publick places to 3 Our devotion and zeal are more and more strengthned in the publick Congregation serve God doth sharpen the edge and as it were give life and strength to every particular mans devotion for when through the frailty of our flesh our spirit waxeth dull and our zeal beginneth to grow slâ—ggish to perform these Holy duties the fervor that we see in the rest of the Congregation will mightily serve to stir up our thoughts and to quicken our devotion to sail along with our brethren to the conclusion of those godly exercises 4. As every particular man is bettered and much furthered in his devotion 4. They are helped by the good examples of others and service of God by the good examples that all the Congregation doth shew unto him so the whole company that considereth it is not a litle damnified and offended at the way wardness and neglect of those particular persons that come not unto the publick service of God and so whereas the neglect of our private devotion is only hurtfull to our selves our refusall or remissness to come to the publick exercises of our Religion doth prejudice many and gives offence to the whole Church and you know what our Saviour saith Woe to that man by whom offence cometh and therefore Matth 18. 7. woe to him that despiseth the publick exercises of Gods Church and refuseth to come unto them And for the preventing of this woe and the rest of the reasons formerly shewed the Prophet David did so earnestly desire to praise the Lord in the Psal 26. 12. Congregations yea in the great Congregations and among much people and so affectionately to say One thing have I desired of the Lord which I Psal 3â— 18. will require even that I may dwell in the House of the Lord all the Psal 27. 4. daies of my life to behold 〈◊〉 fair beauty of the Lord and to visite his Temple And therefore seeing it is so necessary that the people of God should publickly meet and be gathered together to serve God it is most requisite and necessary there should be Cathedralls and Parochiall Churches for them to meet in for to do the publick service of God But against this it may be objected that the necessity of publick meetings Obj. and the benefits that may be reaped from those Assemblies rather then from any private serving of God doth no waies prove the necessity of having Cathedralls and materiall Churches because the presence of a company of Christian people wheresoever Assembled and the offices of Religion as Preaching Prayer and Administring the Sacraments performed makes the meeting publick and the peoples exercising these duties makes them to be a Church of God As the presence of the Prince and his followers maketh any mans private house to be the Kings Court. To this Objection I have fully and very largely answered in my second Sol. book of the Great Anti-Christ revealed pag. 84. deinceps And therefore I shall referr my Reader thither to be fully satisfied yet here I say that it is not the Assembly or the popular conflux of a multitude of men or the duties that they do though they be the very duties of Religion that makes the meeting lawfully publick or the place of Gods publick service but it must be a Convention and a gathering together of the people into such a place that is assigned and Consecrated for Gods publick service which makes the publick meeting justifiable and lawfull otherwise it is but a private conventicle altogether unlawfull though it should consist of never so great a company of men unless it be as it was in the Apostles time in the daies of persecution or that the people have such lawfull lets and hinderances to come to the Consecrated place of Gods service as I have set down in the book afore-cited At all other times the publick service of God must be performed in a publick Consecrated place as it is meet the Holy service should be done in a Holy place and you must know that the ubiquity of Gods presence in every place makes not all places alike sacred even as the Lord sheweth unto Moses when he bids him to pull off Exod. 3. 15. his shoes from his feet because the place where thou standest is Holy ground for the presence of God is either 1. Ordinary or The presence of God twofold 2. Extraordinary And as the extraordinary works of God have distinguished the times to make some times more Holy then other so the extraordinary presence of God hath sanctified some places more then others and the place that he Sanctifieth with his most speciall presence is the place which he appointeth to his servants for their publick meeting to do his service and he hath not left it in the liberty of every man to run at random to serve the Lord where he pleased but as he designed the time when they should serve him so he appointed the place where they should come to serve him And so Adam in that short time which he had in Paradise wanted not a place appointed no doubt and usuall to stand before the Lord and to Communicate with him and the sons of Adam being out of Paradise knew the Gen. 3. 8. place where God appointed and expected they should repair to offer their Sacrifices and oblations unto him and so the Lord tells the Children of Israel that they should not discharge their duties and perform his service in any place that they pleased but they should seek the place which the Lord Deut. 12. 5. 