A CALM CONSOLATORY View of the sad tempestuous Affairs in ENGLAND.  Rom. 16.7. 
Salute Andronicus and Junia my kinsmen, and my fellow-prisoners, who are of note among the Apostles, who also were in Christ before me.  Boetius. Lib. 4. Prosa 1. 
Imperante florenteque Nequitia, Virtus non solum Praemiis caret, verum etiam sceleratorum pedibus subjecta calcatur, & in locum facinorum supplicia luit; qua fieri in Regno scientis omnia, potentis omnia, sed bene tantummodo volentis, nemo satis potest vel admirari vel conqueri.  Prosa 2. 
Boni ita ferunt mala inferiora, dum interim à bono summo non deflectunt; Mali ita bonis fruuntur inferioribus summum deperdentes.  
By Theophilus Craterus.  
Printed in the Year, 1647.   

To the Critical Reader.  
Do, snarl, and spare not; By't the stone till thy teeth break; if I direct my shaft amiss, stand thou in the Green, and give aim, meet and receive the blow, and then snarl afresh: yet give me leave to tell thee, Thy very Reprehensions, which are wont to fly at rovers, if they pitch here, shall be embraced as some reward to the attempt; to please the well-minded, and to offend thee, is an equal honest suffrage. Yet lest thou shouldest in vaine work out thy own bowels (for the detracting man slays himself in another's wound) and spend all thy venom upon a wrong object (though thou canst not arrest my Quill to take Arms against itself, and fight down that Cause which it cries up) lest in this slender Cottage-Fabrique, thou shouldest choose out some inhospitable lath of Irish wood to lodge thy poison in, I will vouchsafe to guide and instrust thy spleen; if thou wouldst have him whom thou tramplest on, submit to the ingenuous conquest, and myself acknowledge thou hast hit the mark which was set up on high, and beyond my reach Prithee tell me, that as some quodlibetical Jurists, can put a good face upon a bad cause, and smooth and curl ugliness itself into a beauty: So, how fair and rich soever the matter I treat of be, in its own pure lineaments, and the ample dowry with which the hand of God hath instated it, yet my own plain shallowness is so unproportionable to that depth and those graces, that what I writ, like the Cuttles black Stratagem does but veil the Angel of Light, and discolour the clear stream with dark shadows: If this be it, Him porro! scopum attigisti: yet I must needs replead upon thee, to mollify the harshness of thy censure in this respect, that my entire love to the Subject, my desires being wholly wedded to it, whether it thrive or break in this world (as no otherwise regarding the excommunicative divorce of Romish Bull, or English Apostasy, then as frightful Chimara's to still children) may stand up some Apology for my unworth in judgement, and my deficiency in that Dives Vena, which would be a match more suitable (I confess they should be Cherubims of beaten gold, which guard the Ark, yet staves of Shitim-wood have been accepted too.)  
So I remember when some in Plutarch complained to Alexander, that a Miller was always speaking well of him (as if a dull homespun Panegyrique were but a scandal well breathed, and a calumny of a better air, as if a native praise would taint a Prince, and that at least it should be fetched from Sheba) the King replied his joy, that there was not so much as a Miller, but did love Alexander.  
I have but one grain more to make up weight, and thy own hand must throw it into the scales: It is but this, That as thyself canst not refrain to dash and blur such petty draughts as these, with scorn and ignominy, only because thy inward thoughts boil and rage's with this disdain till they run over, So out of the abundance of my own heart, my mouth must speak, especially since the former way of uttering itself is now blocked up, Praestat vel sic otiotium esse quam nihil Agere.   

A calm Consolatory view of the sad Tempestuous affairs in England.  
MY business the Title tells you, is Consolatory, and not Argumentative; for though I sometimes make an offer at Proof and Reason, yet I look upon them but as the Widow's two mites, or the paring of the shell; the Treasure and the Food you have had, and may have from wealthier hands, though I perceive that amongst some, this very Manna hath bred worms and stanke, by reason of its long continuance; He therefore that will still gape after knotty Proofs, and valid Reasons, notwithstanding this prejudicated Caution (for I will not flatter the Printer with a dry Bush) of which I know so many have been already tendered, which could not be untied, but like that of Gordius, only cut asunder, Nodum in scirpo quaerit. I writ not from the Philosopher's Schools, (which have now changed their Gowns to Swords, and perhaps pray that those Swords may be turned into Pruning Hooks, not to lop off a Heresy, but to feed themselves with the sweat of their brow) but from the Orators Desk, and no doubt the very strain will tell you, that both the Desk, and he that leans upon it, are made ex eodem stipite, so that neither of them will rise up unto a Mercury; and indeed what use is there of a Demonstration? since those, to whom I writ, are already so really convinced, as not to believe that the best Religion, whereby they may either retain their Old Tithes, or acquire some New-fashioned Stipend, nor that sincerest Loyalty which does neither interrupt, nor compound their possessions, but can quietly part with all, exchanging the Ox and the Acre, for an inward wealth, which can never be surprised; 
2 Tim 1.12.  For which cause I also suffer these things, nevertheless I am not ashamed, for I know whom I have believed. To these I should but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and who will not adjudge that loss of oil, to show the lustre of the Sun by the dimness of a Taper? I might rather in that Cynic sense, go light my Noonday candle, and seek for an honest man in the open Markets, and places of public concourse, so many of them have forsaken our Island, or else because they have lived well, they do been latere, 
Colos. 3.3.  Their life is hid even here too, with Christ in God; But to those who are either stark blind, or resolve to close their eyes, Nox & dies juxta sunt, not the Moon only, but the Sun itself is corpus opacum, who, if all other physic fail may at least be capable of a does of Hellebore; and yet, even These, will have lofty eyes, and eye lids lifted up, to see and acknowledge, that the entire complexe engagement, both of Man and Christian, is concerned and absolved in the Government, Civil and Ecclesiastical, under which he lives; both Tables will be reduced to these, of which if I would give you a sensible Hieroglyphic (unless even this kind of Imagery be abominable, so that the reformed eye will not endure to be preached to) I would only draw the pictures of Moses and Aaron.  
Thus fare we are well agreed, but many harsh scruples, like pricks in our eyes, and thorns in our sides, though perhaps they do not naturally grow, are yet grafted upon these stems, such as these.  
When God himself shall command me, Fear thou the Lord and the King, and meddle not with them that are given to change, 
Fear God, honour the king. 1 Pet. 2.17.  Prov. 30.13. when he shall join the fears of the King, next to that of himself, as to intimate how little he regards God himself, who slights his nearest image, betwixt whom (like that of Phydias and Minerva) there is such an affined dependency, that the glory of the Man cannot be violated, unless the Deity share in the defacement; as we know it hath been the practice of foreign Wars to express a scorn, and pass a judgement upon the absent person, by hanging up his Portraiture (& quae non cernunt frangere colla volunt) not to adorn a Room, but to scandalise the very Gibbet with so defamed a weight, who at length if he fall into such hands, will in vain expostulate an escape, or plead that refuge, Sed periisse semel, satis est. When this command is amongst some of late, not a Religious, but an abject cowardly fear; when the Moon herself is now out-changed, who in all her circuits, never beheld such a universal alteration from the Full to the Wane; when some Field-practitioners will tell us, that to fight against the King, consists with this fear of him, and that none of our changes are understood in that text, there is at least some hesitation to be allowed for tender consciences; De vitâ (Aeternâ) nunquam satis diu deliberatur.  
It is the command of God, 
1 Pet. 2.18.  Servants be subject to your Masters with all fear, not only to the good and gentle, but also to the froward: if, Indefinitely to any Master, though of inferior rank, principally to him, who is Pater Patriae, or as Homer styles his Jupiter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Father of us poor under-mortalls, and of them also of whom it is said, that They are Gods.  
But some abroad will tell us, 
Ps. 82.6.  we must not be subject to a Tyrant (indeed this is a leading case, and has no precedent, that an unmatched clemency, unparallelled mildness should be stamped with the brand of tyranny) but I had thought a very Tyrant also might be froward, and that frowardness were the only exception against him, I had thought too, that Not only, for wrath, but for conscience sake, would unscruple all demurs of obedience, 
Rom. 13 5.  and that humane policy would strike sail to express the Law of Christianity.  
We are commanded to submit ourselves to every Ordinance of man for the Lords sake, whether it be to the King as supreme, 1 Pet. 2.13.  
Yet there are some abroad will put an humane ordinance in the scales against that of Gods, and make that balance too not as a power derivative from God (at least in facto esse) but as inherent and essential, I doubt not but against the wills and desires of those who Ordain; and they tell us too, what ever the Text says, that in this case the King is not supreme, but only an equal coordinate power, to which I can assign no more proper portentous resemblance than the fabulous relation of some bold Naturalists of men, whose Heads stood not upon their shoulders, but within their breasts: and though all this be required under the form of so potent a charm- For the Lords sake-yet a miss interpretation of some humane constitutions shall evacuate all, let the Apostle charm never so sweetly, though to my utmost apprehension, the Laws of the Land (or rather the popular street-glosse upon them) are a much disapportionall Commentary on the word of God; and when I would understand St. Paul and St. Peter aright, I should count it but a flattering digression to consult with an Attorney, or have recourse to the Bar; nay a piece of sordid unmanliness to mould my opinion after the vulgar conception of their determinations, to make the Law of the Land the Interpreter of the Gospel, and the people the square of That, till the people be the only Orthodox Aggregat Divine, as Themistocles son ruled Athens, because his wife ruled him, and his son her: the very Poet hath bid the Emperor to stand more firm, and not give ground to these fond-sicke weaklings— Mortalia quaerunt Consilium; 
A●●●mius Theodosio.  Certus, Jussa capesse Dei.  
I have purposely made choice of St. Peter (though the same Doctrine streams through every pipe) his Epistle being visibly general, unrestrained to times or persons, to prevent the empty cavil of some (whom I have met so vainly deluded) that what was writ to the Romans, respected the then present state and face of things, and is now expired, not obligatory in another climate; though certainly he had forgot that their obedience was enjoined to a heathen Prince, to a very Tyrant; as far as persecution could make him one, at least that piece directed to the Romans, will reach to him also, as a link that draws the whole chain after it, Whatsoever things were written aforehand, were written for our learning, Rom. 15.4. And certainly God does not take less care of Us under the Gospel, than he did of Us under the Law; but I would feign win his full assent, and that I may do it with less difficulty, I will afford him one Text more, whose echo I doubt not but he will snatch up at the first rebound, in Rom. 4.22.23. It was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him but for us also, to whom it shall be imputed. Now if his and my salvation be preached to us from the imputing of Faith to Abraham for righteousness, so his, and my damnation are denounced (for eadem est ratio contrariorum) if we impenitently resist, in that it is thereupon denounced to the Romans.  
But after all, every man who hath but arrived to one sentence in Latin, is ready to beat me down with the irresistible power of Axiom, the very centre in which all their circumferential lines are pointed, and unite themselves to their main strength; (in a word, their very King, whom only they will not disobey) Salus populi lex summa; It is indeed a cordial of sovereign use, if rightly applied, I will not therefore dare to annul or calumniate its rich influence, but allow it, before competent Judges, in cases merely humane, its liberal unlimited extent and efficacy; but then what think you of Salus summa? of a truth, that rule will only preponderate in Naturals; it will but oblige, and sway in affairs sublunary; thus far it may go, and no further, unless the ways thereof be proved; for where the dictates of Heaven do interpose to pull down its swell, and stop its course, it is then ultra sphaeram activitatis, and cannot, must not, agere, being resolved into one of the Preachers unities under the Sun; for it is a rule of the God of nature, and therefore much more uncontrollable, that it is better to serve God then man. 
