6 Which things thus expounded, we may perceiue what the thing is that is, moſt effectuall and auailable to the proſperitie of a kingdome, that Kings and Rulers may ſucceed and hold out, to the comfort and happineſſe of their people, our Apoſtle bidding make prayer and ſupplication, and giue thankes for theſe things. Not that policie, or ſtrength, and counſell may be neglected, for that were tempting of God, and contemning the meanes which he hath appointed; but becauſe it is God alone that giues motion to theſe things, and the influxe of his prouidence makes them effectuall: By him Kings reigne, and Princes rule, and all the Nobles and Iudges of the earth, ſaith Solomon, Prou. 8. and Iob 12. He leades Counſellers away ſpoiled, and makes the Iudges fooles: he looſeth the collar of Kings, and guirdeth their loines with a girdle: he powreth contempt vpon Princes, and weakeneth the ſtrength of the mightie. If his helpe and mercie be wanting, the ſinewes of a State will ſhrinke, and the wiſedome of the wiſe will be infatuated; policy wil be no better then lunacy, glory will turne into miſerie, and armies of men will but helpe to make the fal heauier.Pachymer. 〈 in non-Latin alphabet 〉 For what God will haue come to paſſe will outworke all humane conſideration; and then, as Nazianzen ſpeaketh, Tandem ſubmergetur nauis quae multos ad portum foeliciter appulit: hope which vſeth to bring the moſt miſerable to the ſhore, it ſelfe ſhall ſinke and periſh. Thus the mightieſt States haue bene diſſolued, and all worldly power, when God abandons it, falles to the ground. That, as Sidonius ſpeaketh,Lib. 1. ep. 7. the moſt potent and politicke man that liues, may lie, veluti vomitu Fortunae nauſeautis exputus: as if Fortune from her loathing ſtomacke had vomited him vp, and ſpit him vpon the ground: to preuent which danger, and to ſaue from enemies, the praiers and religion of the ſubiect haue alwaies bene the beſt meanes.Exo. 17. When Amalek fought againſt Iſrael, Moſes, by his prayer, aſſured the victorie.2 Chro. 20. When Ioſaphat was in danger, he prayed to God with his people: We know not what to do, but our eyes are vpon thee. And this remedy hath neuer failed the people that haue vſed it. Saint AmbroſeDe obit. Theod. reports of Theodoſius, that in a fought field againſt the tyrant Eugenius, when he had almoſt loſt the day, alighting from his horſe, and ſtepping before his armie, in the face of the enemie, he onely kneeled downe and cried to God, Vbi eſt Deus Theodoſij, Where is Theodoſius his God? and wonne the day.Iuſt. apol. 2. When Marcus Aurelius, in the field againſt 970000. enemies, was in diſtreſſe for want of water, the prayers of the Chriſtians relieued him: cum ipſa oratione affuit Deus, ſaith Iuſtin Martyr, ſo ſoone as they had prayed God was with them; and he receiued the praiers of the Church as a garriſō into his Empire. The Macabees had their name of this, that in their colours, when they went into the field, they had fiue letters, 〈 in non-Latin alphabet 〉 , euery better ſignifying a word, Mi cha Elohim be Iiſrael: Who is like to God in Iſrael: all their confidence was in God, on whom they called & depended. This is ſo well knowne and ratified by experience, that I neuer read of any State, Chriſtian or Gentile, but they haue acknowledged it. That not the Church alone, but infidels in their idolatrie, and heretickes in their ſchiſme, haue had recourſe thereto. What more ſolemne with the ancient Greekes, Romanes, Carthaginians, or the Turkes and Barbarian at this day, then to enioyne prayer and religious ſeruice to their idols, for the ſecuritie of their State? The onely errour among Chriſtians, being, either the performing of this exerciſe without cleanſing their life, or the forgetting or neglecting thereof, or the caſting it behind ſtrength and policy, which ought to follow it. Your Biſhops and Preachers honour and affect the outward policy of the State as much as nay in the kingdome do, and take as much comfort in the ſtrength of our nation, the wealth of the ſubiect, the vigilancie and circumſpection of the Counceller, the courage and skill of the martiall man, and will be as ſorie to ſee them decay: yet will we neuer ceaſſe to crie in your eares,Pſal. 33.17. A horſe is but a vaine thing to ſaue. The SPANISH ARMADA, and POWDER-TREASON, and ALL THE TREASONS that haue bene plotted beſide, haue taught vs, that not the policy or counſell, or ſtrength of our nation, but the mercie of God, the infinite, tender, ſauing mercie of our God, hearing the prayer of his people, was it that reſcued, when ſtrength lay aſleepe on Dalilahs knees, and policy was blind, and all humane wit foreſaw no danger: the which may teach vs for euer not to boaſt too loud of great Brittains ſtrength, but to remember PRAYER, and by maintaining RELIGION, and leading the ſubiect forward to DEVOTION, and by ſuppreſſing that which hath poiſoned the prayers of thouſands among vs, to procure that God euery where, by lifting vp pure hands, be called vpon, and bleſſed for his mercifull prouidence ouer the State.

7 And we muſt not onely be mindfull of the duty, but carefull alſo that we diſcharge it well; by reaſon that as true prayer rightly informed will preſerue, ſo that which is otherwiſe will do no good: therefore, as Saint Chryſoſtome ſaith: Not onely the flowers, whereof the garland is made, must be freſh and louely, but the hands alſo of him that makes the garland must be cleane. For Saint IamesIac. 4.3. ſaith, You aske and receiue not, becauſe you aske not as you ſhould. We muſt ioyne three things with prayer, if we will be heard. Firſt, the hands lift vp must be pure, that we liue not in ſinne. Eſay, 1. When ye multiplie your prayers I will not heare you, for your hands are full of bloud, in which caſe,Vit. Moſ. lib 3. ſaith Philo, 〈 in non-Latin alphabet 〉 : Sacrifice is abominable, ſeruice vnholy, and prayer ominous: ForPro. 28.9. he that turnes his eare from hearing and obeying the word, euen his prayer ſhall be abominable. Next, we muſt perſeuere without wearineſſe, praying daily, and waiting patiently, if any thing be amiſſe, and daily giuing thankes; So the Scripture teacheth:Col. 4.2. Continue in prayer, and watch thereunto. For the State hath her daily charge, and daily enemies, and daily dangers: as a ſhip by ſea in a long voyage; where perſeuerance, euery man in his charge, is it that makes a proſperous iourney. Thirdly, the mind must be lift vp to God by the puritie and the deuotion thereof: there muſt be faith and confidence, that God will heare vs; reuerence of his Name, meekenſſe of ſpirit, loue to one another; and, as our Apoſtle ſaith in the eight verſe: holy hands without wrath or doubting. And in the point of Thanksgiuing, there muſt not onely be in the vnderſtanding an apprehenſion of the mercies of God receiued, but in the will ſuch a ſpirituall ioy therein, and loue to God therefore, that the mind thereby be reuoked from reioycing in any thing elſe, but onely in God that ſaues vs. This is the prayer that pierceth heauen: Praeteruolat montes & nubes, penetrat coelum, & implet mundum, ecce quouſque volat vox clamantis animae: It flies higher then mountaines or the cloudes: it filleth the world and pierceth heauen, when the ſoule cries to God with an earnest voice. When Arius infeſted the Church, the ſaying was, that Athanaſius reſiſted him with his learning, but Alexander the deuout Biſhop vanquiſht him with his prayers. Socrates telleth that when a terrible fire in Conſtantinople, faſtened on a great part of the citie, and tooke hold of the Church, the Biſhop thereof went to the altar, and falling downe vpon his knees, would not riſe from thence till the fire, blaſing in the windowes, and flaſhing at euery dore to come in, was vanquiſht, & the Church preſerued: with the flouds of his deuotion, he ſlaked the furie of the threatning element. The ſame ſhal be the force of our prayers for his Maieſtie and the State, if we be faithfull therein: hereſie may rage, treaſon conſpire, and enemies caſt fire-brands; but we will truſt in him that neuer forſaketh ſuch as cal vpon his name.

