HERMES-THEOLOGUS or New Descants upon OLD RECORDS  Rom: 2 22. thou that abhorrest Idols, dost thou commit Sacrilege? 
Rom. 10.12 The new Testament  
Gen. 17.9 The old Testament  
The Christian Math. ●6. 24.  
The jew Isa. 29. 10.  
The Turk in Math. 24. 5. 24.  
The Pagan Psal. 7 ● 11.   engraved title page   

Hermes Theologus: OR, A Divine MERCURY Dispatched with a grave Message OF NEW DESCANTS UPON OLD RECORDS.  
No less delightful in the best sense, then truly useful for these Times.  
By THEOPH: WODENOTE, B. D. sometime fellow of King's College in CAMBRIDGE.  
LONDON, Printed for R. ROYSTON, 1649.   

THE PREFACE To the Readers.  
Readers,  
THese ensuing meditations, so well fitted, so pathetically penned, and so rightly applied, to the present temper of these unhappy times, need no Preface to make way for them unto your friendly acceptance, (if there be in your breasts, any true remains of Conscience or candour) nor yet any letters of commendation, to ingratiate their Author into your good opinions; they alone do fully declare him a Scribe instructed unto the Kingdom of God, who like a good householder (as you may here find) brings forth out of his Treasure things new and old.  
But my reading them, together with the consideration of him, and his present condition, gives occasion (and I hope without offence) to breathe forth the passions of a grieving spirit, that melteth daily, for the desolations of Christ's Vineyard here amongst us, by the violent and cruel ejection of those faithful and skilful husbandmen, whom he had enabled and employed to dress and till the same; of which number this truly Reverend and Godly Author was one, whose name and face perhaps is strange in these more public and active parts of the Kingdom; but that you may the better know him, be pleased to understand, that he is a man of Isaac's spirit, one of God Almighty's inward acquaintance, that converseth oft in secret with him, and hath skill to contemplate on things that are high.  
And as most suitable to so Divine a work, he made choice of a private life, with violence thereby unto his own justre, his true worth disdaining the affectation of popular applause, or to make a noise in the world as many do, whose fame is best a far off, where themselves are least known: he was planted long ago in a remote part of this Kingdom, where for above thirty years (being Bachelor in Divinity of Ancient standing) he hath continued, acting the part of a faithful Minister, ruling his flock with great prudence and discretion, and feeding them with the food of heaven, which he most skilfully dressed, and rightly divided, confining and applying himself within his proper sphere, unto his own people; amongst whom he was a burning and a shining light: and they (as they had cause) did rejoice in his light, they sat under his Ministry with great content, and his Doctrine was sweet unto them; they were in his heart, and he in theirs, to live, to die, and go to heaven together.  
But when they that act as if they were borne to break in sunder what God hath joined, had set up their banners in those quarters, and begun their newfound Reformation in those parts, a most sorrowful separation was quickly made between this Godly Pastor and his loving flock, for he being throughly guilty of the scandals of these times (scil. of Learning, piety, wisdom, Loyalty, obedience, honesty, and such like) and so not capable to be an Apostate from the Gospel he had taught, was thought fit for that cause, to be cast aside as a broken sheard, or a thing of no use in these days, of new lights and revelations: and so was suspended from his labours, silenced from Preaching, and Sequestered from his Living, to the end that he and his flock as they had lived long most comfortably together, might now at the last even perish and starve together, he for want of Corporal food, and they for want of Spiritual.  
But behold from that evil of theirs, good is sprung up to us; from the dark condition of that particular Parish, the World in general hath gained light; we that are a far off, had not been acquainted with his graces, if we had not been befriended by his Afflictions; the savour of his spices had never reached our senses at so great a distance, (his humility did so hinder) had they not been thus bruised and beaten.  
This grave and good man being accustomed all his days to take pains in God's Vineyard, had not learned to stand idle, nor can his Aged years be persuaded to it, though he be knocked off from his holy calling. He cannot sleep, his grey hairs can take no rest, but near unto, if not within the house of God, though he be banished from the Temple, yet he must look towards it, though charged to publish Christ no more in the Congregation, nor to Preach any longer that name, yet the word of truth being like fire within him, his spirit cannot rest, nor can he forbear, but the Press must receive something of him, if the Pulpit doth exclude him.  
For indeed the fire of the Sanctuary in a pious soul can never be extinguished; nor can he that doth God's work for God's sake ever be discouraged, with all that Earth or Hell can do; the love of Christ is more powerful with him to constrain unto, than the threats of men or Devils can be to affright from. I must work (says such a one) the works of him that sent me while it is day, the night of death will come when I cannot work, as long as I am in the world, I must be a light therein, and hold forth some light to it, a necessity lies upon me so to do, and woe unto me if I Preach not, if I reprove not, if I detect not the world's sin, one way or other, scriptis saltem, si non dictis, by writing at least if not by Preaching. I must discharge a good conscience, else how shall I appear before my Judge, at the reckoning day?  
These, or such like, are the inward discourses of an honest heart; and these doubtless are the resolves of this Reverend man; who hath here sent us from the Spiritual Garden of his soul, a Taste of divine fruit, which we hope is but an Essay to a larger Banquet, but a glimpse of Ophir where Gold is, of a rich mine where precious Treasures are to be found.  
And most worthy are these his Meditations our serious view, and friendliest acceptation, for the resemblance they have and bear (which is in special to be noted) with that form and manner of speaking used by our Saviour: sure the looks and language of this Author plainly show whose Disciple he is, and of what spirit: 'tis said of Christ, that he taught the people by parables, and without a parable spoke he not unto them; and may not the same be affirmed of this man, that he teacheth us by Parables, and without an History or Similitude he speaketh not? yea, as Christ took occasion from every thing that occurred to raise some discourse for the benefit of his hearers, so doth he here; with great wisdom and truth fitly applying all particulars to the men and present conditions of the times: And (lastly) as Christ could not look, or think upon Jerusalem without tears, in regard of her sins, and approaching sorrows; no more can this his servant, upon this Church and Kingdom without grief and passion: Entertain him therefore I know you will (Christian Readers) into your best thoughts for his Master's sake, whose likeness he bears in his measure and degree, for sic oculos, sic ille manus, sic ora ferebat.  
And now give me leave to lament a little, the miseries of this Nation, for I could wish with Jeremy, That my head were even full of water, and mine eyes were fountains of tears, continually to bewail the strange madness and horrid impudence that is in this sect of people now amongst us, who profess themselves to relate to Christ, and yet endeavour to destroy him: are called by his name, and yet would blot it out from being remembered; nay, they pretend to engross it to themselves, as if they had more zeal unto him then other men, and loved him better, and yet persecute his Prophets that are sent unto them, killing some, beating others, and abusing all; not suffering the most faithful and able of them to do his work: but casting them out, as unsavoury salt, worldly filth, and the offscouring of things: Is this the way to advance Christ into his Throne? or to promote the Kingdom of Heaven, which is compared to an houshoulder that went forth at every hour, (not to cast out, but) to call in workmen to his Vine-yard? Sure this speaks rather, that their intentions are to take Christ's Throne from him, to lay his Vine-yard quite waste, and to expose it to destruction. Indeed they promised at first to set up Lights in the most remote and obsure corners of the Kingdom, and to settle an allowance for them; but (alas!) they have extinguished most of those few, which were before in such places, (whereof this learned Author was one) and where Light shined most plentifully, they have introduced darkness, and to perpetuate that unto Posterity, they have seized (as a prey) upon these Revenues which Ancient piety had consecrated and set apart to maintain Lamps in God's Sanctuary to the world's end: O woe unto us for the same; and a triple woe to them; how many of those lamps have they put out? How many Church doors have they shut up? How many Congregations have they blinded or poisoned, affording them no Preachers at all, or only such as have skill and will to lead unto perdition? O the vast difference between the Spirit of him they pretend unto and theirs! When he saw the multitude, he was moved with compassion towards them, because they fainted, and were as sheep scattered without a shepherd: The harvest (says he) is great, but the labourers are few, pray therefore the Lord of the Harvest to send forth Labours into his Harvest: but these on the contrary seeing the multitude are hardened against them, (as appeareth) for they use all means to cause them to faint, they smite the Shepherds, that the sheep might be scattered, and devoured; they think the Harvest too great, and the workmen too many, and therefore their endeavours are to lessen the number. For as concerning the rabble of illiterate men, which they have let lose into God's field, they merit not the name of Labourers in this sense, for they work not for God at all, they gather only for themselves, and scatter for the Envious man, who sowed tares among the good corn, they have neither Ability, nor yet honesty to till Christ's Garden; but instead of dressing they destroy the same. So that 'tis evidently clear, that the Spirit of those who have admitted these, and excluded the true work men, is not only against them they have cast out, but also against the Vine-yard itself (whose pale, or hedge of Government they have plucked up;) or rather against the very Lord thereof: for is not every thing that is entitled His, in the same condition with his Ministers, under the like obloquy and contempt? his Houses, his Word, his Sacraments, his Worship, his Religion, his Anointed, and what ever else hath his Mark or Name upon it? yes alas, 'tis too too manifest to every eye: How do his Houses lie waste, and quite pulled down in divers places? in how foul a dress, in what a profane manner is that Cathedral Church in London, (the glory of that City and of the Nation) exposed daily to public view? How would our Grandees rage and storm, if their own Stables, where their Horses stand, should lie neglected in so unhandsome and slovenly a fashion, as that famous Temple of God doth at this present?  
How are his Scriptures also abused, misinterpreted and mis-applied daily, yea, and made fully as the Papists do affirm, like a nose of wax, for all turns, and for all occasions? How are his Sacraments contemned too, and denied to those that hunger for them? yea, how are all his pure Ordinances cashiered and banished? instead of wholesome Doctrine and humble Prayers, how are they for whom Christ died, put off with vile blasphemies, and vain babble? How is Knowledge vilified? Reading & Book-learning cried out upon, as hindering the operation of the Spirit, by which the teachers of these times speak? But were that the Spirit of God which speaks or work in them, it would be rather furthered by such means; Timothy is commanded to give himself to Study, that he might be a fitted Instrument for that holy Spirit: this our Author could not have writ as he hath here done, but by the help of Reading and Book-learning.  
How is that public and most honourable form of God's service scorned, yea, suppressed from among us, without any reason at all alleged? nay, themselves can charge it with no crime in the Preface to their Directory, (which is thrust forth in the room of it) for it seems 'tis their purpose, to bring us of this Nation to the practice of blind obedience (which is no other than rank Popery;) and therefore we must submit, not only our wills, but our judgements also, to this their groundless and less than humane innovation: their pleasure is to prefer an Hemlock before a Rose, and we must say 'tis sweeter.  
How do they dote on Jeroboams way, as the most perfect method and platform of Reformation? as he suppressed the Ancient manner of God's Worship, neglected the place thereof, (1st the people thereby should have turned again unto their King;) banished the Priests of the Lord, and admitted the lowest of the people (that were not the sons of Levi) into their places; yea, whosoever would, him he consecrated to be a Priest: even so have these done in all particulars: and though the Text saith, this thing became sin to the house of Jeroboam to cut it from off the Earth, yet is it made choice of by these men, for their special pattern in these times.  
Nay, more than this, how are the very Artiticles of Gods holy Religion i● self here settled, slighted and cast aside by them, 〈◊〉 wholly insufficient for our faith to build upon? How have many of those men, who were bound in special to defend the same, (in regard of their office and calling, their frequent Oaths and Protestation, to that purpose) been the Instruments to alter the 〈◊〉▪ the waged Balaams to blast and disesteem them? And how have they hereby confirmed the slanders of our Romish adversaries against us? who have often said, that we had no Church, no Established Doctrine, no foundation for our Profession: How are these hereby raised in their hopes to see a restoration of their Babel in the downfall of our Jerusalme? O that those who call themselves the Assembly of Divines, & by their gross Apostasy from their first faith and love, have been the chief means of working all these mischiefs, would but read over, and lay to heart seriously those passages, which they shall find to this purpose, in a late Book entitled, England's complaint for the sin of Rebellion, written by that constant Brother, and faithful Minister of Jesus Christ, M. Lionel Gatford, whom most of them well know to be a man of most approved integrity.  
But here's not all yet, not the Articles of our Religion only, but the protector of them, the Anointed of the Lord himself, is in like manner cast aside: How hath he been contemned of late? nay, how hath the Majesty and Authority of God been vi●●●●d in him, together with those Scriptures which command our Honour and Obedience? How hath His sacred Person been railed upon, slandered and reviled? How hath He been persecuted, hunted, & tormented for His Conscience sake? How hath he been rob & deprived of all his Revenues, his Comforts, and his Freedom, for His love and affections to the Church of God; because He was the Head & chief Member of it? there was too much of Truth, as there was of bitterness in that speech, which since His Majesty was in bondage, I heard uttered from the Pulpit by a Friar in France: who railing against the Protestants of that Kingdom, for denying the Pope to be Head of the Church, who (says he) would they have the head thereof? the King perhaps, even like their Brethren in England, who first made their King the Head of their Church, and now they make Him their Slave.  
Nay more yet, with the King's Person and Authority; His graces also are the object of their scorn and hate, His magnanimity, His patience, His care to keep His conscience undefiled; yea the main study and work of these pretenders to conscience, these bawlers for Liberty of Conscience, hath been for a long time vastare conscientiam Regis, to violate the Conscience of their Sovereign, and to break the peace thereof.  
And what dogged spightfulness have they discovered of late, against the pitifulness of spirit that is in Him? How feign would they be torturing and murdering of Him for His tenderness of heart towards the miseries of His people? its well known to all the world, and to themselves too, who began these wicked Wars, and at whose door the guilt of bloodlies: yet because the good King seeing them wholly of the Pharisees stamp, abhorring to practise the lesson that Christ taught, of denying themselves, and confessing their sin; and yet being desirous to purchase His people's peace, is content (for their security of His pardon, & that He will not bring them to a trial by Law, for their past demerits, but remit them, wholly to the hand of God) to connive even at their throwing their dirt in His face; what vile Doctrines and cursed Uses, do their Pamphleteers, and their Pulpiteers, raise from thence, and press upon the people? why, that God hath now resolved the great doubt, hath heard his people's prayers, in charging the guilt of blood upon the King's soul, and brought Him to acknowledge that He hath been the cause of all which hath been shed: and therefore it belongs to the people now to see unto it, that Justice be done upon Him, and upon His friends for it.  
Was ever such horrid wickedness heard of, such transcendent villainy in mortal creatures? would not the Devil himself blush to appear in their shapes? may we not look for some strange judgement like that of the earth's opening to swallow them up? had David's people when he (to have them spared) had cried out, 'tis I that have sinned, spoke of calling him to account for the loss of 70000 men, they had shown less impudence than these have done; Nay the malicious Jews though they crucified Christ because he was a King, yet were not so super-superlatively vile as to consult his death because he was content in their stead, and for their safety, to be accounted as a sinner. Assuredly therefore these men have outgone all before them: for ask now of the days that are past since the time that God created man upon the earth, ask from the one side of heaven unto the other, whether there hath ever been such bloody sponges as these show themselves to be, such monsters of nature amongst men: O the baseness, the impiety, the wormwood, and the gall of their spirits! if ever the Title of Rex diabolorum was rightly appliable to the King of this land, 'tis since the viperine birth of these miscreants. And that such only as themselves are, might be continued (if possible) in the Nation, there is a special course taken, that knowledge and good manners might not abound in those that come after; for the Universities are metamorphised and purged too, as well as the Church of learned and good men; Thistles are there set instead of Wheat, and Cockle instead of Barley. Yea all Orders and degrees amongst men (if some may have their will) must be abolished presently, and confusion planted in all places, (as 'tis already in a great measure:) Kings and Princes, Nobles and persons of Honour must be but as the mean people; which God indeed may justly permit in respect of some, for those contempts and miseries which even they have helped to bring upon his Church: sure these things are a lamentation, and aught to be for a lamentation.  
Never was there so foolish and so mad a Nation under the Sun as we have proved ourselves, to the derision of all about us, the ruin and decay of our Ancient glory, our outward Happiness, and of our souls for ever. O therefore I say again that mine head were full of water, and that mine eyes were fountains of tears to bewail these things. O that the people of this Land (especially they that are got Highest) would but consider what they have done, and yet at last, before all is lost, set some period to their own do. O that those men of wealth and place who advanced at first their whole might, to lay level this famous Church, to take from it all Honours, orders, and degrees, would but consider and observe well, how before that sinful work of theirs is quite finished; the Commonwealth itself, (wherein their own interest chief lies) is following apace in the same tract, and like ere long to lie as level, and as low as the Church itself. First no Bishop, than no King, than no Lords, than no Gentlemen, than no people, the name of England will be no more in remembrance, unless as a byword, and a scorn among all Nations.  
O that the Assembly of Divines, who contrary to their many Oaths of Allegiance, Supremacy, Canonical obedience, and Protestation, have concurred, and assisted to suppress, and torture their King, to Alter and Change the Form of Doctrine and discipline in this Church, would but consider coolly and soberly at length of their own Doctrines and actions, and how they will be able to answer them before Christ the Judge: that they would but remember the little comfort and joy, which Balaam and Judas had in that wages of iniquity, which they got to themselves, by being the instruments of mischief to other men.  
And I wish that the inferior Clergy also, who by their ill tongues have helped to defame, and cast out their fellow Ministers, that desired to live in peace by them; would but consider the small content which they thereby have purchased to themselves: for do they reign alone now, like Kings in their Countries, as they expected? do their people submit quietly unto them? have they no Sectaries in their parishes, to torture and torment them, to withhold their Tithes, and to preach against them; to seduce their people from them, to clamour and rail upon them, as themselves were wont to do, upon their brethren? do not those very spirits which themselves bred and raised at first against others, flee furiously now in their own faces, and make them even weary of their own lives and habitations? I wish they would ask their own experience and consciences of the truth of these things.  
And for the people, I wish that they would consider with themselves, whether they have been so well at case, so well moneyed, so well taught, whether they have so free a command in their own houses, over their own goods, as when the Church enjoyed her rights, and Gods true Ministers whom they have mocked, abused, and cast out from among them, did preach his truth unto them.  
But why do I wish for these thoughts in these men; not considering with myself the madness, blindness, hardness, and perverseness of their spirits, who are engaged in paths of death and Hell; and cannot lay to heart their own danger, and misery till they are swallowed up by it? though we mourn in secret never so truly for their sins, yet will not they be moved by any thing, we say, or wish for them; have they ever yet believed our report, or regarded God's word, which we have spoken, since they entered this way? nay have they not said to us their seers, See not, to us their Prophets, Prophesy not right things?  
Yea but however, we must not neglect our duties, which God hath enjoined us to perform unto them, and for them, though they be as briers and thorns to us; though they have put us from our Live, they cannot discharge us of our Ministry, we must speak, we have authority from God to speak, and to cry aloud too against them, while they be in their wicked ways, whether they will hear, or whether they will forbear, that they may at length know and remember, there have been some true Prophets amongst them; let them kill us for it if they will, our blood shall preach and cry against them (louder than ever we did) when we are gone.  
And I beseech all my Sequestered Brethren that are forbidden to dispense God's truth in Churches, (to those flocks and people which God committed to them) that they would imitate this Godly Author which is here presented to them: employ their Talents this other way, discharge their consciences unto the world, cast their seed about by writing; who knows but God may give a blessing to it? Israel may be gathered by it, and brought back at last into those good ways from whence they have erred; however their labour being with the Lord, they shall receive a recompense from their God, they shall die in peace, and appear with a good conscience at the great day: we must (as S. Judas saith) contend earnestly for the faith, having received it from our forefathers, and being entrusted, to mantain it in our generation we must render it entire to our posterity; our salvation (for aught I know) lies upon it; And doubtless the coldness of us Ministers, to defend the established truth and order in our Church, will make the ignorant world think them matters of small consequent and concernment.  
And let us I beseech you (all my Sequestered brethren) pray hearty for them that persecute and abuse us, that we may in despite of them restore that lustre to the Gospel, which they have cancelled; and manifest the sweet spirit thereof to be within us: let us believe that we are set thus aside by the permission of God's providence for this purpose, and used thus by these men, that we having this experience of them, might be the more moved in compassion towards them: our Saviour prayed for his persecutors, Father forgive them, and so did S. Stephen for his, Lord lay not this sin to their charge; and those prayers were not in vain, the conversion of those 3000 (Act. 2.) is said to be the effect of the one; and of Saul (Acts 9) is believed to be the issue of the other: and perhaps God hath determined by our prayers and our patience to convert, and save these men: Thus if we do, most happy shall we be; To you is given not only to believe, but also to suffer for his sake (says the Apostle to us,) we are chosen out from amongst many, for this purpose, to honour Christ and his Gospel by our sufferings, which we cannot perform in a better way than this; but if we express it so, we shall do his will, and the spirit of his Glory shall rest upon us.  
Readers farewell: pray for this Reverend Author your Learned and good friend, and for him also who is together with him,  
Your true servant for Christ Jesus sake, EDW: SIMMONS. Novemb. 3. 1648.   

