any where have found a society that was truly and unanimously resolved upon an Evangelical life. And when I went into Italy, he charged me to seek for such an one; telling me that he had found some Monks there, who were really prudent and pious: commending also some Germans, among whom he thought that the footsteps of the good old Religion did still remain.  
§. 21. Though he lived very chastely himself, yet he had a very charitable opinion of those Priests and Monks, who had no other crime but venery. Not that he did not hearty abhor the sin; but because he found such men far less mischievous than others (if compared) who were haughty, envious, backbiters, hypocrites, vain, unlearned, wholly given to the getting of money and honour. Yet these had a mighty opinion of themselves, whereas others by acknowledging their infirmity, were made more humble and modest. He said, that to be covetous and proud was more abominable in a Priest, then to have an hundred concubines: not that he thought incontinence to be a light sin; but covetousness and pride to be at a greater distance from true piety. And he was not more averse to any sort of men, than such Bishops who were wolves in slead of shepherds: and commended themselves by external service of God, ceremonies, benedictions, and indunlgences to the people; while with all their hearts they served the world, that is, glory and gain. He was not much displeased with them, who would not have images (either painted or carved, gold or silver) worshipped in Churches; nor with them, who doubted whether a notorious wicked Priest could consecrate the Sacrament. Hereby not favouring their error, but expressing his indignation against such Clergymen, who by an open bad life gave occasion to this suspicion.  
§. 22, He said, That the Colleges in England (which are large and stately) hindergood literature, and are receptacles of idle people: nor did he much regard the public Schools, because there ambition and gain did corrupt the sincerity of all old discipline. As he did much approve of secret Confession (professing that he never had so much comfort from any thing as that) so he much condemned anxiety in it, and repetition. Whereas it is the custom in England, for Priests to consecrate the host, and receive it almost every day, he was content to sacrifice on Sundays and Holi-days, or some few days beside: either to gain more time for his sacred studies, and fit himself the better for his pulpitemployments, and the business of his Cathedral; or because he found that his devotion had a greater edge, when it was sharpened with intervals. And yet he would not condemn them who were minded to come to the Lords table every day. Though he was a very learned man himself, yet he did not prise that anxious and laborious fort of wisdom, which is fully attained by knowledge of several sciences, and reading a multitude of books; saying oft, that the native sound constitution of men's parts, and the sincerity of their wit was lost thereby; and that they rather got a learned sort of madness, than any true incentive to Christian innocence, simplicity, and charity.  
§. 23. He attributed very much to the Epistles of the H. Apostles; but when he compared them with that wondersull Majesty which is to be found in our Saviour's own say and sermons, he thought them somewhat dry. He had very ingenuously reduced almost all the say of Christ to ternaries, and intended to write a book of them. He wondered that Roman Priests should be forced to say so many prayers every day; nay, though they are much employed, whether at home or in a journey: but he much approved of the performing divine service magnificently. He dissented from innumerable opinions now commonly received in the Schools, in which he would sometimes tell his mind to his friends; but say nothing to others, lest he should 〈◊〉 a double inconvenience, viz. lose his own credit, and do them no good: perhaps harm. There was no book so heretical, that he was not willing to read over attentively; professing that sometimes he advantaged himself more by such, than by their works who determine every question which they handle in such a manner, that they often flatter their leaders, and sometimes themselves.  
§. 24. He endured not that any one should in speaking fluently, be guided altogether by the precepts of Grammar (that he said, oft hindered one from speaking well) but by his reading the best authors. Which opinion brought its own punishment along with it: for though he had eloquence both by nature and education, & had wonderful store of matter in his head when he began to make a speech, yet he oft tripped in those things which Critics are wont to take notice of. And thereupon I suppose he abstained from writing books, which I wish he had not done: for I HEARTY DESIRE THE 
* You have a catalogue of Dr. Colets works in the second page of my Preface to this book, where I should have added, that his Commentary on the Epistle to the Romans, and an Epistle of his to a Cardinal (both writ with his own hand) are in the Library of S. Paul's school in London; together with the printed statutes of that school, and his last Will, copied out of the Prerogative Office, which will give some light to this Narrative.  MEDITATIONS OR WORKS OF THIS MAN, IN WHAT LANGUAGE SOEVER THEY ARE PENNED.  
§. 25. And now, lest you should think any thing wanting to the complete piety of Dr. Colet, in the last place hear his afflictions. He never agreed well with his Bishop, who (to say nothing of his manners) was a superstitious and stubborn Scotist; & thereupon thought himself half a God. Of which sort of men, though I know some whom I will not call knaves, yet I never saw one whom I thought I might truly term a Christian. Neither was the Doctor acceptable to most of his own College, because he was very tenacious of regular discipline; and the prebend's complained that he used them as if they were Monks, whereas indeed 〈◊〉 at College was anciently (and in old records is called) the Eastern Monastery: [as Westmonasterium, the Western Monastery.]  
