IF ever it were fit to salute the World with a tract calm and serious, if ever it became truth to contest by sober & harmless Rhetorick for its birthright, then may this plea not be preposterous, nor its design unwelcome to those who are qualified to the proportion of its project. I am no Am­phipyros, I carry no firebrand in my Pen: To plead for, not to exasperate against Truth, or to set the [Page 2] World on fire by uncivil and exprobratory sar­casms; do I attempt this Work.

There are too many, whose rapes on the inno­cency of paper, make the Press almost execrable, and render the modest World resolute against pu­blishing things in their own nature noble and use­full, lest what was by them Christianly intended a brazen Serpent to heal, (through the miscon­struction of peevish and uncharitable censorious­ness) should be termed a fiery Serpent to sting; This inconvenience singly, upon meere prudential grounds, would have deterred me from penning this Apology, were not the honour of God, duty to Truth, and love to Learing much more swasive with me, then vulgar discouragements: yea, did not the noble Presidents of former times cal me (since abler pens will not) to engage in, or rather humbly to endeavour attenuation of that quarrel, which (I hope) is causelesly revived, against the Muses.

It is, and ever hath been the Policy of Satan, to disturb truth, and by that to foster the success of his diabolick practiques: his expe­rience in these methods of mischief, tels him the high advantage that thereby accrewes to his Kingdom, and the progress thereof: One while he raises war against her, and summons all those that hold of him in capite, to attend his standard, hoping by profess'd hostility to suppress the very being of truth, & to chase it into the wilderness to solace it self there with want & obscurity; like that Athenian Themistocles, who banished Aristides, called [...], the just, and after all his imploy­ments of note, reduced him to a condition unable either to support himself alive, or pay his bearers [Page 3] to the grave: Thus did he by Christ and his holy Apostles, their successors, and the primitive Mar­tyrs; against all which he raised virulent and san­guinary persecutions, accusing them of faction, disloyalty, vice, and every thing that was odious and fameless.

The falsehood of which criminations, certi­fied to the consciences of many civilized heathens, as well as Christian writers, put them upon Apo­logies, and lenifying discourses, which (to the Powers then in being) they with great success di­rected; and by which, Christianity found much relaxation and relief, from the cruel and in­satiable persecutions of Ethnick Tyrants.Vide S. Hier. Iustin. in Apo­log. p 32. 41. Sozom. Hist. Eccl. lib. 6 c. 33. 36.

On these accounts did Methodius & Apollyna­ris write against Porphyrius, Iohannes Gramma­ticus against Proclus, Iustin Martyr to the Ro­man Senate; and to Antoninus Pius the Empe­rour.

Themistius the Philosopher in the time of Va­lentinian, Hist. Magdeb. Cent. 2 c. 3. Quadratus and Aristides to the Empe­rour Adrian, and sundry others; no age being so obcaecated and deserted by God, but afforded a propitiator, by whom, if Truth got not into fa­vour, yet it was preserved from utter extirpa­tion.

And because force could not effect without the consort of fraud, and God had so moderated powred Rulers, that they thought fire and sword ill effects of Politick Government, therefore Satan attempts to beguile those Princely Natures, into actions as conductive to his design, though less clamorous; and this he does by with-drawing those favours of Grandees, which invigor'd Learn­ing, [Page 4] and nourished men of deserts and worth, hopefull to attain the effects of such munificence▪ and by appreciating things and persons more tralatitious and vulgar. Thus, though Iupiters thunderbolt doth not hit Aesculapius, for restoring Hippolytus to health, yet sad it is to see Agatho a base Minstrel, out-shine in favour all the Philoso­phers of his time.

That as Iulian the Apostate, to extirpateSozom. Eccles. Hist. lib. 5 c. 5. Theodor. lib 3. c. 7. Christianity, did disgrace the Orthodox Bishops, decorate any with the honour and office of Priest­hood, make away Church Maintenances and Church Priviledges, forbid Christian Schooles, and places of Learning for instruction of their youth, permitted not the Christians to meet toge­ther, not to have benefit of Law, any share in Go­vernment, or any degree of Dignity; nay to lay load on their shoulders, gave command to the Iews [...]. So­zom. l. 5. c. 21. to build again the Temple at Ierusalem; not out of love to their Religion, but on purpose to grieve the Christians, and vexe their Souls, while they saw their precious Saviour by them dishonoured: so doth he by these artifices project the dishonours of Learning and learned Men, that in the dark of ignorance and decay of arts, he may form and compleat that monster, which like Crobilus in­vited guests to his lewdness, and rob'd them, so in­vited, of their purses; or as the Lamiae, by their beauty court comers, that they may devourApud Dionem Chrysost. them: and though for this cheat he may have specious pretensions, yet this beautifull Epona, may, as Fulvius Stellus his Epona, have but a Mare for the Mother, which is but an inglorious genetrix.

[Page 5]That as was anciently said of Eucrates (a craftyVias novit qui­bus effagit Eu­crates. Eras. in Adagiis, & A­ristophanes in Equitibus. Sycophant, that would do any thing for an advan­tage) Eucrates has more tricks then one, no trap will easily take him: so may we say of this Serpent (the Devil) whose agent every Godless Man is, He knoweth how to be an Angel of Light, to de­ceive (if it were possible) the very Elect.

Truth, and Learning its hand-mayd, have ever been the objects of the Devils fury, and for many thousands of years he hath laboured by his Instru­ments, the denigration, if not the total extirpa­tion of them. Anciently, when God was pleased to reveal truth from Heaven, and speak to Men by Visions and Dreams, when he conducted holy Men to holy things by infallible impartment of his Spirit, and by calling to them, This is the way, walk in it, then Arts and Sciences were as useless as milk is to grown Men, or crutches to persons vigo­rous & agile; Then was God all in all to Man, there needed no Library but that of his discovery; no study, but to hear what the Lord will say: then was not Man directed to those mediated helps of lan­guages, arts, methods, disquisition, converse, God miraculously supplying his Saints, according to their necessities and his dispensation and good pleasure towards them. But when the World grew old in sin, as in age, he left them to labour out their way to life and light, and to see the toyl sin had exposed them to; while, as nothing naturally grew in the Earth, but weeds, bryars and thorns, without cultivation, so in the mind nothing of true coelestial and virtuous tendency could be or abide, without the polishment of art, and the la­bour of searching after it.

[Page 6]'Tis confessed, the Pen-men of holy Writ, both Prophets and Apostles, had much of the mind of God revealed to them, which was in order to their work of compilement and ministration, to which God hath appointed them: upon which reason our Lord Jesus chose poor illiterate Men to be his Disciples; knowing that the power of Heaven was to perfect their instruction, and that with God, it was as easie to make as find Men learned; and to teach us, that arts and tongues barely, without supernatural grace, do not enable to Apostleship: but when they were to be left in the World, and sent abroad to preach to all Na­tions, then had they gifts of tongues; and art,August. lib. 2. de Doct. Christ. Bulling. lib. 2. ad H. 8. p. 83. against which no gainsayer was able to stand, as is well observed by holy St. Augustine, and after him by learned Bullinger.

And when once the Scripture was compiled, and a curse denounced on any that should add to or detract from the words of that Prophecy, Revel. 22. v. 19. Then was the Church to see through the glass and prospectives of Arts, and by the ministration of those helps which God hath ap­pointed, to the ends of informing the ignorant, convincing the contrarient, and being all things to all Men, that they may gain some.

And therefore as then it was a grand piece of Atheism for any man to disbelieve Revelations, and to practise contrary to the direction of them, so is it now no less a degree of superstition for any man to wave the authority of Scripture, and de­pend on Miracles and Enthusiasms; forasmuch as God hath assigned his written Word for guide to the Church, and bids us search that, as the [Page 7] Norma Fidei, & regula Morum, whereunto we shall do well to take heed, as unto a light that2 Pet. 1. 19. shineth in darkness; to the understanding of the formale externum or letter of which, Arts and Tongues are necessary, as the assistance of the Holy Ghost is to the formale internum, or ge­nuine sense of it.

It is not my drift to engage in the conflict 'twixt truth and error, or shew the several pitched fields that in all ages have been fought between them, nor yet to assign those Generals, who in chief have commanded on those parties; that were a work large, and perhaps useless to my purpose: My aemulation is to propose Learning & Learned Men, as the Horsmen and Chariots of any Na­tion, and to discover that without them a People can expect nothing but Barbarity and Bestial Vulpinariness: for as our Country-man Pitsaeus sayes, The More men are sunk inIn prooemio relationum rerum Anglica­rum p. 23 homines quo magis & igna­ri, & à bonis literis & disciplinis a­lieni, eo propinquius ad agrestem & belluinam vitam accedunt: nam nisi illas animi potentias quibus à belluis distinguimur liberalibus scientiis ex­colamus, omnis earum virtus perit, & brutis animantibus similes, imò in multis deteriores evadimus. ignorance, and estranged from Arts and Sciences, the neerer come they to the life of Beasts and Savages: for unless the pow­ers of the mind, by which we are distinguished from bruits, be by liberal sciences ordered and mo­dified, all their virtue and nobi­lity will degenerate into not only a likeness to, but into a degree of rudeness be­yond beasts. Hence is that applicable of the Poet

[Page 8]And if Stratonicus the Piper said true, in callingMorbida civi­tas ubi mortui ambulant. that a diseased City where dead men walk, then surely may I not dread terming that a decaying and languishing State, where ignorance prevails, and arts and artists are under hatches and surprise.

Learning and the knowledg of arts is the special gift of God; and that which differenceth Man from Man, yea Man from himself, correcting those exorbitances which naturally are habituated to us, and being connatural, would soil the pul­chritude of the reasonable Soul: therefore Philo Philo libr. de Septenario & Festis, p. 1178. edit. Morelii. [...], &c. the Iew brings in Moyses, Gods deputy, exhor­ting those to Philosophy, Who aymed to enrich their minds with reason adapted to Rule, that being true in allusion to Learning, which the Rabbins deliver of the tree of Knowledg, that it was made to accelerate that reason, without which Adam and Eve were Created; Learning working much change in Men, and making them less sordid, then naturally (as corrupted) they are: which Socrates Ne Zopyrum ridete, hujus­modi enim Na­turae essem, nisi Naturam Phi­losophiâ super­assem. assented to, when he justified Zopyrus a Physiogno­mist, who took upon him to judg by the counte­nance what the manners of Men were, and what virtues and vices they had in their minds; the People hearing him speak somewhat of Socrates unworthy (as they thought) of him, derided him; but Socrates cryed out, Despise not [...]. Dialog cum Tryph. Iud. p. 168 Edit. Sylburgii. Zopyrus, For had not Philosophy made the change, I had throughly answered his character: Yea, and whats more, rendring Men more like to their Maker, and to him more acceptable, as is notably expressed by Iustin [...]. Dialog cum Tryph. Iud. p. 168 Edit. Sylburgii. Martyr, In earnest (saith he) Philosophy is the greatest good, and to God most acceptable, as that meanes whereby we are both brought and commended [Page 9] God; and those at length are onely compleatly happy, who adorn their minds with it.

The rational powers of the Soul and mind, im­proved by art and actuation, the Holy Ghost livelyly expresseth (as I humbly conceive) in that 20. chap. of the Proverbs vers. 27. by the Candle of God in a Man; that as the Candle discovers what things are, so Mans Learning and improved reason shew what Man is: the word there rendred Spirit, is said by the Learned specially to signifie [...] animam rationis participem, which the Greeks call [...]; & not the sensitive part which they express byVide Pagnin. in verb. [...]; & therefore Plotinus makes Reason, the pro­per orbe of the Soul; & saies, the Soul ought to be busied in, and evidenced by its acting of Reason. [...]. Ennead. l. 5. p. 498 For this Reason hath God imparted to no mortal being but Man, who being Lord (next under God) of this World, he hath endowed with a ray of Temporary Divinity, being created after the Image of his Maker, Righteous, Intelligent, little lower then the Angels, Crowned with Honour 8. Psal. v. 5. and Dignity, having in his compagination some­what of the perfection of both Worlds; In Rea­son sharing with his Maker, and in sensation and vegetation with his fellow creatures of all stations and forms.

The Holy Story originates skill & knowledg of arts, from God, he the Parent of them; in Man they are onely per participationem so far as he im­parts them, and no further. In 36. Exod. v. 2. 'tis said, Then wrought Aholiab and Bezaleel, and every wise harted Man in whom the Lord put wis­dom and understanding: The word [...] signifiesPagnin. in verb. Sapere: est mentis, non palati; noting a certain [Page 10] knowledg both of Humane and Divine things, and therefore the Hebrews called every art and science [...], and every artist [...]: and Plato acknowledgeth the supremacy of Reason and [...] &c. Plato in Parmenide p. 1115. edit. Ficini. knowledg to be radically in God, while he sayes, If you grant any thing to be partaker of Divine knowledg, you allow none but God to have su­preme knowledg. Now this tree of knowledg God never transplanted out of the nursery of his own essence till he created Man; then he placed it in Pa­radise, as judging the tree of knowledg emblema­tical of, & consortable with him that was the crea­ture of knowledg rational and disquisitive: God is called the God of Wisdom; and he that giveth un­derstanding,2. Prov. v. 6. 29. Deu. v. 29. by him are secrets revealed, and with­out his ayd and blessing all humane industry is vain and infructiferous: yea while the Conglobations of Heaven and Earth dure, there will never want instances of his incomparable and matchless Art.

And certainly, from this Divine & Architecto­nick Artist, did man first take encouragement to attempt, and receive power to perfect parts of art; the finger of God in mans Soul, pointing at such emanations as were suteable to the propor­tion of his creation, ordering the conception to precede the operations, the hand following the formative power of the fancy. Thus God making the world for mans spheare of motion in this short and military life, propensed his Soul to all those tendencies, which chiefly compleat the Harmony of its being, and fit it in many things (immunity from sin and sorrow, possibility of enjoying God face to face, and aeternity excepted) to a confor­mity to the upper Region Heaven, to which it is a [Page 11] tributary, and in which only it shall be perfect and compleat.

Thus because order is necessary to preservation, as is heat to life, and some must obey as well as others Rule, God so ordered the distribution of his gifts and moral endowments, that the Ruler should have proportions transcending others, as far as the Sun lesser lights; that by clear con­viction there might obedience be yielded as a due, and yet the persons so Ruled understand their security included in such resignation, without which there would be unavoidable confusion: for a Ruler should be like Cato, universally compleat, fit for counsel and conduct, Optimus Orator, Op­timus Imperator, Optimus Senator; which ternary of complements concludes all.

And such anciently Rulers were, and so ought still personally to have been, had they been soli in regimine, and taken no assistance in govern­ment from other persons, (to rule alone, and per­haps by their own wills, being originally their pre­rogative and office) else should they have highly sinned against God and their People by vain and ignorant judgments, which sometimes they might have occasioned: but since they now do by coun­sel their great actions, and assume others to ad­vise with them, their personal errors are drowned in their cathedral abilities, which can neither do, nor ought to receive wrong. Now because Rulers ought to be tam Marte quam Mercurio, ex utroque Caesares, Men fitted to Peace and War, therefore pleased it God to indulge men various & different geniuses, by which, as by silent Oracles and Di­vine inspirings, they should be carried on to works [Page 12] of all Natures, proper to the life, increase, riches, tuition, and fame of Man. To some he gives a heart like Solomon; large, as the sands on the Sea shoare, understanding from the Cedar in Lebanon to the Hysop upon the wall, all points of nature, great and small, as is said 1 Kings 4. v 29, 30. fitness to government of all sorts, so that whe­ther to formation of Laws, punishment of of­fences, remunerations of merit, or any other exercise of intellect, they infinitely abound: to others he hath vouchsafed strange activity of hand, and mechanical contrivance, to frame things for life and defence, for delight and cor­respondence, that thereby amity of mankind may be promoted, and one man depend upon ano­ther: so that all Learning, whether Noetick or Ma­nual, of book or hand, proceeds from God, who is as truly parent of the one, as of the other.

But though all Learning be from God, yet not all equally honoured by him, the double portion of his blessing hath ever followed the birth-right. Art is first minted in the mind, before exert in the hand; and those parts of Learning that are specu­lative are most sacred, and have ever been in esteem where Iohn of Leydens, Knipperdollings, Hackets, Copingers, and such turbulent Spirits have not misguided lewd people to the subversion of legal and sober Constitutions, and disgrace of warlike and orderly Conquests.

All good ages have accumulated honours onastellanus in lit. lib. 3. par­ [...] 2ae. cap. 14. [...] seq. Learned Philosophers, and noble Sages, submit­ting to their Government, Laws, Prescripts; and opposing no humour or pet of their own, against their Counsels; The Iews (in the infancy of [Page 13] time) took their written Laws from Moyses (who is4. Deut. 44. 45. vers. said to be Learned in all the Learning of the E­gyptians:) This is the Law which Moses set before the Children of Israel: and v. 5. These are the testimonies, Statutes and Judgments which Moses spake unto the Children of Israel. So 2. Chro. 23. c. v. 18. Also Iehojada appointed the Offices of the House of the Lord by the hand of the Priests and Levites, &c. as it is written in the Law of Moses. So 3. Ezra. v. 2. As it is written in the Law of Moses the Man of God. So 9. Daniel 11. Mal. 4. v. 4. To which add the texts out of the New Te­stament 2. Luc. 22. When the daies of her puri­fication were come, according to the Law of Mo­ses. So our Saviour 7. Iohn 19. Did not Moses give you the Law? Yea the Iews own testimony ratifie it, 8. Iohn 5. Moses in the Law commanded us, &c. By all which it appears, that the Iews took their Laws from Moses the Learned.

After them the Caldaeans took Laws from their Astrologers and wise Men, from whose counsel they also looked for deliverance from all dangers, as appears from that of the 47. of Esay. v. 13. Where God tells them, Thou art wearied in the multitude of they counsels: Let now the Astro­logers, the Star-gazers, the Monthly Prognosti­cators stand up, and save thee from these things that shall come upon thee. So did the Egyptians from their Magicians and Enchaunters; and so did the Indians from their Gymnosophists; the Celts and Britains, from their Druyds, the Greeks Vide Sabelli­cum Orat. 7▪ de origine [...] & in­crementis Phi­losophi [...]. from their seven wise Men, yea and the Romans from the Greeks. So famous did Learning make Men and Places, that the ruder World dawning [Page 14] towards the bright noon of literature, sought to those that sate in the light, for direction how to rule wisely, and obey heartily. Upon this ground did Faunus King of Italy invite and highlyOrigo Gentis Romanae annex. Dionysio Hali­carnasseo. Halicarnass. lib. 1. p. 26. edit. Sylburgii. reward Euander the Arcadian his coming into his country, and teaching them the use of Learning, and Laws: and long after this, upon the same grounds did the People of Rome send Sp. Posthu­mius, Ser. Sulpitius. A. Manlius, Embassadors to the Greeks, to crave Laws of their wise Men by which they might be Governed; yea, and at this day all the wel-ordered Nations of the World use learned Men, and few others, in Embassies, Trea­ties, Counsels, Judicatories; accounting them fittest to Rule, who, with the good man our SaviourMat. 12. v. 35. Mat. 13. v. 52. speaks of, bring out of the good Treasure of their hearts, things new and old; having minds enriched with Learning, rather then Natures enraged with fury. The necessity of such persons, and the honours done them, encouraging Men of noble Births and Spirits to addict themselves to Books, and rare Indagations of Nature; as appeared in Tully, who though he derived himself directlyQuidquid no­bilitatis fortu­na èripuerat, id longè accu­mulatius ei re­stituit bonarum artium Disci­plina. Patri­cius de Inst. Reip. p. lib. 6. from the Volseian Kings, yet gave himself to Ora­tory: and the Son of Iuba the King of Numidia, captive to Iulius Caesar, who was so Learned, that he was numbred amongst the greatest Writers of Greece; and how-ever bad fortune had rob'd him of his riches and liberty, yet had it paid him doubly, in plenty of knowledg.

Let me add one Lawrel more to the Learned's Crown: The Laws made by learned men, Antiqui­ty own'd and received as from the command of the Gods, accounting onely those men fit to con­verse [Page 15] with the Gods, that were in a sense Gods to Men; Thus Minos the Cretian is said to converse with Hallicarnass. l. 2. p. 122. edit. Sylburgii. Iupiter, and in his presence to compile those Laws, which after he gave the People: and Lycurgus the Lacaedemonian, to have command from the Oracle at Delphos; and Numa to consult with the Goddess Aegeria, that the Laws might be more willingly admitted and obeyed, as made by the Gods themselves: nay in a kind, by a civil [...]. Idem eo­dem loco. Non obstante, excepting them (so learned) from being bound by Law, as other men (of less ma­gnitude) were; as appeares in that carriage of Ar­chytas the Pythagorean his Citizens to him, whom they would chuse seven times their head Gover­nour, though the Law forbad any other that of­ficeDiogenes in vi­ta ejus lib. 8. p. 617. edit. Step. and honour above a year: so truly was that a Maxim amongst them, that that Kingdom was most happy where Philosophers ruled, or where those that ruled, were ruled by Philosophers.

Learning then hath a fair descent, 'tis of no late Plebeian origen: and though I assent not to learned Pliny in his opinion, qui aeternas literas arbitratur, as I find him quoted in Patricius, lib. 2. de Repub. titulo 1. unless he refer it to God. As de­scended from the Father of lights, so 'tis veteris prosapiae & multarum imaginum, the prime ac­complishment of the World rational, as light Elementary (the first Born of Gods Crea­tures) is in the World common; and 'tis worth the noting (as if God would by spe­cial design honour Learning as the grand re­finer of Nature from its faetid oare) that those whose service God used to convey it to succeeding times, were not irefull Cain's, rebellious Cham's, [Page 16] oppressing Nimrod's, no nor proud Politick Babel-builders; but holy Men, famous for sanctity, uprightness, mansuetude.

Adam the first Man, King, and Priest, was the protodoctor of all man-kind, he taught his Chil­dren; Seth his Son, taught his Children; and they (Iosephus tels us) being wel-born and holily edu­cated,Lib. 1. c. 4. first found out the Nature of the Heavenly bodies, their orders and influences; and being forewarned by their grand Father Adam, that the flood would come, that would destroy all Letters by them invented; they like true Men, erected Pillars of Stone, and engraved Letters on them, by which those whom God should save alive, might be instructed.

Afterwards Noah grew famous (the secondPineda de reb. gest. à Solomone p. 195. c. 27. parent of man-kind; for from him came all the World after the flood) and was the grand Professor of Learning; Iosephus tels us, that in reward of Noah and his Sons piety and com­mendableAntiq. c. 8. Industry in searching after Arts (use­full to Men, and honourable to God-ward) which Arts were Astrology and Geometry, God gave them long life.

Berosus the Caldean, and after him Middendor­pius, Lib. 3. Antiq. Lib. 1. de A­cad. Italiae. assert Noah to have lived in Armenia first, then in Italy, to teach Laws Divine and Civil, Rules of Morals, and the true Worship of God. Polydor Virgil out of Philo, makes Abraham theLib. 1. c. 6. An­tiq. de Invent. rerum. first Inventor of Letters, (Qui Moysi antiquior, saith he) who was more ancient then Moyses: and surely Abraham might well be in the time of Noah, and so far before Moses; for Noah out­living the flood 350. years Gen. 9. v. 28. and [Page 17] Abraham being born after the flood 294. years,Atque aeb eo­dem verissi­mam sidem & rerum Divina­rum Humana­rumque Sapien­tiam didicisse. Pineda de ge­stis Solom. c. 27. he might live 56. years with Noah, and from him and his, learn the true faith and wisdom both about Divine and Humane things: and there is somewhat to be yeilded to this, if we value the Tar­gum of Ierusalem, which reads the 25. Gen. v. 22. where it is said of Rebecca, when the Children strug­led in her Womb, And she went to enquire of the Lord; tis added, in Schola Shemi Magni: now this Shem was son to Noah; so that if Shem was alive in Rebeccas time, which may not be doubted, and Abraham was so long before that, it may well be granted that Abraham lived in Noah his time, and was a chief Agent in propagating Learning, and the knowledg of God, according to the testi­mony that God gives of him, Gen. 18. vers. 19. I know him, that he will command his House­hold and his Children after him, and they shall keep the way of the Lord, and do Justice and Judgment.While Abram, [...].

The Learned have been very faithfull to this father of the faithfull, in particularizing not only what, but also where he taught letters: Philo ^a cals [...]. lib de Abra­hamo p 361. him a Man Astrologique & Meteorologique, as much addicted to the Learning of the Caldaeans, as parents are to their Children; Rabbi Ionathas Au­thor of the Targum of Ierusalem adds, that Abra­ham Vide Targum Hierosolymita­num. See Cor. à Lapide on Gen. 21. 33. taught Ethiques, about Virtue and the true Worship of God, not onely to his Children and Family, but also to Strangers whom he gave ad­mission to.

Pineda (out of the ancients) specifies the placeLib. de gestis Solom. p. 197. of his Teaching to be the Plain of Mamre; for in Gen. 13. 18. 'tis said, that Abram removed [Page 18] his Tent, and came and dwelt in the Plain of Mamre, the Text is, [...], in the Oakes of Mamre, which is in Hebron; Or amongst the Chesnut Trees, for the word bears both translations; so 21. chap. v. 33. And Abraham planted a Green-grove ( [...] nomen universale) in Beersheba, another Schoole of his: But his chief Schoole was that we read of in Gen. v. 6. the place of Sichem, unto the Plain of More, [...], to the Oake Moreh, which St. Ierome translates Convallem Illustrem, the famous or plentifull Valley; But the Hebrew Doct­ors reade it by Quercus monstratoris vel Doctoris, the Oak of the Teacher and Shewer, and so also St. Ierom reades the word [...], 2. Ioel v. 23. Be glad then ye Children of Zion, and rejoyce in the Lord your God, for that he hath given you the former Rain moderately: So our English reads it, but he reads it after the Hebrew, dedit vo­bis Doctorem Iustitiae, he hath given you the Doctor of Righteousness, [...].

It seems that the Ancients ever delighted in shady places; and seated themselves, upon places of plenty and security, woods and places of retire­ment are very contributive to Piety and Study, popular frequentations divert the minds of youth from what they should intend, therefore the holyQuia hâc arbo­r [...] nihil habe­ba [...]i [...]sacratius. B [...]cman de o­rig. verb. Patriarch chuseth his aboad and schoole in Quer­c [...]to & Nemore, and so did the Druyds, (Our Ancient masters of Learning in this Nation) who herefore have their names from [...] an Oak, be­cause they judg'd nothing more sacred then an Oak.

After Abraham, I find Iob numbred amongst the Learned Teachers, who lived about the latter [Page 19] end of the Patriarch Iacob, as Cor. a Lapide saies,In Encomio sa­pientiae p. 6. and in Learning was profound, and for acquain­tance with God, singular, as appears by Gods Speech, Ezek. 14. 16. Though these three men, Noah, Daniel and JOB were in it, &c. God expressing that though three of his high favourites were in Ierusalem, yet he would not be intreated by them to spare it.

After Iob, Moyses is mentioned▪ a Man afterLib. 10. de prae­parat. Evangel. Gods own heart, to whom God appeared Face to Face; whom Eupolemus in Eusebius saies, to be the first Instructor of the Iewish Nation in Letters, this Man was so mighty in honour amongst the Iews, for his converse with God, and the mira­culous power that he expressed in their Conduct out of Egypt, and Wander in the Wilderness, that God concealed the place of his Death, least the People should commit Idolatry to his Sepulchre. Thus all were Doctors, who first se­minated Learning in the world, by special instinct, and direction of God, who would not have hisRedemptor quippe humani generis, quia summi patri [...] est verbum, domi nus utique est omnium sci­entiarum. In 1 Reg. 1. c. p. 286. Tom. 2. Church and people letterlesse and unarted, but ac­cording to their receptivity and capacity, confor­mable to their head Christ Iesus; who being the Wisedome and Word of the Father, is Lord and Do­ctor of all Arts and Sciences, as St. Gregory truly noteth.

Afterwards, when the Jewish Polity came to be fixed, and they were in a succession of Govern­ment; then they Erected publique Schools ofCivitas litera­rum, sonat ora­culum seu lo­quutorium Pagnin. in verbo. learning, and appointed Cities which to those ends they priviledged. In the 15. Chapter of Io­shua, we read of Debir the City of Letters, or the Oracle or Loquutory, whence the secrets of [Page 20] God were learned, and given; for so [...] signifies: here, after Moses, did O [...]hniel teach, as Mosius from the Talmudists instructs us; Adricomius Apud Pinedam de gestis Solom. p. 197. [...], civitas libri. Adricomius in desc. S. Terra num. 41. in Trib. Simconis. Vide Zanchium in oratione de Aperiendis in Ecclesia Scho­lis: an [...] Tom. 6. Com. in Epi. Pauli & Petri. also tels us of Cariatsepher (which was the Debir before spoken of, as appears 15 Chap. Ioshua, 15.) an Academy and University of Palestina, and that in it arts were taught, and that it was abundantly furnished with Schools, and Masters to teach them.

To conclude this head; It appears out of the holy story, that there was a grand Colledge at Ierusalem, in which the Masters of the Law resi­ded, and those that were inspired, as by name Hulda the Prophetesse; for so we read, 2 Kings c. 22. v. 14. from which as the fountain, all the other Schools grew; the institution of which, as judicious Calvin observes, was, that there should ever be a succession of learning and learned menSeminarium aliquod semper maneret in Ecclesia Dei, ne destitueretur probis & bonis doctoribus. in the Church of God; that no age of the Church should be without Doctors learned and pious, every way accomplish'd to the Ministry.

And therefore saith he, when God extraordi­narily called any (to promulgate his illimited and absolute power) whom he would send out as Pro­phets, then did he qualifie them accordingly, and gave them an humble ingenuity to put all their authority and enablement upon a miracle; thusIn cap. 7. Amos ver. 14. did Amos, whom God called from a herdsman to be Prophet, c. 7 v. 14. openly professe he was no Prophet, nor the son of a Prophet; that is, not a Prophet ordinarily instructed from his youth in the Schools, to be an Interpreter of the Scripture; but one extra propositum, by Divine call, and speci­all inspiration, which had he not made appear, he [Page 21] might (saith Calvin) have been exofficed for not ha­ving a call.

Thus, and by these worthies prenominated, hath Learning been handed downe from heaven to the Iews, from them to the Celts, Gauls or Bri­tans (for they are upon the point all one in An­tiquity). Our Samothes one of Iaphets poste­rity, being about the age of the world 1910. a Teacher of learning, and Erector of Schools, as I shal hereafter shew, God willing: about which time also the Phoenicians & Egyptians grew learned, and had Tandos & Memphaeos their Academies; to which afterwards many ages (as to that of Ieru­salem)Pineda de gest. Solom. p. 197. the Greek Philosophers and Poets, Orpheus, Musaeus, Melampodus, Pythagorus, Plato, Socrates, repaired, and from whence imbibed those grounds upon which the Learning of this day, and all times since, is, and hath been founded.

By this the Antiquity of Learning, and the No­bility of its parentage is evinced. It now follows that I should shew its qualities congenerous, and proportionate to its birth; Saint Iames hath fullyJam. 3. 17. defined it, when he saith, The wisedome that is from above, is first pure, then peaceable, gentle, easie to be intreated; Tis a Cornucopia, the generall Alms-giver; It hath reduced natures tyran­ny into order and bounds; by this Ter­pander played the Lacedemonians out of a seditionActs 19. 35. into a calmnesse; by this the Town-Clark in the Acts, cooled the people out of their uproar; by this Pysistratus gain'd power over the Athenians, the most jealous people of their liberties that the world had; by this Cardinall Bessarion perswa­ded the Christians in the East, to arme themselves [Page 22] against the Turke, composed the differences be­tweenPlatina in Pa­negyrico Bessa­rionis. the Easterne and Westerne Churches, quieted that disturbance which threatned the Ci­ty of Bononia's utter ruine; excited the Germane Princes against the Turks: By this did Hubert Gualter, our Countryman, worke on the Nobles and People of this land, after the death of Rich. Pits [...]us. in vi­ta ejus ad an­num 1205. the First, to settle the Crowne (contrary to their purposes) upon King Iohn, gaining him not only authority, but favour, in the exulcerated minds of the people; By this in fine, eloquently uttered, have all great designes, either of conquest or compact been effected; and without this, neither Hegesias his discourse of the miseries of life, or Plato his immortality of the soul, and the Elisi­um to be enjoyed after life, would have been so operative upon men, who gave their lives (as it were) in tribute to their eloquence, and incom­parable discoveries.

Look, and read over the Journals of Antiquity; view the Diaries of time, and you shall find lear­ned men usefull in their places and ages, noble advantages to their Countries, their Chieftains to defend them, their Oracles to advise them, their Orators to plead for them, their Physicians to cure them, nay, their Musicians to recreate them, though popular charity hath often been so cold, and affections so inconstant, that want and mise­ry have usually betyded these Heroes; X [...]nocrates [...], &c. Diogenes in vita cjus. the Philosopher was a famous man, so true of his word, that the Judges would take his bare word, his voire dire, when others oaths would hardly passe; yet this so gallant a man did the Athenians sell, being glad to be rid of him, nay, desirous [Page 23] that their discourtesie to him might break his heart, and so they hear no more of him. Cleanthes was kept so poor, that wanting parchment to write Zeno's precepts in, he was constrained to buy^a Diog. in vita cjus p 542. it with money he earned in the night by drawing and carrying water, this doing to support him­self to read Philosophy to his Country-men in the day. Socrates the wisest man, by attest of the Delphick Oracle, that was of his time, whom Plato Plato in Apolog. pro Socrate p. 16. edit. Ficini. [...], &c. brings in as upbrayding the Athenians for condemning him, I have got this great fame and renowne for no other thing, but virtue: Yet the people will no nay, but he must dye; and dye he does by their hands; but Eunapius observes, that after the violent and inhumane butchery of [...]. In vita Aed [...]sij p. 36. So­crates, the Athenians never did any action noble or ge­nerous. Scipio Ingrata patria, non habebis [...]ssa mea. Africanus, was so ill treated, that he cries out, O ingratefull Country, thou shalt have none of my bones. Tully complains of his hard fortune, when he saies to Philiscus, who seems to extenuate his misery, Does [...]; Dion [...]b. 38. p. 73. Edit. Leunclavii. not igno­miny and banishment appear great evils to thee? Is it a light thing to live an outlaw, without friend, without country, a scoffing stock to insulting enemies, and a dishonour to wonted friends? &c. It were endless to quote the sundry instances of this nature that stories abound with; It shall suffice mee to mention a passage of Pope Aencas Syl­vius Ep. 78. Pius the Second, who expressing the changes. of [Page 24] people, saies; The love of ones Country-men,Difficile monu men [...]um amor civium. is a Monument, which Wise men rarely have; few of the wisest and bravest men of the World dying, or being buried in [...] Plutarchus lib. de ex­ilio, p. 604▪ cait. Paris. their own Countries, but fain to seek graves far from the places of their births, and lives; being denied them of those whom they have deserved of, and from whom they might well have expectect better pay.

Notwithstanding which ingratefull barbarity of men, the learned Tribe have been supported to better hopes, and by the blessing of God, have lived to enjoy the favour and auspicious Sunshine of Princely indulgence, (Kings grow­ing their nursing Fathers, and Queens their nur­sing Mothers); who, being themselves learned, and bred by learned Men, so encouraged all Arts, by donaries and expressions of largess, that no preferment or glory followed any course of life, but that which was Philosophical and Bookish.

Thus did Constantine the Great (in whose praise Eusebius writ four whole Books) settle on the Church, and on learned Men, all those congiaries, titles, oblations, and other waies of support, which Apostate Iulian afterwards null'd and converted into lay-fees; Thus did the Empe­rourDion in vita e­jus, lib. 81. p. 814 edit. Leun­cluvii. Marius Antoninus Philosophus, settle great honours upon the City of Athens, placing there at his own cost and pay, many Doctors in all Arts, to the benefit of all Nations: and this he did not more by the Incitation of Cornelius Fron­ton, Claudius Herod, Iunius Rusticus, and Apol­lonius [Page 25] Nicomediensis, men famous in their times, and his Tutors, then from his own inclination, for he was very Learned, and loved Learned men; So that the [...]. Idem eodem loco. Historian saies; That many took upon them the outside and mask of Philosophy, that they might be enriched by him.

The like munificence and freeness have all noble Spirits, and all Golden and Silver Ages, conti­nued and augmented to the Learned: In foun­ding and endowing houses for their cohabitation, furnishing them with Learned Men to teach Arts in them, & liberally paying them therefore, exemp­ting them from all Services, Impositions,Sanctio de stu­diis liberalibus lata à D. Theo­dosio & Valen­tiniano Imp. Cod. lib. 11. Tit. 18. & lib. 10. tit. 52. quarterings of Soldiers, or entertainments of pu­blick Ministers of State; That so they might the better settle to study and attend their voca­tions: And for encouragements herein, what personal dignities have they collated on them? 'Tis endless to mention those Myriads which all the Learned have, when onely the Civilians (men of great learning, and of honourable profession) are noted by Ludovicus Bologninus to have 130Cass. Catal. gl. Mundi, p. 365. grand Priviledges; and all men learnedly bred, and members of Universities and houses of Law, are by consent of Christendome, as well as our own Nation, accounted Gentlemen, and war­ranted to write themselves so, be their extract how meane and ignote soever.

Add to this further propagation of learning, the vast Libraries, made and dedicated to the Muses, by Princes and Princely Subjects, in all times; That famous One at Ierusalem built by [Page 26] Alexander Bishop of that City, out of which Eu­sebius sayes he gathered his History; That which Pamphilus the Martyr placed at Caesarea, fa­mous, even to the time of St. Ierom, That of the Emperour Theodosius Iunior, excelling that of Ptolomaeus Philadelphus; That (not almost to be credited One) of the learned Emperour Gordia­nus, in which were 62000. Volumes; Nay that, that, that Library in Folio in Pergamus, whichCass. Catal. gl. Mundi, p. 586. Plutarchus in Antonio. had in it 200000. Volumes; That of M. Galeatius, D. of Milan, built by him at Papia; That of Lewis the 12. at Blois, with that in Orleance, and the two in Paris, one in the King of Navar's Colledge, the other in the Monastery of St. Victor, That of Alphonsus King of Arragon and Cicily, of infinite quantities of Books, in all Tongues and Arts.