To the Worshipful Mr. JONATHAN WODENOTE of Shavinton in Cheshire Esquire.  
Worthy Sir,  
TO this Treatise I have chosen you Patron, whom I could never yet come to know in Person, upon my great acquaintane, besides near alliance, both with your Grandfather, & Father.  
I hope you will receive it not otherwise from me, then as a sure, though mean, token of my readiness, in all Christian offices to serve both you, and yours, for their sakes; and continual thankful remembrance of the Family, from whence, under God, my truly learned, and Religious Father derived his first being. In which respects I humbly present it to you.  
The Lord strengthen the hearts, and hands of all those that favour the good of Jsrael: more especially settle and enlarge his blessings upon you, and your posterity; that you may all do worthily in Ephratah, and be famous in Bethlehem: that you may be on earth, instruments of his glory, to the good of his Church: so shall you be vessels of glory in the kingdom of heaven. The which is his daily prayer who is,  
Worthy Sir, Yours ever in the Lord to be commanded THEOPH: WODENOTE.   


PErhaps, some Reader may account profane,  
Descants from Records (as are here) humane.  
But yet all wise men know, how Humane story,  
Used by Divines, tend much unto God's glory.  
And holy wisdom sweetly does extract,  
A blessed use of each true famed fact.   

As Rich men use, in hospitality,  
He first invites thee to this century.  
Somewhat the better, that prepare he might,  
And satiate thy purer appetite.   

Whose course of study I so fully know,  
That for this Humane Century he can show  
Of Sacred Story Chiliad-observation,  
To gratify at full all expectation:  
And if unbias'd hearts these entertain,  
Hermes next time a Star will shine again,  
And out of holy Writ communicate  
His rich Selects, in his Sequestered state  
And though an Olive do begin the feast,  
A Pearl, at last, shall help all to digest.   
P. M.   


YOu that wed eHistories, and from them draw out  
Only the Vulgar and the common Rout  
Of Observations, mend your Pens by this;  
Writ by this Copy you can't write amiss.  
Each Author here speaks his own mind; and we  
Receive their writings now for Prophecy:  
For our sad Times they so exactly hit,  
As if they first had seen them, and then writ.  
If th' Records Pagan were, these Descants shall  
Bptize them all; make them Canonical.   
P. M.   

NEW DESCANTS UPON OLD RECORDS.  

IT was the complaint of the Emperor Adrian, when he lay a dying, Many Physicians have destroyed the Emperor. (a) Their contrary conceits, 
Xiphilinus in Adriano,  and different directions, he meant, had hastened his death, and cut him off before his time.  
There are so many Censurers, and Correctors, of our, not sick, but sound Religion, approved by the sacred Scriptures, and attested by the blood of many faithful Martyrs: There are so many Reformers and Rectifiers, of all ages, sexes, and degrees, of all professions, and trades, that take upon them to order our Church, according to their several crooked imaginations; that they have reduced all things in it to a Chaos, and confusion: and defaced and spoiled one of the most complete Churches, if not the principal, both for doctrine and discipline, now extant, in the Christian world.   

II.  
IF Timotheus had not been, we had not had such music; but if Phryne's, Timotheus his Teacher had not been, we had not had Timotheus, saith Aristotle. 
(b) Meta. lib. 2. c. 1.  If, as he Music, we consider these times of Mourning, we may as truly, but with detestation, say, If there had not been discontented people abroad, we had not heard of so great contentions, and tumults, suffered such plunderings and oppressions, seen so many wounds, and murders; but if there had not been such and such Schismatical Priests, like violent winds, moving and troubling the brains of the people, and inciting them to Rebellion, we had not had such discontented people: The people would have been peaceable, and tractable, as heretofore, had not some false Prophets been as bellows, and brands of Insurrection; had not seditious Orators been as Drummers in a Camp, and as Trumpeters sounding to a battle.   

III.  
Antisthenes' the Philosopher, being asked, What a Feast was? Answered, That it was an occasion of much surfeiting, and many other disorders. If you make a question now what our Spiritual Feasts, the best liked, and most applauded Sermons are? They are shift and juggle for a wrong Cause; they are traducings of the KING, and slander of the Footsteps of Gods Anointed: They are the countenancers, and promoters of Civil War, contrary to the doctrine of the Scriptures, and dictate of Religion and Conscience: They are Alarms to stir up Sedition, Rebellion, Atheism; They are Invectives against all Learning and Loyalty; They are casters out of one Devil by another, abolishers of Idolatry by Sacrilege: They are the gall of bitterness, and the bond of Iniquity.   

iv  
THe Lord Ellesmor, the Lord Chancellor of this Realm, a great lover of mercy, whose memorial is still blessed, was heard to profess, as I have read, that if he had been a Preacher, this should have been his Text, A righteous man regardeth the life of his beast. 
(c) Prov. 12.10.  The Prophetical Incendiaries of the late fearful, unnatural War, how far were they from this disposition? how far from thoughts and bowels of mercies? how far from a desire to preach mercies? when it was a common course with them, by Vipcrine glosses to eat out the bowels of a merciful Text; when nothing was more usual amongst them, then with stony hearts and brazen faces to allege the words of the Scripture against the meaning, then to wrong, and wring the Scripture, till it bled, but they would misconstrue, and misapply it one way or other, to stir and incite men to the shedding of blood: Arm, arm, Fight, fight, Blood, blood, Kill these Cavaliers, these Popish Pagans, were still with them deductions from their Texts.   

V  
CAmbyses demanding of his Counsellors, Whether he might not marry his sister by the Law of the Land? They answered, They found no Law, that allowed a brother to marry his sister; but one that permitted the King of the Persians to do as he list 
(d) Heredotus. . Our proud, peevish Brownists, impatient of Government, sons of Belial, a rebellious and obstinate people, having necks as an iron sinew, and brows of brass, cannot in all the Scriptures find any sound or seeming proof, for this their foul rebellion: Neither can their false Prophets, their chief Counselors, find out any such places for them; but therefore they use, in a wrong sense, so to enlarge and amplify the great benefit of our Christian liberty, (the which indeed is a freedom from all hellish, slavish fear, but not from a holy, and son-like fear; a freedom from the curse, but not from the obedience of the Law) that they have now made many simple people, little seen in heavenly matters, believe, that the reins are pulled from Christians necks, and they left to their own dispositions; that there is a liberty purchased for Christians to do what every man liketh, and to live under no obedience to Ecclesiastical or Civil Governors.   

