A SERMON Appointed For Saint Paul's Cross, But Preached In Saint Paul's Church, ON THE DAY OF HIS MAJESTY'S HAPPY INAUGURATION.  
MARCH 27. 1642.  
By RICHARD GARDYNER, D. D. and Canon of Christ-Church, Oxon.  
LONDON, Printed for R. Royston, at the sign of the Angel in Ivy-Lane. 1642.   

TO THE RIGHT HONOURABLE, EDWARD, EARL OF DORSET. The grand encourager of my studies.  
My Lord,  
THe Auditors of this Sermon have passed their verdict that the Complexion thereof is strong enough to come abroad, and to endure the public Air. Their diffusive charity procured the means of communicating it to more ears, and eyes then their own: But I am resolved it shall fly no further than your Lordship shall please to add wings to it. The conscience of gratitude prompts me to acknowledge that I have ripened, and grown to maturity by the warm beams of your noble favour, and so encourageth me to crave the same indulgent influence upon this later issue of my brain. The Dialect discovers that it is not of a different extraction from my former Labours. For freely, and sincerely it speaks out the Dictates of a heart sound, and true to the King, and Country. This supports me to walk as it were upon the ridge of a house, with such a steady pace, that securely I overlook all dangers, which might ensue by lapsing on the dexter, or sinister side. The smart of some like a  hath warned me to decline those Rocks, and Shelves, whereon incautelously they have split. And yet lest the medicine here prescribed should turn to a wound, I have attired Truth with an in offensive dress, and tempered it with moderation; well knowing that gentle language hath oft been prevalent, where the boisterous sword could not. To expunge misconstructions, and to clear all scruples, I have anatomised, and laid open my whole inward man touching some Doctrinals, and Circumstantials now much agitated, and wherein I might be mistaken; hoping thereby to stand upright in the Judgement of Knowing Men, whom alone I care to satisfy.  
My Lord,  
The drift of the Discourse is to cement together affectionate obedience in the People, and cheerful protection in the Sovereign. The one being the highest felicity of the King, and the other the greatest blessing of the Subject. The completing of which happiness, is Your Honours daily practise; and shall still be the study, and prayer of  
Your Lordships obliged in all Observance, RICHARD GARDYNER.   

A SERMON UPON THE DAY OF THE KING'S INAUGURATION.  1 TIM. 2.1, 2. 
I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men:  
For Kings and for all that are in Authority, that we may lead a quiet and peaceable life, in all godliness, and honesty.  
WHEN vice grows so impudent that it out-braves Authority, and dares adventure upon the danger of it, it were cowardice in a Governor to be blanked. This made Saint Paul, whose usual method was to cure by soft, and easy ways, to stand upon his Apostle ship, and, as 'tis registered in the close of the precedent Chapter, to censure Hymeneus and Alexander, because for some by respects, they quitted their Station, and apostated from their faith, and religion. Now that this, and the like awing Acts might be more successful, he exhorts us to mix our souls in an unanimous devotion, that so a blessing may descend upon that Government, which concerns the good of all, whether of delinquents, that they may be reformed, or not delinquents, that they may be forewarned, or the Common directive Head of them both, that the influence of his Power may be more effectual in the orderly guiding of the body politic. So that the Text is an Exhortation, Preaching a duty with its several branches, I exhort therefore, that first of all Supplications, Prayers, Intercessions, and Thankesgiving be made; The object is first laid down generally, for all men; and then particularly, for the most Eminent of all men, for Kings; and so by rule of subordination, for all that be in Authority; The end, to lead a quiet, and peaceable life; the qualification, in all godliness, and honesty. I must begin, as I am exhorted, first of all with Prayers, Supplications, Intercessions, and Thanksgivings.  
The Eye of Nature could discern, 
Aristes.  That Man by nature, is a Suppliant to his Maker; and the Light of the World did foresee that this tribute of Prayer would be tendered every where, so that not doubting of the matter, he instructs in the form. 