That of Adrian the Emperour both at Rome and Athens, The Vatican, enlarged by the Heidl [...] ­bergh Library thither carried.

The famous Libraries of Our own Nation, (though much impaired by Our late unhappy Wars) That of St. Iames his, commonly called the Kings Library; That of Oxford, commonly called Bodleyes Library; That at Westminster, commonly called Sir Robert Cottons Library: And that other neer St. Peters Church, commonly cal­led the Bishop of Lincoln his Library. Syon Col­ledge Library; The now lost Libraries of our Cathedrall and Collegiate Churches, Learned Bishops and Praelats, University and Colledge Libraries, in whose hands soever they be; Yea particular persons Libraries. These all do conjoin to make head against those impieties, which sway [Page 27] loose natures, to a despising of learning, or a vulgar account of learned Men.

Now if any sottish person ask with Iudas; To what purpose this waste? and hath an evil eye, because others have had good and benign aspects on learning, I should think him worthy of no better reply, then that of our Lords, to the re­pining labourer; Might not men do what they would, with their own? have they not well cho­sen20 Math. v. 15. who honour God with their substances? do they not by their hospitality entertain mortall Angels? nay, for these works of piety and charity, do not they speak who are long since departed? I trow, they do, their works do praise them in the gates, the loynes of the learned do bless the me­mories of their founders and benefactors. But were all other arguments waved (though sundry in their place, God permitting, I intend to offer,) yet the Devils malice against it, and his craft to beguile the greatest wits into his party, were enough to prepare and purchase our beliefs of its necessity: the old Serpent fears nothing more then the sword of the Spirit, which is the word of God, brandished by a Master of the assembly; he cannot away with one brought up at the feet of Gamaleel, who discovers his falshoods and me­thods, and can decorticate him for a Devil of dark­ness, while he hath the garb of an Angel of light; his engines are ever on work to keep men in ignorance; but if not that, to make them his pensioners: he knows Fame and admiration, to be wise as an Oracle, and consulted with up­on all arduous affairs, answers the pride of A­chitophel; and he adapts a snare suitable to this [Page 28] enterprise, he puts in hard for every purchase that's worth ought; he has so many Mercuries abroad, that no sooner is any thing out of the thought and will, pass'd into the fancy, but he knows it, and accordingly lyes in Ambush: here he met with Tertullian, a sharp Wit, and stole away his heart from the truth, making him be­comeHist. Magde­burg. Cent. 3. c. 4. p. 50. a Montanist, corrupting the faith by many things which he delivered, not onely besides, but against that form of Doctrine which was deliver­ed by Christ and his Apostles: so also did he distort St. Cyprian, though God recovered him by hisEodem loco. grace, and (as I believe) gave him the sight of, and sorrow for his errors, which he accepted of; and put a Spirit into him fit for Martyrdome, which he couragiously underwent: the like dan­ger since befel St. Augustine, St. Ambrose, and others of the ancient Fathers; But chiefly Origen, one whose light of intellect was like that of the Sun, matchless, a great Wit, and (as it prov­ed) a great temptation to the Church, as Vincen­tius Magnum inge­ium & magna [...]mptatio, [...]. Ly­nens. uscb. lib. 6. c. [...]. notes; for he was grown to such veneration, that no man of his age bore any breadth but he; he encouraged his Father to Martyrdome, he converted thousands to Christ, wrote Infinite Books, with noble art and upon noble subjects; yet at length the Church gained nothing by this Lucifer, but scandal, and detriment; for his au­thority being great, and God permitting Satan to traduce and tempt him (for his greater good, I hope, he having much after-sorrow,) every hu­mour and conceit of his grew Dogmatical, andist. [...]. [...]. 3. [...]. 10. was taken up as an article of faith, as if he had not been a man subject to passions, follies, delusions, [Page 29] seducements, but a person immaculate, and uner­ring, such as could neither deceive nor be deceived; But poor man, he met with a Sophister of more subtilty and experience then hee was, and his own weakness beguiled him of that grace, on which onely he ought to have rested; and now he starts aside and grows like Salt that has no savor, fit to be cast out as execrable. S. Ierom Suum, ob ingenii eruditionem, non ob Dogmatum veritatem. St. Hyerom. cont. Ruffinum. Laudo Originem ut Interpretem, non ut Dogma [...]isten; ingenium, non fidem; Philosophum, non Apostolum. Epist. ad Pammach. Ubi benè nemo melius, Ubi malè nemo p [...]jus. against Ruffinus, calls him, his beloved, for the rarity of his wit, not truth of his opini­ons: and anon, I admire Ori­gen as an Interpreter, not an Oracle; as witty, not Ortho­dox; a as Philosopher, not an Apostle; yea this made that common saying of him, Where he did well no man better, where ill no man worse: But what became of this tituba­ting, this touring mountain of snow? did he out­stand the warm beams of Divine grace? could he by his wit and Satans to help, steel himself into an obduration impenetrable? nothing less; God recovered him, and brought him to nota­ble remorse, and the better to humble him, andHist. Magd [...]b. Cent. 3. c. 10 p. 189. abase the pride of his Spirit, reduced him to great poverty and want, as Nicephorus relates it, and in that he dyed in the 69. year of his age.

Nor rests Satan here, his work is never at an end, so long as there are good men to polish, and bad men to pervert: hence yet does he pursue his trade of chaffering for souls in the Christian Church; how has he tampered with the profoun­dest Clerks? with such as St. Thomas, Bellarmine, Cajetan, Baronius, Suarez, and thousand [Page 30] others, men of all hours and sciences, likeViri omnium borarum & scientiarum. Saul higher by head and shoulders then all the people; what choice wits culls he out, and bri­bes to his services! what a train of clients hath he of the curious frye, who trifle out their time in science falsly so called as the Apostle saith, in curious and vaine enquiries after things uncertain and diabolicall, such as are magick and judiciallDiabolorum inventa, lib. 3. c. 17. Astrology, studies which holy Lactantius calls Inventions of the Divel!

I cannot, I do not depretiate naturall Astro­logy as it is a piece of Astronomick Philoso­phy, for so Aristotl [...] reckons it, and divides it into [...], referring [...], that is, to Astronomy, Analyt. Poster. lib. 1. c. 13. And so Cornelius Agrippa considers them as one, c. 30. de Astronomi [...]: I grant it a knowledge ancient, and laudably looked into, so our end be to honour God in a mo­dest observing the language of the Stars and Heavens: The Psalmist tells us, That the Hea­vens declare the glory of God, and the Firma­ment shew his handy Work: yet I find the an­cient Patriarchs and Prophets, skilled this some­thing like Learning, as Abraham, Moyses, Daniel, &c. My only aim is, to decry Astrology judicial, which I find stigmatized with brands of Infamy and dishonour in all good ages, and all good au­thors; Platina notes of Richard, father to PopeIn vita Mar­ [...]elli, Astrolo­ [...] peritissi­ [...]us, quam quam [...]udiciariam [...]versaretur. Marcellus the second; that he was a most noble Astrologer, but a profest hater of that which is judicial; And I desire to be pardoned if I use more liberty of speech and fulness of reproofe then or­dinary, yea sharpen mine arrowes that they may [Page 31] stick in the hearts of the King of heavens enemies,Philosophiam veram Sapien­tiam esse, eam­que praeferen­dam Sacris lit­ter is, lib. 3. c. 17 and make them confess, their wages & doings not to be good, while they prefer a cunning mans cōsult beyond the advice either of God in his Word, or his Ministers according to his word, being in this (in a kind) heathens, for Lactantius tells us that they averred, That Philosophy was the true wis­dom, and to be preferred above the holy Scriptures.

As for judiciall Astrology, and all other pre­stigiations, they have been condemned in all ages, God defies them 47 Esay, vers. 13. Thou art wearied in the multitude of thy Counsels, let now the Astrologers, the Star-gazers, the monthly Pro­gnosticators stand up, and save thee from these things that shall come upon upon thee. vers 14. Be­hold they shall be as stubble, the fire shall burn them, they shall not deliver themselves from the power of the flame, &c. And the converted Ephesians, Acts c. 19. brought in all their Magick Books and burnt them as unworthy to be kept by Christians.

The ancient Philosophers decryed this, while they obtested against any perfect, conclusive, ne­cessary Science in us. Plato will allow man but barely opinion, God onely has science. Ptolomy Ficinus i [...] c [...]m. in lib. [...]. Enne [...]d. Plo­ti [...]i. p. 124. saies, that judgement of futurities is a kind of Medium between necessary and contingent, nor ought any thing to be affirmed certainely and exactly which is future.In Metaphys. negat Astrologis esse credendum, quia neque cun [...]a coelestia teneant, neque naturas inferiorum ad judicia necessarias, neque nitan­tur demonstratione, sed experientiâ quâ dam v [...] vaticinio, probationibus oratorieis atque [...]. Ficinus loco praecitato. Avicen denies any cre­dit to Astrologers, be­cause neither do they comprehend the lati­tude of heavenly things, nor so much of the nature of inferiour things as [Page 32] are necessary to judgments, nor is their Art de­monstrable: but they deal upon experience and Vaticinie, and back their deceit with Oratorick and Poetick fables and proofs.

And without doubt, could Astrologers fore­tell any thing certainly, there would not have been such follies committed by them, as to their dishonour hath been, by the just hand of God; Nor would that famous Paulus Florentinus haveFicinus apud Plotinum in Com. in lib. 3. p. 124. been in the dark, who openly professed, that he calculated his Nativity, and could finde nothing of longaevity in it: yet 'tis known, he lived till 85 years of age, which was five yeers above wondrous old in Davids account.

The Fathers of the Church have been marvel­lously clamorous against them and their fascina­tions: Tertullian is very sharp, and notably per­stringes the Simonian Hereticks and Marcionites, Hist. Magd. Cent. 1. l. 2. cap. 5. Ne loquendum quidem est de A­strologiis, non putant Deum re­quirendum, praesumentes Stella­rum nos immutabili arbitrio agi. (who both used these Arts) adding, As for A­strologers, they deserve not once to be named; they think God not to be consulted with, but that we are ordered by the immutable in­fluences of the Stars. And in his Book of Idolatry he is so zealousLib. de Idololatr. Post Evangelium nunquam inve­nias aut Sophistas, aut Caldaeos, aut Incantores, aut Conjectores, aut Magos, nisi planè punitos. against them, that he saith, That after the Gospel was received, we cannot finde either Sophisters or Caldeans, or Inchanters, or Con­jecturers, or Magicians, but they were ever se­verely punished. Lib. 3. in Job. Origen is not behind others in giving them the lash of his pen; and he smites once for all: he calls Enchanters the Divels Se­ducings, the Divels pastime, the dregs of Idola­try, [Page 33] the infatuation of souls, theIncantationes, Diaboli seduct io­nes, Damonum irrisiones, Idolola­triae fex, anima [...]um infa [...]uatio, atque Ordinum scandolum, qui ad vana contenderint auguri [...] [...]o ipsis Dei visitatio recedit, Ipsis sancti Angeli derelinquunt, cum istis Diabolus remanet, infatuans eo­rum mentes, obtundens corda il­lorum, abstrahens à vero sensus illorum. scandal of Orders; adding, that those who follow them are forsa­ken of God, and the holy An­gels, possessed by the Divell, who not onely infatuates them, but hardeneth their hearts against the Truth, and maks them reprobate to every good word and work. Saint Augustine is very smart a­gainst them, as instrumentall to beguile men of Truth, and to betray them to all evils, of Athe­ism, Idolatry, profanenesse, and what not, lib. 5. de Civit. Dei. So Saint Cyril lib. 10. cont. Iulia­num: Theod. quaest. 15. on Genesis: Esychius upon the 7. chapter of Leviticus; and chap. 19. So Alchymus, Olympiodore, and Cassiodore, as I finde them quoted, Hist. Magd. Cent. 6. c. 6. with in­finite others, which to mention would be need­lesse.

The ancient Councels, not onely abroad, but at home, decree against this, or any thing like it in any degree, as heathenish: So I finde in the Synod of Saint Patrick here, about the yeer 456. art 14. A Christian which commitsSpelm. in Conc. p. 52. Chri­stianus qui occiderit, aut forni­cationem fecerit, aut more Gen­tilium ad Aruspicem meaverit, per singula crimina annum poen [...] ­tentiae agat. Murder or Adultery, or after the manner of the Heathen goeth to a Witch, for every such fault let him be enjoyned, and accord­ingly undergo a whole years pe­nance. Yea, the Law of our Land punisheth a Witch, or any one who converseth with an evill spirit, with death. See Sir Ed. Cook, 3. part Instit. p. 44, 45. And some of the Learned say, That as Augurie, Aruspicine, and all Sorceries, so Astro­logick [Page 34] predictions are made by familiarity of evill spirits; and that no particular events can be fore­known by any, but by that unlawfull compact: And for this, besides strong Reasons, they pro­duce the Authorities of ingenuous Masters inIn C [...]ntiloquio. that skil, as Gauricus, who saith, Fieri nequit ut qui tantum sciens est, particulares rerum formas prae­nunciet: soli autem Numine afflati praedicunt par­ticularia: And therefore though there be differ­ence in the Manner and Kinds of Witchcraft, Di­vination, Southsaying, Fortune-telling and A­strologie, as to exact definition; yet they all a­gree in the end▪ which is, by vain & impious means to know the future events of Men and Things: for which cause the Scripture ranks them together Dan 2. 2. Magicians, Astrologers, Sorcerers and Cal­deans; and Tully condemns them together, asLib. de Divi­natione. parts of one and the same pack, whereby the Di­vell seduceth mans curiosity to dishonour God and his Truth, by adhering to signes of future e­vents, good and evill; which not warranted in the Word of God, ought not to be rested on by Christians: For as the School-men well say, Om­nes [...] q 95 ar [...]. in Resp. hujusmodi observationes superstitiosae sunt & il­lici [...]ae, & videntur esse quaedam reliquiae Idololatriae. See more of this in King Iames his Daemonologie, cap. 3, 4, 5. &c. and therefore 'twas a good rule of Mariana, while commending the study of Re­ligion to a Prince, he forbids re­stingMariana c. de Religione lib 2. Ergo cum Principi religionis stu­dium commendatum esse cupimus, nolumus ut Religionis specie de­ceptus auili superstitione Maje­statem polluat, futuros eventus perscrutando aliquâ divinandi ar­te, si Ars est, & non potius va­nissimorum hominum ludibrium. on specious forms of mysteri­ous superstition, and on the Art of Divination (if it be an Art, and not rather a delusion of vain men) as things which do misbecome the Majestie of a Governour, and im­base [Page 35] the glory of Religion. And therefore Cor­nelius Agrippa, after he hath with great severityCap. 22. de A­strolog▪ Iudi­ciaria. oppugned this Knowledg, and asserted both Pi­cus and Firmianus in their Arguments against it, sayes, Dignissima profectò Ars, quam olim etiam Daemones profiterentur, in fallaciam hominum, & in injuriam Divinitatis.

And as Religion is (by these heathenish and indemonstrable Arts) dishonoured, so is the Ci­vill Polity and Authority of the Magistrate here­by endammaged and imperill'd: For such is the policy of Satan, and the corruption of our na­ture, that we give more heed usually to Doctrines of Divels, then to the rules and dictates of true Religion. And though the Scriptures be pre­cise, that obedience be given in all things accord­ing to the will of God, to those that are placed over us, or permitted by providence to have power amongst us, and it rests a duty on us, to give honour to whom honour, and fear to whom fear is due: yet how easily will those bonds be broken, and that awe upon the conscience be discharged, if mens recumbencies be on Prognosticators, and their Charmes and mentitious Presages? Many sad villanies may by the midwifry of this Impostor,Dion in vita e­jus, lib. 57. pag. 616 edit. Leun­clavi [...]. be perpetrated. Which is confirmed by Tiberius, of whom the Historian sayes, That [...], &c. Calcu­lating the day and hour of their Nativities; if he found in them any thing excellent, or any good fortune, or likelinesse to attaine the Empire, heSee more of this in Cor. A­grippa de vani­tate Scientia­rum▪ c. 22. slew them. Therefore Tacitus calls them Genus hominum Principibus infidum, credentibus fallax, à Civitate nostra semper prohibentur. Which [Page 36] the wise Counsellor Agrippa, forewarns Octavian hereof, while he sayes, Magicians are not to be [...] &c. Dion lib 52 p. 491. Edit. Leuncl. endured: for admit they speak some things true, yet oftner do they by lying fool men into attempts dan­gerous and innovating.

I the rather enlarge on these hints, because I see a notorious mischief coming in at this door; the insolencies of the Astrologers and their Ap­pendices being not onely great and bold, like the sin of Sodom; but also scandalous to Our Reli­gion,Leg [...] Corn. A­grippam de vanit. Sci [...]nti­arum c. 22. de Astrol. Iudici­ar [...]a. and much detractfull from the honour and successe of it: For so bold are they grown, that they court men from the Ordinances of Christ in the Church, to their Dens of speculation, and fascinating Vaults; and with Simon Magus, Acts 8. bewitch men with their sorceries, perting them­selves up, and priding over the sacred Order of the Ministry under the disfavoured name of Pres­bytery: as if it were a dead Alexanders nose, which they might wring off, and not fear to beDion lib. 51. p. 454. called to account therefore: or as if they, with Pharach's leane kine, would devour those beauti­full midwives of Christs formation in us, I mean the Clergy, (or if that word displease) the Mi­nistry: Whom to honour and preserve, not one­ly in a bare subsistence, but to an honourable la­titude of Conspicuity and fortunary grandeur, hath been the vertue, and will (I trust) con­tinue still the honour of our Times, if wee fol­low so good patterns, as former times have set us.

Satan then though he often hits the white he aymes at, yet not alwaies; That man that God [Page 37] takes charge of is sure to escape his craft: someIn tuto haeredi­tas ponitur quae Deo custode ser­vatur S. Cypri­anus. royal fishes there are that passe his net, the Church hath sometimes a rich crop of comfort from men, sent by God into her, and encoura­ged by his mercy, from the power and favour of Princes, and rulers. Learning, though it be the subject of Satans malice, yet not of his conquest altogether: God poyses the Spirits of men to serve him, with all their might, and to demolish those strong holds of Satan, which exalt them­selves2 Cor. 10 4 against the knowledge of Christ: And when to learning and zeale, power and puissance is added, then the work goes on smoothly; For Learned Rulers are very perswasive and influen­tiall [...]. [...]lu archus in lib. ad Princi­pem indoctum p. 780. edit. Paris. to all their subjects, nay to the times in which they live, subjects coveting nothing more, then to do and avoid, what thy see the wisdome of their Rulers, allow or disallow; which made Plutarch, writing to a Prince, say, What resem­blance of light and lustre, the Sun and Moon in the Firmament do give of God, such light and lustre of example, and of Divine influence do Princes give in Cities: and this sequaceousness of people seems to be given Governours, as a grate­full acknowledgment of that peace, serenity and augmentation, which under their good and vir­tuous government their subjects enjoy: hence that maxime of Politicians that the foelicity of a people ariseth (next to the blessing of God) from the learned inclination and peacefull raigne of their Prince, Numa [...]. Dionys. Halycarnas. lib. 2. p. 123. the noble Law-giver and second King of Rome, who layed the foundation of all the after Roman glory, is said in all his time, never to make out any warlike expedition, [Page 38] but to finish his whole raigne in peace, setling the best things wisdom suggested: And the reason of this his excellent government, and great wisdome in ordering matters to such advantage, is imputed [...]. Idem eodem loco. (by the Historian) to his familiarity with the Gods, whom with great care and devotion, he both served, and commanded others to serve after his example. So the Emperour Adrian when he was to commend one to succeed him in the Empire, to [...]. &c. Dion lib. 69. p 796. wit, Marcus Aurelius Antoninus Philosophus, he tels them he will name one, beyond exception, noble, gentle, meek, prudent, who through youth will do nothing rashly, nor through do­tage carelesly, but will keepe himself to knowne Lawes, and according to them rule: Nay the in­crease of arts and sciences, under a learned Prince, (which like faire waies, attend hot wea­ther) doth invigorat the fame, and advance the Trade and Manufactury of any people, strangers accesses bringing and carrying much to the ad­vantage of Nations: this is evident in the time of Solomon, who was for his wisdome so frequented, and governed his people with such success, that they throve beyond expectation; For in the 1 Kings 10. ch. ver. 27. 'tis said of him He made Silver to be in Ierusalem as stones, and Cedars made he to be as the Sycomore trees.

Not that I judge learning the onely proper vir­tue and qualification of a governour, unless I could hope subjects would be as sequacious of the lenity that inclines to, as the poets faign the woods were of Orpheus his Musick, or were so enamoured of their Magistrate, as Israel for a while (and but a while) was of their Moses, [Page 39] whom they hearkned to in all things, Iosh. 1. 17. Yea, to whom they said, as Ruth to Naomi, chap. 3. ver. 5. All that thou sayest we will do; and of whom the Scripture saith, They feared the Exod. 14. ult. Lord, and beleeved the Lord, and his servant Moses: Such tempers in people would make Government easie, welcome, to be wished for of all that are qualified therefore, and lawfully called thereto.

But when People like a Mighty Inundation and Torrent, break in upon their Governors,Rerum Hungar. Dec. 4. l. 9. Hungaros non clementiâ & impunitate sed virga ferrea in obsequio conti­nendos esse. when what Bonfinius sayes of the Hungarians, That they are not to be handled gently and ten­derly, but severely with a rod of Iron, to be kept under; when the Bramble will vie with the Vine; and the Vil'd with the Honourable; when Pompey will not only have no Superiour, but no Equal; when the high-shooe will no Lawes, but such as his ignorance contrives; and peevishness promotes: When Pride will no restraint, Pow­er must reduce what fairer Proposals will not ef­fect; which severity is as necessary in bodies Po­litick, as Physick in those natural; distempers in both tending to dissolution, or, at least, to what is worse Perpetual Animosities, and Inhumane Butcheries.

Power then, must sometimes be used, else Common Wealths will be in short time Magna latrocinia, like Caligula his time, which was [...]. Zo­narus Tom. 2 p. 178. said to be nothing but Murders, Mars his Scaf­folds, whereon cruelty will be acted, and Just Power be abused, if it in time take not care to ju­stifie it self, and preserve well doers.

The only danger is least use turn that which [Page 40] which was of necessity, into nature, and Princes Sacrifice only to the sword, as to Iupiter the deli­verer,Tanquam Iovi liberatori. passing over Arts, as weak and pusil En­gines and disallied to Imperatorial successes, at which Postern may come in Tyranny, and rigo­rous cruelty; like that of the Turk, whose mili­tary Janizaries and Bashaws, rule all in their Clerklesse and cruel way; to abate the fear of which, as Armes have been practised but sparing­ly by true and Virtuous Princes, so hath Lear­ning still been kept on and encouraged, as that which modificates, and attempers the rigidity of Martial inclinations.

And therefore those that take the sword as theHollirgshed. p. 1005. mean and rule of their Government, writing their Lawes not in Milk, as Edward the sixth of this Land, said he did his; but as Draco did [...]. Ari. de Republ. l. 2. a [...] finem. his, in Blood; of whose Lawes may be said, what the great Philosopher writes of them, There is nothing in them worthy of remembrance, but their cruelty and severity: Those (I say) that so carry themselves, are not to be allowed pious Princes or good Governors, unlesse Nimrod were one, whom the Scripture terms aIn Scripturis Sanctis non in­venin [...]s Sanctum aliquem venator [...]m. Sanctus Hiero­nimus. Mighty Hunter, chasing men by the fear of his Cruelty, almost out of their lives, if not altogether: or un­lesse Maxentius were one, whom [...], &c. [...]. Eu­leb. lib 8. c. 26. (the Historian saies) both the People and Senate greatly feared and accoun­ted him an Execrable Tyrant; yea, unlesse oppression be a Magistratick quality, which hath hitherto been disallowed in all times: For the Rule of Government is, To give Autho­rity [Page 41] to those who know the measure [...]. Plu­tarch. In Reip. Ger. prae­ceptis. of Justice, and will discreetly propor­tion Distributions, according as time serves, and necessities require, as Plu­tarch noteth: and those that expect to be beloved of their subjects, must rule rather in their hearts, then over their bodies, and must purchase them [...], &c. Dion lib. 55. pag. 561. by lenity and bounty: for as Livia the noble Wife of Augustus said excellent­ly, A man may be compelled to fear one; but to love him must only come from per­swasion, and by the courtesie we see he expresseth both to our selves and others.

The good Magistrate then must not wholly use the sword, no nor wholly disuse it: arms and ri­gour do often good, where the triumph and apt­nesse of people to abuse liberty, forbids courses of more lenity. Some men there are that have natures unfit for Rule: Government is seldome injured but when it falls into the hands of a Saint­like man: An Edward the Confessor, an Hen. the VI. who more minde their Beads then rigorous and high managings of the reins of Government: who are more in their Oratories and Chappels, then in the fields amongst armed men, then in Tiltyard amongst Cap-a-pe Cavaliers: who with Marcus Antoninus the Philosopher and Emperor, [...], D [...]on [...] ▪ p 813. [...]. Leunclavi [...]. though a Prince fortunate in Wars, yet one who joyes not in Martiall outrages; but to avoid bloodshed, commands to fight in Masteries with blunt swords, that they hurt not one another; and cries, God forbid that any of you (meaning the Senators) by your or my Decree should lose [Page 42] your head in my time: so meek, so harmless, so good, so pious he was. When to such peacefull men (I say) Government falls, it is apt to suffer high vitiations and affronts; yea, and in short time to fall: For such is the hardinesse of our natures, that we trespasse most, where wee most may: and commonly the most pious and indul­gent Governours suffer most from those subjects whom they have with greatest tendernesse obli­ged: Rulers of soft natures being by the subtil­ties of persons dissenters from them, divulged to be not qualified to Government, and so fittinger to be attempted upon desperately, and probably to be prevailed against more easily.

I Have now done with the generall Preface: and come to my chief Intendment, which is, to represent the condition of Learning and Lear­ned Men to the view of all my Country-men; high and low, rich and poor, that they may all with me addresse to God the Father of spirits, that he would so order and dispose the hearts of our present Governours, that they may shew themselves, if not adders to (which I hope) yet preservers of (which I pray) Learning, and the Supports of it, in all the latitudes and lawfull de­grees thereof.

And the better to promote this, which I ap­prehend an honest and generous designe, I shall take leave to present such memorials of our by­past barbarity, as may render our restoration by Arts and Artists (with the blessing of God) more acceptable to us. It is a trite and childish thing [Page 43] to make no search after what preceded our own times, that the Nihil earum rerum scire quae antequam nascereris facta sunt, hoc est semper esse puerum. Cic. Orator says, for this neglect and supineness; the old Greeks were so contemptible, that Plato brings in an Aegyptian, deriding the Greeks for keeping no Records of past [...], &c. in [...]imaeo. things, O Solon, the Greeks are ever Children, there is no old man amongst them. His meaning was, they were so in love with themselves, that they thought no time worthy viewing but their own. To avoid which censure, as our Nation hath been exact in keeping, so I shall be, to my uttermost, as faith­full and diligent in collecting and reciting such instances as are proper to my purpose: which is to shew the Antiquity of Letters, and Learned Men in our Nation, and the advantages we have obtained thereby.

This Island of Britain, in the division of theBalaeus Cent. [...]. cap. 1. Cass. Catal gl. Mundi, p 560. Ex Beros. Cald world, is said to fall, amongst other parts, to Iaphet, third son of Noah: and from him, as part of the Celtique Kingdome, to Samothes brother to Gomer and Tubal, from Iaphet their common Fa­ther: from whence it was a long time called Sa­mothea: 1. part Holing [...] p. 5. & 6 After Albion the son of Neptune inva­ded and conquered it, changed the name and Go­vernment under which it had continued 341 years, under nine lineal Princes.

Under the name Albion it rested about 600 yeers, untill the time of Brute, which, as our Chro­nicles say, was about the 1116 year before Christ, and about the 2850 yeer after the Creation of the world; then he gaining it, to shew the So­veraignty of his power, named it and the adjacent Island Britain.

[Page 44]It is probable that the Religion which Iaphet and Samothes brought, and continued to teach here, was the true Religion which they were in­structed in by their Father Noah. This Samothes was very learned as well as ancient, and was therefore named Dis, and hisDivini humanique Iuris pe­ritissimi, obque id religioni deditissimi, teste Secione lib. 22. success. Balaeus Cent. 1. cap. 1. followers and posterity were account­ed the most learned and skilful in all Laws and Arts both Divine and Hu­mane, that lived.

They gave letters to all people, not the Phe­nicians excepted (as is thought) and also to the Greeks; for from us and our Ancestor Samo­thes did they learn all their letters and Philoso­phy: This is confessed by not onely Berosus, Ar­chilochus, and others, but also by Ari­stotle, who saies that his Scholers fol­lowedAristotelis in Magico. the Samothei, who first brought letters to the Greeks▪ and also by La­ertius Diog. Laertius in proaemio, [...], &c. in these words, Common fame does think Philosophy to come from the Barba­rous (the Greeks called all other nations so) and names, the Celts and Gauls, as the Authors, according to Aristotle, by us fore-quoted; and to this assents Clemens Alexandrinus, Philosophy,Primo stroma­tum. [...], &c. p. 131. Edit. Grecae Tred. Sylburgii. saith he, hath wandred about in great request, an­ciently it was impropriated to the Barbarous, and grew the darling of the Nations; at last it came to the Greeks, the chief Masters of which Arts were Prophets amongst the Egyptians, amongst the Assyrians Chaldaeans, and among the Gauls the Druydes and Samothei, whom he allows to be the grand Teachers of all the rest.

After Samothes surnamed Dis (and for his lear­ning [Page 45] worshiped as a God;) Sarron one of hisCass. catal. gl. mundi p. 560. race grew famous, whence the learned were called from him Sarronides: He was the first as Berosus saith, who opened Schools, and dedicated them to learning in severall places, both amongst the Celts Vt contineret ferociam homi­num. and Britains, and this he did that by these he might soften the minds of men, and reduce them to manners civil: to him succeeded the Druyds; who were the great polishers of the Nation, teach­ing them knowledge of arts, religious ceremonies recording their Lawes, and historicall trans­actions from day to day, and this continued to theCommentar. lib. 6. time of Cesar, as he witnesseth,

Nor did our Nation suffer under the diminutionLib. 3. Nat. Hist. Ut dedisse Per­sis videri possit. In vita Iulii Agric. Ingenia Brit­annorum, in­geniis Gallo­rum anteferre. or retrogradation of learning after their times; for, Plinie tels us, that our learning was so great, that we seemed to be able to instruct and give rules to the Persians; and Tacitus seconds it, that in the time of Vespasian and Domitian, about the seventie year of Christ, the children of the British nobles were so learnedly educated, that the Ro­mans infinitely admired them, and preferred the wits of the Britains before the study of the Gaules.

Nor let any think that the learning we have had so long from Iaphet and his posteritie, was only opticall; such as of the Stars and their influ­ences, the world and its circuit; or only naturall, the skill of beasts, and plants, and how to use and improve them; but it was also more politique and speculative: we had much improvement of reason by excellent Lawes and rules of life, by understanding the uses and customes of Nations; skil'd we were in languages; for, besides the Sa­mothei, [Page 46] Sarronides and Druyds, we had many no­table Greeks who came over with Brute, and here stayed teaching in publique schools; and Leland affirms that before Oxford was built, there wasIn vita Alfredi magni apud Pitsaeum in prooemio. p. 25. erected neer it two schools for instruction of youth in Latine and Greek, which were called Graecolada and Latinolada.

After Bladud the young Prince, earnest to pro­moteHardingus in Chronico lib. 1. c. 25. ex Mer­lino Calcedonio, & apud Balae­um cent. 1. c. 65 learning both in himself and others, repaired to Athens, there stayed and studied, and brought back with him many famous Philosophers, whom after he came to the crown, he placed in a School at Stamford.

The like schools did King Caradoe long after erect at VVinchester, of which holy Tathajus was President.

But most famous were the schools of Chester, Car­leon, Ex Ross. vide Twyne antiq. Academ. Ox­ [...]n. p. 8. Qui omnes ar­tes liberales exactè calle­bant & alios adventantes docebant, Pit­saeus. and Bangor, in all which were men excellently learned in all Arts, both sacred and secular, but especially in those of Chester, in which (as I learn out of Godfrey of Monmouth) in the time of Prince Arthur, which was about the yeare of Christ 530, there was above 200. nay after Vide Balaeum cent. 1. Bale 2500. Philosophers, who were excellently arted, and taught all comers.

By all which it appears, that not only learning and arts, have been in other remote parts of the world, as amongst the Iews, Phoenicians, Chal­daeans, Aegyptians, Persians, Greeks, Romans, but that even from us they had much of their lit­terature, and the rudiments of knowledg, and what of humanity and glorie we have attained to, we ought gratefully to attribute to those foundations which were laid by those times, and [Page 29] since further (by the good hand of God) raised to greater conspicuity since Christianitie came amongst us.

We have hitherto seen what fruit the Tree of ingenious nature hath brought to the Harvest of the Muses, now we will summon in Christianitie to bring in her presentment.

And here (to the honour of God and our own humiliation) we must testifie that we of this Na­tion before Christianitie was amongst us, were under as grosse a barbarity and rigour of Eth­nique Tyranny, as the most savage Indian, nay, as the worst of people, we worshipped Devils and not God, Dis, Saturn, Iupiter, Mars, Minerva, Apollo, Diana, and Hercules, to whom we dedica­ted the Porches of our Temples and Gates of our Cities, nay, Mela, Diodorus, Strabo, Pliny, Coesar averre that we sacrificed men, inhumanely tortu­red strangers who came to us, by stuffing them up in Images made of Hay, into which we putDion. lib. 76. p. 66. &. p. 703. [...], wild Beasts with them, and set them all on fire, that we went naked, painted our bodies, fed on raw flesh, at least on Herbs and Trees, had Wo­men in common, knew neither how to sowe, or how to skill Trades, but only to lead a life of rapacity; but it pleased God to bring us out of this Aegypt into Canaan, by theSpelman in Cons. p. 37. [...] Christi­anitatis. conduct and instrumentality of our Christian King and Countryman Lucius,

Who to the honor of God, our nation and his own eternal fame, was the first Christian King of this land, & is called by the Britains, Lever Maure, the Prince of great renown, or the first fruit of Chri­stianitie, as being the first that imbraced the faith of Christ, and caused his people so to doe; he [Page 48] came to this Empire about the year of Christ 1791, and being observed to have a singular sweetness, and debonnairnesse of nature, grew propitious to Elvanus Avalonius, and Melvinus Belgius both British Doctors, who so effectually wrought on him, that they in a short time con­verted him to the faith of Christ, God preparing him by a good temper, and facility of constituti­on, to hearken to their indeavours, and God also instructing them to a seasonable promotion of his providence to so sacred an issue: the good King had now laied his hand to the Plough, and re­solved not to look back, his eye was forward, how he might make his people participants with him in the blessing of baptisme; he hears that theVt ipse & om­nes ejus populi ad sacra Chri­stiana possent admitti; Spel­man. in cons. Churches succession was then in Rome, And to Pope Eleutherius he sends a most humble and ear­nest Petition and Epistle, That by the Apostolique authority, he and all his people may be admitted to the Church, and her holy things, and be partakers of her Sacraments and Rites.

The Pope or Bishop of Rome understanding this, kept Jubiles, answered his desire incontinent­ly, and with his two spiritual Fathers (who car­ried his request, and their own praise) returned (asAbb [...]s Westm. ad an. 187. joynt in Commission) Phagan and Dervian, two of the Roman Clergy, from whom (by the Pope so authorized) he and his People received the sa­crament of Baptism, and embraced the Faith of Christ, which was about the year after Christ 180. which Kingdom of ours thus converted, wasBalaeus Cent. 1. c. 36. Baronius ad ann. 306. nu. 16 (according to Sabellicus and others of no less au­thority) the first that universally embraced Christ in all the world. So that the first Christian King (Lucius) and the first Christian Emperor Constan­tine) [Page 49] that the world had, were Bri­tains, born, bred amongst us: andNostros fuisse, & in Britannia procreatos, natos, educatos: op­timo jure in Domino tanquam de magna benedictionis praero­gativa sanctè gloriari debe­mus. Pitsaeus. this we ought with all holy triumph, and glory to God, to mention as a high Priviledge; as run the words of Pitsaeus, our Learned Country­man.

No sooner did God call this noble King to his Worship, but he gave him a heart to honour God, by adorning Religion with what was necessary to its prosperity, and encrease. He therefore build­ed many Churches, for entertainment of people toSpelman in E­pist. ad Concilia Britannica. partake of holy Mysteries, & them separated from common to religious uses. He constituted Episcopal Sees, erected Religious Houses, and endowed them with liberal maintenance, and that they might with more security be inhabited, gave them large Priviledges; and by this and other his right worthy acts, was preserved the true Religion, and British fame, till about the year 400 which was near two hundred twenty one years after his first coming.

Afterwards about the year 400 I find the name English mentioned; for then the Angles cameBalaeus ad ann. 616. Vir san [...] qui cum splen­dore generis omnes virtutes, omnes meliores scientias habuit conjunctas. Pit saeus in [...]at script. ad ann. 616. Beda l. 1. c. 26. Pagans into this Land. About the year 616. I read them baptized by the command and example of Ethelbert the fift King of Kent, and the first Christian King English: a man he was of no or­dinary endowment, having with high place, all virtues and noble sciences matched. Venerable Bede tells us, that at the instance of Augustin the Monk, this King made Canterbury a Bishops See, and him Bishop and Primate there, builded several Churches, commanded the People to frequent [Page 50] them, and the Priests to pray, preach, and sing in them, Endowed many Religious houses about the years 598, and 605. the Charters to which, and the Priviledges by them passed, are evidentSpelman in consiliis p. 114, 119, 120, 121. in stories. He also builded the Church of Saint Pancras. See Ethelwerdi Hist. c. 2. About the year 700 great was the company of learned menFacilè nationes omnes supera­verint Angli, eruditione, pie­tate, zelo, Pits. of the English race; yea, so numberfull, that they upon the point excelled all Nations in learning, piety, and zeal, and within a century grew so ho­lily ambitious, that their own Countrey could not limit their Zeal, but they must out of a Divine charity visite Germany with the Faith; that they did, & they made not more hast then good speed, God wonderfully co-operating with them; so that in short time, they converted almost all Germany, founded many Monasteries there, and sundry Cathedral Churches, setting Arch-Bi­shops and Bishops in these their new erected Diocesses.