VI  
WHen Mahomet was now about to establish his abominable superstition, wherein he had mingled the laws and doctrines of Heathens, of Jews, of false Christians, and Heretics, with the illusions and inventions of his own brain; he gave it forth for a main principle, how God at the first to Mankind sent Moses; after him Jesus Christ, who were endued with the power to work miracles; but men gave small heed to them: Therefore he determined to send Mahomet, a Warrior, without Miracles: that whom Miracles had not moved, Weapons might compel. They may derive their authority perhaps by a long descent from Mahomet's pretended Charter, but I am sure they can find no syllable of allowance, in the great, assured, sacred Charter of God's Word, who seek to set up any Religion by the Sword: The Lord useth to gather his Church by the mouths of Ministers, not by the swords of Soldiers.   

VII.  
I Read of one Procustes, a notorious thievish Innkeeper, who, when any Travellers came to lodge at his house, would make his guests stature equal with his bed; either by stretching them out to the length of it, if they were too short; or by cutting off some part of them, if they were too long: He would not fit his bed to his guests, but his guests to his bed. Nothing more common shall we find amongst Heretics and Schismatics, then either with  senses, to stretch and enlarge, or with loud lies to mince and mangle the Sacred Scriptures, that so they may frame them to their like, and make them serve their own turns, at all essays: They will either suppress the words, or else not express the sense; they will either blot out, or else blemish the Scriptutes, rather than they will abolish, or any whit alter their own fantasies. Of their own opinions, or writings they will not abide the very lest amendment; but of the holy Word of Almighty God they care not what havoc they make.   

VIII.  
ACtius, an ancient Tragedian performing his part on the Stage, was ever sure of Commendations; but pleading at the bar, never obtained a cause; and being asked what should be the reason? his Answer was, That on the Stage, he made every man's Lesson, and no man spoke, but what he first contrived; he prescribed to every one his decorum and cue as himself conceived best; but (saith he) in the pleading place I cannot bear it so away, Mine adversary quickly maketh me an answer, replieth, opposeth, and sifteth matters so, that I cannot maintain a bad cause as I would, but it will be controlled: Our new Anabaptists, while they buzz into such men's ears, as are willing to hear no other teachers, while they talk, without contradiction, amongst their disciples and favourers; whose hands and hearts they have fitted with their own fond devises; they are all men of ripe and rare Gifts: Superlatives, sans peers, whose meanings are Miracles, whose words are Oracles, whose lips alone are presumed to preserve knowledge; they may not only dip their followers, but draw them further to such points, as drown men in perdition and destruction: And yet all this while all their lies are registered and recorded for truth, and themselves accounted and Canonised for Saints: But when the pride of their tongues, and the bottom of their skills come to be tried before lawful Judges, when they are called unto strict rules of dispute; when they are fairly hunted by an Orthodox Divine, a man of Arts and Parts; who can easily ferret them out of all their hides and holds, and either presently entangle them, or coarse them and discourse them out of breath, with a full cry of Scripture proofs: there is not more leanness, or less soundness of understanding lightly to be found amongst a whole Regiment of men: How fitly may it now be said to him that was the greatest of note before? Alas silly mouse, that appeareth after the mountain's travel!   

IX.  
IT is harder to find them out, then to Conquer them: could Cesar say of the Scythians, they so hid themselves in several caves, and in holds, and in rocks, and in towers, and in pits, even wheresoever they can be out of sight: The chiefest and learnedst Sectaries of these times, are so close in their conceits, and are so loath to be known what thoughts they maintain; unless it be amongst their followers (in their hearts they ever follow the fashion of the Swallow, that delights to fly against the wind, but in their speeches they play the Lapwings, who flieth aloof from their nests, to withdraw the passengers thence.) Nay such fair compliments do they put upon their false intents, and with so good pretences do they cloak their bad desires, that it is much more difficult to find out their carnal imaginations, and strong holds, (the snares of the Devil, by which they are led Captive by him at his will) then by God's Word to cast them down.   

X.  
WE may read in Herodotus, how the King his Father's danger made Atys, Croesus his dumb son, to speak; He never spoke before, and yet when the Soldier advanced to cut his Father's throat, he opened his own throat, and said, O man kill not my Father! What loyal Subject, what true Son of the Church can choose but show the people now of this Land, their transgressions; when such base, and barbarous, and bloody-minded affronts, are most ungratefully, and unaturally put upon our gracious Sovereign, the lawful and loving Nursing Father of our Country! when our spiritual Fathers, the Reverend Bishops, and pastors of our Church, Watchmen of our safety, Shepherds of our souls, Physicians of our consciences, the sacred instruments, and silver conduit pipes to convey grace unto us; by whom we have been baptised, and begotten in the faith; are wronged in their good names, Goods and Bodies; and which is above all, when the name of the Father of us all, Lord of Heaven & Earth is reproached and blasphemed, without punishment or check, as if we were more incredulous than the Devils in Hell, who believe and tremble. 
(e) james 2.19.    

XI.  
SCipio could say of his Soldiers in Sicily, that there was not one of them, but would, at his Commandment, cast himself down from the top of a Tower: The very light of nature had taught them, that obedience was due to their Governor, though it could not direct them how far it was to be extended; and therefore they would rather afford him over-measure, then defraud him: There is no such Allegiance required of us, but only in things that are lawful and laudable; and for both substance and circumstance, we are referred to the most indifferent Judge the holy Scriptures, the divine Beam, and the most exact Balance, by the which all questions in Religion ought to be determined, and may be cleared: And yet, how loath and unwilling are we Christians to give unto our lawful Sovereign, that certain right and due, the which by God's Word apparently belongeth unto him, in respect of his place?   

XII.  
MArcus Attilius Regulus a Roman, who had often Conquered the Carthaginians, was at length taken captive by them; as the Romans had taken some of the Carthaginians. The Carthaginians desirous to redeem their Countrymen, and upon that condition, content to enfranchize those whom they had taken from the Romans, took only an oath of this Marcus Attillius, to return if he did not speed, (so sacred, and sure a bond was an Oath held amongst the very Heathen) and so ventured to send him to Rome, to treat with their Adversaries about it. He also for his part made so great conscience of an Oath, that he preferred his oath before his life; For, when he was at Rome, where he might have stayed if he would, and knew, if he did go back, he should undergo torments, and a most miserable death; yet he chose rather to expose himself to the hands of his enemies, then to break his Covenant, and perjure himself. Oh how shall these Heathen rise up in judgement against us, who have the Word of God expressly to bind us to the reverence and observance of an Oath! and yet many of us make no regard thereof: Have we never taken the Oath of Supremacy? Have we never taken the Oath of Allegiance? Have we never been Officers? I am sure some of us have: How then can our former Oaths stand with our present Actions?   

XIII.  
THaerida whetting his sword, and asked by one that beheld him, Whether it were yet sharp enough? Answered, That it was sharper than Calamnie 
(f) Thearum Historicum, 659.  From thence implying, that Calumny sinketh deep, and pierceth fare, and is marvellous cutting; and if a sword be sharper than that, it needs no more whetting. What a debauched and desperate Age then do we now live in, wherein we not only make no conscience, or scruple, to wound some of our neighbours with swords, and swords sharper than Calumny; but most unworthily presume to strike at those, to whom God hath subjected us; whom, of all others, in many respects, we are most justly bound to love, honour, and defend, and for whom we ought to lay down our own lives, if need should require, both with sharpest swords, and sharpest Calumnies?   

XIV.  
XEnophanes having the name of Dastard cast in his teeth, at a Banquet, for that he refused to play at Dice: I am, I confess, a Dastard, (saith he) and fearful in all dishonest causes. Men are now termed Delinquents, Malignants, Rebels, if they will not in a distempered choler, renounce their subjection, break their oaths, and bear Arms, or in some other manner make opposition against their lawful Sovereign: For me, let my name stand any where, in the most disgraceful characters, though in a Chronicle, for such a Delinquent, Malignant, Rebel. I allow not reviling, but I should not grudge to be reviled for being Loyal. As with an undaunted resolution Job said in another case, so let me say in this; though mine Adversary should write a book against me, not only say what evil he please, but writ against me, and that even an whole Book of accusations; would I be put out of heart, or discouraged by it; would I not take it upon my shoulders, and bind it as a crown unto me 
(g) job 6.31.35.36. ?   

XV.  
When Hortensius that spruce Orator immoderately praised Eloquence; wherefore (said one) would he lift her up into Heaven, but that himself might go up with her 
(h) Cicero in Hortens. ? wherefore do many now adays so earnestly strive to set up their Sect above others, but that they are cunning in their Sect above others; but that they may be lifted up with their Sect, and ride upon the Cherubims? but because it is for their exaltation and preferment, that so they may come to be chief amongst their neighbours; but because they may triumph upon the vantage ground of their place and power: yea, lord it over the heritage, and tread down their neighbours at their pleasure?   

XVI.  
Diogenes', that counterfeit Cynic, as it plainly appeared to some, for all his cunning shows, and crafty conveyances, pretending great humility; trampled and triumphed over Plato's pride, with greater pride; he laboured to discredit Plato to dignify himself: And what do they, many of them, who now are so earnest against Bishops, and by calumnious accusations conspired their disgrace; who would feign down with Bishops, and enjoy their Lands and Live for their supposed arrogancy, when ten Bishops are not arrogant enough to make one now leading Presbyterian? They cry out upon the pride of Bishops for ruling according to the known and approved Laws, that so they themselves may be subject to no Law, that so they forsooth may come in time to rule as they please, by their own arbitrary lawless injunctions.   

XVII.  
ONe beholding Cardinal Wolsey when he was in the height of his pomp and pride, when, in a Letter of his scent to the Pope, he was so out of his Politics, and parts, as to put himself before his King, I and my King; Not My King and I, but I and my King; could not but break out into these words, I pity this proud Cardinal, that neither knoweth others, nor himself. What true thankful Minister can now with patience endure to see so many proud Presbyters so saucily to insult and triumph over their Bishops, by whom they have been admitted into their sacred functions, and not express himself with tears, and say, I am very sorrowful for the insolency of these men, who have no remembrance left, by whose hands they have received their Orders, and (which is more strange) have no right or clear thoughts what they are themselves.   

XVIII.  
Lycurgus' being importuned to establish a Popular Estate amongst the Lacedæmonians, that so the least, and meanest, and most unfit to rule, might bear like sway with the greatest, and wisest; fitly answered, That he who most desired it, should begin it first at home in his own house; presuming that in a private family, Parity would never be long liked. There are now that so earnestly long for Equality in the Church, that they will no longer dispute for it, but mean to fight for it; And since they cannot bring it in with their tongues, they will therefore take help of their hands. I would all so minded would learn some wit from Lycurgus, in their anger; and first weigh in judgement, by the poise of wisdom, in the balance of indifferency, hanging upon the beam and rule of right, the inconvenience of pulling down all Officers, and establishing community of rule in an Army, and then consider, whether the like equal Masterdom may be justly put upon the Church, which is an Army with banners 
(i) Cant. 6.4. .   

XIX.  
WHen a young man, with whom Plato found fault for playing at Dice, said, Do you find fault with me for so small a matter? The matter is small, (quoth Plato) but the custom of it is no small matter 
(k) Diegen. Laert. de vit Philosophor. lib. 3. . Agood remembrance for all those who have any Youth to bring up, to be very careful to keep them from evil practices, lest they grow past shame in sinning; for if Custom once prevail, and get the place, it will discover no small wicked power, it will take away all sense and feeling of sin. But it is worth a noting also for another respect: There is great exception taken, much complaint made, and even crue● revenge executed, because some Ministers heretofore have been silenced, and put from their Live for Rites and Ceremonies, (the which indeed are urged, not for Ornament, much less Necessity of God's service, but for Order and Polity only, and as a mean to testify Subjection to the lawful power of the Magistrate.) What? say some, (who little think how they have done much worse themselves, plundered, tormented, murdered) Is it not most unrighteous to inflict punishment for such small matters? Is it not cruel to deprive men and their families of their livelihood, for rejecting matters of circumstance, and moths in comparison? The matters are small, I grant, but the contempt of Authority is not small. But O, a great necessity lieth upon Authority, to vindicate itself from contempt. The contempt of Authority, though in the smallest matter, deserveth no small punishment. Wherefore were Adam and Eve condemned? Not for the fruit, but for the forbidden.   

XX.  
COluthus, being himself but a Presbyter in one of the Churches of Alexandria, took upon him to give holy Orders: but was that his so doing approved by the Church? No: But he himself was censured for great presumption, and they taken for mere Laymen whom he had Ordained. The truth whereof is sufficiently testified by two Ancient and Learned Fathers of the Church, Athanasius and Epiphanius. From whence then, I marvel, came their warrant, who being no more but Priests, without any farther Apostolical authority, make bold to impose hands, to bless, and ordain other Priests? Can they confirm and justify this, either by the Scriptures, or practice of the Church? Was not the opinion of the Primitive Church otherwise? But O! what Christian can choose but blush, and grieve, and groan, when they who are in no holy Orders themselves, neither Priests, nor Deacons, dare order and appoint Priests for the people? O what a company of false Prophets have we now abroad, in these unruly times, put into office, and set on work but by the next great perverse Schismatic?   

XXI.  
GReat was the enmity of Pyrrhus to the Romans; yet nevertheless did he give this praise unto Fabritius, That a man might as soon turn the Sun out of his course, as turn him from the truth and honesty: He would not be so base as not to do his mortal enemy right: He would not defraud a Roman of his deserved commendation. But O! self-love is grown now a-dayes so discourteous, and envious, that if an enemy have never so commendable gifts, be he learned, honest, humble, and in part, what not, that is virtuous, yet it cannot afford him one good word. No, though he need encouragement. Nay, let a man's righteousness, proceeding from a lively faith indeed, and contrite soul, exceed the righteousness of Fabritius; yet if he be but different in affection, or distant in judgement from us, our lips shall slight him, if others commend him; and malice him, if others maintain him: Nay though they do it, not to flatter him, but to magnify God; Not for the increase of Man's pride, but for the advancement of God's glory.   