Matth. 6.  When you Pray, Pray thus. The old people of Rome held it in such a religious esteem, that they did institute a public Officer, by the name of Conditor Precum, the Compiler of Supplications, whose task was to make particular Collects upon gratulations for evident benefits. And not only Rome, but the Inhabitants of the round world used prayer as an Introduction for the happiness of all their designs. Still they went to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by invocating their Tutelar God. Our Church in Celebrating this happy Jnauguration of our King. gins first of all with Prayers, Supplications, Intercessions, and Thanksgiving, as with the prime, and principal part of God's Worship. For which reason the House of God is denominated the house of Prayer, it being the exercise of the Church Militant here, and of the Triumphant above. Certainly that religious Queen Elizabeth used earnestly by prayer to wrestle with the Almighty, as Jacob did, for a blessing, and obtained it fully: For out of a Comfortable feeling she frequently used to say, as Master Cambden relates, she had rather by prayer talk devoutly with God, than hear others speak eloquently of God. I say no more of the two excellent duties of Praying, and Preaching but only this, Let not the one justle out the other, but let them go hand in hand together, that God may be thereby Glorified, and the Church Edified.  
To keep myself to the words of my Text, I must acquaint you that by Supplications we declare our humility; by Prayer we proclaim a Deity; by Intercession we make way for Charity; by Thanksgiving we cheer up, and keep warm the very life of Piety. To Supplicate, and not earnestly to Pray, is to propose to be denied, he means not to obtain that leaves off in the very Prologue: To Pray, and not to intercede, is to be afraid to be heard, to think we shall be punished with a grant: To Supplicate, to Pray, and Intercede, and yet to intent no retribution of thanks, is rather an expostulation for a due, than a recognition of a Boon. That therefore this Juge Sacrificium of the Church may ascend as a well pleasing Incense, it must be our care to leave out none of these Apostolical ingredients, but to make a happy Compound of Prayers, Supplications, Intercessions, and thanksgivings, and that [For all men.]  
There is no man so bad, but he may challenge our Prayers, and none so good, but he may have need of them. The choicest of men are not the absolute, though the principal Subject of our Devotion. It's so with our Prayers as with our Almesaeedes, by the one we do good to all, but especially to the household of Faith, by the other we are to solicit God for every Man, though in a peculiar, and more fervent relation for the chief of men. There be some who will have none comprehended within the list of their prayers, but such as are sure of the benefit. Will you have their reason? It's fare fetched, even from the close● of the Almighty, and grounded upon his eternal purpose. There is no reason, say they, to pray for their salvation, which God hath never promised, or to wish them eternal bliss, whom he hath assured us he will condemn. By way of answer, I must confess I should be ready to join hands with them could they but show me who these were. But where is the Counsellor of the Lord, that dares say, this Man is a vessel of wrath, that other is the child of belial, and of a third that he is infallibly allotted to eternal perdition. Since the reprobation of any is locked up in Gods own bosom, and that he, who is a wild Olive to day, to morrow may be grafted into a better stock, I see no pretence why this Catholic duty of praying for all should not be enlarged to high and low, good or bad. What if they dwell in darkness, and the shadow of death? What if their religion be Idolatry, and a mere contradiction to piety? The more misery and infidelity we see them plunged in, the more doth Christian affection bind us to pity their estate, and study their conversion. Charity, which hopes all things, prays also for all men, and it becomes not us altogether to condemn any man, whose repentance is not yet cut off by death. There is a distinction, and God that knows it made it, but we must do our own work, and let God alone with his.  
Now if any shall yet question how the Almighty can accept those prayers, which are sometimes against his will, though not with our knowledge: Let him know, saith Saint Austin, 
Enchir.  that a man may with a will that is good, will that, which God will not, so he submits to Gods will, and rest when it appears. For the general revealed will of God, which is here expressed to pray for all men, being the rule of our actions, and not that, which remains secret, our requests for things opposite to this secret will are not the less gracious in his sight.  