The like in France did holy Alcuinus a­bout the year 790, when being employed by Offa, King of Mercia, Embassadour to Charles the great, upon composing differences between the two Crowns, and setling things for their mutuall good and peace for the fu­ture, he grew into such request with the French King, That he was taken for the [...] Cae [...]aris deliciosum prae­c [...]ptorem assumptus sue­ [...]at. most beloved Tutor of Caesar, who from him took the Institution and Method of Learning; and not con­tented with the narrow fame of Tutor to that Noblesse and Eminentissimo, addicted his stu­dy and time to the ordering and regulation of [Page 51] publick Civil affaires; in which he gained so great love with the People, and esteem with the Prince, that no request was denied him that his modesty could make, or merit promise him to obtain: His mind more fixed on Art then Air, called on him to write his memorial on the Marble of some Monument sacrated to Learning. First, he moves the King to Found the Schooles at Paris, which he ordered after the manner of ours here, and placed Scotus, and others his Scholars whom he sent for out of England, stu­dents there; and so Transplanted the Flowers of England into France:In Franciam transtulit fl [...]res Britanniae. The same did he exhort the Emperor to do at Pavia in Italy, where he placed an Academy, Iohan▪ Scotus being the first Professor there: So that we may cry out with the Poet,

Now grows Our Nation to its Zenith: Fame is no friend to continuance; the Verticle is near, when Admiration from abroad, and Luxury at home, threaten our Change: Ri­ches and Returns carry Assailants beyond Fear and Friendship, to Hope their Anchor No sooner are we the Pearl, but the Saxon [Page 52] Merchants lay all at stake to purchase us. They Arm and Transfreight, and about the year six hundred eighty nine obtain the Rule over us. A deboyst and fierce Nation they were, Na­turally given to Ingurgitation and Venery, to spoyl and blood; yet God so overawed them, that their Kings were very pious, and perswa­dable by the holy men of these times, by whose advice many Religious works, and equi­table Lawes were from time to time made, yea, and old Laws preserved and refined, as is evi­dent in the Memoriall of their Laws, collect­ed by Master Lambard, and revived by my Noble friend Sir R. Twisden.

What they did (to the shame of after times) is worthy honourable mention, their end being godly, though perhaps in time without their privity, their charity was abu­sed. King Inas, one of them, built the fa­mous Monastery at Glassenbury, and the Ca­thedral Church at Wells: Another (Kenred) is commended to be devout towards God, and good to his Countrey: He builded theBede. Holingshed. p. 1. Polydore. Abbey of Evisham (though Egwin, after Bi­shop of Worcester, have the name.) Offa, King of Merica, a third of them, grant­ed the tenth part of all his goods unto Church­men, and to the poor. He builded the Ab­by of Bath, and placed Benedictine Monks in it, and after the Church at Hereford, with great Re­venues.

I pass by Ethelbert, and his Charity and Reli­gion, because I have mentioned them before, and intend no repetition, but an addition of [Page 53] one most Christian speech of his Son Ethelbert, who lived but a little while, and dyed by treache­ry. The more great (quoth he) men are, the more humble ought they to bear themselves; for the Lord putteth proud and haughty men from their Seats, aud exalteth the Humble and Meek.

Ethelred, King of Mercia, a fourth of them,Ingulphus. p. 486. Edit. Savellianae. gave large possessions to the Abby of Croyland; Pro amore coelestis patriae, for the love he bore to heaven. They are the words of the Charter, confir­med by Kenulph, an. 806.

A fifth of them, Kedulph, built a great Church at Winchcomb in Kent; and founded an Abbey also there, highly honouring the Church and Churchmen.

Adde to these, Alfred, who is said to Found (at least to repair) the Universities of Oxford: and sundry others, who were so devout, that they left off their Crowns, and abjured the world, think­ing nothing too good for him that had layd down his life for them.

Nor did they do less honour to the Reverend Bishops, and Churchmen of their times, then became them to do to Fathers, who carry an In­valuable Treasure in earthen vessels, and are good 2 Cor. 4. 7. 2 Cor. 5. 20. Ambassadors to wooe us to be reconciled to God; For all their actions, and judicial administrations, were by their counsel and consent. We read of Dustane, Ethelwold, Osward, Swithune, Adelstone, and many others, sole Favorites in their times: Nay, we read not in all these times of Rule and misrule (both changes falling out under the Sax­ons) that any persons were impowred to meddle [Page 54] with Church men, or Church matters, but on­ly Church Governours; but rather that the Clergy, and all their Priviledges were kept in­violable; No secular power to enter upon them, nor no Taxes to be levied on them or their Te­nants, unless (says the words of a Charter) toIngulphus. p. 486. Edit. Savell. Nisi in extru­ctionibus arci­um v [...]l pontium, quae nulli relax­ari possunt. Sub poena perdi­tionis dex [...]ri sui pedis p. 487. the building of Castles, and Bridges (which are for common defence, and cannot be remitted to any) but that they shal rest in their houses as in a Sanctuary, or in mine own chamber; and if a­ny of his Ministers of Justice shall disturb them, he does it at the peril of the loss of his right foot: these are the words of the Charter. So good (in short) were these times, that I think the Learn­ed may truely say, as our Lord did of Nathanael, Behold true Israelites in whom there was no guile; and as the Iews did of the Centurion, Luke 7. 5. They loved our Nation, and built us Chur­ches.Iohn 1. 47.

But God purposed to give us over to be spoiled by strangers; and therefore sent the Danes, like the plagues of Egypt, to blast and encumber us. They quaffed down the wealth and plenty of the Nation, accounting this spot of earth but a de­spicable nothing to satisfie their voracity; like the locusts in Egypt, they overspread the whole land: 'twas an ill wind brought them hither, and a most severe judgement of God continued them here: they are needy and numerous, and must be in action, their work is to ruine every thing of beauty and order: No place, no con­dition, no Sex prescribed against their fury: They came by command of no law, but necessi­ty; and they would abide here upon no fairer [Page 55] terms then Will. There was no fear of God a­mongst them, nor no terms to be treated upon, but such as money bought (for help by Arms was not possible.) Had it not been for Siricius, the second Arch-Bishop of Canterbury, they had been so long uncompounded with, that the whole Nations ruine had undoubtedly been perfected. He (good man) knew that Apollo's golden beard must be given to Mars, and therefore adviseth composition with them, which is made, ten thousand pounds paid, and they no more to trouble us. But at the instance of their interest, they grew faedifragous, fell like lightning within a short time upon us, amused the people, and pur­chased a second contribution of sixteen thousand pound,

Which paid, they rest not: Hell and the Grave ever cry, Give, give, and having got coyn, they proceed to gain the Countrey: They thought we had Mines of Money, who were so cheaply courted to part with it without any capitulation, being like so many Doso's, who answer, I will give to every demand.

They come in afresh, are offered money, re­fuse it, besiege and take Canterbury, put to death the Arch-Bishop Elphegus; and soon af­ter, under the conduct of Swain, so havock and waste all, that they seem rather to be divels then men; so many Melamons, turned from men into Lions: Which gives me occasion to cry out with the Poet against such rude Souldiers, and un­disciplin'd strangers,

Thus rested the Nation hurried and chafed all the time of the Danish concussion, till Knute setled it, (who with much prudence, and in testi­mony of his sorrow for those abuses commited by his Predecessors and Countreymen) repaired de­caied Churches and Abbeys, built many Religious houses, and Churches. His Wife gave most no­ble, and priceful Jewels to the Church at Winchester; and he built many Churches, andPrincipem de­cet studiosos sa­pientiae viros in amicitiae posses­sionem vocare. honoured Churchmen extreamly, using their counsels in matters of high importance, as A­thelmare Arch-Bishop of Canterbury, and o­thers: He made also good Laws, and did many things very worthy, and well might say with the Philosopher to any that should upbraid him for a rude and loathsome Dane, My Patria mihi dedecus, tu de­decus patriae. Country is a shame to me, thou art a shame to thy Country.

Power (like all things alated) seldome rests long in any continued Line; 'Tis in perpetual motion, wandring from one Master to ano­ther, and concentring in none but God, from whom it first Emanated: for all power is from him; Just, Quà efficiens; Unjust, quà non impediens: and his Justice is as eminent in bearing with mens Usurpations, as his Mercy in assisting their Rights: the Danish insolency was gained by the good for­tune of their Ancestors, and their manly resolution [Page 57] broke through all disanimations, which seemed to publish any impossibilitie of success; their power setled in Knute (the best of that breed, and the greatest Monarch of that line and Nation, for heHolignshed 1. part 7. book p. 181. ruled our England, Denmarke, Norway, Scotland and part of Sweden;) expired in Knute the second, called ordinarily Hardeknute, who was a truep. 189. Dane in lewdness and tyranny, and under whom all manner of oppression was uncontrollably acted; so just is the judgement of God, that Malè parta, malè dilabuntur.

Now the vogue of the Nation was for the Saxon Holingshed 1. part p. 186. line, the great men and people chuse Edward one of the sonnes of Ethelbert (who before was faine to flye into Normandy to his Couzen Duke Willi­am, with whom he was when chosen to the Crown). This Edward was a noble Prince and religious, called Edward the Confessor: his Lawes are notable, he was a Clerkly man, and they say Compiler of our common Lawes, or rather resto­rer of them. After this mans departure out of life, the Kingdom was in disturbance, by Earle Good­win and his Sonnes; Edward the sonne of Ironside prepared to obtain it: Harold got most power, and only gave battaile to Duke VVilliam the Norman, who had the promise of K. Edward to be his heir, if he dyed issuess, & as much from Harold to assistHolingshed 1. part lib. 8. of the Hist. of England p. 196. 197. him. Upon this occasion, the Duke hearing King Edward was dead without child and that no De­claration was by him made touching his succes­sion, sent Embassadors to Harold now in possessi­on [Page 58] on of the Crown, to mind him of his promise in his extremity: Harold returns answer in the nega­tive, Crownes are not easily come by, nor ought to be courted away upon cheap terms: he is no man at all, that will not venture his mole-hill, to gain the mountain of Kingly power. 'Twas nota­bly said, potentiam qui consecutus fuerit, nemo tam Hist Bohem. 63 facile deponit quam damnat, Aeneas Sylvius. They are both resolved, one to hold what he hath, the other to gaine what he expected to have; their forces meet, joyn battaile and Duke VVilliam proves Victor.

Now comes Change, crowded in a new upon the Nation, like waves in a disturbed Sea: New Lords, new Lawes feared, I, and for a while it proved so; but the wisdome of Duke VVilliam gave continuance and peace to his power and conquest, though he altered the favours and for­tunes of particular persons, yet he continued the old customes, at least for the most part, and gave them assurance, that the furie of blood warmed, once over, there would be a cessation of all ri­gour, and an aime at a just settlement; which was promoted by nothing more, then by conserving the rights of the Church, and the reverence due to Church-men.

And therefore our Stories doe mention the Bishops and Clergy in high veneration in all reigns, nay in the troublesome and impious reign of King Iohn, who for that they reproved his pro­fuse dissolute, and cruell carriage to his Subjects, hated them with a more then Vatinian hatred, yet did many eminent Clergy-men keep places of fa­vor & greatness. I will (that the truth of this be not [Page 59] thought an obtrusion on the credulities of peo­ple) specifie some few of those many religious men, both Prelates and others, which have been eminent Favourites and Officers in the severall reigns of Princes from the Conquest; that men may see, to love and consult with the Church­man, has been held both the pietie and policie of former times.

In the time of the Conquerour,

I find Stigand Arch-Bishop of Canterburie a favourite.

In William Rufus his time, Lanfrank of the the same See.

In the time of Henry the first, Roger Bishop of Salisburie, Protector of the Land in the Kings ab­sence in Normandy.

In King Stephen's reign, Thurstan Arch-Bishop of Yorke, and Cardinall Robert Pulleyn, great both with the King, and Mawd Fitz-Empresse.

In Richard the first's reign, Ioseph Exon Arch-Bishop of Bourdeaux, Richard Canon Comes ejus individuus (saith Pitsaeus) to the holy Land, Hugh Bishop of Durham, chief Justice of the North parts, VVilliam Longchamp Bishop of Ely Chancellour.

In Henry the second's time, Thomas a Becket Chancellour, Sylvester Giraldus Bishop of Saint Davids, and Daniel Eccles of his Privy Counsell, Gilbert Foliot Bishop of London, Baldwin Arch-Bishop of Canterburie, and Hugh Bishop of Dur­ham, Ambassadours into France; and the Bishops of Ely, VVinchester, and Norwich, principal Justi­ces of his Courts.

In King Iohn's dayes, Gray first Bishop of Nor­wich, [Page 60] then Arch-Bishop of Canterburie, and Lord President of the Councell; also Peter Bishop of VVinchester, after Governour to Henry the third.

Temps Henry the third, Gray Lord Deputy of Ireland, Stephen Langton Arch-Bishop of Can­terburie, and Iohn Derlington of the Privie Councell.

Temps Edward the first, Hugh Manchester and VValter Winterbourn, the one Ambassadour into France, the other the Kings Confessor.

Temps Edward the third, Iefferie Hardebie, and Iohn Grandison of the Privie-Councell, Iohn Hilton his Ambassadour to the Pope, and Thorsby Arch-Bishop of York, Chancellour.

Temps Richard the second, William Wickham Bishop of VVinchester, Chancellour; VValtham Bishop of Salisburie Treasurer; Thomas Cardinall the Kings Confessor, and Richard Lavenham and Richard Waldeby his Favourites.

Temps Henry the fourth, Iohn Colton Arch-Bishop of Dublin, Stanburie Bishop of Bangor, and Dr. VValter Hunt.

Temps Henry the fifth, Thomas Arundel Bi­shop of Yorke, Chancellour; Stephen Portington, Thomas Crawley Arch-Bishop of Dublin, and Lord Deputy of Ireland, Robert Mascall the Kings Confessor, and an Ambassadour abroad, VVilliam Linwood, Dr. of both Lawes and Divi­nitie, Ambassadour to Spain, and Thomas VValden Ambassadour to Poland, and Delegate to the Councell of Constance.

Temps Henry the sixth, VVilliam VVainfleet Bishop of VVinchester Chancellour, and Iohn [Page 61] Love, Bishop of Rochester, both of his Councell.

Temps Henry the seventh, Prudent, honest, faithfull Morton, amicus certus in re incerta, Arch-Bishop of Canterburie, and Chancellour, one worthy of whatever his Majestie had to give (for he loved much); Fox Bishop of Exon, Am­bassador in Scotland, Fisher Bishop of Rochester, Alcock Bishop of Ely, and Dr. Henry Hornby; all in great esteem.

Temps Henry the eighth (this was the squint­eyed time, when a stranger coming over hither, cryed out, Bone Deus, qualis religio in Angliâ? hîc suspenduntur Papistae, illic comburuntur Antipa­pistae!) Even in this time many Bishops and Clergy­men were in high place; Fox Bishop of Hereford, Longland Bishop of Lincoln the Kings Almoner, Aldridge Bishop of Carlisle, Leigh Arch-Bishop of York, VVest Bishop of Ely, VVarham Arch-Bishop of Canterburie, and Chancellour Ruthall Bishop of Durham; all or most of these of the privy Councell, Gardiner Bishop of VVinchester, Ambassadour into France, and Dr. Pace Dean of Pauls, Ambassadour to most Princes in Chri­stendome.

I say nothing of the five last reigns, as pregnant of favours to the Church as any preceding them, our memories excuse their recitall here, and so long as the book of Gods remembrance is kept, their kindness will be had in mention before God. That which is the most pertinent conclusion, to this I shall borrow from that very worthy and judicious Knight Sir Henry Spelman, That amongst the many Chancellours of England, there hath been no lesse then 160. Clergy-men, amongst the [Page 62] Treasurers 80. almost all the Keepers of the Privy Seal, all the Masters of the Rols, till 26. Hen. 8. all the Itinerant Justices, and Judges of the Courts, till Edw. 3. time, Clergy men.

Now God forbid the Clergy and faith­full Minsterie should in these big looking times of reformation, grow contemptible, who have in all times hitherto, whether of peace or warre, born away a very great share of worship and valuations but if the dayes of visitation are come, and the dayes of recompence are come, wherein the Pro­phet is counted a fool, and the spiritual man mad, as the phrase is, Hosea cap. 9. v. 7. If the Messen­gers of God are with the holy Apostles made a gazing stock, both by reproaches and afflictions, Heb. c. 10. v. 33. Then may they safely crie with the woman in the siege of Samaria, Help O King 2 King. 6. 26. of Saints, and with the Kingly Prophet David, My God, make hast for my help, Psal. 71. v. 12. and in those cries assuredly they will be heard, and the time will come, when that promise shall be fulfilled to them, All they that are incensed against thee shall be ashamed and confounded, they shall be as nothing, and they which strive with thee shall perish. 41. Isa. v. 11.

Let no man condemn this humble interpositi­on either as unnecessarie or unseasonable, for tru­ly it highly becomes any Gentleman who hath had his breeding from a Clergy man (as most persons of any quality in this Nation have had, Tutors in Universities and great houses being for the most part of this Tribe) and who knows what the use and pleasure of Learning is, to imploy his utmost interest in mediation for them, as the [Page 63] great instruments of literature, and instituting youth; for there is no Parent that in generation doth so much to the Childs felicity, as doth the Tutor in his cultivation and nurtriture; the Fa­thers of our bodies may leave us honours and riches, but they cannot make us pious, wise, valiant, civil, intelligent, eloquent; these (next the blessing of [...]. Dion. lib. 69. p. 789. Edit. Leunclavit. God) grow from institution, conversation and ex­ample of our Instructors. 'Twas wel said of Diony si­us to Helidore, Caesar can give thee honours and wealth, but he cannot make thee an Oratour.

Experience of this made all ages eye with gra­titude and veneration, their Philosophers and re­ligious men, as eminent benefactors, and devote themselves and theirs to their service and ac­Commodation.

Philip of Macedon gave more thanks to the Gods for Aristotle (in whose dayes his renowned Sonne Alexander was born) then for his Sonne and heire then born, because he hoped that by his education under so renowned aUt se dignus evad [...]ret, & successi­one rerum suarum. Patric. Senen­sis de Institut. Keipub. Tutor, he would become so lear­ned, that he might be worthy to be his Sonne, and to succeed to his Commands.Ut non sibi tantùm saltem Pericli vivere vellet, quem consiliorum so­cium in Rep. optaret.

Pericles the great Athenian Prince so doted on his Master A­naxagoras, that being sick, he went to him and prayed him to be carefull of his life, if not for his own, yet for Pericles sake, and the better to counsell him how to rule wisely.

Did not Dionysius the Tyrant send for his Ma­ster Plato in a royall vessel, riding to the Sea-side to meet him in his triumphing Chariot, bringing [Page 66] him into the City, not like a Philosoper, but a Con­querour? Did not Alexander honour Phocion, I lutar. in vita Phocionis pag. 749. edit. Paris. Gr. & Lat. and doe all by his advice, when he was present with him?

Was not that the best time of Nero, wherein his Master Seneca, and Burrus Captain of the Pre­torian [...] Dion lib. 61. p. 690. bands, were, as powerfull, so most wise and learned? Had not Octavian his Mecoenas, and Agrippa, by whom he was guided and counselled? Had not Trajan his Plutarch whom he loved as his other self? Did not Scipio Africanus honour his Master Panaetius, and give to Polybius the title of his Companion at home and abroad? what think you? Had Domitian good regard to Quin­tilian the Oratour, when he committed his Ne­phews to his care? Was not Charles the greatQuintil. Instit Orat. lib. 4. in love with our Alcuinus, when he took him in­to his bosome, and owned him to all the world as his beloved Master?

Yea, was not Learning in high account whenAnacharsi magno Philo­sopho. Craesus the Lydian King, sent a solemn Embassie to Anacharsis then at Athens, under the name of the great Philosopher, with mighty presents, and an Epistle from the King, in which were these passages, That he desired to correct the barba­rousEgo & gentis meae barbaros mores corrigere cupio, & Rempub. videre emendaram exopto, ex­ercitium etiam quo ipse utar, honestam expeto, a­liam (que) aulae meae Occonomiam desidero, quaedam de­ni (que) ad vitam meam pertinentia communicare cum viro sapiente cupio, quorum nihil nisi te prae­sente potest confieri: nunquam enim laudabile quicquam nisi interventu perficitur sapientiae. manners of his peo­ple, and to see the Com­monwealth reformed, to be principled to live wel, to regulate the Court, and to doe other mat­ters of import, which cannot be effected without Thee; for nothing tru­ly [Page 65] laudable is feasible without the assistance andEgo strabo, cal­vus, claudus, di­stor [...]us, nanus, niger, gibbosus, &c. ege Epist. apud Guev. in Horol Princi­pum edit. Lat. i [...]. 1. c. 44. p. 201. interposition of Wisdom. And a little after adds, Though I am squint-eyed, lame, bald, distorted, dwarfie, black, crump-shouldred; in fine, a monster amongst men; yet (they are his very expressions) these deformities are toyes to those more reall blemishes of my Mind; for that I am so unhappy, to have no Philosopher with me; for hee onely lives the life of lives, who is propped up by wise men.

There are more Instances of Archelaus, An­tigonus, Pyrrhus, Kings infinitely tender of, andViri omnes bel­l [...] cosissimi. Guev. Ho [...]ol. Prin lib. 1c. 47 edit. lat. p 212. noble to Learned men: But take one for all, Ptolomaeus Stoter, the Eighth King of Egypt, whom Historians call, Literarum & Literatorum amantissimus: This man bore away the Garland from all the other 11 Ptolomies, Men more war­like; and One gives the reason, Non propter vi­ctorias Idem. bello partas, sed propter scientias studio com­paratas.

These in stead of many more, render Philoso­phersTanquam Vir­tutum Imagi­nes, & Regno­rum uorum Co­lumna. and learned Men, under what name soe­ver accountable, as the Images of Vertue, and Pillars of Kindgoms and Governments. And God forbid, that those who are our present Gover­nours should lesse favour Learning and learned Men, then former Powers and Governours have done: or think any so worthy their ears or hearts, as those that are (as it were) the soul and life blood of Common-wealths: Without which Tribe, to live were to die, and to be hap­pie were to be miserable. For as the Philoso­pher said, Nihil majus deorum immortalium mu­nere, Simp Epist. 29. Guev. p. 204 hominibus datum est, Philosophiâ.

[Page 66]And if Learned men are so to be loved, then surely are the Clergie (as the great Conducts of it) to be appreciated: They, They are, and e­ver have been the great Luminaries in this our Sphere, the grand instruments of our conversion from Paganism, of our reputation and glory throughout the World. Who converted this Nation to Christianity from Paganism? was it not the Clergy? Who moved our converted Kings and their pious Subjects to build Churches and endow them, to make good Lawes for their preservation and reverence? was it not the Cler­gy? Who taught the people Letters when they were ignorant, and sought after, and home brought Arts of all Natures, to the matura­tion of our repute, was it not the Clergy? Who have been good Counsellers, Treasurers, Judges; yea, and if need were, holy Martyrs, to dye for, as well as live in the true Religion? have not the Clergie? Turn over our Chro­nicles; for I speak to Englishmen, and shall make use of English Authority to confirm what I write on this Head.Vide Pitsaeum in vita ejus ad annum 1146.

Was not Alfred excited to build Schools at Oxford by Neot a learned Benedictine? And did not Cardinal Pulleyn (who fled the distra­ctions of King Stephen's time) return to Oxford? and there (moved with compassion to see the desolate Schools) as it were restored Learning (almost lost) to life again, at his own costs and charges; calling for Professours and Masters out of all parts of the Kingdome, Hee himself also labouring with them. Who enlarged the Universities, by building more and more Col­ledges [Page 67] to the small beginnings sacrated to the Muses, but Clergy-men? I will particularize their bounty, that those who would tear them in pieces, now they think there is none to help them, may read and blush at their ingratitude and impudence. There is hardly in any of both the Universities a Colledg, but hath either had a Clergy-man for its Founder or Amplifier.

I will begin with my Mother-University, quae habet ubera verè vino meliora, & fragrantiâ un­guentis optimis, in holy S. Bernards phrase.

The first Colledg that I find built in Cambridg, Cambridg was S. Peters Colledg, about the time of Ed. 1. by Hugh Blasham, first Prior, then Bishop of Ely; who endowed it nobly, and compleated it about the year 1284: After in Edward the Second his time Robert Litlington, and Robert de Aylsham, and Iohn de Felmingham made additions of two Buildings to it: all Clergy men.

The Colledg of S. Michael, on part whereof Trinity Colledg now stands, was built by Hen­ry de Stanton, Canon of York and Wells, about the yeer 1324.

The Colledg now called Clare Hall, quondam­que University Colledg, was founded by the Bo­dy of the University in Anno 1326. Richard Ba­den Vicechancellor.

S. Benets Colledg, built by the Order of Be­nedictines, in Edw. the Thirds time, about the year 1350, and their Statutes confirmed by Tho. Lisle Bishop of Ely.

Trinity Hall begun by divers Priests, but finish­ed to compleating by William Bateman Bishop of Norwich.

[Page 68] Gonvile Colledg, begun by Edward Gonvile Priest and Parson of Terrington in Norfolk, and a great summ of money left by him to Doctor Bateman Bishop of Norwich to perfect it.

The Colledg called anciently Domus Dei, but since added to Christs Colledg, was begun by Wil. Bingham Pastor of S. Iohn in London.

Queens Colledg augmented much by Andrew Ducket Pastor of S. Butolphs in Cambridg, and Principall of Bernards House.

Katherine Hall founded by Robert Woodlark Dr. of Divinity, Chancellor of the University Anno 1475. and Provost of Kings.

Iesus Colledg founded by Iohn Alcock Bishop of Ely Anno 1497.

S. Iohns Colledg anciently was a house of Ca­nons regulars, founded by Nigel Bish. of Ely about 1130. and in an. 1280. temp. E. 1. Hugh Balsham B. of Ely joyned the secular schol. to the religious men.

Yea, was not the liberall Endowments of Lady Margaret Countesse of Richmond, on that Uni­versity and the Professors thereof, given at the request and upon the recommendation of Fox Bishop of Winchester, and Fisher Bishop of Ro­chester her Executors; to whom she by Will left great summs of mony to perfect that her charity?

Lo the Clergy's bounty to Cambridg; They have One blessing more for Oxford, like the field which the Lord hath blessed.Oxford.

Their Mother Colledg, University Colledg restored and augmented, if not wholly built by William Bishop of Durham, in the time of the Conqueror.

Merton Colledg by William Merton Bishop of Rochester, Anno 1276.

[Page 69] Exeter Colledg and Harts Hall, by Walter Sta­pleton Bishop of Exeter, Anno 1320. Oryel Col­ledg, and S. Mary Hall were founded by Adam Brian, Edw. the Second his Almoner, An. 1323.

Canterbury Colledg added to Christs Church by Simon Islip, Archbishop of Canterbury, about Anno 1553.

New Colledg and Winchester Colledg buitl by William Wickham Bishop of Winchester, about the yeer 1370.

Trinity Colledg first founded by Hatfield Bi­shop of Durham 1370.

Lincoln Colledg by Richard Fleming Bishop of Lincoln, an. 1420. and enlarged by Thomas Rother­am Bishop of that Sea, anno 1479.

Glocester Colledg, built by the Monks of the Or­der of S. Benet, after added to S. Iohn Bapt. Colledg,

All Souls Colledg begun by Hen. Chichly Arch-Bishop of Canterbury.

Magdalen Colledg built by William Wainfiet Anno 1460. Bishop of Winchester.

Brasen Nose Colledg built by William Smith 1516. Bishop of Lincoln.

Corpus Christi Colledg by Robert Fox Bishop of1518. Winchester.

Christ Church her princely Foundation laid by Card. Wolsey Archbishop of York in an. 1540.

And to sum up all, Did not the late Archbish. of Canterb. Dr. William Laud make a Princely ad­dition to S. Iohn Baptist's Colledg, of which he was once Master: and no lesse august addition to the renowned Common Library? 'Tis known he did, and his Memory will be kept amongst the Learn­ed for it. These publick (to omit their private [Page 70] charities to their kindred, and places of birth (to which they have in no age been wanting) pro­claim them worthy of all good maintenance, and of so much of that lustre to boot, as may render their Persons more venerable, and their Doctrine (while according to Scripture) more prevalent with the people.

I say then, the Clergie are the great Masters of Learning, and the most notable Advancers of it. I do not exclude all others from the honour of any Discovery or Bounty they have made or expressed. I know, we of this Nation have had in all times as learned a Nobility and Gentry, as any Isle in the world has or ever had. Our An­nals tell us of some of the Laity, that for their own pleasures have been versed in Books, andBa'aeus Cent. 1 cap 36. Writers of Books: Constantine the Great wrote many noble Tracts: Henry the First, sirnamed Beuclark, wrote much, made many pious and ex­cellent Lawes: Henry the Second was a learned Prince, and much addicted to regard learned Men; Petrus Blesensis sayes of him, Illos judicare solebat, quos constituit aliorum Iudices: Richard Canon for his Learning and Writing, grew most deare to King Richard the First, and was his Com­panion to the holy Land.

Edward the Third, not learned onely to hisSibi ad oble­ctamentum, sed aliis ctiam ad emolumentum. Pitsaeus. B [...]laeus ad an­num 1440. own delight, but to others advantage.

Ralph Glanvile and Henry Bracton, very learned Writers in H. the Thirds time, and chief Justices.

Chaucer and Gower Poets, the refiners of our Language in anno 1440.

Humphrey Duke of Glocester son to H. 4. a lear­ned Prince, so commended by Pope Pius the Se­cond.

[Page 71]Of him our Story saith, that he was the Moe­cenas of all the Learned in England, France, and Italy: neither did any of that degree repairing to him, depart unrewarded.

Fortescue, Chancellor to Hen. 6. a learned Man, and great Writer. Iohn Harding, a great Writer in anno 1461. Tiptoft, afterwards Earl of Worce­ster in 1471. Dudley temp. Hen. 7. Fitzherbert chief Justice temp. H. 8. a grand Writer: Sir Iohn Bourchier Governour of Calais temp. H. 7. Sir Thomas More, Sir Thomas Elliot, Anthony Cope, Wil. Salisbury, Sir Iohn Reyes, grand Writers, temp. H. 8. Io. Leland, Sir Walter Raleigh, Sir Fr. Bacon, Mr. Selden, Sir Henry Spelman, Sir Edward Cook, the incomparably learned King Iames, who was thought the Merlin and Phoenix of Regality.

There are others whose Works are like Maries Spikenard, very odoriferous to learned nostrils; yet they must have no mention here because of their magnitude. But these, how many soever we may judg them to be, are but one of a City, and two of a Tribe, a few to the hundreds of Wri­ters of Clergy-men; which Iohn Bale, Iohn Pits, Hollingshed, and our other ancient Records men­tion, whole volumes would be filled with the bare mention of who they were, and what they wrote. Yea, if to them wee should adjoyn the elabo­rate published Labours of the Reverend Bishops, such as Babington, Andrews, King, both the Ab­bots, Davenant, Prideaux, Hall; the glory of this last and worst age, that aged, learned and con­stantly devout, the Arch-bishop of Armagh, to­gether with the many orthodox Presbyters, who have worthily and learnedly written on argu­ments [Page 72] of all natures. What has been published by the Laity, would be but a molehill to their moun­tain, like little David, a dwarf to their mighty Go­liah of labour and charity, to enrich and propa­gate Religion and Learning. And yet though they have by the blessing of God been the in­struments of our conversion from darknesse to light, from barbarousnesse to civility, from ob­scurity to eminence, from disturbance to Order, from key-coldnesse to zeal, from self-love to charity & sympathizing with others the Saints of God in their sorrows; There are some, nay too many, like undutifull children, would pay them in their old age with scorn, denying them that reve­rence which the Apostle sayes is due to them for their 1 Thes. 5. 13 works sake, and that support which is by the law due to them; or at least, curse their basket and their store, which wee ought to bless, as Moses Deut. 33. 11 did.

Alas poor Church-man! what hast thou done, thus to deserve a wound in the house of thy friend? Whom hast thou injured, that thou art denyed almost a cup of cold water, though thou ask it in the name of a Prophet? Who was more cha­ritable then thou? who lesse scraping then thou? who more knowing then thou? who more ge­nerally beneficent then thou? Did ever any in­telligent people put out their own eyes, let out their life bloud, curse their Physicians, quarrell with the bountie of Heaven in filling their barns, and making their cups run over? I trow no. Yet would these return this evill upon the Church-man, who is the common life and soul to us all.

[Page 73]And herein I do protest such men are highly unreasonable, as well as impious: the Cynick saidDiogenes. of the Megarians long ago, what I now may say of such of my own Nation, Better be their Horse, Dogge, or Pander, then their Minister; they will feed and pamper their Stallions, and Running [...]. Dion. l 59. p. 650. edit. Leunclavii. Horses, and Dogges, like Caligula, who was so addicted to his Horse Incitātus, that he would cause him to feed out of golden vessels, and out of such to drink, swore to his health and good fortune, promising he would make him Consul, if he lived long enough; or like Nero, and Helioga­balus, who prized no favourites but Leachers, and thought no honour too great for those who (after his Master Seneca, and Burrus, two virtuous men, had deserted him) were most in his delight. These I say, men will keep to high food, and large allow­ance; but the Minister he must to short Commons, nay, to live upon nothing: they expect Christ should by a Miracle feed his Ministers, as once he did the People, with five loaves, and a few fishes, withoutMat. 14. 19, 20. assistance from them, or any contribution to their needs.

In this truely they are partial, and in a sort un­just; for they preserve to themselves the fortunes that either their Parents left them, or they have by honest industry, or by other means either of gift, descent, or other wayes accumulated to themselves, and think him their enemy, and take up the dagger against him that would but endea­vour to abbridge them of what is, or they con­ceive to be their right; but to the Clergy-Man, to whom his Tythes, and rights Spiritual are due upon as good a right of Law and property, they [Page 74] deny all they can, and think it their duty so to do, and not to do it a folly.

I am no Church-man, nor the son of a Church­man; I have no profits or advantages from Church lands; I own no obligations laid on me by Church-men, more then those of charity in common with others; I am of the Layty, uncon­cerned as to profit and loss in the Clergies weal or woe: what I write is out of pure justice, and real conviction, to quit my self from all tacit co­operation in so gross a mistake, as this (without flattery) seems to me to be.

There are many that deny the distinction of Clergy and Laity, and will have all one in Christ, with whom there is no respect of persons, accounting these distinctions popish, and Anti­christian. And why Popish and Antichristian? Because (forsooth) practised, and allowed in the Church of Rome, as if every thing requested there, were eâ ratione, to be rejected here; Be­cause there is Order, there is learning, there is succession, there is preferment, we must have none here; nay, as if the Scriptures were lesse Canonical or Divine for their reading or alledg­ing it. Or the Creed, Decalogue, Lords Prayer, Epistles or Gospels not authencick, but to be ca­shiered use or credit amongst us, because received and used by them.

It doth not follow that every thing in the Church of Rome must be Antichristian, because the Pope, who is head of it, is thought Antichrist, and the Church Antichristian; no more then it follows that a wasted man must get a child unhail, because he himself is consumptive. We see in experience [Page 75] vigorous bodies begotten by Sires weak and spent, and bounteous actions done by persons a­varitious and contract; yea, restoratives extract­ed from rank poysons; and why may we not grant things truely Christian, possible to be con­veyed by hands Antichristian; Iudas is a Disci­ple, though a Traytor; Arius may be a true Presbyter, though an Heretick, and the Pope a true Bishop, though Antichristian as to those Te­nents and Positions of Pride and Policy which areMat. 27. 35. inconsistent with the simplicity of the Gospel, and the growth of godliness.

We must acknowledge Christs garments, though in the hands of Jews, who cast lots for them; what ever is of Christ, his Sacraments, his Go­vernment, his Doctrine, is precious, though it be as the Ark in the Cart of the Philistims, who tor­ment and hurry it to force their own credit from1 Sam. 6. 7. it: the vices of persons deflower not the virtue of things sacred, no more then the putrid breath of an Orator the eloquence of his Oration: He­reticks may give lawfull baptisme to infants,Non ideo non sunt sacramenta Christi & Ec­clesiae quia eis illi [...]ite utuntur non haeretici so­lum sed etiam omnes iniqui & impii: sed tamen illi corrigendi aut puniendi, illa vero agno­scenda & vene­randa sunt. Cont. Donat. l. 3. c. 10. though not lawfully; and holy Orders may be gi­ven by Heretick hands to valid purposes; for as S. Augustin saith, The Sacraments of Christ and the Church are not therefore nul, because Hereticks & wicked men use them unlawfully, but are to be acknowledged with high honour, though the abu­ses of them ought to be punished. We ought nei­ther to be more scrupulous then Christ and his holy Apostles, and servants of old time were; nor more riged to the Church of Rome then they were to the Scribes and Pharisees, nay, to the heathens, with whom they sate and conversed with milde­ness [Page 76] and moderation, observing their comly orders, & complying with their harmless civil customs, yea affirming their authorities, though they were bad who managed them. The Scribes and PhariseesMat. 23. sate in Moses his Chair; Christ commands their authority should be owned; and the Apostles and Fathers never taught any thing contrary to the charity of thus doing, only we must have a care of not following Ioseph, while his living in Egypt tea­ches him to swear by the life of Pharaoh; we may notGen. 42 15. comply with men to break the peace 'twixt God & our own Consciences: wherein our right hand orMat. 18. 9. eye offends us we must cut it off, and pluck it out. If the Roman Church build upon Christ (the1 Cor. 3. 12. Foundation) stubble and straw; if in stead of ma­king way for Christ, and casting down what is in opposition to him, she casts rubs, and makes his way rough, so that the wheels of his Ministerial Chariot go slow; if she run after strange Lovers,Pr [...]. 2. 17. and forsake the guide of her youth; if she consult not with the spirit of Truth, but with the Enchan­tress of worldly Pomp, and Mundane greatness, then have we cause to separate from her communi­on, Rev. 18. 4. that we be not partakers of her sins and pu­nishments; but then must we not deny her to be a Church, nor many of her Administrations true;Augustinus contra Don. l. 3. c. 10. because though she be separated à vinculo chari­tatis & pacis, yet is she adjoyned in uno Baptis­mate, being not against Christ in all things, but with him in some things, and those essential; cum Christo quatenus Christi administrat Baptismum, cum Christo quatenus doctrinam de Trinitate, de Lib. 2. de Mi­nist. Angl c. 13. ad sinem. persone Christi, & multis aliis articulis Orthodoxè docet, as Mason learnedly notes: and therefore [Page 77] since the Church is the Congregation of Gods Elect, and the election of God is secret, Chari­ty commands me to be tender of censure; the Lord knoweth who are his. For ought I know, there may be, nay I believe there are many precious jewels in the Roman Church whom God hath re­gistred in the book of Life, and therefore we ought not to have an ill eye upon all the Brotherhood, because Simeon and Levi, twain of them, were brethren in evil; but to pray for them, that God would bring them into the light. And since the Church of Rome may be Antichristian, & yet do many things that are Christian, and ac­cording to the Scriptures, and Tenents of the Fa­thers, let us not in a mad phrensie reject every thing that comes from them, unless we think our selves wiser then Christ, and holyer then his Saints, who by faith and patience inherit the pro­mises. Nay, let us rather joyn with them, where­in we may without offence and error, that so they may see not obstinacy, but judgement; not op­oposition, but conscience keeps us from a thorow uniting.

