IT was the com­plaint of the Em­perour Adrian, when he lay a dy­ing, Many Physiti­ans have destroyed the Empe­rour. (a) Their contrary con­ceipts, Xiphilinus in Adriano, and different directions, he meant, had hastened his death, and cut him off before his time.

There are so many Censurers, and Correctors, of our, not sick, [Page 2]but sound Religion, approved by the sacred Scriptures, and atte­sted by the blood of many faith­full Martyrs: There are so ma­ny Reformers and Rectifiers, of all ages, sexes, and degrees, of all professions, and trades, that take upon them to order our Church, according to their se­verall crooked imaginations; that they have reduced all things in it to a Chaos, and con­fusion: and defaced and spoiled one of the most compleat Chur­ches, if not the principall, both for doctrine and discipline, now extant, in the Christian world.

II.

IF Timotheus had not been, we had not had such musique; but if Phrynes, Timotheus his Teacher had not been, we had not [Page 3]had Timotheus, saith Aristotle. Meta. lib. 2. c. 1. If, as he Musick, we consider these times of Mourning, we may as truly, but with detesta­tion, say, If there had not been discontented people abroad, we had not heard of so great con­tentions, and tumults, suffered such plunderings and oppressi­ons, seene so many wounds, and murthers; but if there had not been such and such Schismaticall Priests, like violent winds, mo­ving and troubling the brains of the people, and inciting them to Rebellion, we had not had such discontented people: The people would have been peaceable, and tractable, as heretofore, had not some false Prophets been as bel­lowes, and brands of Insurrecti­on; had not seditious Oratours been as Drummers in a Campe, and as Trumpetters sounding to a battell.

III.

ANtisthenes the Philoso­pher, being asked, What a Feast was? Answered, That it was an occasion of much surfeiting, and many other dis­orders. If you make a question now what our Spirituall Feasts, the best liked, and most applau­ded Sermons are? They are shift­ings and juglings for a wrong Cause; they are traducings of the KING, and slanderings of the Foot-steps of Gods Anointed: They are the countenancers, and promoters of Civill Warre, con­trary to the doctrine of the Scriptures, and dictate of Reli­gion and Conscience: They are Alarums to stir up Sedition, Re­bellion, Atheisme; They are In­vectives against all Learning and Loyaltie; They are casters [Page 5]out of one Devill by another, abolishers of Idolatry by Sacri­ledge: They are the gall of bit­ternesse, and the bond of Ini­quity.

IV.

THe Lord Ellesmor, the Lord Chancellour of this Realme, a great lover of mercy, whose memoriall is still blessed, was heard to professe, as I have read, that if he had beene a Preacher, this should have been his Text, A righteous man regardeth the life of his beast. Prov. 12.10. The Propheticall In­cendiaries of the late fearfull, unnaturall War, how far were they from this disposition? how far from thoughts and bowels of mercies? how far from a de­sire to preach mercies? when it was a common course with them, by Vipcrine glosses to eate [Page 6]out the bowels of a mercifull Text; when nothing was more usuall amongst them, then with stony hearts and brazen faces to alledge the words of the Scripture against the meaning, then to wrong, and wring the Scripture, till it bled, but they would mis-construe, and mis­apply it one way or other, to stir and incite men to the shed­ding of blood: Arme, arme, Fight, fight, Bloud, bloud, Kill these Cavaliers, these Popish Pa­gans, were still with them de­ductions from their Texts.

V.

CAmbyses demanding of his Counsellors, Whether he might not marry his si­ster by the Law of the Land? They answered, They found no Law, that allowed a brother to marry [Page 7]his sister; but one that permitted the King of the Persians to doe as he list Here­dotus.. Our proud, peevish Brownists, impatient of Govern­ment, sons of Belial, a rebellious and obstinate people, having necks as an iron sinew, and brows of brasse, cannot in all the Scrip­tures find any sound or seeming proofe, for this their foule re­bellion: Neither can their false Prophets, their chiefe Counsel­lours, find out any such places for them; but therefore they use, in a wrong sense, so to in­large and amplifie the great be­nefit of our Christian liberty, (the which indeed is a freedome from all hellish, slavish feare, but not from a holy, and sonne-like feare; a freedome from the curse, but not from the obedience of the Law) that they have now made many simple people, lit­tle seene in heavenly matters, [Page 8]beleeve, that the reines are pul­led from Christians necks, and they left to their owne dispositi­ons; that there is a liberty pur­chased for Christians to doe what every man liketh, and to live under no obedience to Ec­clesiasticall or Civill Governors.

VI.

WHen Mahomet was now about to esta­blish his abomina­ble superstition, wherein he had mingled the lawes and doctrines of Heathens, of Jewes, of false Christians, and Hereticks, with the illusions and inventions of his own braine; he gave it forth for a maine principle, how God at the first to Man-kind sent Mo­ses; after him Jesus Christ, who were indued with the power to work miracles; but men gave [Page 9]small heed to them: Therefore he determined to send Mahomet, a Warriour, without Miracles: that whom Miracles had not moved, Weapons might compell. They may derive their authority per­haps by a long descent from Mahomets pretended Charter, but I am sure they can find no syllable of allowance, in the great, assured, sacred Charter of Gods Word, who seeke to set up any Religion by the Sword: The Lord useth to ga­ther his Church by the mouthes of Ministers, not by the swords of Souldiers.

VII.

I Read of one Procustes, a no­torious theevish Inkeeper, who, when any Travailers came to lodge at his house, would make his guests stature [Page 10]equall with his bed; either by stretching them out to the length of it, if they were too short; or by cutting off some part of them, if they were too long: He would not fit his bed to his guests, but his guests to his bed. Nothing more com­mon shall we find amongst He­reticks and Schismaticks, then either with salse senses, to stretch and inlarge, or with loud lyes to mince and mangle the Sacred Scriptures, that so they may frame them to their likings, and make them serve their owne turnes, at all essaies: They will either suppresse the words, or else not expresse the sense; they will either blot out, or else ble­mish the Scriptutes, rather then they will abolish, or any whit alter their owne fantasies. Of their own opinions, or writings they will not abide the very [Page 11]least amendment; but of the holy Word of Almighty God they care not what havock they make.

VIII.

ACtius, an auncient Tra­gedian performing his part on the Stage, was ever sure of Commendations; but pleading at the bar, never obtained a cause; and being asked what should be the rea­son? his Answer was, That on the Stage, he made every mans Lesson, and no man spake, but what he first contrived; he prescribed to every one his decorum and cue as himself conceived best; but (saith he) in the pleading place I cannot bear it so away, Mine ad­versary quickly maketh me an answer, replyeth, opposeth, and sifteth matters so, that I cannot maintaine a bad cause as I would, [Page 12]but it will be controlled: Our new Anabaptists, while they buz into such mens eares, as are willing to hear no other teachers, while they talke, with­out contradiction, amongst their disciples and favourers; whose hands and hearts they have fitted with their owne fond devises; they are all men of ripe and rare Gifts: Super­latives, sans peeres, whose meanings are Miracles, whose words are Oracles, whose lips alone are presumed to preserve knowledge; they may not on­ly dip their followers, but draw them further to such points, as drown men in per­dition and destruction: And yet all this while all their lies are registred and recorded for truth, and themselves accounted and Canonized for Saints: But when the pride of their tongues, [Page 13]and the bottome of their skils come to be tryed before law­full Judges, when they are cal­led unto strict rules of dispute; when they are fairly hunted by an Orthodox Divine, a man of Arts and Parts; who can easily ferret them out of all their hides and holds, and either pre­sently intangle them, or course them and discourse them out of breath, with a full cry of Scrip­ture proofes: there is not more leannesse, or lesse soundnesse of understanding lightly to be found amongst a whole Regi­ment of men: How fitly may it now be said to him that was the greatest of note before? Alas silly mouse, that appeareth after the mountaines travell!

IX.

IT is harder to finde them out, then to Conquer them: could Cesar say of the Scythians, they so hide themselves in severall caves, and in holds, and in rocks, and in towers, and in pits, even wheresoever they can be out of sight: The chiefest and learnedst Sectaries of these times, are so close in their conceipts, and are so loath to be known what thoughts they maintain; unlesse it be amongst their followers (in their hearts they ever follow the fashion of the Swallow, that delights to fly against the winde, but in their speeches they play the Lap-wings, who flyeth aloof from their nests, to withdraw the passengers thence.) Nay such faire complements doe they put upon their false intents, and [Page 15]with so good pretences do they cloak their bad desires, that it is much more difficult to finde out their carnall imaginations, and strong holds, (the snares of the Devil, by which they are led Captive by him at his will) then by Gods Word to cast them down.

X.

WE may read in He­rodotus, how the King his Fathers danger made Atys, Croesus his dumb son, to speake; He never spake before, and yet when the Souldier advanced to cut his Fathers throat, he opened his own throat, and said, O man kill not my Father! What loyall Subject, what true Son of the Church can chuse but shew the people now of this Land, their transgressions; when such base, [Page 16]and barbarous, and bloody-minded affronts, are most un­gratefully, and unaturally put upon our gratious Soveraign, the lawfull and loving Nursing Father of our Country! when our spirituall Fathers, the Reve­rend Bishops, and pastours of our Church, Watchmen of our safety, Shepheards of our soules, Physitians of our consciences, the sacred instruments, and silver conduit pipes to conveigh grace unto us; by whom we have been baptized, and begot­ten in the faith; are wronged in their good names, Goods and Bodies; and which is above all, when the name of the Father of us all, Lord of Heaven & Earth is reproached and blasphemed, without punishment or check, as if we were more incredulous then the Devils in Hell, who be­lieve and tremble. Iames 2.19.

XI.

SCipio could say of his Souldiers in Sicily, that there was not one of them, but would, at his Commandment, cast himself down from the top of a Tower: The very light of na­ture had taught them, that obedience was due to their Go­vernour, though it could not direct them how far it was to be extended; and therefore they would rather afford him [...]ver-measure, then defraud him: There is no such Allegeance re­quired of us, but only in things that are lawfull and laudable; and for both substance and circumstance, we are referred to the most indifferent Judge the holy Scriptures, the divine Beame, and the most exact Ballance, by the which all que­stions [Page 18]in Religion ought to be determined, and may be clea­red: And yet, how loth and un­willing are we Christians to give unto our lawful Soveraign, that certaine right and due, the which by Gods Word ap­parently belongeth unto him, in respect of his place?

XII.

MArcus Attilius Regulus a Roman, who had of­ten Conquered the Carthaginians, was at length taken captive by them; as the Romans had taken some of the Carthaginians. The Carthagini­ans desirous to redeeme their Country-men, and upon that condition, content to enfran­chize those whō they had taken from the Romans, toke only an oath of this Marcus Attillius, [Page 19]to returne if he did not speed, (so sacred, and sure a bond was an Oath held amongst the very Heathen) and so ventured to send him to Rome, to treat with their Adversaries about it. He also for his part made so great conscience of an Oath, that he preferred his oath before his life; For, when he was at Rome, where he might have stayed if he would, and knew, if he did goe back, he should undergoe torments, and a most miserable death; yet he chose rather to expose himselfe to the hands of his enemies, then to break his Covenant, and perjure himselfe. Oh how shall these Heathen rise up in judgement against us, who have the Word of God expresly to bind us to the reverence and observance of an Oath! and yet many of us make no regard thereof: Have we never taken [Page 20]the Oath of Supremacie? Have we never taken the Oath of Alle­geance? Have we never been Officers? I am sure some of us have: How then can our for­mer Oathes stand with our pre­sent Actions?

XIII.