Wherefore 'tis a Calumny to object we pray to God to save those men, whom he determines not to save, whereas our prayers, abstracting from the reprobation of any private person, desire no more than in possibility may be, and that also not peremptorily, but meekly prostrating our wills, and requests to his pleasure, and gracious interpretation. But can we doubt to pray for all men, when Christ himself hath enjoined us by Command, and commanded us by example? Look upon him on the Cross, and behold, when the whole man was battered, and every part besieged with a distinct death, when the tongue only enjoyed a short truce, he used it not to empty his own sorrow, but to beg his Enemy's pardon. Now if this duty includes so large a prospect, as that it eyes all mankind universally, even the Beggar that lies by the wall hath an interest in our prayers, how ought they to be multiplied for Kings, by whom we have recourse to our Oratories, these Offertories of praise, and thanksgiving? For although it be the Lord, which originally dat esse, & escam, gives us our life and living, yet it is the Lords Anointed, who order the distribution, and meats out every ones dimensum, his just share, and thriving portion.  
It is by him that we move in our proper sphere, and are not justled out of it. The poor man's fragments, and the rich man's basketfulls are preserved by his restraining power. Every crumb we put into our mouths, every drop wherewith we cool our tongues the very air we continually breathe in and out, we enjoy by the wise government of the King. Were it not for the binding force of Sovereignty, who durst raise a dam against the Torrent of Corruption? Our meetings would be mutinies, our Pulpits Cockpits, authority would lose its authority, no subordination, no subjection, the honourable would be levelled with the base, the prudent with the child, all would be amassed, and huddled up in an unjust parity, and the Land over-runne with inflexible generations.  
Before the Deluge we read of no Kings, and therefore we find those times to be the worst of all times, the inundation of vice being a greater plague than that other of the Flood. Turn to the Annals of Israel, in the book of Judges, Chap. 17.19.21. and there Micah's Idolatry, the defiling of the Levites wife after an insatiable, and brutish manner, the bloody destruction of Jabes Gilead, the rape of Virgins by fraud, and violence, these, and much more may serve as a sad story, how it is fare better to live under an evil King than no King. In those day's mischief did reign, and knew no bounds, all villainies were let lose, and armed, standing like thiefs by the highway side at noon day, because, saith the Spirit of God, there was no King in Israel. And therefore though the Lord complains in Hosea, Chap. 8. they had set up a King, but not by him, yet this doth not infer that Majesty is not Jure divino, God being displeased, not as if the authority of Kings was unlawful, but because their infidelity, and distrust in his loving goodness, the lust of their own liberties, their crooked and sinister means in purchasing it, were strangers to him. For of all forms of Government, the Regal is the best: Tacitus observes in the first of his Annals, how certain wise men discoursing of the life of Augustus, after his death, affirmed rightly that there was no other means to appease the disorders of a State, but by reducing it under the Principality of one. A glimpse whereof appears through the whole course of nature. For as God is one, who ruleth all, so he hath created one chiefest Light, to be Master of the day, and the Moon at night. You cannot take a turn in some Gardens, but you may behold among the little Bees, one like a Monarch leading the swarm, and the residue attending. Among the Cranes one flies before, and one is Sentinel for the whole Company: in brute beasts, one guides the flock, and is as it were Herdsman to all the rest. And may it not hence be gathered, that man as far as may be, should likewise be conformed to Nature?  
How dare then the Anabaptists deduce their Anarchy from the Law of God, that so they may outlaw the Law of man? Saint Paul in the fifth Chapter to the Galatians, bids us stand fast in the Liberty wherewith Christ hath made us free, they therefore will spurn at humane authority, as if Christianity, and obedience to the Magistrate, were incompatible, and in themselves repugnant. If they would reflect on the ● to the Corinthians, and the 15. the same Apostle would warrant them, that rule, and authority must hold till the last day of judgement, when the Kingdom is delivered up to God the Father. If sickness be here, it is expedient that here we should have Physic; and if we be subject to transgress, there must be government to suppress, and censure. But if they be so pure that they cannot quench the Spirit of Grace, than Kings are advanced to erect for them Trophies, and Monuments of glory. For if you do well, you shall have praise of authority, 1 Epist. of Saint Peter chap 2.  
