A Modest DISCOURSE, OF THE Piety, Charity & Policy OF ELDER TIMES AND CHRISTIANS. Together With those their Virtues Paralleled by Christians Members OF THE Church of ENGLAND.  
By EDWARD WATERHOUSE Esq  
Conscientiae satis faciamus nihil in famam laboremus, sequatur vel mala dum bene moerearis.  
LONDON, Printed by A. M. for Simon Miller, and are to be sold at his Shop at the Star in St Paul's Churchyard, 1655.   

TO MY Most Dear and Indulgent Father, FRANCIS WATERHOUSE of Grenford in the County of Middlesex, Esq;.  
SIR,  
I Would fain testify my real duty and observance of you by some action that most speaks me grateful to God and you for your extraordinary affection to me; And since it is not my happiness to command an opportunity wherein I might express the honest ambition I have to show (to that degree I know becomes me) my sense of your favours, yet my confidence is that you will accept the humble tender of him who now and ever craves your blessing, and subscribes himself,  
Sir, Your dutiful and obedient Son, E. WATERHOUSE.   

A Short View OF ANTIQUITY AND ELDER TIMES AND CHRISTIANS.  
IT was an old and true complaint, that Truth hath ever been crucified between two Thiefs, those I count Superstition and Innovation, the Churches Scylla and Carybdis, at which in all her voyages thorow-the several Centuries of the world she hath been bulged, and sometimes near to a fatal miscarriage, while she is threatened by the two rigid adhaesion of her professors; who as the Jews of old, prefer Abraham before Christ, 
John 8.  antiquity before verity; and had rather have no Religion, than not that they have been bred in and accustomed to, 
Josn. 9 5.  though it be like the Gibeonites bread dry and mouldy, and clouted with unnecessary and vain Ceremonies: Another while she is in a storm from those wanderers, who will seek abroad, when there is bread enough in their Father's house, being discontented at any thing which is not new, and desirous of every thing but what is old: The vanity of these excesses (the utmost angles beyond which man's pride and petulancy cannot go) God hath in mercy to his Church, and in right to his own glory (passive under their Tyrannies,) discovered in all ages, setting notable brands of his displeasure on the ringleaders, and impudent chieftains in this wickedness; some of them he hath suffered so to be swollen with pride, that the earth hath not been able to bear their burden: Others he hath so flatted by detecting that brazen face, that to cover its effrontery had the veil of virgin verity, jacob's voice but Esau's rough hands, that like decried actors, and bankrupt Mountebanks, they departed the stage with a stink, and lost their course in that fog by which they designed to annoy the Church.  
As the best state of Man, Innocency; and the best place, Paradise, was chosen by Satan to act his first and greatest craft in, so ever since hath he taken the purest times of the Church, as his harvest and gainfullest season of temptation, vitiating and annoying them most dangerously with suppurated Opinions, and ulcerous Doctrines; He thought that the way to overcome Adam was by Eve the weaker vessel; and the Tyrociny and nonage of the Church, 
Quia progrediendum a facililioribus.  he took for the fittest time to sow his tares in, because he expected less resistance from Infancy then from further Growth. Even in our Lord's time, the devil's Chapel goes up by God's Church, 
Acts 8. 9  Simon Magus peeps forth; and no sooner our Lord ascended, but his Disciples have beasts to contend with after the manner of men; 
1 Cor. 15. 32.  then came in damnable Heresies, such as that of Elymas in Claudius his time, of Menander under Titus and other following Emperors, 
Euseb. hist. l. 2. e. 12. & l. 3. c. 20, 21, 23.  of Ebion, Cerinthus and others, in which Ecclesiastical Writers are copious. 
Histor. Magdeb. Ceut. 1. l. 2. c. 7. p. 368, 371.  Notwithstanding which torrent of Evil, it pleased God to raise up many valiant and pregnant assertors of truth, who with great courage confronted these affronters of faith, and rendered them so despicable, that no man who would be thought any body consorted with them, but avoided them as the firstborn of Satan, sent abroad to pervert souls and subvert Christianity It hath been observed, that the authors of errors and schisms in the Church, have been Churchmen, either grossly weak, or proudly wilful, whose Ignorance or pertinacy, hath wooed them to forsake the wholesome form of words, and to take up new Methods both of language and Doctrine, under which canting drolleryes they utter the devices of their own brains, gain credulous proselytes, and dishonour all who differ from them where they themselves disagree with truth and order; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. Serm. 147. p. 488.  That as Agrippinus of old persuaded those which he condemned, that it was best for them to be condemned, For (said he) I do not give sentence against them as an enemy, or one that would ruin them, but as a good guardian, who dispatcheth them out of that life, which they cannot live but in misery; so do these seduce and lead away silly souls, and yet possess them that the only way to find heaven above is to lose the Church below, and that Christ is not in his Word, but in their fictitious dreams, where he hath not appointed men to seek for, nor promised men to find him.  
Thus as C. 
Vir nobilis, ●l●quens, audax, suae alienae & fortunae & pudicitiae prodigus, homo ingeniosissimè nequam, & foecundus malo publico. Paterc. l. 2. p. 450. Edit. Sylu.  Curio the Plebeian Tribune is charged by Paterculus to be the firebrand of Rome's Civil Wars, bold, prodigal of his own and others modesties and Fortunes, ingeniously wicked, and able to public mischiess, so may these most justly be stigmatised for the infamous, lewd Boutefeves of the Church's peace and purity, and therefore prayed against in the Prophet's words, Let them be as chaff before the wind, and let the Angel of the Lord chase them, let their ways be dark and slippery, and let the Angel of the Lord persecute them, Psa. 35. 5, 6.  
And as all things produced are of the nature of their Producers, as is the Artists skill such ordinarily is the Artifice, so happens it with errors and disorders, mostly they resemble their Patrons; Crafty heads look before they leap, and design their march by steps and grand paws, setting up as it were with pinns and points the little baubles of their aims, and as those vent so marshal they out greater and more: They know forbidden wares must not be sold in market overt, therefore skulk they into bye-streets, and lodge they in the suburbs out of the freedom, where the lewd varlets of wander lie; there and to those they put their tinsil follies, and with those cheap and new, do they outbrave the truth, which covets no greater honour than the touch: Some men's eyes fail them, they believe every thing gold that glisters, because they are moon-blind, and rather dark then clear, with such these crafty Merchant's bartar freely, taking Souls in exchange for their cheats; These principled to purposes of seduction, like blind stallions, accost all comers, hit or miss; and most an end succeed best with the multitude 
* Nihil novi asserunt, quin hujusmodi applaudente sibi perfidi● simplices quidem & indoctos decipiunt, sed Ecclesiasticos viros qui in lege Dei die & nocte meditantur decipere non valent. , for the blind must lead the blind, how else will they fall into the pit that is digged for them by him, who deceitfully cries O coelum, but steereth to that infernal centre of which he is Prince, 
S. Hyeron. ad Ctesiphont. adv. Pelagianos.  namely the bottomless pit?  
But with others of a more florid and accurate nimbleness, 
Philosophi Patriarchae Haereticorum Ecclesiae puritatem perversa maculavere doctrina, Idem eodem loco.  he deals underboard, making them unawares Theomachize, turn the level of their parts against Heaven, thus became the Philosopher's Patriarches of Heresies, and disturbers of truth by their corrupt doctrine, as Jerom upbraids them; thus cogs he many into his lure, by prevailing with them to be instruments in division and unsavoury opinions, making believed and received truths, as questionable as Guy of Warwick, 
Hi sunt fumi, hae caligines quibus ex oculis hominum conaris lumen auferre.  Don Quixot, which many believe fancies, and reducing them to they may and theey may not be, and by crying up rational and plausible axioms, 
S. Hierom. advers. Ruffin. Apol. 3. Tom. 1. p. 672. edi●. Parisiens.  for dogmatic credends, as if God were accountable to man, and the Altar religion not sacred, unless the gold of humane reason sanctified it, or as if humane and depraved reason were the standard, to which the things of God are to be reduced, and to which conformed: That as the Tyrant stretched every one he took upon his bed, and fitted them to his bed's proportion, by cutting them shorter if they were too long, and stretching them longer if they were too short; so these resolve every mystery of Christianity by that rule, which is too weak to warrant them, too narrow to limit it.  
These Errors that have marched under the white banner of Reason, as they have been most plausible, so struck they most dangerously at the root of Christianity, endangering the fall of that Tree, which with incomparable procerity reacheth Heaven, 
Non necesse habet convinci quod suâ statim professione blasphemum est: Eunomiani, Ariani, Macedonianis, nominibus seperati, impietate concordes nullum notis laborem faciunt, loquuntur enim quod sentiunt. Sola haec haeresis (Pelagiana) quae publicè crubescit loqui quod secretò docere non metuit. Hyeron. ad Ctesi. adv. Pelagian. To. 1. p. 815.  serving the Church for a ladder of ascent thither; Other Opinions and Heresies inchoated from immoralities, and seconded by persons debauched and profligate, like Boorish uproars, soon decline and come to nothing; blasphemous tenants need no confutation, they fall by their own weight, the Eunomian, Arian, Macedonian heretics, though they differ in Name yet agree in mischief; yet St Jerom says, they dealt plainly with the world, and there needed no confutation more than they gave themselves. But the Pelagian heresy, that keeps itself covert, does the mischief, this flies about and chatters in every corner, and hath so many secret evasions, that 'tis hard to charge it with any fault, to cover which it hath not a curious and well contrived black patch: There is no Church-Traytor so horrid, as he that gives himself and his opinions, as Caligula, 
Pius, optimus, maximus, etc. Monstrum non Princeps. Sueton. in Calig.  did the lovely titles of Pious, Great, Good, whenas he was rather a Monster then a Prince (they are Suetonius his words,) so those Opinions are rather blasphemy than piety; these Adamites figleaves never long covered their nakedness, nor have the misling showers of their Oratory wet to the root of sober minds, soon they have ripened, and as soon have been rotten again; But those errors that have been died in the grain colour of Reason, clad in the purple and noble vest of an exact liver, dressed with the garnishes of Achitophel's brain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. de vit. Constant. l. 3. c. 21.  have harmfully passed currant, not only with the vulgar, whose faith is pinned usually upon their Ruler's sleeve, their Religion mercenary to his pleasure, and their souls at his service; but with those that boast they have the discerning of spirits, and can judge the Pearl of truth from the pebble of trash: upon this thank, Novatus a crafty perjurious and inhuman fellow withdrew many excellent Presbyters, 
Euseb. l. 6. c. 31.  such as Maximus, Vrbanus, Sydonius, Celerinus, who yet were called off from him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. Eccles. hist. 6. c. 20.  and Sisinnius the Novatian Bishop, by his noble carriage and pleasant wit beloved of all, and thought the most excellent man of his time; yet being a Heretic did much hurt, and proved a great trouble to St Chrysostom.  
As in all courses of life labour tends to rest, and the weary traveller longs for his Inn, so in the mind's Navigation there is a port wished for, Solomon gave himself to know wisdom and folly, 
Eccl. 1. 17.  but when he had wearied himself with disquisition, he concludes all vanity; making that the Ararat on which his floating Ark rested; Knowledge hath its bounds beyond which it must not go; God often suffers pride to border upon parts, that Carthage might be Rome's alarm to watch; since she hath a politic foe, and there is no impossibility of surprisal, the love of God is more seen in keeping his from the danger of a fall, then in suffering them to behold the glory of this world in the vast speculations of their mind, and to be on a pinnacle dangerously precipitous to gain the prospect; And if he that gave himself to know every thing, when he knew most known too little of himself, may we not fear that many men of great parts often pry so far into the Book of Eternity, into the cabinet of wisdom, into the counsels of Providence, that at last they come away leprous, and prove infectious to others as well as uncomfortable to themselves? He was a good man that cried out, Scientia mea me damnat.  
As Stars differ one from another in glory, so errors have been different in their influence and malignant aspect on the Church, some errors have been of the first magnitude, errors in the foundation, 
Eò acriores inimicitiae quò injustiores.  those of Cerinthus, Montanus, Arius, Donatus, and others: These with others little less vexatious, had their broach from men proud and discontented with their condition; Arius was a Presbyter in the Church of Alexandria, and became so great a pest to the Church merely out of envy against and ill will to Alexander Bishop of that Sea, who was preferred before him, 
Theod. l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 6. c 35.  against whose Life and Doctrine he could take none advantage, and Novatus because he would but could not be a Bishop set on foot that great mischief which bore his Name, and not only so, but the devil took advantage to seduce men of great parts to this design of error in the Church. Socratos tells us of Dorotheus and Timotheus two Arian Bishops, 
●ocrat. l. 7. c. 6.  great Clerks, (who revived Arianism when it was almost dead) yea, to perfect his policy he takes women into the plot, and makes them his lying spirits, Proctresses to his hellish Incantations; I have it from St Jerome, 
Ad Ctesiphont. adv. Pelagianos.  who reports that Simon Magus was aided by Helen the harlot, Nicholas of Antioch by the women he brought into common use there, Martion by one he sent before him to Rome, Apelles by Philomenes, Montanus by Prisca and Maximilla, Arius by Constantia Sister to Constantine the Great, Donatus by Lucilia, Zoroaster by Galla, and Elpidius by Agape; It seems 'tis a credulous world that takes women's words in matters of this moment, and a crafty devil that knows the cogent argument is from that charming Instrument Woman.  
I need not recite the cursed machinations they set forth to serve their designs, what politic practics they enfranchised, what desperate untruths they hatched, what glorious lights they obscured, what goatshair and badgers skins they used to attire their monster in, 
Sententias vestras prodidisse superasse est: Patet prima fronte blasphemia, S. Hier. ad Ctes●phont. To. 1. p. 815.  to name is to blemish them enough. Nor will it be useful to tell the number of their names, the times of their regency, the severalties of their poisonous tenants, these are at large contained in the Church-Stories, elder and later; My drift only is to be Antiquities Samaritan, and to give Bail to that Action brought against her by ignorance, which indites her of many guilts which I hope will be easily expiated for, and she appear to these later times tanquam inter stellas luna minores.  
And here with the curious Painter I must borrow colours from flints and pebbles, and so work them into a compliance, as that they may answer the requiries of what I intent, a lovely portraiture, which (when the utmost Art of my pencil is evidenced) will be but imperfect, and complain that it hath not to its lively depiction a Saint Jerome who might raise a blush in their faces that disparage, and a confidence in their countenances that dare own it; I am not ambitious to make this as he did the buckler of Minerva, which he made, and in which he so cunningly inserted his own name, that it could not thence be taken but with injury to the sculpture of that incomparable shield: no, it is the least part of my thoughts to evidence any thing in this beyond an honest heart, which I hope God will give me ever grace to show towards the Church and State wherein I live, and in which I hope to die a true and Christian man; This only I to all the world publish, that if (as 'twas said by the Orator of Phydias He was an excellent Artist at any Statue, 
Dijs quae hominibus conficiendis melior. Quint.  but chiefly about the gods) mine Excellency were in any thing, I would have it more exact and signal when 'tis exercised about aught which concerns the Church; for true is that of a great Preacher, 
Marshal Serm. Curse Meroz. p. 49.  Our hands if skilful to write, should be employed as Sacretaries to the Church, our feet as Messengers of the Church, our tongues as Advocates for the Church, our wisdom and learning as Councillors for the Church, our wealth as Stewards and Almoners for the Church. And well fare those excellent Christians who made Church-work the labour of their lives, and Church-charity their heirs at death, and that upon grounds of faith and holy love, not merit or hope of supererrogating by them.  
I do not here mean to collect all 
Disciplina jubemur deligere inimicos quoque orare pro eis qui nos persequuntur, etc. Tertul. ad Scapulam. S. Cyprianus l. 3. ep. 10. Tert. l. de Mar.  those several virtues that those glorious golden ages of the Church excelled in; as their diligent reading the Scriptures and hearing the word preached, their devout prayers for those in authority, their loving and forgiving enemies, their modesty and calmness of conversation, their fidelity to their relations, their ministering to the necessities of the Saints in wants, and visit of such in prison; their exact continence, their care lest in Habits they gave scandal, their courage for the truth, their serious observation of Oaths, their industry in their callings, and those many other excellencies in them (though by degrees allayed with much frailty,) lest I should swell my design into an unwelcome greatness; my scope is to cull out such of them as most seem to rebuke those bravadoes of men in this age, who with Hyper-Pharisaicall pride, commend their own piety from the dishonour cast upon elder times and elder Christians, who were in no instance of true devotion behind them.  
I know there were blemishes in Antiquity, the ancient Fathers tell us of many ridiculous follies in use, as vanity in clothing and habit, in baths, in observation of the nativity of their children, in being present at sports and interludes; their accompanying with pertinacious Heretics; and sundry other such follies, which here I defend not; for their virtues I appear against those that mistake Antiquity, misnaming it for a pedlars pack, in which to one pure Venice glass, there are wooden kanns, horn cups, trifling rattles, and many such ignoble trashes, as if it were a Mint of forgeries, the womb of Monsters and Sire of Legends, terming its Religion policy, its charity meritmonging, its unity combination, its Government a trap to catch men in who were not one with it; and it's All, a wilderness in which were more beasts of prey then birds of Paradise; St Jerom spoke of such long since, 
Multa in orbe generata sunt monstra, Centauros, Syrenas, Vlulas, etc. Sola Gallia monstra non habuit, sed viris fortissimis & eloquentissimis semper abundavit. Epist. 55. adv. Vigilant.  The world, saith he, produceth many Monsters, Centaurs, Sirens, Owls, Stymphalidae (birds whose nature is to darken the Sun rays) the Eremanthean Boar, Nemaean Lion, the Chimaera and many headed Hydra; and he tells us Spain produceth some of them, only Gallia hath no Monsters, but abounds with most eloquent and warlike men: and happy had it been if Vigilantius had been Dormitantius, and never been born, rather than prove a scar in that face which before it produced him was lovely. It was the fault of that Pern Vigilantius, to turn every way and at last to break out against the inoffensive honour of Church relics then in account, and not abused to superstition, as since they have shamefully been: And it shall be mine endeavour (with God's blessing) to bespeak due veneration of such things as are fit to be respected and retained in Gospel times, and to be defended by Christian Magistrates.  
I mean not herein to revive that Interim of Charles the fifth, 
Hist. Counsel Trent. p. 295.  by making a medley of differences; nor will I take upon me to deal with men of all sides, lest that befalls me which usually trips up the heels of such endeavours; all agree to oppugn, and every one rests more obstinate in defending his own party: Nor will I approve, nay I do sadly lament the preposterous folly of those, who make men heretics, and blazon them enemies to Christ, for every difference almost, though not in Points essential, but circumstantial and ritual, as if they picked quarrels with their brethren out of choice: The ancient Church in England did not so, for Bede tells us, Seize invicem venerabantur licet dissimiles caeremoniaes observarunt, sic Aidam Episcopus, quamvis more Scotorum Pascha celebraret, tamen ab H●norio Cantuariensi & Felice Orientalium Anglorum Episcopis, in honore est habitus. Cent. 7. c. 7. p. 119. This cachexy hath been the Church's trouble and pest too long; thanks to those hot heads, who cry out, Curse ye Meroz against all that crow not to the same tune with them; these have made more heretics and disloyal sons to the Church, than ever gained sober and submiss children: to these that of Baro the Dalmatian to the Emperor Tiberius is applicable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion: l. 55. p. 570.  when having asked, Why his Countrytrymen had been long and so desperate enemies to the Romans? he replied, Ye yourselves are in fault, who send to your flocks, not Shepherds and Dogs, to keep them, but Wolves: I wish it were well weighed by some; for as Albergatus that great Politician, 
Nam aliquando tam inepti insamique homines inveniuntur ut iis quae parva sunt & facilia, magna & arduae videantur, acerbasque res saevis modis exasperent, neque negotium ullum proponere se callent, quam finistro, & inepto more illud corrumpant & infaus●●um reddunt, Fab. Albergatus de Diss. Imper Eccles. cura. p. 389.  wrote to the Cardinal Nephew to Pope Greg. 13. Sometimes the heat and precipitances of men, exasperated small and composeable breaches, into great and uncloseable gapps; by which ill offices of simplicity, if not design, hoped and prayed for Peace and Union is defeated.  
My prayer to God is for Humility and Moderation; I will not judge any thing rashly, nor before the time, since the Lord is at hand; I wish the definitive sentence, of this or that, which is under a problem and disputable, might be referred to the just Judge, and that those that agree in the unity of faith, may hold the bond of peace. Novit Deus qui sunt ejus, novit qui permaneant ad coronam, qui permaneant ad flammam, novit in arca sua triticum, novit paleam, novit segetem, novit zizania, caeteris autem est illud incognitum quae sunt columbae & qui sunt corvi, St August. in 11. Johan.  
I account the Church a Vineyard, wherein the grapes of Love, faith, patience, self-denial, are to be gathered, to Christians comfort and refreshing, rather than a threshing-floore, on which the flails of furious smitings, and boisterous baitings and boilings of passion are frequent. For my part as I have ever yet, so I hope by the assistance of God I shall still offer my mite to the Church's Treasury, and make my prayer an offering for her peace, accounting it a greater honour to speak for her, now she is like Rachel blubbered, then if she had more outward lustre: And I wonder Christians should be otherways minded, who know Christ is in his Church, and his Word and Sacraments in his Church, nay Heaven (in a kind) in the tenure of the Church; whose sins ye remit they are remitted, the Church being the Tiring room in which we furnish ourselves for Eternity's hallelujahs.  
To those that are of other judgement, I shall say in Dyonisius his Laconic Cook his words, when making by command of his Master a Laconian Bisque, which Dyonisius disrellished, as unsavoury; replied, I have not such ingredients here as the Laconians have; O quoth Dyonisius, we'll have them sent for, and I'll see them prepared and compounded: I but replied the Cook, (Sir) you do not get a stomach by exercise, nor do you bathe in the River Eurota as they do: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stobaeus Serm. 117. p. 373.  My meaning is, The reason why the Church is no more their darling is, because they are sick of sloth, abounding with full humours, and do not bathe themselves in those refreshing streams of pious counsel and comfort, which the Church as the spouse of Christ, le's run at waist to her children. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apollodorus. Horat.  What then I have to write shall be short; considering most reader's impatience, which loathes to view any thing that's long. 
— cíto dicta  
Percipiunt dociles animi, retinentque fideles.  For I have ever held, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
When I propose Antiquity my Theme, I mean not Antiquity in the latitude, that is God himself, He is the ancient of days, He is from everlasting to everlastiug, He is veritas entis & radicis, this would be emptying the Sea with a Cockleshell, 'twould be to attempt with Icarus his waxen wings to fly o'er the Sea, and deserved his misfortunes in those waters. In this, Who at any time hath known the mind of God, or who hath been his Counsellor? This is a Noli me tangere, which I hope thy restraining grace O Lord will ever forbid me attempting: That Antiquity and those Elder times I drive at, is, that which is opposed to yesterday, or later times; Antiquity, not as before the Flood, the prints of that are perished with the old world; Antiquity not as amongst the Jews, old things (in that sense) are passed, all things are become new: but Antiquity since Apostolic times, till these last, and I pray God not worst times, that is the Antiquity I recommend.  
I must do as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having but a ridg to walk safely on, look lest I trip; there are many detractors, who like Kerns in woods, are ready to snap, yea often their malice breaks out and their trap falls, while good meaning is but nibbling at their baits, and not caught by them in their ginn of surprise. Since I would not pay the tribute of my Pen to any party, but only to Truth, they are not ingenuous, who rather wish for then pardon my failings; God forbid I should honour my Saviour more amongst the Doctors disputing in the Temple, then in the manger; or think him less the Son of God, who inviteth little children to come to him, and perfecteth praise out of their mouths, as well as greater Scholars, 
Non minus placet Deo Hosanna puerorum quam Hallcluja● virorum. B● Andrews in Prefat to the Command.  gaining glory by their elaborate tongues and penns; the pen that blemishes Christ in the least of his distributions, aught for ever to be execrable; Let O Lord that right hand ever forget its cuuning, 'tis a weapon form against thee and must not prosper: My drift is, 
O praecidendam linguam a medicis, immò in●anum 〈◊〉 caput, ut qui l●qui nescit discat reticere, St Hieron. e● 55. advers Vigilant.  to show to the praise of Antiquity, not only what from the Apostles time hath been laudably practised, in the great matters of moment to a Christians security and comfort, but also in many advantageous and necessary things civil, whose influence reacheth to those that were without, in the conservation of things and persons, in their respective nature and kind praiseworthy: I know there are those, that since they question every thing, will not let my Card by which I must steer (Church story) pass their torture and exception; they make Ecclesiastical writers Judge and party, therefore grumble they much, for a good Enquest; those that would have every thing new, would have new stories made, as well as a new Heaven and a new earth, in which they would neither admit, nor continue any thing that is old; If these taskmasters deny me straw I can make no bricks; if they will not be tried by Good men and true, and hear those that are secondarily Apostolic, 
Traditiones Ecclesiasticas praesertimquae fidei non officiunt, ita observanda ut a majoribus tradita sunt, nec aliorum consuetudinem aliorum contrario more subverti ad Lucinium ep. 28.  I must be plain with them in those words St Jerom used about Traditions, Where they do not oppose truth, they are to be embraced, notwithstanding the endeavours of any to the contrary, By their leave then I will use Church-stories, and those as little suspected as may be, for I love not Hagar while Sarah is in place, nor need I court Zipporahs' where so many daughters of ' beauty suffragat.  
First, 
Scripturae quidem perfectae sunt, quip a Dei verbo & spiritu ejus dictae, ●Iraeneus l. 2. c. 47.  I find Christian Antiquity vehemently contesting for the reverence of the holy Scripture, as the perfect rule of faith, neither adding to, nor detracting from the Canon, not only asserting it their tether and boundary, but exalting it as a rampire against the invasions and intrusions of crafty men, and craftier Satan, who endeavoured to entice the Sons of God by the daughters of men, and to make traditions, the Copper of Demetrius, pass for the currant Coin of Jesus, and this in them was not only zeal but holy policy; the sacred Scriptures were the wells out of which they drew their comfort, their armouries, whence they took forth their weapons of spiritual warfare, lights for their direction, and salt for their seasoning; should these have been pudled, and robbed from them, how unprovided would the Church have been? she might well have complained, 
Cant. 5. 7.  her veil was taken from her; Had this Ark been taken by the Philistims, 
1 Sam. 4. 21.  the glory had been departed from the Israel of God's Church: How much profane mirth would the sons of Error have made with these Songs of Zion, had God given them up into their power? But blessed be God the Church hath ever had ane held the Scriptures in high value, though not admitted all parts of it for Canon at one and the same time; sometimes they found parts of it not in good hands, as they thought; 
Euseb. l. 3. c. 3.  other parts by Heretics were corrupted, and handed to them not as they were in the autographon, but with emendations, to which were added many spurious and rejectitious Gospels, 
Euseb. l. 3. c. 19  Prophecies and Epistles, fitted to answer the lying divination Satan had no foot; other parts of Scripture not primariò authenticae, the ancients allowed to be read, sub regulâ morum, but not as a rule of faith 
a Vtiles quidem & commodi sunt, sed in numerum receptorum non referuntur. Epiphanius. , but such only as were received from Prophets, and allowed by Christ Jesus 
b Lege Athanasium in Synopsi div. Script. Epiphanius lib. de Mensura & Pondere. See Cent. 4. c. 4. p. 172, 173. hist. Magd. , his Apostles, and their Scribes and Scholars, and their successors, hath the Church owned and adhered to, and those are the Books in the Canon of our holy Mother the Church of England; not that all mouths have been stopped, or all Christians agreed in the harmony, no all have not beleeeved God's testimony in the Church's report and traditional fidelity: 
Lib. 2. Apol. adv. Ruffin.  St Jerom tells us, that it was usual with heretics to corrupt Catholic Authors; the Eunomians dealt thus with Clemens the elder, and Ruffinus is not behindhand for this trick, 
Apol. l. 3. To. 1. p. 782. Paris.  while he prefixed the Name of a holy Martyr to a book of Arrianisme; and Evagrius charges them of entitling their heretical books, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 3. c. 31. Tom. 2. p. 562.  with the Names of Holy, Orthodox men, such as Athanasius, Gregorius, Thaumaturgus and Julius: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. l. 2. c. 31.  in brief, Theodoret is round with them, telling us, they cared not what Law they broke, what boldness and freedom they took for maintenance of their wickedness; nay oftentimes they made it the masterpiece of their blasphemy, to violate the holy Law of God. As men in groves cut this stick and that wand they like, and leave the rest, so pick (erroneous men) this book and that passage here and there, and leave the rest as useless; Whatever is contrary to their device, and casts dirt in their face, they reject and disown, 
Gravis mal● conscientiae lux est. Senec. ep. 122.  their darkness and the light of Scripture agrees not; Light is au ill guest to an ill conscience; and because Scripture troubles their Owl eyes, and dismantles their impostry, they cannot away with it: Tertullian perstringes the Valentinians for their clucking into corners, and their skulking up and down, and says, Our Doves-coat hath no guile, 
Nostrae columbae domus simplex, etiam in editis semper & apertis, & ad lucem adv. Valent. c. 3.  is open and visible to all comers, who have liberty to see and hear what we do: And 'tis a Note unimprobated, that patrons and professors of error, and none but such, have ever dishonoured Scripture, or questioned its authority; nor have ever any who had a grounded hope of Heaven by God's mercy, held themselves above Ordinances, as the means of attaining it; nor have they ever picked and choosed, culled and refused this and not that Ordinance, 
Psal. 119.  but had respect to all God's commands, and equally adored all his dispensations: Charge an holy soul with queaziness in this kind, object to it, that it loves not to be limited and enlarged by the word, not to humble itself to God in prayer, not to obey Authority for the Lord and for conscience sake; and it answers in Hazael's word, 
1 King. 8. 17.  Am I a dog that I should do this? No, this spot is not the spot of God's people, 'twould be a sully which mountains of niter could not cleanse: 'Tis true indeed in the interpretation of this or that particular Scripture, there hath been, yet is, and ever will be to the end of the world, different opinions, and many passions have lathered so high, that charity hath often lain in the suds, as is the Proverb; even amongst men otherways without exception, as between St Augustine and St Jerom, 
See their Epistles in the 5t Centuar. c. 8. p. 440. Hist. Magdeburg.  in the Exposition on the second Chap. of the Galatians, yea and in many things and under many temptations, some of you have lived and spoken somewhat against the majesty and authority of the holy Scripture, as Origen by Name, who therefore confessed his errors, and publicly retracted them, as appears in his Epistle to Fabian, 
Origines in Ep. ad Fabian. Romanum.  and as St Jerom testifies in his Epistle to Pammachius and Oceanus.  
And therefore Legends Canons and Traditions brought into some Churches, as grounds of belief, and made obligatory to the conscience, as only the holy Scriptures ought to be held, are but of late date in the Christian Church; 
Quod de Canonibus Ecclesiasticis mones gratias agimus, sed tu scito nihil nobis esse antiquius quam Christi Jura serv●●c. Ep. 68  for St Jerom, or Epiphanius in him writes thus to Theophilus, That thou mindest us of Church-Canons we thank thee; but know this, that nothing is so antique as the Laws and rights of Christ: And Father Marinarus in the Counsel of Trent, denied that the Fathers made Traditions to stand in competition with Scripture, but good man he was born down with the many voices that decried his sound assertion, 
Hist. p. 152.  as that which better beseemed a Colloquy in Germany then a Counsel of the universal Church; but what he said was nevertheless true because disliked by those vipers; for as they then, so their predecessors long before cried up Traditions, and perhaps they had it from the Jews (or rather from the devil, the author of it both in Jews and others.) Our Lord Jesus arraigns' the Jews, for making void the Commandments of God by men's traditions, and transgressing the Commandments of God by traditions, 
Matth. 15. 3.  yea of rejecting the Commandments of God to fulfil them: and the Apostle St Paul reproves this and cautions against it, 
Mark. 7. 9 Col. 2. 8.  Beware (saith he) lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. Where the Apostle doth not simply dehort from traditions in affirmance of Scripture, or civil custom, but from such use of traditions as tends to the eclipse of the testimony of truth in the word written, 
Quisquis es asserior novorum dogmatum, quaeso ●e ut parcas humanis auribus, ut pareas fidei quae Apostoli voce lauda●a est, cur post quadringentis annis ●ocere nes niteris, quod ant● nescivimus? cur proffers in medium quod Paulus & Petrus edere noluerunt? Vsque ad hunc diem fine istâ doctrinâ mundus Christianus fuit, illam senex tenebo fidem in qua puer, natus sum, St Hyeron. ep. 65.  which is transcendently above the witness of man; and therefore I cry out to all those New-lights as St Jerom did, Spare your pains, hug not the cloud of your conceits instead of the Juno truth: Why do you bring that to sale, which the primitive Church for four hundred years never heard of? Why take you upon your shoulders, that task which Peter and Paul never taught, nor were they now alive would own; until this day the Christian world hath been without this Doctrine, and I in mine old age will profess that faith in which I was born, and into which baptised. Would St Jerom have been staunch, had he lived to these times, wherein old and sound Religion, is like wormeaten lumber cast into the outhouses? or like unfashionable furniture, turned out of the chambers of note, to adorn the Nursery, or the Chaplains lodgings? I trow he would; and had he, he must have reproached many professors, who now would pull out the eyes of those their Teachers, for whom, not many years since, they would have pulled out their own. 
