WHEN vice growes so impu­dent that it out-braves Au­thority, and dares adventure upon the danger of it, it were cowardize in a Governour to be blank'd. This made Saint Paul, whose [Page 2]usuall method was to cure by soft, and easie wayes, to stand upon his Apostle ship, and, as 'tis registred in the close of the pre­cedent Chapter, to censure Hymeneus and Alexander, because for some by respects, they quitted their Station, and apostated from their faith, and religion. Now that this, and the like awing Acts might be more successefull, he exhorts us to mixe our soules in an unanimous devotion, that so a blessing may descend upon that Government, which concernes the good of all, whether of delinquents, that they may be reform'd, or not delinquents, that they may be forewarned, or the Common di­rective Head of them both, that the influ­ence of his Power may be more effectuall in the orderly guiding of the body politique. So that the Text is an Exhortation, Preach­ing a duty with its severall branches, J exhort therefore, that first of all Supplications, Prayers, Intercessions, and Thankesgivings be made; The object is first laid downe gene­rally, for all men; and then particularly, for the most Eminent of all men, for Kings; and so by rule of subordination, for all that [Page 3]be in Authority; The end, to lead a quiet, and peaceable life; the qualification, in all godlinesse, and honesty. I must begin, as I am exhorted, first of all with Prayers, Supplications, Inter­cessions, and Thanksgivings.

The Eye of Nature could discerne, Aristes. That Man by nature, is a Suppliant to his Maker; and the Light of the World did foresee that this tribute of Prayer would be tender'd e­very where, so that not doubting of the matter, he instructs in the forme. Matth. 6. When you Pray, Pray thus. The old people of Rome held it in such a religious esteeme, that they did institute a publique Officer, by the name of Conditor Precum, the Compiler of Sup­plications, whose taske was to make par­ticular Collects upon gratulations for evi­dent benefits. And not onely Rome, but the Inhabitants of the round world us'd prayer as an Introduction for the happi­nesse of all their designes. Still they went to worke [...] by invocating their Tutelar God. Our Church in Celebrating this hap­py Jnauguration of our King. begins first of all with Prayers, Supplications, Interces­sions, [Page 4]and Thankesgiving, as with the prime, and principall part of Gods Wor­ship. For which reason the House of God is denominated the house of Prayer, it be­ing the exercise of the Church Militant here, and of the Triumphant above. Certainely that religious Queene Elizabeth us'd earnestly by prayer to wrastle with the Almighty, as Jacob did, for a blessing, and obtained it ful­ly: For out of a Comfortable feeling shee frequently us'd to say, as Master Cambden relates, she had rather by prayer talke de­voutly with God, than heare others speak eloquently of God. I say no more of the two excellent duties of Praying, and Preaching but onely this, Let not the one justle out the other, but let them goe hand in hand together, that God may be thereby Glorified, and the Church Edified.

To keepe my selfe to the words of my Text, I must acquaint you that by Supplica­tions we declare our humility; by Prayer we proclaime a Deity; by Intercession we make way for Charity; by Thankesgiving wee cheere up, and keepe warme the very life of [Page 5]Piety. To Supplicate, and not earnestly to Pray, is to propose to be denyed, hee meanes not to obtaine that leaves off in the very Prologue: To Pray, and not to intercede, is to be afraid to be heard, to thinke we shall be punished with a grant: To Supplicate, to Pray, and Intercede, and yet to intend no retribution of thankes, is rather an expostulation for a due, than a recognition of a Boone. That therefore this Juge Sacrificium of the Church may a­scend as a well pleasing Incense, it must be our care to leave out none of these A­postolicall ingredients, but to make a happy Compound of Prayers, Supplications, Inter­cessions, and thanksgivings, and that [For all men.]