Good God what do these men conceive of Christ, of the Apostles, and blessed Martyrs? Did not the Apostles yield allegiance to barbarous Infidels? Dare they say our Saviour did temporize, when he paid tribute to Caesar? Or will they condemn the Primitive times of pusillanimity, in that they patiently hugged their death, yielded their limbs to be torn, and rend asunder by the cruelty of Tyrants? The people of Israel exhibited obedience to the Kings of Babylon, of Egypt, of Persia. Those three famous Jews in the third of Daniel, were so trusty to Nabuchadnezzar, that he made them universal Governors over all his dominions Julian was an unbelieving Emperor, was he not an Apostata, an oppressor, an Idolater? and yet, 
In Psal. 124.  saith Saint Austin, Christian soldiers did serve that unbelieving Emperor.  
When they came to the cause of Christ, they would acknowledge no Lord but him which is in heaven; when he would have them sacrifice, and worship Idols, they preferred God before him: But when he said, Go forth to fight, invade such a Nation, they presently obeyed, they distinguished their eternal Lord from their temporal, and yet were they subject to their temporal Lord for his sake, that was their eternal Lord, and Master.  
This should school unyoked stubbornness, and make each neck pliable unto all manner of Ordinances of man, for the Lords sake, for so is the Will of God, 1 Pet. 2.13, 14. For seeing all Kings, without distinction, or restriction, are Gods Vice-gerents, profound King James in his book of the true Law of free Monarchy, largely proves that submission is to be rendered to them, whether just, or unjust, not so much as they are Men, but as they are the Deputies of God, bearing a kind of Divinity about them, which makes their persons and power always Sacred, and inviolable. If their injunctions do not contradict the greatest King, we are to be nimble by an active obedience, in performing what they will; If they clearly oppugn the Law of God, in case we cannot well fly from their fury, we must be content by our passive obedience to yield ourselves to be executed rather than to execute them. Bonus si fuerit qui tibi praeest, nutritor tuus est; malus fi fuerit, tentator tuus est, is Saint Augustine's Doctrine; Kings, if they be good, are our Protectors, if bad, they are Gods Instruments to prove our Loyalty. They are styled the Rod of his fury, a sword to punish sinners. Ashur, the rod of my wrath, I will send him to a dissembling Nation, and I will give him a charge against the people of my wrath. Esai. 10. The Prophet Jeremy calls that Ethnic Emperor, Nabuchadnezzar, the servant of God jer. 34. And Saint Paul terms the tyrant Nero in his time, the Minister of God, Rom. 13. 
Conci. 1. cont. Auxent. de basilic. Tradit.  This made Saint Ambrose confess that tears were his weapons against the arms, and Soldiers of the Emperor, that he neither could, nor ought resist. For since, as Tertullian speaks, 
Ad Scap.  they receive from God whatsoever they are, and are only less than God, it is not for us vindictively to meddle with them. For who can lay hands on Gods Anointed, and be innocent? 1 Sam. 24. It was spoken of King Saul, who contrary to all Law, equity, and Religion, had causelessly slain the Priests of the Lord.  
But though Saint Ambrose in Apologia David tells us, Nullis vocatur ad poenam legibus, tutus Imperii Maiestate, yet Kings are not to think they are exempted from the direction of their Laws, and from conforming their actions thereunto. Indeed a Tyrant makes his will a Law, because what he wils he will have to be a Law; but a good King makes the Law his will, because he wills that which the Law wils, and therefore voluntarily imposeth upon himself a necessity of keeping it, that thereby he may set a keener edge upon his Subjects to observe it. For the light of Governors good example, like the rising of the Sun, will pass into all the Corners of their Dominions.  
Besides, the very name Rex coming à Regendo, from ruling, doth include that with their Regal dignity, there is a mutual duty, which they are to discharge to their Subjects for their service: As to defend Religion, and the Law of God, to maintain the Fundamental Laws of the Kingdom, as his Majesty declares he doth, and will do, to provide by all possible endeavours for the safety and peace of the Common wealth. In which, if they shall fail, the most High God, whose eyes are always on them, to see what they do, will to the terror of their souls, stretch his arm at last to give them the sorer stroke: For to them, who walk not worthy of the rich blessings they have received, the greatness of their Prerogatives, and exemptions here in this life, will be the augmentation of their plagues, and punishments hereafter in the world to come. Thus I have endeavoured to make my speech like a Bell, right and fully rung, to strike on both sides, clearly sounding the Due, and duty of the Ruler, no less than of those who are under Rule, and Government: For as I abominate those odious, dispiriting relations of Tyrant, and Slave, (with which, God be blessed, we are not enthralled) so I shall ever study to cherish the sprightful, exhilarating dependences betwixt King and Subject.  