Except then our complainers can ground their Exception against the distinction of Clergy and Laity upon better premises then these of Popish & Antichristian, because brought in (as they pre­tend) by popish men and times, I shall think their scruples but like Adam's fig-leaves, the Pal­liadoes of self-will and contradiction, as his was of nakedness; and I wish them as well ashamed of their niceness, as he was of his disobedience when he hid himself in the Garden amongst the trees, Gen. 2. 8.

[Page 78]As for the Office of Ministry, it is not (as I humbly conceive) of Hu­maneAc primum quidem à statu an­ [...]e Legem, à statu sub lege, à statu sub geatiâ, semper e­nim reperio certa hominum ge­nera fuisse à Deo ad hoc offici­um delecta, non autem licu­isse cuiquam se obtrudere. Z [...]nchius in quartum praece­p [...]um loc. 4. q. 1. Thesi. 1. p 717. or Civil constitution, but of Divine and Supream Ordination, flowing not from Aarons Priest­hood, but the Eternal Law made by the Majesty of Heaven, and wrote in the Tables of mans heart from the be­ginning; God the great Maker of all things not onely ordering the whole world of mankind to attendance at large on him, but also the best and choicest of them to be his special train, to whom he gave his own portion for Maintenance; this appears in Melchisedeck, who hundreds of years before the Levitical Priesthood was setled, received Tythes of A­braham, as he was Priest of the most high God, andSee the quotati▪ i [...] M [...] ▪ Synedria Iu­dae [...]rum p. 11. 12. this not as many of the Ancients (to whom I do reverence, and in opposition to whom I would not be understood) say, as a requital of that ho­nour which Melchisedeck had done him in giving him bread and wine, but as instructed by God, and specially required to take that as the Res Do­minica, substantia, & Dei census, or Lords Rent which Abraham was to pay in, in ackowledge­ment to him who was the supream Majesty, and by whose power and permission he was then a Conquerour over those Kings and Armies which disturbed the holy seed.

Now because God knew that in time devotionDeut. 32. 15. would flag, and Ieshurun spurn with the heel against his Maker when he was fat, therefore God (in probability) conjoyned the Kingly and Priestly [Page 79] Office in the same persons, to wit, the Patriarchs and Heads of Familie, that both might seem to accomplish the end of God, the Priesthood san­ctifie the Kingly Office, and the Kingly Office secure the Priesthood, that as the one hath right to receive, so the other should have might to compel what is due to be paid from the greatest contrarient.

Mistake me not, I intend no controversie; I am to offer my thoughts as an Orator, not to dispute as a School-man; I shall leave debates to Theologues; It becomes me onely to evince the reasonableness, and necessity of a Ministry, from what is obvious to me in Reason and Authors. So ancient is theVereor enim ne quod in Scripturis de Melchisedec de quo dicitur fuit Sa­cerdos Dei altissimi, cujus nec Pater, nec Mater, in Scriptura nominatur, nulla origo ejus explicatur, &c. Idem nobis in Sacerdotis munere accidat, ut licet maximè quaeramus, nullum ejus principium inveniamus, nullum ore­ginem, Cardin. Polus. lib. 1. ad H. 8. Office of Priesthood, that a Learned man of our own saies, That as Melchisedeck, Priest of the most high God, in Gen. 14. is said to have neither Father nor Mother, neither begining nor end of days, so may it fall out in search after the Antiquity and dignity of Priesthood, that we shall not find out its Original and first Rise, it being Primaeval and beyond mention of Record; yet in the holy story I read that before the Law there was aSelden. c. 1▪ p. 5. Priesthood, the Patriarchs were of this; In the Law there was a Priesthood, Levi and his Poste­rity in their Families were ofVeteribus ordinarium ut qui reges es­sent, iidem etiam Sacerdotio fungeren­tur, Bertramus de Politia Iudaica, pag. 26. that: thus amongst the Jews. And to this for a long time was appended ths Office of Govern­ment, and Civil distribution. So [Page 80] careful was God to intrust power in pious hands, that he took away all fear of their abusing it out of the peoples mindes, and gave them a lesson by what they saw in the Temporary Priest, to ex­pect with admiration the Eternal Priest and Law­giver, Christ Jesus, who should be compleatly furnished to all purposes of power and purity, that he might perfume their Sacrifices, and pro­strate the enemies of his Church, and this onely in a Spirituall way; for his Kingdom is not of this world. But a Ministry he has ever had since his departure, and I am sure ever will, so long as his Word abides, which saies, The Gates of Hell shall not prevail against the Church.

Nor did the Jews and Christians onely set a­part persons for holy employments, giving them Priviledges, Tyths, and Honour, but the very Heathens did thus, perhaps from the instinct of Nature. The Egyptians chose their Priests and Kings from amongst Philosophers. Alex. ab A­lex. lib. 2. cap. 8. The Greeks Kings and Priests were both one. And we read of Iethro, Priest of Mi­dian; Rex Anius, Rex idem ho­minum Phoebi (que) Sacerdos. Mendoza in viridario. p. 295 and of the Priests of the Philistims, of Ba­al, Molech, Ashtaroth, and other mentioned in holy Writ, and prophane stories.

In our Nation while the Samothei, Sarronites, or Druydes continued, they had great Priviledges; their persons and all that repaired to them were exempted from all secular Services and Taxes, all Laws made, and Judgements stood to, which they declared; the best of every thing offered to them.

Plutarch saies, That the Laws did enjoyn reve­rence [Page 81] and Honour to Priests, and holy men, be­cause they impart the holy things of the Gods not onely [...]. Plutarchus in lib. cum Princ▪ Philos. disput. p. 778. to themselves, their children, friends, and families, but to all men indifferently. And Plato brings in Socrates af­firming, That amongst the [...]. Plato in Polit. p. 530. Egyptians no man could be a King [...], un­less he were a Priest; and if any man got Rule, or by Usurpation obtained the Kingdom, he was compelled after such ob­tainment to be Priested, that he might be what the Law required, both King and Priest.

Romulus, the Founder of the City of Rome, Empress of the world, setSee Mendoza in Viridario, p. 295. apart Priests, and highly priviledged them. So did after him Numa hisDionysius Halycarnassus, lib. 2. p. 92. l. 2. p. 123. Successor; and so did all times down­ward that were orderly, observing the Maxim of Plato, which surely he [...], Plato de legibus l. 6. p. 860. Edit. Ficini. had by Tradition from the Jews, as well as by dictate of Nature, Not to remove or change those Priesthoods which were ancient and preserved by our Progeni­tors.

From the times of the Apostles, Christianity held the Order of Priesthood or Ministry, sacred. And those Emperors and Princes who were good and virtuous, did their Duty to them as their Spi­ritual Fathers.

Socrates tells us, That the Emperour Constan­tine Hist. Eccl. l. 1. c. 5. [Page 82] the Great would not sit down in the Coun­cil of Nice with the holy Bishops there convened, before they besought him to sit: and Sozomen affirms, That he refused toLib. 1. cap. 1. 6. give Judgement against the Clergy; [...]. and when the Arrians brought Ac­cusations against the Orthodox Bi­shops, he took and burned them, not permitting their publication, saying, These Accusations will have proper hearing at the last day of Iudgement: Yea, Eusebius testifiesLib. 3. c. 13, 14. that he would make great Feasts for the Fa­thers of the Church, set them down with him at the Table, largely reward them when they de­parted, command observation of their Canons,Socrat. l. 1. c. 6. kiss the wounds of those Bishops and Presbyters that had been tortured, and lost their eyes in times of Persecution, and would often say, If he saw any sin committed by a Priest, he would c [...] ­ver Hist Eccles. l. 1. c. 10, 11. it with his Imperial Robe. So writes Theo­doret.

What Honour has been done the Church since, appears in stories: Emperors, Kings, and Princes did take their Crowns from the hands of the Clergie (for such Bishops were) receive Insti­tution from them, pertook of the Sacraments of the Church from their hands, made them of their Council, and Closet, employed them on Embassies, and other high affairs of State out of pure love and zeal, and out of experience of their fidelitie and fitness, and not from that pu­sillanimity and manless subjugation, which by many in our Age scornfully is called Priest-ridden­ness as I may so say, their term being Priest-rid­den [Page 83] when they express a man addicted to the Clergie.

Truely I much bemoan the distemper that is hereby notified; this our evil eye argues strong­ly our evil heart that causes us to decline: for no Age or Nation of the world ever was so much in the dark, as not to have and nourish those that attend their Religion, saith Cardinal Pool, and H. 8. lib. 1. Many covet earnestly the Clergies Maintenance, their Support, but not their sweat, not their labour. They have a nearer way to the Wood (as the Proverb is)Invident honori; invideant & oneri; apud Salustium. Id tibi relinquo ut plorandi causam semper habeas, & ridere etiamsi velis nequeas. Marcus Aurelius ad Com­modum. then by Arts: they cry up the Spirit, and cry down the Prophets, to whom the spirit of Prophecie is peculiar, and after a kind subject; and thus unawares (I hope not of maliciousness, wicked­ness, that's in the design of Satan, and his Instruments) they destroy the [...]. Euseb l. 6. c. 1. Church and Religion too; for that was wicked Maximinus his charge to his Officers, Not to put any to death but onely the Rulers, and Pastors of the Church, as the only props and propagators of the Gospel, as Eusebius records it.

And here I humbly begge the Pardon and Cha­ritie of my Countrymen while I write a little mo­destly, and with all submission in behalfe of the ancient and venerable order of Episcopacie, not to raise up any Divel of division, or to cast any Odium upon the Government under which I live; Qui se pracipi­tavit, sustinere se cum velit, non potest. Cicero Tuscul. 4 I defie the uncivil and impudent Practises of those whose Language is, Master, call for fire from heaven, of whom that cannot be said that the Apostle saies [Page 84] of Michael the Arch-Angel. who in his contest gave not a Railing accusation; my words shall beIude 9. soft and few, considering that in multitude ofProv. 10. 19. words there is vanity.

It is a Government ancient, used and continued in the Church ever since the Apostles times, a go­vernment which God hath honoured with success to all spiritual and holy purposes; under this the Church of God throve, and from this came forth eminent Champions to defend the Truth against both Paganism and Heresie, and to settle the mindes of Christians in it by their dying for it. In the times of the Heathen Emperours, to be a Bishop, and a Martyr, were terms convertible, Martyrdom being annexed to that Office, none going to Pot but the Bishops, which many un­derstoodEuseb. l▪ 6. c. 21 to be the meaning of S. Paul, He that 1 Tim. 3 1. desires a Bishoprick, desires a good work, that is, Martyrdom; and those that entred upon the charge of Presiding, were sure to be called to account, nay, ordinarily to dye for their Zeal.

There are sundrie instances in Eusebius of Sy­meon, Ignatius, Polycarpus, Pothenus, Alexander, Philaeus, Anthimus, Tyrannion, both the Sylva­nus's, Peleus and Nilus, Peter of Alexandria, Phileas, Hesychius, Pacuvius and Theodor, and multitudes of Bishops more as well as Presbyters and other holy men that suffered shortly after the Apostles times, besides those since in all places, which to rehearse would be infinite.

And therefore though the Passion of many of the Vulgar be such, that they think Primitive Episcopacie (conserved and continued much in our [Page 85] late, but now Discontinued Church-Govern­ment) and the Roman Papal Hierarchy to be under the same condemnation, and both Anti­christian; yet the learned and moderate of the Reformed Churches, abhor the foppery of such conceits, and confess our Politie to be produ­ctive of more Energical and Powerfull Preach­ers, more consciencious and holy Professors and Believers, then any Church in Europe under a­ny Government had, or hath; and have to that purpose both sent their Novices hither to learn the Method of Preaching and Literature in our Universities, and also received our advice in the Weightiest Matters of Doctrine, as Ora­cular, and such as ought to be stood by.

And therefore they of the Separation who de­cry our Ministry as Antichristian, because it is of Episcopal constitution, and the Orders convey­ed by those hands Antichristian, had need resolve defiance to Reason and Conformity to other Churche [...], and their Doctors, or else they must stand single in their Antipathy to us, while we keep close to our Original Episcopacie, and strayed not from the Rules of Purer times; for Calvin justifies the Primitive Bishops and theirInstit. l. 4 c 4. Canons and Councels; and speaking of the Popish Bishops, says, If they were true Bishops, I would l. 4. c. 10. yield them authority in this thing; he means not true in regard of Ordination, but true in order to their Conversation, did they live and preach af­ter the holy example of Primitive Bishops, as you shall see after, lib. 4. cap. 5. where he describes the Popish Bishops. The like respect did the Gallican Church declare in An. 1562. Martin Bu­cer, [Page 86] and the German Protestants in Anno 1541. So Iunius in his Exercitations upon Bellarmines Book of the Clergie; butGoldastus Tom. 2. Constitu­tionum Imperialium. most largely and with incomparable ingenuitie, the Learned Zanchy in [...]. 45. Not. 2. his Commentarie upon the FourthCol. 731, 732. Sub Thesi, multiplex est Ministrorum Christi five Ecclosiasticorum [...]. Commandement, where largely he asserts Episcopacie to be the most Ancient Church Government, to be not contrary to the Holy Scriptu­res, but Contributive to Order andCalvin lib. 4. cap. 5. Sect. 13. ubi Episcopi rudes vel pluri­mùm afini sunt, qui ne quidem prima & plebeia fidei rudi­menta tenent, aut interdum pueri à nutrice adhuc recentes; & si qui Doctiores sunt (quod [...]amen rarum est exemplum) Episcopatum nihil aliud esse putant, quàm splendoris & magnificentiae titulum, ubi Ecclesiarum rectores non ma­gis de pascendo grege cogitant, quàm sutor de arando. Peace, and to Edification of the Church: And as much doth the Learned Bochartus confess in his late Epistle to D. Morley; and therefore when any of the Learned Reformists speak against Episcopacie, it must be taken as against that of Papacie, where the Bishops for the most part are wilde and ignorant, being children not yet taken from Nurse, nor instru­cted in the first Rudiments of the Faith, or if they be more learned (which he saith is rare and unusuall) then think they the Office to import nothing but a Title of Greatness and Splendor, where no greater care is had to see that the Pastors of the Church feed the Flock over which they are set, then a Taylor doth of the season in which tis fit to plough.

The Learned then agree in a pure Evangelick Primitive Episcopacie, which arrogated not Do­mination over the Lords Heritage, but served to ends of Order and Piety, and such an Episcopacy [Page 87] (as to the Main) I hope I may without offence to the People of God say ours was: and this I Infinuate not onely to prevent the Advantages that our Adversaries will take hold of to our Re­proach, but also to justifie those many holy Mar­tyrs, Bishops, and Presbyters, who ever since our Reformation, yea, in the Bloody daies of Queen Mary, lived and dyed in the Approbation and Justification of it, and did not Abjure it, or their Orders from it. I do not, nay, I cannot defend the Encroachments, and Illegal Innovations of some late Men, and Times, whose forwardness to Transcend the Bounds of Policie, and sober Pietie, by Rigid Exaction of Obedience in things not Warranted, nor agreed to in the Councels of the Church and State, hath brought such a Rent amongst us, that it hath left no room for Charitie, nay, it hath made all Government in the Church almost Execrable. But I pray Fa­vor for the Constitution, and the worthy Officers in it, that It, and They may not be Traduced, lest the Reproach of them fall upon Christ, and the Religion which hath by it been preserved and pro­pagated, and by them written for.

For although many out of Zeal to their own o­pinions, and perhaps from heat of Oppositi­on lanched out into the Ocean of Argument in the rough Storm of their Passion, and would make the Port of their own Ambition and Self­will, resolving by the strength of their Wits to force the same belief on others, which they took to themselves; yet, the Sober, Grave, Pious, and Temperate of the Clergie, both Bishops and Pre­sbyters took great heed to their waies, that they [Page 88] offended not with their Pens or Tongues, and e­ver kept close to Legal proceedings, and to the Customes of this Church, and the consent of the Orthodox, saving onely in Rites, which being Adiaphorous, did not break our Unitie with other Protestant Churches. Hence was it that when Disputes about Government were, they distingui­shed between things and things, yea they claim­ed not the Entire Government from Christ, and his holy Institution, lest they should place a Ius Divinum in the Hierarchie, and condem, the Government of other Churches; but they wari­ly considered in Episcopacie what was Ministeri­al, and what was Honorary; what was Essential and what Ornamental; what was Ministerial in Epis­copacie, our Bishops confessed they held in Common with other Presbyters from Christ and his holy Apostles; to Teach, to Distribute the holy Sacraments, with all other parts of Mini­stry, was equally valid whether done by them or other Presbyters, according to that of S. Am­brose, The Orders of Bishops and Presbyters is one Lib. de dignita­te Sacerdotali. and the same; both are Priests; to which agreeth S. Ierom in his Epistle to Nepotian and Evagrius: So the 35. Canon of the Councel of Carthage; 2a. 2ae. q. 184. art. 5. Lib. 4. Dist. 24. Conform to which is S. Thomas his Determina­tion, and that of the Master of the Sentences, who both say, That Quantum ad nomen non di­stinguebantur Episcopi & Presbyteri, sed quan­tum ad rem, hoc est ad scisma vitandum.

I meddle not with the Controversies handled be­twixt the Learned Blundel, and the no less Learn­ed and Nobly accomplished D. Hammond. Let the world read and judge them: My drift is only [Page 89] to purge the Bishops of England, as Constituted by Law, from all the supposed Arrogation of Powet and Dignitie in concreto, from Christ; as if they had placed a Ius Divinum on the whole Body of Government, which ought to be ac­knowledged a mixt Government, partly Divine, and partly Civil; what in it is Ministerial, they with other Presbyters claimed from Christ & his Apo­stles, and their Successors, yea, and presidencie too they are thought to have had by the same Autho­rity: but what was Civil, to wit their Baronies from the Favour and Indulgence of their Princes, who to express their Zeal to God, and his Gospel, did Dignifie Religious men with outward Lustre, and endowed them and their Successors with Reve­newes proportionable, requiring of them ac­knowledgements of this their Bounty. Hereup­on in the Parliament of Carlisle, 25. Edward 1. It is Declared by the Bishops and the whole Peerage, and Parliament, That Sacrosancta Ecclesia Angli­cana in statu praesulum infra hoc Regnum per Angliae▪ Regem & ejus Progenitores ad populum in Lege Dei insti­tuendum, hospitalitatem colen­dam, Elymosynam erogandam, & alia Charitatis opera exer­cenda fundata fuisset. Cook De Iure Regis Eccles. Report. 5. Part. the Estate of Prelacie in the holy Church of England, was founded by the King and his Progenitors within this his Realm of England, for the better instructing of the People in the Law of God, the ad­vance of Hospitality, and Works of Charity, and other Christian Offices. The same hath been adjudged and de­clared in Edward the 3. his time, and ever since they were called Elemosynarii Re: gis.

And therefore unless Kings when in power, when Fontes honoris & praemii, nay, unless Par­liaments conjoyning with them, and corrobora­ting [Page 90] their Acts, were powerless and invalid, which is foppery to utter, there was no fault in Clergie-men (being Subjects, and upon advantage to their Spirituall Function as this was, and was intended) for taking this Of­fice and Honour, and they thought not to be either disregarded or molested therefore, but rather pitied, it being torment enough to them to lose their Livelihoods in their old age, and to be acquainted with want who are unfit to labour, and ashamed to begge; since therefore it hath pleased God to permit Suspension of this Sacred and Venerable Government here, I do humbly begge the Ages Ingenuity, if not to pitie, yet at least not to help on the suffer­ings of those Aged Fathers, and Worthy Do­ctors, who are humbled by it; that to do, were absurd in the sight of men, and execrable be­fore God, who by his Prophet Zachary in the first of his Prophesie, v 15. saith, I am very sore­ly displeased with the Heathen that are at ease; for I was but a little displeased, and they helped forward the affliction. My practise shall ever be to Mourn over my Spiritual Fathers, as the1 King. 13. 29. 30. old Prophet did by his fellow Prophet slain by a Lion; for it is sordid to Triumph over the Ruins of others; and noble to answer all In­sultings, as the Emperour Charles the 5. did a Malicious Prelate of the Papacie, who cra­ved leave of the Emperour, then being at Wit­tenberg, that he might digge up the body of Luther there en­tombed in the Church, but the Emperor answered,Non gero bellum cum mortuis. Wol­phius ad ann. 1556. No such matter, I have no [Page 91] Warre with the dead; for as the Ora­torEst sine dubio & hoc dig­num odio, persequi hominem fortasse infoelicem. Quintil. Decl. 165. saith well, To contest with him that is already Mastered, is altogether to be abominated.

Episcopacy interred, What remains to Learn­ing but the Universities and Tythes? Two things strongly by some aimed at, but I hope more strongly guarded by the Law, and those powers that have the Distribution and Care of it.

The Universities of England shall need no o­ther punishment then what Amotion of Church Honours and Preferments will occasion them: who is there that in this Interstitium will dispose a Son to a Colledge life (in whom he sees any Nobilitie of Wit, and after-Hopes) when as but bare Commons, and perhaps a Country Cure, or a Pettie Mastership of a House, is the Top of that Ladder which he may climb to? Honos alit artes, Honour summons men to Atchieve­ments of Fame: The Philosopher tels us, that Honour is the reward of Vir­tue, [...]. Aristot. de Moribus, lib. 4. cap. 7. and tis given to the best men. Alas men of Gallant Emulations, and choise Editions, will not cloy their souls with studies dull and Im­prolifique, as Aeneas Sylvius wit­tily:Multorum virtus jacet, quia d [...]st campus ubi se ostenten [...]. Epist. 60. ad Galeazium Comitem. Many mens valour lies dormant, because they want a Field wherein to display it: This is well limited by the Comaedian, where Blepsydemus pro­poses the Question to Chremylus, Whether it were not prudent to bring a Physician into the [Page 92] City, Chremylus answers him, [...]. Aristo­phan. in Pluto, Act 2. Scen. 3. Who now will be a Physician in the City? There is no Reward; nay, Art it self is not much made of there.

It was the Honour and care of our Ance­stors to incorporate Universities, and erect Schools, and them to beautifie and endow, not onely to necessity, but comfort and plentie; and it will be the reproach and shame of any time to impair and demolish them, or suffer them to be impaired or demolished.

If they fall, they will draw the other stars after them, Rev. 12. 4. yea, if this great Star fall from its heaven of regard and support, not onely a third part of the water (the people) will become wormwood, bitter and cruel, so that many men dye by their heat and passion, but a third part of the Sun, Moon, and Stars (to follow the Metaphor, 8. Rev.) will be darkened; farewel learned Coun­sellors, Parliament men, Souldiers; then comes the Woe, Woe, Woe to the inhabitants of the Earth, verse last.

I need not say from them come the learned Preachers and Disputants, (many think them bet­ter lost then found, better disbanded then kept in pay; they are among the Supernumeraries, for a pinch and no more) but from them proceed the Learned Physitians, a sort of men incompara­bly Learned, and at this day so famous for all humane Science, that I think I may boldly say the Colledge of them at London with the seve­ral Doctors and practisers of Physick through­out the Nation, are as knowing as the Physitians [Page 93] of any Nation in Europe, and as well deserve honour and respect as any their Predecessors in that faculty; yea, from them come the grave and knowing Lawyers, both Common and Civil, Men of no Trite note hitherto, whose breedings for many years have been Academick, and (for the most part of them) Generous. For our Laws were not heretofore written, nor discoursed on by vulgar pens, or green heads, but grand Sages, Reverend Bishops, learned Scholars. I find Egel­rieus B. of Chichester, long ago a mostVir antiquissimus & in Legi­bus sapientissimus incompara­bilem habuit scaccurii scientiā & de eadem scripsit optimè. Sir Edward Cook 1. part. Institut. p. 304. expert man in our Laws, Nigellus, B. of Ely, and Treasurer to Henry 1. had most incomparable knowledge in Ex­chequer Rights, and wrote thereof dexterously.

Bracton, Britton, and Glanvil, noble Writers,Pitsaeus ann. 1240, 1275. skill'd in the Laws, two of them said to be Doctors of the Civil Laws; and who so reads the well com­posed year-books, the notable Abridgement by Fitzherbert, the Reports by Sir Edward Cook and Sir Iames Dyer, the Commentaries of Littleton, Plowden, and other the judicious Tracts and Argu­ments of Law (which have been authoritatively published) will confess (if passion and preju­dice do not Obfuscate his Reason and Judge­ment) that the compilers of them were not men meanly bred, or loosly seen in Arts, but o­piparously accomplished: and were there no other of that Noble Societie to plead for Lear­ning, there is one (Selden) whose pains and proficiencie will out-live to his Ho­nour, and Students profit, the Furie of all Gain-sayers; so true is that of [Page 94] Plato, Learning and good institution will make the Egyptians more wise and [...], &c. Vide Platonem in Phoedro. p. 1240. Edit. Ficini. Famous then their power; for it is ap­proved the best prescript by which to recover Wisedom and Fame.

Nay, from these come almost all Gentlemen of Parts and Qualitie, the ground of whose af­ter improvement and eminent Fulnesse is there laid: Without these we shall have in aftertimes but Lean and Letterless Parliament men, Pithless Justices, Hair-braind Governours: twill be a sad time when that of the Bishop of London in Queen Maries daies of the Lords, may be said of Rulers with more truth, Those Lords under­stand no Latine; Monstrum horrendum informe, 3. Vol. Book Martyrs, p. 553 ingens, cui lumen ademptum; In a word, a gene­ral failing of Vital and Animal Spirits, by which the Commonwealth should be actuated, and the glory of the Nation preserved, which will not be if the Mothers breasts yield no Milk wherewith to suckle her Babes. For my part I wish their Renown, and pray for their conti­nuance and encrease. Peace be, O Lord, with­in their walls, and Prosperity within their Pal­laces. Ps 122. 7.

And no less wish I to the Clergie and their yet left Portion, Tythes, or Legal Maintenance, though this Pittance be everywhere Maligned and begrutched them by some of the Covetous and ignorant Laiques of the Nation; as if for­sooth, it were Popish, Oppressive, and to be cast out with other parts of Church-Trash, and useless Trumperie, as they call what I doubt they under­stand not. [Page 95] 'Tis a loud cry they make, but to little purpose; The Orator tells us, That how much easier it is to make then to heal a Tantò est accusare quam defendere, quantò facere quam sanare vulnera facilius. Quintilianus Instit. Orator. lib. 1. c. 13. Wound, so much easier is it to accuse then to defend; yet I hope the Arduity will not be unconquerable, nor the defence of them be wholly waved (as I hope) by those whom it immediately concerns, the learned heretofore giving great helps to suc­ceedingBp. Montague, and M. Bunny. endeavors.

I intend no controversie; I proposeCum contentiosis non est dis­putandum; non enim emendan­tur, sed plus irritantur, quia non quarunt veritatem, sed gloriam & triumphum, Lu­therus. no Antagonist but the Hydra-headed multitude, whom I shall answer as the Arch-Angel did the Divel, The Lord rebuke thee: I shall offer but a Widows Mite, let it not be refused; while I come with my Turtle Dove let me be re­ceived to Sacrifice.

Tythes as Maintenance are very Ancient, Gods quit-rent from mankind in testimony of his Dominion and Soveraignty over them, called by the Ancients Vectigal Dei, in the Old Councels, [...], The goods of the Church, [...], Church Offerings, andSelden p. 43. of later times, Patrimonium Crucifixi, The Tri­bute and portion of God, the patrimony of the Crucified.

They were paid, as is thought by some of the Learned, by Abraham to Melchisedeck, King of Salem, and Priest of the High God, Gen. 14. 20. Not onely as an Honorarium quoddam, as some of the Learned aver, but according to Ly­ra, a Due, Cui debebatur tanquam Sacerdoti, saith he on that Text; and S. Paul to clear that Tythes [Page 96] as Maintenance, were Moral and Perpetual, notSo Couvarru­vi [...]s, variarum resolut. l. 1. c. 17 in M. Selden, c. 7, p. 157. Hist. Tythes. Ceremonial and Levitical, neither Commencing, nor determining with the Jewish Paedagogie and Priesthood, saith, Levi also who received Tythes, payd Tythes in Abraham; for he was yet in the loyns of his Father when Melchisedeck met him, Heb. 7. 9, 10. So then if Tythes were paid be­fore Levi was, and paid after to Levi as descen­ding from that Priesthood which was Anteceda­neous, and must be perpetual (as to the main) to the end of the world: then are Tythes, as Maintenance, no more Jewish and Temporary, then Scripture is, or any thing else that was in use amongst the Jews, and ought to be in use in the Church to the end of the world.

I apply not this to the Quota pars, the man­ner of decimation, but to Tythes so far as they are maintenance, plentiful and proportionate to the Service required from Ministers for them: I urge the Apostles Canon, I Cor. 9. 13, 14. Do ye not know that they which minister about holy things, live upon the things of the Temple, and those which wait at the Altar, are partakers with the Altar? even so (saith he) hath the Lord ordained that they which preach the Gospel should live of the Gospel: And if the Priests Levitital were to Live by their labour and attendance, shall not the Priest-hood Evangelical and perpetual subsist it self upon the Gospel, and its Professors? that would be unrea­sonable and sensless; for God requires no more then he gives; if he expect the Labourers pains, he will think the Labourer worthy of his hire. So saith our Lord, Iohn 10. 7. applied by St. Paul, 1 Tim. 5. 18. to the Ministers of the Gospel, who [Page 97] who ought to be rewarded for their pains and travel, where he saith, The Scripture saith, Thou shalt not muzzle the mouth of the Oxe that tread­eth out the corn; the labourer is worthy of his hire.

And were there no other Argument for Tythes as Maintenance, yet the Right of them would be Evinceable out of the Rule of meer Analogie, and Proportion, which the Apostle hints when he saies, If we have sowen unto you spiritual things, is it a great matter if we reap your carnal things? 1 Cor. 9. 11. where the Apostle by an Elegant ratiocination, convinces the Corinthi­ans that their contribution to their Teachers and the Apostles, is far beneath their deserts: that still they are the Ministers Debtors: Why? we sow the seed of immortality and life amongst you; we enfranchise you of heaven, and make you citizens of the heavenly Ierusalem; you pay us but in cor­ruptible things, as Silver and Gold, with what is like your selves, mortal and impermanent; and does not the disparitie between the Work and the Wa­ges argue you stil debtors to us?

In all Professions and courses of life there is a return of Labour, and a gain ordinarily pro­portionate to the toil: the Merchant when he ventures a long voyage, expects a large profit, and he has it, and well deserves it; a servants wages, the price of his toil is his due, and 'twere injurie to detain it from him▪ a Souldiers pay is his due, and 'twere dishonestie to keep him (if we could) without it; the Physician and Lawyer have Fees for their counsels, and pleadings, and all Artists prizes for their Works and Wares, and [Page 98] 'tis fit they should be contented for them: and must the Church-man be the onely Capuchin or Mendicant? Must he onely live upon Alms and Charitie? I confess it was wont to be his advan­tage to have nothing, yet possess all things; there was a time when Christians brought all they had and laid it at the Apostles feet, had all things in common, contributed to the necessities of the Saints, had bowels of affection, and were not only ready to open their purses to their Teachers, but even (if need were) to lose their right eyes for them, Gal. 4. 15. Then, then there needed no Imperatorial Edicts and Syno­dick Constitutions for Church Maintenance: which is the reason why Agobard Bishop of Lyons saith, That before his time there was nothing in the Holy Fathers, or in Sy­nods Nulla enim compulit necessi­tas, fervente ubi (que) religiosa devotione, & amore illustran­di Ecclesias ultrò aestuante. Quoted by M. Selden in his Book of Tythes. c. 5. p. 65. publickly constituted about ordain­ing of Churches and endowing them with maintenance: there being so great a fervor of devotion, and holy love to the Church in peoples mindes, that such compulsions were prevented by peoples Free-wills.

But when corruptions of manners had ravished away the Worlds Virginity, and turned men from fervently devout, into a churlish & penurious Tepi­ditie, so that their Mammon was more dear then their religion, then was it necessary for the Church to pray ayd of powerd Patrons, whose awe shouldPrincipes Deus sancta sidei Ecclesiae (que) por­tectores esse v [...]luit. redeem the Church from the thraldom of a Depen­dent maintenance; and at this door (perhaps) came in the Concessions, and fixed Dues of the Church, which since have been in use, and therefore in [Page 99] kinde as well as in proportion been counted due.

I have nothing to say for the incomes of the Papacie, for the Revenues they politickly have gained to maintain their pomp and greatness; let Baal plead for himself; what exceeds the Line of Tythes, as maintenance, I am to account Eccentrique, and not to plead for, because 'tis the honey that Ionathan must not taste.

Tythes in the Christian world have been payd many hundreds of years: Aventine (a good Author) tels us that Charlemain by his DecreeHist. Mag. Cent. 8. c. 7. recalled Tythes imployed to secular uses, setling them where he thought they ought to be upon the Church: And Charles the great left his Domi­nions, and the people of them free from all Tri­bute and payments, save onely such as were pay­able to the Church in the right ofUt liber esset populus à Tri­butorum jugo, caeterùm Eccle­siis, & pontificibus jure de­cimarum obnoxius permane­ret. Loco ante citato. Tythes. I forbear more Authorities, because the clowd of them in forraign stories is so great, that to mention them were to swell my Apologie into almost an infinitie of pages.

For their payment in this Nation for many hundred of years, there is ample testimony in our Lawes and Records for above nine hundred years; and therefore they being Ultra memoriam Dyer. p. 46. 83▪ hominis, are presumed to have a good Commence­ment, and may prescribe, had they no Law but that of use and custom.

But there needs no plea of time and custome, where there is Legal and Civil right to them by both Civil and Canonique Sanctions; for besides [Page 100] that of Arch-Bishop Egbert, who appointed, That every Priest should Ut unusquis (que) Sacerdos cun­ctos sibi pertinentes erudiat, ut s [...]iant qualiter decimas t [...]tius facultatis Ecclesiis di­vinis debitè offerant. Spelman in Consil. p. 259. teach those under his charge, that they ought to offer the Tenth of all their Substance to the Church; and that the Priests ought to receive Tythes of the people: Iornalensis tells us, Offa, King of Mercia, gave and e­stablishedHist Jornalensis. Manuscript. the Tenth of all things to the Church; the like is done in the general Councel at Winchester in Ann. Spelman. pag. 348. 855.

Amongst the Lawes of KingDecimas primogenia▪ & adulta tua, Deo dato. Lambard. Saxon Lawes. Edit. Twisd. p. 42, 45, 57, 62, 101, 102, 132, 139. Alured, I finde this, Tythes, the First-born, and Fatlings give to God.

So in the Laws of Edward, and Gunthrun the Dane, Ethelstan, Edmund, Edgar, Knute, Ca­nons of Elfric, confirmed by the Lawes of William the Conquerour, and ever since continu­ed as an undoubted right of the Church, which e­very good man is bound to defend by sober and warrantable means, and not otherwise; for Mag­na Charta (which was but a Declarative Law) says, That the Church of England may be free, and have all her Rights, thatCap. 1. Ut Ecclesia Anglicana sit libera, & habeat omnes suas consuetudines & jura il­laesa. Cook in Mag. Chart. p. 3. is, saith the Learned Lord Cook, that all the Ecclesiastical persons shall en­joy all their lawful jurisdictions, and o­ther their Rights wholly without any di­minution or substraction whatsoever.

This Law called Magna Charta, was ancientlyCook Proem. to 2. part. In­stit. upon Mag. Chart. so sacred, that it was to be publickly proclaimed, not only in Churches, but also at the Crosses, and [Page 201] most notorious places in Market Towns, and those cursed that violated it, as Parisiensis relatesp. 961. & 666. to us.

Notwithstanding which there are many amongst us that openly protest against Tythes qua mainte­nance, as burthensom, Popish, and to be chan­ged as a great grievance.

But I pray, Why burthensom, more then rent to a Land-Lord? The one, when time serves, will be grievous as well as the other; were Land-Lords out of power as well as Church-men, there would be as loud an out-cry against them, as against the Clergie; the country-mans gain is his Religion; he can willingly, to save Tythes, consent to the Ministers writ of ease; so his seed be seasonably in the ground, and his crop brought home unin­jured, he has his whole years wishes, he is as wel satisfied to take his ease on Sundayes, as to go to Church; and his profit he findes as good from land 5. miles from a Church, as from what is nearer; he accounts every penie losse out of purse, that's paid for a few prayers, and to hear a man talk an hour or two, and so forth (to use the language of some of them); as if we were not commanded to ho­nour God with our substance, and as if to offer a corrupt thing, when we have a Male in our flock, came not under the Curse, Mal. 1. 14.