Gal. 4. 15.  But enough of this. I return to Traditions, which, while they contend with Scripture, or are made as supplements to inch out Scripture (thought too short,) I wholly disallow. Though I confess, I love ingenuous freedom, and I believe Religion is not in many things so stiffgirt, as some ridgid people suggest, while they portray it clubsisted, ready to smite every one it meets with, 
Quid est aliud Ecclesiae (Romanae) potestas quae hodiè jactatur quam licentiosum & fine lege modoque in animas Imperium, quod eas miserrima servitute opprimat. Calvinus de Ncess. Reform. Ecclesiae.  nay in a keenness, like Peter's sword, straight out, and off with the ear of every opponent; yet do I not comply with the judgement of some, who rest on a Counsel-Canon as on Gospel, and make less difference between them then is almost discernible; because I fear it hath somewhat of a popish smatch in it, for were not the Pope's infallibility, and the Pope's virtual presence and authoritative influence in Counsels in part leaned to, some of our Profession would be more nice in that kind than they are; I will contest in reverence and duty to holy Counsels and Synods, lawfully called and convened, with any he that's most a servant to them; God forbid I should depraetiate worth in any man, or judge myself fit to censure, and not rather to be censured; 
John 13. 13.  but this I say, Da mihi Magistrum Christum, Da mihi Regulam S. Scripturam, In matters of this weight I'll to the beam of the Sanctuary; no Master will I own (as to imperation over my faith) but Christ; I like not to crave men's pardons, as the Sicilian Ambassadors did Pope Martin the fourth's blasphemously, 
Hist. Cons. Tr. p. 161.  Agnus Dei qui tollis peccata mundi miserere nobis: While they speak according to Scripture I'll obey them, 
Si pro oraculis, habenda sunt quaelibet eorum placita, ubi nulla exceptio, illig infinitum Imperium: Calvinu● lib. de necess. Refor. Eccles.  and take heed not to offend them, but if they prove illuminates, and eccentrically wild, that they tell me Christ is in this Enthusiasm, and that new Light, which neither I nor they understand, nor doth God's word clear out to me, they are to me but as tinkling cymbals, I neither care for their Euge's, 
Lege Humphredum in Puritano Jesuitismus, p. 86, 87.  nor fear I their anathemas. Whatever then becomes of other Writings, my zeal and vote shall be ever to preserve the renown of the holy Books of the old and new Testament, let loose persons call them by those profane nicknames of Lesbiam regulam, Evangelium nigrum, Theologiam atramentariam, nasum cereum, and let Atheists deride them, they are the Christians Magna Charta for Heaven, cursed be he that violates them to profane uses, they are the Christians Canaan. Let profane worldlings look with bloody Gardner's eyes upon it, 
Acts and Monuments, old Edit. p. 140 2.  & not endure to see the Book called Verbum Dei, yet the sincere Christian values it as his Canaan, the milk and honey of which refresheth him against his tedious march in the wilderness of this sinful and sorrowful life, accounting all other Books as Egypt's garlic and onions, to its Manna and Quails. 
Judges 6.  This, this is full of the dew of Heaven as was Gideon's Fleece; when all other Writings profit nothing, but are dry and sapless, 'tis the Iliads, which every devout Alexander (who by faith overcomes the world) lodgeth in his noblest Cabinet, his heart: 'Tis the Tree of life, on which hangs the Fruit of the knowledge of good and evil; 'tis the Ark of God, in which (as it were) is the pot of Manna and Aaron's rod, comfort and correction, therein are Gods staves of beauty and bonds, his binding and his drawing cords; yea, therein the whole duty of man both to God and his neighbour is comprised. Now judge, O man, what could God do more for his Vineyard the Church, than he hath done? In giving her such an Oracle for her doubts, such a Light against her darkness, such a Touchstone of her Purity, and her rivals adulteration. And what can the Church do less in return to God, then by signal fidelity maintain the honour and authority of this Canon deposited with her? Let that blasphemous new light, 
Gangraena, p. 54  Mr Edward's mentions, call the Scriptures the golden Calf and brazen Serpent, that set at variance King and Parliament, and Kingdom against Kingdom; that things would never be well till the golden calf and brazen serpent were broken to pieces; yet (next to heaven) I will venture all I have in the holy war for Scripture; He that comes to surprise that Capitol, shall have my life his sacrifice, and my prayers his curse: and let all Christian people say, Amen, Amen.  
This is the first Jewel in Antiquities Crown, her zeal for the reverence of the holy Scriptures.  
Secondly, The elder Church Christian was express about a Ministry and the right qualification of Ministers, according to the holy Institution of our Lord Jesus, the great Head, Doctor and Bishop of his Church, who left her not as common, in which every Christian (as to the public use of gifts) had alike right, but separated some to instruct, to exercise power of the Keys, to continue succession, and to minister the holy things of the Gospel, by virtue of an infallible promise of his cooperation with them to the end of the world. This separation has been for many hundred years declared by Imposition of hands, which the Church calls Ordination, and has Apostolic practice to warrant it. In Acts 6. 6. Stephen is mentioned to be a man full of faith and of the holy Ghost, yet did he not execute any Ministerial Office (upon account of his gracious qualifications) till he was presented to the Apostles, they had prayed for him, and laid their hands on him; a Scripture well to be weighed by men of contrary judgement, especially since backed by the general practice of the Church Catholic. For if the Church's fidelity in this Gospel Tradition and Universally received Ordinance should be questioned, the Canon of holy Writ, and all the Doctrines and Practices of Christianity will become litigious, since the Church as the pillar and ground of truth, is the deliverer and declarer of them. And we are not to doubt, 
Iraen ad Victor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per omnia debemus Ecclesiae Catholicaeunitatem tenere nec in aliquo fidei & veritatis hostibus cedere, S. Cyprianus ad Quirinu●●.  but that the holy Ghost, who leads into all truth▪ hath rightly guided the Catholic Church to this belief, since all holy men, of all times and Churches, how different soever each from other in Rites and situation, have agreed upon it, and accordingly declared themselves, and nothing hath ever been found against it, worthy the sway of our assents in contradiction to so Ecumenical an acknowledgement.  
And truly I much wonder any should be of contrary judgement, who ought to know the validity of Antiquities, consent echoing to Scripture; were Scripture silent, had the practice of Antiquity no footing therein, I should be as unwilling to follow it, as any he that is most against it. For that of Reverend Calvin is most true, 
Respons. ad versipellem.  Si in sola Antiquitate, etc. If Antiquity be only the Judge, then prodigious heresies which broke out in Apostolic times, will become Catholic faith. But when the Word of God gives rise to what in this kind Antiquity embraceth, and becomes precept or precedent to its practice, then is the Church to be followed in such her warrantable customs and observations.  
In the 28 Chapter of St Matthew, our Lord Jesus is mentioned to have ascended; in the 16th verse the Eleven are said to go away into Galilee unto a mountain where Jesus had appointed them, there he appears to them in a glorious condition, which caused them to worship him as Emanuel; God, Man, Mediator. In the 18th verse our Lord owns the donation of all power to him both in Heaven and Earth, before this Christ is not mentioned so solemnly to transfer power Ministerial to his Apostles; he asserts his own Authority before he gives them theirs; that done, Go ye therefore and teach all Nations, follows, which compared with that other passage, As my Father hath sent me, so send I you, fully clears to me, That transferrency of power Ministerial from God the Father to God the Son, and from God the Son to his Apostles, and to their Successors in the Ministry, who in Tertullian's phrase are the Hereditary Apostles and Disciples of Christ. 
Haereditarii Christi discipuli.   
I do not affirm, there is an equality of spiritual power in Ministers now to that in the Apostles, no more then in the Apostles to that in Christ, all Vessels are not of a capacity; if the Spirit were on him without measure, and upon Apostles and Ministers restrained, and as they could bear, than we must allow a disparity in the degree, 
Philip. 2. 9  God gave him a Name above all names both in heaven and earth, saith the Apostles, and no creature must contend with its maker. But this I dare affirm, That the power Spiritual and Ministerial which the A-Apostles expressed by imposition of hands, and since in conformity to them, and upon the same ground they do carry on, who are lawfully called to the Ministry in the Church Christian, is as truly spiritual power in them, as in their Head from whom they received it; and that the Church has now as clear a Charter for her Orders, as the Apostles had for their Apostleships, the great Dr of us Gentiles is my Author, God hath set in the Church, 
1 Cor. 12.  first Apostles; secondarily Prophets, thirdly Teachers, etc. Prophets and Teachers, that is, Ministers as well as Apostles; both fixed by Christ as necessary to carry on his spiritual building the Church; Both ministering Spirits for the good of the Elect, both his good Angels, to summon from all quarters his chosen ones, both useful, one to lay the foundation, and the other to perfect the Structure.  
I write not this to engage myself in controversies, I shall ever endeavour to decline them, as well knowing they account nothing to Church peace, or Religion's purity; but this I must profess, that my judgement is flatly against entrenchment upon Church Offices; let Christians employ their Gifts soberly, and instruct themselves and their Families thoroughly, and they will find enough of that task. If our Lord had laid the right of teaching in men's readinesses, or their talkative abilities, he would have appeared to those multitudes of people, whom he in the course of his life and Ministry taught, fed, and cured of infirmities, and from whom he had approbation to do and speak, as never man did or spoke; it's probable he might have found as nimble orators, as pregnant gifted men in prayers, as great measure of self-denial in some of the people, as was in Peter, James, John, or the rest of the Apostles: But he appears to the Eleven met according to his appointment, and them he culls out of the mass of the multitude to be the Church's Faetificators; and he bids them as ver. 19 Go ye therefore, etc. Ye, an exclusive phrase as well as a personal; not only ye as well as others, but ye only and above others, ye as the grand Masters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church edification; lay ye the foundation, let all the after-building be according to your pattern from my prescript. And teach all Nations. These Metropolitans had large Dioceses; Eleven to preach the world over; this Commission must be largely taken, not restrained to their personal but Doctrinal Visits, not to their lives, but to the perpetuity of their succession, Ministerial not Apostolic, for can we think those few could peragrate the Universe, into many parts of which there was then no means of convoy or transport? or that the hourglass of their lives did not speed too fast, for them to sow the seeds of grace in, to so many several and various people, and Nations? or can the Apostles in any sense natural be said to continue to the end of the world, till when Christ promises to be with them? I trow no: most of the Apostles died within the first Century; If Christ's promise was to continue them so long as he continued concurrence with them, then must they not have seen death till the end of the world, for so long he saith he will be with them. And if they died so soon after, and the world has yet lasted above 1500 years, and how long further it may last, God only knows: the promise must be understood to the orderly succession of the Ministry in all the ages of the Church, who are to carry on the Apostles Office of teaching and exercising Discipline in it, to the end of the world. And this the Apostles understood and followed in their practice, for though Judas fell from his Apostleship, yet the Eleven by prayer and calling on God, were directed specially to complete their number by the admission of Mathias, Act. 1. 15. remembering that Christ Jesus had a work to carry on in the world, which required the full help he had in his life time assigned to it; and though the Apostles admitted none into the privilege of their order, but upon special direction of the holy Ghost, as in the forementioned case of Mathias and St Paul, whom the holy Ghost commanded to be separated as Ministers, yet were Disciples, Evangelists, Bishops and Presbyters, by them chosen, and from them sent; who in their succession carried on the work to this day, and those learnedly bred, and humbly submitting themselves to Church-approbation, were accounted worthy to labour in the Word and Doctrine, as Pastors, able to feed the people with knowledge and understanding, as the Prophet hath it, Jer. 3. 15. yea, and such men as St Paul exhorts Timothy to be, 2 Tim. 2. 15. Study, saith he, to show thyself a workman, that needeth not to be ashamed, rightly dividing the word of truth.  
The consideration of this, made Ministers anciently very modest to offer themselves to this weighty charge, and the Fathers and Bishops very precise and scrupulous in admitting any unto the care of souls, but such as were well reputed, and had great knowledge both in Humane and Divine Learning. Saint Jerome plainly tells us, 
Epist. ad Magnum Orator. Romanum.  that in his time the Church was so well served, that it was hard to tell whether the Clergy excelled Erudition seculi an scientia Scripturarum, 
Lib. 1. contr. julianum.  and St Cyrill says, Humane learning, est catechismus ad fidem. I will not deny, but that great parts are often hindrances to the work of grace in the soul, men will not come off to Christ without great ado who are wedged to the wisdom of this world, which contradicts the wisdom of God in the foolishness of preaching; learned Pharisees are apt to reproach Saint Paul's with the titles of babblers; Ministers like him in Erasmus, 
In lib. de ratione I heologiae.  who being 80 years of age, knew nothing higher in their calling, quam in scholis Dialecticam ac Philosophicam vel docere vel decertare palestram, hîc sine fine, garrire, ad predicandum Christi Evangelium elinquem, etc. are in a kind monsters, these set the ass upon Christi, not Christ upon the ass; this to tolerate, is as Campanella well notes, 
In Apologia pro Galileo p. 26.  to measure Christ's rights by our strait and narrow model, to hide as heathens do the light of Scripture under an Aristotelique bushel, for surely the work of a Minister of Jesus Christ is, to preach the Word in and out of season, to treat of the mysteries of faith, not to trade in frivolous questions and nice subtleties, to acquaint the soul with what is God's command and man's duty, by prayers to move God to mercy, and by tears to prevoke men to pity themselves, to raise a holy flame in the heart to God, and to every thing that bears his likeness. 
Lib de rationa ver Theologiae  This, as Erasmus appositely notes, is the work of a Minister. And if some Ministers would consider this, and more endeavour to be what God requires them, their success would be greater than now it is; for when people see such Ministers catching at this, and hunting after that advantage, instead of being crucified to the world, and dead to the desires of it, crucifying the world by their discourses, which preface it to bonds and blood, when they see them Chemarims, whose fiery zeal and devout outsides serve only to palliate covetuousness and pride, they are much offended at, and less resolute for the honour and estimation of the Ministry. And alas, it is no new thing to see Religion passive under politic projects, in coining which to the Church's dishonour as well as Christ's, his pretended Vicar is not behind hand; for since pride and state hath been incathedrated, the Priest is so confounded in the Prince, the Christian simplicity so overwinged by politic craft, that they not only forget to be humble, which Erasmus notes, 
In lib. ratio ver. Theolog.  Nostri temporis Episcopi quidem suos habent pro servis Emptitiis imò pro pecudibus; but also charge the Church with the burden of their spurious productions, and deny her the Ordinances which Christ hath indulged her. 
Doctor Bramhal Bishop of Derry, p. 194, 195.  A learned Father of our Church, in his notable Treatise of Schism, lately come forth, hath furnished me with a very pat and pregnant instance to this point; The Pope (as head of the Church) to use their words, is to supply the Church with all necessaries to Doctrine and Discipline, and to the preservation of a succssion in the Church, to do which, he is to propagate the Episcopal Order, in all places under subjection to him; upon the revolt of Portugal, he refused to admit any new Bishops there, and the reason he gave, was, Lest by that he should acknowledge or approve the Title of the present King against his Catholic Son of Spain; by which neglect of his, the Episcopal Order in Portugal and the Dominions annexed to that Crown was well near extinguished, and scarce so many Bishops were left alive, or could be drawn together, as to make a Canonical Ordination; 
Balatus Oviu●● p. 2, 3.  the three Orders of Portugal did represent to the Pope, that in the Kingdom of Portugal, and the Algarbians, wherein aught to have been three Metrapolitans, and Suffragans, there was but one left; and he by the Pope's Dispensation nonresident, and in all the Astatique Provinces but one other, 
Lusitaniae gemitus, p. 20.  and he both sickly and decrepit; and in all the Aphrican and American Provinces, and the Island, not one surviving, so that as zealous as his Holiness is for succession's maintenance, he can be contented to endanger it to take a revenge, or to show a displeasure. Thus between those who deny Ordination, and others who for private ends disuse it, the Church suffers, and Christ's holy Ordinance hath not its due reverence, which the elder Christians provided against, this made them nourish up young plants to supply the decay of old Standard; they knew that dangerous men and errors would come in when Apostolic men departed; and as old Ely nursed up young Samuel, so did they cherish the youth of after hopes. 'Twas a good note of St Cyprian, that the Devil has no greater envy against any, than men in place and eminency in the Church, ut Gubernatore sublato, 
Epist. 3. lib. 1. ad Cornel.  atrocius atque violentius circa Ecclesiae naufragia grassetur. In the Emperor Adrian's time, when men were giddy, and had more itching ears, and inquisitive heads then before, Egesippus notes a crowd of errors forced the Church, and he assigns this for reason, Men of Apostolic abilities being dead, and those who succeeded them being not so qualified to resist them by argument and the sacred force of reason and Scripture, they broke in, tanquam in vacuam domum & custode suo privatam. An Argument persuasive enough to Christians, that a learned Ministry, and Schools of Institution, are necessary and useful, since nothing more disorders than Error, nothing sooner discovers it then Art rightly used, and carried on by the blessing of God. Alas error comes with a topsail charged with the colours of Truth, and so dexterously is the craft of this piracy couched, that none but an exact Artist can discover it. The Arians and Orthodox differed but in one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theod. l. 2. c. 6.  yet upon that depended the honour of Christ's coaequality and coessency with the Father; how easily might zealous ignorance have dispensed with an jota, upon which so great a point of faith depended, and so have given way to Christ's dishonour, had not the Fathers learnedly and with Athanasian mettle withstood it?  
O Christians, there is more goes to make up the Churches and Religion's prosperity then good meanings, there needs sound heads as well as honest hearts, to make her terrible as an army with banners; Satan hath more sophistry, than a sigh, or an elevation of the eye (both good, both beseeming) will enodate. His craft winds itself into company with the sons of God, and ought he not be a notable craftsman who can cull the scabbed sheep out of the flock of faithful ones? Lord what baits has he to beguile us with, an Apple for Eve, a look-back for Lot's wife, a Bathsheba for David, a witch of Endor for Saul, self-love for Jo●as, and fear for Peter's temptation. And when he is most swollen with malice, than his mask is holiness; Servetus, that blasphemous Spaniard burnt at Geneva, called his errors, the restitution of Christianity. And others, that are wanderers, hope to steal upon truth undiscerned by the conduct of new words, and unused phrases, and ever when men in their nomination of things do vary from the Law, which is the quintessence of reason, they do it in a humour, which is the quintessence of fancy; and when men suppress their opinions till they see a fit season, 'tis a sign they are more factors for fame then Lovers of truth, and have a design of self, to which the night of this or that policy, not the Sun-light of an honest and open ingenuity must give furtherance. 
Answ. to God's Love to mankind. p. 41. Molo verborum ambiguitates, nolo mihi dici quod & aliter possit intelligi revelata facie gloriam Dei contemplemur, quam'ille simplicitatem v●cat, Ego malitiam interpreter, persuadere mihi vult quod purè credat, pure etiam & loquatur. Ep 61. add Pannuch.  The Right Reverend and Learned deceased Bishop of Salisbury tells us, that in the Synod of Dort, when the fourteen Divines that had subscribed their opinions in affirmance of Arminius his Doctrine, first were demanded by the Synod severally, whether they now acknowledged for their Doctsine, that which formerly they had set down in collatione Hagiensi, and published in print? not one of those fourteen could be drawn to say in plain and expressed terms, that he either held that Doctrine for true, or he held it not; but as St Jerome wrote to Pammachi us concerning John Bishop of Jerusalem, I cannot brook ambiguous words and sentences that bear two senses, truths are best in their open dress; what he accounts simplicity, I call the malice of his stile, loc that believes aright, ought not to speak in a phrase unusual, unapproved by true believers, and Orthodox Christians, Alas words are cheap; when Boner was Elect of London, he said, he blamed Stokesly Bishop of London his Predecessor for troubling those who had the Bible in English; saying▪ God willing, he did not so much hinder, but I will as much further it, yet he proved a most bloody wretch; and he can do little to his advantage that hath not his quiver full of them, and disperses them not about to the credulous vulgar, who are in some tempers and on some occasions, so devoted to charity, that they give themselves up to believe whatever is communicated to them, 
Socr. Eccl. hist. l. 7 c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem codem loco.  in a serious manner, with invocation of God, and seeming self-denial. When Nestorius (after Sisinrius) became Bishop of Constantinople, he made an Oration to the Emperor, in which he blasphemously said, O Emperor, clear the world of Heresy, meaning the Orthodox belief, and I will give thee heaven for thy reward; yet when this man had his preferment, he proved as great a plague to those Cacodox Christians who were not of his mind, as to the Orthodox, for within five days after he was settled in his See, he decreed demolition of the Arians Church, and soon after vexed the Novatians because Paul their Bishop had a good name, 
Socra. l. 7. c. 29.  and was thought a pious man; when once men swerve from Catholic Tenants and Phrases, they run into a Cyclops den, both of infernal pride, and confusion, and without great mercy, never return thence by repentance, but perish in their gainsaying, for true is that of Tertullian, Quod apud multos unum invenitur, non est erratum sed irradiatum.  
And therefore as the sceptics of old by their upstart Pedantism, endeavoured abolition of all good learning, turning all into utrum's and questionary debates; and for that reason were opposed by the Ancients and their followers, with great mordacity; 〈◊〉 ought these in their new Systems, 〈◊〉 Divinity to be treated as persons that have somewhat to vent contrary to the received faith, who word it contrary to the received phrase; And those (saith a learned Bishop) that will arrogate to themselves a new Church or new Religion, 
Treatise of Schism. p. 159  or new holy orders, must produce new miracles, new revelations, and new cloven tongues for their justification: Till when, I shall join with the Church of Christ in the belief, that the spirit of the Prophets is subject to the Prophets, and that the Schools of the Prophets are most probable to acquaint men with truth and peace, and to disseminate it amongst the people, as that which will at once make happy both Church and State. And though as the Jews in Christ's case, and the Heathens in Christians cases, bitterly inveighed, sharpening powers against them, as stirrers up of the people to mutinies and rebellions, so it be common now also to possess Governors with ill principles in distrust of pious and regular Ministers and Professors, yet will it be found upon search, that nothing lays so strong a ground of just Government as true Religion; for besides that God's restraint is upon them, and they dare not do that in his eye, which will be rebuked by his word, and punished by his hand of Justice, they cannot be ill subjects upon the account of retaliation; for where they receive protection, they ex debito owe subjection, and are injurious and ingrateful if they pay it not: And no Magistrate is so merciless to his own fame, as he who neglects to be a nursing Father to the Church, and a Patron to her Schools of learning, Digna certe res in qua totum occupetnr Parliamentum, nisi enim haec semina dostrinae teneris animis tempestiuè sparsa fuerint, quaenam in Republica vel exoriatur spes, vel adolescat virtus, vel effloreseat pura Religio, & vera faelicitas? As the University of Oxford phraseth it in their Letter to the Marquis of Northampton, temp. Edw. 6.  
For take away the encouragements of learning, what despicable combinations of men will Commonwealths be? what shall we do for learned Politicians, skilful Physicians, subtle Lawyers, reverend Antiquaries, polite Orators, accurate Logicians and Schoolmen, and facetious Poets, Non omnis fert omnia tellus— God, and Nature (by his leave) makes us men, but 'tis Learning and Art renders us wise and worthy; Houses of Learning are the Palaces in which these royal wits are educated, and the world is as the field in which they scatter their seeds of renown, and the stock on which they graft their noble Cyons; and therefore as St Jerome after he had writ that Summary of Ecclesiastical Writers from Christ's to his time, breaks out, 
Lib. de Script. Eccle.  Discant ergo Celsus, Porphyrius, Julianus, rapidi adversus Christum canes, etc. Let them know (quoth he) who think the Church of Christ produces no eloquent Writers, that they are deceived, for there hath ever been a number of such who in all times have flourished in her, and her have vindicated from that imputation of rustical simplicity, that those Ethniques have charged on her. So must I brand these enemies of Schools and learning, as underminers of order, civility, and all good institution, and endeavourers to surprise the Capitol of our Faith, when learned men, as the watch thereof are drawn off and discharged; and therefore I appeal to such as prosecute Learning with contempt, 
Li 2. adv. Jou.  in St Jerom's words to Jovinian, when rehearsing that of the Apostle, They are clouds without water, he says, Nun tibi videtur pinxisse sermo Apostolicus Novam imperitiae factionem, aperiunt enim quasi fontes sapientiae qui aquam non habent doctrinarum, promittunt imbrem velut nubes propheticae, ad quas perveniat veritas Dei, & turbinibus exagitantur demonum & vitiorum. So he. Alas, they are in a devious road to fame who endeavour Learning's ruin, and deserve no nobler a memorial than 
* Tanta fuer● Syllana mala ut nihil addi posse videretur. Non paratur gloaia aliena au●erendo & rapiendo, sed pria dilargiendo. Guev. horolog. l. 1. c. 33. Vixis inter nos non consuetudi●e peregrina sed gravitate. Romana Cassiod. l. 2. ep. 3.  Scylla had, whose evils were so great, that there was neither le●t place for greater, nor number for more. That wise man of the Garamantes spoke truth to Alexander, Glory ariseth not from violent substraction of what is another's, but from bestowing on others what is our own: the best way to be remembered for gallant, is to write our memorial in the Table Adamant of a Charity and Bounty that may outlast us. I love Aemilius his gravity and imitable worth, his virtuous mind and Learned head, better than Aristippus his rapacious heart, 
In purpurâ sub magna gravitatis superficie nepotatur. Tert. Apol. 4.  though it had to friend a grave countenance, and a purple robe: The Lord deliver the Learned from those men, who would have the Name of Learned perish, and their seed beg their bread, and give and preserve to them such Kings and Protectors, as may speak comfortably to them as God did to his, He that toucheth you, toucheth the apple of mine eye.  
Thirdly, Antiquity and Elder times have been Zealous for Government and Order in the Church, as the Church of Christ hath no custom for contention, so not for confusion: God is order, and good discipline is one way to make men conform to God as order's Lawgiver. S t Cyprian one of the first Fathers and a noble Martyr, 
Lib. de habitu Virg. Disciplina custos spei, retinaculum fidei, dux itineris salutaris, foams atque nutrimentum bonae indolis magistra virtutis, facit in Christo manere semper. Lib. de ver. Ecc. Reform ratiove.  defines Discipline, the keeper of hope, the conservative of faith, a good conductor in our race of Christianity, a benefit reaching forth security and increase to those that embrace her, and portending destruction to those that refuse or neglect her: And Calvin when he disownes all Church usurpation, yet concludes, That the Church hath Laws of order, to promote concord and defend government. And reason it should be so; 
Leges non alia tulit unquam vera Dei Ecclesia nisi qu●e ad retinondum ordinem ad fovendam concordiam ad tuendam disciplinam facerent.  for if God be order, and his administrations be orderly as himself, than disorder, as nothing of his, aught to be kept out of the Church, to which it is peculiarly an enemy.  
The Church is a treasury, disorder robs it; 'Tis a clear stream of living water, disorder puddles it; 'Tis a fair and bright Heaven, disorder clouds and inlowers it; 'Tis a chart virgin, disorder is an impure raptor and corrupts it; 'Tis a precious orb of spicknard, disorder like dead flies putrifies it. The foresight of this made our Lord Jesus bespangle his Church with gifts to all purposes of Order and Ornnament. He hath set (says St Paul) in the Church first Apostles, 
1 Cor. 12. 28.  secondarily Prophets, thirdly Teachers; then gifts of healing, Helps to Governments, diversities of tongues. And now I have found Church and Government both in a Scripture, I hope I may without offence join them together, Church-Government; and assert that of Divine Institution. I think most parties are agreed, that Government Ecclesiastic as well as Civil is of God: all the litigation is, What this Ecclesiastic Government which is of God, is? By what Name and Title it is distinguished and dignified? And God wot, the heat and humour of peevish brains, have set Paul and Barnabas (as it were) asunder, nay hath made such a crack in Christian Eutaxie, ' that as Bernardas' Dyas Bishop of Calatrore said of the Church of Vicenza, 
Council of Trent hist. p. 252.  that may I of this Chuach of England, It is so disordered, that it requireth more an Apostle than a Bishop. Orpheus sooner charmed Pluto and Proserpina to part with his Eurydice, than men amongst us be persuaded to part with their passions, though all their swellings and monstrous impregnations, like that of the mountains, produce only a Mouse, a most ridiculous and inglorious scab of selfconceited Leprosy. One party will have Church-Discipline so precisely set down in the Word of God, that nothing is left to Christian prudence to alter. Others are diametral to these, and make, with Cardinal Cusanus, Government accountable to the times, 
Hist. Council Trent p. 159.  as he said Scripture was, and therefore to be expounded according to the current rites, and yet (forsooth) it is not to be meant as if the Church at one time expoundeth in one fashion and at another time in another sort; a Riddle! the Scripture must be expounded according to the times, and the times according to which Scripture is to be expounded, are now this, an on that; and yet the Church must not be meant to expound it in one fashion at one time, and in another fashion another time.  
There are a third sort who fix the essentials of Government in Scripture, 
Epist. 118. ad Januarium. Totum hoc ge●●e rerum liberas habet observationes nec disciplina ulla est i● his melior gravi prudentique Christiano quam us eo modo aga●, quo agere videret Ecclesiam ad qu●●cunque fort● devenerit; quod enim neque contra fidem, neque contra bonos mor●● inj●●gitur ●●diferenter est babendum & corum inter quos vivitur societate servandum, ego vero de haec s●utentia etiam atque etiam cogitans ita semper habui, tanquam eam coelesti oraculo susceperim.  and the collaterals they admit as left to the order of the particular Churches of Christ: this I take to be most safe and moderate; and this St Augustine delivers as his Opinion to Januarius long ago. These things (quoth be) are left free; there is no appointment by God concerning them, prudent Christians are at liberty to conform to whatever Church they come, and in which they live; for whatever is enjoined not contrary to faith and good manners, aught to be submitted to for peace and civil society's sake, and I (saith the Father) diligently considering this thoroughly, do deliver this as an Oracle receiving confirmation from God. And truly this I judge to be the meaning of those brotherly expressions that have and aught ever to ebb and flow from Christian Churches to each other, and from the Protestant Churches especially: For if the Church of England when it was under Episcopacy, saved the rights of other Churches which were disciplinary, and condemned them not, but held correspondency with them, giving them the right hand of fellowship, and the other foreign Churches published their candour and approbation of Episcopacy where it was constituted, and pressed obedience to it, witness Reverend 
n In Opusc. Conf. Gallic. p. 110. si● in Ep. ad Regem Polon.  Calvi● in divers places and on divers occasions, Learned Zanchy 
* In Thesibus de Re●or. Eccl. rat. & in Epist. ad Grindal. , Grave Bucer. 
o Lib. de Regno Christi. , Eloquent Beza 
p Ep. 23. add Grind▪ Epis. & ep. 12. ad fratris quosdam A●glicanos. , Profound Mouline 
q Thes. de notis Eccles. par. 2 d● Thes. 33. , Accomplished Chamier 
r De Papali Monarchia l. 3. c. 14. etc. 5 art. 6. , yea, and multitudes of others of note in the Reformed Churches; then doth this arise from that apprehension, that the generals of Government being one and the same under both Disciplines, Charity ought to pass the rest, to the least injury of Christian Concord. far be it from me to part whom God hath joined together: Wherein the Churches agree, let them mind the things that tend to piety and unity, the rest God will reveal in his good time; 
In Respons. ad Versipellem.  for as Calvin. after St Augustine determines it, Let every Church observe her own Customs; It is profitable sometimes that Religion should have some variety, so there be no emulation, and new things be not introduced for novelties sake.  
The Churches of Christ then have agreed upon Government as appointed by God, yea and about the persons interessed in it, those Bishops, Presbyters and Deacons, they never owned Armilustra's in which Soldiers were Priests, nor Gifted men, unordained, for Church Officers, this is of late date, and no pedigree hath this presumption beyond our times. And I wish that these men who arrogate to themselves▪ the Office of the Priesthood, would consider how unqualified they are to it, and return to their callings, for by reason of these wander, all the grand renown of Antiquity is blemished: For they to gain a Name so themselves, reprobate all Church uses and Church-stories, and make them matters of superstition and offence to tender Consciences; so wise are the children of the world in their generation.  
But for all their confidence, the Church of Christ will glory in that they count her infirmities; she will preserve her Catalogues of Martyrs, Confessors, Bishops, Presbyters; she will own Churches and Oratories set apart for her use, 
Hist. Magdeb. i. 3. c. 6.  before Dioclesian's time called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which daily increased in number and magnificence. 
Cent. 5▪ c▪ 6.   
She will own Liturgies and set forms of Devotion, and can instance St James chosen Bishop of ●erusalem by the Apostles, called Jacobus Liturgus from a Liturgy he made for the use of that Church; 
Tert. lib. 2. ad Vxorem. Vide Aegesippum.  Maronita asserting Litnrgies made by the Apostles for the Eastern and Western Churches; Origen speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Eusebius of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the good Emperor Constantine in his Court, 
Li. 6. adv. Cells. Ds vita Constant. l▪ 4. c. 17.  by Justin Martyr, Cyprian and others, upon which the painful Centurists conclude, 
Cent. 2. c. 6.  Without doubt▪ certain forms of prayers public they then had; and they add, 
Cent. 7. c. 6.  not to know and rehearse those forms of prayer, was in a kind to disown the name of Christian; For as St Augustine said of the Donatists, than they ceased to be o●r brethren, 
In Psa. 32. conc. 2. Tom. 8.  when they said not, Our Father which art in Heaven. And if set Forms be erroneous, and to use them be an error, 'tis an error of the purest times, and purest Christians; so long as Christians have Christ Jesus for their Patron and pattern, they may use holy set Forms, not neglecting their exercise of graces in due time and place, with much benefit.  
I and the Church will avow set Forms of faith; Creeds and Systems of sound Doctrine and belief, such as were the Creeds which they and we call the Apostles, the Athanasian, the Nicene Creeds, 
Socr. l▪ 6. c. 8.  yea and those of Tertullian, Origen, Gregorius, Niccaesariensis, Nazianzen, Victorinus, hilary, Basil Epiphanius, Da●asus and others▪ and singing of Psalms in her meetings ever since Ignatius his time; witness also Plynie's Epistle to the Emperor Trajan, which Eusebius records, l. 3. c. 27. And sundry other things of like nature she owns without blushing, wondering that any should distaste her for her fidelity.  
And that order may appear to be the more conservative of whatever falls under its Empire, I cannot but observe, how precisely the Heretic Church imitated the Orthodox, and so notably did they ape it, that thereby they gained much consistence to themselves, and gave much grievance to the Christians of more purity than were they. 
Sanctus Hieronymus adv. Luciferianos.  The Arians had their Bishops and Presbyters, eight of them were in the famous Counsel of Nice, 
Euseb. de vita Constant. l. 4. c, 63.  Nestorius was Bishop of Constantinople, and there is mention made of Paul a Novatian Bishop and others, 
Sanct. Hyeron. de▪ Pastoribus To 4.  they had their places of meeting, in which were Scriptures read, 
Cent. 6. c. 9 etc. 12.  and Sacraments administered, their Creeds, yea and their Martyrs, such as Metrodorus, 
Cent. 2. p. 287.  Themison and Alexander, Eusebius tells us that the Montanists boasted of their Martyrs, 
Eus. l. 5. c. 15.  and no worder, for St chrysostom gives us the reason, The Devil, saith he, hath his humble and meek, chast● and charitable, his fasters and prayers; of every good thing that God made to man's salvation, he hath a show and semblance, 
To. 7▪ in Math. homil▪ 4. ad ●iu.  which he employs to seduction to the end, that there may be no distinction between real and seeming good, that plainhearted men, who are artless in distinguishing, may be caught by the snares of those whom they mistake for the faithful servants of God. Thus that Father.  