8 The next thing mentioned in the text, is the matter of our prayers, containing the Perſons & the thing to be prayed for: touching the Perſons, he enioynes that we pray, firſt, generally, for all men: and then particularly, for Kings and all in authoritie. Firſt, for all men, the reaſon whereof is yeelded, verſe the fourth, becauſe God wills that all men be ſaued, and come to the knowledge of the truth: and Chriſt the Redeemer, in ſome true manner or other, gaue himſelfe a ranſome for all. Our deuotion muſt attend Gods will, that what he willes we pray for, that ſo his will may be done in earth as it is in heauen. There were no difficultie in this point if by, ALL MEN, no more were meant thē All the elect, or All that profeſſe Chriſt, and are true members of the Church. For in theſe the mercie of God, and the effect of our prayers infallibly and apparantly ſhew themſelues: for, Rom. 8. Whom he predestinated, them he calles, and whom he calles thoſe he iustifies, and whom he iuſtifies them he alſo glorifies. But when we ſee with our eies innumerable companies, and whole nations, to be Barbarians, Infidels, Iewes, Idolaters, Heretickes, Atheiſts, Profane, Excommunicate, Enemies; and when we certainly know by the Scripture, and without controuerſie beleeue, no ſmall part of mankind, in Gods decree and eternall purpoſe, to ſtand reprobate and reiected from ſaluation, and all the effects of election, (whether in the maſſe of ſinne or not, and whether vpon the foreſight of their vnbeleefe or otherwiſe, all is one to the point of this difficultie:) when, I ſay, it is of all hands yeelded that there be ſo many reprobates, denied the grace of election, and from all eternitie, prepared, or 〈 in non-Latin alphabet 〉 Rom 9.22. fitted, made vp, finiſhed. finiſhed, as the Scripture ſpeaketh, to deſtruction (for what God executes in time he willes in eternity,) what ſhall we ſay to Prayer and Thankſgiuing for theſe? or what benefite can either they or we receiue thereby? Marke my anſwer. Touching the former the caſe is not difficult, ſuch being the extent of the grace of God, that there isAct. 10.34. no reſpect of perſon with him; but either Iew or Gentile, or Barbarian or Scythian, or idolater or hereticke, may reape the benefite of our prayers, if it be no more but the outward comforts of this life; which God by his owne example,Mat. 5.45. making the Sunne to ſhine vpon the iuſt and vniuſt, will haue vs vow and wiſh them. And abſtracting from reprobation, which is hid from vs, and conſidering no more in them but what we can infalliblie ſee, God can or may alſo giue the meanes, that they may be called to the truth and be ſaued. For ſo we ſee the riches of Gods mercie to extend it ſelfe to the ſinfulleſt and wofulleſt perſons that euer were. Gentiles in ſome ages haue bin conuerted; idolaters, Atheiſts, heretickes in all ages haue bene reclaimed and ioyned to the Church; and if they be not, yet we to whom God hath no imparted his ſecret purpoſes, ſee nothing in them but we may deſire it: Nay the more miſerie and infidelitie we ſee them drowned in, the more doth Chriſtian pietie bind vs to pitie their ſtate, & deſire their conuerſion. ThereforeLiturg. Iacob. & aliorū. in the ancient Liturgies of the Church we often reade, 〈 in non-Latin alphabet 〉 ; Lord remember and haue mercy vpon All men: And Celeſtin, a godly Biſhop of the ancient Church:Ep. ad epiſe. Gall. Apud diuinam clementiam, ſanctarum ſedium praeſides humani generis aguntcauſam; vt legem credendi lex ſtatuat ſupplicandi: The Biſhops of the Church, ſaith he, commend to God the cauſe of all mankind, and Not that, as we pray for all men, ſo God will ſaue all men; but that as we pray for All, ſo we beleeue it to be his will we pray for all, and that God in all eſtates of men will ſaue whom he pleaſeth. by their prayers ſhew what we are to beleeue. They intreate God to giue Infidels faith, Idolaters truth, Iewes light, heretickes repentance, Schiſmatickes humilitie. But touching the reprobate there is more to be added. For albeit no man pray God to ſaue them whom he, in his ſecret counſell, knowes to be reprobate, that is to ſay, to change or abrogate his eternall decree: yet foure things are certaine touching them, which I will lay downe in ſo many concluſions. Firſt, We pray not God to SAVE thoſe whom we beleeue he hath reprobated from all eternitie: the reaſon is, for no man prayes for that which God hath made no promiſe to grant, as there is no promiſe that he will ſaue him or thoſe whom he hath reiected from election, but the contrarie; an expreſſe reuelation that he will condemne them. Secondly, it is vnknowne to all men who in particular are reprobate. For albeit a man may diſcerne violent ſignes of reprobation in ſome, as in a Turke or a Iew; yet, ſpeaking precizely, the reprobation of this or that man is a ſecret laid vp in Gods owne boſome, and he that gueſſes at it may be deceiued, in as much as Gods works of grace are ſecret,Ro. 11.23. that he who to day is a wilde oliue, to morrow in an inſtant may be graffed in. Yea he that moſt ſtrongly thinkes himſelfe a reprobate, as Spira of Padua did, may ſuddenly be preuented by the grace of God, and brought to his iuſtification, for any thing that we know. Thirdly, the commandement of prayer no where diſtinguiſheth betweene elect and reprobate, but generally binds to pray for all men. There is a diſtinction, and God that made it, knowes it; but we muſt do our owne worke, and let God alone with his. For, Deut. 29. Secret things belong to the Lord thy God, but things which are reuealed, to vs, that we may do the words of the Law. And, to authorize vs to pray for any man, it is ſufficient that, all things conſidered, it is morally poſſible he may be ſaued: which morall poſſibilitie may be had, touching the ſaluation of any man aliue, if God, by reuelation, or ſome other certaine way, ſhew not the contrarie. I call it morall poſſibilitie which, in our vnderſtanding, may be ſo, by reaſon there are many things which, for any thing we know, may fall out to effect it, albeit abſolutely, in Gods knowledge, it ſhal neuer be. Metaphyſicall poſſibilitie, hauing no ingredience into our morall actions, is not enough no giue this warrant: & therfore how vehement ſoeuer the coniectures & likelihoods of any mans reprobation be, yet ſtill we haue fiue things that ouercome ſuch coniectures, and make the poſſibilitie of his ſaluation morall to vs. Firſt, the generall promiſes of the Goſpell offred to all. Secondly, the efficacy of Gods grace when it comes. Thirdly, the poſſibility that it may come. Fourthly, the commandement to pray that it may come. Fiftly, the examples of diuerſe in deſperate ſtate, to whom it hath come. All which being put together and well conſidered, make it morally poſſible that he may be called; and ouercome the moſt violent coniectures and preſumptions to the contrary, in as much as when they are at the higheſt, yet they neuer exceede the latitude or dimenſions of a coniecture. Fourthly, though in the ſenſe of my firſt concluſion we do not pray that all men generally, including the reprobate, may be ſaued; nor can giue thankes for the ſaluation of thoſe whom God ſaues not; yet for the temporall good of reprobates and all, whether ſpirituall or concerning their outward ſtate, we may both pray and giue thankes. The reaſon is, for God giues ſuch temporall things to the reprobate, and for his Churches good, to glorifie his Name, magnifie his liberality, make them without excuſe, and benefite his children: which being ends belonging to the ſanctification of Gods name in the wicked, we iuſtly pray for all that which may aduance them.