Act. 4.19.5.29   
And in all these, I foam not out my own rude thoughts and selfe-fancies; I vomit not what ever undigested abortive Embryowims in my own rude Brain. I have better learned the task of self-denial, then to believe that so Magisteriall, as to prescribe a delirium for a case of conscience to any man, or myself to lie under its thraldom; nor yet have I so learned Christ, that because God does dwell in us, because to man he has given  
Eximiam linguamque capaxque  
Ingenium, 
Manilius de Comites.  volucremque animum quem denique in unum  
Descendit Deus atque habitat—  
And by all these has distinguished, and preeminenced us from all his creatures upon earth, that therefore I should blaspheme God by intituling him to any my own sudden, rash irregular effusions, and to improve them all supra captum humanum, by abasing that most excellent gift of God, and by making secret inspiration a cloak to all my blemishes— Non hae nostre de pectore voces; 
Statius lib. 10.  Ille canit— but it is he too in his loud public voice, which reaches to all Christendom.  
And yet, if in this case that rabble, who make it their discourse and pastime to despise dominions, who revile Majesty by the Glass, and till such an Hour refresh themselves against the King, if they will mihi manus dare, that the King is then only to be relinquished, when his Commands run point blank against those of God, which they might learn from the late Annotations upon the Bible, as comprising under the word, Resist not only an open rebellion as Absalon's (and though in that stole Comment, they writ not the word King, yet that also is powerfully employed in the Rebellion of Absalon) but also by not yielding obedience to their command in those things, that are not against the word of God; where I would only propose this question, that, since we must not obey the King against God, Whether is the King (only of all mankind) bond to execute that advice, the actuating of which he conceives a breach of his conscience towards God? I confess I understand not, nor yet am so inextricably irratus in verba Magistri, as stubbornly to resist a convincing reason, if yet they will, by drawing thus near (like a leap revearst) fly further bacl— tam prope, tam proculque— and assume that his commands run thus; yet the common rumours (which is the guise of those who afflict Innocence) by the charge only in Generals; my ears have not yet tingled with the relation of This or That, yet my own experience of his Religious deportment towards his God (which no doubt will be recompensed in God's time here, or unfailably in God's eternity hereafter) will encourage me to avouch thus far (his present condition attesting it to be no piece of remote flattery) that there is not that Prince under heaven, who devotes himself with more zeal (and that, such as St. Paul requires, according to knowledge) with more holy debates and inquiries after the grounds and depth of truth, to the immaculate service of the great God; nor indeed do I at all wonder, that after so solid settlements, and so elaborate trials of the spirits, he should not now shake and waver in the faith, I should rather wonder if he did; and certainly he who relented at the error of Star-chamber, and High Commission, at Ship-money, etc. will not be pertinacious in any point of Religion, of which his conscience shall be persuaded, that it is erroneous, the upholding of which would be prejudicial to him in that Court where he is only liable to answer as much more as the Heavens are better than the Earth; in such a case he will easily remember, and transcribe the high pattern from whence he is descended, rising up with as forward and pregnant a flame for Gods own immediate honour, as his Royal Father (of ever blessed memory, whose halcion days God restore amongst us) did for the honour of his Church; who when the sanctum sanctorum was vilified into his Wardrobe, and the Profanation preached freely down by the Parson of that Church to his own Sacred ears, the same day swore him Chaplain for his integrity, which made the righteous man bold as a Lion, and commanded a quick remove of all his Robes, of his shoes (if any were there) because the ground is holy. Yet I confess (though I would never speak of a King but with reverence, and presume I do that too, whilst I only prefer God before him; neither Pope nor people) should a slip in this kind, possibly escape him (as much as I esteem Monarchy, and prize the gift at Plinys own rate, Nullum prastabilius aut pulchrius munus Dei quam castus, & sanctus & Deo simillimus princeps) I would wave my obedience here, 
In Panegit. ad Tr.  and submit to heaven, because as upon Earth, though I must submit to other governor's, 
1 Pet 2.14.  as unto them that are sent by him, yet I must submit to the King as supreme; thus as the King is head of the people, so as the King is Vicegerent to God, though I must submit to the King as being sent by him (For by him Kings reign, 
Prov. 8.15. Dan. 2.22.  it is he that setteth them up) so I must submit to God as supreme governor of all the world, for he is a God of Gods, and a Lord of Kings: and where the commands of these clash and interfere, where they are not subordinate, but contradistinct, because I cannot obey both, I must desert my Prince, and this is more my duty then disloyalty: the Philosopher hath marked it with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Epictet. c. 18.  which is the sense of our Saviour himself upon the Mount (the very place elevating our obedience, and being itself part of the Sermon) No man can serve two Masters, for he will hold to the one, and despise the other, 
Mat. 6.24.  ye cannot serve God and Mammon: In the highest and only instance, it is not, I do not obey my King, but I cannot; yet even in this, I would be loath to be altogether dis-subjected; I will still obey him passively, according to the most commendable example of Scripture, and the purest practice of the Primitive times under the Heathen persecute s, and not vim vi repellere: neither would I so much as bring a railing accusation against him: the Prophet Daniel hath taught me a more suitable address even from the Lion's den, 
〈◊〉 21.  O King live for ever! nay were I to speak with him from Gods own mouth, and to reform his errors against heaven itself, though in all cases, this alone would admit of the harshest reproof, yet even in this case (though I am well ware, that such particular commands are now expired, and that the written word is the only rule of righteousness) an humble entreaty should be my severest reprehension; it should be, with the Prophet Jeremy, Obey I beseech thee, the voice of the Lord which I speak unto thee, 
Changed 38. v. 20.  and with St. Paul, I know thee, O King, to be expert in all customs and questions, wherefore I beseech thee to hear me patiently; 
Acts 26.3.  nay should I dare to question him in principles, and fundamentals of Religion, King Agrippa, believest thou the Prophets? I would quarrel down my own boldness and subjoin St. Paul's check upon my too forward insolence, I know that thou believest, 
●. 27.  else if I set my tongue lose to speak evil of so high a diguity, be my cause never so good, and my affliction never so great, the King does but persecute me, and I the King.  
And throughout all this my intention is very fare from defaming any of those Honourable Members of either House, who are summoned by the King's Writ, and the King's Authority, to consult de arduis Reip: Negotiis: the Heathen himself will teach me better Divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Tat. 9 lib. ult.  whose ever curiosity or prejudicatenesse shall cull out a Libel hence, because he would be thought profound, and such a one as can search and pierce deeper than common eyes, if he will needs swim where he should but wade, whilst he does thus Male recitare without the expense of a new printed Disclaimer, I do already disavow the Adulterated sheets and lay them at his door, as being become the Reading author. I dare boldly hope who ever shall suspect those great and high names of sinister designs upon the King's honour and power (for there is no place so high, not the very Throne, no person so upright, not the very King, but these wild days will calumniate) of hollow juggling, protestations to God and all the world, that they did never really intent to contrive our Dread Sovereign into the most flourishing Prince in Christendom, that all their many, many Declarations did but veil their own politic ends under so glorious a mask of faith and sincerity, acknowledging themselves no less than humble and loyal Subjects from that place of Judicature, where they are as great as earth can make them: I dare boldly hope the time is now hard at hand, in which it will appear all this was no mask, but their very face, no forged comeliness, but a native unpainted glory, and that Aaron, and all the children of Israel shall see Moses and behold the skin of his face to shine also; 
Exod 34.30.  that their often attesting God, and adjuring us by so great a Name, 
Jerem. 42.5.  so true and faithful a witness, so just and revengeful a Judge of Falsehood in such an act especially, and such an omission being circumstanced up to so high a nature by the Representative Nationall capacity of the joynt-people, whereby the Honour of God (of which he is so jealous, 
Exod. 34.14.  that it is his very Name, 
Esa: 42 8.48.32.  and which he will not impart to another) would not barely suffer, but be led captive and insulted upon as conquered and invassalled to a greater honour, will be looked bacl upon as a Religious vow and Prophesy, and their present immediate actions conspire into a devout performance and lively fulfilling of them, which otherwise would be but a dead, nay a kill letter, let any foul mouth speak what infection it please; Such Wise men cannot but consider, that the interest of a whole Kingdom is involved in such Public Vows, and by the violation of them, and the Majesty of God must lie at stake, gasping for the dregs of God's last judgements, and such good men will not but prevent so universal a mischief, so that I will not fear under the conduct of such Pilots, a sudden Transmigration, a new living— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that without crossing the Seas, we should all start up Russians and Aethiopians, not that our glory will be extinguished at home, which shines so clear abroad: 
Doctrus p. 80.  for the Italian, (or else his Favourable translator) ingenuously preferring us to all the world, does give us this generous mark of disparity from those (because amongst them, There is nothing worthy of observation, more than the Tyrannous controlling of Laws, and the immediate prostitution of all sorts to the imperious will of the Prevailer; and again, Anglia libera Gens: 
pag. 94.  As my business will be anon to encourage those, who have lost their Fleece for their own conscience sake, to suffer Cheerfully, not only so, but that they would Frui Diis Iratis, take possession of their loss, and enjoy their misfortunes, not only so neither, but that they would possess their own souls also in their patience, without which a man is besides himself, 
Luke 21.19.  and not a man: so it is now, that they would not forestall the great Court by unwotthy fears, but suspend a while, and in imitation of the meek Lamb of God, 
Isa 53 7. Acts 8 32. v. 3. v. 10.  not open their mouths before the shearers, and see if like Jobs, their flocks and herds will not be returned with interest, the seven thousand in the first Chapter, to fourteen thousand in the last: for my own part, though I am much of their persuasion (and pray still that I may be so) who can like the resolved Emperor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and if I stray in judgement be content to do penance here to the utmost farthing, that I may escape the eternal prison by an Involuntary unbargained deviation, yet I freely confess myself so complicately guiltfull; that transgressions are so twisted round about me, that I am tied and bound with the chains of them; that I have drawn iniquity with cords of vanity, and have sinned as it were with a cart rope; and again, 
Esa. 5.18.  with that rope have plucked down vengeance from heaven upon this Kingdom, that I must confess (what evil soever some men may call it) there is no malum paenae in the City but the Lord hath done it; and if any shall ask me, 
Amos 3.6.  hath not my wickedness cried aloud for this scourge? some charitable man may return this answer, in an humble astonished sense, And he was speechless, I had rather strike my guilty breast, then make a Pharisaical Oration of innocence, who have nothing else of good in me, but the acknowledgement of my ill, and the justice of God upon it, and this may perhaps entitle me to some one quality of Seneca's Goodman, Quicquid viro bono accidit, 
Epist 76.  aequo animo sustinobit; sciet enim id accidisse lege divina qua universa procedunt. In such a case of trials the very Atheist (like the Apostate Julian with his Vicisti Galilaee) leaves out himself, and sets up a God, 
Lucian. 1 Tom Timon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which old repentant Eli, upon God's sentence against him, hath indenizoned into a Scripture-expression, 
Sam. 3.18.  It is the Lord, let him do what seemeth him good: and if we may apply another orthodox sense to the same words (the practice both of the ancient Fathers, and of the Modern most learned devout Writers,) It is our Saviour's almost literally, It is I, be not afraid.  