14. their God should choose out of all their Tribes to put his name there to dwell and there they should come with their oblations and offerings to serve him And so when the Israelites had quite vanquished the Canaanites and subdued the Philistines and the other their enemies round about and as the Text saith given rest unto his people the time was come that the Lord God thought fit to choose the place to put his name there and where all the people should publickly meet to do him service and the Lord marked out Jerusalem for himself and in Jerusalem he chose Mount Moriah the very 2 Chron. 6. 7. place where Abraham was to sacrifice his son Isaac to be a standing and a permanent place for his name saying This shall be my rest for ever here will I dwell for I have a delight therein and there David now resolveth to build his Temple to be a Cathedrall and the Metropolitan Church for the High Priest to offer Sacrifice and burnt Offerings unto God and for the rest of the people there publickly to meet to serve the Lord and his heart was mightily inflamed with zeal and desire to do it but the Lord accepted of his resolution and by Nathan his Prophet told him that because he was a man of War and had shed much blood and his Church must not have her foundation
the building of his Temple by Solomon was to be Hierusalem and no where else to perform the commanded Publick Service of God under the punishment of cutting off that soul from his people that should do otherwise Yet the hour cometh and now is that is coming or beginning to come that the partition-Wall betwixt the Jews and the Gentiles shall be broken down and the bounds and borders of Gods Church and the true worshippers of God shall be inlarged and they may lawfully without offence worship God not only in Jury where God was only formerly known aright but also in all the Nations and in any Kingdom of the World so they worship him in spirit and in truth as they ought to do But here is not one syllable intimating that they should not or needed not to meet to serve God in the Publick Church but that whensoever and wheresoever in any Kingdom of the Earth they should gather themselves together in the Publick Church to worship God they should worship him in spirit and in truth otherwise their worship is to no purpose and will avail them nothing though they should do iâ— publickly in the Church This is the true meaning of our Saviours words 2. We have another sort of Sectaries that yield it requisite and convenient Obj. 2 for the Saints and servants of God to meet and gather themselves together for the Service of God and do acknowledg the great benefits that may accrew and be obtained in a Congregation rather than by any single person but they think there is no necessity of their meeting in a Material Church or a Steeple-house as they call it rather than in a house or a chamber or a barn or any other place where they shall appoint to meet because God hath made all places and there is no reall Sanctity in any one place more than in any other but the sanctity or holiness must be in the hearts of the men and not in the place which is not capable of any sanctity and therefore it is rather our superstition than Gods injunction to require and command men to come to such Material Churches as to the more sanctified places rather than to such private houses where these Saints do publickly meet to serve God To make a full Answer to this their Objection you must understand Sol. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy is derived from the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Earth as if to be holy were nothing else but to be pure and clean and separated from all earthly touch And it is taken two wayes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simply Holiness taken two wayes 1. Way 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In some respects And 1. Way God only is Holy and the Author of all Holiness and as the Blessed Virgin saith Holy is his Name And therefore those Seraphims which Esaias saw and those wonderous creatures which S. John saw did Esay 6. 3. Apoc. 4. 8. cry Holy Holy Holy Lord God of Hosts three times together which we do not read of any other Attribute of God And the Lord himself in that golden Plaâ—e that was to be on Aarons forehead caused these words to be ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness is of the Lord as Tremellius reads it or Sanctum Domino Holiness belongeth to the Lord as the Vulgar hath it 2. Way Many other things are stiled holy by communication of holiness 2. Way and receiving their holiness from this Fountain of Holiness And so 1. The Man Christ Jesus 2. The faithful Members of Christ 3. The Outward Professors of the Christian Religion 4. All things Dedicated and that have relation to God Service as Times Persons Places and Things are termed holy sanctitate relativa 1. The Man Christ is perfectly and singularly Holy as Beda saith And that 1. By reason of his Hypostatical union with the Godhead 2. By reason of the most perfect qualâ—ity of Holiness impressed by the Holy Ghost into his Humanity 2. The true Members of Christ are truly styled holy by reason of that holiness which the Holy Spirit of God worketh in them and they practise in their lives and conversations 3. All those that do outwardly profess the holy Religion of Jesus Christ are called Saints by the holy Apostles and so they are in respect of all Rom. 1. others that either do prophane abuse or neglect the same 4. All the things that are Consecrated by the prayers of the Bishop for the Service of God and those things that are Dedicated and given for the furtherance and maintenance of God's Worship as Lands Houses and the like are by a relative