9 Touching prayer for our enemies, there lies no queſtion; our Sauiour ſo expreſly including it in the commandement touching prayer, and by his owne bleſſed example and the example of his deareſt ſeruants commending it to vs. Rom. 12.21. Be not ouercome of euill, but ouercome euill with good. Philo, diſcourſing of Aarons Ephod which he put on whē he went to pray, ſaith it was 〈 in non-Latin alphabet 〉 : A repreſentation of the whole world: hauing in it all colours to repreſent all ſtates of people whatſoeuer. And in very deed we erre more groſly in nothing then in bearing malice, and wiping mens names out of our prayers, as if our priuate affection were the calendar of euery mans ſaluation, when no man can rent himſelfe from his brother, but firſt he muſt rent himſelfe from Chriſt, who is the root whereon both he and his brother grow; as a branch on a tree, cannot ſeparate it ſelfe from the reſt of the branches, but firſt it muſt depart from the tree it ſelfe whereupon both it and all the other branches grow. And thereforeEphiph. ep. ad Ioan. Hieroſol. the Patriarke of Ieruſalem was vnwiſe to quarrell with Epiphanius becauſe he prayed for him; for Ephphanius anſwered, he would neuer be ſo out of charitie with any man, that he would ſet him at nought, whom God had made: Lib. 1. de Cain & Abel. cap. 9. And Saint Ambroſe giues a good reaſon: Quia ſinguli orant pro omnibus, etiam omnes orant pro ſingulis: When euery man prayes for all men, by this meanes all men pray for euery man.

10 But the ſpeciall perſons for whom particularly and namely we muſt pray, are Kings and all in authoritie: for Kings are Gods annointed: and as TertullianAd Scap. cap. 2. ſpeakes, Homines à Deo ſecundi, & ſolo Deo minores: Next vnto God, and ſecond to none but God. The King,Ad pop. Antioch. hom. 1. ſaith Chryſoſtome, hath no Peere vpon earth, but is 〈 in non-Latin alphabet 〉 : the head and top of all men that liue. Our neighbours of Rome now ſay otherwiſe; that the Pope is the man: and Kings are but his officers, and vaſſals, to hold his ſtirrop, to beare his canopie, to hold him the baſon and ewre when he waſhes, to be vſed or depoſed at pleaſure, as he ſhall ſee cauſe. This is that which the late Councell of Lateran in Rome called Regale Pontificium Romanorum genus: The roiall race of our Roman Biſhops. They call him that now is Paulus Quintus, Vice-deus, Reipub. Chriſtianae Monarcha, Pontificiae omnipotentiae aſſertor inuictiſſimus. The vice-God and Monarch of the Chriſtian world, and the inuincible defender of the Papal omnipotencie. But let them alone; he is Antichriſt for his labour, whom Saint Paule ſayes, we ſhall know by this, that he will exalt himſelfe, 〈 in non-Latin alphabet 〉 : Beyond all Auguſteïty and them that are called Gods; as Kings, by Gods owne mouth are. S. Paul affirmes that to be the higheſt power which beares the ſword. Rom. 12. and therefore himſelfeAct. 25.11. appealed to it. Optatus, againſt the Donatiſts,Lib. 3. contr. Parmen. ſaith, Super Imperatorem non eſt niſi Deus, qui fecit Imperatorem, there is none aboue the King but God that made the King. And with Kings muſt be ioyned all that are in authoritie; Peeers, Iudges, Magiſtrates, Councellours of State, Captaines of warre: 〈 in non-Latin alphabet 〉 . All that are eminent, or haue any ſtroke in the gouernment. For they alſo may do good or hurt: forGen. 41.43. Ioſeph was the King of Egypts right hand: and they cried in the ſtreetes Abrech, for he was Pater patriae, A tender father to his countrey, and preſerued it in time of extremitie. Though Achitophel, and Shebnah, and Symmachus, and Stephen Gardiner, were not ſuch. For though good Kings neuer ſo willingly, as the Sunne, yeeld their light and comfort to the State, yet bad perſons about and vnder them, not louing the Goſpell nor iuſtice, but aiming at their owne priuate ends, like clouds or malignant ſtarres, may come betweene and hinder the influence. Beſides, their example drawes like Adamant; and their integritie is ſo needfull, that vnder the beſt Princes that euer were, that part of the State hath alway droopt and withered that bad officers haue meddled with. As on the contrarie, the vertue of the inferiour Magiſtrate hath oftentimes qualified the errours and diſtempers of violent tyrants: as we may perceiue in the gouernement of Iehoaſh of Iuda,2. Reg. 12.2 of whom it is ſaid, that He did that which was right in the ſight of the Lord all the dayes wherein Iehoiadah the Prieſt inſtructed him. This is the reaſon why the Church muſt pray for Kings and all in authoritie vnder them.