There is no man so bad, but he may chal­lenge our Prayers, and none so good, but he may have need of them. The choycest of men are not the absolute, though the principall Subject of our Devotion. It's so with our Prayers as with our Almesaeedes, by the one we doe good to all, but especially to the houshold of Faith, by the other we [Page 6]are to solicite God for every Man, though in a peculiar, and more fervent relation for the chiefe of men. There be some who will have none comprehended within the list of their prayers, but such as are sure of the benefit. Will you have their reason? It's farre fetch'd, even from the close [...] of the Almighty, and grounded upon his eternall purpose. There is no reason, say they, to pray for their salvation, which God hath never promised, or to wish them eternall blisse, whom he hath assured us he will con­demne. By way of answer, I must confesse I should be ready to joyn hands with them could they but show me who these were. But where is the Counsellor of the Lord, that dares say, this Man is a vessell of wrath, that other is the childe of Beliall, and of a third that he is infallibly allotted to eternall perdition. Since the reprobation of any is locked up in Gods owne bosome, and that he, who is a wilde Olive to day, to morrow may be grafted into a better stocke, I see no pretence why this Catholique duty of pray­ing for all should not be enlarged to high and low, good or bad. What if they dwell [Page 7]in darkenesse, and the shadow of death? What if their religion be Idolatry, and a meere contradiction to piety? The more misery and infidelity we see them plunged in, the more doth Christian affection bind us to pity their estate, and study their con­version. Charity, which hopes all things, prayes also for all men, and it becomes not us altogether to condemne any man, whose repentance is not yet cut off by death. There is a distinction, and God that knowes it made it, but we must doe our owne work, and let God alone with his.

Now if any shall yet question how the Almighty can accept those prayers, which are sometimes against his will, though not with our knowledge: Let him know, saith Saint Austin, Enchir. that a man may with a will that is good, will that, which God will not, so he submits to Gods will, and rest when it appeares. For the generall revealed will of God, which is here expressed to pray for all men, being the rule of our actions, and not that, which remaines secret, our requests for things opposite to this secret will are not the lesse gratious in his sight.

Wherefore 'tis a Calumny to object wee pray to God to save those men, whom hee determines not to save, whereas our pray­ers, abstracting from the reprobation of a­ny private person, desire no more than in possibility may be, and that also not pe­remptorily, but meekely prostrating our wils, and requests to his pleasure, and gra­tious interpretation. But can we doubt to pray for all men, when Christ himselfe hath enjoyn'd us by Command, and com­manded us by example? Looke upon him on the Crosse, and behold, when the whole man was batter'd, and every part besieg'd with a distinct death, when the tongue on­ly enjoy'd a short truce, he us'd it not to empty his owne sorrow, but to begge his Enemies pardon. Now if this duty includes so large a prospect, as that it eyes all man­kind universally, even the Begger that lyes by the wall hath an interest in our prayers, how ought they to bee multiplyed for Kings, by whom we have recourse to our Oratories, these Offertories of praise, and thanksgiving? For although it be the Lord, which originally dat esse, & escam, gives us [Page 9]our life and living, yet it is the Lords A­nointed, who orders the distribution, and metes out every ones dimensum, his just share, and thriving portion.

It is by him that we move in our proper sphere, and are not justled out of it. The poore mans fragments, and the rich mans basketfuls are preserv'd by his restraining po­wer. Every crum we put into our mouthes, every drop wherwith we coole our tongues the very ayre wee continually breathe in and out, we enjoy by the wise govern­ment of the King. Were it not for the bind­ing force of Soveraignty, who durst raise a damme against the Torrent of Corrupti­on? Our meetings would be mutinies, our Pulpits Cockpits, authority would lose its au­thority, no subordination, no subjection, the honourable would be level'd with the base, the prudent with the childe, all would be amass'd, and hudled up in an uniust pa­rity, and the Land over-runne with in­flexible generations.

