at least a figure-flinger of his fortunes, rather then Amaziah the priest of Bethel should have his traffic decay, or his kitchen, by reason of the other's preaching, hazard freezing. Politic idolatry is ever supported by pillars of the same stuff and making. What other oratory do the priests of Bethel now two thousand years since this emblem perished, pierce the ears of princes withal, than that they are their trustiest guard and securiest pensioners, and that in maintaining of them their own safety and assurance doth depend? What other strains doth their pretended zeal resound, then what Amaziah with the voice of a trumpet chaunts in the Conrt and amidst the counsellors of Jeroboam? It is not private lucre that makes him by profession of priesthood devoted to peace and quite, at length to sustain that odious and ungrateful office of a promoter, the words of Amos and his accomplices hang over thy head, O Jeroboam, this, this, is that which makes Amaziah an accuser, and in accusing vehement. You see, then, (beloved) how Satan begins first with violence and cruelty; if this take not effect, as here it did not, then puts he off the frock of a wolf, and, as our Saviour foretold, makes his next encounter in sheep's clothing. False priests are his best chaplains, and follow him nearer at the heels than any other. Amaziah enters now into private parley with Amos, and seeks, if possible he can, to rid his jurisdiction of him by good counsel. He first suggests unto him the danger he was in, and upon this ground counselleth him to fly into Judah. Secondly, he presents before him the duty and reverence he ought the king, and therefore wisheth him upon a double respect to forbear Bethel, his diocese, (as Hugo Cardinalis terms it,) the one religious, because it was the king's chapel, the other civil because it was the king's court. Unhappy Jeroboam, in whose chapel Amoses are silenced, and in whose courts prophets are prescribed and banished the verge."

Vigorous language this; and the extracts I now give will show the reader that DR. CHALONER was a divine of considerable ability. In 1624, we find him preaching before King James the First, at Theobalds,* on The Originall and Progresse of Heresie, but I am not aware that the sermon was published until fourteen years afterwards, as we shall see anon. In 1625, he died, at Oxford, aged thirty-five years; his wife, Elizabeth, daughter of Dr. Hoveden, prebendary of Canterbury, surviving him.

The next work I have seen of Dr. Chaloner's is a small quarto of a hundred and fifty pages, entitled Six Sermons now first Published, Preached by that learned and worthy Divine Edward Chaloner lately deceas'd, Dr. in Divinity, sometimes Chaplaine in Ordinary to our Soveraigne K. James, and to

Theobald's, in Hertfordshire, was a residence built by Lord Burleigh, and improved by his son, Robert, Earl of Salisbury, with whom King James the First "swapped" Hatfield for it.

his Maiesty that now is; and late Principall of Alban Hall in Oxford. Printed according to the Author's Coppies, written with his owne hand. At Oxford, Printed by W. Turner, for Henry Curteyn. Ann. Dom. 1629. In the Epistle Dedicatory to the Earl of Pembroke, "AB. SHERMAN" says :-" Next the love and grateful respect, which I deservedly beare to the memory of the Author deceased, jointly excite mee thus to make him the more memorable, whilst I endeavour that as by the blessing of God, his Name yet lives (and I wish his virtues too) in a Posthumous of his body: so both may survive in these Postnati, the happie issue of his minde." The titles of these sermons are:-The Cretians Conviction and Reformation; text, Titus, i., 13. The Minister's Charge and Mission; text, Matthew, xX., 6. God's Bounty and the Gentiles' Ingratitude; text, Romans, i., 21. The Duty and Affinity of the Faithful; text, Luke, viii., 21. No Peace with Rome; text, Galations, ii., 5. In the concluding portion of this last sermon, DR. CHALONER remarks of the Papists:

"One thing I add, that to yield any way to them, besides the scruples which it may breed in men's minds, and the unstableness it may work, were no less impossible, for the points upon which we differ, then bootless for the perverseness of the Romanists, with whom we deal; for though we accorded with them in all other points, yet if we do not subject ourselves to them in this, that we acknowledge the Pope for Peter's successor and the head of the church, we yet are hereticks, and no members of the true church, (saith Bellarmine in his 3 book de membris Ecclesia, chap. 19). This Supremacy of the Pope is such an article of their faith, that to defend it, and overshadow it, there is nothing which the Court of Rome leaves unattempted; so that to retain it, it passeth not to forgo half her controversies, yea to renounce the holy Scriptures, and the articles of all the creeds. For the dead, you may choose whether you will pray for them; for saints, if you will, you shall not be compelled to pray to them; pilgrimages and vows you may be dispensed with; in all which, and more, the holy fathers will bear with their weak catholics. Turn over a new lease, and albeit thou beest a good catholic, yet if thou sayest unto them, Father, I doubt somewhat of the pre-eminence of the pope, and of his monarchy, whether it hath so large an extent, as some make it to have; these terms of his being God's-Vicegerent and of his omnipotency do wound my conscience; they are straight in an uproar; an inexpiable blasphemy, and an anathema. If thou thinks't but to dull the edge of his blade, or bend this temporal sword, if thou receiv'st not the thrust of it with thy naked breast, thou art a dead man; hadst thou faith enough to move mountains from one place to another; hadst thou as much charity as to suffer thyself to be burnt for thy brethren, yet the ocean, were it turn'd all into holy water, could not save thee; there's no peace for thee in this life, nor remission in the world to come."

The only other volume I an aware of by Dr. Chaloner is entitled Credo Ecclesiam Sanctam. I beleeve the holy Catholike Church. The Authority, Universality, and Visibility of the Church handled and discussed. Also the Originall and Progresse of Heresie handled and applyed.* By Edward Chaloner, Dr. in Divinity and Principal of Alban Hall in Oxford. London, Printed by R. Bishop, and are to be sold by John Cowper at the Holy Lamb at the East end of St. Pauls Church. 1638. It is a small volume of three hundred and twenty-five pages, dedicated, like the former volumes,"To the Right Honorable William, Earl of Pembroke," (with all his titles as given at page 150, and the addition of "Lord Warden of the Stanneries,") in the following

"My Lord,

Epistle Dedicatory.

"The first assault which was made upon mankind, appeared in the shape of question, for in that manner did the serpent set upon Eve; and the victory then purchased, hath ever since animated the viperous brood of that arch enemy to encounter the church of God with the same engine. Aristotle's positive forms of disputing suit not so well with their distempered materials as those of Socrates, which conclude in questions. As it was at the building of Babel, so is it now in Babylon, their confounded language serves only to ask and demand, not to reply. For what are the cries of Rome, which more frequently walk the streets, and fill them with louder clamours than those of London, other than these? Whereupon do you lastly ground your belief? How do you know the Scriptures to be the word of God? Where was your church in all ages? If the church of Rome profess not the same faith which anciently it did, when did it alter or vary from her first integrity? Argumentations of other natures are forbidden the laity under pain of curse; this kind only of disputing by questions is dispensed unto the rudest by the proverb, which saith, An idiot may propound more in an hour, than the learnedst in a kingdom can resolve in a year. Having, therefore, discoursed upon these subjects, partly in some lectures had in a famous metropolitan church of this kingdom, (where for a time abiding, I adventured to thrust in my sickle into the harvest of more worthy labourers,) partly in my several attendances upon our late sovereign of happy memory, and his majesty now being, I persume in humble acknowledgment of your noble favours conferred upon me, to present these my poor endeavours to your honorable protection, beseeching your Lordship to pass a favourable construction upon my boldness, and to accept of them as from him, who is and always will remain, "Your Lordship's humbly devoted,

"EDWARD CHALONER."

In a separate title to The Originall and Progresse of Heresie, we have Handled and applyed before his late Maiestie at Theobalds. Ann. Dom. 1624."