11 Learne here, that gouernement and eminency is of God, by his owne ordinance, for the benefite of mankind, and maintenance of ciuill ſocietie: elſe the Apoſtle would not haue tied vs to pray for them. Yea he ſaith expreſly, Rom. 13.1. There is no power but of God, the powers that be are ordained of God; therefore God giueth them his owne names and titles, and ſets them in a throne like himſelfe: AndMat. 4. the Diuell, making an offer to Chriſt, that he would giue him All the kingdomes of the world, promiſed more then he had either right or power to performe. But here we muſt diſtinguiſh. There are foure things in a King and euery one that is in authoritie. Firſt, his perſon, wherein he partakes in the common nature of all other men, and liues and dies like them. Secondly, his power and royall dignitie. This is of God, whoſoeuer he be that hath it, whether a good Prince or a Tyrant: a Nero or a Conſtantine, one or other. Thirdly, his coming to his power. This alſo is of God, when it is by lawful meanes, without vſurpation, elſe not. For he that ordaines the power, alloweth not the vſurpation of it. Fourthly, the vſe of this power, which being iuſt, and godly, and right, is alſo of God: but the abuſe of it by tyrannie or idolatry, or iniuſtice, for example, is not ſo; for God allowes no power to ouerrule his owne Law. Our Anabaptiſts therefore, and ſuch as are enemies to Monarchie, and all conſpirators, Aſſaſines, rebelles, and turbulent perſons, are beaſts, and enemies to Gods ordinance and to nature. For, ſaith Philo, He that liues vnder a law is a citizen of the world: the reaſon whereof he giues, 〈 in non-Latin alphabet 〉 : He rules his actions according to the rule of nature. For albeit the Magiſtrate ſometimes ſtep into his place and vſe it vnlawfully, yet ſtill the place is of diuine ordinance, and the meanes to reforme what is amiſſe, is ſtill to pray for Kings and all in authoritie. And not onely the King himſelfe is of God, but all the eminency and diſtinction of authoritie that is vnder him, his Nobles, his Councellers, his Iudges, his Magiſtrates, his Officers, his Courts, are all of God; to maintaine his State and royaltie, and to manage the affaires of the Common-wealth, which one man cannot do: and it is but a ſauage and popular humour to backbite or deſpiſe this eminency in whom ſoeuer. Thoſe rhymes, When Adam delued and Eue ſpan, &c. were liker to be made in Wat Tylers campe, then any where elſe; and the practiſe of Libelling againſt Magiſtrates and great perſons, at this day, that neither the liuing can walke, nor the dead ſleepe, cannot be iuſtified. If any thing be amiſſe, there is cauſe rather of ſorrow then laughter, and it is fitter to pray, then to lay our heads together at a ſcurrilous Paſquill: which tending to nothing but the bringing of authoritie into contempt and diſgrace, the end may be the ouerthrow of all at the laſt, when nothing is more dangerous in a State, then for Stateſmen to loſe their reputation: and the Stage and Poet, with ieaſtes and Satyres to deride ſinne, which by the Biſhops and Paſtors of the Church is grauely and ſeuerely to be reproued. It is true indeed that among the Greekes, in veteri Comoedia the perſons of men were taxed: but they were Barbarians whom Chriſtians muſt not imitate; and the Magiſtrates thereby were diſgraced, and the rude people armed againſt them to the ruine of the beſt men, as we haue examples in Socrates and others, and therefore the beſt States put them all downe.

12 I come now to the laſt point of my text: which is, the thing prayed for, or the end why we pray for Kings, That we may leade a quiet and peaccable life in all godlineſſe and honeſtie. In which words he names the thing with the conditions thereof. The thing is peace, the conditions are peace with godlineſſe, peace with honeſtie, in their latitude: All godlineſſe, all honeſtie. For peace without theſe things is no good or durable peace, but will deceiue the State that truſteth to it. Is it peace? 2. Reg. 9.22 ſaith Iehoram; but Iehu anſwered, What peace ſo long as the whoredomes of Iezabel and her witch-crafts remaine? We muſt therefore pray for peace with godlineſſe and honeſtie. This peace hath two degrees in the text: the firſt is 〈 in non-Latin alphabet 〉 , Publike quietneſſe, when the State is ſecured; neither wars nor garboiles, nor faction, nor conſpiracies, troubling it. 〈 in non-Latin alphabet 〉 , ſaith Varinus: Quietneſſe is the ſecuritie of the State from feare. The next is, peace & tranquillity of euery mans priuate ſtate, when no ſtorme beating the publike, he liues at reſt in his priuate, and hath Vſum fructum communis pacis, The vſe and profite of the publike peace. An image wherof we haue in the dayes of Solomon:1. Reg. 4.25 They dwelt confidently euery man vnder his vine, and vnder his figtree, from Dan to Beerſhebah. The want whereof gaue occaſion to a ſeruant of the Emperour Adrians, when he died, to write vpon his graue ſtones; Here he lies that died an old man and yet liued but ſeuen yeares; becauſe after he was out of his infancie, all the reſt of his life was beaten with labour and vnquietneſſe. The godlineſſe mentioned is the true faith, and right ſeruice and worſhip of God by true religion, when the ſame is nouriſhed in the State: as in the dayes of thoſe Kings that put downe the groues and altars built to Baal. Honesty ſuppoſes euery vertue that maintaines ciuill ſocietie, and gouerns the outward life of the ſubiect: the contrarie whereof is riot, diſorder, vnſeemlineſſe in manners. Theſe are the things to be aimed at in gouernement: and for the obtaining whereof we muſt pray and giue thankes for Kings and all in authoritie.

13 Note firſt, that the beſt and principalleſt things that can betide any people, is, the maintenance of true religion and godlineſſe, and the preſeruation of peace and outward honeſtie in the State: the Apoſtle requiring that we pray for theſe things firſt of all; as that which all men mut procure to the vttermoſt of their power: and which being obtained, God in this life, giues no greater bleſſing. Our nation therfore poſſeſſing theſe things in ſo ample manner, muſt confeſſe that God hath inricht it with his greateſt mercies, and made it moſt happie, and giuen vnto in all that for the which he firſt ordained gouernement: of which point I ſhall ſay more in that which followeth.