Before the Deluge we reade of no Kings, and therefore we find those times to be the worst of all times, the inundation of vice [Page 10]being a greater plague than that other of the Flood. Turne to the Annals of Israel, in the booke of Judges, Chap. 17.19.21. and there Micah's Idolatry, the defiling of the Levites wife after an insatiable, and bru­tish manner, the bloody destruction of Ja­bes Gilead, the rape of Virgins by fraud, and violence, these, and much more may serve as a sad story, how it is farre better to live under an evill King than no King. In those dayes mischiefe did raigne, and knew no bounds, all villanies were let loose, and armed, standing like theeves by the high­way side at noone day, because, saith the Spirit of God, there was no King in Israel. And therefore though the Lord complaines in Hosea, Chap. 8. they had set up a King, but not by him, yet this doth not inferre that Majesty is not Jure divino, God being dis­pleased, not as if the authority of Kings was unlawfull, but because their infidelity, and distrust in his loving goodnesse, the lust of their owne liberties, their crooked and si­nister meanes in purchasing it, were stran­gers to him. For of all formes of Govern­ment, the Regall is the best: Tacitus ob­serves [Page 11]in the first of his Annals, how certaine wise men discoursing of the life of Augustus, after his death, affirmed rightly that there was no other meanes to appease the disor­ders of a State, but by reducing it under the Principality of one. A glimpse whereof ap­peares through the whole course of nature. For as God is one, who ruleth all, so he hath created one chiefest Light, to be Master of the day, and the Moone at night. You can­not take a turne in some Gardens, but you may behold among the little Bees, one like a Monarch leading the swarme, and the resi­due attending. Among the Cranes one flies before, and one is Sentinell for the whole Company: in brute beasts, one guides the flocke, and is as it were Herds-man to all the rest. And may it not hence be gathe­red, that man as far as may be, should like­wise be conform'd to Nature?

How dare then the Anabaptists deduce their Anarchy from the Law of God, that so they may outlaw the Law of man? Saint Paul in the fifth Chapter to the Galatians, bids us stand fast in the Liberty wherewith Christ [Page 12]hath made us free, they therefore will spurne at humane authority, as if Christi­anity, and obedience to the Magistrate, were incompatible, and in themselves repugnant. If they would reflect on the [...] to the Corin­thians, and the 15. the same Apostle would warrant them, that rule, and authority must hold till the last day of Iudgement, when the Kingdome is delivered up to God the Father. If sicknesse be here, it is expedi­ent that here we should have Physicke; and if we be subject to transgresse, there must be government to suppresse, and censure. But if they bee so pure that they cannot quench the Spirit of Grace, then Kings are advanc'd to erect for them Trophes, and Mo­numents of glory. For if you doe well, you shall have praise of authority, 1 Epist. of Saint Peter chap 2.

Good God! what doe these men con­ceive of Christ, of the Apostles, and blessed Martyrs? Did not the Apostles yeeld al­legeance to barbarous Infidels? Dare they say our Saviour did temporize, when he paid tribute to Caesar? Or will they con­demne [Page 13]the Primitive times of pusillanimity, in that they patiently hugg'd their death, yeelded their limbes to be torne, and rent asunder by the cruelty of Tyrants? The peo­ple of Israel exhibited obedience to the Kings of Babylon, of Egypt, of Persia. Those three famous Jewes in the third of Daniel, were so trusty to Nebuchadnezzar, that he made them universall Governors over all his dominions Julian was an unbeleeving Emperour, was he not an Apostata, an op­pressor, an Idolater? and yet, In Psal. 124. saith Saint Austin, Christian souldiers did serve that unbeleeving Emperour.

When they came to the cause of Christ, they would acknowledge no Lord but him which is in heaven; when hee would have them sacrifice, and worship Idols, they preferred God before him: But when he said, Goe forth to fight, invade such a Nation, they presently obeyed, they di­stinguished their eternall Lord from their temporall, and yet were they subject to their temporall Lord for his sake, that was their eternall Lord, and Master.