U

The death of Dr. Chaloner happily took place before the arbitrary conduct of Charles had compelled the true friends of the liberties of England to take up arms against the tyrant, to save our limited monarchy from degenerating into a despotism: else painful must have been the feelings of the divine, to have seen two of his brothers chosen as judges of that king to whom, as to his father, he had been chaplain, and one of them actually signing his death-warrant.

The Chaloners of Gisbro' are descended from Sir Edward Chaloner, knight, son of the above Dr. Chaloner.

THOMAS CHALONER, THE COMMONWEALTHSMAN.

Thomas Chaloner, who played a conspicuous part in the troubled times in which he lived, was the third son of Sir Thomas Chaloner the Younger, and one of the brothers of the Dr. Edward Chaloner just treated of. He was recruiter* for Richmond in the Long Parliament, and one of the judges chosen to try King Charles the First; the autograph given in the present work being a fac-simile of his signature to the king's death-warrant. He was also a member of the Rump Parliament, and one of Cromwell's Council of State. He was the author of several political pamphlets during the struggle between the king and the country. The following specimen of his style is taken from The Answer of the Commons Assembled in Parliament, to the Scots Commissioners Papers of the 20th, and their Letter of the 24th of October Last, ordered by the house to be printed, Nov. 28th, 1646:

"IV. That the interest of Scotland in the King, and the exercise thereof in the kingdom of England being of several and distinct natures, are not to be confounded as one and the same thing; for if you grant that you have no right

r

*The Long Parliament, summoned by Charles I., (of which it was said, that many thought it never would have a beginning, and afterwards that it never would have an end,") met at Westminster, on Tuesday, November 3rd, 1640, and was dissolved by Oliver Cromwell, on Wednesday, April 20th, 1653. Recruiter signifies, not an original member.

of exercise of interest in disposing the person of the King (he being in England) we shall not dispute your having interest in him.

"V. That the question then was, Who shall dispose of the person of the King in England and not after what manner his person shall be disposed: and it is to be considered in what condition the King now is, That he hath deserted his Parliament and his People, entered into and continued in a bloody and dangerous war against them, Hath not granted those Propositions that by both kingdoms were sent unto him, as the means of a safe and well-grounded peace, And therefore is not for the present in a condition to exercise the duties of his place, or to be left to go or reside where and when he pleaseth: And your Lordships did at the Conference declare, That it was prejudical to both kingdoms for the King to go into Scotland.

"VI. That your Lordships cannot in reason insist, because in our disposing the person of the King, we may hereby prejudice the kingdom of Scotland (the which was never yet done by us) on such a possibility to claim a joint right in disposing the body of the King in this Kingdom, which from the first coming hither of King James, now forty-four years, was never before claimed, when as the two kingdoms had not then that security from each other against all imaginary prejudices which might happen through the abuses of their particular rights, as now they have, being engaged by Covenant in their several Vocations, mutually to preserve the rights and privileges of the Parliaments, the liberties of the kingdoms, and the king's person and authority, in the preservation and defense of the true religion, and liberties of the kingdoms, as by the Third Article of the Covenant doth clearly appear.

"What would your Lordships think, if we should claim joint right of interest in your towns, your forces or money in Scotland, upon that supposition that possibly you may use them to the prejudice of this kingdom: Let not the results of your arguments for union, or for the King be, That the kingdom of Scotland may exercise their interest in the kingdom of England; nor let your expressions obliquely infer, That the parliament of England will not do what becometh them to the King, since all the world doth know that this kingdom hath in all times shewed as great affections to their kings as any other nation."

Having shown that by the Covenant England had not surrendered her right to regulate her own national affairs without the permission of Scotland, which the reader must remember had then a parliament of her own, though one monarch was king of both countries, the Answer proceeds :

"We shall now appeal to the consciences of our brethren of Scotland, and of all those who have taken or read this said Covenant or Treaty, if any such construction can be made out of them or of any of them; or whether it would have ever entered into the thoughts of the Free People of this kingdom, to have made such a Covenant or Treaty which might any way bear such an interprestation so destructive to their freedoms, as to introduce another nation to be one of the restates of this kingdom, and to have a Negative Voice in all things