And may we not fear this old Serpent hath been too busy in the differences in Religion, not only abroad in the world, but also at home in this Church, while he hath made divisions amongst brethren, such as no age or story exceeds? O Lord Jesus, how sad is it to think, that the legacy of peace, which thou bequeathedst to thy Church is expended, nay defrauded, and lost in the crowd and throng of private passions and private insolence! and that out of this Church should come evil instruments, who not like thiefs only steal grapes out of the Vineyard, but like wild▪ Asses tread down all the Vines; such as Boner who when truth is backed by power, shows himself a very exemplary Protestant, 
Acts a●d Mon. Old Ed. p. 1061  but when the Lord Cromwell was dead (who preferred him for what of God he thought was in him) than he proves the most pernicious Papist, and bloody fiend that the Papacy here had: and truly I think there is no Church-enemy so great as a waverer, who is not much beneath an Apostate, for he that is any thing to gain an interest, will soon be nothing indeed to preserve it. And in all this coil and hurry in this Hinnon of distastes, wherein our children of prudence have been offered in sacrifice to the Molech of Passion; and Contest were carried as Suid●s says, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas in verbo▪ Ar●ani.  those were between Dorotheus and Ma●inus, both Arrians, more out of pride than piety, to advance their own wills rather than to polish truth to a pervious clarity, for what is the matter? speak Conscience, be ingenious, their faces will gather blackness of reproach at the last day, whose have not now the blush of full and free confession. Was Christ and his Cause, holiness and her Rights the main drift, the cause of mounting the scaling-ladder against the Church? speak ye sons of Levi, whose thunderbolts not long since rend all in sunder, and whose virulent irritations made such wide breaches in charity. There was I confess, ● time when Priests were engaged in wars, but not with their brethren, but Midianites, 
Numb. 31. 2.  not by choice but command of God. Ye grave men of the Clergy, who dissented from what was established by Law, and hoped to have had your judgements answered to their latitude in the change of Church-polity, suffer me, I beseech you, to bemoan that ye should rise up in prosecution of your spiritual Fathers and brethren, whose blemishes that Evangelique piety should have covered, and for whose reformation, not ruin, ye should have striven in prayer with God, and by petition to men, did ye well to be angry? have ye comfort in those reproaches that some cast on you, when your frailty is displayed in the Escocheon of your punishment? 
Gen. 49. 3▪ 4.  When Reuben grows unstable as water, and goeth up to his father's bed, no wonder Jacob condemns him not to excel, though once he were the excellency of dignity and of power; Ought ye not (O holy and pious souls) to have stood between the living and the dead, and said to the destroyer (when he was no adder to your voice) It is enough? How comes it to pass that ye call Christ Lord, and do not as he commands you? forgive your brethren, not to seven, but to seventy times seven, as oft as they offend you? 'Tis sad, that Christ's Banner should be the Standard of Church-discord, and that offences should so abundantly germinate, that every thing of order and decency must be censured and suppressed. I have heard many of you offended with Bishops, from some of which Order divers of you had little encouragement, more injury and hard dealing, but did you well therefore to punish the demerits of a few, with the disgrace and vituperation of a whole Order? Must Episcopacy be Antichristian, because some Bishops were (in a sort) unchristian, in imposing more upon you then the Canons of the Church required from you? Was there no correction for innovation and arrogance, but extirpation and abhorring? could not the faedity of Ely's sons be charged on the Priesthood, to determine it? and shall the peevish tartness of some Bishops persuade you to labour annihilation of Episcopacy? Truly this seems to be hard; but God hath begun with his Sanctuary, and I appeal to ye grave, learned, and sacred Presbyters, ye siltrumpets to the more numerous Rams horns, whose clamorous rave have thus stuperated Church affairs. Is single and pristine Episcopacy against the Word of God, or the use of the purest Church? I know ye that are wise and worthy own not such assertions; that which in Episcopacy offended you was Praelature; and why, I beseech you, should the bounty of Kings and Princes be your exception? have secular honours bestowed on Clergymen original sin? do they defile all, men and all administrations? may not rich men preach the Gospel, as well as poor men receive it, since mercy makes no distinction, that it may justify its freedom and bounty? May not great Titles, ampl● Revenues, full Tables, minister to Christ, where well used? yea is not Religion more advantaged when the professors of it are thus accoutred to all purposes of eminency? O but say some, the Bishops were idle, belly-gods, disfavourers of good men, Lords over God's heritage; God forbid any should be such, and have continued Bishops, and God forbid any hereafter shall be permitted to be such, when God shall put it into the heart of our Governors to bring home the banished Ark with triumph. I am for Bishops who would make the Church happy, and religion flourish, such as are for age fathers, for wisdom Senators, for gravity St●iques, for light angels, for innocency Saints, for industry Labourers, for constancy Confessors, for zeal Martyrs, of whom that may be said as of our Bishop Grindall, His Books were his Bride, and his Study his Bride-chamber. And some such we had, who might deservedly have this said of them, that St Bernard said of the ancient Bishops of Rome, Fuerunt ante te qui se totos pascendis ovibus exponerent, etc. that is, 
Lib. 4. de Con●i. ad Eugenium.  There were (O Eugenius) Bishops thy predecessors, who gloried only in their tending their flocks, faithful Pastors, who thought nothing unworthy them, which made for the safety of their charge, such as enriched not themselves with the spoils of the widow, nay of Christ himself, but contented with little, as freely they received, freely they gave. And were not such worthy Honour, and liberal maintenance? or can these be carped at for unworthy or unsufficient, unless envy and ill will be Attorney-general, and draw their Indictment? Would it not be a paradox, to discard Ministers because Friar Bacon said long ago, Some of them were better Lawyers than Preachers, more industrious Farmers, then conscientious Husbandmen in Gods spiritual husbandry; honestly pay their Landlord rend for his house in which they dwell, but allow not the lawful Incumbent, (whom for the imputation of Malignancy they enter upon and eject,) not the fifths allowed by Powers, no nor any thing if they can avoid it though they eat his bread, while he starves and cries to God out of anguish. Consider this, ye heretofore erring sons of the Church, whom it concerns rather to be Oaks then Willows, burning and shining Lights, not portentous Planets, and passionate blazes, and search whether ye yourselves were not as guilty of lack of humility, as your discarded fathers for too much pride. For had ye thought every one better than yourselves, ye would not have snuffled against what is the honour of Christians to submit to, Governments; and to pardon and not revenge injuries; for, as that sad, Rollock hath well observed, Only in the School of Jesus, 
In his Lect. 23. on 1 Thes. 5. p. 288.  only in the Gospel, this point of Doctrine is taught and learned▪ That men should not do evil for evil, but good for evil.  
Indeed if there had been no other way to Christs● triumph then by trampling upon rejected Bishops and Presbyters, it had been fit his Hosannas should have been given him, though their skulls and bones had paved the way to his procession; yea, I hope their piety would have been such, to have licked willingly the dust of their own confusion, and to have cleared him when thus they were judged; but when he delights in mercy rather than burnt-offerings, to think to please him by entering into the gate of your brethren in the day of their calamity, 
Obad. ver. 13.  or to lay hands on their substance in the day of their calamity▪ which God charged on Edom as their sin▪ will never be approved by God or men as a virtue.  
Ought ye not rather to have mourned in secret, and prayed that the iniquity of men's hearts might have been forgiven them; and dealt with them in that Gospel-way of admonition, and spiritual conviction, considering that the ways of God are secret, and his purpose of good not ever to be discerned by us; that many belong to God, who are miss, and will be recalled in God's time; and that to cause them to wander further, by oppression upon them, is a kind of accessariness to their sin of intemperance? So long as God has left such precedents of calling St Anthony Kingston a Commissioner at Mr Hoopers death to be his convert, 
Acts and Mo●. Old Ed p. 1525 Pag. 986.  and Bishop Latimer from being Cross-keeper at Cambridg, and a violent opposer of famous Mr Stafford, to be a glorious Confessor of his truth, ye should have forborn tartness against those, who differed from you but in trifles: Abim●l●ch was more just than Abraham, when Abraham would rather study his own outward peace, in regarding his life, more than in guarding his wife's modesty. Mistake me not (ye Reverend Ministers of Christ whom my address in this kind concerns) I am not discontented with you, I am no rejoicer in your failings, God knows I daily bemoan you in private, and as occasion is, defend your Calling and rights to my utmost power, and so by God's grace, I hope ever to do; I am none of the generation of those, who gave rise to that too true speech, profectò Laici semper sunt inimici clericis. My desire is to honour your persons and employment, yea to serve you hip and thigh; yet can I not forbear mention of some of your mistakes, by which, you have caused many to wander out of the way, and made yourselves objects of reproach. I know God has yet reserved in the Church, many grave and Learned Presbyters, who may justly be called Burning and shining Lights; 
Lam. 1. 31.  yet I conceive, he hath trodden under foot many of the mighty men in the midst of her: and if God hath heretofore suffered a spirit of delusion to be upon some of his Prophets of old, for some time, and upon some occasions, and given some of his servants up to great fondnesses, and caused the vision to cease to them: If men of rare parts be permitted to lose themselves for a while in errors, as did that famous Divine of Peru, 
D. Merick Causabon in Treat. Enthusiasm. p. 77.  the Oracle of the American world, of whom, the Learned Son of a Learned Father, tells us out of Acosta, that he grew so wild in his Divinity, that he averred his holiness to be granted him above Angels and Apostles, that he was proffered hypostatical union with God, but refused it, with sundry other such blasphemous passages. Or to admire their own conceits above what they deserve, and think they see more into the Cryptick parts of Theology, then truly they do; as did Napier the Lord of Marchiston, terming his Book, A plain discovery of the Revelation of St John; and Forbs another Scot, his Book, An exquisite Commentary upon the Revelation of St John; when the greatest Scholars, with Castalio, profess their non intelligo of the thousand part of that Book, and with Junius, Deodate, and BP▪ Andrews, declare, the mysteries in it are very, hard, reserved under God's secret seal, and beyond their reach: yea those that wade deepest therein, do but besmear themselves and lose credit by their confidence, as did Arias Montanus the Spaniard, 
See Pref. to the Revelation Revealed.  and Johannes Brocardus, who lost himself in the exposition of that Book, who thought to find Venice there: and a Belgic Doctor in the Synod of Dort, who thought to find Grave Maurice there; and Mr Brightman, who believed (as saith mine Author) not only to find England, but also his two friends Cecil and Walsingham there; If I say such mistakes have betided Learned and good men, why may not many of you have been mistaken also? and why may it not become you soberly to confess as did the holy Prophet, Thou hast deceived us O Lord, and we are deceived?  
'Tis worth▪ O ye Ministers of the Lord, 'tis worth your tears, to bewail and your serious thoughts to consider, for there▪ is great offence taken by many poor souls, upon your violent courses against your fathers and brethren, who were more wounded by your Sermons and Exhortations, then from the secular severity of Magistrates who would have been less strict towards them, had ye not sharpened the Instruments of their dispatch; And therefore I beseech you hear my motion to you seconded by two men of your own Coat, every way without exception, the first my right worthy and meriting Friend Dr Gawden, whole words are these, 
Apology for the Ministry, p. 17.  I desire both myself and others of my mind and profession may by an ingenious acknowledgement of our failings be fitted for God and man's absolution; both in present and after ages, that it may not be said that the Ministers of England erred greatly and were punished sharply, yet knew not how to repent humbly and truly, every one palliating their own errors and transferring the blame and guilt upon others, when themselves were in some things more unblamable than any men; and merited in their own censures, to be esteemed the chief of sinners. Thus he. The other to the same tune, is Learned Mr. Baxter, 
Christian Concord. p. 96  who writing to the Ministers has this passage, Have not some of you so led the way to seecet and open vilifying, deriding, contemning and aspersing your brethren, that you, even you have been the means of raising those calumnies you cannot allay? Have you not had yet time and means enough to observe, how God hath been offended with your unpeaceable proceedings, seeking to suppress and subdue each other by force, rather than to win each other by love and evidence of truth? And in another place; 
Pag. 99  For my part (saith he) I daily look death in the face, and live in a constant expectation of my change, and therefore have the better assurance of being faithful to my conscience; and I must needs profess, that when I look back upon my life, I have more comfort in the least means that ever I used for the Church's peace, then in all my most zealous contentious engagements. Thus he. And what can be more fully written to their honours, and the shame of those whose high stomaches incubate their confessions? But I know the wise in heart will consider this, and for the rest, I pity, not reproach them; Zacheus is as well to be imitated in restauration, as in his taking from men their rights, etc.  
Thus much of the head of Government, though I conceive it necessary to add somewhat concerning Ceremonies; such I mean as are decent, and not supernumerary; I know this is a noli me tangere,, and perhaps may be born out of time; But yet since my aim is to please no party by a base parasitism, nor to provoke any by a sarcastique freedom; I think fit to insinuate (with all humility and submission) my thoughts about Ceremonies, which I look upon as flesh and skin to the soulary part of Religion, as mounds and fences, to the granaries of sound doctrine; I know as life, so Religion may be preserved by plain clothes, and fewer rites, as well as by richer and more numerous; Therefore I offer my conceptions not as a peremptory dictator, but as a petitory Monitor; I confess the primitive times had little of Ceremonies, They were in Persecution, and the Christians in them under restraints, not owned by Magistrates, nor in any polity for a great while, Aliud fuit tunc tempus & omnia suis temporibus aguntur, saith St Augustine, 
Ep. 50.  but so soon as the condition of the Christian Church grew better, and Emperors and great men showed themselves propitious to her, than prudence dictated somewhat more lustrous and suitable to the prosperous condition of the fixed Church, which ought not to be considered less than the garden of God, wherein are things of variety and virtuous delight, as well as of absolute necessity; And though I know all things in the Church should be done to edification, yet do I not believe it unedi●ving to have in the Church various expressions of God's gifts to me●, all which tending to the admiration of God, call man to be edified in the high and holy contemplation of his infinite greatness, 
Bucer. in Resp. ad Hopperum.  who (●owithstanding his so liberal indulgence to man) is yet complete and inexhaust; And therefore as Reverend Calvin well says against Versipellis, 
Scimus quaecunque ad decorem & ordinem pertinent, non habenda esse prohumanis placitis, quia divinitus approbantur, in respons. ad Versipellem.  Whatever is pertinent to Beauty and Order, we are not to account of humane appointment but of divine approbation; So say I in the case of Ceremonies, so far as they relate to the useful Order and Ornament of the Church, they are not only not to be contemned, but honoured and kept; And these that are hotly violent against them quâ such, had best consider, that there may be use of them to do the drudgery of worship, and to stave off profaneness, and when they are employed but as Cryars of Courts of Justice are, to mind men of their reverence to what is sacred, and to learn them to be bare and submiss to their betters, there is no ill construction can be reasonably made of them.  
I know they have and ever will be (while men are ignorant, ambitious, and worldly) subject to be abused, partly by the ignorance of superstitious people, and partly by over activity of men of note in the Church, who of good purpose introduced them, as did St chrysostom Church-music into the Church at Constantinople, 
Cent. 5. c. 6. p 361.  to prevent the Arians withdrawing of the Orthodox to their Church or Oratories in which they had such Music: I know (I say) that by this and other means the number of Ceremonies grew so great, that the Church was not able to abide them, That St Augustine and many others greatly inveighed against them, and wished correction of them. And therefore as all things of discipline and order, constituted by man, may (upon just cause) be ordered and altered, as to prudence shall seem most meet, Provided it be done in lawful manner, and by persons lawfully called thereto; so endeavoured many in the Church, to put a stop to this evil, and to offer a remedy thereto.  
But alas! It was a disease past cure, Men of estimation hugged their own Apes, and in the customs and Rites of their own initiation, hung up Trophies and Banners to their Memories, happy was he thought that could travel farthest in this wilderness of imagination, and have the remark of adding something to Church-Solemnity, under pretence of some notable zeal, noble charity, devout-rapture, matchless self-denial; so that at length the Ceremonies grew to have no name but Legion for they were many, which made many holy men cry out against them, and some profess, that the soul of Religion was overlaid by the body, yea, 
Goldastus' part. 〈◊〉 p. ●9, 31.  every thing so out of order, that even Pope Adrian the 6. in his Instructions to his Legate, professed, Scimus in hac sancta sede aliquot jam annis multa abominanda fuisse: nay, for many years before him holy St Bernard cried out against some of place, as more proggers for their own advantage then the glory of Christianity; 
Ep. 33. ad Maurit. l. 4.  Vides omne Ecclesiasticum zelum ●ervere sola pro dignitate tuenda, honori totum datur, sanctitati nihil aut parum. lib. 4. de Consid. ad Eugenium. Heu, Heu, Domine Deus ipsi sunt in persecutione primi qui videntur in Ecclesia primatum diligere! Yea, even in the Council of Trent (about the gathering and managing of which more carnal policy was expressed then comported with the simplicity of Christ▪ and the real honour of his pretended Vicar) there was a loud out cry againsi extravagant Ceremonies; And that from the mouths of Learned Prelates and Friars of the Papacy, Insomuch that Langi Archbishop of Saltzburg said, It was but reasonable to be disburdened of them; But the Pope and his party had too much gain by this craft to part with them cheaply: 
B● Derry of Schism, p. 161.  The College of Parish ● Priests at Rome is now become a conclave of Cardinals, and hath Church-Princes, and the Pope Head of the Church, to rule it which way it will: 
Dissert. de Imper. Eccles. p. 392.  yea, his Palace the Commonwealth of Christians, as Albergatus his words are to the Cardinal Nephew to Gregory the 13th; They I say becoming so great must have support. And finding this among the politic accoutrements of the Papacy, could not give aught but a deaf ear to those endeavours, Nothing obtaining audience at Rome but what hath the Oratory of gain, or the impulse of invincible necessity: The Cries and humble Remonstrances of the Waldenses, Nicholaus Clemingius, 
Humphredus in Puritano Jesuitismus, part. 2. p. 354.  Petrus de Aliaco, Humbertus de Romania, Gulielmus Parisiensis, Petrarch, Bernard, Adrian the 6th, Cornelius, Antonius, Picus Mirandula, Lawrentius Cardinal of Ratisbon, Gilbertus the Monk, Durand the Schoolman; all which▪ in their times importuned Reformation, produced nothing, those Adders of Rome would not hear the voice of these charmers though they charmed wisely; till Luther broke out no general Council could be gained, and when that was brought about, there was such tricks, such postings from Trent to Rome, such designing things to crafty and secular ends, such tying up of the Fathers and Prelates there convened, that some of the braver spirits muttered, that the Pope did but hold the world in hand, that he called that Council to reform the Church, but that he ins●nded nothing less, which made the French Ambassador protest In the Name of his Master and the French Church, 
Goldastus, Tom. 3. p. 571.  that they would not obey any thing concluded there, for as much as they were the Decrees of Pope Pius the fourth rather than of the Council, all things being done at Rome not at Trent.  
Now (as it were) the Axe is laid to the Root of the Tree, Germany reaks on't the heat Luther had roused up in her; Many of the Prelates (faithful enough to the Papacy in spiritualibus) are not displeased at the cheque, that this new appearance is expected to give to the career of the Conclavique policy, and divers Princes not only not oppose Luther, but openly mediate for him, and at last prove protectors of him: The Germans naturally sturdy and rough enough, adore this new risen Star, and use pretences of zeal for warrànts to violence and extravagancy; Religious men and houses go to wrack, and all the symptoms of popular dirity and confusion are visible.  
Many partial Reformations there were in some parts of Germany and France, and sundry Princes favoured Luther, wherein his enterprises gratified their interests, as to Supremacy and justification of Princely authority against the Pope's Usurpation, the Emperor Charles the 5th the then King of France, and Henry the 8th of this Land, found not themselves aggrieved, Vnus in mundo Sol, 
Lib. 2. de Legatis, Dissert. 29.  Vnus in regno Rex, una in Religione Religio, ne ubi non una, ubi multa, nulla fiat, saith the Politic Marselaer, as Luther by distracting the Papal affairs did them no disservice, so silently they applauded him: but when once Religion grew concerned, than all of them fell foul upon him, Henry the 8th wrote against him, and the other two Princes prosecuted the Lutherans severely; So God calling up Luther, and calling out of this life Henry the 8th, and the Crown of his Land descending to his Son and Heir Edw. the 6th▪ Reformation began to be in credit here also; In the short Reign of this blessed Josiah, by the counsel of his godly Uncle (the Protector of his person and Government) and by Learned Bishops and Presbyters, both of this and other Churches, the Scheme of our Church-service and decency was ordered, and to such a degree refined, that Spalatenses a Foreign calls our old Praier-Book, Breviarium optimè reformatum: And no otherwise thought our Parliaments of those times, as 5. & 6. Ed 6. c. 1. 1. Eliz. c. 2. 8. Eliz. c. 
Nihil vid●o in libro esse descriptum quod non sit ex divinis literis desumptum, si non ad verbum ut Psalmi & lectiones tamen sensu ut sunt collectae. Bucer. in censur. Ord. Ecc. in A●g. p. 456.  1. call it a godly and virtuous Book, and a means together with the preaching of the Word, and Administration of the Sacraments of the pouring forth of the blessings of God upon the Land; Yea, when the Popish Parliament of pr● Q. Mary repealed the Act of the 6. Ed. 6. by which this uniformity of worship according to the Common-Praier-Book was settled; The Stat. of 1 El. c. 2. says, That Repeal of Q. Mary was to the great decay of the due honour ●f God, and discomfort to the professors of the truth of Christ's Religion: But we are wiser in our generation then those Fathers of Light our worthy Progenitors; We are more holy than they, because less orderly, less solemn in our service of God than they, yea, to excuse ourselves; We pretene their Reformation was but partial, whenas, God knows, there are who wisely believe that their settlemenrs were such as will not be bettered by any their Successors. For although they appointed set Forms of devotion for the Public as a help to their weakness who could not pray without them, and as a prudent entertainment of the Congregation, while it was gathering, which in great Parishes was long, and unto Servants who came late, beneficial, for by that means could they get time enough to Sermon, yet intended they it never to justle out the gifts of men, whom God had specially enabled to extemporary prayer, who therefore were left free to use their gifts both in their Families and before and after their Sermons, Nor to sooth up people in ignorance, 
Vide Bucerum libro de Regno Christi & in Resp. ad Hop.  or so to accustom them to Forms that they should never endeavour by seeking more interest in God, to receive more ability from him. Nor did they appoint Holy days to be kept in obedience to any Popish Canon, or in memory of Saints, but upon civil reasons, thereby to give people ease from their hard labours, and to call them to the service of God, in prayers and praising of him, as says the Statute of 5, and 6 Ed. 6. c. 3. Neither hath this Church kept decent habits for her Ministry, out of a desire to symbolise with Popelings; but according to the wisdom of the first Reformation, confirmed by the 30th Injunction of Queen Elizabeth, wherein habits for order and distinction sake, were enjoined Ministers in their Universities and Churches; These I say, though carped at by many, were harmlessly settled, and some think might usefully have been continued: but they are disused now, and how much purer our Religion hath been since they have been voted down, let the world judge.— Nunc seges ubi Troja fuit. Only if good pretensions were enough, the Donatists had them as much as the Orthodox; yet 'twas observed justly of them, that their designs were brought forth by passion, nourished by ambition, and confirmed by covetousness. I will not say any thing of those, who whe●● they had place, misplaced things well ordered, let God plead his own cause. 
Ep. 39 ad virgins Hermo●enses.  Aliter hominum livor, aliter Christus judicat, non eadem est sententia tribunalis ejus & anguli susurronum, multae hominibus viae videntur justae quae postea reperiuntur pravae, saith St Jerom, Let men of fury and passion rave as they list, being as St Gregory styleth them appositely, Bellonae sacerdotes, non Eccle●iae, Martis faces & tibicines, non Evangelii lumina, Cometae infausti, pestis & dira omnia, non stellae salutares Christum pronunciantes; yet my judgement shall be (with God's leave) calm and moderate. I will pray for a peaceable temper, and till I know better, conclude that council, concerning forms and order in the Church, good, which reverend Calvin wrote to the Protector forementioned, 
Epist. ad Protectorum.  Vt certa illa extet a qua pastoribus disc●dere non liceat: I crave leave of the Reader for this excursion, which I thought necessary, and I hope he will not condemn as offensive; A plain ingenious freedom best befits me, who am to act no part but that of a good Christian, and therefore it shall be my constant resolve, to rank flatterers, as Erasmus did Eriers, inter falsos fratres, who the more holy they pretend to be, are the more execrable, for, nihil turpius sanctis parasitis. But I leave them to their proper Judge, and make to the third head of Antiquities Piety, which consists In care to countenance truth and censure errors.  
And here is good reason for this, if we consider the nature of truth, which makes the soul free, not only in professing, but also in not fearing what may be the consequence of boldly owning it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb. de vita Constantini. l. 4. c. 62.  which armed the Martyrs with invincible courage, and made them, more than conquerors over their fears and persecutors.  
There is also much to be said for care to prevent growth of error even from the nature of error, which (in the words of Constantine the Great) makes those in whom it reigns, enemies to truth, promoters of dissension, and often of assassination, counsellors to every thing contrary to truth, favourers of dangerous and fabulous evils; In a word, being under a show of piety great offenders, and contagious to all that border on them. The good Emperor by sad experience knew, what shifts and deluding courses the Arians took, to bring to pass their designs: therefore laid he load of reproach on them; And that not without cause; for first they conveyed their poison under gilded pills, and in not to be understood expressions; and to such a clymax of vanity ascended they, 
Theod. l. 1 c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. l. 1. c. 4.  that they would allow none of the ancient Fathers to be compared to them, but applauded themselves to be the only knowing men, the only men of self-denial, the only men to whem Jesus Christ was revealed, and to whom such mysteries were made known, as never came into the thought, or under the experience of any men before them, that as Mahomet made use of an epileptical distemper in which to arrogate to himself divine authority, so did these of an over self-conceit and pride of soul, to be the only illuminates of their time. 
Lib. 1. c. 14. Socrat. Eccles. Hist. l. 1. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. l. c. 14  Nay when Arius was called to account for his errors, he averred, he had rejected them, and denied those to be his belief or doctrine, swearing that he believed as did the Orthodox in the Nicene Counsel; yet for all this, holy Macarius made it his prayer to God, to take Arius out of the Church, least errors and heresies spawned too much for truth to overcome or outlustre them. 
Euseb. in vita ejus, c. 63. Socrat. l. 1. c. 5. Sozom. l. 1. c. 19  And good man it fell out as he feared▪ for though the good Emperor took away from them their meeting places, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loco precitoto.  and commanded their return to the Church, though they were condemned and banished by the Emperor and Counsel of Nice, and their books commanded to be burned, that there might be no record kept, 
Th●●d. l. 2. c. 31. p. 88 To. 2. l. 2. c. 15. & c. 30.  neither of Arius nor his corrupt doctrine; yet after the death of Constantine, they rallyed, and made a most dangerous charge on the Church, obtained (by fraud) Bishoprics in the most eminent Cities, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theod. l. 4. c. 19 & l. 2. c. 8.  gather Counsels by power, abrogate and constitute what Laws they pleased, though contrary to the Laws of God, and the Nicene Council; deprive the good Bishops and banish them; Falsiy accuse blessed Athanasius, and in short prosecute generally the Orthodox, by banishments, whip, and exhaeredations more like Barbarians then Christians.  
The world than may view the tricks of these degenerous Church-wolves, who are all for ruin and blood, whose moderation is utmost mischief, and whose mercy is cruelty: such an one was the varlet Hacket, 
Brow●s ann. Q. Eliz. p. 49.  who in a private injury was so merciless, that as he was embracing an engenious Schoolmaster, who came to be reconciled to him, bit off his nose; and being entreated to restore it, that it might be sown on the face while the wound was green, he refused, and like a dog devoured it. What would this fellow extraordinarily called from God (as he and his accomplices gave out) have done had he had people and power, would he not have been a John of Leyden, a Ket, an every thing of menace and ruin? There are no enemies so pestilent to the Church as Apostates; which made Plinius secundus a witty man cull out such as had been revolted from the faith twenty years, and before his face sacrificed to the gods, and worshipped the Emperor's Image, as informers against the Church, lib. 10. ep. 79. I am not for fire and sword, 
See Tertull. Apolog. advers. Gent.  Verberari Christianorum proprium est, flagellare Christianos, Pilati & Caiphae est officium, 
Athanasius.  yet am I of the mind of Cardinal Richlieu, whose Note is notable; Tolerata a Regibus Religio, legitimum Regem vix tolerabat. I believe God is not ever in the thunder and lightning of severity; 
In Testam. Politico.  but I know he is second to a thoroughpaced and rightly religious courage for him. It was no argument of Henry King of Navarr's zeal, who being a Protestant, and pressed by Beza to appear for those of the Religion, made answer, That he was their friend, but he resolved to put to sea no further than he could return again if a storm arose. Religion ever hath a still fire to try and refine, though not ever a piercing one to melt and dissolve. The least holy Magistrates can do, is to disown error, and to keep it under, that it say not as did the bramble in Jothams' Parable, 
Cur ergo non cogeret Ecclesia perditos silios ut redirent, si porditi filij coegerunt alios ut perirent. Ep. 50 ad Bonif. Comit.  I will be King. Holy St Augustine cannot hold, but he professeth, He knows no reason but the Church may compel prodigals to return, as well as those miscreants compel others to accompany them in their mischief: and a little after he gives this caution, Sic enim error corrigendus est ovis, ut non in eo corrumpatur signaculum redemptoris, that is, so the error of the sheep is to be corrected, that the mark of the owner may not be defaced: 'Tis good to be scrupulous in punishments, and I should ever desire to err of the right hand, that is, by moderation. I like not passionate revenges acted upon pretensions of zeal for God. Nor ought life and death to hang upon the thin twine of mistakes, 
In Anglorum controversiâ moderationem tenui, cujus me non poenitet. Calv. in Epist.  where first comes to hand goes to p●t; He that passes sentence of reprobation on any man upon a bare difference in opinion, is as rash a Christian, or rather as unchristian, as he was a rude rash Knight, 
Hollingsh. p. 1007.  provost-marshal to Ed. 6. his Forces in the West; who hearing a Miller had been very active in the Western Rebellion, came to his mill, and called for the Miller who then was abroad; his man came and made answer; Quoth the Marshal, Are you the Miller of this Mill? yes quoth he▪ How long have you lived here? About three years: Come along then sirrah, quoth he, to yonder tree, you shall be hanged as a notable Traitor; But the fellow cried (Sir) I am not the Miller but his servant; the Marshal hanged him for his falseness notwithstanding: and when it was told him by some, that he was not the man aimed at, but his servant; he put them off with this jest; Can he show himself a better servant, then in being hanged for his Master? Had the braving Knight had sentence from the Divine Law, he that thus causelessly shed man's blood, should have had the Law of retaliation. What Powers and Judicial Magistrates may do, is too high for me to determine; but my conscience according to God's Canon, must be the rule of my particular.  
I do not find craft and cruelty in the catalogue of Virtues; God sealed in Rev. 7. of all Tribes but only of Dan, now ● Dans character (Gen. 49.) is to be a Serpent by the high way, an Adder by the path, that biteth the horse heel, so that his rider shall fall backward. St Jerom blames Theophilus for too much easiness, 
Super ●efaria haeresi quod multam patientiam geris, & put as Ecclesiae visceribus incubantes tua posse corrigi lenitate, multis sanct is displicet, ne dum paucorum paenitentiam praestolaris, nutrias audaciam perditorum & factio rebustior fiat. Ep. 68  and lays the increase and expatiation of error to his lenity; adding, That such persons are never afraid to offend, where 'tis but ask and have pardon; and good men are much discouraged, when patience gives aid to the factions of error, and by not disturbing, encourageth them.  
I know 'tis hard to please parties, and almost impossible to be a good Christian in difficult times; I do as little believe God to be in the flaming bush of fierce and disorderly zeal, as in the soft prefaces of flattery. That Germane Prince, who in the quarrels about Religion in Germany, was tormented so much with the importunities of Calvinists and Lutherans, each desirous to gain him, that he professed, Quid faciam nescio quo me vertam non invenio, tells me the ridg they go upon, who are in high esteem, in ticklish times; the Esau's and jacob's in Nations wombs, put the Rebeckahs of integrity to grievous straits, 
Gen. 25.  and hard throbbs: 
Mat. 5. 29.  Christ● commands to put out the right eye, and cut off the right hand that offends us, and we would fain please ourselves in moderation; 〈◊〉 would have the younger blessed, and we would fain bless the elder: Holy Abraham makes as bold with God as he may in the case of Sodom, and I cannot blame him for his prayer for Ishmael, 
Gen. 17. 18.  that he might live in his sight: 
Psa. 74. 7.  they are not sons of Zyon, 
Mic. 2. 2.  that cry Down, down with enemies, even to the ground; that make men offenders for words, that spoil a man and his heritage, and can never forget and forgive an injury.  