This should schoole unyoked stubborn­nesse, [Page 14]and make each necke plyable unto all manner of Ordinances of man, for the Lords sake, for so is the Will of God, 1 Pet. 2.13, 14. For seeing all Kings, without di­stinction, or restriction, are Gods Vice-ge­rents, profound King James in his booke of the true Law of free Monarchy, largely proves that submission is to be rendered to them, whether just, or unjust, not so much as they are Men, but as they are the Depu­ties of God, bearing a kind of Divinity about them, which makes their persons and po­wer alwaies Sacred, and inviolable. If their iniunctions doe not contradict the greatest King, we are to be nimble by an active obedience, in performing what they will; If they cleerely oppugne the Law of God, in case we cannot well fly from their fury, we must be content by our passive o­bedience to yeeld our selves to be executed rather than to execute them. Bonus si fue­rit qui tibi praeest, nutritor tuus est; malus fi fuerit, tentator tuus est, is Saint Austins Doctrine; Kings, if they be good, are our Protectors, if bad, they are Gods Instruments to prove our Loyaltie. They are stiled the Rod of [Page 15]his fury, a sword to punish sinners. Ashur, the rod of my wrath, I will send him to a dissembling Nation, and I will give him a charge against the people of my wrath. E­sai. 10. The Prophet Jeremy cals that Ethnick Emperor, Nebuchadnezzar, the servant of God Ier. 34. And Saint Paul termes the tyrant Ne­ro in his time, the Minister of God, Rom. 13. Conci. 1. cont. Auxent. de ba­silic. Tradit. This made Saint Ambrose confesse that teares were his weapons against the armes, and Souldiers of the Emperour, that he neither could, nor ought resist. For since, as Ter­tullian speakes, Ad Scap. they receive from God what­soever they are, and are only lesse than God, it is not for us vindictively to meddle with them. For who can lay hands on Gods Anointed, and be innocent? 1 Sam. 24. It was spoken of King Saul, who contrary to all Law, equity, and Religion, had cause­lesly slaine the Priests of the Lord.

But though Saint Ambrose in Apologia Da­vid tels us, Nullis vocatur ad poenam legibus, tutus Imperii Maiestate, yet Kings are not to thinke they are exempted from the directi­on of their Lawes, and from conforming [Page 16]their actions thereunto. Indeed a Tyrant makes his will a Law, because what hee wils he will have to be a Law; but a good King makes the Law his will, because he wills that which the Law wils, and there­fore voluntarily imposeth upon himselfe a necessity of keeping it, that thereby he may set a keener edge upon his Subjects to ob­serve it. For the light of Governours good example, like the rising of the Sunne, will passe into all the Corners of their Domini­ons.

Besides, the very name Rex comming à Regendo, from ruling, doth include that with their Regall dignity, there is a mutu­all duty, which they are to discharge to their Subiects for their service: As to de­fend Religion, and the Law of God, to maintaine the Fundamentall Lawes of the Kingdome, as his Majesty declares he doth, and will doe, to provide by all possible endeavours for the safety and peace of the Common wealth. In which, if they shall faile, the most High God, whose eyes are al­wayes on them, to see what they doe, will [Page 17]to the terrour of their soules, stretch his arme at last to give them the sorer stroke: For to them, who walke not worthy of the rich blessings they have received, the greatnesse of their Prerogatives, and exem­ptions here in this life, will be the aug­mentation of their plagues, and punish­ments hereafter in the world to come. Thus I have endeavoured to make my speech like a Bell, right and fully rung, to strike on both sides, clearely sounding the Due, and duty of the Ruler, no lesse than of those who are under Rule, and Government: For as I abominate those odious, dispiri­ting relations of Tyrant, and Slave, (with which, God be blessed, we are not enthral­led) so I shall ever study to cherish the sprightfull, exhilarating dependances be­twixt King and Subject.

Againe, in regard the King is the safe­guard of the People, reason good the Peo­ple should yeeld all subsidiary helpes that tend to the advancement of the honour, and glory of the King. For when the Soveraigne is insufficient by his owne stocke to pro­vide [Page 18]for the Publique good, or his owne Dignity, whereupon the Publique depends, it is naturall that supply be administred to him from inferiour members; and it is profitable for the members freely to yeeld a fitting support, since if the Head continue drooping, the members will likewise lan­guish in a consumption.