From what I have hitherto said, 
Mat. 14.27.  as the severest eye cannot discern a quarrel against my King, to whom there is not only an obligation laid upon my words, but my very thoughts are also tied up; 
Eccles. 10 20.  so I hope, no moderate indifferent man will arraign any piece of my language against his great Court; I know I am bound there also, for Thou shalt not revile the Gods (i.e.) as some read the Judges; 
Exod. 22 28.  I would feign persuade myself, that at least, that one ingredient of an entire Christian, spreads itself throughout my spiritual composition, to love the whole world, I mean the persons, for I was never baptised into that hatred, and would be loath (which in another kind of contraries, is the devil's tallest stratagem to stir up and inflame a contentful pride out of humility itself) to make my love of one (though of him who is the very breath of our nostrils, and whose safety is worth ten thousand of us) protect, 
Lament. 4.20. 2 Sam 18.3.  and patronage my contempt of some others.  
In the next place, give me leave to speak a few words in the behalf of my languishing mother, the Church, and you shall have them as from a true son of the Church, in the spirit of meekness.  
In which there are three points of moment, which struggle for the Truth; Power of Ordination, Jurisdiction, and Discipline: The two former I conceive to be essentially in the Bishops as succeeding the Apostles; for the latter I humbly conceive the form already established by full act of Parliament, to be the purest in Christendom: All these I shall now much wrong, as being removed from the advantage of books, which led me away a willing captive to them my unconstrained opinions, having not tasted the edge of any sword, but that of the Spirit which hath subdued my very mind, yet I shall venture upon the strength of that reason, quae nec decipitur, nec decipit unquam, at least to woo a Toleration of them.  
I have some Scripture by me for the former, though I wish I could readily recall those other texts also, which have so irrefragably convinced my assent.  
In the 6 of Acts and the 2. The twelve called the multitude of disciples unto them, and said, v. 3. Seek ye out among you men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business: which Dr. Gerhard applies to the Ordination of Deacons, and if to the appointing of them the care of the Apostles did descend, much more to the appointing of Priests or Presbyters, being a superior Order; it is the kind of argument à fortiori, with which our Saviour himself does encourage his Apostles, against the fear of Persecution and death itself. The very hairs of your heads are all numbered, Fear ye not therefore, 
Mat 27.30.  not them that can kill the body; nor did the Apostles only do this, but the injunction lay upon their successors the Bishops, upon Timothy the first Bishop of the Church of the Ephesians, Lay hands suddenly on no man: upon Titus the first Bishop of the Church of the Cretians, 
1 Ep. 5 c. 22. v.  For this cause left I thee in Crete that thou shouldest ordain Elders in every City. The case is thus fare plain; that it hath been so, 
1 Ch. 5 v.  it is plainer yet, that it may be so, by the Concession of the greatest Divine-Antagonists, who having received their orders from such hands, perform their Ministerial function without any new qualification. Now since their power is confessed lawful on all hands, and necessary on some, the design certainly of enlarging the Kingdom of Christ, and setting up his throne in the hearts of men, might go on more cheerfully, whilst that way of receiving it, is indulged to those thousands who can not otherways receive it. It is as true as Scripture, Except we eat the flesh of the Son of man and drink his blood, 
St John 6.35.  we have no life in us. That flesh and blood are imparted in the Eucharist, that Eucharist by the Ministers of the Word; that those whom the Bishops ordain, can administer the Sacrament is granted by All, that those who are otherways ordained, cannot say also that they are not ordained, is believed by many (by very much the greater part of Christendom) and what then shall become of those many souls, who hunger and thirst to be thus made righteous, who passionately cry out, Lord evermore give us this bread, 
v. 34.  when they believe the Hand that reaches it out, might to as good purpose hold forth a stone? and when they call for this blood to drink, they shall only find that the Well is deep, and there is nothing to draw: Certainly this is not such a common diet, 
John 4 6. 1 King. 17.6.  that with the Prophet Elijah, we should be beholden to the Ravens to bring us bread and flesh in the morning (that bread which is flesh also) I mean such of whom we suspect they have nothing else of the Priest about them, but the black they wear: I cannot before I proceed, but humbly desire the Reader to be as impartial as myself, and not to conceive any thing here to be dispatched by an Incendiary, but from a conscience which groans under these very pressures, and pours itself out to heaven for a relief. I would not (like her who dreamt herself with child of a Firebrand) add the least spark to the combustion already made, but only beg a plaster for the sores and scorchings which rankle and fester our soul, in the best part of it, our mind: when thou hast believed my sincere purpose, I may go on to tell thee, that if we look upon all Christendom and all antiquity, the universality of time and place will be out loud Advocates: if I should tell a heathen, who like King Agrippa, was almost persuaded to be a Christian, how much the Church of Rome agrees with us, it should be no disadvantage to the General Cause, and it should have moment too amongst ourselves, wherein we are at one, unless with the Invocation of S●●, we would also renounce the calling upon God, because the Papists say, Our Father, especially (which had its full operation upon that learned compacted friend of Truth, and enemy of Romish error) that our acknowledgement must render unto God, the things that are Gods, 
Sir Edwin Sands in spec. Eur. p. 77.  considering that all good things are from God, though they be found in his very enemy, but amongst the Reformed, how lately has that hierarchical extirpation prevailed in what a Nook of the earth? He that remembers not when it was rooted and branched out of Scotland, is but yet a child; (he that can tell me what blessings that Kingdom hath since enjoyed besides English gold and the impoverishment of her sister,) erit mihi magnus Apollo: for the Reformed part of France, I remember learned Moulin, about six years since, has printed their desires for Episcopacy, and their submission only to this fatal necessity, that because there cannot be two Bishops of one Diocese, and because, in that Government there must be a Popish Bishop, the Reformed part must therefore only wish that happiness which they cannot enjoy is for another Reformed Church, I remember their printed prayer, That God would have mercy upon them in this behalf, for their want of Bishops, and the Comment upon it, that whereas they desire mercy, they acknowledge the offence. For ourselves (I desire pardon for such a solemn Truth, as needing no fresh wound, since I bleed whilst I speak it) if that government were abolished by the same full power which so frequently enacted (though with humility, I speak it, long since Statutum est irreversibly in the Law of God, and to such Laws I presume those of the Land, did never intent a confirmation by way of authority, because they stand already upon a firmer Basis, but declare their submission) it would be a grief as irremedilesse as unsupportable; but rebus sic stantibus, the Aequilibrium is much doubted, when the party of one professed contrary opinion, are the Judges and executioners of the other, the Assertors of it being yet unexamined whether they can plead not guilty, it is a just sentence even against a just sentence, parte inandita altera Aequum lices stat●●rit hand Aequus est, be they never so right in the bonum, the want of the bone spoils all; it is a case not much unlike which we reprehend (and must for ever) in the Council of Trent, That which is a stigma to them, will scarce become our ornament, & decere Curios: I cannot but well relish the ingenuity of the Orator, Cum de Religione agitur. T. Coruncanum, 
Cicero de naturâ Deorum Lib. 3.  P. Scipionem P. Scavolam, Pontificis Maximis non Zenonem aut Cleanthem aut Chrysipum sequor; As in point of Religion he would not take advice from the Philosopher's morality (though that touched the borders of the garment, till they almost kissed each other) so they should not be only Pontifices, but Maximi, whom he would have recourse to; I cannot so far captivate my judgement, but this will still be a stumbling block.  
For these reasons, and for many other, I would gladly listen to, at least a Toleration of their Government, and the old form of prayers (which should not like us that use them, decay for having lived so long, but grow more vigorous from their very age, if it were not a principle removed beyond the danger of proof, why God will ever be, I would give this reason, because God always was) and this, not only to satisfy my Oaths, (which as one well says of friendship, Amare Non cito desisto, non temere incipio, should not be taken without deliberation, nor forgone with rashness: and as another, Let thy acquaintance be many, but thy friends few, though I may resolve often because those may be broken, and my faith stand whole, yet I would seldom swear, because a Violation of that will waste my conscience) but also that I might obtain the same equal favour from my Brother-Protestants, which has sometimes been indulged our Religion from the harshest enemies of it and us, nothing so cruel as to be wounded by those of our own House. Quod tu facias, hoc mihi paete dolet, a toleration to all those of the Augustane Confession was granted by the Emperor in Conventu Ratisbon. anno 1532. nay by the Pope himself, 
Lampad. Mellific. p. 429.  anno 1533. Pontifex Clemens misit legatum Hugonem Randonem ad Saxoniae Ducem Electorem Protestantem, by whom he signified the Grant, it was the very year, in which King Henry 8 did deficere a Papa, and our whole Kingdom became generally Protestant's; so that it is not any bold upstart, vnheared of suit, but what has been approved, allowed, countenanced by repeated Acts of Protestant-Parliaments, if yet the Commencers themselves are branded with the Idolatrous name of Papists, they are only such who will discourse, and preach, and write against them, though Death stand in the gap, and swim in the Prophet's pots; besides, none can tell how much it would assuage the heats and rise within, how it would stop the mouths of many against Oppression, in opening them to their God. But to attempt a very scriptural reason, and at least by consequence, and rational deduction, to show that this request is agreeable to the Christian Policy of a very Paul, who, in Acts 15, forbade blood, and things strangled to be eaten, only to comply with the Half-won Jew, that he might be wholly Christian; now let the case be balanced; the abstinence from those was fully abrogated by the infallible Authority of Christ Himself; I doubt not but the modesty of each Abrogatour here, will acknowledge himself singly, and the whole body to be fallible, because men; the permitted abstinence from blood (under colour of Religion and conscience) was as opposite to Evangelicall Doctrine, as Judaisme to Christianity; such a difference betwixt observation, and not-observation of our Ancient Liturgy, was never yet mentioned; and that this is not the drift and sense of the Author only, but of the present Assembly: you have the whole of it, at least collaterally in their Annotations, the words are; he showeth that these Ceremonies, to what they were accustomed many years, could not without great distractions be abolished, until they could better learn their liberty in Christ. and that the word Necessary, v. 28. is not to be referred to the Ceremonies themselves, but to the present occasion and persons; I will not pursue my purpose from the word accustomed, nor from the, suddenly, but leave it to the judgement of any single eye, whether there be not fairer, at least tolerability, in all respects, for this, then for those.  
That there should be a sub and supra, in the Church I conceive equitable from the difference in parts and abilities, not only of the same kind, though not of the same degree; but if the gifts be severally looked upon, we shall find them not only gradually, but specifically distinct, and I am well ware of my own insufficiency either way, which would easily persuade my Canonical Obedience to the abler man. 
Cor 12 28.  God hath set forth some, first Apostles, etc. and then he presently asks, are all Apostles? are all Prophets? etc. from which Method I suppose I may reasonably conclude, that God hath set forth some more peculiarly enabled by one gift, than others, and therefore think it unfit to be equally claimed by all. We are already in a Conflagration; but we may remember that the whole world was set on fire, when the Novice-Phaeton would needs hold the Reins, and misguide the Chariot of the Sun: If yet this Parlty must be enforced, I would desire that Churchman to ruminate the reply of Lycurgus (one of the wisest Legislators that ever sat at Stern) who, when he was solicited to set up a Democracy, slacked the importunity of the rash adviser with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereupon he went away, like the rich man in the Gospel, very pensive for he had many Servants, and shall God's House endure that confused Anarchy which thy own abhors? Certainly, if we think it meet to transcribe from Heaven, we shall find that without repining of the stars, 
〈◊〉 ●● 10.  God made two great Lights, the Sun to rule the day, and the Moon to rule the night, and shall it be otherwise with those who are called the Light of the world? Shall the seven Golden Candlesticks be remooved, 
Mat 5 14. Rev. 2 22.  or else a Blazing Star, or a Rush be put into them? Nay, in Heaven, amongst the very stars, one differs from another in glory, and when yourselves come thither, 
1. Cor. 15 ●●.  though every one of you shall be full of glory; yet there shall be a different measure according to your several Capacities (Christ hath told us there shall be a least in the Kingdom of Heaven) and I have somewhere read it well illustrated by glasses of a different size, 
Math. 11.11.  dived into the River, of which though one holds more, none is fuller than another, the Amphora and the Vrcens are both brimmed up, and therefore no room either for more Drops into itself, or for Envy at another's stream, to which I may apply that of Seneca, Hic plus edit, ille minus, quid refert? Vterque iam satur est, hic plus bibit, 
Epist. 85.  ille minus, quid refert? Vterque non sitit.  