Again, in regard the King is the safeguard of the People, reason good the People should yield all subsidiary helps that tend to the advancement of the honour, and glory of the King. For when the Sovereign is insufficient by his own stock to provide for the Public good, or his own Dignity, whereupon the Public depends, it is natural that supply be administered to him from inferior members; and it is profitable for the members freely to yield a fitting support, since if the Head continue drooping, the members will likewise languish in a consumption.  
And now let me entreat that none impose a meaning fare wide from my drift. It was never in my heart, or tongue, any way to infringe the proper rights, liberties, and proprieties of the people: I move only for a voluntary, free aid, or assistance. It were a great dis-service to the King to inflame his Prerogative to the evacuation of the Subjects Right; both must be kept entire to keep up the King, and Kingdom. Should Kings be without right Prerogatives, some black mouthed Rabshakehs will not spare to cry out they have nought but the Name of Kings to commend them. And a people not quickened by their Original privileges, and native liberties, will prove Corpus sine pectore, a heartless useless trunk, portending nothing but sad events, as the beasts of old were said to do, when at their sacrificing, the heart was found to be consumed. Such a People may fill up a number, they will hardly be accounted considerable members of a Commonwealth, because they have no pulse from any intrinsical principle of their own, but like pawns at Chess are to be moved, and removed only by the fancy of the external Agent. It is therefore the equity, and prudence of his gracious Majesty, sincerely to profess that he is as tenderly affected to the Privileges, and rights of his Subjects, as to the preeminence of his own Crown; well knowing he cannot be a puissant King of a flourishing Kingdom, but by being King of a free Nation.  
I know no stronger motive to confirm your zeal for the King's honour, then to remember you how God himself is so zealous of their honour, that in the 16. of the Proverbs, he chargeth not to detract from them, so much as in our thoughts. He knows what vexations his chief Stewarts endure under him, and therefore he would have their anguish sweetened with our dutiful, and awful regard. But most of us admire the height of their exaltation, few there are who sound the depth of their care. We are taken with the gold, and precious stones in their Crowns, we consider not how they are lined with thorns, and that there are thistles in their pillows as in their Ensigns. 
Valer. Max. l. 7.  Antigonus found it, when he told an old wife that was praising unto him his happiness in his reign, showing his Diadem, that, if she knew how many evils it was stuffed with, she would be loath to take it up, if she found it lying on the ground. Moses was a Governor by Gods own appointment, Numb. 11. yet he was so tired out that he prays to be rid of his life. Charles the fifth, after a victorious Reign changed his Court for a Cloister. It is then the less wonder if in that enigmatical parable propounded by Jotham, Judges 9 where the trees went forth to anoint a King over them; the Olive would not leave his fatness to macerate himself with the cares of a Kingdom, nor the Fig tree his sweetness, to taste of the bitter sweets of a Kingdom; nor the Vine his fruitfulness, cheering both God and Man, to afflict himself with the barren cares of a Kingdom. And thus because the Governor's load is greater than their honour, that they may be won to a cheerful acceptance, supplications are to be made jointly for the Supreme, and for the subordinate, for Kings, and all that be in Authority.  