It shall be my everlasting practice, 
Solos credit habendos—  to be tooth and nail for Candour; where I myself am concerned, 
Quisque Deos quos ipse colit. Juven. Sat. 15. Sic ●igile● tolera●tia ut non dormiat disciplina. Aug. l. 17 de verb. Apost.  no malice I hope can provoke me to revenge, orobdure me against preterition of enmities: but where injuries veirg upon Christ, where they encroach upon his Seignory in my soul, i'll not displease my Lord by concealing what's an injury to him; error is a purpresture, which the Tenants of the Lord of glory ought to present as a grievance; I must not cut large thongs out of Christ's leather; the Churches and every Christians power, is by and under, not besides or above Christ's,  
I find amongst the Ancients two chief practices for est●●ishment of truth and conviction of error: One was to preach and write truth, taking all opportunities to call their auditors and disciples together, and when their own parts were ripest, and their hearers in fittest temper to be wrought upon, than they catechised them, they explicated Scripture to them. In many of the Fathers we find Homilies for every day almost, especially at some times of the year, as also upon Feasts and great solemnities. And as their preachments were frequent; so were their lives continued Sermons; those Pilgrims and strangers here l'ved as having their conversation in Heaven, 
Phil. 3. 20. 1 Cor. 9 ult.  as bringing themselves under subjection, as disentangled by the world; 
Nudas latrones non time●; Quia mori paratus sum ideo latrones non tim●o. Hi●ar. Eremita apud Sanctum Hier. in vita ejus.  I ever think moderate and unengaged men competentest Judges; Anchorites are likest to give the truest account of divine contemplation; they who care not to die, are most valiant for the truth, and value not those thiefs of fear and flattery, that misguide the most, to their own infamy and other men's seduction. I read in St Jerom, of Anthony, Hilarion, Paul and Malchus, who left the world out of zeal to serve Christ in a severity of life: and in the Church story, there is frequent mention of Ignatius, Polycarpus, Athanasius and others, whose whole lives were spent in circuit of doing good, instructing the ignorant, convincing the obstinate, confirming the wavering, comforting the dejected, reclaiming the exorbitant, and restoring the lapsed Christians. Not soliciting their own gain, not labouring their own preferments, not jubilating their own praises, not seen in Prince's courts; 
Monachus in oppido ● was as strange as piseiss in arid●.  not the Parasites of their Tables, not partakers of their pleasures, not busy at public conventions of State, and seducing this and that man's soul, by the tickle of his ear: No, this is the traffic and guise of piety's Apollyons, of Court Solicitors, Jesuited spirits, such as Philip the second of Spain, called Clericos negotiatores, such as Marcus Antonius Columna Viceroy of Naples, described to have la ment all cielo, le many all mundo; l'anima all Diavolo, not of Churchmen, men sacrated to God: The old Fathers were in fastings often, in prayings often. much upon the perch of holy meditation; these Elijahs had left the mantle of earthly care, when they passed to Heaven in the whirl of a holy rapture: O hearts set on fire by divine charity! O hands elevated in zealous oratory! O eyes fixed on Heaven in devout confidence! O souls in your Saviour's bosom while in your own breasts! What seek ye? for whom are ye pleaders? If ye ask grace, ye have it; 'twas that which moved you to ask it: If ye seek a Kingdom, 'tis yours, you have the prelibation in assurance, and eat long you shall have the possession; are ye not contented to be happy yourselves, but would ye have others also joint partakers with you in your Crown; O inculpable ambition! O imitable love! O grace like the giver of it, free and indeterminable.  
But if these Church-Champions saw error come in like a mighty flood, daring with Goliath any to encounter it, than they took up the Sword of the Spirit, and bestirred themselves with all their might. St Jerom mentions not only Athanasius encountering Arius, 
Apolog. 3. adv. Ruffin. p. 798. To. 1. Edi. Par.  and after him Eustathius Bishop of Antioch, but Origen taking Celsus to task, and Methodius, Porphyrius: so St Augustine the Pelagians and Manichees, St Cyprian the Jews and Novatians. And if Powers menaced rhem as the Proconsul did St Cyprian, 
Faciam ut in sanguine tuo caeteri discant disciplinam, respondisse dicitur Sanctus Cyprianus fiat voluntas Domini. Panam de adversis mundi ille sentit cui & laetitia & gloria omnis in mundo est, ille moeret & deflet, si malè sibi sit in seculo, cui benè non potest esse post seculum. Cyp. contra Demet. Trast. 1  that he will write the Christians rules of obedience in his blood, all they make of it, is, the will of God be done: they had no cursings and anathemas, no bloody execrations, or unchristian imprecations on Governors, but holy submissions to that Power, before which they had the honour to make their confessions; Christ bore a highher price in ancient times, than a little pelth, or a breath of favour, or a small compass of land amounted to: St Jerom tells of famous Apollonius a Roman Senator, in the time of the Emperor Commodus, who being by his servant discovered to be a Christian, and asked by the Senate whether he were so, in all haste replied, Yea, producing a large Confession of his Faith, 
Veteri apud eos obtinente lege, absque negatione non dimitti Christianos, qui semel ad eorum judi●i● protracti essent. Sanct. Hieron. de Script Eccles. Viget apud nos spei robur, & firmitas fidei. & inter ipsas seculi labentis rui●as, erecta mens, & immobilis virtus, & nunquam nisi laeta patientia, & de Deo suo semper anima secura.  which before them all he read; and by their decree was put to death, according to an old custom among them, That no Christian convented before them, ever came off with his life, without denial of his faith.  
O glorious conquest of faith over frailty, when never men with more animosity contested for temporal Crowns, than these for Martyrdom; never pusillanimy more willing to save life, than these Martyrs daring to lose it for Christ's sake! O stupendious masteries of nature, when destroying flames were to Christians, as Jubilees to bondmen, that day of death, beyond this of life? Lord what fair copies have our foul lives and faint deaths! How far short aught we to come of Martyr's Crowns? 
S. Cyp. Tract. 1 contra Demet.  who have not in ourselves the courage to dare, nor deserve to have from God the honour to die for his cause.  
O Antiquity, our shame, our accuser, how art thou acclamated by the Mercuries and Orators of Ages, for thy Piety, Charity, Zeal, Order, there is no blemish in thee, thou art all lovely compared to us; who envy thy praise, but follow not the pattern. 
Alias cum Jove dextras j●ngere. Sueton. in vita ejus. p. 16.   
Let then the world hang out what Trophies it will; let the Grandees and excellentissimoes of it dream with Julius Caesar, 
Fundendo sanguinem & patiendo magis quam faciendo contumelias Christi sundata est Ecclesia p●rsecutionibus crevit Martyrijs coronata est. Ep 62. ad Theo. Quamvis nimius & copiosus noster sit numerus. Ter. Ap. Cypr. contra Demetriad. See History of those of Meridol & Cabriers Acts & Mon. In Apol. c. 30. Precantes sumus pro Imperatoribus, vitam prolixam, Imperium securum, domum tutam exercitus fortes, Senatum fidelem, populum probum orbem quictam.  that they are joining hands with Jupiter, and making a League offensive and defensive between their two great Monarchies of Heaven and earth, the Church will glory in nothing but the Cross of Christ, and in her Cross for his sake; her peace is founded upon the blood of her Saviour, and her increase owns much the blood of Martyrs, as St Jerome elegantly. Religion for above a thousand years together was (next to God's mercy) supported by prayers and tears, It never leaned on these worldly props of power, 'Twas never a bond of iniquity or a holy League of disloyalty, Holy men never attempted to resist authority, though they had number to make good their opposition; Their faith in God put them upon prayer for their Princes, though Persecutors. We pray (saith Tertullian) for Emperors, that they may have long life, peaceable Reigns, orderly Courts, Valiant Armies, Faithful Counsels, Discreet, Subjects, and all the world in amity with them: yea, so true were Christians to heathen Governors, that they served them faithfully both in Armies and Counsels; Eusebius tells us of Marinus a Christian in great command in the Roman Army, and of Astyrius a Christian, who was a Roman Senator, 
Lib. 7. cap. 14.  so much meditated they on that Scripture, There is no power but of God, and he that resists the power resists the Ordinance of God, and he that resists shall receive to himself damnation.  
This O Princes and Rulers was the honour of ancient Christianity, that it subjects to every Ordinance of man for the Lords sake, that is, If it cannot lift up the hand to assert, it will lay down the neck to suffer; If it say not Go up and prosper (as it cannot to a bad cause, because it dare not disobey God in calling evil good,) yet it will pray that God would overrule men's designs and out of them model his own glory, 
Vt aut igne humano vindicetur divina secta, aut doleat pati in quo probatur. In Apolog.  For as Tertul. said well long ago, God forbid, those should contrive their advancement by force whose glory it ought to be to suffer, and thence to have the testimony of their fidelity; For Christian's ought not to obey powers as those Heretics called Sataniani did the devil, Ne noceant, but out of conscience, because Power is of God, and Conscience is God's Deputy to keep man from misrule.  
Thus much briefly for the piety of elder times in order to God, Now somewhat of their Charity in order to themselves and others.  
First, Elder Christians abounded in love one to another, Our Lord gave the rule, Joh. 13. 35. By this shall all men know that ye are my Disciples if ye love one another; Time was when it passed Proverbially, Ecce quam diligunt Christiani; When St Cyprian was led to Martyrdom, 
Moriamur sim●l cum Sancto Episcopo. In vit. Cypr.  the whole people ran with him crying, Let us die together with the holy Bishop; And when Christians were sick, 
Cen. 3. l. 6. p. 97.  though of diseases infectious, yet Christians would go to them and tend them, though they died with them: A Christian must not be waspish, the nettle of humour, that harms every one that toucheth it is a weed in Christ's garden, but all Love, even to Enemies for his sake, who loved us when Enemies; so much and no more know and believe we of God as we love him for his own, and our Neighbour for his sake; Let men talk as they will, yet if they have a spirit of opposition and cannot walk peaceably with their brother, yea, and in a great measure with those without, I shall not think their condition ever the better: If their principle be to be singular and unsociable, Vae soli, for as the Father hath it, Cum Deo manere non possunt qui esse in Ecclesia Dei unanimes noluerunt, 
Tra. 3. de simp Praelatorum.  ardeant licet flammis, & ignibus traditi vel objecti bestiis, animas suas ponunt, non erat illa fidei corona, sed poena perfidiae, nec religiosae virtutis exitus gloriosus, sed desperationis interitus, Occidi talis potest, coronari non potest.  
There is nothing more reproachful to man then disunion; we are all Nature's progeny, and we should not strive to the distemper of the womb that nourisheth us to production; the sociable soul that God hath infused into us, seems our Director, that we should agree to serve our Creator, yea and one another in all reasonable Offices of Civility; We see the Harmonij in nature, and that the drift of every thing is to accommodate the end of God, in the inferiority and superiority of things, there is no mutinies amongst the Creatures sensitive and vegetative, The Supreme Lawgiver hath implanted his Sovereign will on the instinct of every creature, and it acts as and no otherwise then according to that limitation and designment; Only Rational being are frayers and breakers of the Peace: 'Twas an ill spirit in a Brother to imbrue (even in the beginning of time and penury of men) his hands in his Brother's blood, yet Cain did this, but he had a Mark of Vengeance set upon him for it: And 'twas fit he should be branded for a Butcher who had no provocation but piety, no person but a brother to act his murderous villainy upon: How much more divine was the soul of Abraham who would have no contention with Lot, for, quoth he, we are Brethren; who put himself upon a holy colluctation with God for sinful Sodom, and would not be denied till Mercy had put importunity to blush. St Bernard Ep. 6. writes to Bruno to deal with certain Monks who had deserted their order, and he prescribes the Method, Flectere oportet precibus, ratione convincere, & columbinam eorum simplicitatem prudentiâ instruere serpentinâ, ne putent obedientiam inobedienti adhaerere, etc. Yet alas! we are at but a word and a blow, we make men offenders for words, for a trifle, a misplaced phrase, a mistaken sense, a petulant carriage, cursing one another as Jews and Samaritans did, 
Maledic Domine Nazaraeis etc. & e contra.  Morning and Evening in their Orisons. The judicious St Edw. Sandys notes, That do the Psaltsgrave and Landgrave whatever they could by inhibiting the Lutherans to rail against the Calvinists, yet would they not be restrained but professed openly, 
Suru. Western Religion. p. 172.  That they would sooner return to the Papacy then admit Sacramentary and Predestinary Pestilence, meaning the Calvinist. So in the conference of Mompelgart when Frederick Earl of Wertonburg exhorted nis Divines to acknowledge Beza and his Company for Brethren, and ro declare it by giving them their hand, they refused it utterly, saying, they would pray to God to open their eyes, and would do them any office of humanity and charity, 
Pag. 566, 567.  but they would not give them the right hand of Brotherhood, 
B. Salisbury's Reply to God's Love to mankind, p. 45. Sixtus Senensis Praef. in l. 5. Biblioth. Sanct. p. 1. & 2.  because they were proved to be guilty Errorum teterrin●orum, that was the doctrine of Election and Reprobation: A blemish which ancient Christianity knew not, nay, which the Protestant Religion is now much reproached for, 
Ardebant veteres tanto flucerae pietatis ardore, ut dum unum errorem omni virium conatu destruere anuituntur, saepe in alterum oppositum errorem vel deciderint vel quodammodo decidisse videantur.  I wish we were not so ambitious to be more wise and Learned in Arts of reviling then our Forefathers were, and if there must be a trial of wits, would to God the subject and matter of it may be somewhat else then the life and honour of peace and Christian charity: For in most Church-contentions it hath fallen out, that one error opposed hath brought up as great an one even from the opposition: I know not what many think of contention and brawls, but St Paul calls it a fruit of the flesh, and makes it exclusive of heaven, and St John says, He that loves not his brother whom he hath seen, cannot love God whom he hath not seen. In pure times Christians reckoned their love to Christ by their love to his members, whom they relieved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. l. 7. c. 12.  as that excellent Bishop Chrysanthius did, out of his own estate, and by their sound knowledge and skill in the things of God, accompanied with justice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & o. Euseb. l. 1. c. 4.  modesty, patience under the hardest Trials, and advancing his glory, as they had opportunity to do it, they evidenced their love to God, and to their Brethren for his sake; This was the emulation those holy men had to glorify God by holy lives, that those that saw them might be ashamed of their contradiction and persecution of them; Primitive Bishops were simple-hearted, 
Eus. l. 6. c. 30. tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  not crafty and insighted in worldly policies, but abounding in the work of the Lord, rich in faith and Scripture-knowledge, ready to do good, and to suffer evil for so doing; Alas, Alas, it is not grace but perverse nature that byasses men to varnish over their rotten posts with the gold and azure of the Sanctuary; Holiness loves not the periodiques, how intentions and anon remissions of Zeal; It loves not salutations of Markets, not the highest Seats at Feasts, not the Title of Rabbi, not the shouts of popular madness: 'tis delighted in converse with and likeness to God; 'Tis counting its glory from its stripes above measure, its imprisonments, its labours, its watchings, its fastings, and is cleared up to be what it is by its pureness, knowledge, long-suffering, kindness, by the holy Ghost, and by love unfeigned, 2 Cor. 6. 5, 6. How do the Primitive times upbraid us, who yet boast that Christ is more set up now then ever, 
Petron. satire. Admonebo populares meos, ut illos populares caveant & fugiant qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent▪ & fimiarum more blandiuntur, omnesque gestus effingunt, interim tamen v●lut flabella seditionis circumcursant & ubique locorum populum concitant. Humfred. in Ep. Dedicat. ante Puritano Jesuit.  while never any age gave greater Testimony to self-admiration then this doth! The Apostolic Counsel was, Let every one prefer another before himself, Now Christians think of nothing but their own advantage; Nemo eorum coelum putat, nemo jusjurandum servat, nemo Jovem pluris facit, sed omnes apertis oculos bona sua computant. When Cardinal Caraffa a man of a strict life and humble diet, comes to be Pope, than no diet would serve his turn but that befitted a Prince, no ordinary solemnity at his Coronation, but an unusual pomp must be expressed, than his way is in all actions, 
Hist. Council of Trent. p. ●91 Mat. 20. 26.  to keep his degree with magnificense, and to appear stately and sumptuous, than the humble Priests words are▪ That he was above all Princes, that he would not have any Prince his Companion, but all Subjects under his feet,— O Prelate Oblivious of the Master's Mandate, It shall not be so amougst you; O Mortal, prodigiously elated, and hellishly intumoured by worldly ambition to a contempt of those whom thou oughtest to honour? O Antichristian Monster, that thus confrontest thy Lord, whose Vicar thou pretendest to be, but yet wilt be loftier than was he, who took bread and fish not only before but also after his resurrection, Joh. 21. 13, 14 and who washed his Disciples feet, when thou countest Princes worthy only to be thy Footstool, whom God hath elected to power and place inferior only to himself! 
Nunquam ei in Pontificata ita benè fuisse annotari poterit, quin intra privatam vitam consistere, multo malle videretur. Platina de Adriano 6● p. 383. Sic de Pio secundo d. 329. Platina.  How unfit art thou to rule the Church of Christ who knowest not the mean of Self-Government? How unlike is thy tongue to be infallible which hath deceived thee in this overvaluation of thyself! But thanks be to God though Paul the 4th be such a spirit, yet all Popes affected not that vanity: 'Tis said of Adrian the 6th, That he was never so taken with the Popedom but he preferred a private life above it. 
Platina p. 83.  Gregory the great would not be called Universal Bishop, 
Platina in vita ejus. p. 243.  Cel●stine was loath to come from his Wilderness, and when he was forced to Rome, was thought, for his humility, unfit to stay there, and therefore retired again to his solitude; Marcellus the second would not change his Name l●st the world should conclude honours had changed him; 
Hist. Council of Trent. p. 390 395.  Groperus Coloniensis refused the Cardinal's Cap, and would not, from the favour of Paul the 4th, receive either the Title or Ornaments: When I see men in holy Orders greedy after prefermeuts, ravelling out their lives in progging after great Friends and Fortunes, as if godliness were a Bustrophe, a course of going forward and backward, to the right and left hand, for advantage sake: I think of that Speech of the Lord Bardolf to Hubert Archbishop of Canterbury made Chancellor to K. 
Holling. p. 159  John: 
Quid aliud cunctorum negotiantium vita nisi fraus & perjurium. Salu.  Sir, quoth he, If you would well consider the dignity and honour of your calling, you would not yield to suffer this yoke of bondage to be laid on your shoulders, and for my part it shall be ever my judgement to shun seekers of preferment of men least worthy for, and least fitted to them: Fides integra non manet, ubi magnitudo quaestuum spectatur. 
Tacitu● Annal.  In the time of King Rufus there was an Abbot's place void, and two Monks of the Covent went to the Court, resolving to bid largely for it; 
Hollingsh. p. 18, 19  The King perceiving their covetise, looked about his Privy-Chamber, and there espied a private Monk that came to bear the other two Company, whom eyeing he guessed a more sober and pious man; The King calling him asked him, What he would give to be made Abbot of the Abbey: Nothing Sir, quoth he, for I entered into this Profession of mere zeal, to the end that I might more quietly serve God in purity and holiness of conversation; Sayest thou so, Replied the King, Then thou art he that art worthy to govern the House: Honest men cannot with Marcus Arethusius do the least evil to gain advantage, nay, to save life dare not flatter as did Teridates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion l. 63. p. 717.  when he came to Nero as to his God, and worshipped him as he did the Sun, for a petty Crown under him; No, they are contented to be in their stations, and to walk before God in the light of their own Candle, to keep within the warrantable Circle of their Vocation, and if they see dangerous honours pursue them, they fly it, and wish in David's words, 
Psa. 55. 6.  That they had the wings of a Dove that they might fly away and be at rest; Thus did holy Moses disable himself being willing to be excused from rule, Exod. 3. 11. God will send Moses, and Moses cries, Lord who am I that I should go to Pharaoh, and bring forth the Children of Israel out of Egypt? God tells him, He will be with him, It matters not much how weak the Instrument be which God employs on his Embassies, since power goes along to perfect weakness; Moses demurs yet, Nature will have a Miracle ere it resigns its doubtings; Whom shall I say hath sent me? What is thy Name? v. 14. God gives answer, that He by whom Pharaoh is, and is King of Egypt sends thee, I AM THAT I AM sends thee: O but my Lord, What if the Egyptians will not believe me upon my bare word? cap. 4. v. 1. God tells him he shall go provided, the rod in his hand shall become miraculous, and his Call to that Office appear divine from the signs that God gives of his extraordinary power, his Rod turns into a Serpent, and returns into a Rod again, v. 3. His hand put into his bosom whole becomes leprous, and put into his bosom again returns perfect and sound flesh, v. 6. & 7. And if these two miraculous indigitations of God's power prevail not, than a third is appointed for Moses to convince them by; Take of the water of the River, and pour it upon the dry Land, and it shall become blood upon the dry Land, v. 9, One would think now Moses is at a Nonplus, Modesty ought not to diffide itself where God by miracle affists, and by Election witnesseth sufficiency, but nothing will satisfy Moses but self-disablement, O Lord, cries he, I am not eloquent, neither heretofore nor since thou hast spoken to thy Servant, but I am slow of speech and of a slow tongue, v. 10. And though God convince him, that all utterance and enablement is from him, and promiseth him his might shall accompany him, yet Moses not out of restive renitency but ingenious humility, abaseth himself, O my Lord (saith he) send I pray thee by the hand of him thou wilt send, v. 13. 'Tis time for Moses to desist reasoning with Majesty, when the anger of God began to be kindled against him, as it was, v. 14. So the Prophet Jeremy when God tells him he had appointed him a Prophet unto the Nations, Jer. 1. 4. replies v. 6. Ah Lord God, behold I cannot speak, for I am a Child: as if God knew not what he did in choosing him his Messenger: but God soon silenceth that modesty, ver. 8. Be not (saith he) afraid of their faces, for I am with thee: O the force of worth in an ingenious soul, which inclines to depreciate rather than extol itself, Moses was therefore fit for power before it sought him not he it, 
De honeribus profiteor, admisi dignitates non ambivi, mereri eas volui prius quam assequi, nee tamen post meritum honores admisissem, nisi ut honorarum Ludovicum. C. Richlieu in Testamento Christiano.  and Jeremy qualified to serve on God's errand because he entered on it with humility. And truly it hath been noted that those who have been least desirous and gaping after trusts, but rather avoided them as matters of trouble, have proved best Executors and feoffs of trust, and with clearest conscience discharged them. When St Athanasius was to be made a Bishop, Sozomen tells us, he hid himself; 
Lib. 2. c. 16.  And when Alexander the then dying Bishop of Alexandria called out for him, as his Successor designed by God, Athanasius could not be found till by a special Providence he was discovered: 
Socr. l. 7. c. 12.  so Chrysanthius the Novatian Bishop in Constantinople was taken from the Court, where in his younger years he had been an Officer, and constrained to be a Bishop, yea, and that in his old age, after he had been Lieutenant in Italy, and Deputy in Britain for Theodosius the Emperor, and though he fled to avoid the call of Sisinius who nominated him his Successor, yet the people never gave over search of him till they compelled him to take his charge, and he well deserved it, for he was a man famous above most both for prudenec and humility.  
I know the bravest spirits have been engaged in affairs of Government, 'tis fit stars of the first magnitude should enamel the firmament of rule, and lead the lesser lights their march of service; and plain it is, that to be a Moses to Israel, and a Joseph to Egypt, to have every sheaf bow to our sheaf, carries much of cogency in it: most listen to so pleasing a temptation as honour and profit, few with Joseph turn their ears from the sweet music of advantage; this Helen inebriates great, wise, valiant men, with the wine of her intoxication. But yet there have been those, who with the Olive, Figtree and Vine, 
Judg. 9  valued their contented meanness above greatness, to which is ever entailed envy and trouble: and therefore a wise man concludes, Bono viro ad conscientiam satis est non affectasse publicam curam. 
Sym. l. 10. c. 15.   
It is (I confess) somewhat questionable, how men extraordinarily qualified, and duly called to public trusts, can in duty to God and men quit them to avoid their own trouble, since all men owe themselves to providence, and should not, aut Deo, aut Patriae, aut Patri patriae deesse; but rather with Codrus, offer themselves the price of their freedom. But it is without all doubt, that he who doth take rule, though he may be good to others, will hardly bring good to himself, unless he be an Audax, in his element, when outfacing troubles: Crowns and Robes of State have their burdens and terrors, 
Invident honori invidcant & oneri. Apud. Sallust.  and those who accept them are ill apaid, if they have not subsistence and reverence by them. 'Twas a wise speech of Marius, to those that envy great men their honour; Let them envy them their burdens. 
Ars prima regni posse te invidiam pati. Seneca Her. Fur.  Men in power and place must expect people murmuring against and often complotting the subversion of them; and they who have principles of rule in their minds, are disturbed by men's envy, no more than mountains reel at the casting of Moles, or Rocks melt away by the dashing of waves against them. And if God the most sovereign and diffusive good, 
Guil. Parisions.  be invaded by the deicidiall sins of men, and threatened as much of destructive insolence, as mortal worms can marshal out against him; men, like themselves, how worthy, how Noble soever, must not go scotfree.  
The consideration of which, puts those that accept rule, upon courses of self-preservation, and therein of general peace, little perhaps to the genius of their minds, were they in a private sphere, and makes them accounted by some rather Principes necessarii quam bovi; 
Treble. Pollio c. 7. p. 257. Edit. Silburg.  and dreaded as was Marius, of whom Tully said, Consulem habuimus tam severum, tamque censorium, ut in ejus Magistratu, nemo pranderit, nemo coenaverit, nemo dormierit. Since then the end of every Government is Peace and Order, Piety and Property, the promoters of these are to be honoured, and the impugners of them severely dealt with, not only in the State but in the Church; For heresy, error and scism, are the forlorn hope to civil broils and disturbances.  
And though God in mercy bring the grapes of Piety from the thorns of presumption, and make the figs of courage sprout out of the thistles of contradiction, yet the natural child of Church bustle, is irreligion and barbarism, or at best but superstition; so true is that of St Augustive, 
Epist. ad Vinc.  Nunquam. faelix nunquam ferax Dei Ecclesia fuit, vel in diluvio Noachi, vel in dispersione Abrahamitarum, vel in Egyptiaco exilio, vel in persequtione Jezabelis, vel sub jugo Hieroboamitico, vel sub tyrannide Manasses, in sola Davidica familia remansit Ecclesia Christi. So that Father.  
Were this believed, we should have fewer differences in the Church than we have, less smiting of the tongue and pen, then is in use (most unhappily) amongst us. As children learn gaming by pinns and farthings, and after by habituating themselves to play, stake pounds and hundreds, Manors and lands; so men begin to carp at their brethren who vary but in expressions, and at last differ toto coelo from them, and (as much as in them lies) rend them from the body of Christ: If there be but the least dissent, presently he is to them as a hea-and a publican.  
Alas, 
Neminem judicames, aut a jure communionis aliquem, Si diversum senserit, amoventes. Conc. Carthag. de Bapt. Haeret.  the Ancients were more zealous but less touchy than we; they made men not offenders for thoughts, and opinions in lesser matters; We, we are the generation of those Enthusiasts that claim kin with the knowledge of the Almighty, who would fain be thought to set an end to darkness, and to search out all perfection; the hearts of men pass us not, but we dive into them; Such a man is a Malignant in his heart, secretly disaffected to us, hath a Pope in his belly: these uncharitable pryings into men, have been and yet are frequent amongst us; from these brambles, fire hath come out and devoured the Cedars of Lebanon, as the phrase ls, Judg. 19 15. And to what end (I pray) this curiosity? not to amend them, if evil, by good counsel, earnest prayer, civil carriage towards them, but to take the advantage to triumph over, and to endeavour the ruin of them: The Saints of God should be Doves, (that creature the Father saith, 
Job 28.  is harmless, neither hath gall, nor does injury with its bill,) 
Simplex animal, solle caret, rostro non laedit. S. Bern. Serm. Purific. Isa. 10. 5. Psa. 17. 13. M. Marshal in his Sermon Curse ye Meroz.  and not as was the Assyrian, rodds of God's wrath; or as those in the Psalm, Swords in Gods right hand; or if such, yet very warily and upon sound warrant such; so says a man of breadth amongst us; God's people must be wary whom they curse, and take heed lest trifles cause their curse, and not impenitent and implacable enmity against Christ: because no man knows the mind of God, every one must use holy moderation in censure; but if some had not contradicted in their practice such good doctrine, venting not hilastique but sarcastique Divinity from their pulpits, we had not seen such confusion in the Church, nor heard such different notes amongst Churchmen, as we have. What had been amiss had wisely been amended, and those in the Ministry who had been insufficient or immoral, admonished or rejected with some reasonable allowance to their families; 'Tis hard measure, that the utmost farthing of a family's felicity, should be paid for the spot of the male of the flock. In Primitive times, all those who professed Christianity held communion together as one Church, notwithstanding difference of judgement in lesser things, and much corruption in conversation. So say the the Learned Ministers of London, in their Vindication of Presbyterial Government, p. 139. What Fronton a Heathen said to Nerva, that say I in the case of Liberty, 'Tis an ill Government which gives no Liberty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion l. 68 p. 769. Orat. 14.  but much worse which gives all liberty; Man must not bind or lose where God hath not: 'Twas holy Nazienzens' observation long ago, That Antichrist would gather strength by the dissensions of Christians, and it is a thing I have (ever since these differences in our Church) feared that the violence of parties would much endanger the surprise of our Religion, Because of the mountain of Zyon which is desolate, the Foxes walk upon it, 
Exacerbatis utrique animis 3● nihil lene ac moderatum qu erebatur, & non minor insolentia reformatorum quam Pontificiorum severitas & in utrisque petulantia summa visebatur, Dinothus. de bello Belgico. l. 1. c. 46  Lam. 5. 18.  
In the Netherlands difference, all things accounted more to parties then peace; 
Hist. Council. Trent. p. 413. Dinothus lib. 1. p. 47.  the Papists cruelty and the Reformists violence, ended in a petulancy destructive to the Church, for all that was the Churches, was swallowed up between them; Granuell Bishop of Arras and the Cardinal of Lorraine, promoted persecution of the Reformists, pretending the cause to be, zeal for God, and advancement of his Religion, but the truth was, they aimed to be enriched by the spoil of those that were condemned of heresy. On the other part, those of the Religion, begin their outrages with Churches, break down the utensils of service in them, carry away with them what was in them movable, frighten the religious men from their houses and Cloisters; leave no Church in Cities fit for devotion, rifle Libraries and burn Books. I will not say as St Bernard of old, and Luther from him, 
De Conpier. ad Eugen. l. 4.  Now Domini sed daemonis haec pascua, high pastors. But this I will pray as good Jacob did, Into such secrets let not my soul enter, mine honour be not thou joined to such assemblies; for they who dare make the things of God their prey, will make nothing of devouring the lives, liberties and formtunes of their brethren.  
Oh the divisions of Levi amongst us, which have not only caused great thoughts of heart, but also broken out into big words; like the horses in St john's vision, Rev. 9 Out of whose mouths have come forth, fire, and smoke, and brimstone, and from whose pens, bitter lines both of defiante, and unkind crimination each of other. He that reads but the books of their furious encounters, shall satisfy himself, that Ephraein hath been against Manasses, and Manasses against Ephraim; and I pray God that of Salvian be not applicable to us all, 
Lib 7. de Gubern. Dei.  Quid prodesse nobis prarogativa illa religiosi nominis potest, quod nos Catholicos dicimus, quod fideles esse jactamus, Quod Gothos & Vandalos haeretici nominis exprebatione despicimus, cum ipsi haeretica pravitate vivamus? I wish that they who talk so much of heresy, making every dissent an error, would consider that mortals intellects differ as do their faces, 
Vt multa facies sic corda diversa. St Hyeron.  and that the beauty of God is more or less in every creature and its capacity, that in matters of this moment 'tis not safe to be ●ash, but to consider the spirits, whether they be of God or no, and them to try by that trial which the Law appoints trial of heresy, the Scriptures and the four first general Counsels accordant with Scripture. For my part I will not with Philastrius, 
Multa a Philastrio inter hareses numerari quae verè hareses non sunt. Bellarmin. de Script. Eccles. ad ann. 380. Bochartus Geogr. Sacra. p. 71.  pronounce any man heretical for varying from me in opinion no more than any man dumb whose language I hear not, nor when I hear understand; but rather pray, that God by his grace will so direct me, that I practise what I know, and endeavour to know what may be useful to myself and others: did this spirit possess many, they would have more comfort from the small Violits of sincerity, than the great garnishes of religions Tulips, which offer much content to the sense, but less answer the 〈◊〉 noble part of a Christian: Then would our light rise out of obscurity, 
Isa 5. 8. 10.  and our darkness break forth into the brightness of noon day; then would one thought of Charity chase a thousand, and a thousand put ten thousand misprisions to flight; then would our spiritual Oxen be strong to jahour, then would the Church be at unity within itself; no axe or hammer of passion be heard in her, but the oil of compassion distil from her, to heal the wounds and close the breaches of her children. But O Lord who shall live when thou dost this? By whom shall Jacob arise, for he is small? Tell us, we beseech thee, how the bones which thou hast broken shall rejoice, that we may pray for the Church's Jubilee, and fast to entertain so blessed a feast as would be that Epiphane; 
p. 534 edit. Sylburg.  for as Pomponius Laetus well writes, Christianos omnes sub un● signo crucis militare, nostram Religionem unicam esse Rempublicam, unicam ipsius Dei urbem cujus nos cives sumus, & bellum inter nos esse non posse, nisi civil  
But alas, the Church Christian hath long been in her wasting fits, the watchmen have smitten her; 
Eccl. 5. 7.  Novelties, words and projects have committed▪ wast, and we may well bring a Devastavit against them. 
Ep. add Rustic.  against them. St Jerom of old complained, Nunc sub religionis titulo exercentur injusta compendia, & honour nominis Christiani fraudem, magis facit quam patitur, intus Nero, foris Cato, totus ambiguus; The wits of Rome were smart, when they added, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zeno, 
Hist. Counsel. Trent. p. 289.  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Heraclius, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Constance; the Interim of Charles the fifth, as of no better import to the Church than those Imperial Constitutious: And with leave of God and wise men, I think, I may add Reformation, as sometimes it hath been managed, for no less a damager to the State Ecclesiasiasticall, than any open violence whatsoever. Let the times of H. 8. be considered, What vast Possessions lost the Church, by his opposition to the Pope, and the effects of it? And in Ed. 6th his Reign, more went from the Church; yea there is who tells us, That one of the Visitirs of Oxford in Ed. 
Preface to St Tho. Cheeks true subject to the rebel.  6. time, did so clearly purge the University Library of all Monuments of superstition, that he left not one book init of all those goodly Manuscripts, with which by the manificence of several Benefactors, that place was amply furnished. So true is that of True, No injustice so gross, 
Nulla est capitalior insustitia quam eorum qui tum cum maximè fallunt, id agunt, ut viri boni esse videuntur. 4. Catiline. Holing shed. p. 42.  as that which they do who will be accounted good, that they may by that means be more evil.  