Yet if the Episcopal word be only excepted at, as I have heard some moderate judging adversaries, give in their verduit, that the Authority must be retained, or else themselves shall fall out with any new intrusion) and the name and thing may still be allowed us, if a Pastor or a superintendent (the Latine-English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall turn out the Notion, and leave behind the Rem substratam, I should not much strain at it, (though I know not how justly queasy others might be) and fear the Title be only parted with, as an Earnest, that all the Appendages shall follow, though any Bargain may be legally evacuated with the loss of Earnest) such a Gnat, though with reluctancy, we might perhaps at length swallow, though the other Camel would downright choke us, and like the Picture of Jonah, in the Whale's mouth, stick in our throat for ever; it would neither feed us itself, and would also stop up the Avenew, that no other sustenance might have passage; in this case I should bless God for one of Jobs Messengers, that the Chaldeans had fell upon these and the like Camels, and carried them all away, 
Job. 1.17.  as fearing also that such Beasts of space and compass, might fill up the narrow way, and lie as another Gate before the strait-gate of Heaven to lock us out. 
Math. 7.14.  But it is of late said by the Compilers of the Annotations upon the whole Bible, that this kind of Clergy is inclined to Popery, 
Preface pag. 2.  and have used means for the introduction of it (that I may not over-expresse any thing, and my relation be charged with malice, I will give it you in their own language, which is, of itself, so high that I confess I have not fancy enough to soar at that rate) And if ever those Masters of the Mystery of iniquity (having a long since set on foot their design to make the Kingdom retrograde in Religion, in turning toward the Tenets of Doctrine and Form of Worship of the Romish Church) have any cause to mount it on horseback, it must be by putting down the most found, sincere, and zealous preaching of the Word, as by some experimental preparations we have seen of late, and our reason may foresee and forecast for the time to come, for this hath been, and it is like may be hereafter their manner, who labour to extinguish (at least to eclipse) the light of Evangelicall Doctrine; first, by picking a quarrel with the most sufficient, diligent, and conscionable Preachers, to stop their mouths, imprison their persons, or to drive them from their Country— Pudet haec opprobria— a heavy charge I confess to betray the truth, but since the bare assertion is the whole argument, I shall think it an honest payment to return that Romish answer— Ais, Nego, unless themselves introduce a Doctrine of the R. Church, and speak infallibly; yet, if these kind of men thus insimulated of Apostasy, have not been the stoutest Propugners of our Religion against the Church of Rome, many of them by writing, some by sealing the Truth with their blood, I have read no books, to the means they are said to use, for the incompassement of so dark a design, I will not return that answer, Quid minus est, non dico Oratoris, sed hominis, quam id objicere Aduersario, 
Tull. Philip. 2.  quod ille si verbo negarit longius progredi non possit, qui objecerit, the times give me another reply, and I am sorry I must par pari refer, lay down payment in the same coin— Mutato nomine de te fabula narratur; that many sound sincere, and zealous Preachers are put down; that the mouths of the most sufficient, diligent, conscionable Preachers are stopped; that the persons of many of them are imprisoned here, and many others have got leave to be driven out of their Country. Servi ut taceant, Jumenta loquentur, & Canis, & Posts, & Marmora— of which, though we, who are yours, and would be their Servants in Christ, should be as silent to you, as we are to our Flock, the stone out of the wall shall cry, and the beam out of the timber shall answer it, 
Habak 2. 1●.  for want of the Antiphonaries, the Vox clamantis in the Priest, and the responsals of the people; for that at the present there are many hundred Churches in England lie speechless, or have no constant certain known voice for the sheep to follow, the Epitome of it, London can witness at large: This Altum silentium is but a sad offspring of Reformation, especially when the general cry of it in those common mouths, where there is vox & praeterea nihil (and that not half so (weet as the Nightingale,) does most vehemently breathe itself against dumb dogs, unless this late sacred silence be deemed extaticall, and a devout imitation of that spirit, 
Rom. 8.26.  which sometimes inwardly makes intercession for us with groans which cannot be uttered.  
But where I said Priest, I may perhaps be asked, why I did not call him a Presbyter or Elder? and it is not much amiss, if I had called him so; but then, let me briefly clear in what acception I would take the word, and acknowledge my information received from that learned impartial Indagatour of Truth, Jos. Mead B. D. in his Diatribae, or rather from God by him, (for I may more immediately apply that here to a full explainer of Gods own word, which Zanchius acknowledges as a due panegyrique to Aristotle, 
Tom. 1. pars 2. lib. 4. c. 2.  Ad singula sophismata dignoscenda, utilissimam nobis prabuit operam Aristoteles, imo Deus per Aristotelem.  
It is in his Tractate upon 1 Tim. 5.17. Let the Elders that rule well, especially they that labour in the word and doctrine. From whom I learn that the New Testament useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Ministers of the Word and Sacraments, that hence was raised the Saxon word Priester; and from that (neither from Jew nor Pope) the English word Priest: Hence some will have two sorts of Elders, the Ruling-Elders from the first words, and the Teaching-Elders from the last; but the ancient Fathers, chrysostom, Jerome, Ambrose, Theodoret, Primasius Oecumenius or Theophylact, as they had no Ruling-Elders, so from these words understood Priests only: The words from the original would be thus rendered, Let the Elders that rule well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief those of them who labour. So that there are two duties, but not two sorts of Elders; so chrysostom, and other Greek Writers.  
Another Interpretation is, that the Apostle speaks here of Priests and Deacons, considering both as Members of the Ecclesiastical consistory; and then the words bear this, Let the Elders that rule well (whether Priests or Deacons) especially the Priests who rule and labour also, without this be meant, no provision is made here for Deacons, which is improbable to be omitted, seeing the very Widows are cared for in the verse before.  
Others admit two sorts of Elders, but both Priests, the one residentiary, who were affixed to certain Churches, and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the other of such, that Traveled to preach the Gospel where it was not, or to confirm it where it was preached, to this latter sort the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may relate, being used by St. Paul in this very sense, 1 Cor. 15.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For it is manifest, he traveled much more than they all. Now whether a Text capable of so various exposition, be a sufficient (as it is the only) foundation for a New government never heard of in the whole Church of God, since the Apostles time, till this last age, He that can judge, let him judge.  
But what if from hence we also grant them, Lay-Elders, not Church-officers, but Civil Magistrates? So we read of the Elders of Israel, of the Elders of Judah, of the Elders of the Priests, of the Elders of the people; and then the sense is, Let the Elders which rule well (even the Civil Magistrate also) especially those (Ecclesiastical Elders) that labour in the word. Is not this good sense? And does not the Apostle begin this Chapter with an Elder in the larger sense, 
V 1.  Rebuke not an Elder, but entreat him as a Father, and the younger men as brethren. So St. James calls the Ministers of the Word and Sacraments, 
Changed 5.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in distinction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elders of the Church being one, and those of the Commonwealth another. Nor is this exposition ambitious, as preferring the Elders of the Church before those of the Commonwealth, for the name of Elder is never given in Scripture, to the supreme Magistrate, but to the subordinate only.  
I have Analised this piece from an heroic pen, that I might not wholly frustrate HIS READER, but tender something worthy his eye; I confess myself, if I were displumed of my borrowed ornaments, and looked upon in puris naturalibus as empty and naked as Aesop's Crow after Restitution made; but withal would have thee remember, that Truth also is wont to be limbed naked, and that the drawn colours are not put upon her, but are herself. I count myself the more happy, whilst I do thus, Aliena vivere quadra, yet so too, that the taste of my own judgement does relish and approve the meat, though another provides the dish, it is my own stomach, which makes the concoction, and bids the diet sustain me.  
The next sad object, which would be grieved for, is the utter change of our form of worship in our public prayers to God, and woe is it with the repute of our first and second Reformers, whose Ashes would deserve very ill of mournful posterity, fit to be racked out of their Urns, and (if the Liturgy there be queathed to us, were indeed such an Idol as some black mouths would make it) like the dust of Aaron's Calf, to be strawed upon the water, 
Exod. 32.20.  and we as the Israelites be compelled to drink of that brook in our way, if their undiscreet piety, their zeal without knowledge, had defiled our worship of God into such an entire abomination, as that it is left uncapable to be any other way reform, then by exact abolishment, by a very contradiction; no great need of a tough labourer to winnow that harvest, and separate the chaff (if there be any) from the wheat, none, of a choice subtle headpiece to distinguish Truth from colours, and reality from error, to purge out the one, and to polish, refine, and approve the other, when the impartial doom shall strike at all, not tainted with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unallured with the beauties and graces of the best face amongst them, which could implead no exception from that sweeping common ruin— una litura potest— should the Spanish Inquisition, 
isaiah. 14 23  or the Pope's Bulls; nay, should the Sword, and Alcoran of Mahomet (which have both been wont to take their progress together, and to succeed alike; the Alcoran has been the Book, but the Sword, the Pen) should all these deflower our shore with uninterrupted passage, the worst of them could do no more than put down All; pardon me if this sounds like passion, and a boisterous Surge furrows the Calm face I promised, such a loss affects the most sensible part, it touches to the quick of the soul, quoth in anima tenerrimum est, and the weight of it must squeeze out a word and a sigh, tread the Winepress, and mark if it do not bleed; thou canst not so much as beat thy own drum, but it will speak till it deafs thy ears with clamour: Yet all this noise, like those sobs after the departure of a best friend, do not murmur at God, for any Instrument he shall please to begird with his permissive Commission to go out, and destroy, to root out (I and branch out) and to pull down our most holy desires, because of our former neglect of them; we acknowledge it just in him to let our after-sins be an additional punishment to those which went before; so that what ever is here said, is but an unreflecting bewaylement of our own sad condition, and I hope, as it is lawful for us to be wretched, it is so too, to bemoan ourselves, and not to let God alone (though we interpose not amongst men) till he restore these blessings.  
For the lawfulness, nay the Energy of set Forms of Prayer, because I confess myself too low of wing, and not pinioned for such a slight, capable of so much majesty of natural, historical, and scriptural reason, with which it is richly furnished by those solid, substantial pens, some of whose deliberations I have formerly perused, and some I have now by me (and thank God for all, that I may give you the more light, and not eclipse them, I shall impart to you the Stream and the Fountain, their reasons, and the Authors together, with some slender supernumerary account of my own observation and grievance, though I well know this will only call bacl your intent eye from the magnificent buildings, and stately inward ornaments to beg at least one broken glance upon the homely disfigured out houses.  