XXII.  
ARistotle having gotten great learning from Plato, by whom he was taught no less than ten years, afterwards became a great enemy unto him, and by all means sought his discredit. A course clean contrary to all Moral rules, and even common humane civility: the which unthankfulness caused Plato to call him Mule 
(l) Aelian de var. hist. . The property of which beasts is, when they have well filled themselves with their mother's milk, to beat their dams with their heels for a recompense. Well may our Universities, the Nurseries of God's Vineyard, the Seminaries of Christian Learning, and Fountains of holy Religion, yea the eyes, the light, the temper, the salt, the seasoning of the whole Land, take it very unkindly, that some of them, whom they have not only taught, but maintained with all necessaries, some ten years, some more, should now be found their greatest opposers: This may be an Aristotelian, an Heathenish, but surely no Christian requital. Such unworthy disciples, dissemblers, may be Men in countenance, but in condition Mules.   

XXIII.  
Socrates' at a banquet falling at odds with one of his familiars; and openly rebuking him: Plato could not hold, but said unto him, How much better bad this been spoken privately? And had not you then done better to have told me so privately? quoth Socrates. Plato could see Socrates his fault of unseasonable reprehension, but his own he could not perceive. Look but amongst your holy Brethren, your rank Protestants, your devout Dissemblers now a-dayes, and they are not half so forward in examining themselves, as in finding peccadilloes in others: and they are are not half so curious in their own, as they are captious and cruel over other men's lives. They can readily accuse others of blackness and spiritual deformities, saying, They are wicked, He is naught, They are Antichristian; but when doth any one of them, though he hath been in open Rebellion, smite himself on the thigh, saying, Oh what have I done? They can gaze at the mote in their brother's eye, but care not for putting out the beam in their own sight: They cannot bear with a few infirmities of their brethren, no not of their Fathers; but their own foul enormities they can easily conceal and continue.   

XXIV.  
PElaretus a Lacedaemonian, though a man highly deserving, was not chosen to be one of the 300. which was a degree of honour at Sparta; and yet he was so far from complaining, or grudging, or grieving thereat, that, when others marvelled at his contentment, and inquired of his reason, he told them, That he rejoiced at the happiness of that Commonwealth, that it had three hundred men more worthy to govern then himself 
(m) Plut. in his Apopeth.  How many are there in these times of clear knowledge, wherein it is apparently known, that true godliness teacheth every man contentment with that orb and place wherein he is set, with that portion which God hath given him, (who, as sore eyes are offended at clearness of light, so envy at the brightness of other men's virtues, and prosperity: who fret themselves because of other men's wealth, or honour, and are envious against other men's advancement:) How many rage and storm like Aeolus, that not three hundred, nor three, but some one worthier person is preferred before them.   

XXV.  
Antoninus' Caracalla the Emperor, had murdered his brother Geta, but was desirous, if it were possible, to preserve his own credit: A Commandment therefore was given by him to Papinian, an excellent Lawyer, to defend at least, if not extol, that his fact, before the Senate and People: But what said Papinian? A murder is not so easy to be excused, as committed 
(n) Spartianus in Caracal. . By the means of some covetous, ambitious, pettish, and new-fangled Ministers, a spiritual murder hath been of late executed upon the legally confirmed form of our Divine Service; the which hath been burned, or torn in pieces, or otherwise massacred, or made away, without any exception of those sacred parts of it, for the which they might well have forborn all the rest: If the occasioners of this murder (for all their rare supposed wisdom) were themselves, and not others for them, appointed to justify these their own projects, not by force of Arms, but Arguments: I make no doubt but they will apparently be found, though not so unwilling to attempt it, as heathenish Papinian, (for what dare they not undertake?) yet more unable to perform it: Strange imaginations spring out of every dunghill, but solid and substantial reasons grow but in few grounds.   

XXVI.  
Lycurgus' (saith Plutarch) was not so well advised, when seeing the Lacedæmonians drink too much, and fall to drunkenness, and so to further Sin, he commanded to cut down their Vines, and would not suffer any to grow in that Commonwealth: It had been better (saith he) to have digged wells near to the Vines, & so have allayed and assuaged the strength and licorishnesse of wine with water: If our Fonts, if our Communion-Tables, Pulpits, Seats, Temples, have been abused in time of Popery, with a multitude of Superstitious Ceremonies, and needless inventions, what? shall we therefore use them no more? Rather let us use them no more so. What? shall we therefore give them over? that were strange frowardness and folly. Rather let us use them better. And even herein have we the example of our blessed Lord and Saviour, who did not condemn Moses chair for the life of a Pharisee; but preached where they had preached, though they were notorious hypocrites, though he denounced so many woes against them, as against none more; yea, though the Temple in his time were become a den of thiefs, yet then and there sent he up devout and holy Prayers.   

XXVII.  
PLiny the younger, a Panym, writing unto Trajan an heathen Emperor, of the conversation and behaviour of the Christians of that time; confesseth them free from all faults, and offences, both against Prince and people: excepting this, that before break of day, they usually met and prayed together, and sang praises unto God. An excellent example in the general for all Christians to the world's end, to keep themselves unspotted from the world, and to keep their devotion at all times sharp and ready. But O! if there were a Certificate now to be made, our Christian people could not be charged with any such fault; for not only praying on the week day with one accord in the Temple, but even praying on the Sabbath is grown quite out of request. Preaching, or rather the show, or shadow of it, hath thrust Praying quite out of doors. O Supplications, whither are you fled? O Prayers, whither are you gone? O Intercessions, and giving of thanks, what is become of you? O come again you Supplications and Prayers, O return you Intercessions and giving of thanks: Oh that all such may be usually made again, for all men, for Kings, and for all that are in authority, that we may lead a quiet and a peaceable life, in all godliness and honesty 
(o) 1 Tim. 2.1, 2. .   

XXVIII.  
I Read, how the Christians living under Prester John, the great King of Aethiopia, who professeth the faith of Christ, though not so purely as it were to be wished, are bound under great penalties, whensoever they have received the holy Sacrament, not so much as once to spit, until the going down of the Sun 
(p) Mat. Dres. . Fearing, no doubt, lest they should any way seem to slight those holy mysteries, wherein the unspeakable benefit of life everlasting, purchased for them by the death and passion of Jesus Christ, is graciously represented unto them. There is no Nation under the Sun, better instructed in the knowledge of the Sacraments, or any other points conducing to Salvation, than our English people are: And yet what small difference are we foully fall'n of late to make, between the Bread and Wine at the Communion, and at other common times? O are we afraid to spit presently after the receiving of them? I mean, Are we afraid of giving any appearance of want of respect? Nay, what rude and ungodly carriages and practices proceed from many of us, both before and after we have been partakers of the Lords Table?   

XXIX.  
POlycarpus that ancient Father, the Apostle Saint John's Scholar, as he was led to punishment, being persuaded by the Proconsul to save his life, by the denying of Christ, made this answer, Fourscore and six years have I served him, and he hath never hurt me; how can I now sorsake him, that hath hitherto preserved me? 
(q) Euseb. Eccl. Hist. lib. 4. c. 15.  Though not fourscore and six years, yet many years, may many say, they have religiously observed the memory of Christ's Nativity, Circumcision, Passion, victorious Resurrection, glorious Ascension into heaven, and gracious sending of the holy Ghost upon his Disciples; neither have they received any evil, any unkindness from him all this while; O unthankful creatures, then, unworthy to live, move, or have their being, if any thing should make them now, to leave off serving him at such times, and fall a serving themselves.   

XXX.  
THe humanity of Theseus was much talked of, and wondered at, in that he vouchsafed with his own hands, to wash the dead carcases of his Soldiers slain at Thebes. What shall we say, or think, of the goodness of our grand Captain, CHRIST, Lord of Lords, who was wounded for our transgressions, and broken for our iniquities, and with whose stripes we are healed? 
(r) Esay 53.5.  who for our sake did sweat drops of blood, trickling down to the ground? 
(s) Luke 22.44.  who disdained not to wash away our sins with his own most precious blood? shall we not talk of him? shall we not wonder at him? shall we not willingly take up all occasions to remember him? shall we grudge him any day that ever was celebrated in remembrance of any of his unmatchable benefits?   

XXXI.  
AUgerius Busbequius, sometimes Ambassador to the great Turk, assureth us, that in their Synagogues they use so great reverence, that if they do but with one finger scratch their heads, whilst they are worshipping, they think all their Devotion is lost: yea they use to say, Would we not be careful of all our respects, our gestures, our looks, our words, if we were to speak with one of the Bassas? How much more than when we speak to God? 
(t) Legat. Turcicae Epist. 3.  How much worse than are they then Turks, who come into their public assemblies, where God hath promised to be more especially present, without any such spirits of lowliness and dread? without any such meditations or thoughts of awe to obey him, or fear to displease him? and there speak to God as unreverently and rashly, as if they were amongst their companions? Should they come with the like disrespect and unmannerly speech but to an earthly Judge, Take away that saucy fellow, saith the Judge, Commit him. O remember that God standeth in the congregation of Princes, he is a Judge amongst Gods 
(u) Psal. 82.1. : O consider that even Kings and Princes are to praise God, and all the Judges of the world 
(w) Psal. 148.11. .   

XXXII.  
THeodosius the Emperor being by persuasion moved to keep from the Church, till he had humbled his soul by true repentance, for the great murder committed by his means in Thessalonica, (for I cannot think that he was excommunicate, (whatsoever the Canonists say contrary) neither standeth Excommunication of Princes upon any good ground, seeing they have no superior Judges upon earth: but How wilt thou, saith Saint Ambrose, (according to his duty unto him, seeking to save the Prince's soul with the hazard of his own life) receive the Lord's Body with a bloody hand 
(x) Theod. hist. l. 5. c. 18. ? was never quiet in heart till he was freed from that impediment; ceased not in brackish tears to bewail his wretched estate, and day by day with great earnestness to crave restitution, till he was at last again received into the Church, to praise the Lord in the great congregation, and amongst much people. How fare from Theodosius his humble spirit, and hearty love to the Church, are they now a-dayes, who have wilfully divided and rend themselves from our Church, contemned our Sacraments, and condemned our Religion as Antichristian, in the mean while betaking themselves to private meetings and secret Conventicles?   

XXXIII.  
Pythagoras' boundall those, whom he received into his School, to five year's silence, that they might not fly before they were fledge; that as soon as ever they crept from the shell, they might not aspire to the house top; that their tongues might not run before their wits; that they might hear sufficiently before they spoke boldly: and so strong was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so much did his word prevail with them, that faithfully and constantly they observed his commandment. Many Tutors now a-dayes, though wiser & better than Pythagoras, yet, seeing their young ones too forward to make wing, cannot possibly beat them back into the nest; yet cannot keep their Pupils within the limits of learners five years; no, nor four years, till they have taken some Degree in School, but they must needs in all haste take upon them the sacred profession of preaching God's Word; and not only some thin, obscure, ignorant Country Parishes, but Jerusalem, and the chief Cities, but the greatest congregations, and the most knowing people must take notice of their ripe and rare intelligence, in their own, though raw in other men's opinions. Being drunken with pride, they delight to be seen in the most public assemblies, as there are some that must needs show themselves in the market, or Fair, being drunken with Wine, or some meaner liquor.   

XXXIV.  
THere were three Ambassadors sent from Rome, to Bythinia, to appease the discords, and salve up the differences between Nicomedes and Prusias; whereof one was troubled with an aching in his head, another with the gout in his toes, and the third with a fainting in his heart. Of this Ambassage what said Cato? The people of Rome send an Ambassage, that hath neither head, nor foot, nor heart. Were Cato Major now alive again, to see our new counterfeit Legates, without any sacred authority, without any competent ability, taking upon them sacred functions; how worthily might he say of them, that they have neither heads of true learning, nor feet of right obedience, nor hearts of godly sincerity: Fitter for Innovation, than Administration; fitter to make differences, then to reconcile them; and to scatter the sheep of Christ, then to gather them together: fitter to raise false reports, and to put their hands with the wicked to be unrighteous witnesses, then to be righteous reformers.   

XXXV.  
ALexander seeing one of his Soldiers going to sharpen his dart, when all other were going to fight, cashiered him, and cast him out of the Army, saying, He was unworthy of a place in an Army, who was then to provide Arms, when he was to use them. How much more is he unworthy to be a Leader in the Spiritual Army, to ascend into Moses chair, who is then to provide, when he is to put on, who is then to prepare when he is to preach? how can such a one choose but disguise the holy word of God, and profane it one way or other? He that speaketh suddenly shall never speak profitably, but presumeth too far upon his own gifts, and too much undervalueth the good of God's people, and the business he hath in hand. Our 〈◊〉 〈…〉 ●●●ation should be, as it were, seasoned with salt, that it may minister grace unto the hearers; How much more when the Law of God is publicly sought for at our mouths, and to be uttered by us against noted and cunning Schismatics, and Heretics; when we are openly to wrestle, not against flesh and blood only, but against principalities, against powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places 
y Eph. 6.12. ?   