§. 26. But when the old Bishop (for he was fourscore years of age) his hatred grew too high to be smothered, the fire broke out; and adjoining two other Bishops as wise and virulent as himself, he began to trouble D. Colet, exhibiting articles against him to the Archbishop of Canterbury, taken out of his Sermons: 1. That he said, Images were not to be worshipped. 2. That preaching upon that passage in the Gospel, Feed, feed, feed my sheep; he expounded the first by good example, the second by sound doctrine (as other Expositors do) but in the third he differed from them; denying that the Apostles who were poor men, were commanded to feed their sheep with temporal revenue, because they had none of it themselves: & that he named somewhat else in this third place. Lastly, That by blaming those that read all or most of their sermons, (which I 〈◊〉 many do now in England very coldly) he had obliquely taxed his Diocesan, who being a very old man was wont to do so. The Archbishop (being well acquainted with Colets 
* 〈◊〉 in his general practice of Physic, part. 1. c. 12. Sect. 1. saith, that one of his excellency's 〈◊〉 a memory, so stupendious that be could repeat all the 〈◊〉, memoriter verbatim, and never forgot any thing that he read. And that he got this by help of a medicine there described. Sat 〈◊〉 〈◊〉 autorem: Yet there may be some truth in it. But I take Polydore Vergil to be far the more credible author, who (hist lib. 26. p. 〈◊〉.) gives us a large relation of Dr. Colets' life: yet 〈◊〉 which you have not had in this of 〈◊〉; except that his mother was 〈◊〉 〈◊〉, that Richard Fox Bishop of Winchester stirred up Dr. Colet to propagate learning, that he studied at Cambridge as well as at Oxford; that he desired no honour, sought no wealth or riches, (which followed him running from them) and that for his sweet dispositions and holiness of life, he was esteemed in England almost 〈◊〉 Apostle Paul.  excellencies) received the articles; but instead of being his Judge, became his Advocate.  
§. 27. Yet the old man's 〈◊〉 did not end so, but stroveto incense the Court against him, especially K. Henry VIII. himself; because the Doctor had said in a sermon, That an unjust peace was to be preferred before a most just war: which sermon was preached in that nick of time, when the king was raising forces against the French. Two minim-Friars were the chief men that managed this business, whereof one was an incendiary of the war (for which he deserved a Bishopric) the other with a pair of huge lungs, declamed in his sermons against Poets, thereby aiming at Colet, who though he had skill in music, yet was in truth averse from Poetry.  
§. 28. Here the King (who was an excellent person in his youth) gave an evident proof of his royal parts; exhorting Colet privately, to go on in his preaching, freely to tax the corrupt manners of that age, and not to withdraw his light in those most dark times; adding, That he knew very well what incensed the Bishops so highly against him, and how much good Colet had done by his divine life, and holy doctrine to the English Church and Nation; lastly, that he would so curb their endeavours, that it should appear to the world, who 〈◊〉 troubled Colet, should not escape unpunished. Hereupon Colet humbly thanked the King for His royal favour; but beseeched Him not to do so; professing that he had rather lay down his preferment, than that any should suffer for his sake.  
§. 29. But soon after another occasion was offered, by which they hoped to ruin him. For it happened that the King made preparation to march after Easter against the French: and upon Good-Friday Colet made a sermon to the King and Courtiers, which was much admired, concerning the Victory of Christ: Wherein he exhorted all Christians to fight under the banner of their heavenly King, and overcome: saying, That they who either through hatred, or ambition, or covetousness do fight with evil men, and so kill one another, fight not under the banner of Christ, but the Devil; showing withal how hard a thing it is to die like a Christian, how few go forth to battle free from hatred and covetousness; and how difficult for such to be in charity (without which no man shall see God) who sheath their swords in their brethren's bowels. Adding, that they should rather imitate their King Christ, then Pagan Caesar's and Alexander's. And he had so many other 〈◊〉 passages to this purpose, that His Majesty was somewhat afraid lest this sermon would does hearten the soldiers that were listed.  
§. 30. Hereupon all the birds of prey flocked about Colet like an owl, hoping the King would be incensed against him. His Majesty commands Colet to come before him at Greenwich. He goes into the garden of the Monastery of the Franciscans which was near, presently dismisseth his attendants. When they two 〈◊〉 alone, the King bid Colet cover his head, and speak his mind freely; and then His Highness began thus; Dean, be not surprised with needless fear: I did not send for you hither to disturb your most holy labours (which I resolve to cherish as much as I can) but to unload my conscience of 〈◊〉 scruples, and to desire your advice concerning my 〈◊〉. The conference lasted almost an hour & an half, and I must not relate it all. In the mean while Bricot (the Franciscan Bishop) was in the Court stark wild, hoping that Colet had been in great danger, whereas the King and he agreed in every particular very well. Only His Majesty wished, that what Colet spoke truly, he would speak (sometime or other) more plainly; lest the rude soldiers should mis-understand it, as if he had said, That no war is lawful among Christians. And thus Colet (by his singular prudence & moderation) not only satisfied the King, but got farther into his favour.  