Where first, Mr. Mead will tell you, 
In his Diatribae pag. 1.  that our Saviour's Prayer is prescribed, not only as a Patterue, though so also, Pray thus, Math. 6.9. but in the very Form of these words, when you pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say, say these very words, 
Luke 11. v. 2.  Our Father, where 'tis marke-worthy that the delivery of this Prayer in St. Matthew, as part of Christ's Sermon upon the Mount, was not upon the same occasion, nor at the same time, as that in St. Luke, which was upon a special motion of his Disciples at a time when himself had done praying; that of St. Matthew in the 2. that of St. Luke in the 3. year after his Baptism; whence it follows that his Disciples took that in St. Matthew, for a Pattern only, and not for a Form; had they taken it for a Form also, they were already provided, and then need not still ask how to prays that they may take it for a Form also, 'tis commanded to be performed in haec verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This was a precedent and warrant to his Church to give the like Forms.  
Next he tells us, the practice of the Old Testament is a good rule to follow in the New, and instances in those 2 set Forms, appointed by God himself, Numb. 6.23. On this wise, Deut. 26.13. Then thou shalt say I have brought.  
Next, that the Book of Psalms was the Jewish Liturgy, or the chief part of their vocal worship in the Temple, evidenced by the Titles of the Psalms, which commend them to the several Quires in the same, to Asaph; to the Sons of Korah, to Jeduthun, and almost 40 of them to the Magister Symphonia in general; the like we are to conceive of those which have no titles, as of the 105. and the 96 Ps. which we find in 1 Chron. 16.7. to be delivered by David into the hands of Asaph and his brethren for Forms to thank the Lord: we ourselves also, and all the Reformed Churches sing the Psalms, not only as set Forms, but set in Meeter (i e.) after a humane composure; are not the Psalms set Forms of confession? Of Prayer? Of praising God? If they say these are rehearsed only as Chapters, for Instruction (though my own general observation amongst military men, and others disinclined to our Liturgy, will reply them to be their devotional, and not only their harkening part, else certainly they would give as favourable and submiss an Audience to a Samuel, and a Matthew, as they do to a Hopkins, and a Sternhold, they would not else be so familiarly covered to a Prophet, and an Evangelist, when they appear themselves, and bore presently to the advice of a David, when he only comes abroad by proxi, and the King is lessened in the Ambassador; unless perhaps the Reverence is the more, because, however he is now disguised, he was once a King: Though I never forbear to communicate in this Matter-Liturgy; yet I always look upon them cum venia, as an underforme in the School of Liturgy, whose skill I never yet heard any dare to equal, with those grand Archi-Compilors, whom a very stake and faggot could not confute) yet not doubt we may, and ought sing the Psalms as they in the Old Testament did; the Churches of Israel used the Psalms, for Forms of praising, and invocating God, what else mean those forms, cantemus Domino, psallite Domino & c? But there are two more direct, and express Testimonies. 1 Chron. 25.1. It is expressly said of the Sons of Asaph and Jeduthun, that their Office was to Prophesy with a Harp, to give thanks, and to praise the Lord. 2 Chron. 30.21. We read that the Levites, and the Priests Praised the Lord day by day singing with loud Instruments unto the Lord: and lastly to leave no place for further doubt, we read, Ezra 3.10.11. that the Levits, the Sons of Asaph were sent with Cymbals to praise the Lord after the Ordinance of David King of Israel, and that they sung together by course, in praising and giving thanks: Thus it was then, and thus it should be now, for the Priest is called the Month of the people, whose Mouth he is not; if they are unacquainted with what he says. It should be so for uniformity; for the Church being a mystical body, cannot better testify her unity before God, then in her uniformity in calling upon him. Thus fare he to whom I also refer thee in the same Tractate for an ample satisfaction to all voluntary extemporaneous prayer in public.  
To these I will add some few reasons (yet so that there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ilyad of proof bosomed within the slender compass of a Nutshell) which I have borrowed from Dr. Hammond, 
In his practical Catechism.  and which do less coincidere with the former, whose holy life, who ever knows, will easily believe he is such a man who does not stare à partibus is of no side, but Truths and Christianity, and that his reading had taught him the practice, and the practice wrote his book.  
Where first let the practice of our dying Saviour give life to the legality of a prescription, when he repeats the ancient words of his Father David, My God, my God, why hast thou forsaken me? to quicken us to repeat His own words, who is now, Our Father in Heaven.  
Secondly, The no-objection against a prescribed Form; for as it is lawful to use them (after the uncontroled example of all Churches, throughout all times) so it is lawful to prescribe them at some times, and for some uses, for that a thing in itself acknowledged and proved to be lawful, should by being commanded by lawful authority, become unlawful, is very unreasonable, unless lawful Magistrates be the only unlawful things (which he that says, will pronounce himself at one against both King and Parliament) and at other times, to use other liberty is not forbidden, and so no Tyranny used upon our Christian liberty.  
Thirdly, by the great benefit that accrues to the Congregation in having discreet well form prayers, and so, not subject to the Temerity and impertinencies of the sudden effusions, and the same still in constant use, and so, not strange or new to them, but such as they may with understanding go along with the Minister, and by the help of their memory the most ignorant may carry them away for private use (he says by their memory, not by their violence, as some late Ignorants have done, to carry away the Book and all) and generally those that want such helps, are by this means, afforded them.  
And lastly, that by means of prescribed Liturgies, Unity of Faith and Charity is preserved.  
To these let me add another practice of our blessed Saviour, and occur to an objection, which may perhaps infatuate some deceived minds (for I have heard this, to be the gainsaying discourse of some who instead of the Spirit of God, have set up a selfe-spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that though our Saviour prayed in the very words which King David penned, yet he never prayed again the same prayer (a point of the new Creed amongst Commander-Divines) but that he did this also, you shall find in Mat. 26. v. 44. for he went away again, and prayed the third time, saying the same words; and that as a preparatory to his sufferings which he saw at hand, for behold he is at hand that doth betray me, v. 46. perhaps to encourage mankind, after their own common guise, to give a more ample credit to imitation of the last words and actions of one ready to expire, as being then even amongst ourselves stripped of all Pretence and Artifice, and nothing else but plain solid Truths: so Lucretius tells us, that the World is man's Theatre, in which he personates others, whilst he expects a continued date of life, and is then only himself when he gins to die.  
Besides, if it be true (as he that doubts it is either an ignorant or a wilful Atheist) that by a man's own words he shall be justified, and by his own words he shall be condemned (by thy words, and by thy words, Mat. 12.37.) I cannot but presume that those words, if they have not the only, have yet a more eminent place in those actions which more immediately concur, and contribute to either our heaven or hell, and least of all shall I make any scruple, that our prayers, either by the concomitancy, or by the defect of the qualifications required to them, are those words, and amongst such, those especially, which are poured out by a public Congregation, and in a place defigned for that purpose (which some call the besieging of heaven, and the taking it by violence, and the conquering of him who is Almighty; all of them holy and significant raptures.) And to this purpose I take it is applicable that of our Saviour, ushered in with that authoritatis formula, I say unto you, that if two of you shall AGREE on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven; 
Mat. 18.11.  where though no doubt the prayer of a single person (when that very singleness is not evil, as springing from an uncharitable separate humour) is ofttimes acceptable, and hath its efficacy, yet, that God, who contains within his One-selfe a Trinity, (Numero Deus impare gaudet) does more liberally hear and grant the united prayers of many, which strive to imitate God himself, and in that very plurality to have but one heart and one mind; and though in that verse but two are mentioned, that does only magnify the mercy of God, which will not be restrained, though but for two's sake, and yet he had rather be importuned by a cloud then by a drop, with whom it is certainly unacceptable that the people should be as clouds without rain round about, and only the Pastors' fleece, like gideon's be wet; as in Abraham's expostulation with God, 
Gen. 18.  the righteousness of the fifty had been more powerful, though of the ten only had prevailed; to which interpretation the next verse does direct and admonish me, where the Bell instantly calls for more company, and better it were if it could ring all in; for where two or three are gathered together: 
V 20.  which agreement in prayer, as it comprehends the object, so that I can only pray with them, who pray only to God, and not with the Church of Rome, which invocates Saints and Angels, God being the only object of prayer which our Saviour himself hath taught me by a necessary exclusion of all others, when he commands me to pray, Our Father, which compellation I am well ware is incompatible to Saint or Angel, though they also are in Heaven; holy David hath instructed me in the same lession, Praise waiteth for thee O God, 
Ps. 65.1.2.  O thou that hearest prayer; so next, this agreement comprehends the very matter, which if I am not well assured that it is stamped for Orthodox, by having pondered the whole substance of it before, and past my assent upon it, I may perhaps be there as an Auditor, I cannot as a supplicant; for, if I go to Church only with an implicit faith, and resolve to pray, what ever he prays that possesses the Desk or Pulpit, at best, is not this implicitenesse somewhat a kin to Popery, and may not my very Prayer be turned into sin! by owing the inadvertenuses and slips of him, who follows no other rule, but his peculiar sudden dictates, Quicquid in Buccam Venerit, at least gives them also leave to interpose; of which myself have been several times a sorrowful witness; If it scape that brand, does not the other twig of Popery reach and scourge it home, which makes ignorance the mother of devotion? and what security can we have, that in process of time, this very Surculus will not grow up to be an Arbour. Thus like Sampsons' Foxes, though neither of them will be called Foxes, which way soever their heads look, their design is one, to ruin and burn down the grain whilst it yet ripens, that which after its due growth would be our bread of life, and since it is true that we receive not what we ask, because we ask amiss, do we ever ask more amiss, then when we ask we know not what?  
Or if I am not bound to let my assent wait implicitly upon his what ever ejaculations, I must then either not pray at all (like him in the Gospel, who had not on the wedding garment, but was speechless) or else it must weigh and calculate, and summon all ad stateram, I must give my judgement power to call them to the test before my affection subscribe, and then when I have acknowledged this part or that period, right and useful, has not his feathered pace outstripped my leaden heel that I am at loss for many others, and may assoon pursue the trace of an arrow in the air, though I cannot challenge to myself any large share of quick and sharp judgement, yet my very judgement from some measure of that reason which is common to all men, assures me that in this case, the best sighted can steer no other course, though they may sail much faster.  
And in the last place (which is the most considerable number of Christians in all places, in those very Cities which are elevated to some higher degree of capacity, and whose souls cost as good blood as the brightest in the Parish) what prop shall be put under the weak ones to uphold and inliven the devotion of the ordinary sort of men? who if at all, must only pray per saltum because they cannot apprehend (much less comprehend) the matter, they are unacquainted with at the first infusion, nor the unwilling Erratas which the ablest extemporaneous Orator is liable; for the best of them are but men, and suppose too, they were as Apostolical and highly illuminated as Paul and Barnabas (and perhaps some of them might have seen much more clearly, if they had not presumed they had been already Eagles, Pervenissent, nisi pervenisse putassent) yet such very men ought at least to acknowledge, 
Act. 14.15.  that they also are men of like passions with others; these congregations I must needs say it, do clash against that Rock (and I pray God it never split them) which they so seemingly abhor, Incidie in Scyllam, cupiens vitare Charybdin; Their unknown piety does relish unawares of the Roman infection; for I beseech you, look calmly upon it, & tell me seriously what is the great difference betwixt praying in an unknown tongue, and praying I know not what in English? St. Paul hath coupled them in one sense, in that question (which in these days is lawful to be asked again) Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned, 
1 Cor. 14.16.  say Amen, at thy giving of thanks (for this very reason he shall not) seeing he understandeth not what thou sayest? nay, though all thou sayest be good and sound, yet there is still an error because of his unreadiness to conceive before whom thou speakest, For thou verily givest thanks well, 
V 17.  but the other is not edified; the substance of the exception is the same in the matter, as in the language, intimated in the 14 v. my spirit prayeth, but my understanding is unfruitful; and immediately he applies the remedy against this merely spiritual praying, that though it is required, it is not only required: what is it then? v. 15. I will pray with the spirit, and with understanding also, and in v. 21. he shows it to be a fore-prophesied threat and judgement of God out of Esa. 28.11. With men of other tongues, and other lips will I speak unto this people; which unknown tongues (whose error by his own interpretation, consists in the not-understanding of the people) he stamps also with the deplored mark of confusion: upon this ground it is he decryes them, For God is not the author of confusion, 
V 33.  but of peace, as in all Churches of the Saints; and concludes all with that peculiar Scripture stile of wilful, acquired danger; but if any man be ignorant (i.e. loves his ignorance, and resolves to be so, notwithstanding a whole Chapter against it) let him be ignorant, it is punishment enough; the whole Chapter throughout relates to the particular Churches and public meetings for the service of God, and the edifying of the people.  