While I forget not Paulus Cremensis a Legate sent hither from Pope Honorius the second, to redress the vices of the Clergy, and chiefly their lechery, whenas he himself next day after he had bitterly inveighed against them, was found a-bed with a common strumpet, I shall fear there may b● errors in the greatest pretenders, and look upon remedies as possible to exceed diseases in their ill consequence. For in public outrages, 
Counsel Trent. p. 417.  not only Constantinus Pontius Confessor to Charles the fifth; in his retired life a brave and holy man, is commanded to prison immediately upon his Lord's death, and that upon suspicion of heresy, but when dead, his statue is demolished and disfigured by K. Philip of Spain's Mandate. Rutilius the Roman. Consul, destroys the Temple of Lucina, because his daughter while she was there worshipping brings forth a dead child; Numa must be without a monument of his piety, and Lucina without a Temple for her worship; but is was noted an ill time in Rome, when status cujusque Dei in Senatus aestimatione pendebat.  
All men naturally love themselves, and few scruple any thing that answers their ends; Satan is an industrious droll, cogging us into designs of evil, upon pretences fair but not altogether warrantable. 
St Bern. 〈◊〉 serm. Serm. 6.  Consuetudinis est saecularium hominum, ut cum honorem adipisci desiderant, caeteros sibi prius per amorem acquirunt, cum vero adepti fuerint, elati potestate eos ipsos, per timorem sibi postmodum, subjiciunt quibus prius privati, non terrorem sed amorem exhibuerant. 
Theodor. lector. Collect. Eccles. Hist. l. r.  If Timotheus Aelurus have desire to be Bishop of Alexandria, and Proterius stood in his way, he will so order the matter, that before the See be void, the Monks shall each of them be visited in the night, by one in grave habit and of angelique speech, calling them by their respective Names, and in the Name and by the Spirit of God (as is pretended) admonishing them to decline adhaesion to Proterius, and to join themselves to Timotheus. Henry the eight cleared the Point, That power would command any thing. Even Papists, such were the Parliament, for their ease to avoid Citations and charges from Rome, divest the Pope of his headship to place it on their Prince. Revenge is a great spur to bad actions, as well as is ambition. There is a notable villainy fathered on the Franciscans at Orleans, discovered in Anno 1534. after this manner: 
Lavater de Spectris. c. 8. p. 35.  The chief Judge of Orleans his wife dying, requested of her husband, that she might be buried in the Church belonging to the Franciscans; this was done, and the Franciscans presented by the Praetor the deceaseds husband with six Pistols (a bribe far beneath their avarice) but they resolved to have a better gratification from a fall of wood of the Praetors, out of which they desired some trees, which he denied them; that defeat so inflamed the Franciscans, that they plotted to bruit it abroad, that his wife was damned for ever: To carry on this villainy undiscerned, they suborn a young man to act his part so notoriously, that by hideous noises, at time of public devotions, he should cause disturbance, and be prologue to the Tragedy; a Doctor of that order and an exorcist, whose plot this was, (for he daily used these cheats) so designed the scene, that no answer was to be made by the young man (if any question were asked of him) but only by signs, which the exorcist only understood having preappointed them; and so could report to the auditory: when the young man had amused the people with dismal and ununderstood notes, the exorcist boldly asked him, Whether he were a spirit or not? if a spirit, whose spirit? relating the Names of all such as had been buried there: And when he named the Praetor's wife, the young man gave sign that he was the spirit of that Lady: 
Sleidau. l. 9  Then the exorcist asked, if she were damned or no, and for what offence? Whether for covetousness, or lust, or pride, or for want of practical charity, or for the upstart heresy of Lutheranism? and what he meant by those clamours and unquietnesses? whether the body there buried should be digged up and carried elsewhere or not? To all which he by signs answered affirmatively, which they prayed the Congregation there present to take knowledge of: yet upon the Praetor's complaint to the French King and Parliament of Paris, and Commission issued forth to report the truth hereof, the wickedness of this contrivance came to light, and the parties actors in it were severely sentenced according to their deserts.  
I find another story of the Dominicans as vild as this, 
Lib. de spectris. c. 7. p. 27.  acted at Bern in Switzerland: There being a great heat between them and the Franciscans, about the Virgin mary being conceived in Original sin; one affirmiug, and the other denying it; the Dominicans, to determine the controversy, purposed to evidence the truth of their opinion by Miracle: four of the prime of their Order were privy to the contrivance, one of which was Subprior, a Magician, who called up an evil spirit to assist them in the more effectual conduct of this undertaking: The spirit appeared to them in the shape of a Moor, and promised his assistance, provided they gave him an Instrument signed with their own hands and Names written in their own bloods, in testimony of their compact with him; which done, the evil spirit appeared an assertor of the Dominicans Doctrine, threatening Purgatory to their opponents, and overthrow to the City, unless they cast out the Franciscans thence; much more of like trumpery there was discovered, to the shame of the Dominicans that were privy to it: And therefore 'tis good to search the spirits, whether they be of God or no. There is no action so vild but hath a fair mask on it. 
See Wilsome Hist. Great Brit. p. 108, 109, 110.  There was a famous cheat plotted by Romish Priests in Staffordshire, much of kin to this, and discovered by the grave Bishop of Durham, and all to make way for the Popish Doctrine of Miracles. 'Tis Satan's artifice to steal his surprise in at some port of pleasure or profit; The Statues of Kings, the Mitres of Popes, and the Arms of States, sometimes hang out at common houses, and those often of no good report; 〈◊〉 I have seen the Holy Lamb, sign to a place of tippling. Good men are often deluded by their own presumption, and lead into a fairer belief of themselves than they deserve: We are all in love with our own Apes, and we often hug them, till we smother reason the most beauteous child of nature; yea there are no greater follies acted by any, than those that do vow and declare most against them. Peter was a bold assertor of his fidelity; Though all forsake thee, yet will not I, I'll die with thee, Lord Jesus; Matth. 26. 35. yet he denied and forswore him for fear. In the troubles of the Netherlands, the confederates protested before God and the world, 
Dinothus. l. 1. p. 14.  Nihil omnino velle, hoc foedere nostro moliri quod vel ad contemptum Dei, vel ad diminutionem authoritatis & dignita tis Regiae statuumve suorum tendere posfit: but it fell out otherwise, for when they had power, reason of State, and necessity of self-preservation, made them do what they (as they published) at first did not intend.  
As in growth of bodies there are degrees, so in mischiefs there are the tender plants of blushing, before the full years of sturdiness, vemo repent fit turpissimus: 'Twas a good prayer of David, 
Psal. 19 13.  Who knows how oft he offends, keep me from presumptuous sins: Man is never nearer miscarriage than when he lest fears it, nor is the heart ever more treacherous, then when it solicits with greatest earnestness, to lend an ear to the delusion of a sycophant, or hearken to the propensions of our nature to accommodate our ends. What plots did Gardener and the Lords of H. 8. Council lay for Cranmer? Wricthsly and others for Q. Katherine Parr? yea and Tottis a Priest, to prove that the Pater noster might be said to Saints, made a blasphemous exposition thereof, contrary to the sense of Christ Jesus. Katherine Marry Duchess of Mompensier, 
John Serres in Ann. 1589.  sister of the deceased Duke of Guise, was so horribly transported with malice against the Protestant party, and had so great a desire of revenge upon the King of France, that notwithstanding her nobler endowments, she dishonoured herself with that Jesuited varlet Clement (his murderer) the more to encourage him in the accomplishment of his villainy, and to give him assurance of her acceptance of that treasonable assassination. 
Pomponius Latus notes, that Stipatores & custodes Principum iosos principes ad omne genus sevitiae armabant, In Constantio chloro. p. 233. edit. ●lyburgit.  Opinions and parties are humble at first, but when they are entered they like ill humours in the body, steal away the nutriment, and force judgement into some little angle and petty principality, whereas it ought to rule the whole continent, and command in Chief; Opinion does by Reason, as Empirics by people, fits with tricks quick and gross, to please all seasons and Companies, sometimes it curdles Reason and makes it shriule up into uncomely narrownesses, another time like a thriftless Housekeeper, it opens doors for all comers; And as that Friar refused none an Alms that asked for the Virgin Maries sake, so if Holiness to the Lord be upon the surface of it, the Cry is, Come in thou blessed of the Lord. Men are (pardon the phrase) Jaels in this, and these Sisera's they court into their hearts, offering them not the cold comforts of hammers and nails of dispatch, nor the pulse of slender welcome, but the Royal fare of their fancy, yea, they dance about the Maypoles of their late acquaintence and guests, as David did before God's Ark with all their might; But 'tis pity they should want Michel's to scoff at them, who are so taken with novelties, and so pleased with Nothings; Lord what Mushrooms and Cocks combs are cooked to the gust● of the curious pallated world? And how greedy are men not only to devour a well-sauced poison, but to applaud the Cook that tempers that Circoean Cup of their Enchantment? How many hopeful and virtuously disposed minds may observing men view deflowered, 
Exod. 7. 9, 10.  whose parts (as Moses' Rod) have become Serpents, not to win peevish natures to truth, but to further craft and harmful subtlety, which never returned again into their Native purity, whose eloquent tongue like the beauties of the old world have seduced wellinclined and easy Christians, to follow them into the deluge of Errors, and to scoff at the Ark of Truth, the Church, as a mentitious sigment; He was a wise man in his time who said, 
Sr. Henry W●ston.  Pruritus disputandi scabies Ecclesiae, Opinions and Disputations have begat one another to the end of the Chapter of Church-peace, so that Religion is wholly drowned in Opinion; Men are grown Monsters like that in Praepontis, which had a great head but shrivelled members; Ancient, sober, practical Piety is almost lost, and men come to such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of speculation, that they are persuaded to be too wise for Instructors, too holy to observe Scripture-Rules, too contentious to be endured almost in civil Societies: Hollerius his Italian hath spawned such Scorpioned brains, that 'tis dangerous to converse with them lest we be infected by them; So that as Pomponius Laesus said of the Christian quarrels, that may we say of active spirits amongst us, Viri Sacrilegi mo●tuos quiescentes turban, templis minime parcunt ●avidi sanguinis civilis & praedae, mali Daemones sic implicuere nostras mentes; ●ut relictis veris hostibus, quos longa pace frui permittimus, in nos nostrorumque membra armatas & sang●inolentas convertamus manus. 
Edit. Sylburg. p. 534.   
How careful were ancient Christians to avoid all things that tended to offence? What tenderness expresseth the holy Apostle, when he professed, He would rather never eat then offend his weak Brother? And the glorious Saints of pristine piety and courage, when they denied themselves to gratify the conscientious scruples of weak Christians! When they with tears bemoaned the inadvertency of some to give, and the peevishness of others to take offence? Optatus was much troubled that the Church should be disturbed by the Orthodox licet, and the Donatists non licet; 
Tertull. ad Scapulam.  And Tertullian did not approve that Christians should be called either by the Name of Albinians, or Nigrians, or Cassians, but that which is their proper Name, Christians. 'Tis Satan's project to exartuate Religion by new names and new factions amongst her professors, and to weaken the power of godliness by introducing argumentation and debate, the pleasure of wits, and the Pensioner of carnal policy: that as ingenious Florists, to pick the purses of witty persons, delighted with their art, have so heightened flowers by transplantations, preparations of mould, adumbrations of them at unbenign seasons of the year, by cutting their Roots, and sundry such, not uncommendable feats of their skill, that out of one single root of a Lily hath come forth 122 blowings, and amongst Roses, gillyflowers, and Pionies, incredible varieties; So out of the glorious and pure Doctrines of Faith, which the Apostles and their Followers comprised in repent and believe, there is put forth such an ocean of points of Religion, and all of them pressed on the people to be believed, that it is hard to find truth in the crowd of contests about her, and easy to mistake as Mary did the gardener, 
Joh. 20. 15. Divinae legis sententils quasi quibusdam velleribus sese obvolventes. Vincent. Lyrinens.  for Christ, error for truth, both pretending their Jus divinums their authoritative confidences, as their just Titles to men's beliefs, and blaming men as restive and sottish if they resign not themselves to a senseless and universal credulity.  
In the mean time things of greater concernment are neglected, and the things God slubbered over, and made to run counter one to another; disuse of Church-Government hath made every man a Micah, 
Judg. 17. 5.  an appointer to himself of whatsoever likes him best, and a neglecter of those services that the Christian Church thorough out the world embraced; there are many that make preaching like the lean Kine in Pharaoh's dream, 
Gen. 41. 20.  to eat up all other Church-Ordinances, though never so beauteous and wellfavoured; public Prayers, and public Confessions of Faith, even that which our Lord Jesus taught us in the Gospel, as the Form of Prayer of his own dictation, hardly passes current; no nor is that Creed which bears the name of the Apostles Creed, (which this Church hath ever received, and her Martyrs in Queen Mary's days, 
Fox Acts and Mon. p. 1400. old Edit.  by name Bishop Farrar, Hooper, the Bishops of Worcester and Gloucester, Taylor, Philpot, Bradford, Cromt, Rogers, Saunders, Laurence, Coverdale, owned, as that they believed generally and particularly, censuring those to err from the truth who do otherwise; and judicious Calvin says, 
In Opuscul in Ca●●ches. parv.  was the form of Confession which all Christians had in common amongst them, as writ from the mouths of the Apostles, or faithfully collected out of their Writings.) This Creed, I say, many think unfit to be rehearsed in Congregations, and some are suspected to vilify it; yea the Sacraments of Christ are almost obsoleted amongst us, 
O quot manipulos tritici eradicavit, qui ante tempu● Zyzania a tritico discernere festinat. Ex Epist. Leodiens. advers. Paschalem Papam.  in some Parishes neither Sacrament, in others but one, and if that, so restrained to particular persons, that there seems to be a tacit reproach laid on those who are not of the number of Communicants, who therefore become enemies to Ministers and their Messages, because they are in a kind cut off from the Congregation.  
I confess it is fit that holy things should be given to holy men, and it were to be wished, all the Congregation were holy; but if perfection be reserved for hereafter, Ministers must bear with the imperfections of their people, as well as people with the over-rigidness of their Ministers. If people be not scandalous, the Church never denied them the benefit of Sacraments; and if Ministers be not over-scrupulous, they will not begrudg men their Saviour's allowance. In my opinion it seems but reasonable, that people should give a sober & free account of their faith to their lawful Pastor, in a loving and unimperious way desiring it of them; but then Churchmen should be advised what is competent knowledge in a Christian, and propose such questions to them, as argue not a design rather to blunder them, then satisfy themselves of their understanding. Ministers are fathers, and must bear with the infirmities of their flocks, They must not be brambles, 
Vindic. Presbyt. Govern. p. 88 Pastorcsesse bonos vicarios suos Christus jussit non voraces Lupos. Ulricus Huttenus in Praefat. ad Leonem decimam Pontisicem. 1 Pet. 3. 15.  rending and tearing the people committed to their charge, but figtrees, vines, and olive-trees, yielding them fatness, sweetness, and fruitfulness. To such as these, I am persuaded no sober Christian dare deny an account of his faith; For if the Apostles charge be, to be always ready to give answer to every man that askoth you a reason of the hope that is in you, with meekness and fear, then much more to the Ambassadors of Christ, his Ministers: His Ministers, I say, by Church Mission, and Canonique Authority; not presumers, who come unsent; for, as the Civilians well observe, Non sunt successores in officio qui ad officium accedunt alio modo quam institutum est, to such Ministers as are truly called, no man ought to deny a declaration of his faith, as competently he is able. And with such discoveries I think Ministers ought to rest satisfied, and the ignorance of their Parishioners to pity, pray for, and by their best instruction to amend. And those Ministers whom a Parishioners sober account and inoffensive conversation will not convince to admit as worthy to communicate, may be feared to have somewhat more in their design, than the glory of God, and the good of souls; and if they will not give testimony of their candour while they live, their deathbeds will tell tales to the world, little to their credit or comfort. 
Proelect. 4 2 in Apochryp. p. 53. col. 1.  Learned Dr Reynolds reports, that Luther when he lay upon his deathbed acknowledged to Melancthon, In negotio coenae nimium esse factum, yet, saith the learned (Sir Simon D'ewes) taking counsel rather of men theu Gods Word, 
Treatise Primit. Pract. Pres. Truth. p. 3.  for fear lest if he retracted them, the people would suspect the rest, and so return to Popery, he accounted it best to declare his judgement in private. Thus he.  
Well fare the ancient Fathers, who valued truth above credit, yea conscience above life. 
Lib. 1. c. 2.  Ruffinus tells us, that St Clement in his Apostolic Epistle, counsels all his fellow Christians, rather to forsake him, then to part with the peace of the Church, and to incur the danger of division. 
St Aug. lib. de vera Religione.  And St Aug. tells us, That in his time by the turbulencies of some in the Church, many Orthodox and excellent Bishops and Presbyters were cast out of the Church, and separated from their charges, yet they bore the disgrace and persecution patiently, never making Schism or starting up heresy to annoy Christianity thereby. Docebunt homines quam vero affectu & quanta sinceritate charitatis Deo serviendum sit, hos coronat in occulto pater, in secreto videns. Rarum hoc videtur genus, sed tamen exempla non desunt, immo plura sunt quam credi potest. These men's demeanours (quoth he) teach the world, 
Neque in confusione pagnerum, neque in purgamentis haereticorum, neque in languore schismaticorum, neque in caecitate Judaeorum, quaereuda est religio, sed apnd eos solos qui christiani eatholici vel orthodoxi nominantur, Id. eod. 〈◊〉.  What the power of grace and sincerity is in the soul, and how God is to be waited upon even while he hides his face from the seed of Jacob. But though these (quoth the Father) be rare examples of self-denial, yet such precedents there are, and those more than can be almost believed. For, as the same Father proceeds, true Religion is neither to be found in the confusions of Pagans, nor in the purge of heretics, nor in the feebleness of schismatics, nor in the blindness of Jews, but amongst those who are Orthodox and Catholic Christians.  
And therefore the differences in this Church, upon these small grounds that appear to us, were in no sort worth owning (by sober men) especially to the degrees they are ascended to, but rather are to be deplored with tears of blood; for those that have true Christian charity, would sooner part with much of their own Interest, as did the true Mother, 1 King. 3. 27. then have the Church divided: Let Astrologers, not knowing the true cause of the Celestial motions, to salve the appearances, tell us of Eccentriques and Epicicles; and Philosophers, when they are at a stand, pray aid from their occulta qualitas; and Lawyers, when they know not well how to give things a bottom, tell us they are in abaiance: and some late Divines fill our heads with dreams of the Churches outward pomp here, That the Saints must be the great men of the world, and must trample down every thing of Order and Antiquity: Let them tell us of new Heavens and new Earth's, whereinto are received such as the old never willingly bore (for Lucifer was cast from Heaven for pride, and Corah and his company were swallowed up by the earth, for mutiny against Magistracy,) and let them bespeak mansions in that Novus Orbis, let them be Masters of rule in the world in the Sun, and precious men in the Moon of their fancies, and there promise themselves celestial clarity, I shall neither envy nor admire them the more, but fear them as such as Salvian speaks of, 
Salvian. lib. 4.  Apud nonnullos Christi nomen non videatur jam sacramentum esse sed sermo, and I shall pray that they may see their wander in time; and as the Father says well, secundas tabulas habere modestiae, qui primas non habere sapientiae. For let them cry out never so bitterly against regulations, and orderly forms and establishments, yet they will hold tack, when their Tabernacles of ill-mixed altogether dissolve and become vain. For as a Learned Bishop of the Church hath lately observed; If foundations which were in their own nature good should be destroyed for accessary abuses, 
B● Derry in his Treatise of Schism. p. 38.  and for the faults of particular persons, we should neither leave a Sun in Heaven, for that hath been adored by Prgans, nor a spark of fire, or any eminent creature upon earth, for they have all been abused. And since it is the will of God that heresies and offences must be, let all good Christians patiently abide God's trial by them. For as wise master-builders out of the chaos of rubbish raise beautiful frames of structure, so God out of the janglings of Christians, by infinite and matchless wisdom compiles his glory. Vtitur gentibus ad materiam operationis suae, hereticis ad probationem fidei suae, schismaticis ad stabilimentum doctrinae suae, Judaeis ad comparationem pulchritudinis suae, 
Lib. de vera Religione.  as St Augustin pithily.  
Let then the devout Christian, not so much study policy as piety, not more endeavour after power then peace; let the Ministers of God rather seek to deny, then gratify themselves in any thing that is worldly, let the world alone to those whose portion it is, they are greedy enough after it. Aurelian would never take it for his glory, to have the children sing it and salute him with an applause of his valour, for sla●ing thousands of the Sarmatians: Vnus homo mille, mille; mille decollavimus; and adding mille, mille, mille; vincit qui mille mille occidit, tantùm vim habet nemo quantum fudit sanguinis, 
Flavius Vopisc. p. 272.  If he were not wedded to the world, and resolved that Power was his heaven. God forbid holy souls should when they see preferment shun them, and the world frown on them, cry out as Eli's daughter in Law did, 1 Sam. 4. 21. when the Ark was sursurprised, My glory is departed, the Ark of my safety and content is taken: Let those delight in it, and boast of it, whose wisdom is carnal, and opposite to God; who venture the double Ducat of Eternity against this single Penny of Earth; which that French King would not, when his brother counselled him with small forces to sally out of Towers, upon the great Army of the Duke of maine. Let politic Richlieu profess, 
Vt scirct orbis qualis & quantus est Ludovicus, cujus radius & rivus est Richilius. In Testam. Christ.  that his desire to be Cardinal, Duke and Peer of France, was but to show the world, what and how great his King and Master was, since he the Cardinal how conspicuous soever; was but a ray from the King's Sun, and a rivulet from his Ocean: yet God sees another motive in the heart, than the tongue mentions: no secret excludes the Sun of Righteousness from view, nor any shift the God of Truth from weighing the temper of spirits, and discovering them to be what they are, though with Balaam, they shift from place to place, and thing to thing, to gain a subterfuge and opportunity of serving themselves most advantageously, 
Numb. 23.  yet at length God meets with them; and when their glasses are run, which cannot be long, that glory which maketh worthy men live for ever, dieth with such, and their memory of honour is interred with them.  
And though the most of men are convinced of the truth of this, yet how greedily do such great spirits gullop down the world, and with what eagerness do they profecute it, by a dangerous hospitality, which entertains Devils oftener than Angels! What noble Paradoes doth self-love make, forcing Religion to be Chaplain to bless their banquets of Ambition, unto which they invite all their admirers, and to warrant which they have such musters of Scriptures (though misapplied and misunderstood) that they look like the Archangel Michael and his forces, advancing to discomfort, as it were, the Devil and his Angels, of contrarients' diffidence, we know who said, Behold my zeal for the Lord of Hests, 2 King. 10. 16. yet ver. 18. & 31. his zeal was murder and idolatry. Am I come up without the Lord against this place to destroy it, the Lord said to me, go up against this Land and destroy it, were the words of Rabshecah, 2 King. 18. 25. yet God in Chap. 19 ver. 28. interprets this a rage and tumult against him, and says, he will put his hook in his nose, and his bridle in his lips, and turn him back by the way by which he came: yea by an Angel destroy his host, and defend Jerusalem, as it is ver. 34, 35. I love not their Principles, who make Religion usher to Lion-like practices, as doth the Spaniard in the Indies, which they by force possess, and in which they have put to the sword and other butcherly torments, millions, it is thought, both at Cuba, Hayta, Peru, Panama, Mexico, and all under pretence of planting the Catholic faith, and placing Christians in the room of Infidels: such courses may thrive for a while, but in the end God will pluck up those poisonous roots for medicine to others, that they may hear and fear, and do no more presumptuously.  
I cannot blame Heathens, who know and hope for no other Heaven but that of temporal felicity and worldly greatness, to aim at it. I wonder not at Mahomet the second the first Turkish Emperor, whom story tells us to be of no Religion but a mere Atheist, worshipping no other God but good-fortune, thinking all things lawful that agreed with his lust, 
Knolls in Turk. Hist. p. 337. Edit. 1631.  and keeping no league, promise or oath, longer than stood with his profit or pleasure. No marvel though they think so well of themselves, who dare as did Alexander, command their own deificacations; in days of their Triumphs, 
Simulachrum Dei detraxit Suetonius in Octavio. p. 21.  with Octavius, remove the statues of the Nations god: Not only weep upon view of the Image of one that lived before, and had been conqueror beyond him; but also dream, I and have the confidence to tell the dream, that he had committed a rape upon his mother, as did Julius Caesar, 
Orbis terrarum arbitrium portendi interpretantes, Suetonius in Jul. Caesar. p. 2. Filesac. in Selecter. l. 1. p. 142.  which the standers by interpreted to portend his Empire over the world; or to disown manhood, and to profess openly, Ira Dei ego sum & orbis vastitas, as that Eastern Temires said of himself. These I say may not be wondered at. But for Christians, who believe in a crucified Saviour, and expect a Kingdom not made with hands, but eternal in the Heavens: for them to take such buy paths, and forsake the way of Christ Jesus, who bids us, strive to enter in at the narrow gate, and decline the broad way which leads to destruction, is much my wonder. For as Gregory Nazianzen piously writes; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. 57  Let Thrones, Princedoms, Greatness, Riches, Fortunes adieu, as vild and contemptible glories, and theatrique follies, which perform nothing of what they promise: it is the Christians part to make God's word his delight, and to study communion with God, as that which can only and lastingly make him happy, etc. for Christianity is no abrodiaeton, wherein is professed pleasure and delicacy, but mortification and self-denial  
Yet not so strange as true; for there have no greater practics of sensual policy been acted by any, than Christians in name, and in profession such. Pope Alexander wars against the French, and rather than that war should not be followed; invites the Turk to his aid, and consents, that the money gathered in Spain for a Crociata against the Infidels, should be employed against the French. Caesar Borgia maligned his brother bastard the Duke of Candy, because he was corrival with him in his Mistress, and for that their common father Pope Alexander the 6th had bestowed great dignity on the Duke, hereupon Borgia caused him to be murdered one night as he road thorough the streets of Rome, and after to be cast into Tiber. The same Borgia desired a match with the Daughter of Frederick King of Naples, and to have in dower with her the Principality of Taranto, not by that alliance to strengthen the Interest of declining Frederick, but that thereby he might be the better able to justle him out and distress him. Mauregat the 7th King of Oivedo and Leon's, about the year after Christ 383, that he might hold his Kingdom under the Moors who had invassailed all, made himself a Tributary to Abdiramis their King in Spain, 
Mari●a hist. Hisp. ad an. 383  and though he were a Christian, yet consented to a Tribute vuworthy any Christian, namely to yield him yearly 50 Damsels of Noble extract and lineage, and as many other meaner men's daughters, and them to send him as a present to his lust. 
Turk. Hist. p. 364.  Nicholaus Catalusius Prince of Mytelene, turned Turk, to gain the favour of Mahomet the Great and save his life; after he was circumcised, Mahomet caused him to be apprehended and put to death. 
Conc. of Trent p. 387.  Henry the second of France, burned many Protestants upon pretence of heresy, and in favour of true Religion, as was said, but untruly, for it was but to fill the purse of Diana Valentina the King's Mistress of pleasure, to whom he had given the confiscation of all goods for heresy throughout his Dominions. 
Turk. History. p. 294. ad 298.  Vladislaus King of Hungary, concluded a very noble peace with Amurath, and swore to it with very great solemnity, yet afterupon pretensions of very great disadvantage to the Christians by that peace, and by solicitations of Cardinal Julian, he broke it most barbarously, and was well paid for his faedifragousness, in the loss of the battle of Varna. When the Turk in Charles the 5th, his time invades Transilvania on the one side, and Ferdinand Archduke of Austria puts hard for it on the other side, promising to keep it for the young son of John Vayode, George Martinaccio Bishop of Veradino a man of excellent wisdom and great reputation in that country, willing to keep it in freedom; and being unable to wage war both with the Turk and Archduke at one time, adhered to the Archduke, which the Austrians knew would effect their purpose; they, to oblige the good Bishop, promised a Pension of 80000 Crowns, and the Emperor obtained of the Pope a Cardinal's Cap for him; but when the Anstrians discovered, that nothing wrought with Martinaccio, to prefer the house of Austria above his native country, some of the Archduke's ministers had command to murder him, 
Counsel Trent, Pag. 373.  and they did 10, and the bruit was, that he held Intelligence with the Turk; whenas, good man, he had nothing but honour and honesty in his eye, and they blood in their hearts and on their hands.  
But these are but pettytoes to the great Goliath Richlieu the late French Cardinal, against whom the blood of many cries; but in chief that of Monsieur Le Thou, the famous Historian and most accurate Scholar, whose memorial published in the names of all the grandees of Europe, remembers great dishonour to his once Eminence. The words, as I find them in a notable Author, 
Mercurio de Vittorio Siri To. 2. lib. Terzo. p. 1234.  are these; Sub fortunatissimo Rege, nuper malis artibus fascinato, ob Reginae, filiorum, parentis jura, summo study, contra nefarios ausus, secundum regni leges adserta, ob expetitam regalis familiae dignitatem libertatemque Franciscum Augustum Thuanum, magnis adhuc in juventa virtutibus illustrem, Baestia sevissima de Arena saphistica, Latro Cardinalis, Hostis senatus, Pestis Patriae, dedecus Ecclesiae, per Tyrannicae potestatis satellites, subornata judicio trucidavit, Omnes Europâ tota Optimates praestantissimi, Thuani desiderio, maestissimt posuere.  
I forbear his projects on both the Queen-mothers', 
Recueil de Pieces pour la defense de la Reign More, Imprimée a Anvers. An. 1643.  let St Germine blazon them, though methinks one hath already fully done it, in these few words, Reginae matris beneficiis ditatus, curis prometus, & potestate potentior factus, illam gratiâ regis, libertate, bonis, Galliâ, & demùm exulem Coloniae vita privavit, ne mortuae parceret, supr●mas ejus voluntates rescendi, & insepultum cadaver per quinque menses (post quos) ipse extinctus est, incubiculo relinqui voluit: Thus my Author, But I enlarge not this, nor do I call to memory the deaths of Memorancy, and many others, of which he is said to have been notoriously guilty; that exquisite revenge on Puyleaurens, gives an essay of the man▪ and tells us he was none of those that did aperto vivere voto.  
No marvel though a man of those tricks were termed seculi sui tormèntum non ornamentum. He must needs be covetous of glory, who was not ashamed to boast in print, 
In Testam. Poli. Galliam subegit, etc. Angliam turbaevit. Europam lufit.  Volui fidelitatem necessariam esse non liberum, docui obedientiam caecam, atque in hâc parte penè religiosos volui esse Francos, Perturbavi Madritensem sapientiam, etc. who besides the violence acted at home, 
In Testam Contrario in oodem Vittorio Sylli.  discovered Spanish counsels before taken, revealed their secrets before machinated, brought Madrid to Paris and kept Paris at its own distance from Madrid, terrified Italy, shook Germany, vexed Spain, supported Lusitunia, Lotharingia and Catilonia, supplied Sweden, spoilt Flanders, troubled England, yea and made a disport of Europe, & utinam non & faxsit sibi alio in orbe, qui in hoc Europae suit; as that Author hath it. Ex pede Herculem; Let men judge then what tenebrious souls those men have, 
Rarissimus innocentiae & popularitati locus in summa administratione relinquitur. Sabellic. l. 8. c. 2.  who will be the Gundomars and Protopoliticoes of their ages; Such I mean as Lewis Debonair, Charles the bald of France, the Great Evan Vasilowick of Muscovia, Don Pedro of Castille, and others; these are monsters, not men, whodesign every minute for mischief to all that they think disaffected to them. As did the forementioned Cardinal, of whom one saith, Ainsi non seulement la Royne Mere du Roy, 
Scir german en Recueil de Pieces. p. 12.  matis tout les grands du Royaume sont criminels, pour rendre le Cardinal innocent Tout ainsi que sur les ruins de S. M. & de la plus grande partie des Princes de France, il a basli sa fortune, il faut aussi qu'on fond sa gloire sue le des-honneur de tout ceux que'il a persecuté, who refuse nothing which accomodates their ends. I have it from Lottinus a man well versed in this trade, 
De Sacris Cardinal, Comitijs in Thesauro Politico. p. 462.  Nullam quidem tantum est vitium quod non tolerabile aliquando existimetur, & pro minùs malo accipiatur, ita suadente rerum statu & semper sive occasione, que quidem inconficiendo quolibet negotio; utramque, quod dicitur paginam implet.  
No wonder then the deathbeds of Statesmen wrings from them great pennances, while they bemoan with Henry the fifth of this Land, 
Hollingsh. p. 713  that they have won the courtesies of men's knees, with the loss of many men's heads, nay of their own souls. The confessions of two eminent in their times are very remarkable; One Cardinal Woolsey, whom Charles the fifth called the butcher's cur, that had worryed the fairest Buck in Christendom: And was so great as never any man before him, a subject, was in this land; ruled all, knew all, enjoied all that heart could wish, yet lived to see himself accused of Treason, seized upon, forsaken of his friends; insomuch that he cried out bemoaningly, If I had served God as diligently as I have done the King, 
Hollingsh p 917  he would not have given me over in my grey hairs; but it is the just reward that I must receive for the diligent pains and study that I have had to do him service, not regarding my service to God, but only to satisfy his pleasure. Thus the Cardinal.  
There is a second, a man of great experience and business, 
Brown's Annals Q. Eliz. p. 38.  Sr Thomas Randolph, who had been thrice Ambassador to the Peers in Scotland, thrice to John Basilides Emperor of Russia, thrice to Queen Mary of Scotland after her return from Frrnce, seven times to James the sixth of Scotland, once to Charles the ninth, once to Henry the third of France; yet this Gentleman writing a letter to Secretary Walsingham a little before his death, mentions how fit and necessaay it was, that one (meaning Walsingham) should leave off the tricks of a Secretary, and the other (meaning himself) of an Ambassador, and employ their time before their death, in repentance for the sin of their life: which occasions my mention of a passage in St German, 
Pa. 27. ad finem  where comparing the death of the Queen-Mother with the Cardinal her enemy, he says here was the difference que nostre Princesse a acheveé la fienne en Royne Tres Chrictienne & que son per secuteur cest retire eu homme politic. So true is that of the Emperor Otho, I had rather be Mucius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. l. 64. p. 732.  Decius, Regulus, or any other worthy and unwanting private Citizen of Rome, than Marius, or Cinna, or Sylla, or any of the other most potent men of that Commonwealth.  