14 Note againe, how the Magiſtrate, and others of eminencie, muſt aduance theſe things and procure them. Firſt in their owne perſons, and by their owne example, themſelues liuing grauely, religiouſly and honeſtly. For if the end of prayer be that this may be in the State, how much more are the Stateſmen bound to aduance it in themſelues? It is a thing that great men and well borne, may be fitly take notice of, this day, as any day in the yeare; that the vſing of their pleaſures moderately and diſcreetly, and the compoſing of their manners and carriages, their ſtudies and example, to the maintenance of religion and honeſtie, will be very gratefull, this day, and well accord with the prayers of the Church. There is a fault this way, I wil touch it, but ſoftly: Many gentlemen and eminent perſons, ſpecially of the younger ſort, too much neglect that godlineſſe and gouernement which, by their meanes, another day, when they are in authoritie, they ſhould ſee maintained in others. Lightneſſe of carriage, want of learning, ignorance in the lawes, cuſtomes and gouernement of the countrey, ſlackneſſe, or poſſible, auerſneſſe in religion, abandoning themſelues ouer to ſpending and ſenſuality: and for one particular, immoderate drinking: are euill diſpoſitions to eminencie, and will make them both vnable to maintaine the publike good, and vnfit to gouerne others. Nostíne hos, ſaith Pliny, qui omnium libidinum ſerui, eos puniunt quos imitantur? Haue you not ſeene thoſe who being the ſeruants of euery ſinne, yet puniſh that in others, which themſelues imitate? Mendacia fallax Damnat, & in moechos gladium diſtringit adulter, was the complaint of Proſper: that is to ſay; when liers were to be cenſured by deceiuers, and adulterers to be puniſhed by wantons. It was but a hard ſhift that a city in Spain was glad to vſe for the redreſſing of ſuch a like matter. Ludouicus Viues makes the report. The young Nobles and gentlemen, diuerſe of them, were fallen from the grauitie and honour of their anceſtors: they followed prodigalitie and lightneſſe; they were vnlearned in the lawes, and knew little Art, or militarie diſcipline; euery one had his miſtris, and ſpend his time in courting her: bankets, reuels, dancing, amarouſneſſe, was their ſtudie. Great gallants they were, and that was all: which the ancient Magiſtrates obſeruing, thought, what will become of the countrey which theſe muſt gouerne when we are dead? They dealt with the women, on whom they ſaw they depended; their daughters, the Ladies, all the young gentlewomen; and ſhewing them the inconuenience, required their helpe, and gaue them inſtruction: which they following effectually, recouered the gentlemen. They repelled from their fauour all that were fantaſticall, ſent them to their bookes; aduiſed them to Armes, grauitie, ſobrietie, nobleneſſe: and fauouring none that were vaine, they wrought wonders, and ſecured the State; that theſe men proued as honourable and ſeruiceable in the ſame, as any of their anceſtors that were before them. I told you this was but a hard ſhift, yet was it the beſt they had; and would we had Ladies and gentlewomen to do as much for vs, when Biſhops and Preachers, and ſage examples of our State cannot do it.

15 Secondly, the Magiſtrates muſt maintaine ciuill honeſtie in others alſo that liue vnder them. For, Rom. 13. ſuch as do euill are threatned; for the Magiſtrate beares not the ſword in vaine, but is Gods minister to take vengeance on them. I need not ſtand to proue that which no man denies: onely they which know they ſhould do it, either do it negligently, or are outfaced that they dare not do it. Who ſeeth not that whoredome, drinking, ſwearing, quarrelling, and roaring (pittie we ſhoud be inforced to name ſuch things in this place) are ſo common, that ſcarce is there left in the ſtreetes, either religion, or honeſtie, godlineſſe or ciuilitie? But drinking is now ſo taken vp through the whole kingdome, that the Germanes, I heare, are like to loſe their Charter? There was in Rome a ſtreete called Vicus Sobrius: The Sober ſtreete, becauſe there was neuer an alehouſe in it; which is hard to be ſaid of any ſtreete in England. I heard my ſelfe, not long ſince, the principall Magiſtrate of this Cittie, that then was, in an open ſpeech touching the bleeding ſins, and ſwelling ſores, (ſo, as I remember, he called them of the Cittie) and ſo tenderly exhort to amendement, that I well perceiued many things to be diſcouered that could not ſo eaſily be reformed. And yet the Magiſtrate muſt not be wearie for all that, when the prayers of the Church continually attend vpon him; and if, by all endeuour poſſible, this one ſinne of drinking could be put downe, the publike honeſtie of our nation would the eaſilier be maintained. Now, all ouer the land, the Iuſtice of peace is milde, and the drunkard merry, which two, you know, will amend no ſinne. I will tell you a ſtorie in Athenaeus of an alehouſe that came to be called The ſigne of the gally, vpon this occaſion. The roaring-boyes meeting at a houſe, dranke ſo long that their braines being ouerwhelmed, they thought all that was about them to be ſea, and the roome where they ſate a Gally, ſo toſſed with waues that they feared drowning; and therefore, as men in danger of ſhipwracke, they threw all things that came to hand out of the window into the ſtreete, pots, plate and furniture, to lighten the ſhip: which being taken vp & carried away by ſuch as came by, the Magiſtrate next morning comes to puniſh them for the diſorder: but they, hauing not yet ſlept out their drinke, anſwered him, That it was better to caſt all into the ſea, then the Gally, wherein they were, ſhould be ſunke, and ſo many braue gentlemen be caſt away; and while the Magiſtrate wondred at their drunken imagination, another, creeping from vnder the table where he had lien all the night, replied, thinking the Magiſtrates to haue bene gods of the ſea; And I, ô ye Tritons, for feare laid me downe vnder the hatches: which diſtemper of theirs the officers perceiuing, went their way, and forgiuing them, bad, Do ſo no more: to whō they all gaue this thankes; If euer we eſcape this ſtorme, and get ſafe to land, we vow you ſtatues, and will ſet vp your images in our countrey as to our ſauiours. This ſtorie is a patterne of the behauiour which our drunkards vſe, and the manner how it is puniſht abroad in the countrey; when they are preſented, they anſwer for themſelues ſome flegmaticke conceit of ſwimming in the ſea, that reliſhes of the broth; and the Magiſtrate bids, Do no more ſo: and ſo the drunkard in honour of the Iuſtice, makes his image for ſauing him, and writes vpon it, Good-ale neuer wanted a friend vpon the bench.

16 There is as much to be ſaid of drinking healths, but I want time, nor greatly care I what any man can pleade for it: one Saint Ambroſe is more to me; and one diſcourſe of his, De potu ad aequales calices, Touching drinking healths, more moues me, then all the health maintainers in this Citie: whom I do moſt earneſtly intreate to reade ouer and ouer, the 13. and 17. Chapters of his booke, called De Elia & Ieiunio: where he ſhall not onely ſee the very image of our times; Bibamus etiam pro ſalute Imperatoris: Let vs drinke Health to the Emperour, but heare the holy Biſhop ſo inueigh againſt it, that the grauity and bended browes of ſo great a Prelate were able to make the cup fall out of the greateſt Barons hand in England.Auent. The Emperour Aurelian was ill troubled to finde out one Bonoſus to quaffe with the German Ambaſſadour, who yet was derided for his labour, and commonly called, Not a man, but a drunken pitcher filled with wine. Our time affoords ſtore of theſe, whom no exerciſe can pleaſe without drinking, like the German mentioned by Pontanus, who hearing a ſolemne Tilting at the Court applauded by the cōpany, cried out, O valeant ludi quibus nemo bibit: Farewell the game where there is no drinking. Let all men remember their end, and the terrible account they ſhal, one day, make to him that hath ſaid it:Eſ. 5.22. Habb. 2.15. Woe be to them that are ſtrong to drinke, and giue their companions drinke that they may ſee their nakedneſſe.