§. 31. When they returned from the garden to the Court, the King being about to dismiss Colet, called for a cup, and drank to him, embraced him most kindly, and promising him all the favours that could be expected from a most loving Prince, dismissed him. And now the Courtiers standing round the King, expected to know the issue of this long conference; and the King in the hearing of them all, said, Well, let other men choose what Doctors they please, and make much of them; this man shall be my Doctor. Whereupon Bricot, with the rest of the gaping wolves departed: and from that day forward never dared trouble Colet any more; a person that in an high fortune and plenty, was led & governed not by his nature, but by Christ: in a word, whom I shall not doubt to reckon in the catalogue of my Saints, though he be never canonised by any Pope.  
§. 32. Thus far Erasmus: who in other epistles and divers pieces of his works, inserteth eulogies of Dr. Colet, so ofien (as epist. p. 619. d. & p. 311. b. lib. 5. ep. 4. p 306. f. &c.) that they seem too numerous to be added here: I shall only annex a few lines collected out of Stow's Survey of London (in folio) concerning his kindred. His Father, St. Hen. Colet (son to Robert Colet of Wendover in Buckinghamshire, Esquire, p. 573.) was buried at Stepney, where his monument still remains, p 787. And the pictures of Sr. Henry, and his dame Christian, and ten of his sons, and ten of his daughters remain in the windows, on the North-side of S. Anthony (alias Antlin) his Church near Budgerow. But he was born in the Manor of Hale in Buckinghamshire, near Wendover and Ailesburie: which Manor our Dr, left to S. Paul's school, and some of his name dwell there still. Mr. John Colet (now a student in the Temple) and his Father, as also Mr. Nic. Ferrar of little Gidding in Huntingdonshire, are all very nearly related to our Doctor; of whom I shall only say this, that they were all three Fellow-Commoners in Clare-Hall, diligent frequenters of the Chapel: And Mr. Ferrar would, in the opinion of all that knew him, soon be as eminent for his sanctity, as our Doctor is, if his and my knowing and pious friend Mr. Timothy 〈◊〉, would be persuaded to write his life.  
§. 33. Dr. Colet was buried in S. Paul's Church, where his monument is so excellently described by my learned friend Mr. Dugdale in his History of S. Paul's Cathedral. p. 64, 65. that I shall not set 〈◊〉 any thing of it here, but the words that be there engraven; which are as followeth: Hìc situs est, etc. Here lies John Colet, Dean of this Church, an eminent Divine, who after the example of S. Paul, preached the Gospel always 
* That he did this Erasmus witnesseth, Epist. Dedic. ad 〈◊〉: Verborum. Hoc in patriam officium, Colete. it a gratuitum & 〈◊〉 esse voluisti, ut nec 〈◊〉 annorum 〈◊〉 〈◊〉, vel 〈◊〉 sactus 〈◊〉 ditior; cúmque 〈◊〉 〈◊〉 spiritualia, nullius unquam 〈◊〉 〈◊〉. And that in this rare act he did no more than his duty, no more then holy Scripture, and the old Canons of the Church (which in this Sermon he urgeth so much, to be rehearsed and obeyed by others) required of him, who had a good estate beside; is ananswerably proved by Spalleto De Eccles. repub. lib. 9 cap. 1. sect. 8. ad 16. & sect. 24. ad 31. capite 4ᵒ. toto. 〈◊〉 5 '. cap. 7. sect. 8. etc. but chief cap. 10. sect. 1, 2, 3, etc. Having said to much on this subject already in my notes on Dr. Colets' sermon, pag. 38, 39, 43, 44, 45., 52 53, 54, 56, 57 I shall close all withone. line of S. chrysostom (Homil. 15. ad 1. Tim. pag. 312. 〈◊〉. 22. Edit. Savil.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without charges, and answered that fincere doctrine with the perpetual fincerity of his life. He alone 〈◊〉 S. Paul's school, and 〈◊〉 it with a yearly revenue. He honoured his most honest kindred with Christian qualities, chief with admirable sobriety and chastity: and now enjoys the pearl of the Gospel, for love whereof he neglected all other things. He lived 53 years, 〈◊〉 16 years, and died in the year 1519.  
FINIS.   

Errata. Pag. 43. lin. ult. read propinquósque. pag. 56. lin. 24. read Apparitorum. pag. 60. lin. 5. a fine, read from pag. 69. lin. 12. and pag. 71. lin. 23. p. 51. l. 16. add 〈◊〉 〈◊〉 〈◊〉 8. in 1 Tim pag. 〈◊〉 & 〈◊〉. do dis. & hab. virg. 〈◊〉. 189. & 〈◊〉 〈◊〉. pag 204.