XXXVI.  
AVenzoar that greatly learned, and experienced Physician affirmed, that he never gave purgation, but his heart did shake many days before; though no doubt, so 〈…〉 conscionable; as long to commune with his own heart, and with the chiefest Masters he could meet withal in his profession, that the cure might the better prosper under his hands, & that success might answer expectation: How audacious then and insensible, and dissolute in their undertake are they, who being Physicians of souls, never deliberate with themselves what hurt bad physic may do, or take any serious thoughts how their counsel may be most effectual; who never weigh their prescripts by the proportion of faith 
z Rom. 12 6. , never suit their words to the wholesome words of the Lord Jesus 
a 1 Tim. 6.3. , but irreverently, and unworthily, rudely, and rashly administer all their doctrines, instructions, corrections, consolations, without either dread of bad haps to fall out, or desire of good success to follow, without either art or pains in the reading and composing, or awfulness, and heedfulness in recollecting and delivering?   

XXXVII.  
A Lacedaemonian having plucked off the feathers of a nightingale, that not long before had given a delicate and ravishing sound, and seen but a little lean carrion left (b); thou art a voice, 
a Plutarch in Apoph. Lacon.  saith he, nought else. Your new fashioned Sermons so full of edification, as some conceive, seem, in the ears of such admirers, rare and excellent music, so far overreaching others notes, as the nightingale in melody passeth all the rest of the birds of the wood: but pluck off the feathers from the discourses, the news, and more, news of the times, the seditious contumelies, and treacherous invectives, the idle digressions and multitude of words; as though they knew their hearers could understand nothing, except they told it them twenty times over: Disrobe them of such their circumquaques, and circulations to no purpose; wherein they run their rounds, and yet persuade their hearers, that they go right forward, with great sobriety and gravity; Dismantle them of such vain and frivolous ornaments, wherewith they are audaciously clothed; and lay them naked to the view of true reason, and the body of all their long stories, what show soever it made before the simple, is but a poor sleight carcase, and hath no title or matter of substance in it.   

XXXVIII.  
IT seemed a marvel to Cato, that a Soothsayer could abstain from laughter, whensoever he beheld another Soothsayer. And why? but because the most ignorant of them could not but imagine, how the most skilful amongst them did but gull the people, with the cozening tricks which they played; with their pretended divinations by the liver, and the heart, and other entrails of beasts, when nothing can be truly discerned by any such unwarrantable way. And can we think that our new Teachers do not laugh when they meet one another, and upon that occasion consider, how no Soothsaiers do more deceive their clients, than they their hearers, by calling hungry guests unto empty tables, and illuding them with the show of dishes without meat; by feeding them with words in place of matter; and roaring & railing in stead of reasons 
c Ezech. 22.25. ? Can we possibly think that they do not highly applaud themselves, when they recount their wicked profits, how they have ravened the prey, how they have devoured souls, how they have taken the treasures of precious things, how they have devoured widows houses, and for a pretence made long prayers? 
d Mat. 23.14.  But woe unto you that are rich, for you have received your consolation; woe unto you that are full, for you shall hunger; woe unto you that laugh now, for you shall mourn and weep; woe unto you when all men shall speak well of you, for so d●d their Fathers to the false Prophets. 
e Luke 6.24, 25, 26.    

XXXIX.  
EIther take from thy mind, or add to thy might, was the well seasoned counsel of Archidamus to his Son: And indeed what wise man will reach above his height, or offer to carry more than he is able? Is it not a vain thing, not to proportion our attempts to our strengths, our practices to our knowledges? A good work is never spoiled more, than when it is handled with much animosity, but little ability. Oh all ye young Divines, who, for all your breasts so hot, your words so fierce, your gestures so vehement, are too forward in undertaking controversies with the learned and politic Jesuits, the chiefest of all the popish Rabbis; by your want of exercise and weakness of judgement in the Scriptures, animating them and their disciples in their errors; first labour to be cunning in your profession, and in the light to your profession, and to all your paths, the Book of God: Either recruite your learning, or restrain your Zeal.   

XL.  
SYlla the noble Roman, who was commonly most free and liberal, considering of Marius the younger's preferment, how unbeseeming, and dangerous it was, said, that a young man was first to be appointed to the ●are, and then to the stern; O how much more is this order to be constantly thought upon and carefully kept in the government of the Church, the chiefest Ship that ever was built; where, as the calling is weightier, so the danger is greater, when Pastoral charges are committed to unfit persons; oh then that now old and young are put to steer before they can row; oh then that now men and boys are set as notable Pilots to direct the Ships of Christian congregations, how to sail through the tempests and waves, and to pass the sands, and rocks, whereby in this subtle world they are subject to miscarry; before they have learned themselves to avoid one rock, either of presumption or despair! before they are any whit experienced in their spiritual Card and Compass, the Word of God, by the which their whole voyages are to be directed, and leveled; they are designed to govern Ships loaden with more costly fraights, than the whole world and all the glory thereof is able to countervail 
f Mat. 16.26. .   

XLI.  
CIcero coming into the Province, which his brother Quintus, a very little man governed, and seeing his picture drawn in a very great stature, could not hold but merrily said: Half my brother 〈…〉 ●hole 
g Macrob. Satur 〈◊〉. Lib. 2. c. 3. . What large acclamations and eminent promotions, are heaped now adays, upon some men by their favourers, either because they approve their ways, & conform themselves to their conditions, willing to wallow in the same puddle with them, ready to run with them to the same excess of riot; or though they do not in all humour's accord, yet because they consent and join with them, in some heresies, schism, or faction: between the valuation of whose worth and rewards, what proportion can any man find? Are such men worthy to be magnified, to be mounted? Are such men fittest to be placed in the chiefest rooms above others; because they strongly support a side, and are wily perhaps to contrive mischief; howsoever 〈…〉 any good meditations wondrous weak, and unexpert, yea silly for their own souls, and altogether without understanding of the matters of God? How justly may their impartial brethren say, when they see such men aloof, and applauded, that half such praises, half such preferments, if they be duly considered, are more than such men's whole deserts?   

XLII.  
SImeones, beholding Arsacius, an unlearned and unworthy man, in comparison (whatsoever Cyrill partially thought of him) placed in S. Chrysostom's room, a Father so Learned, so Godly, so skilful in the Scriptures, cried out, O shame who is here placed? whom doth he succeed 
h Niceph. Lib. 13. c. 28. ? We may justly say the like of many of the late intruders, both into Fellowships in Colleges, and Benefices in the Country, what are these? in whose rooms do they come? Are not false and flattering prophets, time-servers, trencher Chaplains, set up in the rooms of Orthodox and conscientious Divines? Are not green heads not grown unto any ripeness of judgement, obstreperous babblers, saucy Sub-Jacks possessed of the preferments of the Learned and Ancient? Are there not thrust into the dignities of discreet, pious, and loyal Scholars, cauterised wretches, schismatics and Rebels, as if they were to be tutors and factors for hell? And yet I am not so sorrowful that these things should be done, as that they should be practised under a counterfeit colour of Religious Reformation.   

XLIII.  
COme not to me, as if I were a neat-herd, but yield me a reason of thy dealing, quoth the sick Philosopher to the Physician; He would not adventure to take Physic, though from a kind Physician, upon mere prescription; but he looked for some farther assurance; and must have some satisfying allegation: If thou come as a Spiritual Physician to cure the sores of any soul, come not to me with winning words as heretics use, who are wont first to incite, and then to instruct; who in stead of reasons, use exclamations, (broken reeds for any man to lean upon, that hath any care of his soul) who cry out lustily, but confirm lazily; but come to me with pregnant proofs, as true Prophets observe, who are accustomed first to prove, and then to persuade; I like not these self fet assertion, as if all the world were bound to the breath of other men's mouths; show me a proof for that point thou wouldst have me to believe or follow: prove what thou preachest, if I shall believe thee; I shall ever embrace one full proof before a thousand flaunting protestations. Tell not me of uses only, and uses upon uses, I shall ever be afraid to make use of the room of that house, where I am still in doubt whether the foundation be sure.   

XLIV.  
IT was an heroical answer which was given by Charles the fifth Emperor to such as would have persuaded him not to send back Luther, being come unto him under his safe conduct; that though the performances of promises were clear banished the face of the earth, yet they should be kept by an Emperor. Going often into the Sanctuary of God, and having there clearly found so many precepts, for the reverend handling of God's word, the which I hope, they have promised to keep, what though Ministers now adays be earnestly persuaded and urged to take the name of God in vain, and to Preach extempore? what though otherwise they are like to lose all esteem amongst worldly men, and to be outed of all their means? yet is it a good resolution for every Preacher that feareth God, to embrace and observe without exception: Be the impudent guise of others applauded, and admired and preferred; be fear and reverence banished from the Church, I will never presume to ascend a Pulpit, without private and public both prayer and premeditation: By me the sacred word of God shall never willingly be profaned.   

XLV.  
THe Lacedæmonians banished Ctesiphon, for that he vaunted that he could discourse all the day of any subject that was put unto him; they thought that words should not be long and empty, but short and the subject of much matter; but like precious jewels, contain great riches in a little room: They conceived that speech ought to be so precious a treasure, as not to be used in vain and wastefully: But have the people such an evil conceit now adays, of copiam verborum, of over-flowers with words, who for a drop of wit have a flood of elocution, who trust more to the slipperyness of their tongues, then to the soundness of their cause; (or though they do not banish them,) do they mislike to hear them? Do they not rather think their wisdom to be as fluent as their words? Do they not rather take them for the best preachers, that can most vary phrases, and talk longest, and loudest, though nothing to the business? though much mud of vanity must needs issue out, where the sluice of moderation is plucked up, and passage given to all that can be spoken. And yet how could the Lacedæmonians come to hear what we have often heard, that for every idle word, though neither in itself false, nor yet hurtful, and prejudicial unto others, and therefore much more for tedious Sermons full of tautologies, (besides unreasonable, treacherous, and profane matters) a strict account there must assuredly be rendered.   

XLVI.  
AUgustus Caesar on a time, as he was passing through Rome, and saw certain strange women lulling Apes and whelps in their arms; What, said he, have the women of these Countries no other Children? You that so admire and run after those, as the only profound Teachers, who were never bred as Scholars; who understand not one of those tongues wherein the holy Ghost wrote, (great helps to learn his meaning) and therefore cannot convince heretics, as true Ministers ought; for the translations often fail; and cannot always express the force of words in the Original; can you find in neither of our famous Universities, so learned and so holy men, as these your new mountebanks, that can mount from the boat or the coach to the desk, from the shopboard to the Pulpit? can you meet with no stronger workmen than such weak hinds? no better leaders, than such blind guides? no skilfuller Pilots, than such as never sailed one league from the shore?   

XLVII.  
WHensoever Alexander the Great heard any plaintiff, he was wont to stop one ear; and being asked why he did so? answered, I keep the other free for the defence of the accused; that so I may stand indifferent till the truth be throughly canvassed: If an heretic, or schismatic, mutineer or Rebel can get the first acquaintance with some men; he may easily so forestall and fill both their ears with a false report, as to leave no room for any farther information; He may quickly lead them, or rather misled them, whither his perverse humour inclineth. The first tale cunningly told carrieth them without bail or mainprize into any crazed opinion, or carnal resolution whatsoever, against their Country, Prince, yea God himself. Alexander was not more reserved, and reasonable, than they are weak and wilful.   

XLVIII.  
WE read of them who dwell about the fall of the River Nilus, where it tumbleth down from high mountains, that they are made deaf by the greatness of the sound and noise of the waters. The many great and strange lies that in these desperate times have been spread abroad by loud-sounding Trumpets, all the Kingdom over; the tumultuous noise that all Protestant and conformable Divines, are rank Papists, or Popishly affected; that their faith and service is cursed and damnable; that a set form of public Prayer is Antichristian and abominable, and no more acceptable to God, than the offering of swine's flesh was under the Law, which the Lord abhorred; have made many of the common people (and some no doubt who have a devotion atherwise to serve God aright) so hard and dull of hearing, that they cannot now for their hearts and souls perceive the still and soft voice of the truth.   

XLIX.  
WAlter Mapes sometimes  of Oxford (the next age after the Conquest) having written of a gross Simoniacal bargain made by the Pope, shutteth up his narration thus; Notwithstanding let our Lady and Mother the Church of Rome, be as a staff bowed in the water, and let us not believe what we see 
(k) De Nugis Can. . Let a true Protestant give but any the least advantage of suspicion, let him but look over the hedge, (be the complaint never so false, the proof never so slender, the man never so guiltless) the horse is stolen, and he must needs be the man; There is no pleading to be made to it, there is no believing the contrary: but let a brother of the faction apparently commit a most foul offence, let him be taken in the manner; let the case be clear by sufficient witnesses; yet we must not believe all that we hear, or see, both our ears and our eyes may be deceived; the man may be right still as a staff in the water, how bowed, how crooked soever it appear.   

L.  
PEnelope but a heathenish woman, was solicited by many unchaste wooers to wrong her husband Ulysses, who had been absent from her twenty years: yet neither by suitors promises, nor her own Parents entreaties, could she be drawn to break her faith which she had made to her husband at his departure, but still remained faithful. What Regiments, what Fleets of schismatical and heretical wooers are now in the world, who under pretence of devotion, zeal, and good intendments compass Sea and Land to make one of their profession? and what a great cunning crew of them in these Kingdoms? every man striving, what he may, to advance and advantage his cause. These woo the silly and simple sort of people, and with words of deceit cease not to entice unstable souls, to wrong Christ, to break covenant with him, and contract themselves with new husbands (new Lords, that have new Laws which Christ never used:) but o take heed and beware, let none of these wooers woo you; or if they woo you, let them not win you: be true to Christ your loving Ulysses, your true bridegroom, your dear Sovereign, your gracious Saviour; O forget not his parables, his precepts, his sentences, his Sacraments, his prayer, his peace that he left with you.   