The consideration of this presses hard upon all men to do good while they have opportunity; all things here are casual, no man knows what a day may bring forth. 'Tis a true note of Causabon, 
S. Wa. Raleigh Pref. to his Hist. of the World.  Dies hora, momentum, evertendis dominationibus sufficit quae Adamantinis credebatur radicibus esse fundatae. Therefore wisdom lays up against an evil day, (versa rota fortunae, ante vesperum potest esse miserimus,) looks at nothing so much as what is the most real and catholic good. All Christians are to serve God, and their relations in their sphere, and according to their proportion; but Princes and Governors chiefly are concerned to do worthily, their families, their fames are at stake, yea their subjects weal or woe is moulded according to their care or neglect: 
Pomponius Laetus p. 535. Edit. Sylburg.  Is it not a happy thing to rule and live so as to deserve Inscriptions on our Monuments as Constantine had, Restitutor humani generis, propagator imperii, ditionisque Romanae, & fundator eternae securitatis, 
Trebellius Pollio in Claudio. p. 267  as Claudius had, Cujus vita probitas omnia quae in Republica gessit tantam posteris famam dedere, ut Senatus Populusque Romanus, novis eam honoribus post mortèm affecerit. It was a Princely virtue in a vicious man Galba, Veterum morem obstinatissimè retinet; 
Sueton. in Galba  and he deserves the top step of the ascent of honour, who, dum privatus fuit major privato visus, 
Hist. lib. 1.  as Tacitus says of one: They have too narrow souls for Sovereignty, who think aught worthy their endeavour, but piety and power, and preserve those darlings by any thing but Justice; 
Carior est mibi tota respublica consanguineis. Alex. Severus apud Lamprid.  which Severus said was dearer to him then kindreds and alliances. Justice is the great basis of Government; as it forbids Governors to be mock-shews, sorting the Purple robe with the Reed (no emblem either of state or might,) so it presents as amiable moderation; (Aureliane clementer te age, si vis vincere, was the Philosopher's speech to Aurelian the Emperor; 
Flavius Vopisc. in A●rel. p. 277. ) calling for distinction between offences of infirmity, and malicious contrivance; and awes from picking quarrels upon words and trifles, and on grounds which may as well not be taken notice of, as remembered: It was no inconspicuous virtue of Alexander Severus beforenamed; 
Moderationis tantae fuit ut nemo unquam ab ejus latere submoveretur ut omnibus se blandum effabilemque praeberet. Idem.  who sent no man sad from him, gave access to the meanest, expressed affability to all, yet with success enough man aged his affairs: nor have Princes showed themselves wiser in any thing, then by giving fair terms to enemies, rather than either to hazard successes; or wast their own dominions to obtain victory. Dioclesian said not amiss when he answered, That bounty and mercy were the proper qualifications of Princes, 
Pompon. Laetus in titulo de Nemefi Dea. p. 431 Comp. Rom. hist.  and where these are not, Ducem esse debuisse non principem. Philip the second of Spain, none of the most virtuous Princes, but foully stained in glory, yet had this forethought to declare in the case of the Netherlands; 
Prim. Practice Preserv. Truth. p. 58.  That it should be lawful for any that would not embrace the Roman Religion, to depart from thence whethersoever they would, or else to sell their estates, or to receive the profits of them wherever they were. And not many years after he gave liberty to the Mahometan Moor of Spain amounting to divers thousands, to depars freely thence, into any province of Africa, there to enjoy freedom from the bloody Inquisitors; and with his own shipping conveyed many of them safe into France, thorough which by the gracious permiffion of H. the Great, they had safe and free passage.  
Charles the ninth of France, did by his Agents earnestly solicit Lewes de Clermont Prince of Conde, and Jasper de Coligni Earl of Castilion, Admiral of France, being chief directors and commanders of the Protestants affairs, to depart France with the rest of the Religion, and that they might begin a Plantation in the Island of Florida in America, he not only gave leave to the first Expedition, which was undertaken by Ino Ribald in Anno 1562. but also at the Admiral's entreaty did very largely contribute to the second Navigation, which was entered upon by Landover and other Protestants. And were there no other motive to moderation then that of the Apostle, The Lord is at hand, it were enough; a cogent argument to Christians; As if the Apostle had thus said; Manage power wisely, use advantages warily, be thrifty Stewards of your talents while ye are in office, the audit day is near, God is entering on his circuit to inquire how his Mivisters have discharged their trust: He will have no pity on that servant, who when he had his fellow-servant on his knee beging pardon for his sake, refused him. It is a shrewd brand of ignobleness in the Counsel of H. 8. who when they had, as they thought, the good Archbishop Cranmer on the hip, and that he was accused of demerit against the State, suffered him to stand without doors among the Lackeys and serving-men for the space of half an hour. Brave spirits pity, 
See M. Fox in his Life.  not rejoice over the ruins of their betters; 'tis good for every one to remember, the measure we meet to others will be measured to us again, therefore let your moderation be known unto all men.  
This also calls upon men in Rule, to remember Posterity by imitating elder Christians, in raising, supporting and adding to things of public and lasting piety, and unquestioned charity. In this sense that of the Apostle is very pressing. To do good and distribute forget not, 
Heb. 13. 16.  for with such sacrifices God is well pleased: In this methinks 'tis good to begin with God, and to remember what he increpates Hag. 1. 4. Is it time for you to dwell in your seiled houses, 
Judaeos ita addictos esse suis domestacis commodis suae quieti, suis etiam dilicijs, ut cultum Dei fere pro nihilo ducerent. Haec causa est cur tam severè illis succens●at Propheta. Calvin. in loc.  and to let this house ●ye waste? Mr Ca●vin notes well upon these words, That much time had passed, and now God had given them peace, he expected that they should not lie still, but build his house; but (saith he) the Jews were so indulgent to their private advantages, to their ease and delight, that they thought the worship of God not worth looking after, so they had sacrifices and an Altar, it mattered not where or what the place be in which they served God: This was the cause that the Prophet had command from God so tartly to reprove them. And truly the good man comes home to us; Nuuc, saith he; quis gratis accendit Dei altar, etc. Who amongst us takes care of God's Altar? every one looks after his advantage, in the mean time the Interest of God suffers, no zeal for, no care of God; yea, what's worst of all, multi lucrum captant ex evangelio, perinde ac si ars esset quaestuosa, that is, Many drive a subtle and gainful way of Religion, making it serve their turns, and speak their language; Thus he.  
Much more pure and daefecated was Christianity in those ages (which many amongst us called blind) but their deeds show otherwise: Then Churches and Chapels, Houses (in their intent) for Religion and the honour of God, were erected and liberally provided for, by their care and charity to the world's end: For my part I must judge faith by works, and if living charity appear, I will not judge that a dead faith which moved it; they must have somewhat to say in extenuation of other men's charities, who never mean to be renowned by any of their own. 
De fundationibus Ecclesiarum & dotationibus per principes honorificè loquitur, de rapi●is autem & expilationibus earum per Papas justissimè quaeritur. Humfred. Puritano Jesuitismus. p. 304.  Famous Wickliff magnifies the bounty of Princes to the Church, but he blames highly, the rapines and damages done to them by unworthy Popes and particular Interests. far is it from any sober mind, to censure those who not only appropriated the Tenth to God, but endowed him with all (in a kind) tbat they did possess, who clothed naked Christ (with reverence be it written) in their best vests, and never thought themselves richer than when they had expended all they had to puchase him a rich seat, and prepare for him a goodly retinue, at whose Tables he in his Members fed, and by whose bounty their necessities were supplied, It is a sure fign of devout times, when Churches have their reverence and decent attire as well as Courts of State and Law, when the Rights of God and Religion are inviolate as well as those of men; 
B. Andrews Serm Court Christmas day An. 1610. p. 30  For as a Right Reverend Father of our Church long ago published, The two Estates Civil and Ecclesiastical make the main angle in every Government: God himself hath severed them, and made these two to meet in one, not one to malign and consume the other; And the happy combining of these two is the strength of the head and of the whole building; If it bear but upon one of them, it will certainly decay; It did so in Saul's time, he little regarded the Ark, and less the Priests; David saw Saul's error, and in this Psal. 75. 3. where he sings ne perdas to a Commonwealth, 
Hic Romam deformem incendijs veterib●s ac ruinis permissa si domini deessent aedificandi copiâ, Capitolium aedem Pacis, Claudij monumenta reparavit: multaque nova instituit, per omnes terras, quae jus est Romanum renovatae urbes cultu egregio. Aurel. victor, in Epit. de Vespafian.  promiseth to have equal care of both Piliars, and to uphold them both. Thus the Bishop.  
It was reckoned also a sign of calm times and to the praise of Government, when public buildings were raised, and decays provided against. Vespasian is commended for a brave Prince, in that he gave liberty & encouragement to build, in those waste places of Rome, which fire and sword had deformed; and at his own charge repaired the Capitol, the Temple of Peace, and the Monument of Claudius, yea in all places of the Roman Dominion, erected some Trophy of public use and Ornament, and Paulus Diaconus tells us, 
Prout Imperatores vel boni vel mali evaserint, ita minutebantur vel augebantur aedificia. lib. 6. de gestis Rom. Landatorum principum est, vitia rerumpublicarum plurima extirpare & abolere, & praeclaris pae●riam ornare aedificijs. l. 1. c. 16. Inveni lateritiam reilqui marmoream. Sueton. in octa. p. 24.  that as Emperors have been good or bad, so have public buildings been either preserved or neglected; And Guevaera asserts it the duty of good Governors not only to exterminate vices their Countries, but also to adorn them with famous structures, a token that they are good Fathers of their people, who by their liberality to posterity declare the duty of a noble Prince to extend to the weal of Government first, and next to his own preservation by it; Octavius might well justify himself no unprofitable Shepherd; When in his Reign Rome had changed her russet for purple; In stead of clay become marble, and Trajan deservedly hath the honour of Dions' pen, while he writes both in times of Peace and War; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Dion. l. 68 p. 772  He was a most eminent builder and repairer of Highways, Gates, Watercourses, Guilds, to accomplish which his way was only that of virtue, He shed no man's blood by the gain of whose estate he might defray his expense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id. ut supra.  (for he was naturally what a Prince should be) magnific, and of a great soul, he envied, he ruined no man, but increased the honour and dignity of worthy persons. And it is no less a note of Religious times and Princes; 
Apollonius cum Templum Jovis Olympij essit ingressus, salve inquit bone Jupiter qniusque adeo bonus es ut teipsum nobis communices, Apud Philostratum.  When rescue is made of Houses of God in possessions of men, and when those that are ruined may own Powers their benefactors. Solomon the wisest of Princes was a Temple-Builder, and those glorious ones whom God will own for his and bless as his, are described; Not to be transformers of Churches into Barns and Stables, Nor demolishers of Houses fit for men's habitation, but such as shall build the old waste places, such as raise up the foundations of many generations, such as shall be called (not in compliment but justly) the Repairer of the breach, the restorer of paths to dwell in, Isa. 58. 12. In Psal. 74. 5. a man was famous according as he had lifted up Axes upon the thick Trees, but now (saith the Psalmist v. 6.) they brke down the carved work thereof with Axes and Hammers, etc. And I am of the Opinion, That man which dares profane any thing that relatively is Gods, though at greatest distance, hath some more than ordinary tincture of Atheism in him, and durst he, he would, and when he sees time he will show it: Julian derided Churches and Priests, and not long after blasphemed Christ himself; For our Lord who (by an Heroic Act) cast out buyers and sellers out of the Temple, will not approve those who buy and sell Temples: If he permitted not sellers of Doves in the Temple, though it was very opportune for the Sacrificers, than not those who sell the Temple in Sacrifice to other ends then those of Religion, which buys to dedicate, not sells what is dedicated to God.  
There is somewhat sacred in places consecrated to God, even by the light of nature, for the Heathens who had no revelation held it so, which made them avoid all injurious carriages to places of divine designment; As they thought no wealth more thriftily expended then that which was laid out either in Purchase of ground on which, or in building and adding to places built and dedicated to their gods, so did they highly reproach all outrage on those places or on any thing that related to them.  
Therefore they acknowledged Temples sacred, 
Sacrum sacrove commodatum qui rapsit parricida esto. Cicero pro Rosc.  and punished most severely those that did violence to them. In the Law of the twelve Tables, 'Tis said, 
Facet & exemplum sacrilegi ophiusam bibere cogantur qua po●a, terrores minasque serpentum observari aiant, ita ut mortem sibi ex metu consciscant. Apud D. ●eatly Dip. dipped p. 214 De Civit. Dei. l. 1. c. 1, 2, 3.  Let him that steals away any holy thing, or dedicated to a holy use, be punished as a Parricide: And the Aethiopians had a Law, that If any were convinced of that Crime amongst them, there was a Potion given him to drink made of compound Poison, which they had no sooner drank off but they rid themselves of their lives, as conceiving they were stung with all kind of Serpents. St Augustine tells us, that when the City of Rome was sacked by the Goths and the barbarous Nations, Omnis humanitatis expertes, ad caedem alias natae, yet they did not only spare the Temples and Churches, sed etiam Ethnicis & omnibus promiscué qui ad Christianorum Templa confugissent; Yea, so far were they proceeded in adoration of them, that they thought the ground on which they stood, holy; though the building were erased, and the use interdicted, which is affirmed by Trajan, whom Pliny brings in averring, Licet aedes collapsa sit Religio ejus occupavit locum, therefore is it that I read of no religious or civil man, much less Christian, ever allowing himself or others in the demolition or expilation of any place or thing devoted to God, but exploding it as that which he abominates and dare not practise nor approve of, when and by whomsoever practised. Learned Bucer hath a Chapter which he entitles, 
Lib. 1. de Regno Christi. c. 10. p. 45.  De restituendis Ecclesiarum Ceremonijs & sanctificatione Templorum, and therein he hath this further passage, Templa vocari in Scriptures Domus Dei & domus Oratinis atque hinc agnoscere, quam horrendam ij faciunt divinae Majestati contumeliam, qui templa domini habent pro deambulacris, locisque tam prophanis ut in illis quaevis impura & prophana cum similibus, suis garrient & pertractent. I read indeed of a Sicilian King, 
Res foeda. turpis, non exponenda sine pudore & illi maximo stupori, urbi universae offendiculo, & Senatui sacro-sanctae affendiculo: Gueu l. 1. c. 18.  that to enlarge his Palace pulled down an old Temple, but the good Emperor Marc. Anton. was much offended at this fact, calling it a beastly and lewd action, not to be spoken of without shame, protesting it was a matter of wonder to him, and of scandal, not only to the whole City, 
Xerxes' ante Navalem congressionem 4000 armatorum Delphos ad Templum Apollinis diripiendum mifit, quae tota manus nubibus & fulminibus deleta est. Justin hist. l. 2.  but to the sacred Senate; And Stories tell us of gripple men that have made the things of God their prey, and suffered highly for their insolence: Xerxes sent 4000 men to destroy the Delphique Temple, and bring away the precious things that there were, but his whole Army was destroyed by Thunder and Lightning from Heaven, Caepio the Roman Consul ransacked the Church of Tholouse, 
Ipse & quicunque ex ed direptione aurum attigisset mis●ro, cruciabilique exi●● perierunt. Liv. l. 67.  but the Historian tells us, That all that fingered the gold thence taken, lived and died miserably; Marcus Crassus after he had taken 2000 Talents of Gold out of the Temple of Jerusalem which Pompey left there, was no sooner passed over the River Euphrates but his whole Army was routed by the Parthians, and part of the gold which he caused to be carried out of the Temple, was melted, and poured into his mouth after he was slain, with these words, Now surfeit of Gold after thy Death, wherewith thou couldst never be satisfied all thy life long. The Japyges thought to be the Cretians, grew so wanton and proud of their successes, that they despised the gods, broke down their Images, and destroyed their Temples, as things needless and superfluous, but at last they were slain by brazen Balls of fire from heaven: Herod hearing that vast Sums of money were laid up for safety in the Temple, 
Steph. in verbo.  and hid in the Sepulchre of David, sent men of war to rifle the place, who in digging as they came near the Coffins of David and Solomon, were destroyed by a fire that broke out of the Cave, 
Ecce in Regione nostra Hipponensi quoniam cam Barbari non attigerunt, Clericorum Donatistarum & Circumcellionum latrocinia, sic vastant Ecclesias, ut Barbarorum fortasse facta miliora sunt. Ep. 122. Ecelesiae facultates in alienos usus converti● sacrilegium esse dicunt aessentior.  and burned them to ashes. There are many other parallel Stories, not only of Belshazzar, Leo Copronymus, Julian of the East, Felix, but also of Rotman, Knipperdoling, Muncer, Phifer, and others of later times.  
And truly as St Augustine complains of the Donatists, that they in their outrages exceeded the very heathens, whose cruelties to theirs were mercies, so may the Church say, the nearer the Church, the farther from God in goodness: How little is God beholding to men when they keep up houses for their Habitations, 
Calvinus ad Carolum quintum de Refor. Eccles.  and Rooms they use properly, but suffer Churches to fall down, or abuse some of them to other uses than they were designed for. How much was Dioclesian discommended, who contested for the privileges of his Palace, but cared not what became of the places dedicated to God; And Nero who as much as in him lay, butchered Christianity, decried not only the Ordinances, but the Feasts and Solemnities of the Religion, yet then institutes his Juvenalia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion. l. 61. ad finem. p. 698.  Feasts in memory of his beard then first cut; and to make the folly more pompous, the hairs of it (forsooth) must be put into a case of gold, and be consecrated to Jupiter; Aelia Catula, an old noble Matron, aged 80 years, dances for triumph, and those that do least, make merry by singing and dancing. It is no sign of great piety, when men are bold only upon the things of God. When the World was under the power of Arians, Church-plate and Treasure was seized upon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theo. hist. Eccles. l. 3. c. 11.  and no place will serve the Tyrant Julian to piss against, but the Communion Table; nay, when the bounty of a Constantine and Constantius shall be scoffed at by an Apostate Foelix in these words, See how sumptuously the son of Mary is served.  
And no less impiety is it to rifle from the Churchman his maintenance, which some of late endeavoured, but God brought their counsels to nought, and their devices to none effect. And just it was with God to scatter and disappoint them, qui quaerunt mercedem Phineae sed operantur opera Zimri, that is, who cry up Christ, and cry down his Servitors, who ought to live upon his Patrimony, and who are to receive maintenance from the Altar which they tend: yea and exclaim against Magistrates who ought and do defend them. There is no need to dispute the right of Tithes qua Maintenance The Christian Church in her purer times, ever held Ministers worthy of maintenance, and of double honour for their Calling sake, and feared much to detain or curtail their deuce, or to alter the species and manner of conveying it to them. Those Christians were ever careful to give the labourer his hire, and to minister temporals to such as to them imparted spirituals.  
And therefore till the time of H. 8. I find no Act of Parliament in this Nation, that prescribes punishment for nonpayment of Tithes, the people held it so right a due to the Churchman, that they made no scruple of it, but if they failed, the Law-spirituall punished them by penance; which they dreaded so much, that they did seldom incur it: After that H. 8. had broke with the Pope, and brought the Churchman under his lash, than every one trampled upon the conquered worm: The Parliament of the 27th of his Reign seeing the inconvenience, declared by Statute their judgement of such as refuse payment of Tithes. And so they hold to this day, 
Hist. Counc. of Trent. p. 281.  and I hope ever will: for Caesar ought to be a son of the Church, Christ only is Lord and Master of it: And let carnal and worldly spirits slight the Church and her servitors, yet they will in conclusion find, that whensoever the Churches last day shall be at hand, the evening thereof will bring in the State's ruin and dissolution: So true is that of the Wiseman, He that robbeth his father and mother, 
Prov. 28. 24.  and saith it is no transgression, the same is the companion of a destroyer.  
I know there are many who think sacrilege no sin, and the absorption of Tithes no sacrilege, the Clergyman amongst those supernumeraries that ought to be disbanded; and they would laugh to see Powers as dreadful to the Clergy, as was King John, who accounted all spiritual m●n his enemies, and was himself an enemy to them: 
Hollingshi. p. 172.  Or such times as that after when the Lord Chief-Justice declared openly, 
Idem p. 302.  Ye sirs that be Attorneys of my Lords the Archbishops, Bishops, etc. and all other the Clergy, declare unto your Masters and tell them, that from henceforth there shall no Justice be done them in the King's Courts, for any manner of thing, although never so heinous wrong be done to them; but Justice shall be had against them, to every one that will complain and require to have it: There are some I fear, who would make the portion of God, not Benjamins, a worthy portion; but an Ishmaels', an Issacars porton, a mean and worthless trifle; so good Patriots they are, that they would dare God to curse the Nation as he did the Jews in Mal. 3. for exceeding the deeds of the wicked, in robbing their God, by taking away Tithes and Offerings, ver. 8, and 9 On which words Calvin presents God speaking thus to the Jews; 
E●●e circuit totum mundum, non reperietis tam effraenem licentium in Gentibus qualis inter vos grassatur, Illae enim obsequium aliquod reddunt dijs suis, & sacrilegium illis est abominabile, vos autem me fraudatis: An ago inferior sum Idolis vel deterior est mea conditio quam illoru●. Calv. in loc  Compass ye the whole world, go into the most barbarous nests of the Heathens, ye shall find no such gross licentiousness as is amongst you: For those Nations barely by the light of nature, give reverence to their gods, and abhor to take sacrilegiously what is devoted to them: But ye make no matter of defrauding me of what is mine own, Am I inferior to Idols? is my prerogative less dear to you, then that of false gods to those Nations? Such it is plain there are, but blessed be God, I hope they will never prevail. For if Pharaohs divinity, and joseph's true piety abhorred to sell the Priests Lands, God forbid that either their Lands or Tithes should be alienated in days that give themselves the name of Reformation. And it ought seriously to be weighed by men in Power, that besides the comeliness and piety of supporting those that are Gods messengers, whose errand is to save our souls, and the gratitude that ought to be expressed towards them, that are our instructors in good letters (as generally Clergymen are) and the greatest Masters of Art: there is much worldly wisdom evidenced in countenancing the Clergy; Magistrates are in nothing more self-preserving, then while they make the Ministry of their party, and by protection of them conjure them their humble servants in all ways of honour and honesty. And I think that if search be made in stories; the Clergy, one time with another, have been as faithful and forward in all worthy enterprises both of counsel and action as any; 
Cent. 8. cap. 6. p. 224.  which made Charles the Great (no mean politician) take their counsel and consent in all his wars and expeditions.  
I do not say but that the spirituality may sometimes oppose the civil authority, and employ their interests as they did in Henry the second of France his time for the Pope against him. Prudence in that case may hinder such unkindness, and punish it, by preventing addition of what is combustible; State Injunctious aught to repress causes of disturbance in any; for Magistrates must not bear the sword in vain; but when the Churchman is quiet, and minds his ministration, when he meddles with no secular things, any further than they entrench upon God's peculiar, and exalt themselves against what is called God, then to be narrow towards him, is no argument of Christian Ingenuity.  
I know there also are some, who think the Clergy of this Nation hardly dealt with, when not only their preferments Ecclesiastical, but their Votes in Convocations and Synods contemporary with Parliaments, and wontedly convened as they, are also not allowed them: Nor hath their body (which for number and nature is very considerable,) any suffragans in the lay Counsels of the Nation, Levi hath none of this inheritance among their brethren. I confess I am one that think somewhat of this unreasonable, especially since they are subjects, considerable both for number and quality. But I would humbly beseech the Ministry to adore God's Justice in this case. Some of them looked out false burdens and causes of banishment, as the phrase is Lament. 2. 14. Now all they can expect, is food convenient for them, and the Crown of glory hereafter prepared for them. I wish them the patience of Saints, and the victory of Martyrs. It will become none of them to use Luther's Cedo nulli, but holy Bishop Jewels courageous sobriety: I deny my living, I deny mine estimation, I deny my Name, I deny myself, but the faith of Christ and truth of God I cannot deny: And when God sees this temper in our Prophets, he will return, make up their breaches, and heal their wounds; yea he will persuade Powers to set the Ark in its proper place, 
1 Chron. 15. 1.  and refer debates in Religion to religious and learned men; Pontifices religionis sunt judices legis Senatores, was a Maxim of the Heathens: 
Sir Edw. Deering his Speech against taking away Bishop's Votes, p. 91.  For as a noble wit said in Parliament, Was it ever seen that Laymen should determine upon doctrinal points of Divinity, Divines alone excluded? Theologie is not so low, so facile a trade; Let us maintain the Doctrines that are established; to declare new, is not fit for our Assembly. So he. And till it come to pass, that what concerns Religion, be considered by grave Bishops and Presbyters, who in full convocation propose things orderly, debate them scholastically, moderate them candidly, and report their conclusions to Superiors faithfully, I expect no peace in the Church, no nor unity in the civil body; we shall still be Ismeals to each other, 
Jer. 6. 14.  every one's hand will be against his neighbour; The hur● of the daughter of our people will be healed slightly; though some may cry peace, peace, there will be no peace, as it follows, c. 8. v. 11. For matters of Religion are tender things and to be handled gently; proper for the debates of an Usher, a Hall, a Morton, a Bromrigg's chair, environed with Learned and Reverend Assessors, the choice of the Order of Presbyters; These well countenanced, may by God's blessing, bring Church-confusion into form; from other than such as these, I look for nothing but wander; Nor do I expect this Nation will long be renowned for Learning, unless not only those poor encouragements that yet continue, but greater advantages be settled as rewards of Learning. Lectius. and Spanhemius both professors at Geneva, 
Prescript. Theol. l. 2. Dubia Evang. 3. p. in Ep. Ded.  much admire our Church-Honour and Orde, praying the continuance of it, as that which by its liberal encouragement of Learning, highly contributes to the multiplication of Truths-Champions; and good men, they may well commend it, from the sad consequence they find of the contrary in their own country and other Nations; whenas so grand a Master among them as Calvin, 
Beza in vita Calvini prope finem.  was (for aught appears) kept so short, that all the gains of his life, left not (Books and all) at his death, above 40 lb sterling: Sure God was his Library, as the Ravens were Elijahs purveyors, a Miracle alike in both.  
Mine humble prayer therefore to our Governors is, that they would consider the Churchman, and think how better to encourage Learned men. If in the Military trade were no Offices of Command, which have great pay annexed to them, who would covet to be more then ordinarily expert? who would venture life if his General had not power to reward him? In State-affairs who spends his whole life and pains, where places of Honour and Trust are not to be obtained? Men that have great spirits, love (as Sr John Perot said of Sr Christopher Hatton) to come to Court in Masks, 
Frgm Regal.  and to dance Galliards by which they c●per to their after-greatness. Who planteth a vineyard and eateth not of the fruit thereof? who maketh an experiment, and carrieth not away the secret and advantage of it? only in Church-service there must be no advance, be the parts and pains never so eminent. Alas they see little, that see not Ministers men as well as others, that know them not to have Children and Families which require supplies, as other men's do; that find not amongst them many pregnant wits and great spirits, that with the Marigold love the warm beams of power, 
Egregios invitant praemiaes mores.  and glitter best in the Sunshine of favour; 
Hinc priscae redeunt arts, foelicibus ind●, Ingeniis aperitur ●ter, dispectaque musae Colla levant. Claud. in Paneg. ●1. In ●tilicon.  whom a sprig from the plume of Royalty much becomes and enlivens. In the firmament all the Stars are, yet are not all of a use and magnitude, their influence is according to their composition, situation, and the nature of the subjects under their dominion. So in the Church, all Ministers are not all of one size, or one way gifted, yet all useful in their orb, shining bright when set in the proper candlesticks of their own genius and natural addiction. In the Soldiery, some are excellent for the field, others for sieges, some for designs, others for action, some for horse conduct, others for foot▪ some desperate in single service, others with company; excellent General's proportion to every one that command in which they are best versed. The Lawyer is no less renowned that forms a Pleading skilfully, that draws a Deed advisedly, that resolves a Case maturely, than he that pleads aptly, and evidenceth to a Jury eunningly: In the Court, he is as well thought fit to be employed in negotiations with foreign States, that speaks little, but thinks more, plodding through the touch marches of his intrust, as he to be sent on courtly congees, and politic Ceremonies; who hath no parts more noble▪ than to know the rule of civility, and after what rate the exchange of ceremonies are? and in what garb State-ministers are to be treated and accosted. The Physician that is skilful in Anatomy, and knows the several vitiosities and atrophies that the body is subject to and decayed by, is as much admired, as he that casts an Urine well, and concludes by the Symptoms and his experience what a disease is, and after writes▪ with quickness a recipe to cure it. In Mechanic Arts, all are not alike excellent; some masons excel for waterwork, others for land: Some smiths are rare for locks, others at Barrs, and Guns, and Instruments of Battery: Some gardiner's have rare faculty in improving flowers; others no less in ordering plants and trees: Shall we count no man a complete mariner, but he that with Sr Francis Drake hath compassed the world. A good Pilot is eldest brother to the greatest Captain; and he that can keep his Vessel from the Bishop and his Clerks▪ 
Rocks on the Western Coast in Southwales. Par. 1. Vowel p. 78.  not less an artsman, then be that goes a greater voyage. If in these Cases, diversities of gifts are honoured and rewarded, why not in ●ee Churchman, where there are as great variety as in any Artist. whatsoever? If gifts are from God, why are we partial, and esteem no gift but that of the Tongue; if a man have Language to preach nimbly, and pray fluently, he's presently qualified; as if God did, or men ought to choose Preachers as they do Parrots by their loquacity: If all talents are from God, then to be valued by us, as bestowed by him for the Church's use. If the Bishop of great years, and having a great charge, the care of his Diocese (and performing that conscientiously and vigilantly according to his duty both by the sacred and Canonic Laws) do not preach constantly, or but seldom, than the cry is, Belly-gods, idle: truly I am positive a Bishop ought to have a gift of Preaching, and to use that gift as frequently as he may, and mostly where in his Diocese there is greatest want, and the constanter and abler our Bishops were in this kind, the greater hath been their renown, and the more the shame of those that reproach them; yet is not preaching the sole work of a Bishop, he must take account of errors in Doctrine and manners, which many have found when they have worthily discharged it, a great burden: If God hath set in his Church Governments, 'tis a labour which equals any other: If there be any man not so extraordinarily gifted to a quick preaching as are others, though he be vir omnium horaiu●▪ a Cock for his early rising to his study, an Apollo's; mighty in argument and writing, an universal Languager, that can read all Originals, and usefully impart them; yet this gift of God must brand them to a reprobation: As if there were not gainsayers to be provided against, and Heretics to be silenced by disputation, as well as affections to be warmed and understandings to be informed by frequent preachings. Our Religion hath gained much by books of Dispute against the Romanists, as well as by preaching practical Doctrine.  
O but they say, Let every one be provided for properly: I say so too: But how? but where? men's geniuses are directed by God when they tend to virtuous studies, and the door is open to all that come and are fit for admission into the Ministry. If there be a gracious heart and a competency of Learning, who can forbid marriage to his Order. And when men are in a function must they not live by it? If all preferments in the Church are reduced to Tithes, all Ministers must to preaching, or rest unpreferred, perhaps starve. While there were preferments and other courses of support, many whose talents were to more knotty studies, turned that way, and performed such parts of service as they themselves were best qualified for, the rest by deputies; (and they had been sufficient ones) for aught I know the Church might have fared never the worse, the spirit of Eliah is sometimes doubled upon Elisha. But now those helps are removed and alienated, what shall those usefully gifted men do: Put some of them are out of their Livings and Fellowships. Qualified many people say they are not to the work of the Ministry; truly I think they are not fit for those heavy ears, which deserve not the alarms of silver trumpets. What then? Must they be exposed to shame, and want, and servitude? God forbid these vessels of gold, which the liberality of Heaven gave in Ornament to this Church should be transplanted, and others of no nobler mettle be set in room of them: I know there are some Oaks, nay a great many, blessed be God, who have kept their stations in this great fall of Church-timber, who are very able master-builders, and highly deserve of the Church of God; these cannot but grieve to see, when those that fed delicately are desolate in the streets, they that were brought up in scarlet embrace dunghills, Lam. 4. 5. to hear the bells of Aaron in such discord: yea they must needs lament, to see that the fire of destruction, rather than that of purifying, hath passed upon their brethren of the Clergy, many of which were holy and good men though of different judgements. My prayer to God is, that our Governors may consider the great scandal that Religion is under, while by our Indignities to the Clergy, that are not all of the current opinion, we not only turn a base calumny of our Jesuited countryman Campion into a Prophecy; but also help to fulfil it (Nihil putidius clero Anglicano, saith he,) What a Jubilee doth this cause to our adversaries, when they see the Horsemen of our Israel dismounted, and the Chariot of Government overthrown, at least disordered; and our garments of beauty like a beggar's vest, patched and clouted with shreds of all sorts and colours; O what advantage do we give our adversaries, when our variances fill us fuller of animosity then holy zeal, which bright Sun is seldom in the souls firmament contemporary with the Moon of sensual passion: I wish that some would give way, and others not take the way of their brethren, but all endeavour to excel one another in humility. In moderateness: no man's humour is valuable with Church peace: they who will carry all with high hand, and not bear with their fellow Christians in lesser things, should consider the demeanour of their Lord Christ; Ille servare docendo homines studuit, high perdere armia satagebant, that is, in Scripture phrase, He came to do the will of his Father, and to bear the reproaches of sinners, when they must have their wills, or we no peace with their consents. It was an excellent spirit of that gallant Archbishop of Colen in Charles the fifth his time, and well were it if it were diffused amongst us; for he (good man) when the Emperor resolved to put Prince Adolph. in his place, making great warlike and invasive preparations against his territories, which would not only have wasted them but the neighbouring countries, by which thousands of innocent people would suffer; generously, to prevent that mischief, absolved his subjects from their Oaths, and resigned his right. If they that are eager to propagate their own tenants▪ and cry up themselves for men extraordinarily illuminated, would think themselves less, and others more worthy than themselves, they would with Jonah, endure any danger and diminution, rather than imperill multitudes of souls: in this case that of the Poet is not true, Solàmen miseris socior habuisse doloris. But I hope God will persuade Lions and Lambs to lie down together; and use Learning and calm breeding as an instrument (subservient to his grace) for effecting here of; for as the Poet said  

— Didicisse fideliter arts,  
Emollit mores nec sinit esse feros.   