17 Let me inſiſt vpon a word more that is in my text: Godlineſſe of religion. Wherein no doubt, our Apoſtle deſires Gods bleſſing vpon Kings for this cauſe principally, that the true faith of Chriſt may be maintained, and hereſie ſuppreſſed. This is agreed vpon at all hands, that I neede not ſpend time in prouing it. Gal. 5.12. He wiſheth they were cut off that trouble the Church: and Irenaeus reports the preciſeneſſe of the Apoſtles, and the Chriſtians of thoſe times, to haue bin ſuch, Vt ne verbo tenus communicarent alicui eorum qui adulterauerat veritatem: That they would not ſo much as talke, or in words communicate with any that had violated the truth. For, him that is an hereticke auoide, ſaith our Apoſtle, Tit. 3.10. Our countreymen Romanized and Ieſuited, haue filled the world with out-cries againſt our State, for ſupreſſing them, and making lawes againſt their religion. What they ſay, and how they exclaime, and what they conſpire about this matter, I cannot now ſtand to rehearſe; but if their heriſie and ſuperſtition be not expelled, how ſhall your faith ſtand? What ſecurity ſhall Sarah and her ſonne Iſaak haue in the houſe, if Hagar and her brat be not beaten out of doores? I will play at ſhort weapons with thē, & come to the point. PAPISTRY CAN STAND NEITHER WITH PEACE NOR PIETIE: THE STATE THEREFORE THAT WOVLD HAVE THESE THINGS, HAD IVST CAVSE TO SVPPRESSE IT. Touching our Peace, it hath not bene violated in our State theſe many yeares, but by them: nor ſcarce in any State Chriſtian, ſince Charles the Great his time, but the Pope and his miniſters haue had a hand in it.Pet. de Vin. lib. 1. ep. 31. It was the complaint of the noble Fredericke the ſecond, Reuera Imperialis authoritas Papali ſemper impugnatur inuida: The Papal enuy hath alway blasted the authoritie of Kings. And I challenge all the Ieſuites this day in England, let them giue an inſtance of any kingdome in the Chriſtian world theſe eight hundred yeares that hath not complained of the Pope intermedling, and croſſing their peace. But I will ſhew them that a great part of the moſt grieuous tragedies that euer fell out in any kingdome, whether the combuſtion, or the ouerthrow of the State, or the murder of the king, haue bene contriued by them; and ſo long as there is a book to be ſold in this Church-yard, or we can keep our libraries from their purging, it wil be iuſtified by due record.Niceph. Gregor. He was a great King that put one to death for but wearing his Crowne in his owne preſence: he was going in his barge, and his Crowne falling into the water, the barge man ſwom after it, and onely put it on his head as he ſwam till he recouered the barge: the King gaue him a talent for ſauing it, but cut off his head for wearing it. Would God theſe men had done no more but reached at the crowne to ſaue it, but we know they haue indeuoured to ſteale it: and if authority cut them not ſhorter, they will whenſoeuer occaſion ſerues, ſinke and deſtroy it.

18 I will ſay nothing of their priuate turbulencie, nor what good neighbours they are at home in the country where they rule the houſe that harbors them, & ſpecially the goodwife or Lady thereof. I will onely touch their ſawcineſſe with the Crowne, that which our State droops and bleeds vnder. Who is ſuch a ſtranger in our State, that he knowes not their refuſall of an oath onely for allegeance and ciuill obedience? their ſuing for diſpenſation, and their open conteſtations with his Maieſty and the State about it, the Pope with his Colledge and Conſiſtorie maintaining them? Saint Auſtin ſayes, We distinguiſh betweene the eternall God, and the temporall Lord; yet we obey the temporall Lord for his ſake that is the eternall God. And all Antiquity confeſſed (I vſe the very words of Chryſoſtome, Theodoret, Oecumenius, and Theophylact) that were he an Apostle, a Prophet, an Euangeliſt, a Biſhop, a Priest, a Monke: Siue quisquis tandem fuerit, of what cloath ſoeuer his Coate be made, the King is aboue him. Strabo tels of a High prieſt in Pontus, that ware a Crowne, whoſe ſubiects were called Hieroduli, whom he ruled with Kingly authority; but he was a Pagan, and ſtill the King was his Lord. The Pope affects this prehemience, and would haue all the world to be his Hieroduli: he and his crew will be Pagans, Donatiſts, Anabaptiſts, what you will ſo they be no ſubiects.Luc. 22.25. Chriſt told his Diſciples, Peter and all, The Kings of the Gentiles exerciſe Lordſhip ouer them, but it ſhall not be ſo among you: The Pope and Papiſts will exerciſe it, and turne the text, Kings exerciſe Lordſhip ouer their ſubiects, and you ſhal exerciſe it ouer Kings, & not be ſubiect. This point of ſubiection lies in their bones.Ph. Camer. There was ſometime in Gaunt, as diuerſe of the Magiſtrates were ſitting on a bench in the ſtreet, a Begger, who paſſing by craued their almes, & complained, that he had a ſecret diſeaſe lying in his bones, and running all ouer his body, which he might not for ſhame diſcouer to them; they moued with pittie, gaue him each of them ſomewhat, and he departed. One more curious then the reſt, bad his man follow him, and learne, if he could, what that ſecret diſeaſe ſhould be: who cōming to him, and ſeeing nothing outwardly vpon him, but wel to looke at; Forſooth, quoth the Begger, that which paines me you ſee not, I have a diſeaſe lying in my bones, and all my parts, that I cannot worke: ſome call it Sloth and ſome Idleneſſe. Our Ieſuited Papiſts haue a diſeaſe that holds them much like this of the Begger; they cannot be ſubiect; to looke at outwardly you ſhall diſcerne nothing, for they are cloſe: but there creeps all ouer their body, through euerie ioynt, and is ſetled in the marrow, a Lordly humour, that they cannot obey, nor vnderſtand themſelues to be the Kings ſubiects any longer then the Pope will haue them. Some Phiſitians extenuate the nature and danger of the diſeaſe, but the begger of Gaunt was not ſo bad, nor ſo hard to cure; and we ſee, when Phiſitians haue done the vttermoſt, it turns at laſt to treaſon and rebellion; that he which deſires the Kings ſafety, muſt pray for ſtronger phiſicke then yet hath bene giuen, to purge this humour: though for my owne part I thinke, the phiſicke ſtrong enough if the ſturdy beggers were made to drinke it and, law were backt with execution.