Ah! this Gain is a Darling to Corydons; they care not to wrong the Minister, [...]ay his Ma­ster, their Maker, so they may fill their Barns: which fact is horribly execrable, asDetrabere aliquid alteri, [...] hominem hominis incommodo suum augere commodum, ma­gis est contra naturam quàm mors, quàm paupertas, quàm dolor, quòm caetera quae p [...]ssunt aut corpori accidere, aut r [...]bus externis. Itaque [...]llendi [...] sunt ut Sacri­ [...] ut perniciosi, ut furiae [...]egetonis. Platina De optimo Cive Lib [...]. 1. Pag. 60. Platina elegantly says, To with-hold [...]hat from a man which is his due, and [Page 202] for one man to advantage himself to wrong another, is more contrary to Nature then Poverty, then Sor­row, then Death; or then the worst evils that can possibly come to us or ours; and therefore those that do such things, are to be con­temned and expelled all Humane So­cieties, as pernicious and Sacrile­gious persons, yea as the Phlegetonian furies. Thus he.

And as fond are men in this, as impious; for put the case this be gained from the Church­man, yet will it be payable to some other bo­dy; it must issue out of the Land; which we see in our Impropiations at this day to be true: for though the Persons Recipients were altered, yet the Persons Solvents, viz. all Occupiers of Lands, are the same, and I question whether Lay-Men will be betttr Land-Lords then Clergie­men.

Be not deceived; remove but Tythes from their now Station, and the Tenant and Oc­cupier may have more trouble then he's a ware of; perhaps the Heaven over him may be Brass, and the Earth under him may be Iron, as the Curse is Deut. 28. 23. or if not that (which he least feareth) yet his faire crop, well above ground, may be consumed with Locusts, as it is verse 42. and with Blasting and Mildew, verse 22. Or if the mercie of God with-hold Justice from immediate revenge there, he may have an evill Wife, Disobe­dient Children, a Disquieted Family, De­caying [Page 103] Fortune; and if all these misse him, he shall be sure of one that will buy his Tythes, and rake him to the bones to advance his purchase; or to be sure, he may conclude of his Land-Lords raising Rent when his time comes out, and not renewing but upon that consideration; for if the Tythes be dischar­ged the Land, the Land-Lord will advance the worth of those Tythes so Antiqua­ted.

Were it not much better even in Politick and Money-regards to continue payment of Tythes, as wontedly, considering that of the Rabbins,Decimae sepes sunt divit [...]is. Masoreth. Tythes are the Conservatory of riches, and the Hedge which keeps them from straying; and considering that it is the blessing of God that maketh Rich, and he addeth no sorrow there­to. So saith the Wiseman, Proverbs 10. v. 22. And considering that the power and goodness of God is as much as ever to make men now en­crease, as did those who with much devotion and integrity payd it.

And for the Popery of Tythes, that's fond­ly urged; for Tythes are no more Popish then the Ministry, then the Scripture, then Chur­ches, are Popish: what the Church of Rome uses, or commands as a Church, is not there­fore to be rejected because shee commands or practiseth it; that onely which she doth con­trary to the Scriptures, and practise of the Primitive Church, and the opinion of the holy Fathers, Councels, and Synods, speaking ac­cording to the wholesome form of Doctrine re­ceived, that is onely to be rejected. The [Page 104] Church of Rome was once the Beloved of Christ; when she grew more Politick then Pious, Christ though he gave her over for his darling, yet did he not curse her as the Figge-tree, Never fruit grow on thee more.

God forbid that we should so sin against Cha­rity, as not to believe that she holds many truths, which truths are never the less precious, because she holds them; amongst which, this of Tythes, as Maintenance, is one: unless (to destroy our Religion and Ministry here) they have quitted their former Dogma's, and like the Camelion chan­ging with every advantage; like Staphilus the A­postat's Mistriss, who (when he sued at Rome for a preferment, and t'was answered that it could not be given him because he was a marryed man) replyed, Among the Lutherans though she were my Inter Luthe­ranos mea con­jux, Romae mea Coucubina. Wolph. ad an. 1556. p. 666. wife, yet at Rome she shall be my Concubine: mean­ing that he could dispence with any thing for ad­vantage. If this they have done, the Light in them is grown Darkness; and to be revenged of our Ministry for their opposition to their en­croachments, have they complotted it. But whe­ther they affirm Tythes as due or not, I not much value; for the Apostles and Scripture maintains them as honourable maintenance, long before the Mystery of Iniquity, or any Papal Sanction for them; and since God commands the Ministers2 Tim 4. 2. 1 Pet. 5. 2. of the Gospel to preach in season, and out of season; to feed the flock over which the Lord hath set them, it cannot be conceived that he should not appoint them their Reward, who appoints them their La­bour; for sure it is, the Judge of all the world will in this, as in all other things, do right.

[Page 105]I hear the wiser and (I hope) the more consci­encious of these Adecatists mince their endea­vours, not wholly to take away Maintenance from the Ministry, but they would remove Tythes, and give the value of them in change of Tythes in kinde. I beleeve this rather a pretence, then a reall Intention: for so long as I know Covetous­nesse is the Father, I am not bound to beleeve Truth the Child: They that will be rich, fall into many temptations, 1 Tim. 6. 9. And God tels us of people that stole, and did many abominations, Armat se ad latrocinandum per Christi no­men. [...] ▪ Hieron. and yet came with great confidence into his house, Ier. 7. 9. If gaine were not to be hoped for, this change would not be sought after.

But I pray tell me, Why must the Ministers Te­nure be altered, while we of the Laity keep our Free-holds unaltered? or why must he be put off with a new and lesse Alimony, whose pains and hospitality will be expected as wontedly? or how do we think he shall be able to provide for his Family, when he hath not that in kind, which will answer the necessities thereof? Alas! the tenth of the revenue of the Land, what is it to the tenth of its increase? And whereas now he hath the blessing of God (who hath said, that seed-time and harvest shall never fail) for security of his Tithes, they being by the Law to be assigned their Church-man equally by his Tithesman, be­fore any of the owners corn be carried forth; then he must depend upon the honesty and abili­ty of the severall Farmors who are to pay it, and perhaps be put to suits for it, and be as much troubled to gather in the Composition as the Tythes; it may be, meet with insolvent people, [Page 106] who are as unable as unwilling to pay it. And thus they may starve his body, who ought to feed their souls; and who faithfully gives them spiritu­als, while, if they wholly deny him not, yet they cleerly curb and curtail him of his due: which Reverend Calvin notes, was the sin of the Jews, for which God cursed them and the whole Na­tion, Mal. 3. 9 And that he makes good from ver. 10. where God sayes, Bring ye all the Tithes into the store-houses: Hence (saith he)Hinc colligimus, non protinùs negare ipsos decimas Sacer­dotibus, sed fraudulenter sol­visse, vel dimidia ex parte, vel ita ut quicquid poterant sibi retinerent. In locum. we gather, that the people did not wholly deny the Priests their Tithes, but paid them fraudulently, by halfs, in part, not in whole, keeping back what they could: counting the bread of de­ceit sweet, but afterwards his mouth shall be filled with gravel, as the Wiseman hath it, Prov. 20. ver. 17.

The truth is, alter what in this kind is well set­led, and farewell all. I am of his mind, who said, Imperium si in parvo contemnitur, ex omni parte vi­olatur: Cassiod. l. 2. Ep. 12. Change the Maintenance, and the Mini­stry will not long last unchanged. Were it not much better, if the Minister be worthy, (for I would have the Clergy innocent, pious, peace­able, learned, exemplary to every good work) and the people consciencious, that they would both agree, one to deserve, and the other to pay willingly? But God help, when wee think no­thing too deer for a folly, and a vice, but every thing too costly for our Minister.

Look abroad, and see what a Ministry small Allowances have left in the Reformed Churches of France, Holland, Germany, Switzerland; I speak [Page 107] of the generality of them; their Professors, and some few of the rest of them, whose Fathers and Marriages or other casualties have left or made fortunate, are eminent: But from the most, their Learning is lost with their Lands and Glebes: God wot, they are fain to crouch to unlearned Men (who have wit enough to get and hold wealth) almost in the language of Ely's sons the Priests, 1 Sam. 2. ult. Put me, I pray thee, into one of the Priests Offices, that I may eat a piece of bread.

And therefore I humbly beseech all those who are godly, of what way soever, in the Prophets phrase, to hate this decrying of the Ministry and its Maintenance as the thing that is evill, and op­positePsal. 97. 10. Oportet quae sunt inhonesta, non quasi illici­ta, sed quasi pu­denda vitart. Plinius Ep. 18 l. 5. to God, yea destructive to the Gospel; and that wherein the enemies of God will be more gratified then in any thing besides▪ for take away the Office of the Ministry, what ignorance, what barbarisme, what mischief will ensue is not easie to foretell: But this we may rest on, To de­cry it is to despise it, and to despise the Ministry is to despise Christ: Luke 10. 16. Hee that despi­seth you despiseth me; and he that despiseth me despi­seth him that sent me. Nay, it is to fight against God, who hath set this up in his Church, to give light to them which are in darknesse; and commanded us to walk by it▪ and not to wander from it, because in the light thereof we shall see light.

Nor may we do worse by the Ministers Main­tenance then the Ministers Office: Christ now expects the multitude of Beleevers should feed their Teachers (his Deputies) not upon Commons [Page 108] like Iohn Baptist's, hard and mean; nor yet to Gluttons excesse or riot, but upon food con­venient for them. Conceditur tibi, ut si bene S. Bernardus. servis, de Altario vivas, non ut luxurieris, &c. 'Tis fit they should have all decent necessaries for themselves and Families, that they may with lesse distraction, and greater fervency watch over their Flocks, and prepare themselves for their labour. Yea, I see no reason why they should not have whereof to relieve the poor; since cha­rity best becomes a Minister of his, that went a­bout doing good: And while to do this in some compleat measure, the Lawes of this Land, and the custome of these Churches enable the Mini­stry, let none of those that bend their knee to Christ, and love the truth as it is in Iesus, com­plyEphes. 4. 21. with tenents and practices of subverting the Ministry, and impairing its Maintenance: for thus to do, would not onely be a scandall to the Gospel, but a means to provoke God, by way of requitall and just judgment, to reward our preying on him and his Rights, with a totall ruine of our Civil property: For men cannot look for a blessing upon what they have, if they rob him who is the keeper and blesser of them and theirs.

This considered, The Clergy cannot be wron­ged, but the whole Subject must be injured, nayMal [...]dixi vobis, vosque fame & penuriâ afflixi, id est, quia pari modo vos me configitis & affecist is egestate & fame, negando decimas & oblati­ones: Ita (que) fug itis sacerdotes, & cultum meum evertitis. Corn. à Lapide in locum. God himself, so far as man can; for which he must expect the curse prementioned Mal. 3. 9. Ye are cursed, this whole Nation: which Cor. à La­pide expounds thus, Because you have (as it were) [...]fflicted me with scarcity and poverty, in denying me Tithes and Offerings: therefore to [Page 109] mete you the measure you meted me, when you despised my Priests, and overturned my worship, I have brought scarcity upon you, and made your Land bring forth briers and thorns in stead of plenty.

And therefore unlesse Tythes, as setled by Law, yea and declared by sundry Parliaments toCook 2. Par. Mag. Charta. p. 639. et seq. be due and payable, are preserved to the Church, and all men from whom they are due, be compel­led to pay them in kinde, and according to the known and usuall manner, I shall think the Church-man but in a bad case, and Religion un­befriended: yea, to Wolphius his tria admiranda, his three Admirables, One Peter in Rome, OneUnus Petrus in Roma, unus por­tus in Ancona, una turris in Cremona. Foelix Clerus in Anglia. Port in Ancona, One Tower the Cremona, Ile add a Fourth, (which without the infinite mercy of God, and pious prudence of our Governours, I despair ever to see) a happy Clergy in England.

I have been longer in vindicating the Clergie's right then I would, had I skill'd the contraction of what I have written into lesse room: and truly, when I consider of what consequence it is to contest modestly and civilly for them, I am ready to engage a little further; because they are the Master-pillars on which the Fabrick of Learning is supported. And how impossible it is for the building to stand, when the principles on which it rests, are removed, let the world judg: the holy Ghost tels us, when the Foun­dations Psal. 11. 3 are destroyed, what shall the righteous do? And marvel not at this, that I call the Clergy the Standards of Learning; No man can deny it, that hath not a perfrict forehead. If wee have our Learning by study and education in Univer­sities, [Page 110] who are the first Instructers of us in Let­ters, our Schoolmasters? Are they not men of Academick breeding, yea mostly in Orders? who are (I am sure were wont to be) publick Profes­sors, Masters of Colledges, Tutors, Lecturers in the Houses, but Divines commonly? To one of any other way, I'le undertake one hundred of the Clergy: and almost all our Books of note and elegancy, have they not been written by the Clergie?

I write not this out of flattery, I skill it not: It can be no booty for me to court a poor Sa­maritan, or to pour oyl into those wounds which are like to be given him from his friend and his familiar: 'tis barely for the love of holy Learning, by which we shall know God and our selves, how to live well and die comfortably, that I write; and which I know to be the true end of Learning; according to that of Aeneas Sylvius, who writing a penitentiall Epistle to his Friend, he saith, Old age urgeth on me, I will therefore prepare myEt quia senectus adest, urg ēt­que mors, cogitabo quo modo benè moriar. Id enim est deniqne rectè Philosophari, id est scire, id est esse sapi­entem: Nam qui jura novit & astrorum cursus, & pluvi­arum ventorumque causas, & argumentandi rationes, et mensuram terrae, & Carmi­nis & Orationis vices, & onnem harmoniam, is tamen nihil scit, nisi et mori sciat. Epist. 77. l. 1. self to die: That indeed is true Phi­losophie, that is to be wise for eterni­ty. He that knows all Lawes, sacred and Civil, the courses of the heavens, the causes of winds and weathers, the subtilties of argumentation, the bounds of the Globe, the influence of Poetry and Prose, and the universall harmo­ny of things created, (in which circle all Learning and felicity of intellect is bounded) knowes nothing, uulesse he know how to leave the world contentedly, and [Page 111] to assure his soul, that death shall be not the be­ginning, but the end of his misery.

Ah Learning! thou art a Jewell which de­servest the Cabinet of an Alexander: thou art a Bird of Paradise, which singest the choycest notes to him that giveth thee the charyest ten­dance: Thou, like a tender Vegetive, thrivest not but in a good soil and a generous Sun; the shades of obscurity, like droppings on Quick­set, spoil thy growth: Thou delightest in no Throne but that of Ivory in which thy Solomon sate; in no attendance, but men tongued like Angels, footed like Harts, winged like Eagles, hearted like Doves, without gall; ambitious to match the craft of the Serpent to the innocence of the Turtle. Thou hast, in fine, what-ever Nature can desire; for thou thy self art the per­fection of this Microcosm; which the Orator notably summs up, Qui & sapiens, hic divitias Sabellius O­rat. 7. de cultu et fructu Philo­sophiae. calcat, honores contemnit, nullos fortunae impetus reformidat; idem est nullis fortunae terroribus ob­noxius, nullis servit cupiditatibus, semper beatus, semper foelix, cui nihil deest, nihilque deesse possit.

There is no force conquers this but love: It can evade, if not ruine what intends its vassal­age; It hates nothing more then slavery; 'tis like other Delicates, guilty of tendernesse: It can die for desert, and live to gratifie received civilities: Unhandsome amputations, and rough touches, make it take the wing, and post to Climates more benign.

And thereforee, Hear O Princes, hearken O Judges, consider O people of England, what a blessing God has continued amongst you [Page 112] these many hundreds of yeers, in giving you Learning, and learned Men of your own, who have been your reducers from the power of Satan to God; from the scorn and contempt of Ignorance, to the noblest Culmen of Art and true Science; from Cowardize to Valour; from obscurity to eminence; from Barbarism to Ci­vility: And do not think that without Arts and Artists you can be happy.

For Common-Wealths, being great Families of men, diversly addicted and disposed, necessi­tated to amity, converse, and traffick with all Nations far and neer, more or lesse, must have Mediums proper to those ends, and Instru­ments fitted to all words and works, both of Peace and War, both of an heavenly and mun­dane composure: and this can no more be without Learning and Tongues, then Fish can without Water, Birds without Ayr, Beasts without Earth, or Vegetables without Sun.

Without Learning there will be no Priest, no fear of God in the Land: That people must needs perish where the vision ceaseth. APro 29. 18. good Church-man, as a noble Cordiall, is com­posed of many Rarities conjoyned, hath all Arts to his completion; Hee must have know­ledg in Tongues, how else will he be able to read Originals, and thence Authours upon O­riginals? How else will he be furnished, able to gaine those that are without? Or how shall they understand the message that the Minister brings, if the Bringer speaketh in an unknown Tongue? Christ the great Head of the Church, when he was to send forth his Apostles to ga­ther1 Cor. 14. [Page 113] his Church out of all Nations, sent his Spirit upon them to enable them to speak to all Nations in their own languages, Acts 2. which abilitie of Tongues is in Acts 10. 45. reckoned a gift of the Holy Ghost; for the Text saith, They of the Circumcision which be­lieved, were astonished, as many as came with Peter; because that on the Gentiles also was poured out the gift of the Holy Ghost: for they heard them speak with Tongues. So Acts 19. 6. And when Paul had laid his hands on them, the Holy Ghost came upon them, and they spake with Tongues, and Prophecied. Tongues are the Keys of Science, the inlet to knowledge of all sorts: No instrument by God appoint­ed to purposes of Piety, and generall advan­tage beyond Tongues: 'tis the Cradle, by▪ the help of which we crawle to Maturity; the Letter ushers in the Spirit; therefore God hath placed in his Church, amongst other1 Cor. 12. 28. things, Tongues, yea and Arts too; else Tongues will but little avail: It is the right ordering of Speech, and the orderly manner of transferring that we have to say from our selves to others, which gives life to Lan­guage. Magnos modica quoque Eloquentiae parit Fabiu [...]. [...]. 12. fructus.

The Holy Ghost makes wise as well as lear­ned Pen-men; Men that know how and when, as well as what to speak: there are many So­phistries which the Divel disperses to puzzle Truth, which will passe in the crowd of cu­riosities and New Truths, if the man of God be not able to cast away the Tares, though it [Page 114] be mingled with the Corn and come up with it; yea though it be a Diabolical spirit in the body of Samuel.

'Tis true, God can make the folly of man turn to his praise; he can convert Stones into Math. 4▪ 3. Bread, and by absolute power make an Ass reprove the madness of a learned, but blinded Pet. 2. 16. Prophet; Such was Baalam. But ordinarily his delight is amongst those that he either findes, or makes really Learned: The Pen-men of holy Writ were conducted by the infallible spi­rit to Truth; but the Phrase and Dialect is various, as was the degrees of Eloquence and Erudition in them more or lesse intense. Iob, Moses, Esai, Daniel, Salomon, S. Paul, are tran­scendently for the Cortex and language of their Books, more sublime then are the other Prophets and Apostles, though all their writings are equally infallible.

The holy Scriptures, like a goodly Garden, contains things for delight and use; as a rare Cabinet it lodges jewels of all sorts and sizes, for all parts and persons: it hath Truths like Stars of all degrees; light and influences for all seasons: 'tis the Queens daughter, not onely glo­rious within, but covered with garments of needle­work, smelling with Myrrhe, Aloes, and Cassia, Psal. 45. 8. This is the light sprung from on high to visite us: this is the sword of the Spirit by which Satan is worsted, and the Church defended: thisEphes 6. 17. is the Chamber of God (as it were) into whichEsai 26. 20. compared wi [...]h Ps. 119 92. the soul is Courted to her repose till the indignati­on be over. Hence may she suck the milk of con­solation: here see the beauties of holinesse, and [Page 115] the rewards of weldoing: Out of this ought she to gather her encouragements, and from this not to swerve, though an Angel should preach to her other Doctrine then what is therein revealed TheGal. 1. 8▪ dignity of this, God not only commended to us by the admirableness of the delivery, from his holy spi­rit to holy men, but also by his preservation of it from those injuries which the malice of Satan, and his instruments, both secretly hatched, and as far as they could, expressed against it: yea above all, that ought to confirm Christian men in a high ve­neration of Scripture, that our Lord Jesus ownedMatth. 5. the then written part of it, quoted it, and gave us charge to search the Scriptures, for they do testifie of me, saith he, Ioh. 5. 39.

This made the Apostles and their Successors in all ages to give notable testimonies of their zeal to the Scriptures Reverence: Tertullian saies, I adore the fulnesse of the Scrip­tures, Adoro Scripturae plenitudi­nem, quae mihi factorem manifestat, & facta. lib. contra Hermog. Necesse est nobis scripturas Sanctas in testimonium voca­re, sensus quippe nostri & e­narrationes nostrae sine iis te­stibus non habent fidem. In Tom. 1. Homil. 1. in Jer. which shew me clearly both the Creator, and the Creature: And Ori­gen as plainly, We must in all doubts take Scripture evidences, for without that our senses and enarrations will have no credit: 'twould be endlesse to sum­mon in the cloud of witnesses, which to this purpose are produceable; let the Reader peruse learned Zanchy in his Tract de sacra Scriptura, and thence he will be abundantly satisfied.

Now let no man wonder that the Book of God should be so precious in the Churches eyes, since God has appointed it to be what ever is useful and comfortable to her in her militant state [Page 116] in this world: it hath comfort against her de­jection, Resolution of her Doubts, Arguments against her Opponents: 'Tis eyes to her when in the dark, Counsel to her when in the wil­dernesse, Courage to her when in straights: 'Tis in a word, the via lactea, out of which Christ the Sun of righteousnesse is discovered to arise to the soul with healing under his wings, Mal. 4. 2.

This buckler, this Compasse, this Pillar of fire, this Star the Church is forced to use and follow in its conduct, against all those her pestilent enemies that exercise her Graces of Faith, Patience, and Constancy; and did not her Champions take up this sword of the Spirit, they could not chase away those beasts of error that they are forced to encounter with (in the course of their Ministry) after the1 Cor. 15. 32. manner of men; They, they, alas! who are the Messengers of God, are not ever to meet with hea­rers ingenuous, milde, like S. Peter's, prick'd at their hearts, crying, Men and brethren, what shall we do? but often with Elimasses, with the Disputers of Acts 2. 37. Acts. 13. 8. Acts. 24. this world, with Turtullusses, subtile and intri­cate, mysteriously couching their deceits, which by art the Minister of Christ must detect, and from the holy Text arraign and condemn: if not, there will be great opposition, and violent endeavours to hold what Satan has gained. Moses could not prevail upon Pharaoh, till he had out-feated his Magicians, till the patnesse of the Conviction as­suredExod. 8. them, God must be in that Rod which could effect such a Miracle; yea, had not our Lord Jesus made way for his entertainment by signs and Mira­cles, transcending the power of created being, and [Page 117] pointing at a Divine cause, which produced such inexpected effects, his Ministry had been much e­clipsed, through the stiffe and deliberated Morosi­ty of the envious Jewes, to whom he came, and by whom he was refused.

And if it were so when hee was in Flesh, Who spake as never man spake; what shall be­come of the Ministers in his Church now? IfEph. 6. 13. 2 Tim▪ 3 last. they take not to them the whole Armour of God; if they be not throughly furnished to all good works; if they come not as it were in the spi­rit and power of Elijah; if they (like Apol­los) be not mighty in word and in deed; they will not onely fall short of their work, but al­so of their Crown: For, To him that overcom­eth, will I give to eat of the hidden Mannah, and a white stone, and a new name, saith Christ, Rev. 2. 17.

O the wisdom of God, who has so well su­ted his word to the purpose he designed it! It is a Net fitted to catch fishes of all sorts and stations, Jews, Gentiles, bond, free, high, low, young, old: There is not more variety in Art and Nature, then there is with unspeak­able art adumbrated in the holy Scriptures; that God might reprove the vanity of all re­lyances on, and all adunations with any thing which seems to stand in competition with his word, for our belief and delight.

There is no Art, no Figures, no choice of those Rhetoricall Flowers, which surprise mor­tall curiosity into a pleasing vassallage, and make it Felo de se, but is here amply matched, if we were not deaf when this voice of the CharmerPsal. 58 4, 5. [Page 118] approacheth us, If we would not shut our eyes against the light that would enlighten us, and make us see the mercy of God conducting his Church to heaven, by those waters of the San­ctuary which are pleasant and satiating, and which make the soul never to thirst after the wis­dome of the world, because it is enmity against God.

Tell mee, thou who art the most Critick and curious Wit, who deeply sinkest down thy plum­met to sound the Coast of Knowledg with greatest care and sollidest scruple; Where have thine elixerated Brains been more nobly satiated in Plato, Tully, Seneca, Plutarch, Aristotle, then they might have been in Histories, Philosophy, Morals, Ethicks, Logicks, Politicks, Rhetoricks and Po­esies of the Prophets, Apostles, and holy Pen­men? What more Variety, Verity, Eloquence, rare Extasies of Devotion and holy Language in all that vast Continent of Books, which men have in all Ages and Arts written; then in that little Spot and Jewell of divine Writ? It is beyond any mans power to instance any one Directory that may, or hath conveyed that light to the Church, by which we may infallibly walk, and by it be conducted to the light that is e­ternall, as the Book of God doth. If then the Text of the Preacher be so various, sublime, co­pious, it becomes the Preacher to be and shew2 Tim. 2. 15. himself A workman that needeth not to be ashamed. Yea, well might Saint Paul cry out, Who is suf­ficient for these things, without more then ordina­ry2 Cor. 2. 16. assistance of God?

The Minister then must be learned, that the [Page 119] Golden Censer may not shame the woodden Priest:1▪ Kings 7▪ 50. The Word of God (that two-edged Sword) must not be dispensed by one who cannot distinguish betwixt the Birth-right and a Mess of Pottage: yea, so knowing ought and must the man of God be,Gen. 25. 25. & so carefully watch, that Leah be not put into Ia­cob's bed in stead of Rachel; that false glosses and corrupt Traditions be not obtruded on Be­leevers, and the verities of God hidden under the bushell of politick designes and carnall conveni­ences. This the Ministers of God must watch a­gainst, lest the Scriptures be made the objects of every Sophisters cavil, and like deserted wayes, bu­ryed in the weeds of overgrown Atheism: then will the wayes of Zion mourn, while Heathens and Hereticks play to the Harp and the Viol: then will her adversaries be the chief, and her e­nemies prosper, as the mournfull Prophet hath it, Lam. 1. 4, 5.

And as the ruine of Learning will bring ruine on the Church, so on the State; no Minister, no States­man: Learning is usefull to both. A good and wise Governor must read the Rules and practices of former Governors and Governments, and from them pick and chuse things of advantage to his own establishment, and subjects peace and increase; which, without learned Tongues and Arts, or lear­ned Men to help him, he cannot do. Though we have many, with Narcissus, in love with their own shadows, and enamoured with the smart and ap­plauded contrivances of their Wits (as they think) condemning all (for vanity and emptynesse) which hath not paid duty to their conceits; yet time wil shew, we are no more born wise and intelligent [Page 120] here, then in other parts; nor no more now then in former times: nay, wel will it be for us, if after­ages give us not this Motto, They are wise to do evil, but to do good, they have no understanding: which isJer. 4. 22. directly contrary to the Apostles counsel to his Ro­mans, I would have you wise to that which is good, Rom. 16. 19. and simple concerning evill.

Well fare former times, wherein Science and Learning was the onely way to Fame and Rule.Eloquentia a­lumnis suis ve­nerandam quan­dam majestatem apud homines conciliat. Naz. ad Vitalian. Nazianzene tels us, That Eloquence was a ready step to estimation, and that it fixed a kind of Ma­jesty on all that had it. AndReges cum Philosophos in honore habent, et se & illos ornant. Plutarch seconds it, When (saith he) Kings honour Philosophers, they adorn themselves as wel as those Philosophers. Princes and Philosophers have been Synonima's, and those thought most meet to rule others, that had first subjected themselves; which they found few men had, but Philosophers, whose riches was in poverty and contentation: This made them acclamated toPlutarchus ad Principem ine­rudit. p. 779. no mean degree. Plutarch writing to an unlearn­ed Prince, quotes a saying of Theopompus King of Sparta, That Philosophical Learning dwelling in a Prince, and as it were his Keeper and Counsellor, takes away that power which exceeds right, and di­sturbs the Body politick, as peccant humours do the [...], &c. Body naturall; and leaves onely behinde what is sound.

Ignorance and unletterdnesse ill becomes any man who bears the Image of God; but worst of all a Governor. Vegetius to this pur­pose,Neminem magis decet vel me­liora scire, vel plura quàm Prin­cipem, cujus Doctrina omnibus potest prodesse subjectis. Veget. in Praefat. l. 1. It befits no man to know more & better things then a Prince whose Learning may profit all his subjects. And I have read of a notable speech, [Page 121] Rex illiteratus est asinus Coronatus. I know the Vulgar are more in love with a Ferreum latus, then an Aureum caput; and the Ora­tor was safe enough, when for hisCedat forum Castris, ocium militiae, stylus gladio, umbra Soli. Cicero pro Muraen. Clyent he said, Councels must give way to Camps, Peace to War, the Pen to the Sword, and the shadow to the Sun.

It is Pardonable in the Barbarous Goths, to de­sire their Queen not to educate her Son (and there to be King) Alaricus, learnedly, Lest Ne Regem inu­tilem faceret ad res politicas. Procopius de Bello Gothico. lib. 1. he should degenerate, and not prove a Divel of Ru­ine, as were the people of that Nation; though they gave their request a better dress, That hee might not be unfit for Politick Mana­geries.

I have read indeed of a French complement to the same tune; the learned King Lewis the 11. would have his Son Charles to be wholly unlear­ned: and under Favour, he gives a Reason un­like his Character of Learned, That he might Planè rudem esse voluit ne pertinax esset in Consilio. K [...]ckermanus polit. l. [...]. p. 64. not be pertinacious in Councels: but it fell so out, that his own ignorance made him rely upon those, who to his great damage and dishonour misguided him: it being in a kind unnatural for any man to chuse that virtue in another, which he hath not in some degree first in himself; and al­most impossible to Rule and Counsel well, where the Laws and Methods of Government and Po­litick affairs are not to an eminent degree Imbi­bed: Which occasioned that learned Lord Bacon to press so much the necessity of Learning in all States-men, as that with which they might serve to great purposes of good; For it is rare (saith [Page 122] he) and almost without example, that any State Vix exemplum adduci possit rei­pub. infoeliciter administratae, ad clavum seden­tibus viris eru­ditis. was unhappily governed where learned men were at helm, and gave order for the steerage. To this assents Prudentius, l. 1. Cont. Sym.

And as Religion and Government will be clau­dicated in the decay of Learning, so will there be no expectation of mens abilities for the future to do those necessarie Offices to humane nature and humane Societies, either of preservation, or re­storation; the benefit of which is now every day found.

Physicians will grow scarce; we shall need no o­ther enemies but diseases, which will thrive likeSanitatis auctor Deus▪ Dei in­strumentum na­tura, utrius (que) minister Medi­cus. Rhodig. 29 c 11. Guev. p. 191. Vermin in an unhabited house, whence they are never chased. Mans body, like other compounds, will corrupt in time; the knowledge of proper Remedies and Restoratives, lyes in the Cause and seat of the Disease fore-known: Learning must conduct the Physician to this; for without Tongues (under the lock of which, all their A­phorismes, and Rules of Art are) they can but ghess at Distempers, as Quaks do, and prescribe things no more proper to the cures of them, then starving is to growth, poyson to long life, or prodigality to thrift; yea, the Hermetick secrets, and Occult qualities which Nature hath in her (and the use whereof is not to be deliniated in a short Panegyrick) will be quite estranged to us; if Arts be stifled, and Artists in stead of Honour and encouragement, have no other recompence but censure, of Time and Money spent by them in needless and impertinent Curiosities: Time was when Una ar­tium medicina Imperatoribus quo (que) imperat. P [...]in. 24. 1. Guev. 191. And believe me, he that knows the Proficiencies every day made by our Physicians, in discoveries of helps [Page 123] and cures, will not deny them their regard, or think them deservers of it at cheap rates: they travel far, studie close, make many chargable and intricate searches into Natures work and way, that thereby they may with more speed and certaintie prevent her miscariage, and surprisal by noysom and pestilential diseases.

The Body then is concerned to advance their interest, as are the Goods and property of men to promote the Lawyers being, and well-being, which decay and discontinuance of Learning will hazard. For a compleat Lawyer must not one­ly be made up of Presidents and Methodick forms, like Country Curats, who have but one or few Sermons for all Congregations and occa­sions, but instructed and read in the body of the Law; versed in the subtilities of pleadings, and judicious defences; able to distinguish of Titles, and state, and resolve their niceties: A good Law­yer must be every way accomplished, apt to Counsel, quick of tongue, patient to hear, and prompt to remember and conceive the arguments of his Opponent; knowing where Fallacies are lodged, and how best to redeem right from her Wardship: and this well he cannot do without Tongues learned, and books throughly consulted with.

There are many that follow the Bar, as the people did Christ, Onely for the loaves and gain of mony, John 6. 26. being curious rather to accumulate Fees, then Law; and more obliged to their Gowns and Calls to practise, then to acquirements by study and Adaptations thereto in regard of Intellectual abilities: these do so torment Science, [Page 124] and ingender Monsters in practise, that the noble profession of Law is grown a burthen, in many mens opinions, not to be born, while both such Clerks and such Councellors are Con­jurati fratres, sworn to make a Prey of their Clyents, and not to (as is their Duty) defend both them and theirs from injury and oppressi­ons. The encroachment of which Vermin (for they are no other) ought not to Depraeciat wor­thy practisers (who love Art for Arts sake, and gain upon worthy accounts.) For as all Callings have their blemishes; so must not this be expect­ed free, unlesse the Professors of it could pro­duce a Writ of priviledge against vice, and a Charter for virtue, and Immunity from what ever is opposite thereto; which I think they will not affirm they can, since they are men, and so subject to like infirmities with others.

Without learning then, neither Physicians or Lawyers of note will continue or thrive; those two useful Professions will down: nay, whats more strange, the Souldiers Trade will decay and lose its Reputation; for there is no Military man of place, compleat, but he who is in some mea­sure, though to no high degree, learned: for war can never be well managed without learning; that teaches to chuse fit methods of fighting and dis­cipline; fit places on which, fit times in which to fight; yea it states and assertains to men, the just­nesse of quarrels upon which to, or not to engage. History is a Noble Tutor to the Souldier; it tels him that wind, weather, hills, woods, plains, pas­sages have befriended great atchievements, if well closed with; and that rash motions have lost no­ble [Page 125] Enterprizes and their Engagers. As no man is wise at all times, so not in all things: God who onely made all, knows all; and so much nearer do we approach him, as we well improve the Souls he hath given us by intellectual conver­ses: A meer daring letterlesse Commander, can (in a rational way) promise himself no more suc­cesseIn tota re mili­tari nihil uti­lus, nihil clarius duce erudito. Satisberiensis, 6. 15. in his Enterprise, then a Mastiff can in his contest with a Lion; all he must leave to the issue, which a wise man looks at through Mediums pro­per and peculiar; as to Riches, by lawful indu­stry, to Knowledge by Books, to Health by ab­stinence, and to heaven by virtue and obedience. He that thinks a Veni, vidi, vici, will do, had best consider whether the Ants industry may not defeat the Eagles power; and a few well discipli­ned, threaten more then multitudes in disorder; and good conduct succeed better, then numerous companies at random.

The wise man says, Ecclesiast. 9. 18. Wisedom, is better then weapons of war: and verse 16. better then strength: And the son of Syrach, Wise­dom 6. tells us, That wisedom is better then strength, and a man of understanding is more worth then one strong.

The Poets hinted this, when they bring in A­gamemnon Homer l. 2. l [...]. making the Conquest of Troy easie, if he had but ten Counsellors like Nestor; Policy effe­cting often what Force cannot, as is set forth in that feat of Vulcan's, which Homer mentions,Od. 8. where Venus being courted by Mars, and Vulcan jealous of his Mistrisse, willing to know the utmost of their Congresses, and yet daring not to appre­hend them in midst of their pleasures, lest Mars [Page 126] by his power and puissance should crush and ruine him, took up the resolution to fill the bed on which they lustfully entertained each other, with snares and private chains and catches, where in the Amorous pair, embracing each other, were caught, doing that by Art, which he durst not aperto Marte attempt.

It is a vanity for men to hope to manage war well without learning, or Conduct from learned men, as grosse an one as for a blind man to boast of discerning the least imaginable Attom, without Organ or Medium proper thereto. I know there are many conclusive, that books Effeminate the mind, and by a kind of softnesse so IncandorateSee the Argu­ments in Men­doza. Viridar. p. 66. & 67. it, that no good look is reserved for manly Acts, though they conduce to self-preservation, which is most an end with the Ruine of o­thers.

But this is rather a Calumny, then a just Charge on Learning; and therefore ought not to have fairer respect with men, then the Viper had with S. Paul, which he shook off unharmed. TheActs 28. 4. Muses will receive no detriment from this broad­side of Malice, because 'tis managed with more Gall then Truth: Experience tells us, that the greatest Actors and Actions that ever have been on this stage of earth performed, have been by learned men.

Moses his Conduct of Israel out of Egypt in despight of Pharaoh, was a grand action of spi­rit and manliness, done by him, not quà doctus, but qui doctus, not as he was learned, but by him who was learned (as S. Peter in his Sermon says) In all the learning of the Egyptians. And [Page 127] Aristotle tels us, That Alexander, the worlds Con­querour, Lib. 5. Rhetoric. was so bookish (according to his Tutor­ing) that he would never have Homer out of his Ut terra cultu, sic animus dis­ciplinis melior uberior (que) fit, Fabius. 12. 6 Plutarch. in A­lexand. hand, or from under his pillow: nay when he was so far gone into Asia, that he found no Books, he caused the works of Philistus to be sent for into Greece, and with them sent for other Histo­ries.