sanctity rightly termed holy things because they are separated and set apart as S. Paul saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for holy uses to bring men to holiness to honour serve and worship God that is Holiness it self And in this respect we say that the very ground walls windows and timber of the Material Church that are set forth Dedicated and Consecrated for God's Service are holy things not by any inherent reall sanctity infused into them but by a relative holiness ascribed and appropriated unto them by their Dedication and Consecration for God's Worship which makes them more holy and so to be deemed than all other earthly things whatsoever And though I will not lose my time and waste my paper to shew the folly and vanity of that ridiculous deduction of the Confuter of Will. Apollonius Grallae pag 29. in the 29. page of his Grallae against secondary or dependent holiness yet I will justifie the holiness and religious reverence that we owe and should render unto all the Material Churches that are Consecrated for Divine-Service against all prophaners of them Independents and Fanaticks whatsoever And for the satisfaction of every good and sober man that is not drunk with a prejudicate conceit against God's House I shall desire him to look into 2 Chron. 3. 1. and chap. 6. where he may find the Consecration of God's House and the prayer that Solomon made at the Consecration of it and the benefits the manifold benefits that they should reap which served God in that House And if he reads over that Chapter at his leisure and read it often and then seriously consider it and withal remember that of this House and the like Consecrated places that are Dedicated for God's Worship the Lord himself saith My House shall be Esay 56. 7. Matth. 21. 1â— Jerem. 7. 10. Psal 132. 15. called the House of prayer for all people and our Saviour Christ confirmeth the same that the Church which is the Publick place or place of Publick Prayers is rightly called the House of God and the House which is called by his Name and of which he saith This shall be my rest for ever here will I dwell for I have a delight therein Will he not confess that Gods House
is the Lord of all things but as the signs of our thankfulness and acknowledgement that he is the Donor and Giver of them all to us and as the means to set up and to shew forth his Honour by the erecting and beautifying his Churches and the maintenance of his Worship and Ministery in those Churches For why should any man think that God hath given us such variety of all good things as Gold Silver Cattel Wine Oil and abundance of most excellent beauty to be imployed only upon our selves and for our pleasures and it may be in meer vanities without any regard or reservation of any of them to be bestowed for the upholding of his Honour and the Duties of his Service When as Solomon saith That Prov. 3. 9 Malach. 3. 20. he will be served with the chief of thine increase And the Lord himself bids thee to bring all the Tythes or Tythes of all kinds into his House And therefore Origen the greatest Clerk that lived in his dayes saith Qui colit Deum debet donis oblationibus agnoscere eum esse Deum omnium He Origen in Numb c. 18. Hom. 11. that worshippeth God must by his gifts and oblations unto God acknowledge him to be the God and Giver of all things 3. Seeing God requireth to be honoured with thy substance and with the 3. Reason Prov. 3. 9. first fruites of all thine increase and to testifie thine inward love by thine outward gifts and oblations to him you know then that the greatness and goodness of our gifts doth set forth and shew the greatness of our love and the sincerity of our affection towards God For Juxta mensuram honoris erit mensura donationis According to the quality and condition of the person whom we honour so should our gifts and our presents that we offer him be as the greater they are whom we honour the greater regard we should make of the gifts and oblations that we offer unto him As it is unseemly and a shame for us to present unto our Kings and Princes or any other person of Honour any poor mean base or paltry present So it is if we do the like to God And therefore the Prophet Malachy demandeth If you offer unto God the blind for Sacrifice is it not evil and if you offer the lame and the sick is it not evil Offer it now unto thy Governour Malach. 1. 8. will he be pleased with thee saith the Lord of Hosts So the Lord was no wayes pleased with Cains offering because that having enough and all good things from God he kept the best for himself and gave a little of the meanest and worst unto God And you know what God saith Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing and so like unto Cain keepeth the best for himself for I am a Great King saith the Lord of Hosts and my Name is dreadful among Verse 14. the Heathen and therefore you should not offer unto me the poorest and the basest things you have but the best and the greatest of all your substance Therefore the Gentiles by the light of nature and the Jews by the example How that the Heathens Jews Christians eâ—ected great and glorious Houses for the Great Glorious God And Plutarch setteth down what an infinite charge it cost Tarquinius Sylla Vespasian and Domitian to build the Temple of Jupiter Capitolinus in Rome Plutarch in the Life of Publicola pag. 107. 