And now let me entreate that none im­pose a meaning farre wide from my drift. It was never in my heart, or tongue, any way to infringe the proper rights, liberties, and proprieties of the people: I move on­ly for a voluntary, free aide, or assistance. It were a great dis-service to the King to in­flame his Prerogative to the evacuation of the Subjects Right; both must be kept en­tire to keepe up the King, and Kingdome. Should Kings be without right Prerogatives, some black mouth'd Rabshakehs will not spare to cry out they have nought but the Name of Kings to commend them. And a people not quickned by their Originall pri­viledges, and native liberties, will prove Corpus sine pectore, a heartlesse uselesse trunke, [Page 19]portending nothing but sad events, as the beasts of old were said to doe, when at their sacrificing, the heart was found to be con­sumed. Such a People may fill up a number, they will hardly be accounted considera­ble members of a Commonwealth, because they have no pulse from any intrinsecall prin­ciple of their owne, but like pawnes at Chesse are to be moved, and removed onely by the phansie of the externall Agent. It is therefore the equity, and prudence of his gratious Majesty, sincerely to professe that he is as tenderly affected to the Priviledges, and rights of his Subjects, as to the preeminence of his owne Crowne; well knowing hee cannot be a puissant King of a flourishing Kingdome, but by being King of a free Nation.

I know no stronger motive to confirme your zeale for the Kings honour, then to remember you how God himselfe is so zea­lous of their honour, that in the 16. of the Proverbs, he chargeth not to detract from them, so much as in our thoughts. Hee knowes what vexations his chiefe Stewarts [Page 20]endure under him, and therefore he would have their anguish sweetned with our duti­full, and awfull regard. But most of us ad­mire the heighth of their exaltation, few there are who sound the depth of their care. We are taken with the gold, and pretious stones in their Crownes, we con­sider not how they are lined with thornes, and that there are thistles in their pillowes as in their Ensignes. Valer. Max. l. 7. Antigonus found it, when he told an old wife that was praising unto him his happinesse in his raigne, shewing his Diademe, that, if she knew how many evils it was stuffed with, she would be loath to take it up, if shee found it lying on the ground. Moses was a Governour by Gods owne appointment, Numb. 11. yet he was so tyred out that he prayes to be rid of his life. Charles the fifth, after a victorious Raigne changed his Court for a Cloyster. It is then the lesse wonder if in that enigmati­call parable propounded by Jotham, Judges 9. where the trees went forth to anoynt a King over them; the Olive would not leave his fatnesse to macerate himselfe with the cares of a Kingdome, nor the Figge tree his [Page 21]sweetnesse, to taste of the bitter sweetes of a Kingdome; nor the Ʋine his fruitfulnesse, chearing both God and Man, to afflict him­selfe with the barren cares of a Kingdome. And thus because the Governors load is grea­ter than their honour, that they may be won to a chearefull acceptance, supplications are to be made joyntly for the Supreame, and for the subordinate, for Kings, and all that be in Authority.

So great is the care of the Almighty, to see all things well order'd, that he hath placed a threefold subordinate Authority in the World, Domesticall in private Families, Spi­rituall in the Ministeriall Keyes, and Tem­porall in the Magistrate. For one as One can­not possibly governe many, though his Princely minde be accomplished with He­roique Excellencies. And therefore as God suffereth his Vice-gerents to share with him in his highest Title, so hath Regall Authori­ty communicated part of its Royalty to their Substitutes, that the greatnesse of their trust may put them in minde of their charge, which is the conservation of the Kings ho­nour, [Page 22]and our peace They move like wheeles, one within the other, the lesser within the greater, yet they all move in the strength of the King, as the under wheeles in Ezekiels Vision did by the great compas­sing wheele, which alone appeared. The Head derives influence of sense and motion to all the inferior members, whereby they are sustained, yet doth the eye watch, the eare heare, and every sense is employed for the direction of the hands, and feete. So albeit Originally it is the King, which un­der God upholds the people, he being called [...], See Wisd. 6.24. A wise King accor­ding to the [...], called stabilimentum populi; the support, stay, or staffe of the people. as it were the foundati­on on which his subjects rest, yet he hath his eares, and Intelligencers for the ordering of the Common good. As therefore we owe allegeance to God through the King, so we owe it to the King through his authori­zed Officers, by whose presence, and gui­dance it comes to passe that every man sits quietly under his owne roofe, which is the end of our prayers, and the Kings care, that we may lead a quiet, and a peaceable life.