It is too true, that in many, many places, where formerly every Peasant of the vilest rank, who had ploughed out his six days, could, on the seventh pray to and praise his God with the heart and understanding, that now a vast number of them, great enough at least to be pitied, have changed their upbraided sincere Liturgy into a late lip-devotion (if they are suffered at all to speak) and hollow eare-service, which how unacceptably it will ascend (if it ascend at all, unless perhaps the Prince of the air carries it up as a witness against them, and when he sums up his Bill of indictment, brings in the several auricular prayer, conspiring into a) cloud of witnesses) to him, 
Prov. 4.4.  who bids thee, Let thy heart retain my words, and calls upon thee for that choicest meat, disdaining thy inferior offals, My son give it me (and let me tell you, 
Prov. 23.26. Heb. 12 6.  He is his beloved whom he chasteneth his son whom he scourgeth) how much he rejects thy other unvalued scum, the mouth of God himself shall witness, Wherefore the Lord said, 
Isa. 29.13.  for as much as this people draw near me with their mouth, and with their lips do benour me, but have removed their heart far from me, and their fear towards me is taught by the precept of men. Therefore etc. and so the curse follows; and that God the Son is as little pleased with this shallow empty compliment, you may consult his own Commentary upon those words, Well did Esaias prophesy; that is the Text, 
Math 15.9.  and the applicatory Sermon upon it is, That in vain do ye worship me; in vain, when ye thus speak; much more in vain; when the silent lifting up of the hands, is the only morning sacrifice; I can lie in bed and do that.  
But I have heard after all that can be said, much rather after these slight lampless attempts of mine (which I confess issue from one that is weakly well-minded, and hath no other employment, but to sit still, and either write or ruminate upon these distempers, and hath learned, that so much declaimed up selfe-preservation, to wring out those drops which would be more dangerous while they bleed inwardly) some will compare a devotion framed when it is uttered (like the soul, which St. Austin says, Infundendo creature) to the whole walking upon a man's own legs, and any prescription what ever, to a ridiculous pair of crutches, which though rumour fastens upon a name too big to be grappled with, I shall also spare to mention, both because I am unwilling to yield myself an over-credulous captive to reports, lest the openness of my ears might be accused of the slander, since to defame, would be a toilsome thrivelesse trade, if men would hear less greedily, and not set up this kind of harkening to out-sacrifice the fat of Rams, and because though it were a measured truth, my very Schoole-refreshments have civilised me into this Modum, Parcere Personis, that I should not snatch at a shadowy repute from the disgrace of any, Mihi de nullo, fama rubore placet, yet lest some men swallow it as a rational fancy, I will a little melt off the paint, and show you its contrary face, how it will look most unlike itself, and halt out of your sight from an apprehensive shame of its own lameness, at length only troubled that it cannot outrun the Chase: Christ himself hath prescribed me a prayer, a very set form; he hath given me that as a guide to my devotion, whereby I might tread upright; It is in this sense, the foot of my soul, that by it, I may climb those steps in jacob's ladder, which reach up to heaven; just as he hath bestowed upon me fleshy limbs to trace that earth which he hath given to the sons of men; He hath also enabled me with a gift and power to frame other supplications out of that fruitful form, just as he hath imparted to me, out of that equal docility indulged to the composition of whole mankind how to make to myself a Crutch, if he will be yet perverse, and cry out still against my prescribed jamenesse, I shall satisfy myself in deeming it better, to enter into life thus halt or maimed, rather than by having such feet of mine own to be cast into everlasting fire: But perhaps, our Saviour's own prayer may escape scandal free, and the blow be only meant at those of the Church, because they say, (I have heard some say so) the whole life of man must not be once guilty of repeating the same prayer twice; and yet that part of our Litany, O Son of David have mercy upon us, was so fare from being reproved by Christ, 
Math. 10.1.17.48.  that I doubt not but the very repetition of it in the same words wrought the cure, for the importunate persevering in his request, under the very same formality, and crying so much the more, though many charged him that he should hold his peace (though they had no commission for such a restraint upon his prayer) did give a pregnant testimony of that strong Faith, which our Saviour told him had made him whole, and immediately he received his sight: And that other part in the Te Deum prescribed to us, Holy, Holy, Holy, Lord God Almighty, was more cheerfully entertained by that Lamb which sat upon the throne, and his copartners in divine worship, the Father and the Spirit (for I may conceive, there is a particular holy to each of them, or else the prayer would be in a manner said thrice together) which gives me the same advantage because the four beasts did not cease day and night saying the same words, 
Rev 4.8.  concerning whom that reproving prayer need not be used, which is wont to impute darkness to us, that God would open their eyes; for as they were full of eyes within, so none need scruple but those eyes were full of light, and illumination; and in the holy Eucharist, where we use the same words, we confess them to be the voice of the Angels, Archangels, and all the Companies of Heaven; I shall never conceive how any Companies upon Earth have better learned to pray, than all in Heaven.  
But for the Church-prayers entirely as they lie (for I would only speak of public worship; each man's private devotions I leave betwixt God and his Conscience, as having no key to any closet, but my own) If we look upon the natural endowments of any single man, be they as Mountainous, as he shall please to think them, I cannot in any reason, but count it a deluded presumption that he would prefer his own unpremeditated fluencies, to the elaborate, joynt-results of so many learned men, who contrive ex instituto, where he but stumbles; or if the gift of the spirit be regarded, I shall never doubt, but God does more plentifully pour out his spirit upon the legally representative Church, imploring his aid, then upon any one Member of it: nor is this, to shorten the hand of God, which sure spreads itself farther in such a universal benevolence: If he will still like the feigned impotent, not obtaining what he asks, hold up his very crutch against me (since, to a resolved Contumacy, a Sarcasme is more operative than a Conviction) I shall only desire him to turn Baker, as well as Canonist, because, else himself should only feed on crutches, whilst the other eats up legs.  
For these and many other reasons, which you may more copiously imbibe from the obvious discourse of learned men, then from the unaptness of my hand to write, I would feign implore some liberty to tender consciences, who are so well assured of the lawfulness, and so much experienced in the benefit of our Liturgy; and we hope this liberty will not be called licentionsnesse, since we rather conceive it a bridle, than a spur to that, because the property of that is to open an unlimited way for all to do what is good in their own eyes, (the unchecked misdemeaning garb of the very people of God, when there was no King in Israel) and this fixes its eye upon the established Laws made by Protestants in defence of Protestanisme, 
Judg. 17.16.  and calls in them to secure: 'tis St. Judes' advice, after he hath charged you to keep yourselves in the love of God, looking for the mercy of our Lord Jesus, that yourselves would show love and mercy to your Neighbour, that you would have compassion of some, making a difference; 
Judas 22.  those, towards whom the difference is recommended, are they of a more tender nature than others, (as the late Annotations) and certainly no tenderness of so supple a nature, as that of conscience (declaring and proving itself to be only conscience, without any adhesion of terrene mixture, by the contented loss of all things else, than which there is no higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imaginable of sincere, uningaged conscience) which he that endeavours to force (there may be an endeavour, there cannot be a forcing) will torture and vex it as a thing that is raw, and make him cry out there is Death in the pot— Idem facit occidenti.  
I shall conclude this, and leave all men to consider what that is, they carry within their breast, how blunt an argument the keenest sword will appear, when it encounters the mind, which as no violence can kill, so neither can it inform. Those who have past their Minority in Religion, and are grown up to the stature of men in Christ, may be charitably presumed to have tried, and approved their worship by fixed Principles, which like the Rocks in the Sea are the same, and unmooved what ever Waves oppose, and break themselves in the tumultuous conflict: A Principle which I have already digested, is not the less a Principle to me, because some other man delights in contrary Rudiments; the Milk of the Gospel is not the less sincere, though it be not served after the Geneva-fashion; those, whose modern yeasterdayes constitution of Government require it so, let them have it, as it trills from the teat, drop by drop, unstraind from mixture of hair and dust, and godly filth, and much good may the drench do them; for my part, I am not so eagerly bend, but I can stay the dishing it, and I thank God, I find it nonrisheth me never the worse, because it is the better cooked: amongst the giddy people, whose only Principle it is to go by none, or else who make Religion subservient to their estate, and can be content to serve God so far forth as Mammon will give them leave, such whom the spear which opened Christ's side, can better teach to pray then Christ's Spouse the Church, I cannot but expect upon any new thoughts of a fresh alteration (to whom alteration itself, though it be to the worse, is better) themselves will be the most vehement Reformers, as counting that to calcine their Religion which makes it another, whom I look upon, as Aristotle's Materia prima, which is Omulum for marum expers & capax; when the next tempest assails his house, do but tell him, the Heavens chide at his false worship, and that the whole Fabric will presently entomb him, unless the change of his opinions divert the storm; tell him that— In te militat Aether, & conjurati veniunt ad Maenia venti, and then do but offer him a new platform, you shall see and pity him, tossed too and fro, 
Ep 4.14.  and carried about with every wind of Doctrine; upon such easy Articles, let him but save a house, and you shall gain a Proselyte; for myself, he whose proofs run in this Channel, will but beat the Air, till my inward part is freely conquered, unballanced with estate and advantages, and that I am glad it is so, I can but oppose to all other assaults that Theorem of Phalaris which swells with a Divine and Measured Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And now to shut up all concerning the Church of England, in a Close, which I dare commend, I will give you in few the full of all which I can say or mean, you shall have them as they lie in Sir Edwin Sandys Europae Speculum pag. 214. without any of the least intruding advantageous gloss, a man whose report hath hitherto stood up unblemished against Popery, which his very report does so much blemish. England in their more sober Mood, many of the Church of Rome will acknowledge to have been the only Nation, that took the right way of justificall Reformation in comparison of others, who have run headlong rather to a tumultuous Innovation (so they conceive it) whereas that alteration which hath been in England, was brought in with peaceable, and orderly proceeding, by general consent of the Prince, and whole Realm Representatively Assembled in Solemn Parliament a great part of their own Clergy, according, and conforming themselves unto it; no Luther, no Calvin the square of their Faith; what public discussing, and long deliberation did persuade them to be faulty, that taking away, the Succession of Bishops, and Vocation of Ministry continued; the Dignity and State of the Clergy preserved; the Honour and Solemnity of the service of God not abased; the more ancient usages of the Church not canceled: In sum, no humour of affecting contrariety, but a charitable endeavour rather of conformity with the Church of Rome, in whatsoever they thought not gainsaying to the express Law of God, which is the only approvable way in all mere Reformations.  
At length I am arrived to the consolatory part, which I proposed as my design, it hath the luck of all ends to be first, and last, Primum in intention, ultimum in executione, and falls out in its due final place, as an Application after the explaining of the Doctrinal parts, which must necessarily have preceded, as the Pracognita to this.  