THaerida whetting his sword, and asked by one that beheld him, Whe­ther it were yet sharp enough? Answered, That it was sharper then Calamnie Thea­rum Histo­ricum, 659. From thence implying, that Calumnie sinketh deep, and pierceth farre, and is marvellous cutting; and if a sword be sharper then that, it needs no more whetting. What a debaucht and desperate Age then doe we now live in, where­in we not onely make no con­science, or scruple, to wound [Page 21]some of our neighbours with swords, and swords sharper then Calumnie; but most unworthily presume to strike at those, to whom God hath subjected us; whom, of all others, in many re­spects, we are most justly bound to love, honour, and defend, and for whom we ought to lay downe our owne lives, if need should require, both with sharp­est swords, and sharpest Calum­nies?

XIV.

XEnophanes having the name of Dastard cast in his teeth, at a Banquet, for that he refused to play at Dice: I am, I confesse, a Dastard, (saith he) and fearfull in all dis­honest causes. Men are now ter­med Delinquents, Malignants, Rebels, if they will not in a di­stempered choler, renounce their [Page 22]subjection, break their oathes, and beare Armes, or in some o­ther manner make opposition against their lawfull Soveraign: For me, let my name stand any where, in the most disgracefull characters, though in a Chroni­cle, for such a Delinquent, Ma­lignant, Rebell. I allow not re­viling, but I should not grudge to be reviled for being Loyall. As with an undaunted resoluti­on Job said in another case, so let me say in this; though mine Adversary should write a book against me, not only say what evill he please, but write against me, and that even an whole Book of accusations; would I be put out of heart, or discouraged by it; would I not take it upon my shoulders, and binde it as a crown unto me Iob 6.31.35.36.?

XV.

WHē Hortensius that spruce Orator im­moderately prai­sed Eloquence; wherefore (said one) would he lift her up into Heaven, but that himself might go up with her Cicero in Hortens.? wherefore do many now adays so earnestly strive to set up their Sect above others, but that they are cun­ning in their Sect above others; but that they may be lifted up with their Sect, and ride upon the Cherubims? but because it is for their exaltation and pre­ferment, that so they may come to be chief amongst their neigh­bours; but because they may triumph upon the vantage ground of their place and po­wer: yea, lord it over the heri­tage, and tread down their [Page 24]neighbours at their pleasure?

XVI.

DIogenes, that counterfeit Cynick, as it plainly ap­peared to some, for all his cunning shewes, and crafty conveiances, pretending great humility; trampled and trium­phed over Platoes pride, with greater pride; he laboured to discredit Plato to dignifie him­self: And what do they, many of them, who now are so earnest against Bishops, and by calum­nious accusations conspired their disgrace; who would faine down with Bishops, and enjoy their Lands and Livings for their supposed arrogancy, when ten Bishops are not arro­gant enough to make one now leading Presbyterian? They cry out upon the pride of [Page 25] Bishops for ruling according to the knowne and approved Lawes, that so they themselves may be subject to no Law, that so they forsooth may come in time to rule as they please, by their own arbitrary lawlesse injunctions.

XVII.

ONe beholding Cardinall Wolsey when he was in the height of his pompe and pride, when, in a Letter of his sent to the Pope, he was so out of his Politicks, and parts, as to put himselfe before his King, I and my King; Not My King and I, but I and my King; could not but break out into these words, I pity this proud Cardinall, that neither knoweth others, nor himselfe. What true thankfull Minister can now with patience endure to see so many [Page 26] proud Presbyters so saucily to in­sult and triumph over their Bi­shops, by whom they have been admitted into their sacred fun­ctions, and not expresse himself with tears, and say, I am very sorrowfull for the insolencie of these men, who have no remem­brance left, by whose hands they have received their Orders, and (which is more strange) have no right or cleare thoughts what they are themselves.

XVIII.

LYcurgus being importu­ned to establish a Popular Estate amongst the Lace­demonians, that so the least, and meanest, and most unfit to rule, might beare like sway with the greatest, and wisest; fitly answe­red, That he who most desired it, should begin it first at home in his [Page 27]owne house; presuming that in a private family, Parity would ne­ver be long liked. There are now that so earnestly long for Equality in the Church, that they will no longer dispute for it, but meane to fight for it; And since they cannot bring it in with their tongues, they will there­fore take help of their hands. I would all so minded would learne some wit from Lycurgus, in their anger; and first weigh in judgement, by the poise of wis­dome, in the ballance of indiffe­rencie, hanging upon the beame and rule of right, the inconveni­ence of pulling downe all Offi­cers, and establishing communi­ty of rule in an Army, and then consider, whether the like equall Masterdome may be justly put upon the Church, which is an Ar­my with banners Cant. 6.4..

XIX.

WHen a young man, with whom Plato found fault for playing at Dice, said, Doe you find fault with me for so small a matter? The matter is small, (quoth Plato) but the custome of it is no small matter Die­gen. Laert. de vit Phi­losophor. lib. 3.. Agood remembrance for all those who have any Youth to bring up, to be very carefull to keep them from evill practices, lest they grow past shame in sinning; for if Custome once prevaile, and get the place, it will discover no small wicked power, it will take away all sense and feeling of sinne. But it is worth a noting also for another respect: There is great exception taken, much complaint made, and even crue [...] revenge executed, because some [Page 29]Ministers heretofore have been silenced, and put from their Li­vings for Rites and Ceremonies, (the which indeed are urged, not for Ornament, much lesse Neces­sity of Gods service, but for Or­der and Politie onely, and as a meane to testifie Subjection to the lawfull power of the Ma­gistrate.) What? say some, (who little think how they have done much worse themselves, plun­dered, tormented, murthered) Is it not most unrighteous to in­flict punishment for such small matters? Is it not cruell to de­prive men and their families of their livelyhood, for rejecting matters of circumstance, and moaths in comparison? The mat­ters are small, I grant, but the contempt of Authority is not small. But O, a great necessity lyeth upon Authority, to vindi­cate it selfe from contempt. [Page 30]The contempt of Authority, though in the smallest matter, deserveth no small punishment. Wherefore were Adam and Eve condemned? Not for the fruit, but for the forbidden.

XX.

COluthus, being himselfe but a Presbyter in one of the Churches of Alexan­dria, took upon him to give holy Orders: but was that his so do­ing approved by the Church? No: But he himselfe was cen­sured for great presumption, and they taken for meere Lay­men whom he had Ordained. The truth whereof is sufficiently testified by two Ancient and Learned Fathers of the Church, Athanasius and Epiphanius. From whence then, I marvell, came their warrant, who being [Page 31]no more but Priests, without a­ny farther Apostolicall authority, make bold to impose hands, to blesse, and ordaine other Priests? Can they confirme and justifie this, either by the Scriptures, or practice of the Church? Was not the opinion of the Primitive Church otherwise? But O! what Christian can choose but blush, and grieve, and groane, when they who are in no holy Orders themselves, neither Priests, nor Deacons, dare order and appoint Priests for the people? O what a company of false Prophets have we now abroad, in these unruly times, put into office, and set on work but by the next great per­verse Schismatick?

XXI.

GReat was the enmity of Pyrrhus to the Romans; yet neverthelesse did he give this praise unto Fabritius, That a man might as soone turne the Sunne out of his course, as turne him from the truth and ho­nestie: He would not be so base as not to doe his mortall enemy right: He would not defraud a Roman of his deserved commen­dation. But O! selfe-love is growne now a-dayes so discour­teous, and envious, that if an enemy have never so commen­dable gifts, be he learned, ho­nest, humble, and in part, what not, that is vertuous, yet it can­not afford him one good word. No, though he need encourage­ment. Nay, let a mans righte­ousnesse, proceeding from a [Page 33]lively faith indeed, and contrite soule, exceed the righteousnesse of Fabritius; yet if he be but diffe­rent in affection, or distant in judgement from us, our lips shall sleight him, if others com­mend him; and malice him, if others maintaine him: Nay though they doe it, not to flatter him, but to magnifie God; Not for the increase of Mans pride, but for the advancement of Gods glory.

XXII.

ARistotle having gotten great learning from Pla­to, by whom he was taught no lesse then ten yeares, afterwards became a great ene­my unto him, and by all meanes sought his discredit. A course cleane contrary to all Morall rules, and even common humane [Page 34]civility: the which unthankful­nesse caused Plato to call him Mule Aelian de var. hist.. The property of which beasts is, when they have well filled themselves with their mothers milke, to beat their dams with their heeles for a re­compence. Well may our Uni­versities, the Nurseries of Gods Vineyard, the Seminaries of Chri­stian Learning, and Fountaines of holy Religion, yea the eyes, the light, the temper, the salt, the seasoning of the whole Land, take it very unkindly, that some of them, whom they have not onely taught, but maintained with all necessaries, some tenne yeares, some more, should now be found their greatest oppo­sers: This may be an Aristoteli­an, an Heathenish, but surely no Christian requitall. Such unwor­thy disciples, dissemblers, may be Men in countenance, but in condition Mules.

XXIII.

SOcrates at a banquet fal­ling at oddes with one of his familiars; and openly rebuking him: Plato could not hold, but said unto him, How much better bad this been spoken privately? And had not you then done better to have told me so privately? quoth Socrates. Plato could see Socrates his fault of unseasonable reprehension, but his owne he could not per­ce [...]ve. Look but amongst your holy Brethren, your rank Prote­stants, your devout D [...]ssemblers now a-dayes, and they are not halfe so forward in examining themselves, as in finding pecca­dilloes in others: and they are are not halfe so curious in their owne, as they are captious and cruell over other mens lives. [Page 36]They can readily accuse others of blacknesse and spirituall de­formities, saying, They are wic­ked, He is naught, They are An­tichristian; but when doth any one of them, though he hath been in open Rebellion, smite himselfe on the thigh, saying, Oh what have I done? They can gaze at the mote in their brothers eye, but care not for putting out the beame in their owne sight: They cannot beare with a few infirmities of their brethren, no not of their Fathers; but their owne foule enormities they can easily conceale and continue.

XXIV.

PElaretus a Lacedemonian, though a man highly de­serving, was not chosen to be one of the 300. which was a degree of honour at Sparta; and [Page 37]yet he was so far from complai­ning, or grudging, or grieving thereat, that, when others mar­velled at his contentment, and inquired of his reason, he told them, That he rejoyced at the happinesse of that Common­wealth, that it had three hundred men more worthy to governe then himselfe Plut. in his A­popeth. How many are there in these times of cleare knowledge, wherein it is appa­rently knowne, that true godli­nesse teacheth every man con­tentment with that orbe and place wherein he is set, with that portion which God hath given him, (who, as sore eyes are of­fended at clearnesse of light, so envy at the brightnesse of other mens vertues, and prosperity: who fret themselves because of other mens wealth, or honour, and are envious against other mens advancement:) How many [Page 38]rage and storme like Aeolus, that not three hundred, nor three, but some one worthier person is preferred before them.

XXV.

ANtoninus Caracalla the Emperour, had murde­red his brother Geta, but was desirous, if it were possible, to preserve his own credit: A Commandment therefore was given by him to Papinian, an excellent Lawyer, to defend at least, if not extoll, that his fact, before the Senate and People: But what said Papinian? A murder is not so easie to be ex­cused, as committed Spar­tianus in Caracal.. By the meanes of some coverous, ambitious, pettish, and newfang­led Ministers, a spirituall murder hath been of late executed upon the legally confirmed forme of [Page 39]our Divine Service; the which hath been burned, or torne in pieces, or otherwise massacred, or made away, without any exception of those sacred parts of it, for the which they might well have forborne all the rest: If the occasioners of this mur­der (for all their rare supposed wisdome) were themselves, and not others for thē, appointed to justifie these their own projects, not by force of Armes, but Ar­guments: I make no doubt but they will apparently be found, though not so unwilling to at­tempt it, as heathenish Papinian, (for what dare they not under­take?) yet more unable to per­forme it: Strange imaginations spring out of every dunghill, but solid and substantiall reasons grow but in few grounds.