LI.  
IT was Annibals saying of Marcellus, that he had to do with him, who could never be quiet, neither Conqueror nor Conquered 
l Plate in vita Annib. ; but Conquering he would pursue his victories, and Conquered labour to recover his loss: but much rather may a man say the like of Satan, that great ramping Lion, the Arch-envier of our peace and happiness, who is the most wrathful and the most watchful enemy, who is never idle but ever employed in sowing cockles amongst the Lords good corn; who, though we stoutly resist him, and overcome him for a time, yet will never rest nor give over, but will be tempting again; yea will not cease to assay us again and again with the same temptations, hoping at length to win our consents, and to give us the foil. Wherefore having often well fought against him, and subdued him, yet watch we still, and pray we continually to God, that we be not overmastered by him.   

LII.  
I Would never sit upon that seat, said Themistocles, from which my friends should receive no more benefit from me, than strangers; And indeed how often do friends sway the balance of Justice? who hath not seen how private respects cause too many Judges, to leave the truth, and to hear the falsehood? but o the Scriptures teach Magistrates a clean contrary lesson, when they put on the persons of Judges, to put off the persons of friends; when they sit in the place of Justice, not to think they are now husbands, or parents, or kinsmen, or neighbours, but Judges, and therefore without all by respects, to discharge that truth, which the great God of heaven and earth hath reposed in them, and expecteth from them, not once remembering their foes for any pressures, and altogether forgetting their friends for any partiality.   

LIII.  
I Socrates an Athenian Orator, in his counsel to Demonicus (a young Gentleman man like to be called to a great place) saith thus unto him: Depart not from an Office more rich, but more honourable, then when thou undertookest it. The instruction given by this heathen may shame many Christians; our Officers regard not with what dishonour, or dishonesty, they keep or leave their places, so they may be rich: never fear though they tread their Wine out of other men's grapes, reap their corn out of other men's fields, so they may store their own houses with provision; so they may make their children great, and turn them into gallants, they take no care, make no scruple, though they turn their own souls into hell.   

LIV.  
IT is written of Charles of Prague, that he supped often with a few sentences, and arguments in the Schools 
m D. Humfred. in vita Juelli. , his meditation was all the meat he had for that meal: But if some of the most devout Sequestrators now a days most abounding with lip holiness and righteousness, were restrained and tied for a while to no better allowance; (the which yet were great kindness to their covetous straightness and continual cruelty towards their prisoners) there is no doubt to be made, but you should quickly hear them complain of short commons; I make no question but you should soon hear them with no small passion exclaim upon their persecutors malice, covetousness, pride, seeking by others ruins to be Grandees, and to advance their heads above all that is called their neighbour: you should then hear at large of their own good breeding, great worth and deserts, (whereof they were never guilty:) you should then hear the subjects property displayed and set forth at full, and approved by Laws and reasons, both humane and Divine.   

LV.  
HErod, as we find in authentic history, making full account to destroy Christ, amongst the rest, not only slew all the other children, near the place where Christ was borne; but spared not his own child, the fruit of his own loins, flesh of his flesh, and bone of his bone 
n Euscb. lib. 1. c. 9 Macrob. Saturu. lib. 2. cap. 4. ; what bones made he to pluck up that affection to his child, which nature had planted in him, or further to set unnatural murder in the place? The which being reported to Augustus the Emperor, It is better (saith he) to be Herod's sow then his son: To such heavy sufferings, to such hard distresses, to such evident and extreme calamities have they been driven to in these unmerciful times, who have spent their times, their spirits, their lives, their patrimonies, for the good of the Church: such unconscionable and violent wrongs and oppressions have been practised of late upon grave, learned, and conscientious Divines, the chariots and horsemen of our Israel; by the horsemen and footmen in our Israel, that just cause have they to cry out and say to such persecutors shame, (saving the honour due unto God) Better be the people's plowmen then Priests.   

LVI.  
IT was the Poets vain and groundless conceit of Hector, that so long as he lived, Troy could not be destroyed; terming him the immovable and inexpugnable pillar of Troy: But well may it be said of a faithful man, that he is a mighty stay, & strength, a main defender and upholder of the place where he liveth, for whose sake, for whose presence, and prayers, out of the Lords abundant kindness to all his, even the wicked are often within the shadow of God's protection, & spared: as for one just Lot the Angels spared the City Zoar; Zoar might perhaps be as bad as Sodom, but here was a difference, It had a righteous Lot within, Sodom had none 
o Gen. 19.21. .   

LVII.  
DIonysius the younger, confessed that he maintained many Sophisters, not that he did admire them, but that for their sakes he might himself be admired: Though there be no great number now a days that are further liberal to Scholars, and Ministers, then only in outward compliment; yet, I fear, a great part of them also part not with their kindnesses to please God, who requireth it at their hands, whom they ought to make reckoning of above all; and to support and relieve those Learned and Religious men who need it, whom they ought to love as themselves; but rather in a Pharisaical humour to advance their own credits and respects in the world; that, how foul soever their projects are, they may carry them on with fair looks; that what injurious or irreligious intents, what secret sins, or devilish drifts soever they have, they may yet be thought to be great lovers of Learning, and Religion.   

LVIII.  
I See many bodies; countenances and garments of Romans, but no Romans, quoth that great Captain Marcellus unto his Soldiers: Many bodies and boroughs of bodies, many sober and devout looks of Protestants, and attires not unbefitting Protestants, may there be found now abroad in the world: Never was hypocrisy spun with a fairer thread, never were men more cunning in counterfeiting; but if you cast your eyes from their looks, to their lives, from their words to their works, by the which the most subtle souls may best be discerned, the copy of men's actions is more plain to be read, than the copy of their countenances. You shall find that you are much mistaken in your censures; for where is the life of grace, the power of godliness? you shall perceive that they are no true and real Protestants all this while; but aliens from Christ, void of God's spirit, without faith, without hope, without love, and in brief, mere hypocrites, like Balaam or Saul, or rather more formal, like Satan himself, when the witch of Endor suborned him in the mantle of Samuel, and brought him into the presence before Saul 
p 1 Sam. 28.28. .   

LIX.  
THere was a ridiculous Stage-player in the City of Smyrna, who pronouncing O heaven, let down his finger towards the ground; The chiefest man present beholding it, could not abide to stay any longer, but left the company & said in anger; This fool hath made a solescime, hath spoken, as it were, false Greek with his hand: There was no conformity he meant, between his tongue and his hand. O how many such absurd actors are there every where to be found, pointing upwards, poising downwards; pointing at heaven, practising earth; who carrying the light of the Gospel in their mouths, carry also in their hands the filthy water of ambition and covetousness to quench it withal; who seek in word God's cause, but break in deed God's Commandments; whose words are the words of God, but their deeds are the deeds of the Devil.   

LX.  
A Painter, being reproved for drawing the picture of S. Peter too high coloured, made answer: That he drew him not as he was on Earth, but as he was in Heaven; where he blusheth to behold the shameless demeanours of his successors: I am not now to learn that Peter is ignorant of us here upon Earth, and knoweth not his successors; neither am I yet untaught that he is not yet bodily in Heaven; but howsoever, if a Painter were truly to decipher any good man now living, he had need make him much more high coloured than he was wont to be; for where is there one such that doth not blush to see so many apparent parasites, creeping up to honours through a thousand dishonours, so many Christians in profession, so many Saints in show, now adays, that have jacob's Voice, and Esau's Hands, that can give Judas Kiss, & Joabs' Courtesy, waited upon by a secret stab, when he basely killed Abner 
q 2 Sam. 3.27. ; and again, when as lewdly he killed Amasa 
r 2 Sam. 20.10. ? where is there one such that doth not blush to behold so many double-faced Janusses, various and inconstant pretences, changeable Chameleons, apt to all objects, taking the colour of what is next them? where is there one such that doth not blush to view so many like the Mariner's needle without the touch, which will turn every way, and never stand still the way it should?   

LXI.  
WHen Charles, the ninth of France, propounded to that famous Prince of Conde this threefold choice: Either Mass, or Death, or perpetual Imprisonment, the most Christian Worthy made this worthy Answer. God assisting me, I will never choose the Mass; the other two I refer to the King's determination; yet so as I hope God, in whose hands the heart of the King is, by his gracious providence will guide & dispose of these also. But how few now will suffer any the least hardship for Christ? If men may avoid death, and imprisonment, and rise upon others ruins; if they may eat of the fat and drink of the sweet 
s Nehe. 8.10. , if they may eat the good things of the Land 
t Esay 1.19. , impose what Religion you will, either Mass or Mahumetism, or what else soever; you shall have servile creatures enough, base fellows of all degrees, that will be any thing, or of any Sect, that will fit you every way, that will fashion and put forwards themselves for any employments; the good Centurion never kept such obedient, ready and resolute servants.   

LXII.  
ARistotle hearing a proud prancing Thraso ruffling in his fustian brags; vain gloriously talking of his own virtues, and representing a great outward appearance of worthiness: I wish (saith he) I were such a one in truth, as thou thinkest thyself to be, or wouldst seem to others to be, but to be as thou art, I wish to mine enemies. I dare not desire to the worst of mine enemies that they may be as many of your new Donatists are, whose outside is of lambs wool, but their inside of fox's fur; Cato without and Catiline within; who by fits and upon occasions make a marvellous verbal show of goodness, when in heart they are nothing like to what they make show of: but I wish that myself and others were, which some of them no doubt seem to themselves, and all of them would feign seem to others, walking in all the Commandments and ordinances of the Lord without reproof.   

LXIII.  
Iulius' Caesar in his Commentaries writeth of the French Soldiers, that in the beginning of the battle, at the first onset, they were more than men; but at the second, or before the end, less than women: They would talk bravely, and come on courageously, but at length give off cowardly. How many hypocritical hotspurs in our reformed Churches shall a man meet, who have God's word swimming in their lips, but not shining in their lives; who if words may be received, their pay is gallant; but if deeds be required, their money is not currant; who in professing and protesting are more than Protestants, but in preaching, and performing, and persevering less than Papists.   

LXIV.  
BAtus the Tartarian Prince moved by Innocentius the fourth, to receive the Christian Religion, sent his Ambassadors to Rome, to search and understand their belief, and manner of Religion; who reporting that the Christians lived wickedly, and worshipped they knew not what Images contrary to the doctrine they professed; the Tartarian received the Religion of Mahomet: What Pagan can we now hope to win, to seek to be one with us, to become a member of our Church, when he shall see our faith turned into faction, our Religion into Rebellion, our patience into violence, our zeal into self-love, our fidelity into perjury, our Christian humility into most cunning hypocrisy, that would seem to hate hypocrisy? when he shall espy us to have bread in one hand, and a stone in the other? when he shall hear us talk like Christians, and see us live like Turks? when he shall find the words of our mouths softer than butter, having war in our hearts? when he shall perceive our speeches smother than oil, and yet they be very swords 
u Psal. 55.22. ?   

LXV.  
IT was divinely said by Alexander the Great, though an Heathen, when he was reproved by the Quaestor for being too bountiful in his Sacrifices; If thou desire long to be happy, be not niggardly to God in matters that belong to his worship; which if they do not flourish, all other things are sure to decay. O in what other matters are we so sparing and base? in respects of our pleasures, of our profits, of our honours, how readily can we lash out so many and so many pounds, not caring what we spend? but when any thing should come from us to a good purpose, to a charitable use, but when we should do well, willingly and freely to disburse, how fast fingered, and close handed are we? but for the better service and maintenance of the service of God, and advancement of his glory, not a farthing more can we afford to part with, than what we are taxed and forced unto. And yet what a gracious promise have they, who honour the Lord with their substance, and with the first fruits of all their increase? So shall their barns be filled with plenty, and their presses shall burst out with new wine 
w Pro. 3.9, 10. ?   

LXVI.  
SAint Ambrose writeth that Theodosius the Emperor, when he died, had a greater care of the Church, then of his sickness; his life was not dear unto him, so the Church might flourish after his death; so peace might be within her walls, and prosperity within her palaces. Now if men may enjoy health, and obtain plenty for the back, and the belly, wax rich and great, and live like Emperors, no matter which way Religion turneth, or what becometh of that state and business, no matter how the Church fareth either for the future or present; how it goeth with the Church they respect little, so themselves and their families may go on. Nay, which is yet a worse symptom, and bewrayeth the great power of Satan over them; what scruple at all do they make, to pill, and spoil, and rob the Church, so as they may enrich themselves and their posterities?   

LXVII.  
CAepio with his Soldiers rob the wealthy Temple of Tholouse a City of Narbon in France, near the Pyrene mountain; but of those that had a share in any of those goods, not one ever prospered 
x Guevara. . It was so generally observed, that it occasioned a Proverb; If any man (by what means soever decayed) were fallen into poverty, they would say of him, He hath some of the gold of Tholouse. The endowment of all other Churches (whereof many have been plundered of rich Chalices, and other utensils in these sacrilegious times) are like the gold of Tholouse, that brought ruin to them and their families; If any man thrive with them, that holdeth them by a wrong tenure, he hath better speed than any such malefactor before him. How many Sacrilegious persons have utterly ruinated themselves, it is easy to find in many Monuments of learning; how a canker hath eaten their estates, as a gangrene did their consciences; but see the Chronicles, search Histories of sundry Nations, both ancient and modern, and find me out but one Church-robber here that hath thrived past the third generation.   

LXVIII.  
I Have read that many things have been given to our Churches with a curse in the Churches, against any such as should ever presume to take them away: Whether man's curse shall take hold of Church-robbers, is wholly in the disposition of God, and a secret; but I am sure he himself hath openly cursed all those, how many or great soever they be, that rob him in Tithes and offerings 
y Mal. 3.8, 9 , yea cursed them with a curse redoubling the words, not without great cause, but emphatically, to signify that they shall be cursed with a strange curse, a signal curse, such a curse as he that heareth his ears shall tingle, and his knees smite one the other; and many learned, religious, and wise men think, that this Land now mourneth, as for other offences, so especially for this great robbery; the grand, the common, the far-spreading, the crying sin of this Kingdom. As all Israel was plagued till Achan was punished; so they fear God will not leave to scourge us, till we have rooted out all of Achans generation.   