So great is the care of the Almighty, to see all things well ordered, that he hath placed a threefold subordinate Authority in the World, Domestical in private Families, Spiritual in the Ministerial Keys, and Temporal in the Magistrate. For one as One cannot possibly govern many, though his Princely mind be accomplished with Heroic Excellencies. And therefore as God suffereth his Vice-gerents to share with him in his highest Title, so hath Regal Authority communicated part of its Royalty to their Substitutes, that the greatness of their trust may put them in mind of their charge, which is the conservation of the King's honour, and our peace They move like wheels, one within the other, the lesser within the greater, yet they all move in the strength of the King, as the under wheels in Ezekiel's Vision did by the great compassing wheel, which alone appeared. The Head derives influence of sense and motion to all the inferior members, whereby they are sustained, yet doth the eye watch, the ear hear, and every sense is employed for the direction of the hands, and feet. So albeit Originally it is the King, which under God upholds the people, he being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
See Wisd. 6.24. A wise King according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called stabilimentum populi; the support, stay, or staff of the people.  as it were the foundation on which his subjects rest, yet he hath his ears, and Intelligencers for the ordering of the Common good. As therefore we own allegiance to God through the King, so we own it to the King through his authorised Officers, by whose presence, and guidance it comes to pass that every man sits quietly under his own roof, which is the end of our prayers, and the King's care, that we may lead a quiet, and a peaceable life.  
They breed but ill blood, who hold Dominion more for the pomp of the Governor, than for the benefit of the governed. The Commonwealth of Rome made that a quarrel betwixt them, and the Senate. Menenius Agrippa compared it in his Apologue to the variance, which the members of the body had against the stomach, they objected that it devoured all, and took no pains, but lay idly, and sluggishly in the midst of the body, while the rest laboured full sore; and so the eye would not see for it, nor the hand work for it, nor the teeth chew for it, but every member refused to do its office. The stomach soon after wanting meat, and being empty, the eye waxed dim, the hand weak, the feet feeble, all the body began to languish and pine away, insomuch that at the last they were compelled to afford their mutual Offices for the strength of the stomach, that so themselves might be strengthened. Thus it fares between the King and the People, for subjection is more for the good of the State, than for the state of the King. Hereupon some would have Diadema compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may in a Greek conjunction of words be sometimes used for For, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the People. And not only profane Writers, but Saint Paul, 1 Thes. 2. makes Coronam to signify the People; A fair remembrance, that as the Crown compasseth the King's head, so is he set in the midst of his Subjects to be employed for their welfare; the concord, and tranquillity of the Commonwealth, being his greatest honour, and felicity.  
The Emblem of the Netherlands by stamping money with two earthen pots swimming in the Sea, 
Cambdens Eliz.  and wittily inscribing, Si collidimur, frangimur, if we knock together we are broken, hath a useful Moral for these times. Should we come to hear the dreadful, and confused noise of War, the thundering of the Ord'nances; If our ploughshares should be turned into swords, and our scythes into spears, the famine of bread, cleanness of teeth, and dearth of all good things, would make us fill the ears of Heaven with Orisons for Kings, and all that be in Authority, that we may lead a quiet and peaceable life. But we are grown fat with peace, and so begin to loathe it, as Israel did their Manna; it's made by most the fuel of vice, an occasion of looseness, and secure idleness, as if we said within ourselves as Babel did in her prosperity, We shall never be moved, there shall be no leading into captivity, nor complaining in our streets. A great impediment of our quiet, and peaceable life are homebred, and domestical foes. The first are Papists, falsehearted, forraine-hearted Papists I mean, who have a tongue for the King, and a heart for his enemies, jacob's voice, Esau's hands, who will be ready at every turn to open the door, and let the thief in, and like sly Foxes will show the way for the wild Boar to destroy. Howsoever they pretend a detestation of those more than inhuman cruelties, which their Pseudocatholique fraternity inflict upon bleeding Ireland, yet should they get the mastery here, which I trust God's goodness will ever prevent, we must expect no mercy. gebal, Ammon, & Amalek, Spain, the Pope, & the Eagle would fly upon us, and combine all their forces to devour us. For as Mahomet in his Koran promiseth the highest seat in heaven to him that kills most Christians, 
See Phil. Morn. l. de ver. Relig. Chr. c. 33. p. 608.  so the Pope, and Jesuits make it a matter meritorious to kill Protestants, Heretics, as they please despitefully to term us, yea the more of us they murder, the more glorious reward they shall have in heaven. Yet let us pray to God to convert them; as for those which will not be converted, let us beseech the Alwise God to continue it in the heart of his Majesty, and the Parliament, whom it concerns, to curb, and keep them under, not to let them have the rheims too much at liberty, lest they take head, and like a pampered Palfry throw their Rider, and bring a ruin to their King and Country in the end.  