This made elder Christians to their love one to another, add a second expression of charity, con●isting in care of educating youth, and nourishing learned men in all Sciences, as their Tutors and Conductors. For as the best built Vessels will miscarry if they have not good Pilots, and able Steers-men, and the gainfullest Ports are lost, if the seasons of making them be not observed: so are the greatest wits confounded by want of method, and all their promised usefulness immerged in their misconduction. 
Mutius in vita ejus.  Charles the Great was a Prince of prudence and Royal Grandeur, 
Cent Madge deb. ●. p. 6. p. 226. Lib. de Zelo vet. Ger. Princ. c. 9 Ergo Thersiten, Simonem ●oeteraque prodigia vetustatis & nos benè sci●●● & posteri frequentabunt, Divum Aurelianum, Clarissimum Princip●m, Severissimum Imperatorem, quem totus Romano nomini orbis est restitutus, posteri nescieus. Tiber. apud Vopiscu●.  aiming to raise pyramids of Renown to his Memory, and to be called the Patron of Learning, of him Mutius reports, That he endowed men of Science, and eminent Artists, with honourable pensions, and gave them personal respect. And in the Imperial Laws there are numerous Constitutions to this purpose. Yea Lupoidus de Babenberg tells us, that the old Germune Princes, and those Potestates of the Roman Empire, held themselves in honour most bound (next the immediate service of God) to encourage and disperse Learning throughout their territories. And though I doubt not but mercy hath rewarded that Charity which is from them accepted, 
Solus Maecenas vir Clarissimus summè cruditus deque bonis literis & earum cultoribus optimè meritus Musarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominem virtutum suarum preconem scriptoremve potuit invenire. Meibonius in vita ejus. p. 7.  and there can be no addition to them by our Eulogium's, yet that their examples may animate others to do worthily, and rest renowned, as they, I shall enumerate such instances of charity as I judge pertinent to my purpose. For I hold it very uncomely, that such worth (as was in a brave soul, the Jewel of his time,) An Aurelian, who made the world Roman, learned and civil, should be concealed. It seems to be a monstrous ingratitude, that such a fautor of Learning as Maecenas, should have no Writer of his praise. If the Jews presented the Builder of a Synagogue amongst them, as worthy Christ's compassion, I will be bold to tender noble Emperors, Christian Kings, Learned Popes, Puissant Princes, charitable Subjects, Founders of Schools of Learning, in all quarters of Christendom as worthy of due honour and mention.  
I mean not to mention those Asian Schools which we read of in Eusebius and others, because I have elsewhere touched on them. Nor can it be expected, those vo●illating times could afford such liberal Charities, as since Peace and settlement hath blessed the world with; those Academies were rude, because the times were barbarous; but when Christianity became Epidemical, and Power was baptised into the Name of Christ, than Charity displayed herself this way: No Nation▪ but has her Academies and Schools public, 
Lege Prefat. ad Lud. litter. Stur.  besides their private Gramman-Schools.  
I f●●de about 20. 
Vt fitio & haeredi suo Conrado Imperium benè ordinatum, & doctis instructum & munitum illorum consilijs possidendum relinqueret.  Academies in Germany, one of which is that of Vienna, founded in An. 1239. by the Emperor Frederick the second, to the end, that he might leave to his son and successor Contrade, an orderly Empire abounding with learned men, and being environed wi●● heir. counsels b●●ght be invincible.  
In Italy twelve, of which Bononia is most ancient, founded by Theodo sius Junior, in Anno: 420. In the Charter whereof is this passage, If any one be so bold and haughty, 
Si quis tantae fit audaciae etc.  injuriously to offend any Student going to or coming from this University, he shall be punished with death.  
In France 16. In the Netherlands 6. In Denmark and Poland 5. In Spain, Arragon, Casteele and Portuagall, abo●t. 16. All which own for their Founders, men of Piety, Bounty, and Blood.  
Nor have our worthy Ancestors been remiss in this kind; for the two Sisters; 
Cambridge Oxford.  whose milky breasts have nourished such multitudes of learned children, leave testimony from a learned man and a Foreigner, 
Nullae in orbe Christiano vel 〈◊〉 〈◊〉 ha●●nt ad ●●●par●●d●s ecclefia●● minister's commoditates quentus Anglia,  To have in them more commodities to encourage is 〈◊〉 men, than all the world besides: He that considers their great Revenues, august Stru●●ures, ample Privileges, prudent Statutes, orderly Government, frequent Exercises, will confess that their Founders were wise and noble, that their improvement ought to be suitable, 
Bucer. l. 2. c. 6. de Reg. Christi.  and so blessed be God it hath: What brave Princes they have educated, what noble Statesmen they have completed, what renowned Churchmen they have instructed, what able Countrey-Gentlemen they have accomplished, yea what Catholick-Artists have there studied; the Nation, the World knows, and to the Nations honour owns?  
Do not the foundations there perennate the name of their Founders? are they not lasting Pedigrees of honour to their Families? surely yes. We that are living aught to praise God for their bounty, and to mention them with gratitude, I will not repeat what elsewhere I mentioned; 
In my Apolog for Learning and Learned men.  only know all men, that the Clergy have not been sparing in their bounty to our Universities, no nor have the Nobility and Gentry withdrawn their helping hand. By the noble Kings Edward the second and third was King's College began and finished; 
Cambridg●.  Elizabeth, Queen to Edw. the 4th and Henry the 6th, founded and enlarged Queens College; Elizabe●h Countess of Clare, founded Clare Hall; Margaret Countess of Richmond and Derby, stipended a Professor of Divinity, and added much to Christ's and St john's College; John Keys founded Keys College; King Hen the 8th, and his daughter Queen Mary, founded Trinity College; and Frances Sidney Countess of Sussex founded Sidney College; and the last, but not the least, is Emanuel College, founded by Sir Walter Mildmay Kt, Chancellor of the Exchequer, and one of the Privy Council to Queen Elizabeth, of late and famous memory▪ whose zeal to God in that glorious Work, hath been rewarded in the success of men's Studies there, and their usefulness after in the Church and State; in the number of which, the grave and pious B● of Norwich yet, living deservedly is reckoned, and it ●●●ely had one, though not bred in it, yet Head of it, (O mihi locum▪ suavem ubi incipit occasio sio memorandi & nom●●andi suavissimi odor is virum,) 
Sanct. Bernadus l. 4. de Go●fr●do Carnol us Episc.  Dr Richard Holdisworth, a man of holy life, pure belief, matchless industry, profound speculation, fitted both for the Ghaire and Pulpit. But alas, he is dead, and it also must decay and come to a period; But O Lord cause the sun that threatens its ruin never to arise; may that day never come, wherein good men say, We have no pleasure in it; let it ever yield faithful and useful persons both to Church and State; let no son of violence come near it; peace be within its walls, and prosperity be to all its Members and B●●ne factors; for it hath been a fruitful Mother of many beauteous and admirable, virtuous and learned Children; Quid faciam? 
Sanctus Hieron, ad Cromatium alios.  vocem pectori negare non valeo, amor ordinem nescit.  
Nor hath Oxford been without her number of Noble Benefactors; 
Oxford.  Of the Clergy I say here nothing, because they are otherwhere remembered: Amongst the Laity, Baleol King of Scots whilehe was prsoner here founder of Baleol College; Sr William Peter Secretary to Edw. 6th, augmenter of Exeter College: Sr Thomas White Alderman of London, restorer and augmenter of St john's: Dr Hugh Price Founder of Alban Hall: and Mr Wadham Founder of Wadham College, are (with all due veneration) to be remembered: Nay I could wish, our emulation were to excel them, in this or some such kind of bounty; Men live in a charity longer than in children, and obtain a Name better than those of sons and daughters; but if we be too cold and i'll to be provoked to do good, I pray God never to permit us to do evil; if Learning be not advanced, let it never be injured by us: 'Twas a brave speech of H. 8th in the Parliament house Anno 37 Regni, If I contrary to your expectation, should suffer the Ministers of the Church to decay, 
Hollingsh p. 971 F●lic●m igitur hanc domum quae juvandis instituta est literis, cui a teri etiam debentur seculi hujus dotes? cujus alterius beneficio revocatae ab interitu Graecae pariter ac Latinae sunt litera. Huttonus in Praefat. Vallae ad Leon. 10. Pontif. Roman.  or Learning which is so great as Jewel to be minished, or poor, or miserable, to be u●relitved; you might say that I were no trusty friend to you, nor charitable to mine, even Christian, neither a lover to the public wealth, nor yet one that feared God. And it is the glory of the Medicean family, that they have ever loved Learning, and cherished Learned men, for which they are noted to be blest with riches and honour above most houses fn Europe. Let men in place and powe● take heed, all they do to inoculate their Names into the stock and rolls of Royalty, amounts to nothink if they disoblige the Learned; for though prowess and hardiness, diligence and wealth, are great advancements to glory, yet they are things perishable, and have no influence on succession; when the Lion is dead or disarmed, than every body beards him, (and Goliath deserves to be infulted upon, who defied, when in his array, and in the head of Philistims, both Israel's God and Israel's host:) but he that hath been a bounteous and brave Prince, good in Office to Religion and Learning, may expect after his death to live in the eternity of Historians pens and Orators tongues, 
Tu ille orbis amor illud humani gencris delicium restorator Pacis, belloru● extinctor, author securitatis, turbarum sedator, Pater studiorum, foams literarum, opeim ●rum artium, foelicis ingeni●rum cultus reparator. Idem eodem loco.  and have Encomiums like that of Leo the tenth; Thou O Learned Leo, art the world's darling; all mankind are enamoured with thee, as the restorer of peace, the determiner of war, the establisher of safety, the calmer of strifes, the father of studies, and the fosterer of student, the great Patron of ingenuity. And for my part I almost think Cardinal Richilicu half recompensed for all the invectives against him, in that Epitaph the Schools of Sorbon made upon him; I'll mention but part of it to avoid prolixity.  
Hic oriundus a Regibus aut pro Regibus, Superavit seipsum, major aliis & semper se minor, 
Vittoria Sylli Mercur.  etc. And then concludes; Though Richlieu be dead, yet his wisedem lives to move Europe; yea he lives in the Schools of Sorbon, in which nothing dies, but hath immortality of fame: The knowledge of this hath so convinced great spirits, that they, next to the Gods, have been awed by nothing more than the fear of being disgusted by men of Learning; Though Caesar made great changes in Rome, yet he not only dealt gently, but liberally with Learned men. 
Suctonius in vita ejus p 9 Edit. Sylburg.  Omnes medicinam Romae professores & liberalium artium doctores, quo libentius & ipsi urbem incol●rent, & caeteri appeterent, civitate donavit.  
There are other instances of the charity of Elder times, to poor of all sorts, whether of Noble houses decayed, or ingenious Callings antiquated, or the like, but I pass them by; concluding, that no encouragement to Art answers those of Rewards and Honours: for as Sr Edward Deering witily wrote, 
Pag. 112.  Great Rewards do beget great. Endeavours: and certainly when the Great Basin and Ewer are taken out of the Lottery, you shall have few adventurers for small plate and spoons only: If any man could cut the Moon all out into little Stars, although we might have still the same Moon, or as much in small pieces, yet we shall want both light influence.  
Thus much of the second Head, under which I reduced the glory of Elder Times, their Charity.  
I come, now to the last, The Policy of former times; not that Policy of Circum vention, but of Government, by which Laws, honesty, property and civil order were immured.  
I do not propose any Scholastical or nice stating of these severalities, under heads precisely to their nature, but so I rank them, 
Demosthenes saith well. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. Serm. 143.  as may give me method to write of, and the Reader some little delight to read them.  
As then the foundations of buildings are first to be well laid before the superstructure can go forward; so in affairs of Government, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demosth. M. Pym Earl of strafford's Case. pag. 4.  the reason and method is univocal; Laws are the supports of Government; which made the Philosopher say, No Laws no Cities: Laws, are the boundaries of lust and lawlessness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nisi potestas publica esset alter alterum vivum degluitiret. Prov. Hobr. apud Grot. de jure belli & pac. l. 1. p. 92.  Without them lust (saith Mr Pym) will be a Law, Covetousness and Ambition will become Laws: Laws are as necessary to Polities, as Physicians to natural bodies, and as Cyrus said well, They must needs be unjust, Who will not be obsequious to Laws, which are beneficial to all; and when they are just and lasting, equally respect all that are to be bound by them. It is the frailty of our nature to trespass upon lenity; therefore wise men care not how severe Magistrates are when they are just, because they resolve not to provoke. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Governors that are prudent, consider Laws under two regards, as initial and constitutive, as subsidiary and establishing what is already well disposed; 
Apud Stobaeum Serm. 143.  for changes seldom advance peace, but multiply the care and insecurity of the changers; to prevent which, Governors' eye disorders at that distance, in which they are least dangerous, and put irons in them, ere they break prison to public annoyance; as an advised Physician, who sees a disease in the matrix of ill humours, when (as it were) the materia ex qua is hardly massed, 
Apelles ex unicae lineae ductu, Solo Protogeni tunoivit.  long before it be articulate and quick; or as Apelles, who saw Protogenes his art in the carriage of his pencil but half a line: 
Plin. l. 37. c. 18.  Laws, like nets ought to lie round, to compass all offenders: and those who (being subjects) hope by their greatness to be privileged from the command of them, either meet with no Governors worthy their place, or no Laws worthy their Name: The general end of Laws is Order, for all Laws are either mandative of duty, or tuitive of property, or remunerative of virtue, or punitive of vice, all which tend to Order, and Order is then rightly cared for, when to Superiors duty, to Equals love, to Inferiors pity, and to all Justice is given, and wherever these are in any sort omitted, either the Law is too short, or the Executioner too remiss.  
God as he is the first in Order and Dignity, so the great and Supreme Law giver, when first he permitted man's prog up and down the world for a livelihood, he gave him his Credentials according to which he should negotiate, This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten Law, graven by the finger of God in the Tables of Man's heart, though blurred by sin, yet never so to be erased, but that it had power of accusing or condemning, so said the Apostle, for when the Gentiles which have not the Law do by nature the things contained in the Law, these having not the Law are a Law unto themselves, which show the work of the Law written in their hearts, 
Rom. 2. 14, 55  their conscience also bearing witness, and their thoughts accusing or excusing one another.  
What this radical Law was, and how far it reached is somewhat above me to determine: But this is plain, that from the right use of this Law there is enough to make us know God, ourselves, and our Neighbour, and to abhor injury to any of them. 'Tis true, God explained this Law by superadded Laws which he gave his people the Jews, and according to the equity of which we Christians proceed, but he never superseded or nulled that Primitive Law; But rather strengthens it by these latter. Though the fairest draught of this Law was that on the heart of Adam, yet the remains of that divine Art is admirable in the heart of every man, who from that is taught to love and fear God as the most excellent good, and to do every thing as in his sight, yea, not to do wickedness because of the divine adversation to it. There are amongst the Learned those that specify the heads of this Law written in the heart; Our late deceased Selden out of the Rabbins reduces them to six heads, 
Cap. 2. de Synedriis Judaeorum.  Idolatry, Blasphemy against God, Shedding of blood, Incest, Theft, judicial Proceedings, and they farther say, that after the Flood there was added a Seventh against eating of blood.  
I purpose not to say any thing of this further then to show the necessity of Laws to keep Nature in awe, and the great use of them; For what Saint chrysostom saith of Governors that say I of Laws, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their right hand, If people had no Rulers and Magistrates, men would have lives less calm than wild beasts do, and would not only snarl at but wholly devour one another. As God commended the use of Laws by his first compiling of them, so hath he principled man with dispositions desirous of and conformable to Laws; No Family, no combination, no number of men but have their Laws, Customs, and usages according to which in matters of all natures they proceed; If there be any Casus omissi, they consult about them, and make prudent provisions concerning them for the future.  
The Law of nature is the general Law of mankind; A Law immutable hath been and ever will be what it was till it cease by dissolution; What was to Adam a sin by the light of Nature, is no less a sin to us by light of the same nature: To disobey our Creator, To forget reverence to our own selves, To do injury to those that live with us; These and sundry such things are abusions to nature, and against the law of it.  
Upon this Text of Nature, Men in all ages have largely commented, and the several Laws of Nations are as so many Pandects and multiform Cases upon the Institutions of God in nature, God hath given man understanding to proportion Government to the best advantage of civil society; The Authority to rule is Gods, the frame of Government mens; They at first order it as seems best to the advantage of them and their people. In all Governments there hath been great care to compile Laws with advice, and to execute them answerably; Therefore the more innocent times and people resigned themselves and theirs to the pleasure and conduct of their Religious and holy men, or to such martial spirits as yet were guided by them, and wholly rested on their sagacity for conduct: It was no vulgar policy to possess people that Lawmakers had colloquy with the gods in the contexture of their Laws, the nature of man by a voluntary and yet in a sort awed propension, believing best of that which came from the divine supervising: And indeed there were no Laws ever made or continued good, but such as have their pattern from that lustre and equity which is in the divine Law, whether in pure Nature or in sacred writ; For while Lawmakers consulted with themselves and endeavoured to eternize their powers, and entail to their Families the glory of Sovereignty's, they were apt to embase Laws by mixtures of injury, which lacquied to their Usurpations; And while they had rewards and honours to bestow, wanted not Parafites to excite them thereto, and Orators to defend them, with pretended Reason for so doing; But when they consulted with Right, Equity and Justice, and considered that to oppress others to right ones self was injury, and a plausible ground of the oppresseds conspiracy against their oppressors, and that they ought not to do as they would not be done by, than they betook themselves to equaller distributions, or to such designs of prudence as gave them honourable establishments by consent; And so Volenti non sit injuria.  
Of all the Lawgivers that I read of none more absolute than Moses, yet none more ingenious, the nobility of his mind and the tenderness of his conscience would not permit him to fix rule upon his Family, he left the dispose of it to God whose it was. There is a second much to be admired, It was Mycithus Servant to Anaxilaus Tyrant of the Rhegini, 
Steph. in verbo. Macrob. Satur. l. 1. c. 11.  who had by his dying Master commended to him the Government of his Kingdom and Children; But he carried himself so gently and justly all the time of his Viceroyship, That the people thought themselves governed by a person neither unmeet for rule, nor too mean for the place; And when his Regency grew out by the full age of his master's children, he resigned his power to them, and therewith the riches he had accumulated, accounting himself only their Steward, and contented himself, parvo viatico, living at Olympia to old age, very privately, but with great respect and serenity; A great temptation to be other than he was, but a greater virtue to be as he was. These two (I say) denied themselves much, and were excellent Rulers, but for the most part Lawgivers have done otherwise, Fuerunt bona principia quod oppressam voluit defendere civitatem, 
Julius Exuperantius in Opus. de Sylla.  mali Eventus quod superatis dominis & ducibus savis graviùs ipse civitatem quassavit, qui se publicae calamitatis fore promiserat defensorem. And many times in so doing not amiss; For where no injury is done who so fit for Government as those who know the Rule of Government, and will use what means conduceth to the Preservation of Government against all who either by fraud endeavour to subvert, ot by hostility to vanquish it as a Subject to their Levelling Triumphs.  
Of all the Heathen Worthies none more famous for their Laws then Lycurgus among the Greeks, and Numa in the Roman Commonwealth, the former wrote his Laws in blood, having the Sergeants of Death attending those that violated them, and but requisite it was he should so do who had fierce and fallacious Greeks to deal with: where sampson's of destruction are there must be cords of Adamant to keep them under with: The latter was so mild, that next to the care of the gods, for he was (Religion● deditissimus) he thought nothing more precious than persuasion or compulsive on men then a convicting moderation; And so often as I read of his politic Laws, I am amazed to think how he that never did any warlike thing, or ever had any poured force about him, should do and settle as he did, a●d never be opposed in it; But than was then, government as an ordinance of the gods was honoured, and men were not so hardy to provoke Deities, but zealous by all means they could to appease them, and preserve them tutolar of them; This made Government easy, and Laws fewer in number and less tart in their nature.  
The adaptation of Laws to persons and times, explorates notably the counsel of Lawmakers. All Nations are not to be indulged or prohibited alike, nor at all times, nor in all methods and ways; As in language and habit so in conversation, Governors are in policy to comply somewhat with their Subjects; Rattles please children, and small concessions' people, who if enraged will rest satisfied with nothing beneath their own will, and perhaps their Magistrate's ruin, but yet that is sometimes to be withstood when they ask what is neither fit for the Magistrate to grant or them to have.  
Of all Laws those of Justinians methodizing commonly called the Civil Laws or Laws of Nations, are the largest for extent, as the Common Laws of England are the most free in their concessions and indulgence; Of the first to say much is needless, there are infivity of Volumes in commendation of them: Indeed the peace and communicat●e sociableness of one Nation with another, the stability of their pacts and amities, the bounds of mine and thine so justly kept, are Testimonies more than can be refuted: somewhat then of the chief heads of the goodness of ancient Laws and Canons.  
1. They established Propriety, and declared the rule of Justice, not only between man and man, Nation and Natio, but also between Subject and Sovereign, yea, in a sort betwixt God and Man.  
By Laws Canonique and Civil were Religious men and Religious things set apart continued and preserved to Religious uses. Had it not been for good Magistrates such as Constantine, Theodosius, and later as worthy; There had been a seizure of all the Houses of God in the world to the use of profaneness, Priests might have wandered in Wildernesses, Sabbaths have given way to Wakes, Sermons to Interludes, Sacraments to Bacchanalian Feasts. Had it not been for Laws the strongest had been the best, and the wickedest the wisest man, for such sometimes thrive most: The beggar would have prayed no dole at the rich man's gate, Nor the rich man have had out of which to bestow an alms, nor yet to relieve himself: Had it not been for Laws vices would have been virtues and virtues have heard the reproach of pusillanimity. Were not Laws, small offences would be beneath and great above punishment; Nay, what could be an offence when there was no rule against which it was an offence? It were well for Nero and his Sect of monsters if there were neither Clerk to recor nor Law to bond their follies: But it is to the good of humane society, that there is this restraint upon exorbitancy, and this encouragement to good and order.  
The Ancients were very zealously addicted to their Laws and Customs, not more out of superstition than policy, they knew that uno dato absurdo, mille sequuntur, therefore when they saw mischief bold and menacing, they gave it, if not the ill welcome of a sturdy allay, yet of a taunt and scornful invective, sometimes the cry is fures privatorum furtorum in nervo atque in compedibus vitam agunt, 
Awl Gell. l. 11. c. 18.  Fures publici auro atque purpurâ, sacrilegia minuta puniurtur magna in triumphis feruntur, 
Seneca cp. 88  and when virtues declined, and outrages played their prize, but for trial of activity, yet were they punished with much useful severity, Cato Vticensis his Son was banished but for breaking the pitcher of a girl that brought it by him with water, which she had drawn for her use; And the Son of Famous Cinna but for robbing an Orchard, and yet both these offenders were children under 15. years of age apiece. Acrius illo aevo in errata joco admissa, 
●pist. ad Poll.  quam hodiè in flagitia seriò, & ex destinato facta. And when changes for the worse grew epidemical, then even mild Marcus Antoninus gravely and resolutely censures them: 
Ita me (mi Pollio) Dij ament Immortales, ita manum in bellis Mavors meam regat, ut qui nostro aevo habetur, etc. Gu●v. cap. 2. p. 9  So (my Pollio) let the immortal gods love me, so may my hand be prosperous in war as I judge rightly, that he who in this time is of most exemplary conversation, hardly is compararable to the most dissolute of former times. And in another place bemoaning Rome he ●anches out into this Pathetic, 
Hanecine Romam illam esse credis? Vbi priscis temporibus, & in aurco illo saculo senes erant honoratissimi, etc. p. 15. l. 1. c. 3.  Can this be believed to be Rome, in which anciently and in the golden Age lived venerable Fathers, modest young men, welldisciplined Soldiers, most just Senators and Censors; Is this Room nothing loss so far from what wontedly it was, that it hath no footstep, no shadow, no appearance of old Rome. And Paterculus seconds him, 
In somnum a vigiliis, ab armis ad voluptates, a negotiis ad ocium conversa civitas. l. 3. c. 3.  Rome is not what it was, Watchings are turned to dead sleeps, courage is drowned in effaeminacy, industry invaded by idleness. O the happiness of those Ages wherein Scipio Aemilianus lived, 
Qui nihil in vita nisi laudandum, etc. Pater. l. 1. de Sc. Aem.  who said, thought, or did nothing but what was praiseworthy: And Aemilius Paulus, A man as fully meriting praise as virtue could make him; 
Virum in tantil laudandum, in quantùm virtus intelligi potest, & Cato, homo virtuti simillimus & per omnia ingenio Diu quam hominibus propior, qui nunquam rectè. etc. Paterc. p. 37.  And Cate one most like virtue and in wisdom liker a God than man, who never did well for vainglory but because he could not do otherwise, who judged that most reasonable which was most just, whose mind was ever under the power of virtue, and concluded that best which was his part to undergo. Or Livius Drusius whom Paterculus calls the most noble, 
Vir nobiliissimus eloquentissimus, sanctissimus. p. 28.  the most eloquent, the most devout of men. Well might those be called the gemmy Ages which abounded with such not almost to be credited Worthies, the least flaw in the manners of men will appear, when such polished Tables of crystal stand amongst them, who both have wisdom to make Laws, and credit enough with the people to sway them to obedience to them so made. And as their Laws were dear to you, so was every thing of order and honesty much in their eyes to preserve and deliver over to posterity, what care took they to keep up the pale of distinction? how unwilling to suffer Ataxy to peep through the least cranny of Government? What exemplary outsides did they speak by to after ages? How observant were they of gestures and habits, 
Vestis aspera, Zona pevic a, cibus locustae melque silvestre. omnia virtutu● continentiae preparata S. Hier. ep. 4. ad Rustic. S. Cypr. ac Heb Virgin, Tert, dr Hab. Mulier.  which if not comely and according to warrantable and customary mode, heard ill; There was no rank of persons but kept precisely to their fashions and robes, and were ridiculous out of them: How vehemently did St Cyprian and Tertullian inveigh against Christian women, imitating heathens in their attire, recalling them from their vain tricking and trimming, their embroideries and costly arrays to the wont way of Matron-like modesty? 
Caput maritis subijcite, & sati● orua●ae eritis, manus lanis occupate pedes domi figite, & plusquam in auro fulgebunt, vefilte vos ser●co probitatis, byssino sanctitatis, purpura pudicitiae, taliter pigmentatae, Deum habebitis amatorem. Lib. de cultu Foeminae.  and in a persuasive and oratorious address courts them to bedeck, themselves with virtues beseeming them; To be loyal and loving to their Husbands, to be houswisly, to keep home, to cloth themselves with the scarlet and purple of sweetness, piety, modesty more becoming them then gold and perfumes, concluding so set out, Even God will be in love with you: And this they did not only in order to God whom Christians ought not to displease no not by appearance of evil, but to avoid the scandal of contrary doing, and to signify that this world and the vanities of it were no further useful to them, nor valued by them, when it fitted them, for running their race with patience, that so they might reach the reward with certainty: A good lesson for sober Ladies to learn, for Certes that of the Civilians is most true, 
Si quidem meretricia veste faeminae, non matrum familiarum vestitae fuissent. Salmuch. in Paneicoll. li. 1. tit. 45.  No action of inquiry lies in soro saeculi, for attempting the chastity of a woman, if she be habited as a lewd person, and not as a grave and civilly fashioned woman.  
Nor are we to think habits of light and impertinent consequence, since Antiquity eyed them as suspiciously dangerous to steal in vices by their excess, and to import more than they seem upon the first examen of them to do. The Romans honoured Cato for his grave habit: And the Satirist upbraid one that was vian that way.  
Non pudet ad morem discincti vivere nattae? 
Perseus' satire. 3   
And Silvius in Suetonius counsels the Senate to beware of Julius Caesar, 
Vt malè prescinctùm puerum caverent. Sueto. in Julio Ca●sare.  as one that was ominously clad. Yea Maecenas the favourite of Augustus, is by the Poet blamed as is believed under the name of Malchinus. 
Horat. l. 1. satire. 11. Merbomius de Maecen. p. 119.   
Malchinus tunicis demessis ambulat. And nothing had like to have ruined Alexander so much, as that mutiny in his army about change of his Macedonian habit and manners for the Persian.  
I know God is no respecter of persons and habits, he views the heart, and if that be upright, all is well towards him: but man who judgeth by the judgement of discretion and visibility, cannot but conclude a weighty mind concerned to express itself in an unantique habit, for clothes and company tell tales in a mute but significant language.  
As to the stating of fashions I pretend nothing, nor think I there is any precise rule to be observed; it is one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and arbitrary things which prudence and custom justly may be dictator of: Only the restraint is against vanity and affectation of what is not suitable to our station and condition, to our sex and age: Vests of youth ill beseem backs of age, and as badly suit, as Esau's rough hands with jacob's smooth voice; or as Instruments, which by their discordant notes, unadapted to answer each other, are wide from making up a consort: Observation and conversation are the best conductors herein: Religion hath no rule to prescribe in lesser things, where conveniency, and a due proportion to our condition is studied, and offence not vainly given. Only methinks it is not fit that persons whose Ancestors were as it were anonymous, should arrogate Paragaudae's, which became only those whose families were supreme, and whose commands were sovereign. I wish Christians to study the adorning of their souls, and to look that they abound in faith and good works. 
Lib. de Coron. Militis.  Hic est habitus victoriae nostrae haec palmata vestis, as Tertullian said alluding to the garments of Triumph used by the Heathens. And after that not to despise things of civil distinction, but advance them. For order and honorary differences are moral and universally owned by mankind, and not canceled by Christianity, which corroborates, and to all worthy ends, improves them.  
Next, the Ancients were full of ingenuity disdaining to molest neighbours; and infer violence upon no grounds of provocation, they thought national compacts too sacred to be violated upon reasons unreasonable in the judgement of honour and conscience. The Historian tells us, the Romans always took arms upon weighty and just grounds. Force is ill employed, when injuries may be recompensed upon the demands of the sufferer, and as harsh doth it seem to generous ears, to buy victory rather than win it. I know the common rule is that which Livy reports of the Grecians, 
Fallax hostem quum vi superare gloriosiùs duxerant. l. 42. Non fraud neque occultis sed palàm populum Romanum hostes suos ulcisci solere.  who held it more glorious to outwit then out fight an enemy. And this Adgandestricus a Prince of the Cattis knew well, which made him proffer his service to the Romans to poison Ariminus their enemy, which they bravely refused, saying, the Romans did not use private means to dispatch enemies, but to reduce them by force in the field. And truly it befitted Roman spirits to do nothing in the dark, for by how much the more their craft, by so much less their prowess wherein they chiefly gloried, appeared; 
Nobis non placet praecio aut praemio aut dolis pugnare. lib. 3. c. 9  according to that of Aurellius, who tells us, That amongst them was counted generous and gallant, which was obtained by courage: When men were loather to incur the shame of an ill accomplished victory, 
Malo me fortunae paenitcat quam victoriae pudeat, Curtius v. 4. Sum●a faederum Roma●orū religio est. Florust. 1. c. 6.  then undergo the penance of an honest misfortune; when leagues were not beleaguered, and victored, by unjust solicit of advantage to the prejudice of right. Let the Consul Pius be a warning to all men in command, by Commission from Romans, for he overcame the Sarmatae by wine, whom he should have dealt with by battle; and though he saved Roman blood, yet he lost Roman glory, for which he was adjudged to lose his life, and the reason the Senators ordered to be epitaphed, upon him was,  

Hoc voluere Patres Romani extare sepulchrum.  
Vt Ducibus foret▪ exemplum speculumque futuris.  
Nam justis hostes precibus placare vel armis  
Vincere non vitiis, his deliciosa decorum est,  
una quibus cordi est, Romanae gloriae gentis.   
Further they were very express in asserting the honour and rights of Magistrates, and defending them as the defenders of Church and State; 
Nemo human● potestatem nisi qui prius divinam contempsit.  for since Government is of God, Governors, while such, are to be reverenced by men under their subjection: and well they deserve it: For true Princes are as he in Stobaeus said of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Serm. 142. p. 527. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem p. 152.  Not swayed by avarice but reason, favour honest freedom, practise magnanimity, and contemn neither the meanest friend, or abjects foe. But remember to take and consider. Agatho●s counsel, that They rule men: Ought to rule according to law: And must not ever rule. This well digested will make them glorious in the Catalogues of fame, and only covetous to deserve of their dominions, 'Twill entitle them to the blessing that attends peacemakers and peacepreservers. For what argues greater policy or merit in Princes, then To keep their Country's peaceable. In peace the Learned thrive, and the ruder are instructed. In peace the Gentleman keeps hospitality, and the peasant gains wealth. In peace the Merchant sends to sea roundly, and the Lawyer quotes his books and precedents boldly. In peace both Minister and people frequent their Churches, not fearing to have their blood mingled with their sacrifice. In fine, Peace assures men the command of their own, and gives a general content, because a general good. The Historian giving an account of blessed times in Rome, 
Paterculus.  sums them up thu●, T●●c finita sunt bellae civilia; sepulta exter●a revocata pa●● sopitus ●bique a●morum furor, restituta vis legibus judic●●s authoritas senatui majestas, redi●t cultus agris; sacris honos, securitas hominibus, certa cuique rerum suarum possessio. And if the Magistrate be the instrument of so great emolument to subjects, if he manage his affairs with clemency, shunning cruelty as the falsest guards of Government; if he prevent factious and uproars, which sometimes make such havocks of men, as would force a compassionate Patriot to cry out with Me●●●rates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Apot. p. 191.  O unhappy country which within thyself hast destroyed so many worthy men as would have sufficed to conquer all the Nations barbarous. Wherein can he be loved and encouraged beyond his deserts? Kings, Princes and Fathers of their countries must have the honour of reverence to their persons, of obedience to their laws, of patience to their punishments, of maintenance to their estates, and of fidelity to their crowns: and if Governors be less careful and obliging, To pray for their amendment, is more Christian, then to contrive their ruin. God hath armed his Saints with prayers and faith, by which they overcome the world and all the injuries of it. And good men own Gods will, confining and concluding theirs: what they want in the hands of force and power▪ they have in the wings of faith and prayer▪ and by how much the liker men they are who revenge injuries▪ the more of the likeness of God they have who pass them by as unworthy their revenge.  