They breed but ill blood, who hold Do­minion [Page 23]more for the pompe of the Governor, than for the benefit of the governed. The Commonwealth of Rome made that a quar­rell betwixt them, and the Senate. Menenius Agrippa compar'd it in his Apologue to the variance, which the members of the body had against the stomach, they objected that it devoured all, and tooke no paines, but lay idly, and sluggishly in the midst of the body, while the rest laboured full sore; and so the eye would not see for it, nor the hand worke for it, nor the teeth chew for it, but every member refused to doe its of­fice. The stomach soone after wanting meate, and being empty, the eye waxed dimme, the hand weake, the feet feeble, all the body began to languish and pine away, insomuch that at the last they were compel­led to afford their mutuall Offices for the strength of the stomach, that so themselves might be strengthened. Thus it fares be­tweene the King and the People, for subje­ction is more for the good of the State, than for the state of the King. Hereupon some vvould have Diadema compounded of [...], vvhich may in a Greeke conjuncti­on [Page 24]of words be sometimes used for For, and [...], which is the People. And not onely prophane Writers, but Saint Paul, 1 Thes. 2. makes Coronam to signify the People; A faire remembrance, that as the Crowne com­passeth the Kings head, so is he set in the middest of his Subjects to be employed for their welfare; the concord, and tranquil­lity of the Commonwealth, being his grea­test honour, and felicity.

The Embleme of the Netherlands by stamping money with two earthen pots swimming in the Sea, Cambdens E­liz. and wittily inscri­bing, Si collidimur, frangimur, if we knocke to­gether we are broken, hath a usefull Morall for these times. Should we come to heare the dreadfull, and confused noyse of Warre, the thundring of the Ord'nances; If our ploughshares should be turn [...]d into swords, and our sithes into speares, the famine of bread, cleanenesse of teeth, and dearth of all good things, would make us fill the eares of Heaven with Orizons for Kings, and all that be in Authority, that we may lead a quiet and peaceable life. But wee are [Page 25]growne fat with peace, and so beginne to loath it, as Israel did their Manna; it's made by most the fuell of vice, an occasion of loosenesse, and secure idlenesse, as if wee said within our selves as Babell did in her prosperity, We shall never be moved, there shall be no leading into captivity, nor com­plaining in our streetes. A great impedi­ment of our quiet, and peaceable life are homebred, and domesticall foes. The first are Papists, false-hearted, forraine-hearted Pa­pists I meane, who have a tongue for the King, and a heart for his enemies, Jacobs voyce, Esau's hands, who will be ready at every turne to open the doore, and let the thiefe in, and like sly Foxes will shew the way for the wilde Boare to destroy. How­soever they pretend a detestation of those more then inhumane cruelties, which their Pseudocatholique fraternity inflict upon blee­ding Ireland, yet should they get the maste­ry here, which I trust Gods goodnesse will ever prevent, we must expect no mercy. Geball, Ammon, & Amalek, Spaine, the Pope, & the Eagle would flye upon us, and combine all their forces to devoure us. For as Ma­homet [Page 26]in his Alchoran promiseth the high­est seate in heaven to him that kills most Christians, See Phil. Morn. l. de ver. Relig. Chr. c. 33. p. 608. so the Pope, and Jesuites make it a matter meritorious to kill Protestants, He­retiques, as they please despightfully to terme us, yea the more of us they murther, the more glorious reward they shall have in heaven. Yet let us pray to God to convert them; as for those which will not be con­verted, let us beseech the All-wise God to con­tinue it in the heart of his Majesty, and the Parliament, whom it concernes, to curbe, and keepe them under, not to let them have the remes too much at liberty, lest they take head, and like a pampered Palfry throw their Rider, and bring a ruine to their King and Country in the end.