XXVI.

LYcurgus (saith Plutarch) was not so well advised, when seeing the Lacedemo­nians drink too much, and fall to drunkennesse, and so to further Sin, he commanded to cut down their Vines, and would not suf­fer any to grow in that Com­mon-wealth: It had been better (saith he) to have digged wels near to the Vines, & so have allai­ed and asswaged the strength and licorishnesse of wine with water: If our Fonts, if our Communion-Tables, Pulpits, Seates, Temples, have been abused in time of Popery, with a multitude of Su­perstitious Ceremonies, and needlesse inventions, what? shall we therefore use them no more? Rather let us use them no more so. What? shall we [Page 41]therefore give them over? that were strange frowardnesse and folly. Rather let us use them better. And even herein have we the example of our blessed Lord and Saviour, who did not condemne Moses chaire for the life of a Pharisee; but prea­ched where they had preached, though they were notorious hypocrites, though he denoun­ced so many woes against them, as against none more; yea, though the Temple in his time were become a den of theeves, yet then and there sent he up devout and holy Prayers.

XXVII.

PLiny the younger, a Pa­nym, writing unto Tra­jan an heathen Emperour, of the conversation and beha­viour of the Christians of that [Page 42]time; confesseth them free from all faults, and offences, both a­gainst Prince and people: except­ing this, that before break of day, they usually met and prayed toge­ther, and sang praises unto God. An excellent example in the general for all Christians to the worlds end, to keep themselves unspotted from the world, and to keep their devotion at all times sharp and ready. But O! if there were a Certificate now to be made, our Christian people could not be charged with any such fault; for not onely pray­ing on the week day with one ac­cord in the Temple, but even pray­ing on the Sabbath is grown quite out of request. Preaching, or ra­ther the shew, or shadow of it, hath thrust Praying quite out of doores. O Supplications, whi­ther are you fled? O Prayers, whither are you gone? O Inter­cessions, [Page 43]and giving of thanks, what is become of you? O come againe you Supplications and Prayers, O returne you Inter­cessions and giving of thanks: Oh that all such may be usually made againe, for all men, for Kings, and for all that are in au­thority, that we may lead a quiet and a peaceable life, in all god­linesse and honestie 1 Tim. 2.1, 2..

XXVIII.

I Reade, how the Christians living under Prester John, the great King of Aethiopia, who professeth the faith of Christ, though not so purely as it were to be wished, are bound under great penalties, whensoe­ver they have received the holy Sacrament, not so much as once to spit, untill the going downe of the Sun Mat. Dres.. Fearing, no doubt, [Page 44]lest they should any way seeme to sleight those holy mysteries, wherein the unspeakable benefit of life everlasting, purchased for them by the death and passion of Jesus Christ, is graciously re­presented unto them. There is no Nation under the Sunne, better instructed in the know­ledge of the Sacraments, or any other points conducing to Salvation, then our English people are: And yet what small difference are we foulely falne of late to make, betweene the Bread and Wine at the Com­munion, and at other common times? O are we afraid to spit presently after the receiving of them? I mean, Are we afraid of giving any apparence of want of respect? Nay, what rude and ungodly carriages and practi­ces proceed from many of us, both before and after wee [Page 45]have beene partakers of the Lords Table?

XXIX.

POlycarpus that ancient Fa­ther, the Apostle Saint John's Scholar, as he was led to punishment, being per­swaded by the Proconsul to save his life, by the denying of Christ, made this answer, Four­score and six years have I served him, and he hath never hurt me; how can I now sorsake him, that hath hitherto preserved me? Euseb. Eccl. Hist. lib. 4. c. 15. Though not fourscore and six yeares, yet many yeares, may many say, they have religiously observed the memory of Christs Nativity, Circumcision, Passion, victorious Resurrection, glorious Ascension into heaven, and gra­cious sending of the holy Ghost up­on his Disciples; neither have [Page 46]they received any evill, any un­kindnesse from him all this while; O unthankful creatures, then, unworthy to live, move, or have their being, if any thing should make them now, to leave off serving him at such times, and fall a serving themselves.

XXX.

THe humanity of Theseus was much talked of, and wondred at, in that he vouchsafed with his own hands, to wash the dead carkasses of his Souldiers slain at Thebes. What shall we say, or think, of the goodnesse of our grand Cap­taine, CHRIST, Lord of Lords, who was wounded for our trans­gressions, and broken for our ini­quities, and with whose stripes we are healed? Esay 53.5. who for our sake did sweat drops of blood, [Page 47]trickling downe to the ground? Luke 22.44. who disdained not to wash away our sins with his owne most pre­cious blood? shall we not talk of him? shall we not wonder at him? shall we not willingly take up all occasions to remem­ber him? shall we grudge him any day that ever was celebra­ted in remembrance of any of his unmatchable benefits?

XXXI.

AUgerius Busbequius, som­times Ambassadour to the great Turke, assureth us, that in their Synagogues they use so great reverence, that if they doe but with one finger scratch their heads, whilst they are worshipping, they think all their Devotion is lost: yea they use to say, Would we not be care­full of all our respects, our ge­stures, [Page 48]our looks, our words, if we were to speak with one of the Bas­saes? How much more then when we speak to God? Legat. Turcicae Epist. 3. How much worse then are they then Turks, who come into their publick as­semblies, where God hath pro­mised to be more especially pre­sent, without any such spirits of lowlinesse and dread? with­out any such meditations or thoughts of awe to obey him, or feare to displease him? and there speak to God as unreve­rently and rashly, as if they were amongst their compani­ons? Should they come with the like disrespect and unman­nerly speech but to an earthly Judge, Take away that saucie fel­low, saith the Judge, Commit him. O remember that God standeth in the congregation of Princes, he is a Judge amongst Gods Psal. 82.1.: O consider that even [Page 49]Kings and Princes are to praise God, and all the Judges of the world Psal. 148.11..

XXXII.

THeodosius the Emperour being by perswasion moved to keep from the Church, till he had humbled his soule by true repentance, for the great murther committed by his meanes in Thessalonica, (for I cannot think that he was excommunicate, (whatsoever the Canonists say contrary) neither standeth Excommunication of Princes upon any good ground, seeing they have no superiour Judges upon earth: but How wilt thou, saith Saint Ambrose, (according to his duty unto him, seeking to save the Princes soule with the hazard of his own life) receive the Lords Body with a bloody hand Theod. hist. l. 5. c. 18.? was never [Page 50]quiet in heart till he was freed from that impediment; ceased not in brackish teares to bewaile his wretched estate, and day by day with great earnestnesse to crave restitution, till he was at last againe received into the Church, to praise the Lord in the great congregation, and amongst much people. How farre from Theodosius his humble spirit, and hearty love to the Church, are they now a-dayes, who have wilfully divided and rent them­selves from our Church, con­temned our Sacraments, and condemned our Religion as An­tichristian, in the meane while betaking themselves to private meetings and secret Conventi­cles?

XXXIII.

PYthagoras boundall those, whom he received into his Schoole, to five yeares si­lence, that they might not fly before they were fledge; that as soone as ever they crept from the shell, they might not aspire to the house top; that their tongues might not run before their wits; that they might hear sufficiently before they spake boldly: and so strong was his [...], so much did his word prevaile with them, that faith­fully and constantly they obser­ved his commandment. Many Tutors now a-dayes, though wiser & better then Pythagoras, yet, seeing their young ones too forward to make wing, cannot possibly beat them back into the nest; yet cannot keep their [Page 52]Pupils within the limits of lear­ners five yeares; no, nor foure yeares, till they have taken some Degree in Schoole, but they must needs in all haste take upon them the sacred profession of preaching Gods Word; and not onely some thin, obscure, ig­norant Country Parishes, but Jerusalem, and the chiefe Cities, but the greatest congregations, and the most knowing people must take notice of their ripe and rare intelligence, in their owne, though raw in other mens opinions. Being drunken with pride, they delight to be seen in the most publick assemblies, as there are some that must needs shew themselves in the market, or Faire, being drunken with Wine, or some meaner liquor.

XXXIV.

THere were three Ambas­sadours sent from Rome, to Bythinia, to appease the discords, and salve up the differences betweene Nicome­des and Prusias; whereof one was troubled with an aking in his head, another with the gout in his toes, and the third with a fainting in his heart. Of this Ambassage what said Cato? The people of Rome send an Ambas­sage, that hath neither head, nor foot, nor heart. Were Cato Major now alive againe, to see our new counterfeit Legats, without any sacred authority, without any competent ability, taking upon them sacred functions; how worthily might he say of them, that they have neither heads of true learning, nor feet of right obedience, nor hearts of godly [Page 54]sincerity: Fitter for Innovation, then Administration; fitter to make differences, then to recon­cile them; and to scatter the sheep of Christ, then to gather them together: fitter to raise false reports, and to put their hands with the wicked to be un­righteous witnesses, then to be righteous reformers.

XXXV.

ALexander seeing one of his Souldiers going to sharpen his dart, when all other were going to fight, casheer'd him, and cast him out of the Army, saying, He was un­worthy of a place in an Army, who was then to provide Armes, when he was to use them. How much more is he unworthy to be a Leader in the Spirituall Army, to ascend into Moses [Page 55]chaire, who is then to provide, when he is to put on, who is then to prepare when he is to preach? how can such a one chuse but disguise the holy word of God, and prophane it one way or other? He that speaketh sodainly shall never speake pro­fitably, but presumeth too far upon his owne gifts, and too much undervalueth the good of Gods people, and the businesse he hath in hand. Our [...] [...] [...]ation should be, as it were, seasoned with salt, that it may minister grace unto the hearers; How much more when the Law of God is pub­lickly sought for at our mouths, and to be uttered by us against noted and cunning Schisma­ticks, and Hereticks; when we are openly to wrestle, not a­gainst flesh and blood onely, but against principalities, against [Page 56]powers, against the Rulers of the darkenesse of this world, against spirituall wickednesse in high pla­ces Eph. 6.12.?

XXXVI.

AVenzoar that greatly learned, and experien­ced Physitian affirmed, that he never gave purgation, but his heart did shake many daies before; though no doubt, so [...] con­scionable; as long to commune with his owne heart, and with the chiefest Masters he could meet withall in his profession, that the cure might the better prosper under his hands, & that successe might answer expecta­tion: How audacious then and insensible, and dissolute in their undertakings are they, who be­ing Physitians of soules, never [Page 57]deliberate with themselves what hurt bad physick may doe, or take any serious thoughts how their counsell may be most ef­fectuall; who never weigh their prescripts by the proportion of faith Rom. 12 6., never suite their words to the wholsome words of the Lord Jesus 1 Tim. 6.3., but irreve­rently, and unworthily, rudely, and rashly administer all their doctrines, instructions, corre­ctions, consolations, without either dread of bad haps to fall out, or desire of good successe to follow, without either art or paines in the reading and com­posing, or awfulnesse, and heed­fulnesse in recollecting and deli­vering?

XXXVII.