Iulius Caesar, a great Conquerour, and asHottomannus. great a Scholer and writer, witnesse his Commen­taries, in which, as one saith, In eis nihil à pro­posito alienum, nihil non ordine, ac loco, nihil non magnopere necessarium admiscet. No lesse was Brutus, and Lucullus: Marcus Cen­sorius Idem Orator, idem historia conditor, idem juris, idem rerum rusticarum peritissimus inter tot operas militiae, tantas domi contentiones rudi sae­culo Graecas litteras aetate jam declinata didicit. Quintil. Instit. Orat. lib. 12. cap. 11. Cato is by Quintilian said to be an Orator, an Historian, a Law­yer, a Husbandman, skilful in all things, who notwithstanding his Mi­litarie employments, and those Do­mestick contests that so fully begirt him, was learnd in that rude age, which had been buried in Barbarity, the Greek learning to them lost, revi­ving in him what was their quondam Ornament, and teaching them that nothing was to industry unattainable; the like Quintilian sayes of Corne­lius Celsus; and no less do Historians write of Iu­lian Patricius de Instit. Reipub. lib. 6. the Apostate, Hannibal the great Carthagini­an, and sundry others.

Our own stories are not barren of presidents in point; Albinus Governor of this Land in the [...] Dion. l. 75. p. 851. Edit. Leunclavii. time of Severus, is noted to be a most valiant man, and Noble Commander; and Dion tells us, he excelled Severus both in birth and learning: King [Page 128] Edward the Third was a Learned man, fit to Peace and War: Richard Duke of Glocester, base Son to Henry the First, is termed by Hi­storians Belli pacisque artibus florentissimus; theAeneas Sylvius l. 1. Epist. 64 learned Glanvil, though a dextrous Writer and Lawyer▪ was Commander in chief of Henry thePitsaeus. ad an. 1230. Third his Forces to the Holy Land, and with noble success managed his charge. Harding (theAnn. 1461. brave Historian) was so brave a Souldier, Et Martem semper ita coluit, ut Minervam nun­quam neglexerit▪ Perpetuà Musis semper comita­tus & Armis.

The like instances are of Tiptoft Earle of Worcester, Henry the Eighth, Sir Iohn Bour­chier, Sir Philip Sydney, Sir Walter Raleigh, with sundry others, who by the knowledge of sto­ries, and search after learning, have been sti­mulated to do the utmost feats of Honour and Gallantrie, not onely in right to themselves, but in revenge to those past puissants, who en­deavoured to steal away the Crown of Fame from all their Successors.

Does the Candle suffer from the Sun, while it keeps within its Orb, the house, and invades none of the Suns Territories? Does the plaister that is provided for the sore, poyson any one, unless it be misapplied, and taken inward, contrary to its designed use? Doth a large estate and fortune naturally propend to Prodigality? or a fair fall necessarily import Disloyalty? I trow no: there [Page 129] are Instances pregnantly opposite to these Er­rors: no more doth Learning degenerate the [...]. Plu­tarch. lib. Max­im. cum Princi. Philoso. est di­put. p. 778. mind from couragious Attempts. It doth indeed, as the Moralist sayes well, make men more Just, more Moderate, and more proclive to do well: but it in no kind renders weak and pu­sill: It may by disuse make men lesse hardy; but it will not eat out the Courage of a manly mind. Inconveniences of most kinds are not Phy­sical and constitutionall, but accidentall and con­tingent: as there may be a Iudas amongst our Lords Disciples, so many a Saint in Nero's Fa­mily: God often lets things fall out preternatu­rall, that we might admire him supernaturall, and leave the events of all things to that power which is autogeneall and supreme, and is obeyed by Nature in all its dictates and commands.

There is another Objection against Learn­ing, which I find forwarded by many opposites; That as great things have been done by unlearned as learned men: The Turks Conquest over a part of Christendom, as well as over the Asian world, confirms this: And say they, the providence and foresight of Men Learned, often disanimateth their Attempts of things which event stiles suc­cessfull.

My Reply is, That no things so great have been done by unlearned as learned Men: The prealledged Deliverances of Israel from Egypt by Moses their Chieftain; the Conquests of A­lexander and Caesar, were greater then those of the Turk, if we consider the time in which, and the number by which they effected them: Long time hath brought the Turk to this height, and [Page 130] Armies of infinite number; his ignorance in Po­licy, praying supply from much hazard of Men, and expence of Blood. But yet the Turk is not letterlesse, nor doth he engage on actions without consult, or imploy persons of no literature in his Affairs: His Grandees are instructed by Doctors, called Hogea, not onely in the Turkish and Ara­bian Tongues, but in the Liberall Sciences, espe­cially in Astrology, and other parts both of Phi­losophyGrimston Hi st [...]ry Empire. and Poetry: and then after fourteen yeers old, put into the Seraglio, to learn Martial matters. I will not deny but that many men by meer naturall parts, and the wisdom of experi­ence, may set out on Politick Affairs boldly, and with much seeming gallantry; but on that stock, their proceedings cannot be far, nor their credit in their Conduct durable; every intercurrent not foreseen or expected, puts them to a loss, they consulting not with Books, those muti Magistri, most faithfull, least partiall and erring, without which duly weighed and consulted, Actions in ordinary are without advice, and therefore fatui­tous, be the successe whatever it will; forasmuch as Reason ought soly to conduct and accompany our Actions; and so far and no farther are they well done, as they are conform to, not retrograde from Reason, which is improved and rendred usefull to us by Art. Hence is it that the Anci­ents more formidated Policy then Power in an E­nemy, and more watched a wary and wise then a valiant and hardy Foe. The Historian sayes of Hannibal, that he despisedOmnia audentem contemnit Hannibal, nil temere agentem metuit. Lib. 2. de Bello Punico. that Enemie whom hee saw more active then prudent; [Page 131] whom he observed more ready to fight, then to consult. And Tully tels us, That Arms in theParva sunt fo­ris arma, nisi sit consilium domi. 1. Officiorum. Lib. 1. de Se­nect. field, are to little purpose, if counsell be not in the tents among the Commandry; and there­fore he saith, that great things are not atchieved and maturated by force or agility of body, but by prudence and subtilty of brain. And the Po­et, Vis consilii expers, mole ruit suâ. Horat. Od l. 3▪

Which considered, It is much to our commen­dation to eye our actions with severity, and weigh them in the balance of judgment, compa­ring them▪ with the stiffe rule of Justice, and not conforming them to the crooked line of Necessi­ty, as if that could rectifie or moderare the in­jurie of any action, which in it self is unlawfull and villanous. This betrayed Pilate to deliver up Iesus; for in Matt. 27. 24. to prevent a tu­mult, 'tis said, he delivered up Jesus: And Mark 15. 15. to content the People: as if the necessity of curring favour with them, could warrant a bad action. This was the mistake of Iason the Thes­salian Tyrant, who said, There [...]. Plutarch. de Reipub. ge­rend. praeceptis p. 818. was a necessity that Injustice in small things should be allowed, where in greatest matters Justice is intended to be kept. No, nor may we lean upon Successe, as the unerring defi­nitive of good or not good: as if God had not appointed these outward things to fall out alike to good and bad: or as if wickedness in high Pla­cesEccles. 9. 2. and Persons, were not more vile and execra­ble then in Things and Men of more obscure conditions. Alas, it is not who, nor what; but how, and to what [...]nd we do, which denominates [Page 132] actions good or evill. Let Iehu boast what hee will in his successe against Ahab's Family; yet2 Kings 10 'twas self-love, not zeal, which put him upon slaughter of them. We are nothing concerned in successes as to the prudent contrivance of Designes we are engaged; and men may pro­mise themselves successe in things well disposed and fabricated, if no superiour Agent defeats, or Instrument that should assist, fail us: But if God crosse our Designes, and divert the concurrence of things proper to our proposed end, then all proves vaine and improlifique: And therefore we must all say of the best a [...]d most sagacious Enterprizes our wits can contrive, or hands act, as the phrase is in Ezekiel, when the question was, Can these dry bones live? Lord, thou know­est. Ez. k. 37. 3. There is nothing more to be infallibly con­cluded, but that the Majesty of Heaven will over­rule all to those ends which shall most serve the accomplishment of its glory.

And therefore let no man lay more upon the Foundation of humane Policy then it will bear: Let Justice and Equitie perswade us to do, rather [...]. Ha­licarna [...] de vit. Rom. l. 2. p. 85 then Successe and Advantage; the gains of Ver­tue will be sweet and durable, when those of Sen­suality and vanity will deceive and perplex: Vil­lany will never felicifie any man, nor will a thrif­ty folly render him the repute of prudent: No­strum est agere, s [...]lius Dei est disponere. I will more eye the Matter I am concerned in, then the pro­cedure of it, because I am onely responsible for what I doe, not for what becomes of me in do­ing it; for that, whatever it is, (as Quando prae­st [...]tinus quod d [...]aimus, mo­deratè quod c­venit feramus. Cic. ep. 4. l. 6. Guevar. Ho▪ Princip p 410. Tully sayes) must be born moderately. And those who think [Page 133] things determined good or evill by success, and judg no further then outward appearance, had best beware of the Atheism and irreligious Despe­ration that rears such Principles; for when the heart is courted to believe nothing good or bad, but what is fortunate or unfortunate, then relucts it the Counsels and restraints of Divine Precepts, and consciencious checks, and flyes only to a fond and blind Chance or Oracle of Contingency, ac­counting' [...]. Halicarna [...]s. l. 4. p. 234. every thing that's prosperous good, and that's dejected naught; Faelix faustumque scelus virtus vocatur. Twas a damnable lewdness of Aruns his wife, who to enjoy lustfully her Bro­ther, tells him that when a Kingdom is in pursuit, small Evills (as she called them) were not to to be boggled at.

This leads then upon Designes in themselves rash, though sometimes by the permission of God successfull, as it did Regilianus, (the more bold then Judicious Emperour) whose spirit being too great to buckle under the Command of pow­er, kindled towards an adventure of enlargment, either by loss of life, or gain of Honour. Crowns (the Meta ultima of Humane Felicity) he judg'd not Profferers of their service to Men irresolute; And therefore his Conclusion was to try what Witt and Boldness would offer him as the Trump that should carry the Game into that hand which held it. In a Bravado he makes a Banquet, and to it invites his Fellow-soldiers; There he feeds them high; and they to testify their acceptation, drink freely; In the midst of their mirth, One (probably appointed by him) propounding whence the word Regilianus was derived, a Gram­marian [Page 134] by chance there, was asked of the Com­pany to give the etymologie of Regilianus; who replyed, Regilianus à Rege nomen ortum habet: Lege Carolum Stephanum ad verb. Regilia­nus. the Souldiery warmed with good liquor, cryed out, Meritò itaque Rex eris, and so it passed for currant, and he was Emperour: which was by means not probable to such an end, no more then a Cockle-shell is likely to empty the Ocean.

O Ambition, thou art coccle in the goodly Corn of a virtuous mind; thou art the wild Vine, which2 King. 4. 40 bringest death into the pot of fairest hopes; thou art the Harlot, whom whosoever embraceth, go­eth down to the Chambers of death; thou artPro. 7. 27. the Divel that courtest men up to the pinnacle of the Temple, that thence they may be hurled down to irrecoverable ruine; They who are deserted by God, and applauded by men, fall into thy snares: Thou hast traps for thine admirers of all sorts, all ages, in all Countries: There is none that thy madnesse precipitates not, but he that is kept by the Keeper of Israel, who neither slum­brethPsal. [...] 2 [...]. 3. nor sleepeth.

And therefore every man should look about him, to keep this fury from his elbow, as theVirtutis pramia occupat ambitio. Veget. l. 2. Alexander or­bi magnus est, Alexandro orbis angustus est. Seneca. great exciter to disorder and ruine: This put A­lexander upon invasion of others Dominions; his own bounds were too narrow to limit his emula­tion: Alexander great in the world, thought the world a little ease, a cage to him. This Ambition made Absolom rebel, Pompey fire Rome with quar­rels, Herostratus (an obscure fellow, that hee might be remembred) burn the famous Ephesi­an Temple: nay, it endangered a crack in the glorious Eutaxie of Heaven, which could not be [Page 135] expiated but by the dejection of Lucifer that firstIsa. 14. 12, 13▪ 14. quickned it.

This is usually the companion of Changes; di­stracted times and alterations produce this Mon­ster: Those who think they deserve better then God knows they do, and have lesse then they are (in their own opinion) able to manage, make out to the prey, and rather will have it (as Si­meon and Levi had reparations for the in­dignityGen. 34. 25 offered their Sister) by force, then not at all. To these, who would build when God is demolishing, and plant when he is era­dicating, that is applicable which was said toJer. 45. last. Baruch, Seekest thou great things for thy self? seek them not. It is a mercy to the soul (more in­dicative of Gods indulgence) to be restrained from accomplishing swelling Designes, then to have Kingdoms, Wealth, Learning, Beauty, or what-ever is the darling of this mutable and pompous World.

It was good counsel which Turktill AbbotIgnem vestrum custodite, apud Ingulphum. of Croyland gave his Monks, Keep that fire: Let (O man of God) this holy Lamp of zeale never go out in the Temple of thy soul; cherish it with daily supplyes from that Ocean which is never dry, but abounds, and will increase thee, while thou seekest in humility to be enabled to a devout lustre and calefaction of others. True and well-ordered zeal will purifie and purge the soul from all restivenesse and stupid indifferen­cie, and inflame it to a revenge on beloved sins. On this score Moses abhorrs the golden Calf,Exod 32. 20. Abraham quits his Country, the Saints and [Page 136] Martyrs their lives; nay this to do, did our Lord2 Cor. 8. 9. Jesus descend from heaven to earth, as he testifies, Iohn 18. 37.

This is the ballast that keeps the soul from tottering, and losing way in its steerage to heaven: This keeps it close to old truth, andMatt. 24. 23. makes it mistrust new (as false lights) though they glister never so amazingly: This carries the soul to Christ with earnest and vehement pe­titions, to be kept safe amidst temptations:2 Cor. 12. 8. This will perswade the soul to esteem highly of holy Truths, and holy men, who speak ac­cordingIsa. 8. 20. to the Law and testimony, and to re­ject whatsoever comes with Nicodemus in the night, undiscerned and stealingly upon us,3 John 2. not daring to abide the test or the examen of Scripture: 'twill weigh glorious Nothings (the Wens and Excrements of Religion) in the balance, and if they bee not weight, publish them to be light, matters of Deceit. 'Twill separate 'twixt the Sheep and the Goat, the Chaffe and the Corn, and in all things car­ry it self gratefully to God, whose mercy, has onely made the difference; for what has it which it hath not received? 1 Cor. 4. ver. 7.

Were this as much in deed as in word a­mongst us, we should not huckster it in Re­ligion as we doe, nor could we thus dishonour the nobility of our souls, by mean and vulgar re­gards of them; as in the loosenesse of our prin­ciples and practices we not onely seem, but re­ally shew we do, while we prefer our bodies be­fore [Page 137] our souls, our corruptible before our incor­ruptible selves. When we are sick in body, we send for the most noted, learned and experienced Physician we can meet with: No Quack, no Emperick, no barbarous Farrier-like practiser will serve the turn: we cry, (yea and that wisely too) Best is best cheap: but in Affairs 'twixt God and our souls, in the resolution of doubts a­bout heaven, and that conversation which must bring us thither through the Mercy of God, any one serves the turn; Ioane (as the Proverb is) is as good as my Lady; the most rude and illiterate most acceptable; rather chuse we the Bramble then the Vine; rather those that know nothing but pride and prattle, then those Bees of glory (the learned Ministers) who are laden with honey, and would be glad to lodg what they have pluck'd by the assistance of God, from the Flowers of Study and Meditation, in the hives of humble Minds; who cry out, How beautifull are the feet of those that bring the glad tidings of peace? which none can effectually and authoritative­ly do, but those that are sent and set apart to the Ministry, as the Apostle shews, Rom. 10. 14, 15.

And if it be so, why are we thus? thus remo­ved from our ancient stability, and commendable Christian curiosity, that in stead of adoring God in his gifts of Arts and Languages to Men, we cry up only those men, who, (like Egyptian Temples, fair without, but within full of Cats, Serpents,Clem. Alex. Paedag. l. 3. c. 22. Crocodiles, and other inglorious Creatures) are full of scorns, superciliousness, and what not? which may conclude them to be such [Page 138] as our Saviour approves not, though they seem in his Name to prophecie, but not cast out Divels; noMatth. 7. 22. not that of Division, by which the Church is spoyled of her Unity, Order, and External come­linesse, yea many discouraged to continue in that Communion, in which there is a kind of necessi­ty to be alwaies in dispute, or else to be captive to vulgar Errors. And VVho, in S. Ieroms words, can sleep secure, that Quis unquam mortalium juxta viperam securos som­nos capit, quae etsi non per­cutiat, certè sollicitat? Epist. 47. De vit. Con­tuber. bordereth so upon the Viper, who if he sting not, surely solicites and endangereth our seduction? I know not what the Reason is, but both the Church and her Ministry are unnaturally disowned by many, who if they live Christian lives here, and ever come to heaven, may (next to the mercy of God) thank the Church and her Administrations for their directi­on and instruction: She (as the Fa­ther saies well) carried them long in Illa te diu portavit in ute­ro, diu aluit & diffici­liores infantiae mores blandâ pietate sustinu­it. Sanctus Hieronymus eodem loco. her womb, nourished them, bore the Petulancies of their infancie, cleansed them from their filth: and yet they now cast dirt in that face which hath often kissed them with kisses of love, and hugged them in the arms of holy discipline. It is a great unnaturalnesse for Christians to disown their spiritual Fathers, who have begotten them to God by the Gospel. 1 Cor. 4. 15.

Whence! O whence is this blindnesse fallenTanti vitreum quanti veram Margaritam. Tert. ad▪ Mar­tyr. upon many of Israel, that they prefer Garlick and Onions before Manna; Beads and Glassie bables, above Gold and Pearls? rather will they hear the chatterings of Cranes, and clamours of [Page 139] Owls, then the sweet notes of Nightingals, and birds of Paradise, which in their Musick keep time and touch sweetly, which speak not words more acceptable then upright; words of truth, as the Preacher hath it. Eccles. the last, v. 10.

I hear these cracklings of thorns, every day bold to perswade men from hearing Ministers, to hear men of the Spirit (as they call them:) these (say they) are taught of God, not Hea­thenishly learned, after the rudiments of the world. Our Lord Jesus feedeth amongst the Lilies; he converses with the poor and humble; he despises not the day of small things; he hath looked upon the low estate of his servants: there is a holy Teaching and Unction (say they) which the Learned and great ones of the World know not; the god of this world hath blinded their eyes that they cannot see Christ through the thickets of prophane Learning, and unprofitable speculation: thus do they with the Pharisee con­demn wisedom which is justified of her children, and justifie themselves to be vain, deceivers of them­selves and others.

For suppose Christ feeds among the Lilies, yet 'tis the Lilies of the vallies, Cant. 2. 1. What is that to the proud and haughty? who cry, stand off, I am more holy then thou? Isai. 65. 5. whose mouthes drop not sweet smelling Myrrh, Cant. 5. 13. but utter proud swelling words, speaking evil of those dignities which they ought not to think up­on without honour. Are these theFrons, oculi, vultus persaep [...] mentiuntur, oratio verò saepis simè. Cicero Q. Fr. Ep. 1. Lilies of the vallies, the poor and humble, whose hearts are so lifted up [Page 140] in them, that they despise their Mother, and smite their brethren and fellow servants with re­proaches, and injurious falshoods, boasting of an holy Unction, while they prove themselves with­out natural affection, truce-breakers, ashamed of the Baptisme and Covenant which was made betwixt God and their Souls by the Ministry, which brought (as it were) God and them toge­ther? If this be the way of God, if this be the path of holinesse, which the redeemed of the Lord Esai 35. 8, 9. should walk in, then is the learned and holy Mi­nistry of the Church at a losse; then is Christ and his glorious manifestations hid from them; then are they yet to seek what the good and accepta­ble will of God is: then may they sit down inRom. 12. 2. sackcloth and ashes, mourning to God in the Prophets words, Thou hast deceived us, O Lord, Jer. 20. 7. and we were deceived: But if to preach the words of Truth and sobernesse, and not to speak thingsJer. 14. 14. of nought, the deceit of mens hearts, be to ho­nour Christ, and not to betray him with the Courtship of Hail Master, and the civility of a kisse, then are the faithful Ministers of Christ se­cure; then may they comfort themselves, that their witnesse and reward is in heaven, and their labour not in vain, what ever their usage here be; for as the Father said well, Gratias Deo; lingua Petiliani non est ventilabrum Dei.

O my soul, mistake not thou thy way by leaning (in the least degree) on these dange­rous, though specious fallacies, which are strong temptations to those who have no foundation of God in them; but stand thou fast in the Truth [Page 141] revealed to thee, and listen not to any voice (besides the word) which saies to thee, Lo, here is Christ, Lo, there is Christ; for many false Christs shall arise with lying wonders, and strong se­ducements, Mat. 24. 5, 23, 24. which thou art not to believe or follow: be thou studious of thine own duty, and thy Makers will, according to the discovery of which do thou walk: Look unto the rock whence thou art hewn; to the hands that in­strumentally polished thee to be a stone in Gods spiritual building, the Church: blesse the womb that bare thee, and the paps that gave thee suck,Luke 11. 27. and set thou thy seal to the Truth of that Mini­stry by which thou wer't first admitted into, and since confirmed in the Church: Look not upon the wandrings of men whom thou lovest, and from whom thou hopest to have received assistance in thy Christian course to heaven; those that forsake thee while thou keepest close to God, are happily parted with: Comfort thy self, O my soul, That greater is he that is in thee, then he that is in the world; that thy companions, the1 John 4. 4. glorious company of the Prophets and Apostles, the noble army of Martyrs, the holy Church, Ministers and Professors, who continued steadfast, and would not be corrupted from the simplicity that is in Christ, transcends these trifles which2 Cor. 11. 3. are but children of a day, (and as the Orator saies, Ficta omnia celeriter tanquam flosculi de­cidunt, Cicer. 2. Offic.) that are ever learning, and never come to the knowledge of the truth: that 2 Tim. 3. 7. will not endure sound doctrine, but after their own lusts heap to themselves teachers, having itching 2 Tim. [...]. [...], [...]. ears, that turn away their ears from the Truth, [Page 142] and are turned to fables: and though (O my soul) it suits with thy holy Calling to be cauti­ous that thou erre not, rather then curious in o­verlooking others: yet joyn thou the wisedom of the Serpent with the simplicity of the Dove, and be diligent to mark those well who despise go­vernment, and have forsaken the right way; who 2 Pet. 2. are wells without water, and clouds that are carried with a tempests least with them thou receive the reward of unrighteousnesse; and it had been better for thee not to have known the way of righteousnesse, then to turn from the holy com­mandment: Yea (O my soul) remember the love of Christ ought to constrain thee to love him and his, which thou canst not more unfain­edly do and evidence then by proclaiming to all the world that his Spouse, the Church Mili­tant, and that part of it in this Nation, and in Communion with it, is fair and lovely; yea her Ordinances more fragrant then all spices, Cant. 4. 10. And though some may Carp at her, and say to thee, What is this beloved of thine above other beloveds? do thou reply, As the Lilie a­mong thorns, so is my beloved among the daugh­ters; Cant. 2. 2. Non tibi displi­ceat ejus con­versation quae te sponso suo virgi­nem consecra­vit. Epist 47. for it becomes thee in S. Ieroms words, Not to be offended with her who consecrates thee to Christ a chaste virgine.

Truely it is a great Corrosive to me, to hear the blasphemies and bitternesse that are uttered a­gainst this once Renowned Church, which be­cause she was gloriously decked with the jewels of her Espousals, richly clad in the Tissues of Learn­ing, and frankly Endowered, is traduced for a pompous Harlot, who more seeks to corrupt [Page 143] men, and make them drunk with the wine of her fornication, Revel. 19. 2. then to commend the bounty of her Maker and Husband, who took her vile Garments from her, and covered her with the rich robes of his holinesse, merit, mercy. Ah Lord! that such thoughts of heart, such evill speaking should be in Christians; that the gold of the Temple should be thought to prophane the Temple; that the Tongue of the Learned, which our Lord Jesus saies, he received from his Fa­ther, Isai. 50. 4. should be undervalued in the Members of Christ, which are by him set in the Church to gather his Elect; that any should be offended with Ministers, because great Clerks, profound Artists, versed in books, skilled in Tongues! sure none can justly be pettish at these, but such to whom Christ Jesus himself is become a Esai 8. 14. Rom. 9. 33. stumbling block and rock of offence: and his Ordi­nances (much adorned by wel used abilities) the sa­vour 2 Cor. 2. 16. of death to death.

I am not of that belief that Christ can be a­gainst himself; that he who gave gifts to men, and those of Arts and Tongues, will disown the plant which he himself planteth, or say, That spot Deut. 2. 5. (such many men count it) is no spot of his people. I know that God looks not alwaies upon Eliab's, 1 Sam. 16. 27. the fairest and highest stature; great parts ill used, are so far from pleasing him, that he by them is provoked to curse them, as he did Coniah, Write these parts childlesse: this wit unprosperous toIer. 22. last. bring it self to heaven: let this ear never be open to hear the voice behind it, This is the way, walk in it. But this is no argument that parts and learning, qua such, are rejected, or that a man [Page 144] is in favour with God because he is letterless, and unarted. He that refused the blinde, and lame, and sick for Sacrifice, because not fit to be offer­edMal. 1. 8. to a Governour, much lesse to his Highnsse, will sure take greater offence at the mindes defor­mity, and say to those that offer strange fire in the Censers of their own presumption, Num. 3. 4. Who required these things at your hands? E­sai 1. 12.

It was Ieroboams sin and shame to Consecrate Priests of the lowest of the people, nay, whosoever pleased to be a Priest was consecrated. 1 Kings 13. 33. But the Holy Ghost tells us there was a sad issue followed this his prophanenesse, This thing be­came sin to the house of Ieroboam, even to cut it off, and to destroy it from off the face of the earth: And I pray God it be not an evil (from the pu­nishment whereof neither power nor policy shall relieve us) that we are no more zealous for this Ordinance of God against those that endeavor wholly to bear it down, though it be of divine in­stitution.

It is not so easie a matter to be a man fitted to the work of the Ministry, as people imagine; there is much variety, many ingredients which ought to go to the making up of this holy com­pound; there are Arts to be gained before we can be fitted to instruct and reprove. Philo the Jew notes well, We can­not [...], &c. expect issue by virtue, unlesse we first gain consent of her Handmaid: and the Handmaid of virtue is Art, in which we are liberally to be brought up; for as grand houses have their through-fares before [Page 145] we come to the rooms of State; and great Ci­ties have suburbs before we approach the high streets; so are the Liberal [...]. Philo. lib. de congres. quer. erudit. gratia p. 425. Arts to be attained before we can at­tain virtue; for indeed they are the way to vertue, and the paths appoin­ted to lead us to those Paradises: yea and there are Calls to be obtained, and Church-Gifts and Power, without which there is no authoritie to preach, whatever their abilities may be to teach and instruct in private. And I clearly believe no learned man in the world dare so defie his own knowledge and conviction, as to arrogate the Office and Honour of Preaching without the Call of the Church, and the power of Mission expressed upon him: for as the Heathen said, Quis est tant â confidentiâ qui Sacerdotem aude­at violare?

I do not deny the modest, and perhaps useful exercise of the gifts of God in men; nay I pro­fessedly approve them, so they jussle not out things of higher concernment: I would not have Hagar extrude Sarah, nor the son of the bond­woman inherit with the son of the free-woman: Ish­mael Gen. 21. 10. must give way to Isaac, because he is the son of the Promise: I can bear with the humble and modest exercisings of persons godly and knowing, so it be in private places, on fit daies, and in fit manner, and draw no disrespect upon Churches, Sabbaths, Ministers, all which by un­seasonablenesse and insobrietie of such things may be endangered; and provided that mens pride in their abilities do not besot them to a vituperation of what ever bears not their image and superscrip­tion.

[Page 146]It is not mens Elaborate prayers, and expoun­dings that are excepted against; holy Exercises are in themselves commendable, and to be encou­raged: Moses will not forbid the Prophesie of Eldad and Medad, but wishes that all the Lords people were Prophets, and that the Lord would put his spirit upon them, Numb. 9. 29. The Church of God has no power (that I know of) to forbid such fire in a sacred breast from flaming out in fruits of honour to God, and good to men. This onely is to be condemned, that those men who have some gifts, and think they are rich in them, having need of nothing, when alas they are blind and naked, Rev. 3. 17. make Calves of those gifts they have, and by them tempt the peo­ple to Idolize them and their gifts, yea and to contemn the Ministry and Ordinances of the Church, crying up themselves as the instruments that brought men from Superstition, into the glorious light of Truth and liberty of the Gospel.

Thus they thrust their sickle into anothers Harvest, and reap where they sowed not. Alas every man is not a lawfull Labourer in the Vine­yard that breaks through the hedge, and toyles therein, without and against the leave of the lawful Master of the Vine-yard: No man in the Church is to do any thing but he that is a Church-man, upon penalty of presumption. Good intents do not warrant bad actions; nor do ready Wills alwayes argue just Calls. The Priests onely were to touch the Ark; What had Uzza the Levite to do with it? 'Twas enough for him to touch the barres of [Page 147] it [...]: though the Ark was agitated to and fro, yet had he not warrant to take hold on it: He should have minded the Ministration he was appointed to; but his care out-runing his Call, his life was taken away. God struck him with death, who first assaulted him by a bold presumption.

'Tis a wonder to me that any man should think his own Arrogancie warrant for his actions, e­specially in matters of the highest and most im­portant consequence, whereas in secular and ci­vil affairs, not a mans own word, but his Superiours authority and qualification enables him. Who dares take upon him to raise Forces, lay Taxes, levy Contributions, punish offenders, or negotiate with Forraign States, but those who are the designed Officers thereto? and yet in the matters of God, in the dispensation of his ho­lyVid. S. Hieron. Ep. 103. mysteries, every man will be a Priest and a Pro­phet, as if it were pardonable onely to be disor­derly in Religion, and as if God had connived at lawlesse Liberty, where the danger of miscarrying is most fatal. The Apostle speaking of the Priest­hood, saies, No man taketh this honour upon him, but he that is called of God, as was Aaron, assert­ing thereby, that Aarons Priest-hood was not by his own assumption; he was not a Priest because he would be so, but he was so because God called him thereto, and honoured him thereby: yea our Lord Christs Priest-hood and the glory of it, was from his Father, who said unto him, Thou art my Son, this day have I begotten thee, whichHeb. 5. 5. Priest-hood of Christ continuing in the Churches Succession by virtue of that of our Lord to hisJohn 20. 21. disciples, As my Father hath sent me, so send [Page 148] I you, is also to exclude all men from Lawful officiating who are not Called thereto in a Church Order, and by Church hands. And if Uzziah, a great King, and a good man in the sight of God, 2 Chron. 26. transgressed against God in taking the Office of the Priests on him, Why shall we think they of a meaner degree may?

And therefore let not the people say of the Ministry of this once glorious Church (which some men would rejoyce to see with Christ Jesus on the Crosse, exposed to shame and torment) as the Rebellious and Idolatrous Israelites did of Moses when he was in the Mount with God, Exod. 32. 1. As for this man Moses, we know not what is be­come of him, crying out for gifted men (as they call them) in opposition to their learned Mini­sters, as they did for their molten Calfe: let them not venture Eternity upon the Prescripts of blind Guides, who have no better warrant, no o­ther Credentials to entitle them to Church labour then their own impudence, having a yearly and a monthly faith, a faith of times, not Gospel,Fidem annuam & menstruam, fiáem temporum non Evangelio­rum. as Turtullian elegantly; on such to trust, is to build on stubble and straw, and lean on Egyptian reeds which will falter and deceive us in our grea­test need, being like those Flores horae which I have seen, very pleasant, but dead and withdrawn in a trice: for this to do, were to provoke God to remove our true Teachers into corners, and to make the word of Life a dead letter to us, To make the Gospel hidden to us, as to those that are lost. 2 Cor. 4. 3. For my part, my repair shall be to God and his holy Ministers in all spiritual doubts and dis­consolacies, [Page 149] and from them I shall never be a­shamed to receive correction and instruction. I am of his mind who had rather be a Member of the Church, then head of the heathen Empire: I admire those Ages most which had greatest de­votion to the Church, and condemn that where­in the Clergy is decried. I love to see Solomons throne guarded with learned worthies: smile who will at the decay of Schools, and scorn of Presbyters, mine eye shall pity, my tongue shall speak, my pen shall write for them: yea, were I as happy as Solomon was for wealth, I would make their tables be full, and their cups to run over. This were indeed to help the Lord against the mighty, the mighty Goliahs of Rome, who by this way of vilipendency, hope to give our Clergies flesh to be food for the birds of the Air, whose triumphs rife from the Churches vidua­tion, from her learnings contempt and prosterna­tion.

Hence are thy Jubilies, O Church once belo­ved, but not now beloved; hence your Ovations; O children of the Papacy, to see the Protestant Clergy miserable and poor, and blind, and naked; to see them hopelesse to out live the wildernesse of hardship, and probable to dye issuelesse, if no after-springs should grow to disquiet you, is much your interest.

This evil to deprecate, and as far as in us lies, to prevent, were indeed to help the Lord against the mighty hoasts of Atheists, which are come forth to revile the armies of the living God: these no less mischievous then the former, subject faith to reason, and proclaim the Ministry, and all Church [Page 150] administrations, secular deceits, and subtile frauds invented upon rules and designs of state policy. What Calderinus said of the Masse, that say they of Churches, Sermons, Sacraments, Let us go to Eamus ad com­munes errores. Wolph. ad ann. 1477. p. 890. the common errors: these dispute heaven, hel, Scri­pture, conscience, severity of life, into meer nul­lities, giving them no better footing then civil symbolizing with people amongst whom we live, and with whom converse; and making them ob­ligatory and restrictive to us (as we understand them, or as others may, to whom by contrary living we are to give no offence) not allowing them that power and Energy which God hath imprinted on them, and which are experienced to be in them by the attestation of the Saints & Mar­tyrs who have found these working on them to a grand provocation, of holy caution, and circumspe­ction, checking them when they were ready (as it were) to engage in actions displeasing to God, and detractful from the honour of their holy pro­fession.

It is a sad and inglorious note of ingratitude they justly deserve, who make the Clergy-man their Butt to level at; such are di­rectly contrary to that of the holy A­postle,Magna munera sunt reveren­tia honoris & humilitas subjectionis quia dum recto­ribus nostris & intus per hu­militatem subdimur, & per exteriora obsequia for is hono­ris reverentiam exhibemus, munus eis unum praebemus à corpore, aliud à corde. S. Greg. l 4. in 1 Reg. 11. To have those that labour in the word and doctrine in double honour for their callings sake: did they minde this Canon, they should give them hearty and humble reverence; the one from their bodies by courteous de­meanours, the other (and better) from their hearts, by cordial love and ef­fects of friendlinesse: whereas now (to our shame [Page 151] we may confesse it) many are so far from reve­rence to them as Ministers, that they use them not civilly, as men born and bred well, but rather as persons spurious, and rejectitious, whom their Families and Allies have disowned, and who ought to be set at table with servants, and fed upon Husks and Offals. A madnesse, unnatu­ral, unreasonable! the very Heathens judged the Priest-hood so sacred, that none were fit for it but the best. Romulus, the founder ofDionysius H [...] ­licarn. l. 2. p. 9 [...]. Rome, when he appointed Priests to attend the gods, ordered them not from amongst the vul­gar, but those that excelled others in virtue and blood, rich in estate, and of comely person: And the Romans when they thought of sending an Embassage to Marius, to divert his course from Rome, the ruine whereof he threatened, and to­wards which he was on march with a potent Ar­my, decreed, That it should be of the Priests and [...]. [...]. l 8. p. 510 Edit. Sylburg. holy men, as of those who are of all others most noble and eminent.

Divine Plato gives caution that as we should not sin against God in word or deed, so neither against Divine men; and he adds the reason, stocks and stones, birds and beasts, beauty and strength, pow­er and policy, are nothing to these; [...]. Plat. Minos. pag. 567. Edit. Ficini. Of all things a holy man is most honoura­ble, because he not onely bears the image of God, but as the Apostle saies, is the temple of the holy Ghost. Yea Philo tells us, That the Law equalled Priests in Majesty and honour with Kings, lib. de Sacerdo­tum honoribus. pag. 832.

O Lord! that Heathens should condemn us in a [Page 152] thing so just and necessary! that vice should so pu­trifie the Age, that no carriage is thought fit to use to the Minister but whats rough, and full of unkindnesse; that men chuse rather to follow a multitude to do evil, then a Iohn Baptist, though a burning and shining light; that the example of a Radbod, a Duke of Friesland who when he was perswaded by S. Vulfran, a famous Bishop about the year after Christ 718. to be baptized, and had one foot in the water, asking the Vbinam plures majorum suo­rum essent in inferno, an in paradiso? &c. question, Whether more of his Ance­stors were in hell or in heaven? to which was answered him, In hell most, accor­ding to that of our Lord, He that believeth not, is condemned already, withdrew his foot and heart from Baptisme, saying, 'Tis equal and Satius est uti plures quàm pauciores scquar. Haraeus an­nal. Brab. Tom. 1. p. 30. more reasonable to follow the most then fewest) should be more attractive then the sober counsel of an Apostle, and the practise of civilized Moralists and Heathens, who durst not treat them at any rate beneath re­verence.

I am loth to bode ill to my Country and these times; but surely this injury will not be passed o­ver lightly by him who is said by the Prophet to forbear Israel, notwithstanding their Apostacy, Idolatry, and Oppression, till they despised his Messengers, and abused his Prophets; then his jea­lousie2 Chron. 36. 16. broak forth, and was not to be quenched with prayers, tears, oblations; no, the first fruits of the body could not expiate this sin of the soul; It was a trespasse horrid, a Crimen laesae majesta­tis Coelestis, which would not be satisfied for without death. Cautum debet facere non sequacem [Page 153] error alienus, Casiod. l. 7. And I wish those black mouths which vomit out their malice and fury a­gainst God, Religion, Government, the Church and her Servitours, do not in the anguish of their souls on their death-beds (if not before) cry out as that great Parisian Doctor did from his beer, when brought to be buried.