Where first, that I may escape the sharp retort of Endamidas upon a Philosopher, who laboured to prove that only the wise man is the good General, he acknowledgeth the pith and substance of the Oration, with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he never heard the shrill sound of Trumpet, I confess I bear in my estate the marks of that wound, which I strive to heal— Qua tolerata mihi, donec jam Aerumnajuvaret— and therefore can pass the probatum est, 
Auson.  upon the Medicine, if it meet with a mind equally tempered.  
The holy charm is intended against disrepute, and loss, for God's sake, and conscience, that we let not the receiving of honour one from another, hinder us from believing, 
John 5.44.  that we count the best honour (as indeed it is) to serve the best Master, both in Heaven, and Earth, our great God, and our good King; Nullum Theatrum Virtuti conscientia majus est; that we do primas dare to our Creator, 
Tuse. Quaest. Lib. 2.  and suffer not a piece of drossy wealth (which God hath bid us to trample upon, and not let that to tread down us, by the contemptible under-seate 'tis bred in) to divide with him, and Rival his Honour; Impatiens Consortis, is a maxim in the supreme Court above, as well as in the earthly Palaces; that we be not only half believers and like those many amongst the chief Rulers also, who meant no doubt, woudrous well, but because of the Pharises, they did not confess him, lest they should be put out of the Synagogus; 
John 12.43. Luk. 12.22.  that we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hang betwixt 2, because of food and raiment, and though we seem to propend heaven-ward, with the falling Metere, grovel into the Daughill; that we do not shake off Providence, and instead of that, enshrine a belly for our God, whose reward will be heavier, then that of Aaron's Calf, as much as the fire of Hell scorches more than that of thy Kitchen.  
If any droops under the load of his present distress, St. James will reach out his hand to life him up; 
Chron. 5. v. 10.  Take my brethren the Prophets for an example of suffering affliction, and of patience; behold we count them happy that endure; they are already happy here, because God deems them worthy to suffer for his sake, and if they endure unto the end, 
St. Mat. 24.13. Heb. 12.2.  they shall be saved, and be happy eternally hereafter. That Jesus says it, who, himself endured the Cross, and despised the shame, for the joy which was set before him. That Jesus, who hath now, set the joy before us also, if we will but despise the shame, imitating, and obeying both his example and command, 
Mat. 11.24.  to take up the Cross, and follow him to the Crown of Glory. Be the weather never so foul, he is but a bad worlds-man that will not venture abroad because the ways are deep. When a fair Inheritance awaits the end of his Journey, a Rainy Day will not respite thy next Distrainer, and if thou markest it well when he has prized thy last stick of wood, he does but vertere sterquilinium; let him spurn, as stately, as the fabled Cock, and do thou take care that all his kicks and bruises do but illustrate, and brighten thy patience, he will still hang down his head, and only feed on Muck, as uncapable to value so rich a Jewel, very like that Pearl in the Gospel, which thy meek selling of all thou hast (selling it, in another Scripture Phrase, for nought) to him who resolves to have it, will be a great fair help to purchase.  
James mentions none of the Prophets (but the Author to the Hebrews tells you, They had trial of cruel mockings and scourge, yea of bonds and imprisonments; they were stoned, they were sawn in sunder, 
Chro. 11.2.36.37.  were tempted, were slain with the sword, destitute, afflicted, tormented) he only tells you of a Job, and of the end of the Lord, that he is pitiful and of tender mercy; let us amass all the afflictions which oppress every of us, and if we look steadily, we shall find them all in one Job, Juncta fluunt, his oxen, sheep, and camels taken away; his very children slain; nay and (what was the greatest plague Satan could inflict) he is rob of the public worship of his God also; boyles and the potsherd are his employment and company, he sits down in tears, and corruption and ashes; he that hath the greatest griefs hang upon him, let him strictly view this glass, and compare his with Jobs, how will his own misfortunes slide into advancements, and his flowing soul melt into a compassionateness unsensible of any selfe-disaster, and only tenderly afflicted, because job was so much afflicted.  
If we look nearer home, I can tell you of a Prophet whose Christian courage outfaces and strikes bacl danger, who hath attested to all the world, how far he is from shrinking under the calamities, which do not confront but uphold him, 
J.M.D.D.  that he shall count it as great a happiness as God can bestow him, whilst he stays here on earth to call him to the stake, and let him fall a sacrifice with the blessed Compilers of our Liturgy, to the long since Reformed Religion, a piece of so masculine primitive Christianity; worthy to be written in letters of Gold, or which is a stile more agreeable to the Aetas Ferrea in which we live, 
Pliny uses the same word for a writing instrument. Non minus agit stilus, cum delet, quam cum scribit.  unless the Poet's elegancy confute the life, and our own sad sense more genuinely translate it then any May, Non est vivere vita, to be graven with jobs iron pen in a Rock for ever; which profession of his (and how much does it become his profession, not to daub, not fear, but meet the wolf) joined with the example of those many patiented sufferers in these days, whose meekness, and acquiescence in the glorious ruins which involve them, is so remarkable, as if it would almost invert the Apostles sense, and make chastening for the present also, not to seem grievous, but joyous, 
Heb. 12.11.  yielding the peaceable fruit of righteousness unto them which are exercised thereby, even whilst they are exercised; and that by war; who count the honest loss of their lively hoods, a new preferment, Tantusque malo fuit usus in isto, should set a non ultra, to the deluge of Common tears, and wipe them away from off all our faces at their first eruptions while they are yet trickling down: when the Apostles had sent chosen men with Barnabas and Paul, to suppress a Sect, v. 5. they gave this testimony to fit their reception, that they were men who hazarded their lives for the Name of our Lord Jesus Christ, Act. 15.26. if, simply, obedience be better than sacrifice, how much more acceptably will they fall to God, who perform both, whose very obedience shall make them a sacrifice? In these last and perilous days, That precept of trying the spirits, whether they are of God, does equally concern us, as the care of our own souls; I cannot therefore but remember you of the Characteristical marks, whereby you may know who is a true messenger of God, 2 Cor. 12.12. Truly the signs of an Apostle were wrought amongst you in all patience, v. 10. I take pleasure in infirmities, in reproaches, in necessities, in persecution, in distresses for Christ's sake, for when I am weak then am I strong, V V. I become a fool in glorying; ye have COMPELLED me; which signs the late Annotations upon the Bible call Demonstrations a signo, evident arguments, that he was indeed an Apostle of Jesus Christ; the reverend Diodate calls them the certain and unreprovable arguments of St. Paul's full Office of Apostle, and that the sufferings which he endured, and overcame by faith, and constancy, were a sign of the Apostles LOYALTY, and of the presence, and assistance of God's spirit; fair Testimonies these, if none envy their application to the distressed Fathers and Sons of the Church: I confess it true, that I meet with divers in the London-Martyrology, dead with grief, and should myself only grieve for those (passing by the many others, whom I read Outed, Sequestered, Plundered, Imprisoned, Dead) but that I must in all charity presume they did not grieve for the weight, which sunk them down, down to the very grave, but for the hands that laid it on. Writing after the fair, though bloody copy, of the crucified Jesus, who, though he forbade not the Daughters of Jerusalem to weep; yet he directed which way the tide of their stream should run; 
Luke 33.28.  Weep not for me, but weep for yourselves, and children, whose guilt, which I suffer for, does murder me: I doubt not, but when Saul persecuted the Church of God (and thereby, God himself, Saul, Saul, why persecutest thou me) believed that his duty, and I shall not cease to pray for those, who now do errare, sed bono Animo, that God would open their eyes, and use some Ananias Instrument (whom himself shall please) that there may fall from them, 
Acts 9.18.  as it had been scales, and his grace which knows no bounds, be sufficient for them also, that we may unite against the common enemy of truth, and no longer increase the foreign miscalled Catholic strength by intestine divisions (which render so many several men, so many distinct Churches, like Angels, amongst whom each indiduum is a species) and in the mean while, so long as we are bruised under God's hands (till both the Mountain's smoke, and the Valleys tremble) let us humbly kiss that hand, and look upon it, even whilst it strikes as a badge of his favour to us; for, it has sometimes been a curse, 
Ezek. 16.42  like that of final dereliction, that God would make his fury towards thee to rest, and his jealousy to departed from thee, that he would be quiet, that he would be no more angry; O Lord, God, thou dost punish us worst of all, when thou lettest us alone; thy anger is then greatest, when thou wilt not vouchsafe to be angry; O Lord, let us run what toilsome race thou pleasest, so that we may obtain; let the temptations be manifold so that the trial of our faith, though tried with fire, may be found unto praise, and honour, 
1 Pet. 1.7.  and glory at the appearing of Jesus Christ, that the great Accuser of the Brethren may himself be weary in laying baits and traps in our way, and be glad to spare us a little, because he shall perceive our soul is escaped as a bird out of the snare, 
Psal. 124.7.  and that his vanquished seducement does but make us Birds of Paradise, and further our flight to Heaven, our suffering with Christ will be but a preface to our after-raigning with him, and that a Volume, without a subscribed Finis, of writing this book, there will be no end; and then let who will reign here as Kings without us, being so rich and full in spiritual gifts, 
1 Cor. 4.8.  that our superfluous instruction is counted but a drop to the River, and that, perhaps, a poisonous drop to infect the whole River (for so vilely once were the Apostles esteemed by those, who heaped unto themselves Teachers) whilst Christ will hereafter, deign us to sit upon Thrones, in his incorruptible, and unbribed Kingdom; wherefore let us consider him, that endured such contradictions of sinners against himself, lest we be weary, and faint in our minds; 
Heb. 12.3.  the spirit of a man (whose contemplations have surveyed that exact Map of sufferings) will justaine his infirmity, 
Prov. 18.14.  and if it be a wounded spirit, look but unto the brazen serpent, and you shall live, he is that anointed, whose oil, 
Num 21 9  will not only cure, but make thee cheerful; his blood is the oil, and his stripes will heal thee; look upon him, as he is thy head; if one member (the head especially) shall suffer, all the members suffer with it; now ye are the Body of Christ, 
1 Cor. 12 27.  and Members in particular; I should suspect myself no true Member, but a chip of some other block, fit fuel for hell, and dead whilst I live, if I were so paralytical, as not to feel when my head aches, if I had not this cause of joy in my sufferings that I help to fill up, 
Coloss. 1.24.  what is behind, of the afflictions of Christ; Look upon him again, how his own agony sweats out blood through every Poor, as being himself more willing to pour it out, than the Soldiers thirsty spear to bereave him of it, how his forward sufferings speak through every limb of his panged body to the barbarous Jew, satiate sanguine, and check the delay of the thorns, and the nails, as if it were never too early to fall an innocent expiatory sacrifice for sin; consider the head, in which all the senses meet, and combine, to make the torment as accurately rigid as a studied Tyranny can invent; or a mortal man abide, and thou shalt find, that no sorrow was like unto his sorrow, that thy own secure pensiveness is but a faint shadowy reflection to those tortures, which like Rays of darted fire, incirculed the Sun of righteousness.  
The great stile of these day's honour, is the valiant man, but I may tell thee, to endure, is the nicest prowess— Fortius ille facit qui miser esse potest, 
Martial  the Moralists cannot extend all the deeds of Alexander, to that height of gallant daringnes, in which Scavola committed his hand to the astonished flame, and went back a maimed Victor. Thus did his greatness fall, whom the beguiled weapon spared— Hanc spectare manum Porsena non potuit. 