A Lacedemonian having plucked off the feathers of a nightingale, that not long before had given a delicate and ravishing sound, and seen but a little leane carion left (b); thou art a voice, Plutarch in Apoph. Lacon. saith he, nought else. Your new fashioned Ser­mons so full of edification, as some conceive, seeme, in the eares of such admirers, rare and excellent musick, so far over­reaching others notes, as the nightingale in melody passeth al the rest of the birds of the wood: but pluck off the feathers from the discourses, the newes, and more, newes of the times, the seditious contumelies, and trea­cherous invectives, the idle di­gressions and multitude of words; as though they knew [Page 59]their hearers could understand nothing, except they told it them twenty times over: Dis­robe them of such their cir­cumquaques, and circulations to no purpose; wherein they run their rounds, and yet perswade their hearers, that they goe right forward, with great sobriety and gravity; Dismantle them of such vaine and frivolous orna­ments, wherewith they are au­daciously clothed; and lay them naked to the view of true rea­son, and the body of all their long stories, what shew soever it made before the simple, is but a poor sleight carcasse, and hath no title or matter of substance in it.

XXXVIII.

IT seemed a marvell to Cato, that a Soothsayer could ab­staine from laughter, when­soever he beheld another Sooth­sayer. And why? but because the most ignorant of them could not but imagine, how the most skilfull amongst them did but gull the people, with the cousening tricks which they played; with their pretended divinations by the liver, and the heart, and other entrailes of beasts, when nothing can be truly discerned by any such un­warrantable way. And can we thinke that our new Teachers do not laugh when they meet one another, and upon that oc­casion consider, how no Sooth­saiers do more deceive their cli­ents, then they their hearers, [Page 61]by calling hungry guests unto empty tables, and illuding them with the shew of dishes without meat; by feeding them with words in place of matter; and roaring & railing in stead of rea­sons Ezech. 22.25.? Can we possibly thinke that they do not highly applaud themselves, when they recount their wicked profits, how they have ravened the prey, how they have devoured souls, how they have taken the treasures of pre­tious things, how they have devoured widowes houses, and for a pretence made long prayers? Mat. 23.14. But woe unto you that are rich, for you have received your conso­lation; woe unto you that are full, for you shall hunger; woe unto you that laugh now, for you shall mourne and weepe; woe unto you when all men shall speake well of you, for so d [...]d their Fathers to the false Prophets. Luke 6.24, 25, 26.

XXXIX.

EIther take from thy mind, or adde to thy might, was the well seasoned coun­sell of Archidamus to his Son: And indeed what wise man will reach above his height, or offer to carry more then he is able? Is it not a vaine thing, not to proportion our attempts to our strengths, our practises to our knowledges? A good worke is never spoiled more, then when it is handled with much animo­sity, but little ability. Oh all ye young Divines, who, for all your breasts so hot, your words so fierce, your gestures so vehement, are too forward in undertaking controversies with the learned and politick Jesuites, the chiefest of all the popish Rabbies; by your want [Page 63]of exercise and weakenesse of judgement in the Scriptures, animating them and their disci­ples in their errours; first la­bour to be cunning in your pro­fession, and in the light to your profession, and to all your paths, the Book of God: Either re­cruite your learning, or restraine your Zeale.

XL.

SYlla the noble Roman, who was commonly most free and liberall, conside­ring of Marius the younger's preferment, how unbeseeming, and dangerous it was, said, that a young man was first to be appointed to the [...]are, and then to the sterne; O how much more is this order to be con­stantly thought upon and care­fully kept in the government of [Page 64]the Church, the chiefest Ship that ever was built; where, as the calling is weightier, so the dan­ger is greater, when Pastorall charges are committed to unfit persons; oh then that now old and young are put to steere be­fore they can row; oh then that now men and boyes are set as notable Pilots to direct the Ships of Christian congregati­ons, how to saile through the tempests and waves, and to pass the sands, and rocks, whereby in this subtile world they are subject to miscarry; before they have learned themselves to a­void one rock, either of pre­sumption or despaire! before they are any whit experienced in their spirituall Card and Com­passe, the Word of God, by the which their whole voiages are to be directed, and levelled; they are designed to governe [Page 65]Ships loaden with more costly fraights, then the whole world and all the glory thereof is able to countervaile Mat. 16.26..

XLI.

CIcero comming into the Province, which his brother Quintus, a very little man governed, and seeing his picture drawne in a very great stature, could not hold but merrily said: Halfe my brother [...] [...]hole Macrob. Satur [...]. Lib. 2. c. 3.. What large acclamations and eminent promotions, are hea­ped now adaies, upon some men by their favorers, either be­cause they approve their waies, & conforme themselves to their conditions, willing to wallow in the same puddle with them, ready to run with them to the same excesse of riot; or though [Page 66]they do not in all humors ac­cord, yet because they consent and joyne with them, in some heresies, schisme, or faction: be­tweene the valuation of whose worth and rewards, what pro­portion can any man find? Are such men worthy to be magni­fied, to be mounted? Are such men fittest to be placed in the chiefest roomes above others; because they strongly support a side, and are wily perhaps to contrive mischiefe; howsoever [...] any good medita­tions wonderous weake, and un­expert, yea silly for their owne souls, and altogether without understanding of the matters of God? How justly may their impartiall brethren say, when they see such men aloofe, and applauded, that halfe such prai­ses, halfe such preferments, if they be duely considered, are more [Page 67]then such mens whole deserts?

XLII.

SImeones, beholding Arsaci­us, an unlearned and un­worthy man, in compari­son (whatsoever Cyrill partially thought of him) placed in S. Chrysostomes roome, a Father so Learned, so Godly, so skilfull in the Scriptures, cryed out, O shame who is here placed? whom doth he succeed Niceph. Lib. 13. c. 28.? We may justly say the like of many of the late intruders, both in­to Fellowships in Colleges, and Benefices in the Country, what are these? in whose roomes do they come? Are not false and flattering prophets, time-ser­vers, trencher Chaplaines, set up in the roomes of Ortho­dox and consciencious Divines? Are not greene heads not growne unto any ripenesse of [Page 68]judgement, obstreperous bab­lers, saucy Sub-Jacks possessed of the preferments of the Lear­ned and Ancient? Are there not thrust into the dignities of dis­creet, pious, and loyall Scho­lars, cauterized wretches, schis­maticks and Rebels, as if they were to be tutors and factors for hell? And yet I am not so sorrowfull that these things should be done, as that they should be practised under a counterfeit colour of Religious Reformation.

XLIII.

COme not to me, as if I were a neat-herd, but yeild me a reason of thy dealing, quoth the sick Philosopher to the Physitian; He would not ad­venture to take Physick, though from a kind Physitian, upon [Page 69]meere prescription; but he look­ed for some farther assurance; and must have some satisfy­ing allegation: If thou come as a Spirituall Physitian to cure the sores of any soul, come not to me with winning words as he­reticks use, who are wont first to incite, and then to instruct; who in stead of reasons, use exclamati­ons, (broken reeds for any man to leane upon, that hath any care of his soul) who cry out lustily, but confirme lazily; but come to me with pregnant proofes, as true Prophets observe, who are accustomed first to prove, and then to perswade; I like not these self fet assertion, as if all the world were bound to the breath of other mens mouths; shew me a proof for that point thou wouldst have me to beleeve or follow: prove what thou preachest, if I shall [Page 70]beleeve thee; I shall ever im­brace one full proofe before a thousand flaunting protestati­ons. Tell not me of uses only, and uses upon uses, I shall ever be afraid to make use of the roome of that house, where I am still in doubt whether the foundation be sure.

XLIV.

IT was an heroicall answer which was given by Charles the fifth Emperour to such as would have perswaded him not to send back Luther, being come unto him under his safe conduct; that though the per­formances of promises were cleare banished the face of the earth, yet they should be kept by an Emperour. Going often into the Sanctuary of God, and having there clearly found so [Page 71]many precepts, for the reverent handling of Gods word, the which I hope, they have promi­sed to keepe, what though Ministers now adaies be ear­nestly perswaded and urged to take the name of God in vaine, and to Preach extempore? what though otherwise they are like to loose all esteeme amongst worldly men, and to be outed of all their meanes? yet is it a good resolution for every Prea­cher that feareth God, to im­brace and observe without ex­ception: Be the impudent guize of others applauded, and admi­red and preferred; be fear and reverence banished from the Church, I will never presume to ascend a Pulpit, without pri­vate and publick both prayer and premeditation: By me the sacred word of God shall never willingly be prophaned.

XLV.

THe Lacedemonians bani­shed Ctesiphon, for that he vaunted that he could discourse all the day of any sub­ject that was put unto him; they thought that words should not be long and empty, but short and the subject of much matter; but like pretious jewels, con­taine great riches in a little roome: They conceived that speech ought to be so precious a treasure, as not to be used in vaine and wastfully: But have the people such an evill conceit now adaies, of copiam verborum, of over-flowers with words, who for a drop of wit have a floud of elocution, who trust more to the slipperyness of their tongues, then to the sound­nesse of their cause; (or though [Page 73]they do not banish them,) do they mislike to hear them? Do they not rather thinke their wis­dome to be as fluent as their words? Do they not rather take them for the best preachers, that can most vary phrases, and talke longest, and loudest, though nothing to the business? though much mudde of vanity must needs issue out, where the sluce of moderation is plucked up, and passage given to all that can be spoken. And yet how could the Lacedemonians come to hear what we have often heard, that for every idle word, though neither in it self false, nor yet hurtfull, and prejudici­all unto others, and therefore much more for tedious Sermons full of tautologies, (besides un­reasonable, treacherous, and pro­phane matters) a strict account there must assuredly be rendred.

XLVI.

AUgustus Caesar on a time, as he was passing through Rome, and saw certain strange women lulling Apes and whelpes in their armes; What, said he, have the women of these Coun­tries no other Children? You that so admire and run after those, as the only profound Teachers, who were never bred as Scho­lars; who understand not one of those tongues wherein the ho­ly Ghost wrote, (great helps to learne his meaning) and there­fore cannot convince hereticks, as true Ministers ought; for the translations often faile; and can­not alwaies expresse the force of words in the Originall; can you find in neither of our famous Universities, so learned and so holy men, as these your new [Page 75] mountebanks, that can mount from the boate or the coach to the desk, from the shop-board to the Pulpit? can you meet with no stronger workemen then such weake hinds? no better leaders, then such blind guides? no skil­fuller Pilots, then such as never sailed one league from the shore?

XLVII.

WHensoever Alex­ander the Great heard any plaintiff, he was wont to stop one eare; and being asked why he did so? answered, I keepe the other free for the defence of the accused; that so I may stand indifferent till the truth be throughly canvassed: If an heretick, or schismatick, mutineere or Rebell can get the [Page 76]first acquaintance with some men; he may easily so forestall and fill both their ears with a false report, as to leave no roome for any farther informa­tion; He may quickly lead them, or rather mislead them, whither his perverse humour inclineth. The first tale cunningly told car­rieth thē without baile or main­prize into any crazed opinion, or carnal resolution whatsoever, against their Country, Prince, yea God himselfe. Alexander was not more reserved, and rea­sonable, then they are weake and wilfull.

XLVIII.

WE read of them who dwell about the fall of the Ri­ver Nilus, where it tumbleth downe from high mountaines, [Page 77]that they are made deafe by the greatness of the sound and noise of the waters. The many great and strange lies that in these desperate times have been spread abroad by loud-sounding Trumpets, all the Kingdom o­ver; the tumultuous noise that all Protestant and conformable Divines, are ranke Papists, or Popishly affected; that their faith and service is cursed and dam­nable; that a set forme of pub­lique Prayer is Antichristian and abominable, and no more ac­ceptable to God, then the offe­ring of swines flesh was under the Law, which the Lord abhor­red; have made many of the common people (and some no doubt who have a devotion a­therwise to serve God aright) so hard and dull of hearing, that they cannot now for their hearts and souls perceive the still and [Page 78]soft voice of the truth.