I the rather note this, because I judge it one of the Ages crying sins Stentore clamosiora, to disre­spect the Clergy; alas bring but the persons of the Clergy into contempt, and their Ministry will be ineffectual. A poor Clergy will cause a base Religion: God keep the Church-men from depending on his hearers for maintenance; 'twill be but the bread of sorrow, and the water of afflicti­on 1 King. 22. 27. that is voluntarily given him by the people. Alas we do not do by the Minister, as Phaortes the Indian King did by his gods, chiefly the Sun, when Apollonius Tyanaeus asked him, What wine he Quantum Soli sacrifico, tantum vini bibo. drank? his answer was, Such a quantity I my self drink as I sacrifice to the Sun: we can think no revenue too great for the Lay-man; every pit­tance too much for the Minister, which is the observation of Judicious Calvine upon that curseMal. 3. 9. 10. [Page 154] wherewith the Jewish Nation was cursed for rob­bing God; Tunc avaritiam dominatam fuisse apud eos, ut quisque propriis commodis addictus negligere [...] Templum & Sacerdotes.

And truely did not a more then ordinary bles­sing of God lengthen out the Ministers in-come, and miraculously augment it while it is decreasing by expence, one would wonder how their fami­lies should be kept, children provided for, books bought, and other necessaries had out of their allowances and dues; and when they have so lit­tle, and that so laden with charges and Taxes, will men not onely cast an evil eye on them, but turn a heavy hand against them! God forbid we should so sin against God, and against that Canon which saies, While we have time let us do good to all, especially to the HOUSHOLD of faith. Gal. 6. 10.

I am confident our Governours will never ac­count Tythes, as it is Church maintenance, among grievances, but rather hold themselves bound to expresse that to the Church and Church-men, which Aristoxenus the Cyrenian did to his flowres, moisten them with wine, and honey, and perfumes, not only that they might smell fra­grantly, but put forth vigourously: give them countenance and comfort, and shame those by their Christian example who are contrary. And I the rather hope it, because there are many of our Rulers that comfort the Timerous Clergie as Ioseph did his brethren; be not afraid, we fear God; and while they do this, they dare not discourage our ministring Ioshuahs, but encourage them as they did their Chieftain Ioshuah, Deut. 1. 28. the [Page 155] words is [...], strengthen him against oppositions, fortifie him with courage devoyd of fear. [...] The Hebrew word signifies not onely a comfort­ing, but such an one as is to prevailing and over­coming: so is the Root rendred, Iudges 1. 28. 2 Kings 3. 26. Ier. 20. 7. Gen. 41. last. God would have all men do according to their opportunities, and places: the sword of power in the Magi­strates hand, is to defend the sword of the Spirit in the mouth of the Ministrie. I read of but two swords in Luke 22. 38. which our Lord saies are enough; if the people have a third, 'tis like Mel­chisedeck, without Father or Mother: and perhaps they will say to God and the Church, as Levi is said to do to his Father, Mo­ther, and Brethren, (but in a much worse sense) Non novi nos, as not seeing nor acknowledgingDeut. 33. 9. them. If the Magistrate be so stressed that he can­not protect those that are pious and peaceable, the Lord help: I can but mourn for the endanger­ed, if not altogether slain of the Daughters of that people.

And if the Clergy-man grow ridiculous, and be rejected, then farewel learning, farewel peace, farewel piety: I think they were never in being in the world without their instrumentality. The Ro­mans held the extinction of the Vestal fire a signe of the destruction of their City, [...], be the cause thereof what will. Dy­onysius Halicarnass. lib. 2. p. 128. There was a time when Israel was without a teaching Priest, and with­out the Law, and the true God, 2 Chron. 15, 3. but that time was v. 5. said to be no time of peace, but of vexation, and nation was destroyed of nation, and [Page 156] city of city, for God did vex them with all adversity, verse 6.

It is a strange stupidnesse and ingratitude that many are under; they least value those who are most bounteous to them. Other Artists study to accumulate wealth, and gain estates: the Clergy­man may say as Demosthenes did to his Athenians, My Councels and carriages are not such as will bring me to riches and greatnesse, but such as will make my neighbours and Countrymen thrive; such as are often hurtful for me to give, not them to receive and imitate. Are the clouds ill stewards for the earth, when they lodge the vapors attracted from the earth, to disgorge them down upon the earth in fruitful and seasonable showrs? Truely I think the Clergy-man most an end spent his Tythes where he had them, & often on those from whom he received them: seldom left he a son vastly stated, or honourably allied; his hand was too often in his purse to keep it full, he (most an end) cares not for to morrow; Sufficient for the day are the sor­rows Matth. 6. last. thereof.

Mistake me not, I am not a man so transported with love to the Ministry, but that I can see and lament the flatteries, follies, crafts, contentions of some Ministers, and wonder that they are not ashamed to call him Master, who is Peace, Truth, Wisedom, Justice, Bounty, Unchangeablenesse, while some of them are contentious, faedifragous, [...] &c. Plut. in l. virtutem doce­ri posse. vain, rash, injurious, avaritious; nay one while this, another that, and at no time what they should be: I have not so subjected my self to them yet, (nor ever will I by Gods leave) as the servants of the Scythians did, whose Masters put [Page 157] out their Servants eyes that they might yield better obedience to them: I can blush to see the personal Errors of many of them progging up and down, and plotting how to lay foundations of outward greatnesse; how to strengthen their designs by multiplying friends amongst great men; how to make their lives pleasant to them by feeding high, affecting gentile fashons, coaching it to al quarters, while their brethren (not lesse worthy, nor great­er sinners then themselves) are in want, heavinesse, restraint, wander about in mean attire, with wan looks, and empty bellies, being destitute, afflicted,Heb. 11 37. tormented, and their own Cures and charges are neglected, they Non-resident, loving any place rather then their own homes, and any businesse beyond that of their calling, not considering that of the Apostle, No man that warreth entangleth 2 Tim. [...]. 4. himself with the affairs of this life, that he may please him who hath chosen him to be a souldier: norOportet dili­gentius muneri suo consulere quàm faculta­tibus. P [...]. l. 7. Ep. 18. yet that of the Heathen, Men ought rather to at­tend their duty, then their gain and advantage.

It is one of the great cavils that people make with Ministers, That they Preach what they Practice not; that they live not lives of Self-denial, Pati­ence, contempt of the world, but trade in the mer­chandize of Pomp, Fury, Rigidnesse; that they spend their times in Talk, Visits, Solicitings, and not in their Studies, not in duties of devotion; not in holy watchings over their flocks; that they give God that which cost them nought, their sudden thoughts, immethoded discourses, and slovenly Ser­mocinations; that they Preach & Repreach the la­bours of other men new vamped, and care not how they run their Ministerial course, so they perform [Page 158] what contents their giddy Auditory, not answer­ing their own consciences which cannot but check them for doing the work of the Lord negligently, Ier. 48. 10.

I confesse these dead flyes cause an ill savour in Eccles. 10. 1. the oyntment of our heavenly Apothecaries, who ought so studiously to preserve their Reputations, that Envy it self should have nothing to carp at: Lights ought to burn clear; Salt to keep its savour; else the one is fit to be snuffed, and the other to be cast on the dunghil. A Spiritual man taking thought for to morrow in that forbidden sense, Matth. 6. 34. (Labouring for the meat that perisheth) how he John 6. 27. Mat [...]h. 20. 21. may sit in this world at the right hand of power and greatnesse, be clad in purple, and fare deliciously, seems to me a great Soloecisme, or contradiction. 'Tis a good note of Casiodore, The generous mind makes after the loftiest Prey; Eagles wind not theGenerosi animi est optare quod summum. l. 1. 27 wing after Sparrows and flyes; nor will he who is in pursuit of a Kingdom, descend to think of a pet­ty Coppy-hold: Small and wodden stuff are for Swains and Hinds to look after; the brave House­keeper looks to his Plate, his Coyn, his Evidences, as those which must keep up his Port, and render him conspicuous. Those who think of the recom­pence of Reward, of the glorious wages which follows work wel done, have no conversation here in vain delights, and pleasures; dare not encumber themselves, lest they lose the one thing necessary: they do rather think how to aug­mentNobilissimi civis est Patriae suae augmenta cogitare. Cas­siod. lib. 3. heaven, and to Enlarge the Empire of God in the Souls of men; how to profit the Times in which they live by good counsel, holy example, earnest [Page 159] prayers, multiplied tears, then how to enrich themselves, or Nobilize their Families. The O­rator tells us, That to be useful to Majus est certéque gratius prodesse omnibus quàm opes magnas habere. Cicero lib. 2. de natura De­orum. Communities, is more noble and gene­rous then to accumulate wealth: And truely where ever I see a Church-man carrying the bag, and begrutching the duty and charity which God calls for from him towards his flock and the poor (God ha­ving enabled him to perform them both) I shall think of Iudas, who thought much of every thing that fell besides his own cup.

But let no man be offended though wicked Saul be among the Prophets. Christ had one Iu­das 1 Sam. 10. in his family, Noah one Cbam in his Ark; the Church may have some Prophets who are not the Lords people; those that are such, carry their condemnation with them; their consciences will lay load on them: There are many stripes prepared for servants that know their Masters Luke 12. 47. will and do it not. The faithfull Ministers of Christ cast not in their lot, have not one purseProv. 1. 14. with these miscreants; they do not fish in trou­bled waters, sell the Truth, make merchandize of faith and a good conscience; they dare not say to unlawful practisers, Go, and prosper; nor1 King. 22. 15 forsake their stations to avoid opposition; they have heaven in their eye, and a necessity is laid upon them to be true to the trust God and his Church have deposited with them; and if times come that they mnst give a reason of the Faith that is in them, they will do it boldly, effectually, perseverantly; and in so doing they are gainers in Tertullians opini­on. [Page 160] 'Tis (saith he) a good ex­change Negotiatio est aliqua amit­tere ut majora lucreris. ad Martyr. that for a little lent and ven­tured, returns much. And those Mi­nisters that thus endeavour to do and suffer, can in no sense justly deserve any charge as covetous, negligent, humorous, active in disturbances; for they knowing the harvest is great, and labourers few, have no leisure to be at every nod, and in every corner, at this triumph, and that Hearing; they are up early and late; consult with Authors ancient and mo­dern; read books Divine, Moral, & Natural, search out Tongues, and their Criticismes; supply thei [...] ministerial charges with their own labours; are eve [...] seeking how they may serve God acceptably, & at the last day say to their Master, Behold, Lord, here am I, and the souls that thou hast given me, as the return of my prayers, preachings, studies, and ex­ample of holy life.

If the Sea have water, if the Elements have Air, what if the Cistern, what if the blad­der want them? If there be true Evangelical en­dowments in many Ministers amongst us (as blessed be God, yet there are such so quali­fied) let us allow them regard, and not take of­fence at their failings as men; wherein it is infirmi­ty and weaknesse that causes them to step awry, let every man have his grains of allowance ready, and his ignosce too, since as Pliny well saies, There was no man yet whose vir­tues Adhuc nemo extitit cujus virtutes nullo vitiorum con­ [...]io laederentur. Plinius in Panegyric. did not border upon vice, and was not harmed by that neighbourhood: and for their sakes that with Moses [Page 161] stand in the gap, and are eminent in holiness and learning. Let our Indignation be turned away from those others, that are not alike furnished, pro­vided they be not scandalous.

And so long as God makes them Instruments, to give light to those that are in darkness, let us not cast them away as Reprobate silver, though their Light be set in the Dark lanthorn of frailty: But remember what our Lord Jesus said of theMatth. 23. 3. Scribes and Pharisees who said but did not; All whasoever they bid you observe, observe and doe. For that they preach well, is our Comfort; that they live ill, their Condemnation; the first is Ours to grow by, the latter theirs to groan under; the first may bring us to sight of sin, the latter will exclude them from the blissfull sight of God; for as the Candle that gives light to others, wasts it self, and at last departs with a stink: so is he who speakes to others with the tongue of men and Angels: and has not Charity to his own soul, in seeking to save himself as well as those1 Tim. 4. last that hear him.

For those Ministers then who are lucifugae vir­tutum, Trees without fruit, Hives without ho­ney, barren wombs and dry breasts, that sterve all which depend on them and their Ministry, that are a shame to their calling, and a bane to the Church, doe I not engage my pen; God forbid I should dishonour the Church by writing for, and presenting to mens respects, sons of Belial who know not God, as were Elyes sons, 1 Sam. 2. 12. I apologize for the worthy Ministry and Ministers, by what names so ever they are known to us: and if I were called to characterize [Page 162] the Minister of Christ, for whose honour I so much contest, I would do it thus and no other­wise.

He prayes for peace, because he knows whatPsal. 120. 7. Psal. 122. 8. an evill War is: He loves concord, because he sees the sad Issues of Dissention: He cryes to God day and night, that he would have mercyIsai. 62. 1. 2. upon Zion, because he knoweth the Divel hath nothing more in his envie, then the Churches growth and continuance: He gloryes more in a holy power of forgiving, then returning inju­ries;Luke 6. 37. He obeys his Masters commands, rather to pray for persecutors, that God would convert,Matth. 5. 44. then confound them: He does not curse his Go­vernoursEccles. 10. 20. (no not in his thoughts) because hee knoweth that God commandeth he should pray1 Tim. 2. 1. 2. for those that are over him. He dares not listen to the worlds delusions, because he knowes theJohn 10. 5. servant of Christ heareth not the voyce of a stranger: He is Patient under Crosses, because he knowes it is the will of God, that through Acts 14. 22. many tribulations he must enter into heaven. Hee is humble, because he reads Christ the inviter to it, and the example and rewarder of it:Phil. 2. 8. When the world reviles him, he takes up the Crosse and follows Christ; not reviling again,1 Pet. 2. 23. but committing the judgment to God: When the World applauds him, he cryes out, God for­bid Gal. 6. 14. 2 Cor. 11. 30. that I should glory in any thing but Christs sufferings, and mine own infirmities: If Riches come come in, he sets not his heart upon them: If Pover­ty come, he prayes for contentation under it, and a sanctification of it to his soul. He is more ambitious to enjoy God, then himself; and toPsal. 22 11, 19. [Page 163] master himself then to Conquer Kingdomes; He knows 'tis his duty to preach the Gospell, and he Watches all opportunities thereto, dreading no­thing more then to be found not so doing: he con­forms1 Cor. 9. 16 1 Cor. 9. 20. himself in things lawfull and indifferent to the times wherein he lives, that by being all to all, he may gain some; He dishonoureth not his master, by lying against the truth, or sufferingJames 3. 14, sin to goe unreproved, as time and place serves: He is more pious then politique, rather covetous of the recompence of reward, though he suffer affliction with the Children of God, then to en­joyHeb. 11. 26. the pleasures of sin for a season: He is vali­ant for the truth, but not factious; Precise, but not rigid; chearfull, but not loose either in discourse or action. Put him in prison, he's Christs freeman, and can say, The Lord is my help, I will Heb. 13. 6. not fear what man can doe unto me. Court him to take the preferments of the world, and he repliesMatth. 6 24. Gal. 1. 10 No man can serve two Masters; and if I am the servant of Men, I am no more the servant of Christ: If troubles come on him for the gospel, he joyes that he is counted worthy to suffer for Christ: If his1 Cor. 4. 12 Acts 5. 14. Friends and Kindred forsake him, because he will not part with his integrity, he sayes with the pro­phetick King, When my father & mother forsake me, Psal. 27. 10. the Lord will take me up; and if they close with him to advance his prosperity, he is jealous that his conversation in Heaven should be lessened by his Multiplied Comforts here on earth. If he lives in good times, he endeavours to live to the la­titude of such a Concession; Ten Talents lent, must have ten of increase; he grieves at nothing more then his hard heart, his frail nature, his er­ring [Page 164] foot, his impure hand, nay this Tempting Divel; with which at all times and in all places he is disquieted. In fine, he resolves nothing lesse then his own ease and honour, and nothing more then to doe and suffer the will of God; and yet in doing his utmost to account himself but an unprofitable servant.Luke 17 10.

And now tell me, is not such a subject, such a Minister and Churchman worth respect? One asked a Thessalian, who were most gratefull and welcome to his Countrymen? his reply was, [...], [...]ut. lib. de li­beris educand. Men who were peaceable, and declined Warrs. Truly I think men of the predescribed temper, are most fit for darlings and favorites; And if the Churchman here characterized be such (and those for whom I plead are or ought to be such) I cannot but conclude those miserably to blame, who hate1 King. 22. Micaiah for his plain dealing, and think Eliah the troubler of Israel because he reproves the cold­nesse of those who are not valiant for the Truth; for as Saint Ambrose saith, the more any man desiresQuaniò magis quis Deo servire de­siderat, tantò magis in se excitat ad­versarios. S. Ambr. in Psal. 118. to serve God, the more will be his adversaries.

I know there are many will say, that my Character reaches few of the Clergy: Were they such as they should be, (cry they) we should honour them, and think nothing too much for them. Charity beleeves well: But I rather think, were men such as they should be, they would re­verence the Messenger for the Master and Message sake. Let Gehazi be as bad as he will, yet Naaman 2 Kings 5. wil honor & reward the Prophet Elisha's servant.

I know there are men who make the priesthood [Page 165] contemptible: but are there not many who can say with Samuel, To whom have we done any wrong? testifie against us: and with Saint Paul, have endeavoured to carry consciences void of of­fence Acts 24. 16. both towards God, and towards men. And if God would have spared S [...]dom for a very few righteous in it, well may the Clergy be pardoned their supposed errours, for the many thousands of holy men of that Order, who have converted Millions to Christ, and yet do live in their Works; yea, and I hope in the hearts of many men in Pow­er amongst us.

But if the bounty and beauty of the work be not invitation strong enough, let us remember, very Morall men will be evidences against us at the last day: Theodosius count­edBeneficium se putabat [...] au­gustae memoriae Theodosius, cum rogaretur ignoscere. S. Ambr. in O­rat. in exit. Theodos. himselfe highly presented to, when he was moved to forgive an injurie. And no better evi­dence of this, then by honouring and obliging them that injure us; so that such as run may read our favour in their fortunes and influences. Which was Rufus his Argument to Augustus Caesar, whom he had enraged against him, and from whom he now petitioned pardon;Nemo credat, O Caesar, to gravissi­mam post acc [...]ptam injuriam, mecum in gratiam rediisse, nisi magnum a­liquod mihi contuleris beneficium. Apud Mendoz. in Vi. id. p. 141. No man (Caesar) will beleeve thou art reconciled to me, and hast re­ceived mee to grace, unlesse thou grant me a great benefit, and dig­nifie me.

This to do, is to follow noble Emperors, yea, the King of Kings, and Lord of Lords, our great Generall Christ Jesus, who died for his Enemies, and prayed their sin might not be charged on [Page 166] them: yea this to do to his little ones, his Disciples, his Ministers, is to make Christ (with reverence be it written) a debtor, Pro. 9. 17. and to have him ourChristum debitorem habere potius est, quàm omnia possidere; qui pro frusto panis regnum largitur. Na­zianz. apud Guev. in Hor. princ. pag. 49. debtor, who for a refuse crust of bread gives a Kingdom, is better then to possesse all things, in Nazianzen's opinion.

Me thinks, I hear one bethinking me this mo­tion, and taxing me as too bold to crave this boon for the Clergy, while the gifted men (a [...] the term is) who are all honey and no gall, al [...] gold and no drosse, all beauty and no deformity in their eyes, stand competitors: as if I were in­jurious to beg away the childrens bread for A­liens from the Common-wealth of Israel, and me [...] without God in the world, who are formallists▪ worldly wise, enemies to free grace, and brand­ed by such like Insinuations.

Truly, were the Ministers such, I would con­fesse their Charge, and plead guilty: But when I know the contrary, I cannot but wonder at the agreement that they would make 'twixt Christ and Belial in one tongue; while with the same mouth they blesse themselves and all of their own way, and curse others, perhaps (I am unperemptory) not lesse holy then themselves.

To this Objector I shall answer in the words of God himself, Gen. 4. 6. Why (Man) art tho [...] so wroth? why is thy Countenance changed? why lookest thou upon thy brother as one born out of due time, as one to eat of the husks, when1 Cor. 15. 8. thou thinkest the fatted calf little enough for thee? What hast thou which thou hast not received, 1 Cor. 4. 7. [Page 167] not onely from God, (from whom every good and Jam. 1. 17 perfect gift cometh) but from men, perhaps those whom thou despisest, to whose Ministry, Wri­tings, Discourses thou owest what thou hast? Dost thou do well to be angry? to rage against, and revile those who have with the Phoenix, spent their lives to beget the life of grace (if any thou hast) in thee? How canst thou without shame (in S. Ieroms words) accuse that Cook asTu autem cum conditum ab eo cibum devores, [...]ur insulsum ar­gues conditorem? Ig [...]iculo tuo eccle [...]ia sua lucet, & lucernam ejus criminaris extinctum? O­culos tibi praebet, & caecus est? C. 1. advers. Luc [...]ranos. unsavory-handed, from whom thou tookest thy wholsome diet? or how can that Church be dark, at whose lamp thou lightest thy farthing can­dle? or that eye be blinde which gave thee light? If Christ be for­med in thee, if the life of grace has its perfection in thy soul, if thou art one with Christ, as thou saist thou art, and those are that thou prefer­rest; Who were instrumentall in this work? Was it not the Minister of God who applyed the cor­rosives of the Law, and cordials of the Gospel to thee? Did not his hand conduct thine eye to such a Menace, and such a Promise? And didst thou not heretofore, when thou wast as much thy self as now, blesse God for him, and rejoyce under the wings of his Ministry? Whence then comes the change? while he continues the same, why alterest thou? while hee opens his trea­sure to thee, and bids thee welcome to his fat things, why dost thou nod the head, and bend thy fist? why lookest thou upon him as repro­bate silver which the Lord hath rejected? DothJer. [...] [...]0. this manifest Christ in thee, and not rather sin raigning and precipitating thee into ruine? Do [Page 168] not boast thy self, that in Christs name thou hast prophecied: if the Divel and evill Spirit of pride be not cast out, there is nothing of Christ in thy soul; His soul which is lifted up is not up­right in him. 'Tis not great words, devout looks,Hab. 2. 4. that makes a Christian: to live what we beleeve, is to walk to well pleasing; for as Iustin Mar­tyr excellently, If shewes [...] &c. in Resp. qu. 5. ad Ortho­doxos. and semblances were true proofes of Vertue and Ho­linesse, Christ would ne­ver have reproved those as unworthy his familiari­ty and acceptation, who said, Have we not in thy name prophesied, and in thy name cast out Divels, &c.

I will not follow the method of many men, to right some with the wrongs of others. I will exhort, rather then recriminate: Those which have most of Christ in their lips and lives, shall be the Saints in my Kalender. If the Gifted men (as they are called) are more holy, more learned, lesse leavened with pride and uncharitablenesse, lesse versed in craft; if they are more in Fastings, Prayings, Watch­ings, Weepings, Charitie; If they discourse with more evidence and demonstration of the Spirit; If they forgive more throughly, con­verse with God more closely then the holy Mi­nisters of the Church do, or can, then let them bee owned as the living Temples of the holy Ghost.

But if they which are good amongst them, [Page 169] are as errable and imperfect (not to say ought else) as others: yea, if they do not abhor, and declare against persons, [...]. Dialog cum Tryph. Judaeo. pag. 241. Edit. Sylburg. who in Iustin Martyrs phrase, teach blasphe­mies and untrue things, under the name of di­vine Truths, when as indeed, they are but the obtrusions of Satan upon their impure heart: If they persist in disesteeming and undermining the Ministry, which they ought to honour as Christs Ordinance, and the Churches glory and comfort; if they shew not a better warrant for their singularity, then yet they have; Let them pardon us, if we follow them not, though a mul­titude; and I promise them, they shall have my prayers, that God would (if they be not in it, which they better know, who say they have the Spirit, then I) shew them what is his good and acceptable way; That's all the harm I wish them, that shall be all the Vinegar and gall I'll give them. As for their outward prosperity, that they gather and increase, that they can do great things in the world, that they are Harbingers to make way for Christ; these are no arguments to move my veneration of them. Optatus tels us of men in his time, who filledLacerati sunt viri, tractae sunt Ma­tronae, infantes necati, abacti sunt partus: nulli licuit securum esse in possessionibus suis; etiam itinera non possunt esse tutissima. Optat. con­ [...]ra Parmen. l. 2. c. 3. Africa with blood, permitted no men to be quiet in their possessiōs, infested the high-ways, rifled Ma­trons of their modesty and lives; yea, terrified men by their Let­ters and Threats, and all under the name of [Page 170] those Qui se duos sanctorum jactabant; Were they ever the better because they had a stiffe gale of wind in their sayles? or was not their case more desperate. by how much the world tendred them, and they were in the calme of outward prosperity? Is not that true in a spiri­tuallQuiet iora tem­pora Romani pauperes habue­runt. 2. Contr. sense, which Seneca said of the Romans, their quiet times were most poor, and lesse plen­tifull; Is the soul ever leaner then when fed with royall dainties? ever better then when commo­ningDan. 1. on pulse? then when in stripes, in imprison­ments;2 Cor. 6. 4, 5. in tossings to and fro, in afflictions, di­stresses, necessities? is it not a mistak to judge the Marriage betwixt Christ and his Church provable by nothing more then by the Churches riches, by her comfort in outward greatnesse? as Tacitus pleadeth it in another case, Non aliud Annal. 4. probis quam ex matrimonio solatium.

I will not accuse prosperity, because it is a gift of God to those that are good, and use it a­right; Nor will I applaud it, because I read it often a judgement and snare to men, who mis­understand Gods finger and intendment in it: Every thing is as it is used; and though it be the Divels part to accuse, not mine: and more my delight to follow Christ, in healing Malchus his ear then fierce Peter in cutting it off with his keen sword, yet shall I not decline this declaration in generall, that I judge men more by their opera­tions then orations; the praise of vertue ariseth from the motive to and manner of its working; every crasie body creeps abroad in the Summer, who dares not peep out in the winter; Prosperi­ty is no surer mark of a good man, then bulk is [Page 171] of courage: Low statur'd Zacheus stood firm in Christs approbation, when self-confident Peter Prov. 7. 14. recidivated; the harlot boasts of having peace­offeringsSordidae vestes candidae mentis sunt indicia; vilis tunica con­temptum saeculi probat, Ep. 4. ad Rusticum. with her, when Rachel is in heavinesse. I will judge truth by her ragged clothes, and clouted shooes. Saint Ierome is right, when he sayes, Mean rayment argues a precious mind, a soul above the world, though contemned by it; to sit on Thrones, judging, and not here rather bee judged, is somewhat besides Christs pro­mise;Iudicatos lego Apostolos non judicantes. the truest judgement we can give of truth is from her agonies and passions, which is nota­bly set forth in that answer which Saint Anthony is said to make to the Divel, who appeared to him in the likenesse of our Saviour, in his trans­figuration:Non credam te esse crucifix­um, nisi vulne­ra haec conspicio. O, quoth he, I will not believe thee to be my Saviour, except I see the wounds on thy side: It shall be my course to mistrust that way, and those persons, as least ma­king to Christ and his glory, who partake with Babels builders, in raising Towers as high as Hea­ven, and who glory in externity of goods and greatnesse; there is a story of Saint Martin, or plain Martin, (chuse you whether, I am content) One time the Divel appeared to him, clad in purple, and richly be-decked, yet in the likenesse of our Saviour, (as saith the story) and spake to the holy man, Martin, own thy Saviour,Agnosce, Martine, quem colis, Christus ego sum descensurus ad terras; prius volui me tibi demon­strare. Cur titubas credere, d [...]m me videas? Christus ego sum. whom thou worshipest; I am he who first manifest my self to thee. Martin made no reply; the Di­vel said, Martin, why doubtest thou to believe me thy Saviour? whom thou seest to be him and none other? O, [Page 172] quoth Martin, ChristChristus non dixit in mundana gloria & decore regio se adventurum. Wolph [...]us Hist. Me­mor. p. 112. Tom. 4. p. 113. 214. 272. 443. &c. said not he would come in Kingly apparel, and worldly glory.

I know there are many godly and learned, that are of opinion with those of Saint Ieroms time, that Christ should personally reign upon earth a thousand years with his Saints in all worldly pomp and glory; yet since many Counsels have condemned that opinion as dangerous, if not hereticall, and Saint Ierome himselfe not onelyIn Epist. ad Hebid. writes against it, but concludes it Iudaicam & fabulosam opinionem, I may be pardoned, if I mind the Saints to wait till their Master come, and not to begin with the world before their time, (that is) not to affect sole domination here, till Christ who is their head doth appear; then the chil­dren of the Bride-chamber shall onely appear with him in glory; whether in the body, or out of the bo­dy, I cannot tell. In the interim, let them and us all expect in the world tribulation, and account it the preparatory for glory, the Ordeall by which our faith, patience, courage, constancy must be tried: and let it not seem hard that we meet with fiery trials, considering that it is the will of God that his must contend with Principalities and Pow­ers, and wickednesses in high places, in their ownDelicatus es fra [...]er si & hic vis gaudere cum seculo, & post­ea regnare, cum Christo. Epist. ad Heliodor. souls, and affections. He is too delicate a Chri­stian (in Saint Ieroms judgement) who would rejoyce with the world, and after reign with Christ; the lesson of every Disciple is to take up the cross, and to deny ones selfe, and to follow Christ, to the enterment of all earthly solaces.

To be elevated then with swellings of worldly [Page 173] greatnesse, is little to the commendation or com­fort of a true Saint; nor to be dejected, and a­mong the pots any argument of divine disappro­bation. Hodie ille, cras ego, is a good Motto for all men who are subjected to vicissitudes; joy and sorrow are Natures Twins: though the one come sooner then the other, and stay longer in the world, yet God will not ever frown; light and comfort is sown for the righteous: his own hap­pinesse laid up in Christ should suffice him. Quid Ser. 41. in Cant. opus est peregrinorum fucos adhibere colorum, cui propria, & tanquam innata sufficit pulchritudo, as Saint Bernard sweetly.

Forbear then, O ye pretended Seraphims, your eager and shrill notes of execration; abandon that selfe admiration; If ye have that comfort and communion ye pretend, ye have enough: What is it to you, if Christ will have his Mini­stry, and learning her handmaid tarry and notJohn 21, 22. see death till he come to judgement? if your ves­sels are full, you have your portion, be content with your wages; if ye be empty, why do ye so aggrandize your selves? why are ye Impropria­tors, as it were, of Gods Spirit? the gleanings of Judges 8. 2. the grapes of Ephraim, are beyond the vintage of Abi­ezer; that which the Church and her learning possesseth, will enlighten men through this world warily, into the other and better world, where parties, and names, and schismes, and blasphe­mies shall cease.

In the mean time, Lift up your heads ye learned ones, who are the oyle in the ages lamp, Stars inCass. Catal. gl. Mun. p. 389. the Firmaments of the times; no weapon formed against you shall prosper; no power, no policy [Page 174] shall suppresse and subvert the being of Art; God hath given it an immortall Seed, which shall re­ceive no ruining detriment by mortal power. There will never by the mercy of God, be wanting some who value learning above life, doing by it, as Caecilius Metellus did in the conflagration from which the vestall Nuns fled for fear, by the holy things which were [...]. Diouys. Halycarnass. lib. 2. p. 126. Edit. Sylburg. cast into the flames, running even with violence & impatience to their rescue; yea, nourishing in their brests a hope once more to see learning the way to honour, and learned men higher, as was Saul, byConstantius Im­perator, quod fere vix, au [...] nullo sanguine obtiuendū [...]rat, eloquentia pa­travit. Aur. vict. the head and shoulders, then all the people: Valer. Max. lib. 8. Ver­bis facundis ira, consternatio, arma cedunt. For surely the victories of eloquence are most incru­ent, and most perfect, doing that by way of perswasion, which is not without much hazard and losse effected by invasion.

I hear, me thinks, many crying, who will shew us any good? who might soon receive answer, would they repair to the Philosopher; He, He, like the Sun is generally usefull,Lustrate oculis immensa terra­rum spacia quà surgunt ad Arctos, quà cedunt ad meridi­em, quà tendunt ad ortum, quà spaciantur ad occasum; cerni­ter eam molem crebram domi­bus, frequentem urbibus, reg­nis, ut ita loquar constipatam, totam eam Sapientia suo clypeo regit atque tuetur. Mendoza in virid. pag. 195. like the clouds universally benefici­ent; Look over the world from East to West, North, to South; and the goodly order and improvement that you see; the noble Kingdomes, the vast Cities, the sumptuous houses, the great husbandry, the strong holds that are to be found, are but the ef­fects of his rules and preceps, so that well may the learned be called (next under God) the bucklers of the earth, as the Phrase is, Psa. 47. 9 [Page 175] without which in Sidonius his words, multitudes ofEgo turbam magnam litera­ria artis exper­tem maximam solitudinem ap­pello. lib. 7. Epist. illiterate men are but solitudes, and signifie no more to comfort and content, then the wilder­nesse where no water is to plenty and abundance.

Let then others glory in their triumphs, and tro­phies, in their obnubilation of bodies coruscant, that they have brought fear upon Champions, for­ced contributions from the Herculesses of man­hood; let them boast, their wills are laws, their names are renowned, and their sons shall be made Princes in all Lands, yet in spight of them, and their wrath, we of the bookish Tribe shall live to laugh their folly to scorn, who think any thing praise worthy which is not victorious andGloriam non de­bet sequi virtus sed ipsa virtu­tem. Aug. lib. 5. civit. Dei. Ideo sapientiam accepit homo ut adversus nocen­tia fragilita­tem suam muni­at. Lact. O­pif. 4. generous, not moderate and diffusively good: for as Saint Augustine sayes, Vertue must not fol­low glory, but glory vertue, as the more worthy; and therefore hath God given man wisdom, that by it he may guard himselfe against those harms which assault his frailty. And till such dayes re­turn, learned men have cause not to be ashamed of any thing but mens dulnesse, and declinings in returning them stones for bread, and Serpents for fishes; that the diligence of Themistocles, theMatth. 7. 10. continency of Socrates, the modesty of Scipio, theCass. Catal. glo. mundi. p. 389. purity of Cato, the gravity of Frontonius, the faith of Fabricius, the mildnesse of Ulysses, the piety of Titus, should not be followed; nay that those who endeavour to civilize, should be dis­animated, and not encouraged.

Have we more light then former ages? are we upon those Giants backs, and yet can wee not see a disparity betwixt our tempers and theirs? they esteemed learned men terrestriall Deities, ta­king lawes from them as well as from their repu­ted [Page 176] gods. We read of Philolaus giving lawes to the Theban, the Magi to the Persians, Sa­leucus to the Locrians, Hippodamus to the Milesi­ans, the Gymnosophists to the Indians, Zoroastes to the Bactrians, Plato to the Magnesians, Pha­leus to the Carthaginians, the Caldeans to the Babylonians, Phido to the Corinthians, Zamolxis to the Scythians, Charondas to the Turians; as of Ceres giving lawes to all mortals; Minos to the Cretians, Apollo to the Arcadians; nay, we find them liberall of honour and gifts to learned men. I read of Alcibiades his bounty to Socrates, Ar­chelaus to Euripides, Publius Volusius to Iulius Calidius, Augustus to Gallus, Vespasian to Saleius Bassus, Stertinius to Martial, Gratian to Ausoni­us, Theodosius to Prudentius, Phalaris to Stesicorus, Darius to Democedes, of Matthias King of Pan­nonia to Monteregius, of Laurentius Medices to Hermolaus Barbarus, of Robert King of Sicile to Petrach, and all learned men; of Ptolomy to the 70. 'Twere infinite to recite the instances in all ages. See that learned Civilian Bocerus, & the fore­quotedLib. de privi­ledg. doctorum. Cassanaeus Catalog. glo. mundi. p. 352 353.

And not only did they honour the persons, but the pictures also of learned men, accounting them ornaments to their Libraries; Cassanaeus tels us that the Ancients thought it part of their perfe­ction, to have the portraiture of Aristotle, Pytha­ras, p. 390. or any great Philosopher, and that Asinius Pollio judged nothing rare in his Library but Varro's Image. In a word, so highly did they set by learned men, that many Nations (if Mendoza do not deceive me) chose Kings from the conclaves of Philosophers. The Egyptians who were the worlds Seminaries for Arts, ascribe all to learning, as to its [Page 177] Patronesse and augmentor. That took Egypt from the breast, suckled it while young, po­lishedSapientia est quae primum na­tum excepit, impolitum effinx­it, crescentem nutrivit, adul­tum auxit, senescentem exco­luit, matura jam annorum canitie ruiturum quàm diutis­sime conservavit. Mendoz. in virid. p. 199. it when of riper years, expa­tiated it when grown to middle Age, and prevented the decay of Old­age. The Assyrians magnified learned men; what they concluded was judged certain, what they com­manded just, what they forbad evil; yea, what they foretold Divine and ominous, that they accordingly subscribe to.

Nor were the Persians behind the rest; for though Herodotus, a noble writer, tells us nothing of the Magi in sole command, but upon one onely time when they gained it by craft: yet Mendoza commends them, as accounting nothing in a man so princely asSola sapientia erat quae viros genere ignaros, condi­tione servos, fortuna miseros, valc [...]udine in [...]irmos, aetate juvenes, corporis habitu invenustos, ab in­fimâ plebeculâ in regiam dignitatem vendi­cabat. wisedom and learning; therefore (saith he) where ever they found those, there they chose, though the men were of obscure note and quality, poor and fortunelesse, of weak bodies, young years, unbeauteous; and those as Governours honoured.

But above all, the Greeks honoured learned men with sole rule, in so much thatQuicquid honoris, quicquid gloriae, quicquid utilitatis, hoc imperium comparavit, potius civium doctrinae quàm mili­tum armis tribuendum. the fame of Greece grew rather from their excellent wisedom, then great strength, from their wise Sages, then potent Souldiers; and so did the Ro­mans too, and no Nation did the con­trary; so true is that of Alexander, I had ra­therPlutarch. in vi­ta ejus. excell in knowledge, then be potent in Armies.