LXIX.  
PIttacus, one of the seven wise men of Greece, being asked counsel, whether in marriage it were best, for every one to choose his equal, bade him that asked him go to children playing at fence, and they would tell him; every one to his match. If they which are so greedy to take away that, which hath by devout people, many years ago, been given to the Church, for the better maintenance of God's worship, were so wise, as first to be advised, whether it were lawful; it were no unfit answer for them, to bid them go learn of children; who hold it both undecent and unlawful, to give a thing to one another, and then take it away: and therefore much more rudeness is it to take from God, what hath been a long time given unto him, and accepted by him.   

LXX.  
PEtrus Blesensis making report of the Arch-deaconry of London to Innocentius then Bishop of Rome, said: It was a Dragon, a stately name, or title,  of London, not having whereof to live except of wind; not having means, he meant, to maintain a man of breeding, and parts fit for that place. Were our present Clergy preferments exactly surveyed, and duly considered, with the corrupt customs, and prescriptions, the common cousenages, conspiracies and oppressions, which they are subject unto, I verily believe they would most of them be found more than half empty casks, of more sound than substance, so purloined and impaired at the least, that they are nothing near the value, whereunto they are raised in the world's opinion; and therefore had more need of restoring, then abstracting physic.   

LXXI.  
MAster Lambert who wrote the Perambulation of Kent, a man of sound judgement in his own profession, the Law, and above many others of his time, of great knowledge in Divinity; speaking of a Kentish Benefice converted into an Impropriation; thus delivereth his censure upon it; One amongst many of those monstrous births of covetousness, begotten by the man of Rome in the dark night of superstition; and yet suffered to live in this daylight of the Gospel, to the great hindrance of learning, the impoverishment of the Ministry, and the infamy of our Christian profession. Now than if our new incomparable Saints, who drcame of so great perfection in themselves above others, hate all things that have been any way abused to superstition, in times of Popery; yea though it be a sincere prayer, or sacred ejaculation, first devised and used by some holy Father, or glorious Martyr; how much more should they abhor all unjust impropriations, whereof some have been, a long time heretofore, perverted to Idolatrous uses, and all undoubtedly derive their original from grossly Popish parents.   

LXXII.  
HOw odious a creature was a traitor to that Spanish Nobleman, who was commanded by Charles the fifth, to lodge the Duke of Bourbon at his house in Madrid: I will obey thee, saith he to the Emperor, but set my house on fire as soon as the Duke is out of it: My predecessors never builded it to harbour traitors 
z The state of the English fugitives. ? Was not his house built to harbour traitors? & was any good man's house built to entertain sacrilegious persons? who make it a point of conscience, a part of Religion, to devour what belongeth to Religion, that Clergy men forsooth may not surfeit upon what God hath thought meet to allow and appoint for them. Can any that fear God wittingly make much of those (unless it be in extreme necessity) who desperately presume to rob God? Now surely though treason be a great and a grievous sin, a common overthrower and destroyer of houses; yet what is it in comparison of sacrilege? Treason is a roaring sin, but sacrilege a thundering sin; And the reason is rendered by S. Austin 
a Cont. Crescen. lib. 4. c. 10. , because it cannot be committed, but more directly than other sins, against almighty God. You have rob me 
b Mal. cap. 3.8. .   

LXXIII.  
ALexander said he was more bound to his Schoolmaster Aristotle, then to his Father Philip; for by his Father he lived, but by the other he had learned to live well: Alas a poor well, may you well say, when neither he nor his master knew the Lord: but surely much more do we owe to those ministers, who have begotten us in the faith, then to those parents who have begotten them in the flesh: but o how then beyond all cry, and above all comparison, are we for ever obliged to the Father of us all, Almighty God, who worketh all things after the counsel of his own will 
c Ephes. 1.11. , who giveth words to the wise, and virtue unto their words, who giveth a blessing to the word preached, making it frultfull by the grace of his Spirit, to the conversion of the heart?   

LXXVI.  
IT was a debauched and inhuman speech that of Tiberius, When I am gone, let heaven and earth be confounded again, and mingled in their old Chaos: True charity, though it begin at home, and seek first her own, yet seeketh not only her own, but looketh a broad, regardeth others, and reacheth in a provident care even to those that shall come after us; A faithful man thinketh it not enough to be loving and beneficial to others, yea to let his fountains (proceeding all from the fountain of goodness) be dispersed amongst them during his own days, but holdeth himself bound to have a further respect what shall become of them when he is dead and gone. And is there a future careful provision to be made, according to our several places, for private families after our death? And is there no care to be taken for the continuance of the Commonwealth and Church, that the truth of God may live when we are dead; that God may have a people to serve him after our departure?   

LXXV.  
IT is reported of Alexander the Great, that when he could not handsomely untie the knot of Gordius King of Phrygia, he hewed it asunder with his sword: The doctrine, government, and discipline of our Church well twisted and made so exactly with the bindings and testimonies of the Prophets and Apostles, yea Christ himself our blessed Lord, and Master, that the cunningest censurers, and malicious make-bates, of the former or of this latter age, could not find any moderate means to untwine them; there were some therefore that resolved to take Alexander's violent course, and to sever them in pieces with swords: but herein they have far exceeded Alexander, for he cut in sunder but a senseless knot without any hurt to Gordius; but these have not only cut asunder the knot, but have withal first mangled, tormented, and then destroyed many sensible, reasonable, and faithful servants of the most high God.   

LXXVI.  
MAd Fimbria brought a strange action, even in the heathens opinion, against Quintus Mutius Scaevola, for not receiving the whole weapon, when he caused him to be wounded, into his body 
d Cicero pro Sext. Rosc. : But o how much more strangely, and madly have whole families and flocks been of late accused, condemned, punished, for not receiving poison into their souls; for not admitting, as lawful, into their Creeds, hatred, variance, malice, murder, riots, rebellions, errors, heresies, the doctrines of Devils, forged in hell, and not framed in the shop of the Scriptures? And who are they that are thus cruelly bend, that are thus fierce and violent towards their neighbours; but they who would seem not only to be Christians, and good men, but the chiefest servants, and dearest children of God, the most holy brethren, the most sanctified people, such as are all for the sincerity of the Gospel, and pure milk of the word?   

LXXVII.  
Lucius' Neratius took a great pleasure, & thought it no small glory, to beat men: but however he caused his servant still to carry along with him a purse of money, that when he had done he might deliver them such recompense, as the Law had assigned in action of battery 
e Aulus Gellius. . Many there are now adays, who, though they do not strike men, yet do as bad, and worse, plunder them, oppress them, undo them, and all those (how harmless, how many soever) that belong unto them, but where is the money for recompense, that both the Law of God and man requireth? They delight as much, and more, in wronging of men, than ever Meratius did; but who with him desireth to make satisfaction?   

LXXVIII.  
Thrasilaus' a frantic man amongst the Grecians, whensoever he saw any Ships brought into the haven at Athens, thought them all his own, and took an Inventory of their goods, and boasted of them to all he met with great alacrity 
f Alemoeus Deipnosophist. . The late plunderers, those peremptory daytheeves, that without conscience or covert took away many honest men's goods, and were not afraid by impudence to profess and boast of their take; if they had been, as Tharsilaus quite distraught of their senses; and out of ignorance imagined all that they saw to be their own; with the which they might do what they listed; they had not had sin; that is, not so great sin, not so black, and barbarous, and horrid sin: for something might have been pleaded for them, to have lessened their offences; It might have been prayed for them, Father forgive them, for they know not what they do 
g Luke 23 34. : But surely knowing both the Laws of God, and man against them, and pretending that they fought for, the property of the Subject, therefore now they are left without excuse, therefore now they have no cloak for their sins: o, if ever their consciences be awakened, how can such audacious presumption but fill their hearts with the sharper grief, and their faces with the greater shame?   

LXXIX.  
THere were that would needs persuade Alexander that he was no mortal man, but an immortal God; but when, at the siege of a City, no small wound was given him by an arrow, so that he saw the blood streaming from it, where are they now, saith he, that said I was a God 
h Musc. in Psal. 82. ? A great fame was heretofore spread abroad of some of our new Donatists, that they were most just men, such as feared God and eschewed evil; yea if not Gods in the likeness of men, as the men of Lystra thought of Paul and Barnabas 
i Act. 14.11. , yet the most holy children of the most high God; but now since they have been so desperately wounded by Satan, and stirred up to all mischievous cruelty, now since they have showed themselves so bloody and deceitful men, now since they have shed the Saints blood like water round about Jerusalem 
k Psal. 79.3. , besides their being defiled with many other ill-favoured corruptions: where are now their followers, their admirers, their applauders, that so boasted up and down of their truth, and peace, and mercy? where are they that thought them so humble, so religious, so shining with all heavenly virtues?   

LXXX.  
SAladine a Turkish Emperor, he that first of that Nation Conquered Jerusalem 
l l 11 86. , lying at the point of death, after many glorious Victories, commanded that a white sheet should be borne before him to his grave, upon the point of a spear, with this Proclamation: These are the rich spoils which Saladine carrieth away with him, of all his triumphs, and Victories; of all the realm; and riches he had, now nothing is left but this: Why should we so much desire other men's goods, and seek to get them by hook, or by crook? why should we devour houses, even widow's houses? why should we encroach upon other men's fields, and seek unlawfully to join land to land, calling the lands after our own names 
m Psa. 49.11. , entailing them upon children's children, to make (as the Lawyers speak) a perpetuity, when at last, if we could conquer never so much, we must come to the pit with Saladine, and carry nothing away with us but a shrouding mantle?   

LXXXI.  
IT was sound direction that Silla gave, that the common enemy should first be put out of power, before the Citizens were put in suit. We should first earnestly contend for the faith, which was once delivered unto the Saints, 
o jude 3.  and not give place to damnable doctrine, though it should cost living and life: we should first with all our endeavours seek to suppress all Schismatics, Heretics, Rebels, Church-robbers, Mahumetans, Atheists, and other enemies of our Church, and State; the which make a land to languish sooner than foreign foes; and we fall out and fight with, or plunder and oppress (for what cause we know not ourselves) our fellow-Protestants, faithful Christians, loyal Subjects, and harmless neighbours; we persecute Saints and pursue our brethren: all our frays are against our friends, and not against our foes; we supplant one another, who should support one another. O that these homebred contentions and controversies might at length cease, and be blown away with a breath of mercy in Christ! o that there might be a perpetual holy league between all the true members of our Church, that so all our Armies and forces, pikes, and pens, wits, and wills might be readily combined against our common adversaries!   

LXXXII.  
THe Lacedæmonians, in their public feasts, used to fox some of their Elots', (a kind of servants not much differing from slaves) that by their loathsome inundations, and uncouth deformities, their rude and beastly behaviour, their children might the better discern what a filthy vice drunkenness was, and from thence grow into an horror and detestation of that sin 
p Plat. in his Apotheg. . We may not, I know for any respects (though to stave off others from insurrection) either occasion, or allow one Rebel. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him 
q Levit. 19.17. . But o, if we might lawfully do it, yet in these times we need not, such unruly cattles are now grown both innumerable, and intolerable; Their mischiefs are gone out into all the Land; and their abominations unto all our neighbour Countries: Neither we nor our fathers have known such horrid fruits of resisting Sovereign power, as our children have now seen; o that they may ever retain such an eager abomination of all such Atheistical enormities, as to hate even the least thought tending thereunto!   

LXXXIII.  
I Find it related by Herodotus, how Cyrus intending to Conquer Scythia, came to a great broad River which hindered his journey, whereupon he bethought himself of this policy, to cut it, and divide it into many parts and sluices, and so made it passable for all his Army; The like policy hath the Devil now used amongst us, bringing his power of darkeness to invade and overrun us, and finding his passage stopped by the flowing streams of love and concord, he hath put in practice to separate and divide us into many parts and factions: we are become like rivulets not joined together, but every man running his own way, so that the Devil may now ford us, and fashion us, and turn us as he please. My bowels, my bowels, I am pained at my very heart, my heart maketh a noise in me, I cannot hold my peace, because thou hast heard o my soul, the sound of the Trumpet, the alarm of wars: Destruction upon destruction is cried, for the whole land is spoilt; suddenly are my tents spoiled, and my curtains in a moment; How long shall I see the standard, and hear the sound of the Trumpet 
r jer. 4.19, 20, 21. ?   

LXXXIV.  
PAulus AEmilius having put away his wife Papinia without any cause, as it seemed to others, stretched forth his foot, and said: You see a new and neat shoe, but where this shoe wringeth me, not you, but I alone know: meaning, that there were many secret jars happening between the married, which others could not possibly perceive 
s Plut. in vit. P. AEmil. . The most wicked men, the greatest enemies to God and his Gospel, may be so jocund and merry, and show such magnanimity in their faces, that none can imagine by any outward circumstance, but that they are truly cheerful, and courageous in their hearts; and yet in the midst of all their merriments, and greatest delights, they may have secret heart-burnings, and grievous vexations, what God and themselves only know; The Lord hath spoken it twice, and therefore it must needs be plain and peremptory, that there is no peace to the wicked 
t Esay 48.22.57▪ 21. ; Their looks may be sometimes lively, but their hearts are always heavy.   