XLIX.

WAlter Mapes some­times Arch-deacon of Oxford (the next age after the Conquest) having written of a gross Simoniacall bargaine made by the Pope, shutteth up his narration thus; Notwithstanding let our Lady and Mother the Church of Rome, be as a staffe bowed in the water, and let us not beleeve what we see De Nu­gis Can.. Let a true Protestant give but any the least advantage of suspition, let him but looke over the hedge, (be the com­plaint never so false, the proof never so slender, the man never so guiltlesse) the horse is stoln, and he must needs be the man; There is no pleading to be made to it, there is no beleeving the [Page 79]contrary: but let a brother of the faction apparently commit a most foule offence, let him be taken in the manner; let the case be clear by sufficient wit­nesses; yet we must not beleeve all that we hear, or see, both our eares and our eyes may be de­ceived; the man may be right still as a staffe in the water, how bowed, how crooked soever it appear.

L.

PEnelope but a heathenish woman, was sollicited by many unchaste wooers to wrong her husband Ulysses, who had been absent from her twenty years: yet neither by suiters pro­mises, nor her owne Parents in­treaties, could she be drawn to breake her faith which she had made to her husband at his de­parture, but still remained faith­full. [Page 80]What Regiments, what Fleets of schismaticall and here­ticall wooers are now in the world, who under pretence of devotion, zeale, and good in­tendments compasse Sea and Land to make one of their profession? and what a great cunning crew of them in these Kingdomes? every man striving, what he may, to ad­vance and advantage his cause. These wooe the silly and simple sort of people, and with words of deceit cease not to entice un­stable soules, to wrong Christ, to breake covenant with him, and contract themselves with new husbands (new Lords, that have new Laws which Christ never used:) but ô take heed and beware, let none of these wooers wooe you; or if they wooe you, let them not win you: be true to Christ your loving Ulysses, your [Page 81]true bridegroome, your dear So­veraign, your gratious Saviour; O forget not his parables, his precepts, his sentences, his Sa­craments, his prayer, his peace that he left with you.

LI.

IT was Annibals saying of Marcellus, that he had to do with him, who could never be quiet, neither Conqueror nor Con­quered Plate in vita Annib.; but Conquering he would pursue his victories, and Conquered labour to recover his losse: but much rather may a man say the like of Satan, that great ramping Lion, the Arch-envier of our peace and happinesse, who is the most wrathfull and the most watch­full enemy, who is never idle but ever imployed in sowing cockles amongst the Lords good [Page 82]corne; who, though we stoutly resist him, and overcome him for a time, yet will never rest nor give over, but will be tempting againe; yea will not cease to as­say us againe and againe with the same temptations, hoping at length to win our consents, and to give us the foile. Wherefore having often well fought against him, and subdued him, yet watch we still, and pray we continually to God, that we be not over­mastered by him.

LII.

I Would never sit upon that seate, said Themistocles, from which my friends should re­ceive no more benefit from me, then strangers; And indeed how often do friends sway the ballance of Justice? who hath not seen how private respects cause too many Judges, to leave [Page 83]the truth, and to hear the false­hood? but ô the Scriptures teach Magistrates a clean con­trary lesson, when they put on the persons of Judges, to put off the persons of friends; when they sit in the place of Justice, not to thinke they are now hus­bands, or parents, or kinsmen, or neighbours, but Judges, and therefore without all by re­spects, to discharge that truth, which the great God of heaven and earth hath reposed in them, and expecteth from them, not once remembring their foes for any pressures, and altogether forgetting their friends for any partiality.

LIII.

I Socrates an Athenian Ora­tor, in his counsell to De­monicus (a young Gentle­man [Page 84]man like to be called to a great place) saith thus unto him: Depart not from an Office more rich, but more honourable, then when thou undertookest it. The instruction given by this hea­then may shame many Christi­ans; our Officers regard not with what dishonour, or disho­nestie, they keep or leave their places, so they may be rich: ne­ver fear though they tread their Wine out of other mens grapes, reape their corne out of other mens fields, so they may store their owne houses with provisi­on; so they may make their children great, and turne them into gallants, they take no care, make no scruple, though they turne their own souls into hell.

LIV.

IT is written of Charles of Prague, that he supped often with a few sentences, and ar­guments in the Schooles D. Hum­fred. in vita Juelli., his meditation was all the meat he had for that meale: But if some of the most devout Seque­strators now a daies most a­bounding with lip holinesse and righteousnesse, were restrained and tied for a while to no better allowance; (the which yet were great kindnesse to their cove­tous straitnesse and continuall cruelty towards their prisoners) there is no doubt to be made, but you should quickly hear them complaine of short com­mons; I make no question but you should soone hear them with no small passion exclaime upon their persecutors malice, [Page 86]covetousnesse, pride, seeking by others ruines to be Grandees, and to advance their heads a­bove all that is called their neighbour: you should then hear at large of their owne good breeding, great worth and de­serts, (whereof they were never guilty:) you should then hear the subjects property displaied and set forth at full, and appro­ved by Laws and reasons, both humane and Divine.

LV.

HErod, as we find in au­thentick historie, ma­king full account to destroy Christ, amongst the rest, not only slew all the other chil­dren, near the place where Christ was borne; but spared not his own child, the fruite of his own loines, flesh of his flesh, [Page 87]and bone of his bone Euscb. lib. 1. c. 9. Macrob. Sa­turu. lib. 2. cap. 4.; what bones made he to pluck up that affection to his child, which na­ture had planted in him, or fur­ther to set unnaturall murther in the place? The which being reported to Augustus the Empe­rour, It is better (saith he) to be Herods sow then his son: To such heavy sufferings, to such hard distresses, to such evident and extreame calamities have they been driven to in these un­mercifull times, who have spent their times, their spirits, their lives, their patrimonies, for the good of the Church: such un­conscionable and violent wrongs and oppressions have been practised of late upon grave, learned, and conscientious Di­vines, the chariots and horse­men of our Israel; by the horse­men and footmen in our Israel, that just cause have they to cry [Page 88]out and say to such persecutors shame, (saving the honour due unto God) Better be the peoples plowmen then Priests.

LVI.

IT was the Poets vaine and groundless conceit of He­ctor, that so long as he lived, Troy could not be destroyed; ter­ming him the immovable and inexpugnable pillar of Troy: But well may it be said of a faithfull man, that he is a mighty stay, & strength, a maine defender and upholder of the place where he liveth, for whose sake, for whose presence, and prayers, out of the Lords abundant kindnesse to all his, even the wicked are often within the shadow of Gods pro­tection, & spared: as for one just Lot the Angels spared the City Zoar; Zoar might perhaps be as [Page 89]bad as Sodom, but here was a difference, It had a righteous Lot within, Sodom had none Gen. 19.21..

LVII.

DIonysius the younger, confessed that he main­tained many Sophisters, not that he did admire them, but that for their sakes he might himselfe be admired: Though there be no great number now a daies that are further liberall to Scholars, and Ministers, then only in outward comple­ment; yet, I fear, a great part of them also part not with their kindnesses to please God, who requireth it at their hands, whom they ought to make reckoning of above all; and to support and relieve those Lear­ned and Religious men who need it, whom they ought to [Page 90]love as themselves; but rather in a Pharisaicall humor to advance their own credits and respects in the world; that, how foul soever their projects are, they may car­ry them on with faire lookes; that what injurious or irreligi­ous intents, what secret sins, or divelish drifts soever they have, they may yet be thought to be great lovers of Learning, and Religion.

LVIII.

I See many bodies; countenan­ces and garments of Romans, but no Romans, quoth that great Captaine Marcellus unto his Souldiers: Many bodies and boroughs of bodies, many so­ber and devout lookes of Pro­testants, and attires not unbefit­ting Protestants, may there be found now abroad in the world: [Page 91]Never was hypocrisie spun with a fairer thread, never were men more cunning in counterfeiting; but if you cast your eyes from their lookes, to their lives, from their words to their works, by the which the most subtile souls may best be discerned, the copy of mens actions is more plaine to be read, then the copy of their countenances. You shall find that you are much mistaken in your censures; for where is the life of grace, the power of godlinesse? you shall perceive that they are no true and reall Protestants all this while; but aliens from Christ, void of Gods spirit, without faith, without hope, without love, and in brief, meere hypo­crites, like Balaam or Saul, or rather more formall, like Satan himself, when the witch of Endor suborned him in the mantle of [Page 92]Samuel, and brought him into the presence before Saul 1 Sam. 28.28..

LIX.

THere was a ridiculous Stage-player in the City of Smyrna, who pro­nouncing O heaven, let downe his finger towards the ground; The chiefest man present beholding it, could not abide to stay any longer, but left the company & said in anger; This foole hath made a solescime, hath spoken, as it were, false Greek with his hand: There was no conformity he meant, between his tongue and his hand. O how many such ab­surd actors are there every where to be found, pointing up­wards, poising downwards; pointing at heaven, practising earth; who carrying the light of the Gospel in their [Page 93]mouthes, carry also in their hands the filthy water of ambi­tion and covetousness to quench it withall; who seeke in word Gods cause, but breake in deed Gods Commandments; whose words are the words of God, but their deeds are the deeds of the Divel.

LX.

A Painter, being reproved for drawing the picture of S. Peter too high colou­red, made answer: That he drew him not as he was on Earth, but as he was in Heaven; where he blusheth to behold the shameless demeanors of his successours: I am not now to learn that Peter is ignorant of us here upon Earth, and knoweth not his successours; neither am I yet untaught that he is not yet bo­dily [Page 94]in Heaven; but howsoever, if a Painter were truly to de­cypher any good man now li­ving, he had need make him much more high coloured then he was wont to be; for where is there one such that doth not blush to see so many apparent parasites, creeping up to honors through a thousand dishonours, so many Christians in professi­on, so many Saints in shew, now adayes, that have Jacobs Voice, and Esaus Hands, that can give Judas Kiss, & Joabs Curtesie, wai­ted upon by a secret stab, when he basely killed Abner 2 Sam. 3.27.; and againe, when as lewdly he killed Amasa 2 Sam. 20.10.? where is there one such that doth not blush to behold so many dou­ble-faced Janusses, various and inconstant pretences, change­able Chamelions, apt to all ob­jects, taking the colour of what [Page 95]is next them? where is there one such that doth not blush to view so many like the Mariners needle without the touch, which will turn every way, and never stand still the way it should?

LXI.

WHen Charles, the ninth of France, propounded to that famous Prince of Conde this three-fold choice: Either Mass, or Death, or perpetual Imprison­ment, the most Christian Wor­thy made this worthy Answer. God assisting me, I will never chuse the Masse; the other two I referre to the Kings determina­tion; yet so as I hope God, in whose hands the heart of the King is, by his gratious providence will guide & dispose of these also. But how few now will suffer any the [Page 96]least hardship for Christ? If men may avoid death, and im­prisonment, and rise upon o­thers ruines; if they may eat of the fat and drink of the sweet Nehe. 8.10., if they may eat the good things of the Land Esay 1.19., im­pose what Religion you will, either Masse or Mahumetisme, or what else soever; you shall have servile creatures enough, base fellowes of all degrees, that wil be any thing, or of any Sect, that will fit you every way, that will fashion and put forwards themselves for any imploy­ments; the good Centurion ne­ver kept such obedient, ready and resolute servants.

LXII.