2 Ep. 3. c. 3. ●.  St John tells us, that when Christ shall appear, we shall be like him, especially if we follow our vocation, 
2 Pet. 2.21.  for even hereunto are we called, because Christ suffered for us, leaving us an example, that we should follow his steps, even those in which he walks to Calvary; whose obedience if we compare with it self, the virtue, and merit of his passiveness, will outshine all those collected acts, the thinnest Beam of which does outshine all the World; this is that we hold by, and make our Plea for an eternal Mansion: All his active obedience was no more than to pay a debt, to which he freely entered into bond, after the discharge of which, himself might pass to his former Seat in Heaven, (a very Seneca will give way to it, 
〈…〉  Nemo improbè eò conatur ascendere, unde descenderat) do this, and THOU shalt live; by the efficacy of his passive obedience, he did not ascend singly as one person, but as the head of the Church (and if the Head be taken out of the great waters the body will never drown) as the first fruits of the harvest (to sanctify the whole lump.) St. Paul links them all together: 
Acts 26.23.  first, that Christ should suffer, and then that he should be the first that should rise from the dead; the Cross gave him the precedence, but not the onelinesse to heaven: And now, let who will upbraid an imposed penury, the scorned issue of an unpolitique piece of dull honesty; let him despise our plain integrity, because it is not clad with the Silkeworms bowels; let him tell us, we are but weak and over-scrupulous, that demur upon the wearing of a silken oath, that if we would but swear a little, with Peter, we might stand amongst them and warm us, though we had rather bathe in his repentant tears, 
Philip. 3 8.  and with St. Paul do doubtless (without suspense or blending with the world) Count all things but loss for the excellency of the knowledge of Christ jesus our Lord (and of him crucified) for whom we suffer the loss of all things, and do count them but dung, that we may win Christ, 
V 10.  that we may know the fellowship of his sufferings, being made conformable unto his death.  
The very Heathens (amongst whom, as we pray for the conversion of them that live, so we would be sorry if the virtue of them that are dead, should rise up in judgement against us) snatch a buckler from the Law of Nature, against all the insults and violences of Fortune.  
Quid quaeri Labiene, Jubes, An Noceat Viculla bonis? 
Lucan. l. 9  Fortunaque perdat, opposita virtute, minas? His Interrogation will be resolved into St. Paul's doubtless.  
And it is Dogmatic amongst some of their Philosophers, that a good man, though he fries and lows in Perillus-Bull, may indeed be scorched, but he cannot be unhappy, Marius capi potest, animus capi non potest; and shall we hang down the Bulrush head, where the persecution is less, and the remedy greater? not a notion, but a God to bear us up? to walk with us in the fiery ovens, and to break our bonds in sunder?  
Above all, let us take special heed, that we murmur not at God, because we suffer unworthily; it is so in those particulars, for which we mourn, if we look downward only, and forget our Ossublime; but then our other high sins have cried out to God for these Just plagues, Quicquid vult Deus ideo bonum est, quia Deus vult, though we were inspired with such an Idea innocence, in which Adam stood, yet the Potter may break his vessel when he please, May he not do what he will with his own, and it is better, 
1 Pet. 3 17.  since the will of God is so, that we suffer for well-doing.  
When Socrates wife (not much unlike to Jobs) would stir up his indignation against the sentence of death, with That Feminine provocative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He returns a mild check, and confutes her error out of her own mouth, raising a fort of patience from that, which she meant a Canon against it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; alas fond woman! wouldst thou have me deserve to die? and S. Peter tells us, This is thanksworthy, if a man, for conscience towards God, 
1 Ep 2. c. 19 ●  endure grief, suffering wrongfully; and dost thou repine, as at a stone, when thou shouldest give thanks for bread? It is not the nature only, but the season of God, to sustain us in his own cause. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Aristot. de Rbetorica l. 2. cap. 5.  He that knows how to bear, knows no such thing, as an affliction (though undeserved) as counting him only wretched that is sinful; It was Bions' speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that grieves at the harsh fortune, when his untouched conscience does not smart, is his own Tormentor, and hath great need to ask himself to have mercy upon him: job, (whose patience we were bid remember) etiamsi occiderit, will trust in God, though he stay him. Abraham (to whom we would all be entitled as he is, Father of the faithful) goes further, post quam occiderit; He will, by the probatory command of God, slay his son Isaac, and yet believe and hope, though beyond hope, that this slain Isaac shall have issue, like the sands, when the only progeny which Nature could promise, would be the numerous dust, into whose Fractions his body should resolve, and (like the prodigious Viperine issue of our mother Church) holy worms first bred out of him, and then devour him; the worms and the dust would be the children and the grandchildren.  
It were ill with us, if our own contemplations could dive no further into that piece of the Apostle, Whom the Lord loveth he chasteneth; nay not so fare, 
De malis quae videntur bonis accidere.  as the Paraphrase of a remote unchristian Seneca hath done, Hos itaque quos probat Deus, quos amat, indurat, Recognoscit, exercet; and that we could not as well distinguish in truths of positive divinity, as he in those of natural, who counts nothing more regardable than that we do not, like those beasts which are only led by the eye, follow the Herd that goes before, 
De vitâ beatâ C. 1.  Non qua eundum, sed qua itur: it will be well with us, if we stand separate from the crowd, and not resolve upon any terms to join issue with the beasts of the people, if we learn not of the people what we ought to know, and how to live; but now (it is his own complaint) the people is the Bulwark of defence to their own depraved opinions; and it was Gods, before him, The Prophets prophesy falsely, and my people love to have it so, Jer. 5.31. Humane affairs stand not so upright, 
Cap 2. And in his 108. Ep. Populus Honesti Dissuasor.  as that the best things should please the most, Argumentum pessimi turba est.  
Against all which contumelies and outrages of the people, we only buckle to ourselves the primitive weapons, Preces & lacrymas; the only Militia, in which we desire to posture the inward man is the whole armour of Christ, that armour which we bear and wield in the defence of All, and with which, as Members only of the Church Militant, 
Mat. 5 44.  and such, who love our enemies, and pray for them that despitefully use us, we fight for those who fight against us; Let them strive on to make us weep, and hautily presume that this very remedy adds to our grief (lacrymis egeritur dolour) whilst God's holy Spirit shall teach us how to mingle a prayer with our tears, and shall put the one into his bottle and the other into his Book; whilst God himself shall tell us, That though we sow in tears, and go on our way weeping, 
Ps. 12.7.  yet since we bear forth good seed, we shall reap in joy, and bring our sheaves with us: Those tears, and that weeping will be as the first and latter rain, to prepare and ripen those sheaves, and in the end, the valleys (those against which the lofty hills have lifted up their heads) shall stand so thick with corn, 
Ps. 65.14.  that they also shall laugh and sing, themselves partakers of the joy they create.  
Nature itself, by her dim light, taketh aim from hence to press towards the mark, forgetting the dangers which are behind, and reaching forth unto the things which are before, 
Philip. 3. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are already partakers of the reward; 
Phalaris Ep. 130.  for what the Moralists say of virtue in genere, St. Paul brings down to her best shape, and complexion, in which she can particularly appear, that the suffering virtue is sibi pramium, what ever malignant influence the spite of man thinks he can breathe upon it, it is still a reward and a benevolence, because this, 
Phili. 1.28.29.  Not being terrified by our adversaries, does open to us the gate of heaven; for it is an evident token of salvation and that of God: unto us it is given in the behalf of Christ not only to believe (that's no such wonder in this age, every one hath faith at will) but to suffer for his sake; nor is the Spirit which blows where it lists, entailed only upon those, who inflict these benevolences and rewards, & gifts (for thus, that God, by whose wonderful providence, all things work together for good to them who fear him, and fear nothing else, 
1 Pet. 4.14.  does transform mischief into a portion) We also who are reproached for the name of Christ, happy are we, for the Spirit of glory and of God resteth upon us: the trial is made, and I hope it appears, that we are men gifted by the Spirit of God at least to suffer; Be they of the smallest size, yet Dona Regalia, quantumvis parva, evilescere ignorant, one drop of seasonable rain, which otherwise is at best but common water, and perhaps tempestuous too, is thus consolidated into a jewel: If thou wouldst be winged for Heaven, the bird of the air will teach thee, at each drop to look upwards, and articulate her silent praise into a digitus Dorest hic, may that it is his whole open hand, and filleth us with blessings: for behold this is no scantling, parsimonious dowry, it is Sanctuary-measure, shaken and heaped together, 
2 Cor. 1.17.  For our light affliction, which is but for a 〈◊〉, worketh for us a far more exceeding and eternal weight of glory; so that I can hardly persuade myself to let it be called Affliction, though but a light one, though but for a moment, not only, It is good for me that I have been afflicted, 
Ps. 23.4.  but though I walk through the valley of the shadow of death; I will fear no evil (in that very walk) for thou art with me (and so is in some measure a heaven here, when God is with me like that hereafter, when I shall be with God) Thy rod and thy staff, they do already comfort me, and call for a return of gratitude; there must be (like a grace after the voider) a blessed be the Name of the Lord when he also taketh away, as well as when he gives us Angels food; nay this very blessed is that food, for as, to Christ upon earth, 
John 4.34.  to do the will of him that sent him, so to the Angels in heaven (who take their name and office from this Mission) to praise his name is their meat and drink— Pudeat tanto ●●●a velle caduca; Quid Calo dabimus? What shall we render unto the Lord? 
Manil.  we will take the cup of salvation, and call upon the name of the Lord: nay though that other cup, and the dregs thereof, 
Ps. 125.13.  which must not pass from us, be the way to it; if with holy confidence we can affix our fiat, though a veruntamen goes along with it, it will be a mark of Majesty, that we are a Royal Priesthood, especially when we employ ourselves in that most priestly office of blessing the Lord himself, and giving thanks in all things (Deo nullis rebus indigenti, posito extra desiderium, 
Seneca Tom. 2 lib. 2. cap. 30.  refer nihilominus gratiam possumus) and then quarrel with our own giving of thanks, as a too low, and disproportioned acknowledgement, impeaching that itself of some Ingrate Mixture, Dignas sed pendere grates, hand mortale opus est.  
To conclude, 
Stat. lib. 22.  The heavens indeed may rejoice, and they that dwell in them (the souls of the Saints there, be separate as from their bodies, so from the distractions and unsettledness in their worship; which shake the Communion and divide the Remnant of the Saints, who still wear their earthly Tabernacles; This is the woe to the inhabitants of the Earth, 
Rev. 12.12.  and of the Sea, for the devil is come down amongst us of these last days, having great wrath, because he knoweth that he hath but a short time: And I persuade myself, he spends all his subtlety upon this last Stratagem, how to uphold and cherish a constant fewdand discontent, by weakening that truth, which he knows must be resolute, and by protecting error and mistakes, with strength of Arms and colour of Law, which thus fortified, he knows will be Resolute.  
O Lord, the hope of Israel, the Saviour thereof in the time of trouble; why shouldest thou be as a man astonished, as a mighty man that cannot save!  Quid refert, Dictis ignoscat Mutius an non? 
FINIS.   

Errata.  
Page 1. line 24. read into. p. 4. l. 4. r. it out balance. p. 5. l. 33. r. waves. ibid. l. proud. ibid. p. l. ult. vanities. p. 6. l. 5. Embry of wims. p. 7. l. 3. juratus. ib. p. l. 8. lay. p. 27. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. b. p. l. 28. once. p. 30. l. 10. owning. ib. p. l. 14. branch. p. 31. l. 13. add to