LXXXV.  
DIonysius Heracleotes a sour and severe defender of that Stoical unfeelingness of passions, being tormented in his reins; cried out, that all things were false which he had till then held, and maintained of pain and grief: as that it might be easily borne and endured whatsoever it was; for now he felt the contrary, that pain pincheth and will be felt, and is able to make the strongest stoop, notwithstanding all plasters of philosophy and humane reasons: A wounded conscience, many no doubt think, is not so hard to bear, as some talk, may easily be salved up by many outward carnal helps, Feasting and merry company, eating and drinking, music and gaming, and things of like nature, can easily smooth it over; but if ever they feel it indeed, they will assuredly confess, that all such medicines are nought worth against spiritual qualms, and that the horror of a terrified conscience is an importable burden, no way to be assuaged but by the only mediation of Christ Jesus.   

LXXXVI.  
PHilip King of Macedon said that he was bound to the Athenian Orators which reviled him, because they were to him, as fire to gold, wind to corn, file to rust, soap to linen; because they were an occasion to make him the more virtuous; and advised, and enforced him, all his life long, both in his actions and words, to prove them liars: I will therefore so live, saith he, that no man shall believe them, that if I cannot bar the mouths of the slanderers, yet I may stop the ears of the hearers 
u Plutar. in his Apotheg. . There is hardly now a learned, Orthodox, and conscientious Divine amongst us, that is not traduced for a Papist, by a sort of saucy, schismatical, hungry cormorants, that gape for our means; how wisely shall we profit by their malicious reproach, if thereupon we carry ourselves, every day to the end of our lives, more virtuously than other, having better consciences, that whereas they speak evil of us as evil doers, they may be ashamed that falsely accuse our good conversation in Christ 
w 1 Pet. 3.16. .   

LXXXVII.  
CRates having lost all by shipwreck, go too fortune, quoth he, I know what thou meanest, thou intendest only to call me to Philosophy: Thus he, being a Pagan, that knew not fortune from God. And shall Christians no sooner begin to fall into misery, but be at their wit's end? shall not they perceive the end of Gods afflicting them, that he doth it to instruct them, the better to know him, themselves, and the world? to know him whom they have so often offended, and turn unto him by true repentance; to know their mortal and frail nature, that weareth and wasteth away with outward crosses; to know the mutability of the world, and the deceitfulness of the world; shall not they consider that when they are judged, they are chastened by the Lord, that they should not be condemned with the world 
x 1 Cor. 11 32. ?   

LXXXVIII.  
I Read how Phydius was apt for all practices, could turn his hand to any trade, could show his cunning as well in any other mettle or matter as in brass: This cannot all do, neither is it fit for all to do: Let every man abide in the same calling wherein he was called 
y 1 Cor. 7.10. . Study to be quiet and to do your own business, saith the Apostle. 
z 1 Thes. 4 11.  It is not fit for men to meddle in other men's trades, neither shall we likely find such another Phideas: but howsoever a true Christian, though he cannot fashion his hand to every trade, yet should learn to frame his heart to every estate; he should know how to rise, and how to fall, how to want, and how to abound; he should be able to swim in prosperity without pride, and to suffer in adversity without peevishness; humbly and thankfully embracing whatsoever favour the Lord sendeth him, and kissing whatsoever cross he layeth on his back.   

LXXXIX.  
IN the Olympian combatings set forth and solemnised in the honour of Satan, they only wore the Crown, who overcame by doing harm to others, they which struck the greatest blow went away with the prize: but in our spiritual conflicts, not they which strike, but these which bear the greatest stroke, shall go away with the reward; they rather are Crowned, who win the victory by suffering wrong of others: suffering is the way to glory. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven; for as they suffer here with Christ, so they shall reign hereafter with Christ. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven: For so persecuted they the Prophets that were before you 
a Mat. 5.10, 11, 12. .   

XC.  
WHat a bitter and cruel wrong was that offered to Mauritius the Emperor, when his ungrateful subject and servant Phocas slew before his face his Wife and five Children? And yet were not his thoughts so much upon the Adversary to be vexed, as upon the righteous God to be humbled: And yet spoke he not one word to the enemy; no, not in such a woeful case 
b Abbas Urs. 158. : but considering & weighing his own sins, continued still crying, till the sword sundered his head from his body, just art thou O Lord, and just are thy judgements. Why then do we (of inferior places, so many degrees behind Mauritius) in these times of persecution, so earnestly look to the heaviness and grievousness of the wrongs offered? why then do we so passionately press the unkindness and injustice of the outward agents and instruments? why do we not rather look up, as we ought, to him that sitteth at the stern, and guideth all particulars? why do we not rather recount and ponder how many ways we ourselves have offended God, and our neighbours, for which we may justly suffer? why do we not rather consider that it cometh not upon us without our deserts, because God is just, nor will it be without our profit, because God is good?   

XCI.  
EXceeding is the love of earthly heathenish mothers to children; when Agrippena, Nero's mother, being with child with him, was after great consultation seriously foretell by Astrologers, that her son should be Emperor, but when he was advanced, should kill his mother; let me be slain, saith she, so he may reign; and much more no doubt is the love being better ordered by God's word, of true Christian parents; but o how infinite is God's love to his adopted sons and daughters? Can a woman forget her sucking child, saith the Lord, by the Prophet Isaiah 
c Isay 49.15. , that she should not have compassion on the son of her womb? as though it were a thing even impossible, that any thing should be able to master, or kill that affection, she were to be reckoned as a monster amongst women that should want it; but suppose any should, for it may be, yet the Lord for all that, cannot forget any of his whom making him their God, he hath made his servants; yet will not, yet cannot the Lord forget the poorest soul in the world that trusteth in him; and therefore be not faithless, whosoever thou be, if thou be his, but faithful, and therefore cast all thy care, thou troubled soul, ever upon the Lord, for he careth for thee.   

XCII.  
IT is not Kingly, quoth Antigonus the King to a poor man begging a small matter, but a dram of silver, It is not for Kings to give trifles, but to give royally like themselves. How bountiful then must we needs think is the King of Kings, with whom no King is to be compared, who hath all treasure in his own hands, and whose treasury can never be drawn dry; who hath in his hands all the goods and blessings both of this life which is present, and of that which is to come! How rich is he in mercies! how abundant in kindnesses! How large is his love, giving more things, and more plentifully, then either we do ask or think? If any man lack wisdom, or any other good gift, let him ask of God, which giveth to all men liberally, which giveth not sparingly, though the smallest gift be more than we are worthy of, but liberally, and reproacheth no man, and it shall be given him. Jam. 1.5.   

XCIII.  
CEsar purposing to pass into afric, though the rough surges of the raging seas were against him, cheered up the Master of the Ship, and bade him be confident to hoist up sails, and commit himself to the fury of the storm, because he carried him that was so mighty a Monarch: and yet, had he rebuked the violent winds, or the unruly waters, never so much, they would never have yielded him the least obedience. How much rather should a Christian not be dismayed, but Magnanimous, to whom Christ hath said, Be of good cheer, I have overcome the world 
(d) joh. 16.33. ? I have already won the field, and obtained the victory for you? O how should a Christian be strong in the Lord, and in the power of his might, 
(e) Ephes. 6.10.  against all assaults of tyrants, all temptations of Satan, to whom God hath said, 
(f) Heb. 13.5.  that he will never leave him nor forsake him, neither in wealth, nor want, neither in life, nor death? O how should a Christian be encouraged against all dangers, either of body or soul, in whom God dwelleth, and he in God? 1 Joh. 4.15.   

XCIV.  
IT was not a slight and superficial, but solid, though short advice of the Philosopher Menedemus, to Antigonus the son of King Demetrius, that he should remember he was a King's son: thinking that a sufficient motive to keep him from all base behaviour. And how could he well conclude otherwise? For doth it become Princes so to descend, as to follow the conditions of Peasants? should not they seek to demean themselves in all their carriages according to their high places? O Christian man, what art thou? Know thy calling, and consider the blessed state of Christian profession; Thou art the son of God, thou hast his Spirit, the earnest penny, the pawn, the pledge, the inunction, the cry of his Spirit. But by what means? Through faith. In whom, and by whose merits? In Christ, For ye are all the children of God by faith in Christ jesus 
(g) Gal. 3.26. . And shall we not therefore scorn and hate sin, so unfit for our estates, and so unseemly for the children of God? And shall we not therefore abstain from immoderate mourning for worldly losses, too base and mean for our calling?   

XCV.  
A King of France hearing the King of Spain's titles at large rehearsed, as that he was King of Castille, King of Portugal, King of Naples, King of the Sicily's, and many other Dominions, opposed to every one of them severally, and to all of them jointly, but only this, that he was King of France: he made account that France was more excellent than Spain, and all the rest annexed Kingdoms: A true Christian in the poorest estate, if you weigh him with the richest worldling, is, as France was by him conceived, and compared with Spain, though not so great in title, yet greater in truth; though not so good in outward show, yet better in inward substance; Thou hast put gladness in mine heart, saith David, more than in the time, that their corn and wine increased 
(h) Psal. 4.7. . As much as to say; thy favour, O Lord, hath brought me more true, and sound joy, than others take, or can take in this, that their revenues and incomes do abound.   

XCVI.  
SEleucus coming back with a company of armed men to Babylon, from whence he was expelled, as he made haste into the City, stumbled, and wrested his foot: His friends moved at it, heaved up the stone, at the which he took his hurt, and finding under it a ring, in which was engraven the form of an anchor, supposing it to portend captivity; but Seleucus understood it otherwise, that the anchor, which they thought to signify captivity, did certainly portend and promise conquest and security: Be courageous my friends, saith he, for this ground, whereon we now tread as aliens and exiles, we shall undoubtedly possess as heirs and owners. Wicked men if any crosses befall them, they begin to sink down under the burden, their hearts fail them, they conceive and take things in the worst sense; but the children of God being assured upon better grounds than Seleucus, make no other account, but are resolute and confident, that neither good can happen to the evil, nor evil to the good being changed by the blessing of God: that all things, of what sort soever, by one means or other, shall in the end, without peradventure, work together for the best unto them.   

XCVII.  
ECebolius a Sophister of Constantinople, before Julian was Emperor, demeaned himself as an earnest Christian, both for belief, and life; under Julian he became a cruel Apostate, and Panym and persecutor; and after Julian was dead, he would be a Christian again: but his own conscience at last accusing him for his dissembling, for altering his faith, religion and manners according to the time; he cast himself flat upon the ground, before the Church-gate, as the people should pass, and cried, Tread on me that am unsavoury salt. O how many in these times have been on all sides, as the sides still prevailed! who, though they cast not themselves down at the Church door, as he did, for the people to tread upon, yet have need presently to cast themselves down, in the inner temple of their hearts, before God, with hearty repentance and humble confession, lest if they make no account of recovering his favour, and reconciling themselves to him, he suddenly cast them out indeed, as unsavoury salt; for as he hath a time of mercy, and suffering, so of casting out and confounding.   

XCVIII.  
ALexander, having besieged any Rebellious City, was wont to have a fire kindled before the gate, with this condition, that if they yielded before the fire went out, they might be received to favour; but if not, they might look for no mercy: The like course doth God take with us all the space of our life, as of that fire kindled, as given us to repent in; but if it end, before our repentance begin, no place for pardon. Yet there is hope, yet there is favour, yet the light appeareth, but when we are once stepped over the threshold of death, no man may make agreement with God for us: when we are once departed this life, it is too late to make any prayers for us, to deal any doles, or to say Masses, or to go any Pilgrimages for us, yet it is too late then to say for any, God have mercy on his soul: For we are presently as we depart hence, either in Abraham's bosom, with poor Lazarus, or in hell torments, with the rich glutton.   

XCIX.  
I Read of one Eleazar the son of Hircanus, that being demanded, when it would be time to repent and amend? he answered, One day before death: and when the other replied, that no man knew the day of his death, he said, Begin then even to day, for fear of failing 
(i) Drusius in his Hebrew and Arabian Apoph. Lib. 1. . We have all often heard, no doubt, and therefore should well know, though we often forget, and therefore are still to learn; that our life is of such uncertainty, that we are no sooner borne, but we are in danger of death; one foot no sooner on the ground, but the other ready to step into the grave: the bud is sometimes blasted as well as the blown rose; the wind bloweth down the blossom as well as the fruit: yea we some of us confess, with our lips at least, that nothing is more certain than the change of life, and nothing more uncertain than the hour when it will change: the which for aught we know may be this hour; why then do we not this hour call ourselves to account, & amend our lives, lest another hour be denied us, and death find us sleeping in our accustomed wickedness, and so the gate of mercy which is now open be shut up for ever?   

C.  
GAspar a man of no small account in that Machiavilian Council assembled at Trent, being convicted and urged in his conscience, for the Lawfulness, and duty of receiving the Sacrament in both kinds, according to the institution of our Saviour Christ, and practise Ecclesiastical for more than a thousand years, (for the Communion under one kind, was decreed first in the Council of Constance, 1414.) yet was still obstinately bend, to bar the people from the cup; and would not yield to restore the use of it; lest, saith he, we should seem to err: They had grievously offended God, and grossly wronged men by such an imposture, but yet he thought it less damage to the offenders to stifle their consciences, then to stain their credits; Many wicked and monstrous opinions, which have since crept into the Church, might be, no doubt, easily disproved, and abolished, but that the broachers and maintainers of them may not now entertain the truth, lest they be seen to have been deceived: that they think would be a great blemish in their Arms, a grievous disfigure in their faces, and not to be endured; and therefore, though they be sanded and set on ground, yet they must needs keep up sail still, as if they had water at their pleasure. O this unwillingness of appearing to err, holdeth men so in bondage to their errors, that it hath destroyed many a soul; hath been the bane of thousands and ten thousands that had rather be damned then saved.   HIERON. ad PAULIN. 
Esse Christianum grande est, non videri, non vocari.  
To be a Christian, is a weighty matter, but not so to seem, not so to be called.  LEO Epist. 83. 
Ecclesiae nomine armamini, & contra Ecclesiam dimicatis.  
You are armed with the name of the Church, and you fight against the Church.  
FINIS.