ARistotle hearing a proud prauncing Thraso ruffling in his fustian brags; vain [Page 97]gloriously talking of his own vertues, and representing a great outward appearance of worthi­nesse: I wish (saith he) I were such a one in truth, as thou think­est thy self to be, or wouldst seeme to others to be, but to be as thou art, I wish to mine enemies. I dare not desire to the worst of mine enemies that they may be as many of your new Dona­tists are, whose out-side is of lambs wool, but their in-side of foxes fur; Cato without and Cataline within; who by fits and upon occasions make a marvel­lous verball shew of goodnesse, when in heart they are nothing like to what they make shew of: but I wish that my self and o­thers were, which some of them no doubt seeme to themselves, and all of them would faine seeme to others, walking in all the Commandments and ordi­nances [Page 98]of the Lord without re­proof.

LXIII.

IUlius Caesar in his Commen­taries writeth of the French Souldiers, that in the begin­ning of the battell, at the first on-set, they were more then men; but at the second, or be­fore the end, lesse then women: They would talke bravely, and come on couragiously, but at length give off cowardly. How many hypocriticall hotspurs in our reformed Churches shall a man meet, who have Gods word swimming in their lips, but not shining in their lives; who if words may be received, their pay is gallant; but if deeds be required, their money is not currant; who in professing and protesting are more then [Page 99]Protestants, but in preaching, and performing, and perseve­ring lesse then Papists.

LXIV.

BAtus the Tartarian Prince moved by Innocentius the fourth, to receive the Christian Religion, sent his Em­bassadours to Rome, to search and understand their belief, and manner of Religion; who re­porting that the Christians lived wickedly, and worshipped they knew not what Images contrary to the doctrine they professed; the Tartarian received the Re­ligion of Mahomet: What Pa­gan can we now hope to win, to seeke to be one with us, to become a member of our Church, when he shall see our faith turned into faction, our Religion into Rebellion, our [Page 100]patience into violence, our zeale into self-love, our fidelity into perjury, our Christian humility into most cunning hypocrisie, that would seeme to hate hypo­crisie? when he shall espie us to have bread in one hand, and a stone in the other? when he shall hear us talke like Christi­ans, and see us live like Turkes? when he shall find the words of our mouthes softer then butter, having war in our hearts? when he shall perceive our speeches smoother then oyle, and yet they be very swords Psal. 55.22.?

LXV.

IT was divinely said by Alexander the Great, though an Heathen, when he was re­proved by the Questor for being too bountifull in his Sacrifices; If thou desire long to be happy, be [Page 101]not niggardly to God in matters that belong to his worship; which if they doe not flourish, all other things are sure to decay. O in what other matters are we so sparing and base? in respects of our pleasures, of our profits, of our honours, how readily can we lash out so many and so ma­ny pounds, not caring what we spend? but when any thing should come from us to a good purpose, to a charitable use, but when we should do wel, willing­ly and freely to disburse, how fast fingred, and close handed are we? but for the better ser­vice and maintenance of the service of God, and advance­ment of his glory, not a farthing more can we afford to part with, then what we are taxed and forced unto. And yet what a gratious promise have they, who honour the Lord with [Page 102]their substance, and with the first fruits of all their increase? So shall their barnes be filled with plenty, and their presses shall burst out with new wine Pro. 3.9, 10.?

LXVI.

SAint Ambrose writeth that Theodosius the Emperour, when he died, had a grea­ter care of the Church, then of his sickness; his life was not dear unto him, so the Church might flourish after his death; so peace might be within her wals, and prosperity within her palaces. Now if men may enjoy health, and obtaine plenty for the back, and the belly, waxe rich and great, and live like Em­perours, no matter which way Religion turneth, or what be­commeth of that state and busi­nesse, no matter how the Church [Page 103]fareth either for the future or present; how it goeth with the Church they respect little, so themselves and their families may go on. Nay, which is yet a worse symptome, and bewray­eth the great power of Satan over them; what scruple at all do they make, to pill, and spoile, and rob the Church, so as they may enrich themselves and their posterities?

LXVII.

CAepio with his Souldiers robbed the wealthy Temple of Tholouse a Ci­ty of Narbon in France, near the Pyrene mountaine; but of those that had a share in any of those goods, not one ever prospe­red Guevara.. It was so generally ob­served, that it occasioned a Pro­verb; If any man (by what [Page 104]meanes soever decayed) were fallen into poverty, they would say of him, He hath some of the gold of Tholouse. The indow­ment of all other Churches (whereof many have been plun­dered of rich Chalices, and o­ther utensils in these sacrilegi­ous times) are like the gold of Tholouse, that brought ruine to them and their families; If any man thrive with them, that hol­deth them by a wrong tenure, he hath better speed then any such malefactor before him. How many Sacrilegious persons have utterly ruinated them­selves, it is easie to find in many Monuments of learning; how a canker hath eaten their estates, as a gangrene did their consci­ences; but see the Chronicles, search Histories of sundry Nati­ons, both ancient and moderne, and find me out but one [Page 105]Church-robber here that hath thrived past the third generati­on.

LXVIII.

I Have read that many things have been given to our Churches with a curse in the Churches, against any such as should ever presume to take them away: Whether mans curse shall take hold of Church-rob­bers, is wholly in the disposition of God, and a secret; but I am sure he himself hath openly cur­sed all those, how many or great soever they be, that rob him in Tythes and offerings Mal. 3.8, 9., yea cursed them with a curse re­doubling the words, not with­out great cause, but emphatical­ly, to signifie that they shall be cursed with a strange curse, a signall curse, such a curse as he [Page 106]that heareth his ears shall tingle, and his knees smite one the other; and many learned, religious, and wise men thinke, that this Land now mourneth, as for other of­fences, so especially for this great robbery; the grand, the common, the far-spreading, the crying sin of this Kingdom. As all Israel was plagued till Achan was punished; so they fear God will not leave to scourge us, till we have rooted out all of Achans generation.

LXIX.

PIttacus, one of the seaven wise men of Greece, being asked counsell, whether in marriage it were best, for every one to choose his equall, bad him that asked him go to children playing at fence, and they would tell him; every one to [Page 107]his match. If they which are so greedy to take away that, which hath by devout people, many years ago, been given to the Church, for the better main­tenance of Gods worship, were so wise, as first to be advised, whether it were lawfull; it were no unfit answer for them, to bid them go learn of children; who hold it both undecent and un­lawfull, to give a thing to one a­nother, and then take it away: and therefore much more rude­nesse is it to take from God, what hath been a long time gi­ven unto him, and accepted by him.

LXX.

PEtrus Blesensis making re­port of the Arch-deacon­ry of London to Innocen­tius then Bishop of Rome, said: It was a Dragon, a stately name, [Page 108]or title, Arch-deacon of London, not having whereof to live ex­cept of wind; not having meanes, he meant, to maintaine a man of breeding, and parts fit for that place. Were our present Cler­gy preferments exactly survey­ed, and duly considered, with the corrupt customes, and pre­scriptions, the common couse­nages, conspiracies and oppres­sions, which they are subject unto, I verily beleeve they would most of them be found more then half empty caskes, of more sound then substance, so purloined and impaired at the least, that they are nothing near the value, whereunto they are raised in the worlds opinion; and therefore had more need of restoring, then abstracting phy­sick.

LXXI.

MAster Lambert who wrote the Perambula­tion of Kent, a man of sound judgement in his owne profession, the Law, and above many others of his time, of great knowledge in Divinity; speaking of a Kentish Benefice converted into an Impropriati­on; thus delivereth his censure upon it; One amongst many of those monstrous births of co­vetousnesse, begotten by the man of Rome in the darke night of su­perstition; and yet suffered to live in this day-light of the Gospel, to the great hinderance of learning, the impoverishment of the Ministery, and the infamy of our Christian profession. Now then if our new incomparable Saints, who drcame of so great [Page 110]perfection in themselves above others, hate all things that have been any way abused to super­stition, in times of Popery; yea though it be a sincere prayer, or sacred ejaculation, first devised and used by some holy Father, or glorious Martyr; how much more should they abhor all un­just impropriations, whereof some have been, a long time heretofore, perverted to Idola­trous uses, and all undoubtedly derive their originall from grossely Popish parents.

LXXII.

HOw odious a creature was a traytor to that Spanish Nobleman, who was commanded by Charls the fifth, to lodge the Duke of Burbon at his house in Madrid: I will obey thee, saith he to the [Page 111]Emperour, but set my house on fire as soone as the Duke is out of it: My predecessours never buil­ded it to harbour traytors The state of the En­glish fugi­tives.? Was not his house built to har­bour traytors? & was any good mans house built to entertaine sacrilegious persons? who make it a point of conscience, a part of Religion, to devoure what be­longeth to Religion, that Cler­gy men forsooth may not sur­feit upon what God hath thought meet to allow and ap­point for them. Can any that fear God wittingly make much of those (unlesse it be in extream necessity) who desperately pre­sume to rob God? Now surely though treason be a great and a grievous sin, a common over­thrower and destroyer of hou­ses; yet what is it in compari­son of sacriledge? Treason is a roaring sin, but sacriledge a [Page 112]thundering sin; And the reason is rendred by S. Austin Cont. Crescen. lib. 4. c. 10., because it cannot be committed, but more directly then other sins, against almighty God. You have robbed me Mal. cap. 3.8..

LXXIII.

ALexander said he was more bound to his Schoolemaster Aristotle, then to his Father Philip; for by his Father he lived, but by the other he had learned to live well: Alas a poor well, may you well say, when neither he nor his master knew the Lord: but surely much more doe we owe to those ministers, who have begotten us in the faith, then to those parents who have begotten them in the flesh: but ô how then beyond all cry, and above all comparison, are we [Page 113]for ever obliged to the Father of us all, Almighty God, who worketh all things after the coun­sell of his owne will Ephes. 1.11., who gi­veth words to the wise, and vir­tue unto their words, who gi­veth a blessing to the word prea­ched, making it frultfull by the grace of his Spirit, to the con­version of the heart?

LXXVI.

IT was a debaucht and inhu­mane speech that of Tiberi­us, When I am gone, let hea­ven and earth be confounded a­gaine, and mingled in their old Chaos: True charity, though it begin at home, and seeke first her own, yet seeketh not only her own, but looketh a broad, regardeth others, and reacheth in a provident care even to those that shall come after us; A [Page 114]faithfull man thinketh it not e­nough to be loving and benefi­ciall to others, yea to let his fountaines (proceeding all from the fountaine of goodnesse) be dispersed amongst them du­ring his own daies, but holdeth himself bound to have a further respect what shall become of them when he is dead and gone. And is there a future carefull provision to be made, accor­ding to our severall places, for private families after our death? And is there no care to be taken for the continuance of the Common-wealth and Church, that the truth of God may live when we are dead; that God may have a people to serve him after our departure?

LXXV.

IT is reported of Alexander the Great, that when he could not handsomely unty the knot of Gordius King of Phrygia, he hewed it asunder with his sword: The doctrine, government, and discipline of our Church well twisted and made so exactly with the bin­dings and testimonies of the Prophets and Apostles, yea Christ himself our blessed Lord, and Master, that the cunningest censurers, and malitious make­bates, of the former or of this latter age, could not find any moderate meanes to untwine them; there were some there­fore that resolved to take Alex­anders violent course, and to se­ver them in pieces with swords: but herein they have far exceed­ed [Page 116] Alexander, for he cut in sun­der but a senselesse knot without any hurt to Gordius; but these have not onely cut asunder the knot, but have withall first mangled, tormented, and then destroyed many sensible, reaso­nable, and faithfull servants of the most high God.

LXXVI.