The second Domestic foes to our quiet, and peaceable life, may be new fangled Sectaries, who rashly condemn whatsoever their private spirits doth disallow, and esteem all disordered, that hath not concurrence with their particular Tenets. This makes them without warrant to obtrude bold Pamphlets, casting therein the frame of Religion in the mould of their own private fancies, as if they would prescribe to Higher powers, what they should enact. Saint Austin speaks sharply against such kind of Polypragmaticks, styling them men swollen with pride, mad with headiness, treacherous in spreading calumnies, turbulent in sowing seditions, who lest they should be discerned to want the light of truth, Vmbram rigidae severitatis obtendunt, do cast forth a glimmering show of demure austerity. They are the true translated words of that Father in his third book, and first chap. Cont. Parmen. Saint Bernard also complains passionately against contentions children of the Church: Pax à Paganis, 
Serm. 33 add Pastor. in Syn. et 33 in Cant.  pax ab haereticis, sed non profecto à Filiis; Pagans, saith he, fight not, Heretics writ not, her children do both, and rip out Maternal trophies by tongue, and pen, maintaining their quarrel non Ratione, sed Pertinacia, not by weight of reason, but obstinate dint of will, 
jerom. in c. 1. ad Rom.  Vbi non Veritas quaeritur, sed Adversarius fatigatur, whose aim is the foil, and tiring of the Adversary, never the search of the Truth. For it is the practice of Contention to defend those errors, which a right judgement disproves, 
In c. ad Ephos.  Nè cedere videatur, saith Saint Ambrose, lest together with the Tenet, the disputer might seem to fall. Thus while they debate, thus while they tear, thus while they rend the Church, they give a signal to them without, and encourage Aliens to join blasphemy with their dissension.  
Where is now that solemn use of unanimous agreement? 
Apobg. c. 39  In Tertullia's days there was such unity among Christians, that it was ad stuporem Gentium, to the amazement of the Heathen, See, say they, how the Christians love each other, and are ready to die one for another! The time was, when one house, one board, yea one soul could suffice three thousands, Act 4.32. but now, (alas!) we are so estranged from such goodness, that we dwell asunder under one private roof, and they who should be one flesh, nourish a faction like two Nations. It is that which Saint Paul blames among the Corinthians, 
1 Cor. 3.  we hear there is among you envying, and strife, and divisions, and so he concludes them carnal. For such Schisms are not of the Spirit, but works of Satan, and therefore he is properly called in our English tongue the Devil, from Divello, which signifies to unjoyne, and put asunder; for he is always labouring to dissolve that which God hath joined. Wherefore to prevent the snare of jars, wherewith we may be entangled through admiration of men's persons, and writings, Saint Augustine's resolution in his nineteenth Epistle to Saint Jerome is to be embraced. Alios ita lego, I so read other men's works, that notwithstanding their sanctity, and learning, I am not of their mind, unless the truth of their opinions may appear vel Probabili ratione, vel per Authores Canonicos, either by probable reason, or by Canonical Scripture. For the members of Christ's holy Church should be so inspired with one right faith, as in the model of the body, all parts are informed with one soul. For such as the soul is to many members, such is faith to many souls; If every member had a distinct soul, where were the body? If every soul had a distinct form of faith, where were the Church?  