108. of Moses David Solomon and the rest of Gods Prophets that were inspired by Gods Spirit and all the godly and zealous Christians that were illuminated by the light of truth considering the greatness and the glorious Majesty of our Great God that is Optimus Maximus The Best and the Greatest of all the things that you can imagine and is most wonderful in all his Works conceived it fitting to erect and build such great magnificent and most glorious Temples and Churches as might seem fitting and so far as they were able to make them correspondent to the Greatness and the Glorious Majesty of that Great God for whose Honour Worship and Service they erected and dedicated the same And such were the Temple of Apollo at Delphos of Diana at Ephesus of Amphiaraus and Jupiter Olympus and the Temple of Solomon in Hierusalem and the Churches of S. Paul in London and S. Peter in Westminster and abundance more which you may see in these Kingdoms that our most zealous religious and godly forefathers built and spared no cost nor charges to adorne and beautifie them most gloriously with all necessary Furnitures for the Honour and Worship of their God and the Service of Jesus Christ And shall we throw down these Houses and lay waste these Temples of God or think much to bestow a little of our wealth that God hath so liberally bestowed upon us to keep them up and to have them competently trimed and beautified God forbid that our love to God's Honour and our thankfulness to Jesus Christ should be so little as to do so CHAP. XII The Answer to another Objection that our brain-sick Sectaries do make for the utter overthrow of our Cathedrals and Churches as being so fowly stained and prophaned with popish Superstitions and therefore being no better than the Temples of Baal they should rather be quite demolished than any wayes adorned and beautified FOurthly we have some other Sectaries more brain-sick than the former 4. Objection against the being of our Churches Psal 137. 7. and these under the pretence of zeal to the purity of Religion do hotly plead for the destruction of our Churches and cry out in the language of the Edomites Down with them down with them even to the very ground for they have been defiled and prophaned by the Idolatries and superstitions of the Popish Bishops and their Mass-Priests and therefore as the Lord by a flat Precept commanded the Israelites saying You shall utterly destroy all the places wherein the Nations which ye shall possess served their gods upon the high Mountains and upon the Hills and under every green Deut. 12 2 3. 2 Chron. 17 6. 2 Reg. 18. 4. Tree and you shall overthrow their Altars and break their Pillars and burn their Groves with fire and you shall hew down the graven Images of their gods and destroy the names of them out of the place And as Jehosaphat according to this Precept took away the High-places and Groves out of Juda and Hezechias also removed the High-places and brake the Images and cut down the Groves and brake in pieces the brazen Serpent that Moses had made because the children of Israel did burn incense to it So should we subvert and throw down all the Monuments of Idolatry and Superstition and all the Places where the true Religion and the Service of God have been abused And accordingly these frantick Zelots have wheresoever they came
a Priest and so he did to the Lâ—vite that succeeded him consecravit ministerium ejus id est implevit manum ejus He filled his hand and satisfied him with a certainty of maintenance And Pharaoh and the rest of the Egyptians allowed lands and possessions and other sufficient maintenance unto their Priests and Magicians And the Babylonians were very bountiful to their Wise-men and the Professors of the Mysteries of their religion And so was Jezabel also to the Priests of Baal making them to sit at her own Table 2. That the Tythes or tenth part of our goods and fruits of the earth is 2. That the Tythes are the fittest part to maintain these publick Ministers and were so given by Jews and Gentiles before Moses time the fittest part and the most indâ—fferent proportion that we can assign and lay out for the maintenance and allowance of the Priests and Ministers of Religion for not only Moses by the instinct and inspiration of God's Spirit appointed and commanded the tenth part to be paid unto the Priests but also many good and godly men before Moses time were by the secret instigation of the same Spirit and the innate light of their natural reason directed before God commanded the same to give the Tythes of their whole Estate unto God and to deliver it into the hands of his Receivers the Priests As among the people of God Abraham and Jacob Veteres ex una quaque re decimam offerre diis solebant Fran. Sylviâ—s Insul And Plaâ—tus saith Ut decimam solveret Herculi paid Tythes of all and that long before Moses time And among the Gentiles Plutarch recordeth that when Hercules had vanquished Geryon King of Spain and by a strong hand had taken away his Oxen from him he made an oblation of every tenth Bullock unto God And it is said that Cartalus was sent by the Carthaginians unto Tyrus to offer unto Hercules the tenth part of the spoils that he had gotten in the Isle of Sicily And the Histories do relate further That the Tythes of the prey that was taken in the Platean Wars were dedicated and offered up unto the gods And Socrates in his Ecclesiastical Histories saith That the Famous Writer Xenophon both in the sixth Book of Cyrus his Expedition and in the first Book of the Acts of the Grecians maketh mention of a Town called Socrates Scholast l. 7. c. 25. Titus Livius l. 5. pag. 159. Chysophle which Alcibiades