19 What wofull treaſons did they contriue againſt that bleſſed Lady our gracious Elizabeth that now is gone? what rebellions and inuaſions did they kindle? what miſchiefe had they in their heads againſt her? And now ſhe is gone (Ah the ſacred name of Chriſtian piety where art thou buried, that we might viſite thy monument!) how barbarouſly haue theſe ſepulcrorum effoſſores raked and digged into her graue, and railed vpon her royall name? whom ſtrangers haue come from far to ſee, as ſhe of Saba did to ſee Solomon? forreiners reuerenced, ſubiects doted vpon, all Princes liuing admired, themſelues openly flattered, and for the time fawned vpon? Ah bleſſed Lady how did God, by thy hands, that which the potenteſt Princes in the world could hardly reach to? Honour held her State within thy Crowne, Maieſtie ſprang in thy breaſt, thy heart was fild with pietie, thy hands with pitie, thy lap with plentie, thy throne with iuſtice: thou lieſt not buried in the cold earth, but in the liuing harts of all that knew thee; that which the peerleſſe Ladies of the former world had ſeuerally, thou hadſt alone: Placida, Pulcheria, Galla, Theodelind, Eudocia, Palaelogina; of whomNiceph. Gregot. it is ſaid, that with the bounty and admiration of her ſex, as with a net ſhe fiſht, and caught, & drew vnto her the opinions of all men; and yet there is found a generation that curſe thy name: as there was a people that had a daily ceremony, to go out of dores, and with their face into the Eaſt to curſe the Sun that gaue them light, and by his influence preſerued them.

20. His gracious Maieſty ſpeeds no better; let their curſed writings, and baſe ſpeeches of him, and all other practifes againſt him, be laide aſide: and remember but the POWDER TREASON, the vttermoſt point of all villany, beyond which it is terra incognita, no man can deuiſe what ſhould be between Hell and it. The Hermit of the Legend, hearing all the diuels in Hell, as he thought, together on the other ſide of the wall, lifting, and blowing, and groning, as if they had bene remouing the world, deſired God to let him ſee what they were doing; and they were but lifting at a feather: had not the Hermite come in. they would haue feathered ſuch an arrow, as ſhould haue ſtrooke through the heart of the child yet vnborne. They ſay there is a bird, that, when men are at ſacrifice, takes fire from the altar, and burnes their houſes; theſe are the birds of that feather, that can finde no fire to burne our State but what is kindled on their very altars, and the deareſt ceremonies of their religion. Religion, ſacraments, prayer, the holieſt things they haue, and God himſelfe, are applied to execute the diuell and his Vicars curſed will. Thuanus writes that the Pope cauſed the maſſacre of Paris (what time, in diuerſe parts of France were murdered aboue 60000 perſons) to be painted in his pallace; it ſhould ſeeme, Ad perpetuam rei memoriam; leſt ſo extreme wickedneſſe ſhould be forgotten. So no doubt ſhould this Powder worke haue bene painted by it, if it had not miſcarried: ſaue that no Art could haue imitated the confuſion, no colour haue repreſented ſo barbarous crueltie. What ſtaine could ſhadow the bloud of ſo royall Princes? what red were ſufficient to paint the bloud of ſo many and noble Chriſtians? what blacke, the darkneſſe of that day? what azure the vnmercifulneſſe of the fire? what deuice, what inuention could haue expreſſed the wofull crie of the innocent, and the infernall noiſe of the blow? If they were men, why did they worke like diuels? if chriſtian men, let me ſpeake to them in the wordes of Saint Cyprian: Quid facit in pectore Chriſtiano Luporum feritas, canum rabies, ſaeuitia beſtiarum, venenum lethale ſerpentum? How came into the breaſt of Chriſtians the rage of Wolues, the madneſſe of dogs, the cruelty of beaſts, the deadly poyſon of venimous ſerpents? Cum ſitis impij, crudeles, homicidae, inhumani, non amplius eritis Chriſtiani: ſaith Lucifer Calazitanus, of the Arians: When you are become impious, cruel, murderers, without humanity, you ſhall no longer be called Chriſtians. Yet theſe men are made our ghoſtly fathers, and hearken a little; and take the meaſure of them that cry themſelues, as loud as oiſter-women in the ſtreets, The Apoſtles ſucceſſours. Ouer and beſides that I haue already ſaid, and all the reſt, they haue violated our Churches, threatned the Stateſman, aſſaulted the officer, reſcued the malefactour, broken the priſons, ſlaughtered our cattell; theſe fiftie yeares together trauelled of nothing but the deſtruction of their deareſt countrey that bred and bare them. O earth, earth, earth, couer not this impietie, and let their wickedneſſe finde no place; ô heauens aboue reueale it; ô heauen and earth, and all you creatures, were it poſſible you had any ſence of our complaint, beare witneſſe of it: Prieſts are turned into hangmen, maſſing into maſſacring, ghoſtly fathers into bloudly murtherers, Colledges of Friars into dennes of Aſſaſines. Alas for the infamie of our age to beare the date of ſuch impieties. But thou ô bleſſed Trinitie, the ſole infuſer of grace, who haſt kindled the feeling of all this wickedneſſe, as a fire in my bones, moue the hearts of our ſeduced countreymen, open their eyes, and leade them into the wayes of peace and godlines: and as for Rome that workes nothing but the ruine of thy Church and Goſpell; Remember O Lord the children of Edom in the day of Ieruſalem, how they haue cried againſt thy Sanctuarie, Downe with it, downe with it, euen to the foundation, O daughter Babylon, who one day ſhalt be waſted and deſtroyed; happie ſhall he be that rewardeth thee as thou haſt ſerued vs.