And here give me leave to discharge my whole conscience touching the representaons of sacred stories, and some undoubted Saints, as yet remaining in Cathedrals, and Chapels, that so I may endeavour to remove some scandal, that hath, or may be taken. My protestation is hearty, and sincere, that I abhor adoration of Images, as well relatively, as absolutely. No worship is to be given to them, directly in themselves, nor obliquely by reflecting on the prototypes, which they represent. Where they are yet remaining, they are to be used only as Ornaments, or Historical Commemoratives. Gregory the great, who well might be called the last of the best, and the first of the worst Popes, first called Images laymen's Books; the Pope's succeeding made an impious use thereof, by teaching they were the only fit books for the Laity to poor on, depriving them of the waters of life, and prohibiting them to read the Scriptures, contrary to the express letter of the Scripture. It were somewhat tolerable had they interpreted, those words did only mean that ignorant men by ask what is signified by those Representments, which they see pictured before their eyes, and by pondering a right answer to their question, might so be instructed as it were out of a book, that the piety of such holy persons, and sacred acts, which are expressed by those visible objects, aught to be imitated in their lives, and deaths. But such a soberf construction hits not the scope of their meaning, for they instruct the people downright to Idolise them; Bellarmine the Atlas of their predominant Hierarchy, doth not tremble terminis terminantibus, in express terms to aver that the Images of Christ, 
De Imagine. Sancto. l. 2. c. 21.  and the Saints are to be worshipped not only improperly, but properly, and by themselves, so that they terminate the worship presented to them.  
For my own part, as I will not contend with shadows, so I shall never any way strive for shadows, being resolved to approve no further these external decorements, and other circumstantials in God's house, than the Policy of the Land wherein I live, shall think good to support. And this I suppose is to keep within the compass of leading a quiet, and peaceable life, in all godliness, and honesty, which is the close of my Text, and the total sum of Christianity.  
The heathen Orator could say, 
Tull. l. 1. de office.  Inter bonos benè agere oportet, among good, and honest men must be good, and honest dealing; much more they who profess themselves Christians should be thus affected For since man is a sociable Creature, every one owes that naturally to another by which humane society is conserved: But men cannot live, and converse, if they may not believe, and trust one another in godliness, and honesty. For this seeming zeal, this formal honesty is like the Trojan horse in Virgil, which was pretended the gift of Minerva, but proved the ruin of Troy. So that godliness, and honesty, faith and good works must not be set at odds, but connexed, and linked in our peaceable life, as the cause, and the effect, the Sun, and the light. For peace without godliness is a profane, unhallowed peace; and peace without honesty, is an adulterate, a counterfeit peace, it turns the grace of God into wantonness. In godliness; otherwise our peaceable life is no better than consenting in a faction, in a combination; for there's Concors Odium, unity in hatred, when men make a league against a common good. In honesty; that you do not by holy pretences swallow widow's houses, and by colour of distributing to pious uses scrape together what is not your own; build an Hospital for a few, and purloin from many; Such a liberality being no better than bountiful cruelty. But our lives must be lead in all godliness, and honesty, squaring our drifts by our religion, and not our religion by our drifts, as the Ephesians did, who cried up Diana, Diana, but gain was in it; they had learned to varnish their filthy lucre with devotion, and to make their godliness, yea their goddess the handmaid, the Stalking horse to their own private Interest. We are to pray for such a peace as Christ gave to his Disciples, a peace, knit together in all godliness, and honesty. I will follow my Apostle, and end as I began, exhorting all in their supplications, prayers, Intercessions, and thanksgivings to magnify the Almighty, by the providence of whose goodness we have a renowned King, who is an indulgent, & careful Father of the Church, and Commonwealth, a constant, Exemplary Encourager, and Advancer of all godliness, and honesty. Some Kings have been so composed that Jngentes Virtutes, & ingentia vitia, eminent vices no less than eminent virtues held a joint concurrence in them, as we see the dross runs with the metal; but his gracious Majesty is of so refined, so sanctified a temper, that envy itself cannot find the least track of a reigning vice in him. Who see's not he is Rex Mitioris Jngenij? His clemency, and moderation Proclaim him a King of his passions, as well as of Nations. And therefore, Continue him O Lord long, long continue him unto us: Protect him against inbred, and foreign Adversaries, against the Fox at home, and ravening wolves abroad: Let his enemies bescattered, and those slain that hate him: Make his seed to endure for ever, and his throne as the days of heaven: Establish so firm an unity with the Head, and the whole. Body of the Kingdom, that there ever be an happy intercourse of Love and Protection, obedience and service. Let no cunning of Satan, nor any machination of his adherents be able to withdraw them from leading quiet, and peaceable lives in all godliness, and honesty, through Jesus Christ our Lord,  
Amen.  
FINIS.