walled about and assigned a place therein for the payment of Tythes and Tribute and so all that loose out of the main Sea and sail from Pontus and do arrive at that place did use there to pay their Tythes saith mine Author And Titus Livius writeth That when the rich City of the Veii was besieged by Furius Camillus he spake thâ—se words and said By thy conduct and the instinct of thy divine power O Pythius Apollo I set forward to the winning of the Town of Veii and now to thee I vow the tenth part of the spoils thereof and after the Veii were â—â—pâ—ivated and peace concluded with the Volscianâ— and the spoils of the City brought to Rome Camillus said There was one thing that his conscience would not suffer him to hold his peace That out of that booty only which was of moveable things the tenth part was appointed to be levyed but as for the City and ground that was won which also was comprised within the vow there were no words at all made of them whereupon the debating of this matter which to the Senate seemed doubtful and hard was put over to the Priests and Prelates and their Colledge calling to them Camillus thought good that whatsoever the Veientians had before the vow was made and whatsoever after the vow was made came into the hands of the people of Rome the tenth part thereof should be consecrated to Apollo and so both the City and the lands were valued â—nd money taken out of the City-Chamber for the payment of this tenth and because there was not store enough to do it the Dames of the City consulted thereabouts and by a common Decree made promise unto the Tribunes Military to supply their want and to that end they brought into the Exâ—hequer their own Gold and all the Ornaments and Jewels that they had for the payment of this tenth unto the god Apollo And this was as acceptable a thing and as well taken of the Senate as ever any thing had been saith Titus Livius And it is reported by Plinius That the Arâ—bians Plinius l. 12. c. 14. worshipped a god whom they sirnamed Sabis and that they used to pay the Tythes of all their goods unto that imaginary god And what is the cause that these Heathens which knew not the True God did these things but that the light of reason which the God of Nature imprinted in their minds informed them that the tenth part of their fruits and increase should appertain to the provision of those Priests that served their god And the reason why they conceived the tenth part to Why the 10th is the most proper number that belongeth to God be more properly due to their gods rather than the eighth ninth eleventh twelfth or thirteenth or any other number more or less was because the tenth number is the perfectest and the greatest number that is beyond which there is no other number but by the addition and re-iteration of the same former numbers thereunto which you may observe in all Languages and in the Arithmetical explanation thereof you have no figures as Aquinas well observeth that reach any further than 9. to which you add the cypher o to make up 10. and that cypher o being circular and round is the Hieroglyphic expressing the Eternal God which like unto this cypher o hath neither beginning nor ending and doth therefore challenge this number that is like himself unto himself And the highest reach of mans natural reason could not any better way acknowledge the Power and Eâ—ernity of the God of Nature than by assigning that quantity of their goods which they offered to him by this number 10. which is the highest and the most perfect number that is and containeth all other numbers within it when as after 9. you have no more figures but adding this cypher o. And the re-iteration of the same figures from 1. to 9. with the cyphers unto them it makes up all numbers from 10. to 10. thousand thousands And therefore this payment of the Tythes unto the Priests being a truth which Nature teacheth and which I believe was the proportion of the offering and oblation that Cain and Abel brought to God it must needs be the truth of God that the Tythes are due unto the Priests by a Natural and Divine Right and so never to be altered nor repealed 3. That the Priests of God which serve at his Altar and the Ministers 3. Reason Of whatthings the hire of the Priests should be
without Religion and in brief a most dangerous and malicious hypocrite and were therefore banished from amongst us in the dayes of Queen Elizabeth but now deserve it far better being more dangerous because far more numerous * Huc usque Our factious Puritans bitterer against Kings then the Jesuâ—tes and therefore I cannot say with Saint Bernard Aut corrigendi nè pereant aut coercendi nè perimant for in my judgement they are incorrigible and in their own opinion they are invincible having by lyes and frauds gathered so much wealth and united such strength together that except the Lord himself had been on our side and made our very enemies the Papists to become our friends and to hazard their lives and fortunes according to their duty to preserve the Crown and Dignity of their king as God most wisely disposeth of things when he produceth light out of darkness and against their wills support our true Protestant Religion from being quite defaced by these mercilesse enemies we might well fear what destruction would have come upon us And therefore considering the bitter writings of their Prophets old and new being fuller of gall and venome against Christian Kings then can be found in the bookes of the Jesuites and considering the wicked