The second Domestique foes to our quiet, and peaceable life, may be new fangled Sectaries, who rashly condemne whatsoe­ver their private spirits doth disallow, and esteeme all disordered, that hath not con­currence with their particular Tenets. This makes them without warrant to obtrude bold Pamphlets, casting therein the frame of [Page 27] Religion in the mould of their owne pri­vate fancies, as if they would prescribe to Higher powers, what they should enact. Saint Austin speakes sharpely against such kinde of Polypragmaticks, stiling them men swoln with pride, mad with headinesse, treache­rous in spreading calumnies, turbulent in sowing seditions, who lest they should be discerned to want the light of truth, Ʋm­bram rigidae severitatis obtendunt, doe cast forth a glimmering show of demure austerity. They are the true translated words of that Father in his third booke, and first chap. Cont. Parmen. Saint Bernard also complaines passionately against contentions children of the Church: Pax à Paganis, Serm. 33 ad Pastor. in Syn. et 33 in Cant. pax ab haere­ticis, sed non profecto à Filiis; Pagans, saith he, fight not, Heretiques write not, her children doe both, and rip out Maternall trophes by tongue, and pen, maintaining their quar­rell non Ratione, sed Pertinacia, not by waight of reason, but obstinate dint of will, Ierom. in c. 1. ad Rom. Ʋbi non Veritas quaeritur, sed Adversarius fatigatur, whose ayme is the foyle, and tyring of the Adversary, never the search of the Truth. For it is the practice of Contention to de­fend [Page 28]those errors, which a right Iudgement disproves, In c. ad E­phos. Nè cedere videatur, saith Saint Ambrose, lest together with the Tenet, the disputer might seeme to fall. Thus while they debate, thus while they teare, thus while they rend the Church, they give a signall to them without, and encourage Aliens to joyne blasphemy with their dissen­tion.

Where is now that solemne use of una­nimous agreement? Apobg. c. 39. In Tertullians dayes there was such unity among Christians, that it was ad stuporem Gentium, to the amazement of the Heathen, See, say they, how the Chri­stians love each other, and are ready to dye one for another! The time was, when one house, one boord, yea one soule could suffice three thousands, Act 4.32. but now, (alas!) we are so estranged from such good­nesse, that wee dwell asunder under one private roofe, and they who should be one flesh, nourish a faction like two Nations. It is that which Saint Paul blames among the Corinthians, 1 Cor. 3. we heare there is among you envying, and strife, and divisions, and so [Page 29]he concludes them carnall. For such Schismes are not of the Spirit, but workes of Satan, and therefore he is properly called in our English tongue the Divell, from Divello, which signifies to unjoyne, and put asun­der; for he is alwayes labouring to dis­solve that which God hath joyned. Where­fore to prevent the snare of jarres, where­with we may be entangled through admi­ration of mens persons, and writings, Saint Austins resolution in his nineteenth Epistle to Saint Jerome is to bee embraced. Alios ita lego, I so read other mens workes, that notwithstanding their sanctity, and learning, I am not of their minde, un­lesse the truth of their opinions may appeare vel Probabili ratione, vel per Autho­res Canonicos, either by probable reason, or by Canonicall Scripture. For the mem­bers of Christs holy Church should be so in­spired with one right faith, as in the mo­dell of the body, all parts are informed with one soule. For such as the soule is to many members, such is faith to many soules; If every member had a distinct soule, where were the body? If every soule had a distinct [Page 30]forme of faith, where were the Church?

And here give me leave to discharge my whole conscience touching the representa­ons of sacred stories, and some undoubted Saints, as yet remaining in Cathedrals, and Chappels, that so I may endeavour to remove some scandall, that hath, or may be taken. My protestation is hearty, and sincere, that I abhorre adoration of Images, as well relative­ly, as absolutely. No worship is to be given to them, directly in themselves, nor oblique­ly by reflecting on the prototypes, which they represent. Where they are yet remaining, they are to be used onely as Ornaments, or Historicall Commemoratives. Gregory the great, who well might be called the last of the best, and the first of the worst Popes, first called Images Lay-mens Bookes; the Popes succeeding made an impious use thereof, by teaching they were the onely fit bookes for the Laity to pore on, depriving them of the waters of life, and prohibiting them to reade the Scriptures, contrary to the ex­presse letter of the Scripture. It were some­what tolerable had they interpreted, those [Page 31]words did onely meane that ignorant men by asking what is signifyed by those Repre­sentments, which they see pictured before their eyes, and by pondering a right answer to their question, might so be instructed as it were out of a booke, that the piety of such holy persons, and sacred acts, which are expressed by those visible objects, ought to be imitated in their lives, and deaths. But such a fober construction hits not the scope of their meaning, for they instruct the peo­ple downe-right to Idolize them; Bellarmine the Atlas of their predominant Hierarchy, doth not tremble terminis terminantibus, in expresse termes to averre that the Images of Christ, De Imagin. Sancto. l. 2. c. 21. and the Saints are to be worshipped not onely improperly, but properly, and by themselves, so that they terminate the worship presented to them.