MAd Fimbria brought a strange action, even in the heathens opinion, against Quintus Mutius Scaevo­la, for not receiving the whole weapon, when he caused him to be wounded, into his body Cicero pro Sext. Rosc.: But ô how much more strange­ly, and madly have whole fa­milies and flocks been of late ac­cused, condemned, punished, for not receiving poyson into their souls; for not admitting, [Page 117]as lawfull, into their Creeds, hatred, variance, malice, mur­der, riots, rebellions, errours, heresies, the doctrines of Divels, forged in hell, and not framed in the shop of the Scriptures? And who are they that are thus cruel­ly bent, that are thus fierce and violent towards their neigh­bours; but they who would seeme not only to be Christians, and good men, but the chiefest servants, and dearest children of God, the most holy brethren, the most sanctified people, such as are all for the sincerity of the Gospel, and pure milke of the word?

LXXVII.

LUcius Neratius tooke a great pleasure, & thought it no small glory, to beat men: but however he caused his [Page 118]servant still to carry along with him a purse of money, that when he had done he might deliver them such recompence, as the Law had assigned in action of battery Aulus Gellius.. Many there are now adaies, who, though they do not strike men, yet do as bad, and worse, plunder them, oppresse them, undo them, and all those (how harmelesse, how many soever) that belong unto them, but where is the money for recompence, that both the Law of God and man requi­reth? They delight as much, and more, in wronging of men, then ever Meratius did; but who with him desireth to make satisfaction?

LXXVIII.

THrasilaus a frantick man amongst the Grecians, whensoever he saw any Ships brought into the haven at Athens, thought them all his own, and tooke an Inventory of their goods, and boasted of them to all he met with great alacrity Alemoeus Deipnoso­phist.. The late plunde­rers, those peremptory day­theeves, that without consci­ence or covert tooke away ma­ny honest mens goods, and were not afraid by impudence to pro­fesse and boast of their takings; if they had been, as Tharsilaus quite distraught of their senses; and out of ignorance imagined all that they saw to be their own; with the which they might do what they listed; they had not had sin; that is, not so [Page 120]great sin, not so black, and barbarous, and horrid sin: for something might have been pleaded for them, to have lesse­ned their offences; It might have been prayed for them, Father forgive them, for they know not what they do Luke 23 34.: But surely knowing both the Laws of God, and man against them, and pretending that they fought for, the property of the Subject, therefore now they are left without excuse, therefore now they have no cloake for their sins: ô, if ever their consciences be awakened, how can such au­dacious presumption but fill their hearts with the sharper grief, and their faces with the greater shame?

LXXIX.

THere were that would needs perswade Alexan­der that he was no mor­tall man, but an immortall God; but when, at the seige of a City, no small wound was given him by an arrow, so that he saw the blood streaming from it, where are they now, saith he, that said I was a God Musc. in Psal. 82.? A great fame was heretofore spread abroad of some of our new Donatists, that they were most just men, such as feared God and eschew­ed evill; yea if not Gods in the likenesse of men, as the men of Lystra thought of Paul and Bar­nabas Act. 14.11., yet the most holy children of the most high God; but now since they have been so desperately wounded by Sa­than, and stirred up to all mis­chievous [Page 122]cruelty, now since they have shewed themselves so bloo­dy and deceiptfull men, now since they have shed the Saints blood like water round about Je­rusalem Psal. 79.3., besides their be­ing defiled with many other ill-favoured corruptions: where are now their followers, their admirers, their applauders, that so boasted up and downe of their truth, and peace, and mer­cy? where are they that thought them so humble, so re­ligious, so shining with all hea­venly vertues?

LXXX.

SAladine a Turkish Empe­rour, he that first of that Nation Conquered Jeru­salem l 11 86., lying at the point of death, after many glorious Vi­ctories, commanded that a [Page 123]white sheete should be borne be­fore him to his grave, upon the point of a speare, with this Pro­clamation: These are the rich spoiles which Saladine carrieth a­way with him, of all his triumphs, and Victories; of all the realme; and riches he had, now nothing is left but this: Why should we so much desire other mens goods, and seeke to get them by hooke, or by crooke? why should we devour houses, even widowes houses? why should we encroach upon other mens fields, and seeke unlawfully to joyne land to land, calling the lands after our own names Psa. 49.11., entailing them upon childrens children, to make (as the Law­yers speak) a perpetuity, when at last, if we could conquer ne­ver so much, we must come to the pit with Saladine, and carry [Page 124]nothing away with us but a shrouding mantle?

LXXXI.

IT was sound direction that Silla gave, that the common enemy should first be put out of power, before the Citizens were put in suite. We should first ear­nestly contend for the faith, which was once delivered unto the Saints, Iude 3. and not give place to dam­nable doctrine, though it should cost living and life: we should first with all our indeavours seeke to suppresse all Schisma­ticks, Hereticks, Rebels, Church-robbers, Mahumetans, Atheists, and other enemies of our Churh, and State; the which make a land to languish sooner then forraine foes; and we fall out and fight with, or plunder [Page 125]and oppresse (for what cause we know not our selves) our fellow-Protestants, faithfull Christi­ans, loyall Subjects, and harme­lesse neighbours; we persecute Saints and pursue our brethren: all our fraies are against our friends, and not against our foes; we supplant one another, who should support one another. O that these home-bred contentions and controversies might at length cease, and be blowne away with a breath of mercy in Christ! ô that there might be a perpetuall holy league between all the true members of our Church, that so all our Armies and forces, pikes, and pens, wits, and wils might be readily combined a­gainst our common adversaries!

LXXXII.

THe Lacedemonians, in their publick feasts, used to foxe some of their E­lots, (a kind of servants not much differing from slaves) that by their loathsome inundations, and uncouth deformities, their rude and beastly behaviour, their children might the better discerne what a filthy vice drun­kennesse was, and from thence grow into an horrour and dete­station of that sin Plat. in his Apo­theg.. We may not, I know for any re­spects (though to stave off o­thers from insurrection) either occasion, or allow one Rebell. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suf­fer sin upon him Levit. 19.17.. But ô, if we might lawfully do it, yet in [Page 127]these times we need not, such unruly cattell are now grown both innumerable, and intolle­rable; Their mischiefs are gone out into all the Land; and their abominations unto all our neighbour Countries: Neither we nor our fathers have known such horrid fruits of resisting Soveraigne power, as our chil­dren have now seen; ô that they may ever retaine such an eager abomination of all such Atheisticall enormities, as to hate even the least thought ten­ding thereunto!

LXXXIII.

I Find it related by Herodotus, how Cyrus intending to Conquer Scythia, came to a great broad River which hin­dred his journey, whereupon he bethought himself of this poli­cy, [Page 128]to cut it, and divide it into many parts and sluces, and so made it passable for all his Army; The like policy hath the Divel now used amongst us, bringing his power of darkeness to invade and over-run us, and finding his passage stopped by the flowing streames of love and concord, he hath put in practice to seperate and divide us into many parts and factions: we are become like rivelets not joy­ned together, but every man running his owne way, so that the Divel may now ford us, and fashion us, and turne us as he please. My bowels, my bowels, I am pained at my very heart, my heart maketh a noise in me, I can­not hold my peace, because thou hast heard ô my soul, the sound of the Trumpet, the alarum of wars: Destruction upon destruction is cryed, for the whole land is spoy­led; [Page 129]suddenly are my tents spoi­led, and my curtaines in a mo­ment; How long shall I see the standard, and hear the sound of the Trumpet Ier. 4.19, 20, 21.?

LXXXIV.

PAulus AEmilius having put away his wife Papinia without any cause, as it seemed to others, stretched forth his foot, and said: You see a new and neat shooe, but where this shooe wringeth me, not you, but I alone know: meaning, that there were many secret jars hap­pening between the married, which others could not possibly perceive Plut. in vit. P. AEmil.. The most wick­ed men, the greatest enemies to God and his Gospel, may be so jocund and merry, and shew such magnanimity in their fa­ces, that none can imagine by [Page 130]any outward circumstance, but that they are truely cheerfull, and couragious in their hearts; and yet in the middest of all their meriments, and greatest delights, they may have secret heart-burnings, and grievous vexations, what God and them­selves only know; The Lord hath spoken it twice, and there­fore it must needs be plaine and peremptory, that there is no peace to the wicked Esay 48.22.57▪ 21.; Their lookes may be sometimes lively, but their hearts are alwayes heavy.

LXXXV.

DIonysius Heracleotes a soure and severe defen­der of that Stoicall un­feelingness of passions, being tormented in his reines; cried out, that all things were false which he had till then held, and [Page 131]maintained of paine and griefe: as that it might be easily borne and endured whatsoever it was; for now he felt the contrary, that paine pincheth and will be felt, and is able to make the strongest stoope, notwithstanding all plaisters of phylosophie and hu­mane reasons: A wounded con­science, many no doubt thinke, is not so hard to bear, as some talke, may easily be salved up by many outward carnall helps, Feasting and merry company, eating and drinking, musick and gaming, and things of like na­ture, can easily smooth it over; but if ever they feele it indeed, they will assuredly confesse, that all such medicines are nought worth against spiritual qualmes, and that the horrour of a terri­fied conscience is an importable burthen, no way to be asswaged [Page 132]but by the only mediation of Christ Jesus.

LXXXVI.

PHilip King of Macedon said that he was bound to the Athenian Oratours which reviled him, because they were to him, as fire to gold, wind to corne, file to rust, soape to linnen; be­cause they were an occasion to make him the more vertuous; and advised, and enforced him, all his life long, both in his actions and words, to prove them lyars: I will therefore so live, saith he, that no man shall beleeve them, that if I cannot bar the mouthes of the slanderers, yet I may stop the eares of the hearers Plutar. in his Apo­theg.. There is hardly now a learned, Ortho­doxe, and consciencious Divine amongst us, that is not traduced [Page 133]for a Papist, by a sort of sawcy, schismaticall, hungry cormo­rants, that gape for our meanes; how wisely shall we profit by their malitious reproach, if thereupon we carry our selves, every day to the end of our lives, more virtuously then o­ther, having better consciences, that whereas they speak evill of us as evill doers, they may be ashamed that falsely accuse our good conversation in Christ 1 Pet. 3.16..

LXXXVII.

CRates having lost all by shipwrack, go too fortune, quoth he, I know what thou meanest, thou intendest only to call me to Phylosophie: Thus he, being a Pagan, that knew not fortune from God. And shall Christians no sooner begin to fall into misery, but be at their [Page 134]wits end? shall not they per­ceive the end of Gods afflicting them, that he doth it to instruct them, the better to know him, themselves, and the world? to know him whom they have so often offended, and turne unto him by true repentance; to know their mortall and fraile nature, that weareth and wasteth away with outward crosses; to know the mutability of the world, and the deceitfulnesse of the world; shall not they con­sider that when they are judged, they are chastened by the Lord, that they should not be condem­ned with the world 1 Cor. 11 32.?

LXXXVIII.

I Read how Phydius was apt for all practises, could turne his hand to any trade, could shew his cunning as well in any [Page 135]other mettall or matter as in brasse: This cannot all doe, neither is it fit for all to do: Let every man abide in the same calling wherein he was called 1 Cor. 7.10.. Study to be quiet and to do your owne businesse, saith the Apostle. 1 Thes. 4 11. It is not fit for men to med­dle in other mens trades, nei­ther shall we likely find such another Phideas: but howsoe­ver a true Christian, though he cannot fashion his hand to every trade, yet should learne to frame his heart to every estate; he should know how to rise, and how to fall, how to want, and how to abound; he should be able to swimme in prosperity without pride, and to suffer in adversity without peevishnesse; humbly and thankfully imbra­cing whatsoever favour the Lord sendeth him, and kissing whatsoever cross he laieth on his back.