practices and this unparallel'd rebellion of these new Proselytes and the loyalty of those that heretofore received least favour from the Church and not much from the State Tell me I pray you which of these deserve best to be suffered in a Protestant Church they that maliciously seeke her ruine or they that unwillingly support her from falling for my self I will ever be of the true Protestant faith yet for this loyalty of the Papists unto their King I will ever be in charity and rest in hope though not in â—â—e same faith with them and I doubt not but His Majesty will thinke well of their fidelity But as Saint Bernard saith Non est meae humilitatis dictitare vobis it is not for me to prescribe who are most capable of Grace or who best deserveth the Kings favour when his Princely Grace presupposeth a sufficient merit but in humility to set down mine own opinion in this point of toleration with submission to the judgement of this Church wherein also I humbly desire my reader not to mistake me as if I meant such a publick and legal toleration as might breed a greater distraction in a kingdome then the wisedome of the State could well master and raise more spirits then they could lay down but such as I have exprest in my Grand Rebellion p. 5 6. Grand Rebellion that is a favourable connivence to enjoy their own consciences so long as they live in peace and amity with their neighbours but without any publick exercise of their Religion which can produce nothing else but discord distraction and destruction to that Kingdome where two religions are profest in Aequilibrio with the same priviledges and authority These and many more are the rights of Kings granted them by God for the Government of his Church which they are to looke unto and to protect in all her rights service maintenance ordinances governours and the like if they looke that God should bless and protect them in their ways dignities and dues because it is their duties and the first charge that God layeth upon them to be nursing Fathers unto his Church for God knew the Church should have many enemies intus est equus Trojanus and they are the worst that are nearest unto kings and do with Judas kiss with fair words and Machiavilian counsels betray both Church and King and in the end destroy themselves foâ— who deceived Absolen though rightly but his own Counsellour who betrayed Ahab and that most wickedly but his lying Parasites and who overthrew Râ—heboam and that foolishly but his young favourites Which thing is purposely set down in the holy Scripture to be a caveat for all Kings not to rely too much upon young Counsellors not that wisedome and prudence are intailed to old age and inseperable from gray-haires or divorced from green heads but because commonly experience is the fruitfull mother of these faire issues and the multitude of yeares teacheth wisdom for otherwise there may be delirium senectutis the dotage of old age as well as vanitas juventutis the folly of youth and as Elihu saith Great men are not alwayes wise neither do the aged understand judgement but as Solomon saith wisdom even in youth is the gray haires and an undefiled life is the old age as we see young Ioseph was the wisest in all Egypt Solomon Daniel and Titus how wise how learned and how religious were they in their younger yeares So Alexander Hanniball Scipio in the feates of war Lucan Mirandula Keckerman and abundance more in all humane learning that were but Neophyti annis yet were egregii virtutibus young in years yet very admirable for their worth And Princes do most wisely when they make such election especially when they are inforced to call men to places of labour and industry they must have some regard to the bodies as well as to the mindes of their servants and chuse men of younger yeares though not to be their favourites but their confidenâ—s according to the French distinction as His Majesty hath lately made choice of one noble servant who is as Nazianzen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gray in the minde though yellow in the head and supplying in all manner of excellent parts what may be conceived wanting in years whose name so much already catched at by envy I shall ever reverence though now I purposely passe it over in silence and whom may the Church fear most of all but her dissembling friends that are in most favour with Kings and therefore seduce them soonest insensibly to wound the Care and neglect the Charge that is laid upon them because as St. Bernard saith Longè plus nocet falsus Catholicus quà m si apertus appareret haereticus those eare-wigs are most pernicious whose counsels seeme to be most specious when they are but as the spirit of darkness appearing like an Angel of light when they say God indeed must be served and the Word must be preached but whether Bishop or no Bishop whether in a sumptuous Church or private house whether by an esteemed Clergy or a poore meane Ministrie in this manner or in another fashion it skilleth not much Kings may well enough give way to spare that cost to lessen that Revenue and to pull down these Cathedrals especially to give content unto the People and to defray the expensive charge of the Common-wealth But these counsels will not excuse Kings in the day of their account therefore let them take heed of such Counsellors and when they hear them begin to speak against the Church though they be-guild their beginnings never so slily let them either stop their eares with the Cockatrice that will not heare the Psal 58.