Next elder times were considerable in their care to educate their children, 
Lib. de Instit. p●erorum ad Magist. Germ.  which Luther saith, is res seria & quae Christi universaeque Christianitatis plurimum intersit, not lightly and to antique frolicknesse, but to the precise square of virtue, and in proportion to their future probabilities and dispose of life: C●to would do nothing before his children but what he would do before the vestal Nuns; And good Parents will not permit Children to do aught in their sight which is ●ncomely without reproof and high disallowance; There is nothing so great a f●et to the minds Nobility as idleness and inoccupancy, which made the elder ages educate their children thriftily, and in some kind of toil: The Patriarches and their posterity kept flocks, watching them by day and night; And most of the Nations Eastern and Northern busied their youth in some Art manual, not only to keep their fancy from wander, but also to be a hidden stock for them whatever distress God should cast them into; It is a good Proverb amongst us, Breeding is no burden; If many men's hands a●d arts had not ministered to their necessities, they might have begged their bread, and been bare-backed for want of clothing: It was a notable Providence of Ethelward the Grandchild of great Alfred the Saxon, who had many children, Sons and Daughters (all after great Princes and Princesses) yet thus they were brought up; 
Fox Mon. Old Edit. p. 149. Johan. de Reg. In Epitaph. advers.  His Daughters he set to spinning, and to the needle, his Sons to the study of Learning, Vt quasi Philosophi ad Rempublicam gerendam non jam rudes procederent, a very noble Precedent worthy the imitation of every one, who (as the Proverb says) knows his beginning but not his ending, and may be brought to a condition so abject and necessitous, that he may wish he had been the child of a Corydon rather than heir to a greater person: That may befall any one which reproachfully is written of Cardinal Richlieu, Parvus cinis modo est qui magnus ignis fuit, teter fumus nunc est▪ qui nuper coruscans splendour, ●omnium oculos perstringebat. Inheritances are no durable Freeholds of mortality, Riches have wings, and that which hath wings will away; Honours are the bitter sweets which choke more than they make happy; In the Court of H. 8. was a Nobleman's Son that said, It was enough for Nobleman's Sons to wind their horn, and carry their Hawk fair, and that Study was for children of a meaner rank; To whom Doctor Place nobly replied, that then Noblemen must be content that their Sons wind their horns and carry their Hawks, while meaner men's Sons do wield affairs of State. Those only are praearmed against changes who rest upon this world but as uncertain, and know how to lay their mouths in the dust, when there is only hope for them in their humiliation, and to earn their bread by labour when toil and travel is by God designed their portion and penance; Let no man disdain poverty and reproach the abjectness of that condition, lest he curse himself and his posterity, who may time enough, and sooner than they expect, come to eclipse; Families have ebbs, and honours have their Syncopes; Sad is the Story of the great warlike Belisarius who served the Emperor Justinian, and wanted nothing that this world could present to his accommodation, whom his Master loved, and his soldiers so respected that they would not disobey his commands in any thing, Suidas sets him out as a guard to property, none of his Soldiers durst violate any man, nor take any fruit from the Trees in their march, so valiant and expert in conduct that with 8000 Greeks he chased almost 200000 Goths out of Italy, recovered all Asia from the Vandals, and by a grave and resolute Epistle to Totilas the Goth, diverted his course against Rome, and prevented its ruin; Yet this man after all his merit is by the power of Trebonianus Chancellor to the Emperor▪ 
Zonar. Tom. 3. annal. in Justin. Procopius & Crini●us de hon. discipline. l. 9 c. 6.  reduced to such a condition, that he was not only (as write some) stripped of all, and a guard set upon him, as a public enemy, but (as others report) had his eyes put out, and was reduced to such want, that he was enforced to get a little shed by the Highway sideclampt up, wherein he kept, making moan to the passers by, and praying them thus, Date stipem Belifario, quem rerum prosperè gestarum magnitudo extulit, & nec error, sed livor, & inimicorum invidentia excoecavit.  
There is then policy in Parents to breed children thriftily and to industry, and prudence in Children while they may, to take it, and to imbibe it with all greediness; Forasmuch as the evil day may come wherein what we can do will more steed us then Moneys, Lands, Friends, times may come that will try the greatest and dismount the proudest, happy he that hath his Quiver full of those artifices that may befriend him in his want, which idleness and vain education will not do. I will conclude this head of Elder times policy in writing of Books warily, and cautioning that Books of public offence to true Religion, be either not written, or when written suppressed, or at least stigmatised; There is nothing more to the honour of God then to propagate his Gospel by pen, and to confute gainsayers at distance and by argument, And by nothing is error more wounded then when it is denied safe conduct, when it passes by chance and as a spy, not by licence; St Augustine tells us of Imperial Laws made against both heathen worships, heretical writings and outrages; And I read of Marcianus his Edict against nice and useless disputations of divine Mysteries, 
Epist. 48. De correct. Donatist. l. 17. l. 5. de Sum.  yea Honorius and Theodosius commanded the Books of profane men written against the honour of Religion, and in defiance of the Church, to be burned; In St Jeroms time origen's Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ill resented by the Orthodox; Ruffinus and Pammachius carp at the father for translating it, and charge the errors therein upon him, as making them legible by his Edition of them, which otherwise would not have been understood; 
Apol. Hieron 1. advers. Ruffin.  And St Jerom is forced to answer it thus, What I did I did to discover Truth, Do you think me an Interpreter? Proditor fui, prodidi haereticum ut Ecclesiam ab haereticis vindicarem. Ruffinus is charged by Pope Anast●sius to have affixed a Martyrs Name to an heretical Book, 
Epist. ad Episc. Johan.  on purpose to have it take more and spread farther; The Book of the Trinity charged on Tertullian was not his, 
Hicron. Apol. l. 2.  no nor St Cyprians, but a Novatians: 
Si quid d●trimenti passa est Religio, ille non intulit qui prohibuit. Car. Richli●us in Testam. Christ.  It hath been ever a course in the Church of God to censure and inhibit Books and Disputations which tend to destruction and not to edification, and is so far from being, an entrenchment on Christian Liberty, or a burden to tender consciences, that it argues a high and holy zeal well becoming Christian polities and governors, 'twas good counsel Maecenas gave Augustus, Vt ipse Deos moribus patriae receptos colat & ad eundem cultum alios compellat, nec Deorum contemptorem qu●m permittat, 
Meibgnius p. 35  aut prestigiatorem tolerot haud dubium nihil magni futurum qui deos contempserit.  
Having thus shortly given a touch upon some of the most remarkable Virtues of Antiquity and Elder Christians; My conclusion aims to draw an humble parallel to these excellent precedents from the notable Christians and Christian practices of this once glorious Church the Church of England: I know, Comparisons are odious, and it ill becomes us to vie with Fathers and Martyrs, whose lives have been lights, and deaths harvests to aftertimes, yet in this case I conceive it pardonable to advance the mercy of God to us by this just and warrantable Vindication, 
Nostris peccatis barbari fortes sunt nostris vitiis Romanus superatur exercitus. S. Hiero. Ep. 3. De morte Nepot. Hist. Council of Trent. p. 275▪  and the rather because our mother's miseries seem to be a most triumphant gratification to her enemies, making them conclude her forsaken of God because smitten by men, and advantageth the interest of the Papacy, as Cardinal Sfondrato upon the like grounds in his Negotiations with Charles the fifth▪ noted: To give then this inflammation some lenitive, and to return their insultation a gentle refutation; I shall hope by God's leave to present her as famous for order and enconragement of Learning, and her professors as remarkable for their piety, charity, and policy as any Christians that preceded them, and that not only before but also since the Reformation of this Church in the abjuration of Popery.  
First then, The Church of England since the Reformation hath had sundry pious Princes and Prelates, who have with warm zeal maintained the honour of Scripture, allowing it the only rule of faith both in the direct precepts and necessary divine consequences drawn from it, forbidding all traditions in competition with it, all adulteration in allay of it, and commanding its translation purely out of not understood tongues, into the mother Language, that people might know and hear the will of God i● his Word declared to them, and celebrating all Church-services, so as people may be most edified by them; This was no small advance from Popery that Religion grew English▪ that care was taken that in the Lessons and Liturgies of our Service pure Scripture was read; and if any of the Apocrypha, which but rarely, yet that only which was morally virtuous, and least to be suspected or offensive.  
In this Church, not only Martyrs in the days of Queen Mary died, but also Bishops and Presbyters numberless ever since, have preached and wrote for the honour of holy Scripture, as that which contains all things necessary to salvation, So declare the articles of our Church. 
Art. 39  And though (with grief I write it) all of place and learning amongst us, have not given Scripture that testimony in their lives, but that a moral Epictetus, or a Seneca might upbraid them: yet the Church in her aggregate consideration, and thousands eminent in her, have personally attested their obedience to Scripture, and brought all doctrines to the test of it, according to that of the Prophet, 
Isa. 8. 20.  To the law and to the testimony, if they speak not according to that, 'tis because there is no light in them. Therefore in the Stat. 1 Eliz. c. 1. Not the Pope, not partial and factious Conventions, but the Scripture is the judge of heresies, and Counsels rightly convened, judging according to it. This the Laity declared not but upon serious consultation with the Clergy in Convocation, that so every sanction might have its due weight.  
I know there have been those that contrary to Scripture have brought in, 
Non facit Ecclesiastica dignitas Christianum, non omnes Episcopi sunt Episcopi, attendis Petrum, sed & Judam considera; Stephanam suspicis, sed & Nicholaum respice. Sanctus Hieron. ad Heliod. Ep. 1.  though (blessed be God they had no rooting) dangerous doctrines and practices, threatening overthrow to our wellordered Discipline, by their innovating pragmatiqueness, but these were not owned by any public Canons or State laws, but upbraided as encroachments, and openly disgraced as scars to our Religion; and some of those that furthered this have accounted to God and men, and therefore are to be passed over without further censure. The Church hath ever been staunch and her doctrine Apostolic, barked at by many, but overturned by none: traduced for new and worthless, but upon search found to be, As the apple trees among the trees of the wood, shady and fruitful, comfortable in life, and pleasant at the hour of death. This made the L. Cromwell in H. 8. time, in his last speech near his death, call to the people to bear witness, that he died in the Catholic faith, not doubting in any article of his faith, no nor doubting in any Sacrament of the Church: And all this, because the articles of faith were not founded upon St Francs, St Dominick, this Pope, or that Council, but upon the Scriptures, upon Prophets and Apostles, Jesus Christ being chief corner stone.  
2. This Church hath answered primitive times in care of Government Ecclesiastic. No Nation in the world had a more thriving Church than we: In none more purity, state, decency, learning than we: In no Church the Clergy more honestly privileged and respected, then in ours; wherein Government was not at the Ordinaries pleasure, but limited and confined by Laws, and fettered to prevent impertinent domineering. In this Government, according to the pattern of elder times was avowed the Power of Rulers and Princes over all persons within, and pretenders from without their Dominions, though not their power in sacris, yet circa sacros, & in sacros, which every person in Orders was to subscribe to; 1 Eliz. c. 1. confirmed by 5 Eliz. 1. so Canon. 1. Convocat. Anno 1640. In this was maintained the antique Episcopacy, as of Divine right, and of annexed Prelacy as of civil foundation and Regal bounty: the sacred Order of Presbytery and the validity of Ordination by Imposition of hands, and holy separation to to the Ministry.  
Thirdly, This Church of England hath answered Antiquity in countenancing Truth and opposing Error both in Doctrine and Manners: It hath ever yielded stout Princes, who have been warm and kindled in the Cause of God, 
Ep. 3. ad Heliod de morte Nepotiani lectione assiduae● & meditatione diuturna pectus suum bibliothe●am fecerat Christi.  against errors of all sorts. Prelates and Preachers have flourished in it, whose breasts and brains by constant reading and meditation became Christ's Libraries. As St Jerom says of Nepotian, They that consider but the expenses and rewards given by Ed. the 6. to learned men sent for hither to assist in our refinement; the grave Council took in the declaring of the Christian faith, and doctrine of the Sacraments, 
13 Eliz. c. 12. 39 Articles.  for avoiding of diversity of opinions, and for establishing of consent touching true Religion, the zeal and open Protestation of many of our Prelates and Professor● against Toleration of Popery: 
In his letter to K J. against a toleration about the Spanish match. About Anno 1603.  By name▪ the not long since deceased Primate of England, Archbishop Abbot, Mr powel Chaplain to the then Bishop of London, Dr Su●liff Dean of Worcester, Dr Wills, Dr Hackwell and others: Yea all the Archbishops and Bishops of Ireland, as appears by the Instrument read and pronounced by the then famous B. of Derry, Doctor Downham, before God and the whole Estate of Ireland, at the Cathedral of Dublin: The proceedings of King James with the States of Holland in the case of Vo●stius, and against others in the Synod of Dort, the Synod of this Nation in Anno 1640. Can. 3▪ & 4. against Socinianism, yea and the judgements against Ham●unt, 
Holingshed. p. 1299.  21 Eliz. Anno 1579. and Lewis, 25 of the same Queen, and Hacket with others; together with the many excellent laws, and prudent sanctions, for promoting the honour of God, by encouraging preaching, praying, and holy exercises, by commanding sanctification of the Lords day, and prohibiting any servile work therein, with sundry other provisions of like nature. They (I say) that well weigh these things cannot but commend our Church's well-grounded zeal. I wish those that rend from her would consider what St Jerom said to some in his time, 
Adu. Luciferian▪  Segregas te cúm tuis vermulis, & nov●m balneum aperis, si te Angelus aliquis aut Apostolus rebaptizavit, non infringo quod sequeris; si vero in sinu meo natus, si uberum meorum lacte nutritus, adversum me gladium levas, red quod dedi, & esto si potes aliter Christianus.  
Fourthly, This Church of England hath had the blessing of God accompanying her in her ways of study and practise, of general learning, and holy preaching: 'Twere endless to enumerate the learned Bishops, laborious Presbyters, renowned Physicians, accomplished Lawyers, florid Philologers, and practical Clerks bred up in her: yea so great, so considerable they were, 
Answ. to the Nonconform. Petition, p 31.  that the whole Body of the University of Oxford, in An. 1603. published, There were then more learned men in the Ministry in this Land, than were to be found amongst all the Ministers of the Religion, in France, Flaunders, Denmark, Germany, Poland, Geneva, Scotland, or all Europe beside.  
This touch concerning the piety of our Church. 
Sic sententiam temperasti ut nec simplicibus displiceres, nec tuos offenderes. Sanctus Hyer. de Epiphanio.  No less her charity: This Church was much at unity with itself, few snarling or factious spiritatis in her, all her notes were by the book: her language Canonique, things were so carried, 
Nemo urgetur in aspera quae ferre non potest nulli quod recusat imponitur, nec ideo condemnatur a caeteris quod in eyes se imitandis fatetur invalidum, charitati virtus, charitati sermo charitati vultus aptetur coitur in unam conspiraturque charitatem hanc violare tanquam Deum netas ducitur. Sanctus Aug. de moribus vest. Eccles. c. 32. & 33.  as offence to tender consciences might be as much as possible avoided; I know there were ever, and ever will be smaller differences in the Church, and who can help it, since God concludes them necessary, that those who are approved might be made manifest, etc. I am not ignorant that many bitter invectives and hot ragings were currant between the Disciplinarian and Conformable party, but yet (I trust I may say) they kept the unity of the spirit in the bond of peace, and were not alienated in affection each from other.  
Nor were they wanting in works of Charity to the poor, God's poor, and the Nations poor, to both there are instances of charity, since the Reformation and extrusion of the Pope. I'll begin with the renowned liberality of King Ed. the 6. who by the advice of that after famous Martyr, Dr Ridley, than Lord Bishop of London: and after his Sermon preached at the Court upon mercy and charity, was moved to found the Hospitals of Christ, for poor Orphans, and of St Thomas and St Bartholmews for diseased people, besides which he gave great relief to housekeepers at their own houses: To perfect which charity the Bishop traveled greatly, and brought the Citizens of London into the work: To them and their successors for ever he gave the charge thereof, and on them settled lands to the value of 100l per annum, with licence to take lands in Mortmain to the yearly value of 4000 Mark: all which he settled not above two days before his death. At which time in the hearing of his Council he uttered these words, Lord God, I yield thee most hearty thanks, 
Holingshed p. 1082.  that thou hast given me life thus long to finish this work to the glory of thy Name.  
The greatest and most noble Work that ever I read of done by One man, and he a subject, 
Survey London p. 479, 480.  was that of the Memorable Gentleman Mr Thomas Sutton▪ the Princely Founder of the Charterhouse, 
Suttons' Hospitals Case. 10. Report.  for the entertainment of youth and decayed Gentlemen, who by maims in the Wars, or other casualties had been ruined. The provision there is so bounteous, that it hath scarce a match to it in Europe, the very house and appurtenances cost▪ him to purchase 13000l, which he endowed with five Manors in Essex, two in Lincoln, and eight in Wiltshire, besides very many rich Pasture grounds of near 4000 Acres in that County, Two in Cambridgeshire▪ besides his Lands in Hackney Marsh and Tottenham in the County of Middlesex, and with all and singular the Woods, Reversions, Presentations, and Rights of him the said Thomas Sutton in any the aforesaid Manors. Over and above this he hath given great gifts to poor Towns, to mend Highways, to loans of young men to set up trade with gratis; To the Prisons, to certain Colleges, to make additions to his Hospital ●5000 lb, and to the Treasury of the House to defend their right, if need were 1000 lb and other Gifts he hath given right liberally. Next The Royal Foundations of the Exchange for the meeting of persons of trade and business, and Gresham College by Sr Thomas Gresham, in part of which poor people are lodged and provided for, and in the rest Lecturers in all the Arts are allowed, is a most memorable act of charity and bounty.  
So also is that of Sr Thomas White Lord Mayor of the City of London, 
Suru. p. 91.  who first purchased Gloucester Hall in Oxford, and then founded and endowed St john's College, Built also Grammar Schools at Bristol, Reading, and a College at Higham Ferryes'; Gave great Legacies to poor Clothiers, Good Stocks to 18 great Towns in England; And other things he did of like remark.  
But give me leave to mention the charitable Foundation of Zion College, which truly was a very gallant work and much an Ornament to this Metropolis, and would be a greater, were the Library (capacious enough to contain Books) more filled with them, and when I consider the diffusiveness of such a work, and how much to oblige the public a bounty of this nature doth import: I cannot but much encourage men to think no expense of money more provident for preservation of their memory then this, I judge men to live in the fame of a bountiful charity, more than in Children or in any Escocheon of honour.  
But I proceed to the numerous Hospitals and Houses of Relief in the trust of the most faithful trusties of this Nation's Charity, the worthy Societies of London, the charitable distributions that they make, the compassionate hearts they express to their poor, precisely according to the will of the Testators, and the bounty of their Legacies increase, testifies their fidelity; I should swell too big to name the Charities of the Lord Viscount Cambden, Sir John Ramsey, Mr Kenrick, Mr Lamb, Mr Randolph, Alder. Hayden, Mr blundel, M. Chilcot, Mr Rogers, Mr Fuller, Mr Russell, Mr Gale, Mr Palin, Mr D●ve, M, jones, Mr Goddard, Mr Aloworth, Sir William Cockain, and memorable St Paul Pindar; And herein they shame those of whoever they are who distort things charitably given to other uses then the Donor appointed, which causes that of Ennius to be verified, Benefacta malè locata, malefacta arbitror.  
This for a short View of Reformation-Charity.  
I come now to assert the Reformations imitation in point of policy, Policy, not of fraud, but necessary preservation, and that in the point of Laws which are the Tropics upon which weal and woe wheel and move, wisdom commended and made, and courage preserved them so made from contempt▪ That I have to add is my Observation, that good Laws were chief in the care of the best times, It was wont to be the ambition of Governors to serve the Church first, and respect her security most; The Learned Vivaldus speaking of the Excellency of the Kings of France says, Semper pro legibus & juribus Ecclesiae Dei, summorumque Pontificum soli fideliter decertarunt, and in times passed with us Acts of Parliament began with something like this, In honorem Dei & sanctae matris Ecclesiae statuimus: So begins (in effect) Magna Charta, pr o West. 25. Ed. 1. 1 & 2 Ed. 3. the 5. 15. 25. 28. Ed. 3. and many others: yea, to secure the Church was the first care of the Parliament, Ed. 6. ann. 1. c. 1. 1 El. c. 2. 1 K. James 4. 3 of the same King c. 4. & 5. And it was a brave Speech of Sir Edward Deering in the Parliament 10 Nou. 1640. had it been harkened to; Let the Sword reach from the North to the South, and a general perdition of all our remaining rights and safety, 
Book Speeches pag. 8.  threaten as in open view, It shall be so far from making me to decline the first settling of Religion, that I shall ever argue and rather conclude it thus, The more great, the more eminent our perils of this world are, the stronger and quicker ought our care to be for the glory of God and the pure Law of our souls.  
I neither may wholly omit nor shall I write much of our Laws, though I think they make the best judgement of happiness who rely on that foundation which the experience of many hundred years hath given proof of, and deservedly aught they to be admired, while they assert property and abhor injustice: yea, when they are so necessary to keep Subjects up to the duty of Loyalty▪ that a great Master of them wrote not long since, He that takes away the Laws takes away not the allegiance of one Subject alone but of the whole Kingdom▪ 
L. Ch. Justice St john's Arg. E. Strafford. p. 60.  and therefore corrupt Judges and he●dy Parasites who desgrace the good Laws of this Nation▪ and misguide Governors (who with reason and warrant enough inquire of and are conducted by them as men of skill, and as they think conscience) have ever been severely punished, and by few ●ober persons pitied, as by name Hubert de Burgh, Pierce, Gaveston and the Spencers, Trifilion and the Earl of Oxford, Henry de la Pool, Lord Hastings, 
Sir. Ed. Cook p. Instit.  Catesby, and the Duke of Buckingham, Empson and Dudley, Card. Wolsey, yea, for injustice all the Judges in H. 4. time but M●tingham and Beckingham were removed and fined, so that he that considers the punishment of Treason's, 
Instit. p. 224, 225. & 146, 147.  Murder, Rapes, Riots, and all kinds of injury, that weighs▪ the security of trials for life and livelihoods by Juries of Gentlemen and Freeholders' of fortune and fidelity▪ he that views the Judges in their circuits, the Justices of Peace in their Shire●, Mayor and Bailiffs in their Corporations, and Constables in their Liberties, would wonder any disorder should arise, much more pass unpunished. But alas men are but men, and God suffers some to give their conscience challenge to disturb them: Judges who are men of years, fortune, and learning, sworn to do right and to preserve men in so doing, are highly accountable to God, if fear or favour make them warp: they should remember what that Noble Virgin Queen said, 
3. Instit. p. 79.  when her Attorney General came near her, and the Lord Burleigh told her, Here is your Grace's Attorney General, Qui sequitur pro Domina Regina, No, said she, I'll have the words altered, Qui sequitur pro Domina Veritate: and when they do not as they ought between Prince and People, man and man, 
Hollingsh. p. 456.  they deserve the judgement which Judge Belknap spoke of, and which they often adjudge lesser offenders to then themselves, and if by craft or the favour of men, 
Pag. 1100.  they escape punishment here, God sometimes suffers them to run the course of Morgan's and Hankeford, 
P. about 10 Ed. 4. 1458. 1459.  and others, yea, of one who a little before his end dreamt, that he saw all the devils in hell haling and tugging him in pieces, and all those whom he had murdered crying out for vengeance against him, which the historian saith, 
Polidor. Virgil. in R. 3.  Non esse somnium sed conscientiam scelerum. I know there are great temptations on brave men, even in the best times▪ Man is altogether vanity, and acted by motives altogether unworthy him, yet ought good men to eye God and consider his commands, which bound Governors to rule justly and soberly, as well as Subjects to obey loyalty and will take account of the errors in both, and in both punish them; Thus m●ch for the goodness of our Laws and the zeal of our Countrymen to them.  
After the example of Antiquity this Nation hath been very observant of their habits, not so changeable as the French, nor so austere as the Spaniard, but between both, the dress of wise men being ordinarily such as hath least of prodigality in the matter, and affectation in the manner of setting it forth▪ I know it was an old itch of this Nation to affect the guises of other people; 
Hollingshed. par. 1. p. 172.  Andrew Bord an English Priest going about to paint an English man, drew divers designs of him, at last was fain to draw him a naked man with a pair of Shears in one hand and cloth in another, as who should say, Fashion your Garment to your own mind, for none can please you; And upon this reason were there divers Acts of Parliament in Ed. 3. & Ed. 5. H. 8. P. & Mary, & Q. Elizabeth reigns, made against excess of apparel, but by the 1 Jacob, all were repealed, so that now I thin● no act is in force for apparel, yet 'tis pity we of this Nation are not of ourselves more regular than we are: the best cure for excess herein is Governors Precedents: how are things altered since H. 
Cook 3. instit. p. 199. S. Bern. l. 3. c. 5. de Consid.  6. time, when that renowned Prince did wear his Gown of less value than 40s, but we take a greater swinge, & forma vestium deformitatis mentium & morum est indicium, saith the Father.  
Further, This Nation hath ever been observant of Leagues with Foreign Princes, Promissa sunt servanda is a maxim in every Nation that is just, And they that herein deserve the stigma of falsehood need no additional infamy; For Articles of peace and war ought to have audience above all Pleas of private profit and advantage, and therefore the ancient honour of us is very great abroad: 
Si violandum est jus, etc. aliis rebus pictatem colas. Sueton. in Jul. Caes. p. 6. Edit. Sylburg.  Our Princes did not like Julius Caesar more eye greatness then veracity, but precisely kept them to the conditions agreed upon, and from them varied not, for as they who have fortunes will take heed to enter into bonds because they have solvent estates, so Princes of honour will not break the confederacies they make upon sleight grounds, because their reputation is built upon their fidelity. The faithfulness of God is one of his glorious Attributes, and the truth of a Prince one of the prime Ornaments in his Crown, For the Throne is established by righteousness. But above all, our Loyalty to our Princes for the most part hath been notorious and imitable, We have recognized their Crowns, supported their estate, obeyed their Laws, defended their persons, affronted their enemies, prayed for their lives, and not rejoiced in their deaths or ruins, and that not only when they have been Octavius' perpetuò sani, 
Ut optimi status author dicar Sueton. in Ost, p. 24. Edit. Sylburg.  so benign that they might deservingly be called Patrons of general peace, and such as by the change they brought, occasioned not the people to repent their power: But when with Bassiaenus they proved Princes of fury and extraordinary frailty, 
Erasm in praef. ad Script. Rom.  than even then we honoured them as God's Vicegerents, and were so far from derogating from their dignities, that we paid indisputable and legal obedience to them; The daily prayers of our Church were for deliverance against all sedition and evil conspiracy, as well as false doctrine and heresy, hardness of heart and contempt of God's Word and Commandments; And therefore I pray that all men in power may ever rule justly, and men under power obey readily; For jealousies in States do but provoke Governors to get and preserve high power, and nourish thoughts in Subjects how to dissipate and scatter it.  
Nor have we deceived the expectations of our following the good pattern of Elder times in education of Youth, for although the vanity of some is so great and unreasonable that they think no condition of life honourable and ingenious but that of idleness and violence, yet the sober Englishman hath a very friendly eye on callings that employ younger Children, and augment families to a very conspicuous magnitude: and if we view the great Families of Nobility and Gentry in this Nation, who now for the most part have the great estates and most prosperous fortunes, many of them will be found within less than 200 years to have been the products of men of laborious professions, by which chief if not altogether their Ancestors accumulated that fortune upon the tiptoe of which they overlook others of greater antiquity though now less conspicuous; And though I know many would tug much to have their pedigrees rifled, and the top of their descent to be from the City and the Inns of Court, yet I will not doubt to assert, that as many of the new great ones have come thence as from Court or Camp, or Schools, or all.  
God hath commanded men to labour, and condemned him to toil as the punishment of his sin, and the Apostle says, 
1 Thes. 3. 10.  He that will not labour let him not eat; There is no bread so sour and innutritive as that of idleness, no labour so uncomfortable as that of being illaborious, for besides that it brings nought home, and clothes a man with rags, yea, makes him useless in his generation, it is accompanied with many dangerous vices, and prostituting debaucheries, the minde● of man like places constagnated contract filth for lack of motion; As vessels decay more by disuse then by age; This makes the thrifty Father dispose his Son to a profession which will both advance his preferment and secure his virtue, there is no course of life but if in it God blesseth honest endeavours, will yield a livelihood, though some by a secret hand of God to show his power (that the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to men of understanding) miscarry and bring their noble of wit to a ninepences of wealth; But yet Callings are not to be neglected, for they have fruitful wombs, and nourish men to a very great growth of eminency. Let every Artist then be encouraged; but in some cases there is a great lamentation to be taken up, the differences amongst us have anticipated a great part of the Nation, who by precended disaffection, or real disgust, are either forcibly excluded, or voluntarily withdraw themselves from public view and service, so that multitudes of them will be exposed to want, or to what's second to it obscurity, and be forced to retreat out of fight, that no body see their reduced penury, to contemn them rather than pity it. And some I doubt will be tempted to courses of desperation, to the dishonour of their Families and Parts.  
To prevent which it were well worthy Governors, to give all the liberty of life and lustre they (with security to their own power) may, that so hopes of subsistence may bail indigent men, if of parts, from impatience, and engaging in villainous actions, and encourage them to be civil and orderly in expectation of the good Angel that may stir the healing waters, into which for cure they desire to be cast. For surely there is no labour base which relieves nature and answers need, no calling but comports with honour, where it supports it, and without which honour would be honourless; and he is much to be pitied, who hath hands and head, and has not taught them some subserviency to his necessities; 'tis a loose breeding and degenerous, which provided not some stay against an evil time. The learned and worthy Sr In o Cheek, Tutor to Edw. 6. being one of those that avowed the Title of the Lady Jane, for which he was fain upon Queen Mary's coming to the Crown to fly, was glad to take up his old Trade, and rely upon that hidden Treasure of Parts, which rendered him fit to be chosen Professor of the Greek Tongue at Sirasburg. 
See his Life Printed 1641.  They are too coy, who wholly trust on Lands and Moneys, and cannot labour, not want, but are miserable when they miss a ceremonious folly; they never mean to be Martyrs, or be prescribed, or suffer under the force of barbarous Rebels, as the Irish Nobility and Gentry have done a long time, who can do nothing but eat, and drink, and sleep, and play, and talk. It is good to be Clerkly and acquainted with business, to be handy and disposed to Country thrift; a very great wisdom to be able (thorough God's blessing) to do something towards subsistence, Quaelibet patria Ingenioso patria, Ingenuity and courage has given entertainment to great minds and persons, when their friends and Tenants have disowned, and their Lands yielded them no bread.  
I will conclude the Parallel of the Church and Professors of England, with those of elder times, in writing Books warily, and so as truth had honour by them: and the better to promote this, here was ever an Imprimatur to pass upon all Books publicly to be vented; and the Licensers were bound to take notice exactly of all things that went under their eye, as they would answer the neglect upon their censure, and great displeasure of Authority. I know that Books have stolen into light, 
Vives in praefatione ad vigiliam Scipionis, p 68  which had they received their deserts, should have been, as Vives saith, Cum authoribus suis ex toto consortio humani generis eliminandi & deportandi in insulam ubi solae degunt ferae, aut in illas Africae desertas arenas, ubi nihil nascitur praeter venena, Books derogatory to God, to Government, to civil property, profane, scurrilous, and every way detestable, they are not to be charged as faults on our Supervisors, so long as they declare against them when they see them, or would proceed against the Authors of them, if they could be discovered. But in Books of controversy, our Church hath been exact, and allowed those her best Champions, who have least wandered from sound Authors and Doctrines. A just weight and balance gives adversaries lest advantage. Some in controversy are so rigid, that they give no way, keeping so high a dam, that all bursts in pieces by their severity. 
Maledicta ista charitas sit quae servatur cum jactura doctrinae fidei, cui omnia cedere debent, charitas, Apostolus, Angelus è Coelo. Lutherus in Ep. ad Galatas.  Others yield so far, that they are at last nonplussed how to make an honourable retreat to their party, and not lose what may give their enemy the boast of conquest. Ex utroque periculum, In rough Seas shores are safe, so rocks be avoided. Passion is an ill ingredient to contests, especially when it is permanent, and such as doth not suit viro constanti, therefore those who have with least acrimony entered the lists of controversy, have been most success full; for 'tis easy in an humour, or out of high animosity, to say that which shall disadvantage a whole profession.  
But this, God be blessed, few of our Church have done; we have in all controversies so carried Arguments, that there hath no blemish rested on us, but that which we account our virtue, that we are constant. And as our Polemiques so our practical Books have been rare, and by all Christians that could read and understand them requested: What accounts has our Nation had, and yet has, from her Preachers and Writers of the treasures of art and holy Theology? what rare discourses are there extant in all Sciences, on all Subjects, for all Seasons? The world judgeth our Church and Nation Learned to a wonder, and yet some amongst us (who know better) prefer foreign counsels and models above those at home, which I think (with submission to their better judgements) will appear when moderated most convenient and useful to carry on peace and piety amongst us; Indeed I should rejoice to see beauty and order in Church-matters, and I bless God for so much of it as yet there is: that which grieves me is, that the Charret-wheels of our settlement go so slow, that passions are more in request then prayers and tears, and that men fear not to run mad when (to use a woman's phrase) they bark against the Crucifix, 
Fox Act. and Mon. Hist. of Merind. and Cabriers.  and revile the Spouse of Christ, of whom they ought not to speak but calmly and with reverence; It is no good Argument of Gods being amongst us, when we are thus broken in judgement, and so evil-eyed to one another; 
Ad ann. 57 p. 437. Tom. 1. Praeclara Christianitatis lau● estcum nullo habere negotium, quod si ex aliqua vexatione & tentatione lis alicui oriatur curer ut ea transigatur, etiamsi detrimentum pati debeat.  But I hope God will send Peace and Truth in our days; I trust to see Religion and Learning a praise in the earth; My ambition is to find that in Christians now adays, that Baroniu● notes was soon after Christ's time; It was (saith he) Christians praise tc have little to do which arose to a debate, but if casually Christians were at variance, care was to take it up and avoid scandal. For our Lord hath given the rule, to be at peace one with another.  
FINIS.   

Errata.  
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