For my owne part, as I will not contend with shadowes, so I shall never any way strive for shadowes, being resolved to ap­prove no further these externall decorements, and other circumstantials in Gods house, then the Policy of the Land wherein I live, shall [Page 32]thinke good to support. And this I sup­pose is to keepe within the compasse of lea­ding a quiet, and peaceable life, in all godlinesse, and honesty, which is the close of my Text, and the totall summe of Christianity.

The heathen Orator could say, Tull. l. 1. de Of­fic. Inter bonos benè agere oportet, among good, and honest men must be good, and honest dealing; much more they who professe themselves Christians should be thus affected For since man is a sociable Creature, every one owes that naturally to another by which humane society is conserved: But men cannot live, and converse, if they may not beleeve, and trust one another in godlinesse, and honesty. For this seeming zeale, this formall honesty is like the Trojan horse in Virgil, which was pretended the gift of Minerva, but proved the ruine of Troy. So that godlinesse, and honesty, faith and good workes must not be set at oddes, but connexed, and linked in our peaceable life, as the cause, and the effect, the Sunne, and the light. For peace without godlinesse is a prophane, unhallow­ed peace; and peace without honesty, is an [Page 33]adulterate, a counterfeit peace, it turnes the grace of God into wantonnes. In godlinesse; otherwise our peaceable life is no better then consenting in a faction, in a combina­tion; for there's Concors Odium, unity in ha­tred, when men make a league against a common good. Jn honesty; that you doe not by holy pretenses swallow widowes houses, and by colour of distributing to pi­ous uses scrape together what is not your owne; build an Hospitall for a few, and pur­loyne from many; Such a liberality being no better then bountifull cruelty. But our lives must be lead in all godlinesse, and honesty, squaring our drifts by our religion, and not our religion by our drifts, as the Ephesians did, who cry'd up Diana, Diana, but gaine was in it; they had learn'd to varnish their filthy lucre with devotion, and to make their godlinesse, yea their goddesse the hand­maid, the Stalking horse to their owne pri­vate Interest. We are to pray for such a peace as Christ gave to his Disciples, a peace, knit together in all godlinesse, and hone­sty. I will follow my Apostle, and end as I beganne, exhorting all in their supplicati­ons, [Page 34]prayers, Intercessions, and thanksgi­vings to magnify the Almighty, by the pro­vidence of whose goodnesse we have a re­nowned King, who is an indulgent, & care­full Father of the Church, and Common­wealth, a constant, Exemplary Encourager, and Advancer of all godlinesse, and honesty. Some Kings have beene so compos'd that Jngentes Virtutes, & ingentia vitia, eminent vices no lesse then eminent vertues held a joynt concurrence in them, as we see the drosse runnes with the metall; but his gra­tious Majesty is of so refin'd, so sanctified a temper, that envy it selfe cannot find the least tracke of a raigning vice in him. Who see's not hee is Rex Mitioris Jngenij? His cle­mency, and moderation Proclaime him a King of his passions, as well as of Nations. And therefore, Continue him O Lord long, long con­tinue him unto us: Protect him against inbred, and forraine Adversaries, against the Foxe at home, and ravening wolves abroad: Let his enemies bescattered, and those slaine that hate him: Make his seed to endure for ever, and his throne as the dayes of heaven: Establish so firme an unity with the Head, and the whole. Body of the Kingdome, [Page 35]that there ever be an happy entercourse of Love and Protection, obedience and service. Let no cunning of Satan, nor any machination of his ad­herents be able to withdraw them from leading quiet, and peaceable lives in all godlinesse, and honesty, through Jesus Christ our Lord,

Amen.