LXXXIX.

IN the Olympian combatings set forth and solemnized in the honour of Sathan, they only woare the Crowne, who overcame by doing harme to others, they which struck the greatest blow went away with the prize: but in our spirituall conflicts, not they which strike, but these which bear the greatest stroake, shall go away with the reward; they rather are Crow­ned, who win the victory by suffering wrong of others: suf­fering is the way to glory. Bles­sed are they which suffer persecu­tion for righteousnesse sake, for theirs is the kingdome of heaven; for as they suffer here with Christ, so they shall raigne here­after with Christ. Blessed are ye when men shall revile you, and [Page 137]persecute you, and shall say all manner of evill against you falsely for my sake. Rejoyce, and be ex­ceeding glad, for great is your re­ward in heaven: For so per­secuted they the Prophets that were before you Mat. 5.10, 11, 12..

XC.

WHat a bitter and cruell wrong was that offered to Mauritius the Emperour, when his ungratefull subject and servant Phocas slew be­fore his face his Wife and five Children? And yet were not his thoughts so much upon the Adversary to be vexed, as upon the righteous God to be hum­bled: And yet spake he not one word to the enemy; no, not in such a woefull case Abbas Urs. 158.: but consi­dering & weighing his own sins, [Page 138]continued still crying, till the sword sundred his head from his body, just art thou O Lord, and just are thy judgements. Why then do we (of inferiour places, so many degrees behind Mauri­tius) in these times of persecu­tion, so earnestly looke to the heavines and grievousnes of the wrongs offered? why then do we so passionately presse the un­kindnesse and injustice of the outward agents and instru­ments? why do we not rather looke up, as we ought, to him that sitteth at the sterne, and gui­deth all particulars? why do we not rather recount and pon­der how many wayes we our selves have offended God, and our neighbours, for which we may justly suffer? why do we not rather consider that it com­meth not upon us without our deserts, because God is just, nor [Page 139]will it be without our profit, be­cause God is good?

XCI.

EXceeding is the love of earthly heathenish mo­thers to children; when Agrippena, Neroes mother, be­ing with child with him, was after great consultation serious­ly fore-told by Astrologers, that her son should be Empe­rour, but when he was advan­ced, should kill his mother; let me be slaine, saith shee, so he may raigne; and much more no doubt is the love being bet­ter ordered by Gods word, of true Christian parents; but ô how infinite is Gods love to his adopted sons and daugh­ters? Can a woman forget her sucking child, saith the Lord, by the Prophet Isaiah Isay 49.15., that she [Page 140]should not have compassion on the son of her wombe? as though it were a thing even impossible, that any thing should be able to master, or kill that affection, she were to be reckoned as a monster amongst women that should want it; but suppose any should, for it may be, yet the Lord for all that, cannot for­get any of his whom making him their God, he hath made his servants; yet will not, yet cannot the Lord forget the poorest soul in the world that trusteth in him; and therefore be not faithlesse, whosoever thou be, if thou be his, but faithfull, and therefore cast all thy care, thou troubled soul, ever upon the Lord, for he ca­reth for thee.

XCII.

IT is not Kingly, quoth An­tigonus the King to a poore man begging a small mat­ter, but a dram of silver, It is not for Kings to give trifles, but to give royally like themselves. How bountifull then must we needs think is the King of Kings, with whom no King is to be compa­red, who hath all treasure in his owne hands, and whose treasu­ry can never be drawne dry; who hath in his hands all the goods and blessings both of this life which is present, and of that which is to come! How rich is he in mercies! how abundant in kindnesses! How large is his love, giving more things, and more plentifully, then either we doe ask or think? If any man lack wisdome, or any other good [Page 142]gift, let him aske of God, which giveth to all men liberally, which giveth not sparingly, though the smallest gift be more then we are worthy of, but liberally, and reproacheth no man, and it shall be given him. Jam. 1.5.

XCIII.

CEsar purposing to passe into Africk, though the rough surges of the ra­ging seas were against him, chea­red up the Master of the Ship, and bade him be confident to hoyse up sayles, and commit himself to the fury of the storm, because he carryed him that was so mighty a Monarch: and yet, had he rebuked the violent winds, or the unruly waters, ne­ver so much, they would never have yeelded him the least obe­dience. How much rather should [Page 143]a Christian not be dismayed, but Magnanimous, to whom Christ hath said, Be of good cheere, I have overcome the world Ioh. 16.33.? I have already won the field, and obtained the vi­ctory for you? O how should a Christian be strong in the Lord, and in the power of his might, Ephes. 6.10. against all assaults of tyrants, all temptations of Satan, to whom God hath said, Heb. 13.5. that he will never leave him nor forsake him, neither in wealth, nor want, nei­ther in life, nor death? O how should a Christian be incoura­ged against all dangers, either of body or soul, in whom God dwel­leth, and he in God? 1 Joh. 4.15.

XCIV.

IT was not a slight and super­ficial, but solid, though short advice of the Philosopher [Page 144] Menedemus, to Antigonus the sonne of King Demetrius, that he should remember he was a Kings sonne: thinking that a sufficient motive to keepe him from all base behaviour. And how could he well conclude o­therwise? For doth it become Princes so to descend, as to fol­low the conditions of Pesants? should not they seek to demean themselves in all their carriages according to their high places? O Christian man, what art thou? Know thy calling, and consider the blessed state of Christian profession; Thou art the sonne of God, thou hast his Spirit, the earnest peny, the pawn, the pledge, the inunction, the cry of his Spirit. But by what meanes? Through faith. In whom, and by whose merits? In Christ, For ye are all the chil­dren of God by faith in Christ Ie­sus [Page 145] Gal. 3.26.. And shall we not there­fore scorne and hate sin, so unfit for our estates, and so unseemly for the children of God? And shall we not therefore abstaine from immoderate mourning for worldly losses, too base and meane for our calling?

XCV.

A King of France hearing the King of Spaines titles at large rehearsed, as that he was King of Castile, King of Portugal, King of Naples, King of the Sicilies, and many other Dominions, opposed to every one of them severally, and to all of them joyntly, but onely this, that he was King of France: he made account that France was more excellent then Spaine, and all the rest annexed King­domes: A true Christian in the [Page 146]poorest estate, if you weigh him with the richest worldling, is, as France was by him concei­ved, and compared with Spaine, though not so great in title, yet greater in truth; though not so good in outward shew, yet bet­ter in inward substance; Thou hast put gladnesse in mine heart, saith David, more then in the time, that their corne and wine increased Psal. 4.7.. As much as to say; thy favour, O Lord, hath brought me more true, and sound joy, then others take, or can take in this, that their reve­nues and incomes do abound.

XCVI.

SEleucus comming back with a company of armed men to Babylon, from whence he was expelled, as he made haste into the City, stum­bled, [Page 147]and wrested his foot: His friends moved at it, heaved up the stone, at the which he tooke his hurt, and finding under it a ring, in which was engraven the forme of an anchor, supposing it to portend captivity; but Se­leucus understood it otherwise, that the anchor, which they thought to signifie captivity, did certainely portend and promise conquest and security: Be cou­rageous my friends, saith he, for this ground, whereon we now tread as aliens and exiles, we shall undoubtedly possesse as heires and owners. Wicked men if any crosses befall them, they begin to sinke down under the burden, their hearts faile them, they con­ceive and take things in the worst sense; but the children of God being assured upon better grounds then Seleucus, make no other account, but are reso­lute [Page 148]and confident, that neither good can happen to the evill, nor evill to the good being changed by the blessing of God: that all things, of what sort so­ever, by one meanes or other, shall in the end, without perad­venture, worke together for the best unto them.

XCVII.

ECebolius a Sophister of Constantinople, before Ju­lian was Emperour, de­meaned himself as an earnest Christian, both for belief, and life; under Julian he became a cruell Apostate, and Panym and persecutor; and after Julian was dead, he would be a Christi­an againe: but his owne consci­ence at last accusing him for his dissembling, for altering his faith, religion and manners ac­cording [Page 149]to the time; he cast himself flat upon the ground, before the Church-gate, as the people should passe, and cryed, Tread on me that am unsavoury salt. O how many in these times have been on all sides, as the sides still prevailed! who, though they cast not themselves down at the Church door, as he did, for the people to tread upon, yet have need presently to cast themselves down, in the inner temple of their hearts, before God, with hearty repentance and humble confession, lest if they make no account of reco­vering his favour, and reconci­ling themselves to him, he so­dainly cast them out indeed, as unsavoury salt; for as he hath a time of mercy, and suffering, so of casting out and confoun­ding.

XCVIII.

ALexander, having besie­ged any Rebellious Ci­ty, was wont to have a fire kindled before the gate, with this condition, that if they yiel­ded before the fire went out, they might be received to fa­vour; but if not, they might looke for no mercy: The like course doth God take with us all the space of our life, as of that fire kindled, as given us to repent in; but if it end, before our repentance begin, no place for pardon. Yet there is hope, yet there is favour, yet the light appeareth, but when we are once stept over the threshold of death, no man may make agree­ment with God for us: when we are once departed this life, it is too late to make any prayers [Page 151]for us, to deale any doles, or to say Masses, or to go any Pilgri­mages for us, yet it is too late then to say for any, God have mercy on his soule: For we are presently as we depart hence, either in Abrahams bosome, with poor Lazarus, or in hell torments, with the rich glut­ton.

XCIX.

I Read of one Eleazar the son of Hircanus, that being de­manded, when it would be time to repent and amend? he answered, One day before death: and when the other replyed, that no man knew the day of his death, he said, Begin then even to day, for fear of failing Drusius in his He­brew and Arabian Apoph. Lib. 1.. We have all often heard, no doubt, and therefore should well know, though we often forget, and therefore are still to learne; that [Page 152]our life is of such uncertainty, that we are no sooner borne, but we are in danger of death; one foot no sooner on the ground, but the other ready to step into the grave: the bud is sometimes blasted as well as the blowne rose; the wind bloweth down the blossome as well as the fruit: yea we some of us confesse, with our lips at least, that nothing is more certaine then the change of life, and nothing more uncer­taine then the houre when it will change: the which for ought we know may be this houre; why then do we not this houre call our selves to account, & amend our lives, lest another houre be denied us, and death find us sleeping in our accustomed wickednesse, and so the gate of mercy which is now open be shut up for ever?

C.

GAspar a man of no small account in that Machia­vilian Councell assem­bled at Trent, being convicted and urged in his conscience, for the Lawfulnesse, and duty of re­ceiving the Sacrament in both kinds, according to the insti­tution of our Saviour Christ, and practice Ecclesiasticall for more then a thousand years, (for the Communion under one kind, was decreed first in the Councell of Constance, 1414.) yet was still obstinately bent, to bar the people from the cup; and would not yeild to restore the use of it; lest, saith he, we should seeme to erre: They had grievously offended God, and grossely wronged men by such an imposture, but yet he thought it lesse damage to the offenders to stifle their consci­ences, [Page 154]then to staine their cre­dits; Many wicked and mon­strous opinions, which have since crept into the Church, might be, no doubt, easily dis­proved, and abolished, but that the broachers and maintainers of them may not now entertaine the truth, lest they be seene to have been deceived: that they thinke would be a great blemish in their Armes, a grievous disfi­gure in their faces, and not to be indured; and therefore, though they be sanded and set on ground, yet they must needs keep up saile still, as if they had water at their pleasure. O this unwil­lingnesse of appearing to erre, holdeth men so in bondage to their errours, that it hath de­stroyed many a soul; hath been the bane of thousands and ten thousands that had rather be damned then saved.