21 There is much to be ſaid touching their religion; their turbulencie troubles peace no more then their hereſies corrupt religion: no time now to inſiſt vppon the point: this muſt be tried by our publike writings and diſputations, if any man will do it exactly. If the ſeuerall points of their faith, and the articles of their NEW CREED were euer taught or beleeued in the ancient Church, or otherwiſe came into the world then by the ſtrength of humane wit, fer the aduancing of the Pope and his Clergies greatneſſe, why haue they purged ſo many ancient books, coined ſo many writings, and alowed nothing to be authenticall but what the Pope agrees to? andRegula infailibilis ad firmandum vnam fidem, eſt fummus Pontiſex Romanus: & omnes atticuli fidei vlti matèreſolvuntur in ipſam Albertin. Corol. pag. 251. made him the ſole rule of all mens faith and conſcience? And I greatly care not what any man perſwades himſelfe to the contrary. Our Church at this day, and euer ſince the reformation of religion, hath had as learned Diuines able to iudge of theſe things, as the Pope and his abettors in all their nations haue any to oppoſe againſt them: and which is Gods ſpeciall fauour to vs, we haue a King who with his own mouth and pen can iuſtifie as much as his lawes maintaine, againſt the beſt of them all. Yet it lies not all on the point of learning neither: Sauanarola trulyDe Ord. ſcient. lib. 3. ſaith, Veritas Scripturae puritate cordis & diuina illuſtratione magis addiſcitor quàm vi ingenij aut ſtudij humani exercitio: The truth of the Scripture is ſooner learned by pure hearts enlightened from aboue, then by the ſtrength of wit or exerciſe of humane ſtudie. What it is that drawes ſo many to papiſtry, and filles the land with ſo many Seminarie Prieſts, we know well enough: the Friar long ſince diſcouered it to his nouice, when he told him the aduantage that ghoſtly fathers had ouer the lay people: We keepe their counſell, they keepe none of ours: we haue part of their lands, they haue none of ours: we haue charitie towards their wiues, they towards none of ours: they bring vp our children, we none of theirs. A Marqueſſe of Brandenberg was wont to ſay, that he had three Monaſteries in his countrey that were ſo many miracles. One of the Dominicans, who had abundance of corne, and yet had no land to ſow: Another of the Franciſcans, who were full of money, and yet receiued no rents: The third of Saint Thomas, whoſe Monkes had many children, and yet had no wiues, Theſe ſpeeches were in their time pleaſantly vttered, but all the world knowes the morall to be true: and ſo I leaue them and will end my text, and intreate you to retire to our publike gratulation.

22 If our Apoſtle would haue Prayer and thankſgiuing for Kings and all in authoritie, then when Nero was Emperour, ſuch a tyrant and monſter thatSee Hieron in Dan. 11. Seuer. Sulp. ſacr hiſt. lib. 2. Auguſt. De Ciuit. lib. 20. cap. 19. diuers held him to be Antichriſt; and euery Magiſtrate then liuing was a deadly perſecutor of the Goſpell; how deeply are we boūd to giue God thanks for our times, wherein we enioy ſo gracious a Gouernor? I ſpeake of one of the beſt and greateſt Princes that the Church of God hath lightly had, and this land, yet, neuer had any greater: and therfore my ſelfe being of ſo ſmall faculty and ſtrait conceit, I muſt intreate you, in the phraſe of Philo, To behold the image of a great mountaine in a ſmall ring: To conceiue the worth of a good King in the narrow words of an vnskilfull ſpeaker; when the mercies of God beſtowed on vs, in, and by him, I freely confeſſe, are higher and greater then I can meaſure. Were I a Pacatus, a Claudian, a Mamertinus, that ſo nobly ſounded out the praiſe of their Emperours: had I the reputation and faculty of an Euſebius, an Amberoſe, a Nazianzen, a Chryſoſtome, I would ſay as much of his Maieſtie as they ſaid of Conſtantine, Theodoſius, or Valentinian. For,Caſſiod. var. lib. 9. ep. 25. Stipendium & Tyranno penditur, praedicatio non niſi bono Principi: Men pay tribute to Tyrants, but commendations are due to good Princes, and the leaſt reward we can yeeld them. He is vnthankful that is vnmindfull of a benefite, vnthankfull that requites it not; vnthankfull that denies it; but moſt vnthankfull that diſſembles it. Though we cannot requite the mercy of God, yet we will neither forget nor diſſemble it.

23 It was Gods owne immediate doing to annoint him ouer vs, when the ſinnes of our nation rather cried for vengeance then deſerued ſo happie gouernement; and the vttermoſt that the wit of enemies and malice of Satan could do, was not wanting to make diuerſion. The manifold dangers from which God hath deliuered him, euen from his cradle, are ſo many pledges of his loue to vs: for they ſhall not miſcarrie whom God protects. Dauid was grieuouſly perſecuted: Ioaſh his life ſought by his owne grand-mother Athaliah.Phot. biblioth. pag. 30. Conſtantine being a youth in Diocleſians Court, by the craft of Maximinus, was trained to combate with a Lion.Euagr. lib. 5. cap. 21. When Mauritius was an infant, his mother ſaw a Faerie oftentimes to pull him out of his cradle, and offer to deuoure him. Queene Elizabeths dangers you all know. So that what we haue is Gods entire mercie againſt the malice of men and euil angels. That day right was giuen to the ſucceſſion, which is no ſmall bleſſing: For,Wiſd. 4.3. Baſtard plants take no rooting. Two mightie nations that ſprang out of one wombe, but had bene deuided euer ſince they were borre, which is 2500. yeares, were vnited: the benefite whereof, if it be well purſued, will be ſimply the greateſt that can belong to both the states, if, as brothers they will abſtaine from iniuries, and ſtriue which ſhall ouercome other in pietie and brotherly offices. There was nothing of that we had before, but by his Maieſtie we haue it either enlarged or confirmed to vs, and by hope of ſucceſſion in his iſſue, to our children after vs: Peace, Religion, Honour, Security: the beſt things and all that a State can deſire. The inconuenience is, that by long enioying them we diſccrne not their price: as the Barbarians abounding with gold and pearle, trucke them for pinnes and glaſſes. Had we liued a while asIud. 6. Iſrael did vnder the Madianites, in holes & caues of the earth for ſeare, had we taſted the times of our Barōs war here in England: liued a while in Flanders vnder the D. of Alua; or in France the time of their ciuill warres, and taſted their maſſacres: or vnder the Spaniard in the Weſt Indies: or a while vnder the Turke in Natolia where he breeds his ſouldiers: or but at home vnder a Boner, and a Wincheſter, or a Spaniſh Inquiſition: our taſte would returne vnto vs, and we ſhould better know what we haue.

24 Touching Religion, and the gouernment of our Church, eſtabliſhed by his Highneſſe, there be many complaints made by our Browniſts & their fauourers: 〈 in non-Latin alphabet 〉 ,Simocatt. Hiſt. for diſcontented mindes are alway whining, and vpon ſmall occaſions vſe to multiply mountaines of complaints: and fill the world with their importunity. A contemptible generation they, are and vnworthy anſwer: yet I will ſay no more then is true; Religion is as purely taught & maintained in England this day, as in any Church or nation in Europe, & as much liberty allowed to preach it: and touching the Eccleſiaſticall gouernment by Biſhops which they ſo vellicate, I proteſt before God and man, it amaſeth me to ſee ſuch as can reade either the Scripture or Antiquity to carpe at it, when the Chriſtian world, for 1400 yeares after Chriſt, neuer ſaw any other gouernment. I will flatter