[Page 178]These civilities and tokens of gratitude did for­mer Ages expresse to learned men, not more out of ingenuity and candor, then necessity: experience telling them, that without their care and counsel, neither peace nor war could well be managed: and therefore them to honour, and with them to close, was to make a Virtue of Neces­sitie.

For who but these have been Lawgivers, Counsellors and Rulers at home, Ambassadors abroad; demanded detained Rights, mediated up­on breaches made, or prevented them that they be not; Sollicited Leagues offensive and defensive, treated upon & effected compacts upon marriages and alliances? it would be endless to nominate the good offices they have done for their Countryes, what hazards they have undergone, what defences they have made, what storms they have kept off, what gainful adventures they have promoted, what staples of trade, honour, increase, they have setled; in short, they may well be termed the Fathers of their Countries, the Sine qua non's, without which, Realms and Commonwealths would import no more then Polyphemus his Statue, which wanted its right Eye and beauty.

And therfore those that would exclude learn­ed men from Rule and Government, should do well first to declare their Project to make a Mu­tiny in the Universe, and put an arrest upon inter­course, to disturb the venust Eutaxie of this Globe, and design invasion of the Sun, Moon, and Stars, yea of their Maker, and to dethrone him; which when they effect, I will fear the ut­ter [Page 179] ruine of Learning and Learned men; but not before.

The Sun indeed may be darkened, and the Moon withdraw her light; the Stars of heaven may fall, and the foundations of Science may quiver through the Earthquakes that mens sins and passions may occasion, but the world Ra­tional and Intellectual is founded upon the abiding Pillars of Gods love and faithfulnesse, of his sta­bility and power, as well as the world Elementa­ry; and the power and policy of men, fu­rious as Attila, and crafty as Borgia, shall never dissolve what God first deserts not.

Let it be the Learned mans care to honour God, and to do good, and in well doing to wait upon him, and verily Etenim non solum docti esse volumus, sed & docti & bo­ni, quales omnino sunt qui re­ctè quidem verbis sed multo rectius moribus & vita philo­sophantur. Sabel. Orat. 7. de cultu & increment. Philoso­phiae. he shall inherit the land, and be fed, Psalm 37. 3. Yea let it be his Emula­tion to excel men in virtue, as well as in Speculation, Oratory, Craft, and Sublimenesse of capacity, and there will be no fear but this bow of Iona­than will abide sure.

Think not, O Powers and People, that they can despond who know God sitteth upon the Circle of the earth, and rideth upon the hea­venEsai 40. 22. Deut. 33. 26. to his peoples help, under whom are his ever­lasting arms, and to whom he is a Refuge, who sees the tendencies and tempers of men and things, setling them (after their tedious and discompo­sed march through all the points of this Compass) in the North point of his Glory! can they give over their confidence who know God has ap­pointed [Page 180] them a strong City, and Salvation for walls and Bulwarks? whose enemies are moreEsai. 26. 1. Ants for industry, then Eagles in power; that the wounds they receive are more from the taunts of female and acide tongues, then the rebukes of so­ber and well-stated reason, who consider that Revolutions of persons and Governments are usu­all, and ought to be prepared for, and submitted too, that time spares not the best men; The Pa­triarchs, where are they? and the Prophets, do they live for ever, Zach. 1. 5. Nor the best govern­ments; They all wax old as doth a garment; by this Canker which frets out their life and lustre,Est omnium po­testatum finis nec Romanum imperium fine fine datum est, quod sic jam vi­detur aegrotum ut de sepultur â magis quam de medico sit cap­tandum. Ep. 81. all things in this Hemesphere (being compound, discontinuous, lubrick, and crying to vengeance, Thrust in thy sickle and reap, for the time is come, for the harvest of the earth is ripe, Rev. 14. 15.) come to their period. That ingenuous Pope, Pius the Second, from hence fore spoke an end of the Roman Empire, which in his time was sick, and near unto death, so that there was more need to prepare its grave, then call for its Physician; and therefore weighing these things, the learned can­not but resolve with the Church, Micha the 7.Quod sapientèr speravimus, per­severantèr consectemur. Columell. in proaem. to bear the indignation of the Lord, because they have sinned against him, until he plead their cause, and execute judgement for them. In this God we hope, and for this visitation in mercy we will wait, though the figtree shall not blossom, neither shall fruit be on the Vines, though the labour of the O­live should fail, and the fields yield no meat, the flock be cut off from the field, and there shall be no heard in the Stalls, as the words are, Hab. 3. 17.

[Page 181]Know this, O Powers and People, we of the bookish race are not so vain to trust in a shadow,Psal. 39. 6. or disquiet our selves in vain; we put not our trust in Chariots or Horse-men; we will trust in the Name of the Lord, and not fear what man can do unto us; Quisquis meliora sperat levio­ribus S. Ambros. in Psal. 118. nunquam frangitur; we will (with the fa­vour of God) persist in our Race through Arts and Sciences; and our God pronounce Labour in vain on all those Actions which shall in any de­gree hinder this honourable and Christian Reso­lution; and be they restrained by God, who with Sanballet and Tobiah, discourage this endeavour: We will not build, as Nehemiahs consorts did,Nehem. 4. 17. with swords in our hands, (they that thus take up the Sword, may perish by the Sword:) holy contests must not be with Swords and staves (those were the weapons of Christs apprehen­ders) but with Prayers and Tears, the Spiritu­al weapons of Christians war-fare; Non armata Aug. de Civit. Dei. patientia, sed potentiore patientia: and if these will either convince, or prostrate our accusers and opposers, we will not be wanting to our selves; and though with Haman they plot our destru­ction, yet will we not sin against God in cea­sing to pray that the iniquitie of their hearts may be forgiven them. We will not say de­spairingly, with Esai's Eunuch, We are drie Esai 56. 3, 4, 5. trees, because we desire to chuse the things that please our God, and take hold of his Cove­nant, and therefore hope to have a place in his house, and a name better then of Sons and Daugh­ters; we will expect honours and employments, when the waters abate, and the Ark is setled on [Page 182] her Ararat; we are ill Salamanders, better Doves; we live not in, nor thrive not we dissentions; Peace is our Nurse, and Concord our Sphear to move in; we can make Panegyricks to Peace, and endeavour to Amphionize the severities of men; we can skill to charm venemous beasts by the Ma­gick of our Eloquence.

For as that exquisite Politico (who knew what he said) once wrote, Eloquence Magna res est facundia, & si verum fateri velimus, nihil est quod regat orbem quàm e­lequentia, quoniam quicquid agimus in Repub. persuasi ver bis agimus, & illius in populi sententia manet, qui melius novit persuadere. Aeneas Sylvius lib. 1. E­pist. 64. is the great Dominator and Soveraign of the world; for what ever is done in Government, is by soft perswasion; which he that best skills to use, will soonest at­tain his ends. We can rejoyce more in our Oratories and contemptible obscurities, then in Pallaces of Mar­ble, beds of Ivory, Walks of State, or Parks of Pleasure; we can live on short Commons, and with mean clothing, and think our selves rich if we may keep our in­tegrities; Caeterum juxta miserias hujus Temporis (they are S. Ieroms words) & ubique gladios Epist. 4. ad ru­sticum Monach. saevientes, satis dives est qui pane non indiget; ni­mium potens est qui servire non cogitur; we dare not say, we can encounter with banishment▪ [Page 183] confiscations, nay death it self; but we pray that Gods grace would be sufficient for us, that if we be brought before Rulers and Governors for his sake, and the cause of Learning, we may witnesse a good confession, yea quit our selves1 Tim. 6 13. like men rationally, and as Christians conscien­ciously; for we have believed, therefore have we spoke and written; yea we hope that the worst evils that can befall us, will not makeNunquam dese­rit Deus nisi & ipse prius dese­ratur. S. Aug. us turn the back and not the face, but rather comfort our selves in God, who never for­sakes those that doe not first forsake him.

Do not, O do not, we beseech you, mistake us, as men so wedded to our wills, that because we cannot be what we would, therefore we cannot submit to be what we may, gratify­ing men with no more of our compliance then will keep our peace with God, and with no less then Religion and discretion allows us: yes, we can bear and forbear, by the grace of God, we can want and abound, yea and be accur­sed too for Gods, Religions, and Learnings sake. The Mallem secund âpurpur â ru­bere quàm primâ. Card. Richlieu in Testament. Purple of pomp must give way to that of Martyrdom. 'Twas a heavenly speech of S. Ierom, which we desire to make ours, Unusquis­que suo sensu ducitur; quid deside­ramus Epist. 4. ad Rusticam. urbium frequentiam? mi­hi opidum Carcer, & solitudo paradisus est.

This is the true effect of sober learning, and divine Philosophy; It makes men stout, but not Rigid; valiant, but not fool-hardy; patient, but [Page 184] not stupid; retired, but not Cynical, contented, but not carelesse; silent, but not wrathful; free, but not uncircumspect; and therefore if after Pla­to's time there be a great Dearth of knowledge [...]. Eunapius in pr [...]oem. p. 14. and humanity, as a Common Plague, let it be at­tributed to the bad Raigns of such Monsters as Nero, Galba, Vitellius, Otho, and not to the activity of their wits, who were too tender to stay in Climates and Coasts where those Herri­canes Raged.

And if any of the rougher world prefer our Room above our Company, cryingSi venire isti recusant, adve­niant quotquot sunt Diaboli. Fincelius apud Wolphium in mem. p. 590. out with that Rich man near Gotlitz, who prepared an Entertainment for his friends that came not; if they re­fuse to come who are expected, come as many Divels as will, which accordingly hap­pened (for immediately the Room was full of them:) we shall pity and pardon their severity, accounting it our duty to pray for those who de­spitefully use us, and to comfort our selves in this, That when God shall appear to men by the Spirit of judgement, and by the Spirit of burn­ing, Isai 4. 4. and shall take the veil from be­fore their eyes, shewing them the beauties of Learn­ing, they will not continue snares and traps to us, be no longer scourges in our sides, and thorns in our eyes, Joshua 23. 13. But our tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm, and from rain, Esai 4. ult. For as Ammianus said well, Inter vepres rosa nascitur, & inter fe­ras nonnullae mitescunt: and that this will come to passe, if God have any delight in this Nation, [Page 185] (wherein he hath a people nigh unto him, and precious as the Apple of his eye) we very really believe, considering that there are many who wrastle with God in prayer, and who endeavor to rescue the Times from that Censure whichMalo omnia plena sunt, penè periit innocntiae nomen. Advers. gent. l. 6. Arnobius gives of his Time, All things and men abound in evil, the name of innocencie is almost perished: and considering also that God is able to turn the wrath of man to his praise, and the remnant of wrath to restrain, Ps. 76. 10.

As therefore the holy Apostle wrot to his Co­rinthians, so say the learned to their Countrymen, Our mouths are open to you, our hearts are enlarged; 1 Cor. 6. 11. 12 yee are not straitned in us, but in your own bow­els. We bring you merchandises better then those Prov. 13. 13. of silver, and the gains of them beyond those of fine gold: yee return us hatred for good will. Well, we will wait your retter tempers; for we have learn­ed Self-denial, Charity, Contentation, not on­ly from the teachings of God, but also from that Philosopher who tellsNon refistere, sed obedire; non cupere magna, sed exigu­um boni consulere; non ulcisci offensas, sed ignoscere injuri­as; non rapere alienum, sed dare proprium; non affect are gloriam, sed sectari virtutem; deni (que) discite nos odisse qua c [...]teri amant, divitias; & a­mare quae caeteri odere, pauper­tat [...]m. Anachars. in Epist. ad Coersum. us, That Philosophers learn not to Resist, but Obey; not to Re­turn, but Remit injuries; not to desire great, but good things; not to covet what is anothers, but to be contented with what is their own, and of that not to be sparing: not to follow Vain-Glory, but Vir­tue; nay, to learn Contempt of that which every one admires, Riches; and to value what most men loath and deprecate, Poverty.

Remember this, O ye mighty ones; [Page 186] God permits you to share with him in a Tempo­ral Eminency, not onely that you may live in ease, feed to the full, wear soft Raiment, give Lawes, gain Estates (though these in a good degree, and fair proportion be due to great­nesse) but also, and more chiefly, that you might honour him in ordering people to his glory, and the good of each other: Isocrates said well, when he told those that had [...]. Isocrates ad areopag. Rule, That the care of the Common good was not matter of Profit, but Service, not to thrive by it, but to ad­vance others thrift under it: and Ta­citus Non Dominationem & ser▪ vos, sed rectorem & cives Princeps cogitet. Annal. 10. avers, That a Prince should not think so much upon Domination and Servants, as upon Government and Discant Principes quid sit sui officii; neque enim officium principis est voluptatibus vel illicitis indulgere, &c. neque est Ecclesiastica bona in adu­latores & canes, in lupos ra­paces, in ignavo [...] afinos, in obscoenos porcos insumere, sed quodnam est officium paucis verbis indicat Dominus cum illos vocat nutritores Ecclesiae. Orat. de Append. in Ec­cles. Scholis ante Tom. 6. Citizens: yea famous Zanchy, after he hath reckoned up what they should not do, not indulge their Lusts, not use lawful things unlawfully, not mispend their time in idlenesse, and their Revenues on profitlesse Courti­ers, not waste the goods of the Church in gifts, adds this, as the summ of all their Duty which God chiefly ex­pects from them, To be nourishers of his Church: for then do they come upErant pris [...]i illi homines diis ipsis hospites, & convivae, pro justitiae pietatisque merito. Pausan. l. 8. to the frame of Antique Piety, when they are a Sanctuary (as it were) to whatever is Gods; then deserve they to be honoured, when they honour him who hath honoured them, and expects theyProsi [...]iat cun­ct is qui univer­s [...]s celsior inve­ [...]ur. Cassiod. should be profitable to others, since they have pla­ces and opportunites to do good to more then [Page 187] themselves. Herein shall ye, O Powers, do wor­thily if ye take off heavy buthens, if ye let the op­pressed go free, if ye deal out your bread to the hungry, if ye hide not your selves from your own flesh, if ye put to death Barabbas, and quit Jesus, if you dethrone Self, and crown him who is the desire of Nations, the Wisedom of the Father, the Doctor and Saviour of his body the Church.

I will not flatter you, there are too many such pests about Grandees; Perniciosa adulatio, perpe­tuum malum regum quorum opes saepius assenta­tio quàm hostis evertit, was Curtius his Note;Lib. 8. and Seneca tells us, That friends ne­ver Non alibi magis desunt amici quàm ubi creduntur abunda­re. Senec. de benef. lesse abound, then when they are most wanted, and where best deserved. Nor dare I be so bold to counsel you, there is danger in being too venterous; Armato nudum congredi dementia est, non temeritas; I have no plea but a Suplicat Celsitudini vestrae, and I hope your own ingenuities will as Masters of Requests help this Petition to a seasonable and effectual answer.

Where ever (says Guevara) Government is mild, Ubicun (que) ju­ris clementia est, habet locum precatio. there can be no obstruction to Prayers, especially when they are for things honourable to your selves, and safe▪ to the people. Praeclude I beseech you, your ears (not against humble and honest Petitioners, they will desire moderate things, and moderately) but against all rash, rude, irrational innovating im­portuners; for as grave Claudius said in the Ro­man [...]. H [...]lycarn. l. 5. p. 131. Senate, They are not ruled by Iudgement, but Passion. Phocion gave a notable answer to the tu­multuous Quaeries of the Athenians, who would [Page 188] know a Reason of his Government, O (saith he) keep your old Laws and Orders; and when I see you [...]. Plut in vit [...] ejus. p. 745. Edit. Parisiens. obey them, you shall know the motives upon which I made them; noting that they were unfitting to be answered any other ways, who desired to dispute rather then obey Government, for the conserva­tion of which laws were made.

I know additions may be prudent, where com­mendable Traditions are first adhered to, and A­bolitions in some cases as Politick as Retentions: Law-givers are not ever tyed up to humour Anti­quity, where evils by such Symbolizing are noto­rious and unavoidable. New mischiefs must have medicines new like themselves; but tis not safe to put too far from the shoar in a Cock-boat: to be tampering with Physick when Constitutions are sound, the stomack good, colour fresh, and blood vigorous and pure: the Divine Philosopher tells us the danger of changes in lesser things; (Musick [...]. &c. Plato l. 4. de Repub. p. 34. Edit. Ficini. Pietatis est co­ [...]rccre infanti­am criminis, ne juvenescat aug­mentis. had a great influence on Government heretofore) therefore he says, The change of that is as dange­rous as a shipwrack at Sea, because the Methods of that are never changed without great changes also in civil affairs: and Casidore says, It is a piece of pie­ty as well as policy, to crush evils in their infancy, that they grow not too stubborn to be dealt with. If ever you hope to keep things from Anarchy within the smooth channels of Order, keep up, (I beseech you) learning, and encourage learned men; they may be your Confessors, to teach you the good way, wherein you shall finde rest to your souls, your Physicians to direct for your healths, your Law-givers to settle your fortunes, your Judges to keep your peace, your Historians to pen [Page 189] your Transactions, your Ambassadours to treat with forraigners; in a word, your every thing that is honest and of good report.

And therefore ye have good reason to suspect those of the truest Malignancy and disaffection to you, who do not provoke you to do good whileNihil tam ma­lignum quàm nolle prodesse cum possis. Ter­tul. ad Marcion. ye have time; For nothing (saith Tertullian) is so ma­lignant, as that which denies to do the good it can) but instead of commending learning to your care, and her Professors to your affectionate Respect, labour to keen you against them, as if they were the Moles that did mischief invisibly, Spots in your Feasts, Hushai's in your Armies, Ionathans in your Fami­lies, faithful to nothing but your Ruines and ill successes.

But, O Powers, turn I beseech you a deaf ear to these accusers; be not overcome of evil, but over­come evil with your goodnesse; say unto these sug­gestors, ye are offences to us, and command them rather to be good themselves, then to accuse o­thers, or to smite them with the fist of wickednesse, whom the Lord hdth smitten: be ye ever of that no­ble [...] Marius ad Mi­nucium. Halycarn. l. 8. p. 507. Edit. Sylburg. Generals mind who said, That love and hatred was not determinable by looks and names, but by acts of amity and hostility: these fruits shew the trees, these effects the natures of their causes; and if any of the learned have been faulty (as no doubt some have, & perhaps are thought more guilty then they are) let them answer for themselves, they are of age; but let not learning suffer, because som learned men may transgresse, nor all learned men be bla­med, & stand in the Baildock amongst condemned persons; they know themselves too wel to be fel­lowed with the Dogs of the flock in any sense but [Page 190] to keep Wolves from preying on sheep; that good office they are ready to do, and refuse no Companions that study to preserve the good; and the like do they expect from others, while they areSubjectio trahit protectionem & protectio▪ subjectionem. in need of Protection; & for that do they pay Tri­bute and Subjection: and while they carry them­selves worthily, if they have not at least protection, they will not hold themselves well requited. Consi­der they are the noblest friends, & most dangerous enemies imaginable; courtesies they receive grate­fully, and pay the Donors with the Marble Sta­tues of their Wits, which erect and inscribe (with notable zeal and acumination) their Memorials in every mind they meet with, and give them Mo­numents in their Books and writings, omitting no­thing which may add to the fames of their Bene­factors: the consideration of which made Alex­ander (that great Conquerour) when he saw the Sepulchre of Achilles, cry out, O fortunate young O fortunate a­dolescens, qui tuae virtutis praeconem Ho­merum invene­ris. Aeneas Syl. man, who hadst Homer the Herald of thy praises! For surely next to a blisful state in heaven, to leave a good name which like a precious oyntment shal trickle from the head to the foot of a family; and to be blessed for deeds well done, and a good heart in doing them, is the greatest happinesse. Optimum quem (que) niti & contendere decet, ut post se quoque reipublicae profit, moderationis scilicet justitiae (que) mo­numentis. Plini in. Paneg.

There is no man but hath some twiches, and ti­tillations of Ambition, and would fain be remem­bred to have lived a life of lustre and use: great A­ctions have their Roots in great mindes; & where Virtues are great, there are expected Returns not unlike: he said well, Si non pro fama, pro nihilo est [Page 191] demicandum: all discouragements that hinder from purchase of that Garland, are repelled with a Ne­cesse est ut eam, non ut vivam; so long as Fame is no low-crested, or sordid brat, but a child of true ho­nour, men will venture for it; there is somewhat of Self in the most abstracted mind, which least thinks of gain and greatnesse; this the Poet confesses of himself,

Alas, how had we been in the dark? What a Mare mortuum had this world been, if histories & Poems (penned by learned men) had not rescued Worth from Oblivion? 'Tis true indeed, the Poet says,

But yet Fama mendax; there have been many forgotten by the injuries of time, and the igno­rance of letters, not less worthy then those remem­bred; there is a Poet for this,

To nothing is our nature more prone, for no­thing do we contest with greater Animosity, then to be spoken and written on with respect: It was one Reason why God would have Learning pre­served and propagated, that we might have somewhat to allure us to do well, and de­terre us from evil, besides that of Heaven and Hell; there are who make nothing of Virtue and Vice; who think the one not so amiable, nor the other so formidable as they are made; these would be lesse good, and more naught then they are, were not Fame and Infamy, the one hoped for, the other dreaded, Incitations, and Restrictions. God commanded that his Mercies should be written, that the generations to come might know it, and the people yet un [...]orn praise his Name: Psalm 102. 18. And tis happy that we have these helps to good; by this means do we know the will of God, the lives of the Saints, their failings and perfections; yea by this do we read the Heroick Acts of Alex­ander, Caesar, Scipio, Hannibal, Belisarius, the strict lives of Socrates, Plato, Seneca, Cato, the Learning and Art of Aristotle, Archimedes, Plutarch, Plo­tinus, the Reigns of Cyrus, the Caesars good and bad, the Kings and Chieftains of all times and Nations, the Progresses in Arts and Sciences, the Methods of Politick laws & rules of Govern­ment, and Life; yea by this we may read our [Page 193] own follies in the censures and misfortunes of for­mer men and times.

And therefore who ever contemn Learning and learned men, soldiers and such as are valiant should not, because Wars are ill managed without coun­sell, and counsell seldom is stanch without lear­ning. Virtue may receive some weakVirtus, etiamsi quosdam impe­tus à Natura sumit, [...]amen perfi­cienda Doctrinâ est. F [...]b. 12. 2. impulsions from Nature; but the vi­gorous, the full seas, and high tides are from Learning; these make herNon minorem utilitatem Rei­publicae afferunt qui toga [...]i Rei­publicae praesunt, quam qui armati bellum gerunt. Cicero. terrible like an Army with banners. The Orator is our Advocate; Gown­men in counsels (saith he) are as pro­fitable Eandem laudem forti [...]udo fo­ro atque castris meretur. Valer Maxim. as Souldiers in the field: And Those who are couragious in the Gates, no less worthy then others daring in the Camp. God in Isa. 3. 3. when he threatneth to take a­way from the Land things usefull and necessary, ranketh the honourable man, the Counsellour, and the eloquent Orator with the soldier: and since the Scholer (not to flatter, for he fears no man whose breath is in his nostrils) is so just, to think those Common-wealths happy,Nihil firmius, foelicius, landabiliûs­que Republicâ, in qua abundant milites e­ruditi. Veget. l. 1. firm, praise-worthy, in which learned Souldiers a­bound; let him be answer­ed in gratulation, and this returned back as the Military Vote, Mutuis operibus, & praemiis ju­vari Eumen. iu Pa­negyr. ornarique debent, Musarum quies defensione Herculis, & virtus Herculis voce Musarum.

And the rather do the Learned expect this from the Souldiery, because by Learning their deeds of manhood are commended to Posteri­ty, which without letters would die, perish, and [Page 194] like snow before the warm beams of a piercing Sun, squitter into nothing. This Pope Pius the Second pressed in Argument to the Christian world for their enterprise against the Turk, inEpist. 131. these words, Immo verò fortissimi milites, nulli­us quàm vestri magis interest studia literarum esse quam florentissima: Trahimur omnes studio laudis; & quae laus vestra diuturna esse possit nisi literis consecretur? That this considerati­on wrought with Scipio Major, is not to be doubted; for when he was dying, he ordered by Will, that the Statue of learned Ennius the Poet should be put upon his Tomb; as judging itEx quo Scipionis illius morituri facto col­ligere possumus, quàm caros in vita Sapientes & Eruditos habucrit, utpote qui majori sibi gloriae futuram [...] pauperis statuam, quàm subjugatae trophaeum & vexilla Africae judi­carit. Gaev. 216. edit. Lat. to be more honourable, and a greater evidence of his regard of wise and learned men, to have that memorial of a poor Poet there, then the Trophies, Banners, and Epi­taphs of Conquered Africa.

And if the Souldiery prize that which is the proper possession of the dead, A good Name,Eona fama pro­pria defuncto­rum [...]st possessio. and hope to be famous after their inhumation, then must they not sharpen and provoke, but gently supple learned men, by giving them all of the Sun and comfort they may; at least, by not affronting them and their Science: they can never pardon those who vow and prosecute their suppression. To keep them low, is to make them desperate. Necessity (saith Vegetius) is the for­lornNecess [...]as qua­a [...]m Virtutis est desperatio. Ve [...]. 4. of Virtue, and summons men to march fu­riously under the banner of Despair, putting them (with Samson) on actions of revenge, though [Page 195] in these they perish: for as that wise Counsellour said to Octavian, Who can wish [...]; A­pud Dionem lib. 51. p. 469. Edit. Leunclavii. well to him, by whom he is hin­dred to be noble, rich, power­full and learned? and if once the learned Tribe be heated, and fu­riously provoked, they may with the Ant, suck the Eagles eggs, though they dare not meet her in the field. That Painter got nothing, who to pleasure his phantasie, reproa­ched the deformities of Hyponactes his body, which in a mishapen case carried a well-ordered soul. There is no man so much an enemie to himself, as he who forces fame from infamy; who is pleased with nothing more then with rage and ruine, till he deserve and have that dismall blemish on him, which Ieroboam the son of Ne­bat had, who made Israel to sin; or that Nero had, of whom Eusebius [...]. lib. 2. Eccles. Hist. pag. 49. sayes, It must needs be a choice good, that was by him perse­cuted.

There is nothing so true a basis of honour, asFavet pietati fid [...]que Deus, per quae populus Romanus ad tantum fastigi­um venit. l. 44. Vertue, Truth, Lenity: God (saith Livie) is a favourer of piety and faith, by which the Romans advanced their greatnesse. And those who are ir­regularly rigid, who are bounded by no lawes but Will, and pleased with no moderation but extre­mity, may do well to consider that of the Poet,Claudian. ‘Romani scelerum semper sprevêre ministros:’ and view the brevity of their Power in the Ob­servations of wise men, who conclude, Imperia cru­delia Guev. 457. Edit. Lat. magis acerba quàm diuturna.

To all my friends I wish accumulation of good, [Page 196] and that from the deserts of convincing by huma­nity, rather then destroying by force. I shall ever prefer Absolom's Courtship above Attila's pow­er, though both of them to their purposes were abominable: And so doth that learned Pope Pius the Second; An adversary (saith he) is more overcome withFacilius beneficio quàm gla­dio vincitur inimicus: non in­juriae adjiciendae sunt injuriis, n [...]que mala malis cumulanda, sed purganda primò contumacia est, post damna resarcienda, ex­i [...]de beneficia [...]ubjungenda. Epist. 141. ad Episcop. Cra­croviens. courtesie then fire and sword; one injury ought not to make way for a second, nor are evils to be multipli­ed; where Charity is broken by the first offence, the old leaven is first to be purged out, then satisfaction given, and last of all obligations of future amity to be studied. Thus he.

I like not the temper of Caracalla, (who de­lighted more in Magicians and Jug­lers then worthy men); for when he [...] &c. saw himself hated, he told the Ro­mans [...]. Zonar. Tom. 2. pag. 221. plainly, that he had power to command his own security, though not their love; and therefore did he lesse value reproaches, or fear dan­ger by their disfavour. My con­sent accompanies carriages like those of Iulius Caesar, whose successes Fortune so served, that he could no sooner wish then have, not see before conquer his Foe (crying out, Teneo te Africa, victo­riarum omen non aliunde quàm à virtute petens) yet was he more victorious by his clemency then Chi­valry: He, he it is, whomVict is enim Pompeii liberis in Hispania, reversus in urbem, cunct is omnino qui ad­versus eum arma tulerant, ignovit. Multos etiam magistratibus honestavit. Aeneas Vicus in vita ej [...]s. p. 14. 15. we read, forgiving all his e­nemies who were in arms a­gainst him, and honouring [Page 197] some of them with Government under him. Next to him in this course of overcoming by kindnesse,Eunapius Sar­dianus in vita ejus. was Chrysanthius (Governor of Lydia under Iuli­an) who so moderately carried things, that no man could justly complain, that either his person or for­tune was in danger, further then in that misfortune which is common to worldly things. Yea, all Po­lititians have more considered the effects of per­swasion then compulsion, and demeaned them­selves so, that whoever had cause to complain, learned men should not.

Let Domitian put Metius to death onely for having the world painted on his [...], Zonar. Tom. 2. p. 197. chamber walls; and the Rheto­rician, for declaring against Ty­rants: yet will good and sober [...]. Idem codem loco. Governors, rather carry them­selves so wisely as not to deserve, then so fiercely as to fear and frown on the reproofs of wise men. They who read Orbasius Sardianus setler of Iulian in the Empire, Marsilius Ficinus Oracle of the Medicean family, and freind to him who layd the foundation of the Tuscan greatness; Richlieu Om­nipotent, as it were, of France, and the augmenta­tion of that Nations greatness by his counsel in his time; He that considers Morton the diligent agentHollingsh. p. 737. 746. of H. 7. and what services be did to his Master, will readily yeild, that it is of great Concernment to nourish learned men; and that Governours doe much regard their own stability and credit in pre­ferring them.

If any say they have been enemies to reforma­tion, and so are hinderances, rather then helpes, I shall request them to veiw impartially, and to ex­amine [Page 198] proofs before they condemn: And withall to consider that all Learned men are not of a mind, nor is Learning the sole cause why men dissent, but som­times Conscience which indeed is informed therby, as it is the improver of the souls reason: and if con­science be so tender in ordinary men, that when they can give no reason, they vouch this plea, and are gently dealt with all and pardoned their errors, and for the future admonished: Then why is not the same liberty allowed learned men, as the excuse of their disagreement? If the learned qua such, have opposed any thing of God, out of malici­ous wickedness, then let them suffer as evil-doers: but if they have but differed in matters disputable, if they have done but what they conceived was their duty to doe, they have not deserved re­proach. I am of Plynies mind, Errare me, sed cum illis sinant quorum non seria modo sed etiam lusus ex­primere laudabile est.

I will declare my self to all the world for one who approve reformation in Religion and Lear­ning, as an Act of piety and universall good; but truly, O Powers, there is much heed to be taken in a matter wherein miscarriage is so easy and fa­tall: Cassidore sayes omnia deliberata sunt robusta; and I have ever judged things done in haste, fit to be repented of at leisure. In the Counsell of Basil Consultation was had about reforming Religion, and the Counsell concluded to begin with the Minorites, one of the meanest Orders; but the Emperour Sigismund cryed out, Non à Minori­tis sed à majoritis. Take down those Top-sayles of defyance, that are hoysted up against Prin­ciples of Art and sober Science; polish off that [Page 199] rust and canker which Time and Impudence hath forced upon Religion and Art: Imploy learned and unprejudic'd Men to prepare things for your deliberation and Authorization, and then there is hope to come to Anchor, and to make a successfull port the Haven of Truth and Ho­nour.

Ignorant men though never so well▪affected, never so consciencious, are as improper disco­verers of errours in Arts they skil not, as blind [...], &c. Plo­tinus Ennead. l. 6. p. 53. Edit. Ficini. men judge of Colours they never saw. Plo­tinus tells us that as by the eye the beauty of any thing is perceived: which is the cause why blind men cannot judge of beauty and not beau­ty; so likewise the beauty and excellency of Arts and Sciences are truly known by those, and those onely, who understand them: And Guevara sayes, Ad agendum hortari illum qui In Horo' prin. Lat. p. 397. quid sit agendum nesciat, ludibrii suspicione non caret. Ignorance as ill becomes a refiner of Art, as want of Tools does an Artificer, or of wea­pons a Souldier; and Precipitancy is as great an opposite to well doing, as consumptions are con­trary to strength. Peevish and partiall men will neither examine thorowly, nor report faithfully, what posture Arts are in, what inconvenien­cies they have upon them, and what remedies are rightly to be applyed; they can readily carp and find faults to get and keep to themselves imployments, and to be of note in the eyes of men; but truely to deserve what they have, is least part of their care. To these that of the Em­perour Frederick is very applicable, when Gaspar Schlikius had before him sharply inveighed a­gainst [Page 200] Hypocrisie and Hypocrites: O, quoth the Emperor, Thou must go beyondUltra Sauromatas ergo & gla [...]ialem Oceanum tibi est eundum; & cum eò veneris, non omnino carebit Hypocri­si locus, si modo & tu homo non Deus es. Inter mortales enim nemo est qui non ex aliqua parte fictus fuca­tusque sit. Aeneas Sylvius lib. 1. Tom. de dictis & factis Alfonsi Regi [...]. the Sauromatae and the frozen Seas, if thou wilt outgo Hypo­crites: and when thou hast gone to the utmost period of this Globe, thou wilt not misse an Hypocrite, if thou thy self art there, and art a man and not God; for there is no man alive but hath some spice of hypocrisie, and in some thing or other is not the same he seems to be. To do then the work so as not to mar it, and make the remedy worse then the disease, is the mark to be aimed at, and an endeavour well worthy all mens good speed in the name of the Lord. Onely I beseech you that are engaged herein, remem­ber what Solomon counsels, Be not over much wise; Spin no finer a thread then will hold twisting; One over-shoot may ruine all: Cave, deformes multabona uno vitio, as Livie well: There is needLib. 30. of much addresse to God by holy and humble prayer, and much self-denyall, yea composure and honest zeal; to do this wisely, will be a matter of great moment. Qui bene distinguit, bene docet: There is a necessity of putting difference betwixt things and words, art and craft, reason and sophi­stry, corruptions and constitutions. 'Tis safe imi­tating the learned and prudent Numa, who in set­ling the City of Rome, observed this method; Those Laws, Customs and Usages which Romulus his Predecessor had introduced and setled, he con­tinued inviolable, as made by an excellent judg­ment: but if he discovered any new evill that they [Page 201] punished not, that hee wisely supplyed. This [...], &c. Halycarnass. l. 2 p 124. E­dit. Sylburg. course is like to be successfull in all Reformations, and commendable in Reformers; but to destroy the Mother with the babes, to take away the un­derpinnings, and not to shoar up by somewhat able to carry the frame upon which so great stress lies, is very dangerous, like errors in War, which ad­mit of no postentry: Inemendabilis est error quae violentiâ Martis committitur: and the best issue itValer. Max. can have, is to make men detract from the honour of Governors and Government. And if the happi­nesse of former Merits and Munificence arose from the grateful characters, and immortall sacrifices of praise offered to their Memories by the Learned; they must expect little mention of renown or gallantry, whose Epitaphs and Memorials are penned, not by encouraged and obliged, but by in­jured and incensed Poets and Historians, who al­most with Iulius Sabinus are forced under ground,Dion lib. 66. p. 445. and fain to retire, being afraid to live in any con­spicuity, who will brand their age as Genebrard did the age 900. for unhappy. Infoelix saeculum hoc dicitur (saith he) exhaustum omnibus ingenio et doctrinâ claris, quod in eo nihil dignum memoriâ po­steritatis gestum sit; hoc ipso infoelicissimum, quod Ec­clesia sub Caesaribus esset captiva, sine ullo bono ferè Pontifice▪ sine ullo celebri Concilio. They are his words quoted by Wolphius in his Memor. Cent. 10. p. 251.

I write not this (O Powers) as if they hoped by any thing which savoured of menace, to gain what by mediation they despair of: They well know, Books and quils are unlikely to prevail against Swords and Guns: Moribus potius aestimemur quàm Insignibus: Their aim is to conquer you [Page 202] by the gentle cr [...], and to perswade you that those who are wise and philosophical, cannot be so vile and wicked as not to deserve somewhatNemo in sum­mam nequitiam incidit qui un­quam sapientiae haefit. Seneca. like favour, at least security from disturbancy, and reproach; Hitherto they have neither been gainers by things, nor yet mendicants in them; they have suffered under the reproaches of superstitious, dis­affected, malignant; this they bear, and desire it may be heeded by them, as Gods Monition to them, to walk circumspectly, not as fools, but as wise: all that they supplicate is, that they may have as theyS^t Cyprianus in Epist. desire; Non de annis quisque suis, sed de meritis aesti­mandus, and be accounted what their virtues and innocuous conversations represent them; all other testimonies of respect (save only to preserve them in their persons, professions, and rights, while they pay tribute to whom tribute, fear to whom fear, and honour to whom honour belongs) they cannot look for; nay truly, they want them not, unlesse ye want them too. For as Sarisburiensis said wel, Facilius est ut divitiae Philosophantem impediant quàm ut Philo­sophiae quippiam conferant; the friendship of wise men is as noble as that of great men. Libanius [...]. &c. Eunàpi­us, p. 135. thought it losse for him to hearken to Iulians honour and preferment; Rex Philosophi amicitiam emere voluit, Philosophus regi suam vendere noluit, saith Valerius Maximus. All that they covet, next to a good conscience, is that they be secured from ruine, and ye not dishonoured by treading upon a worm, and laying load upon a broken back; For nothing makes you more naked, & unlike God who will not break the bruised reed, nor quench the smoaking flax, then to be in any degree hurt­full to men harmlesse and scientifick. The piety [Page 203] of Antoninus, the gentlenesse ofNihiltam deforme quam ad sum­mum Imp [...]rium acerbitatem na­turae adjungere. In Antonino pietas, in Vero bonitas, in Mar­co sapientia consecrata. Lamp. Verus, the learning of Marcus, make them memorable, saith Lam­pridius; and grave Zanchy assures us, that the more godly and zealous Kings and Princes have been in allQuo Reges & Principes fue­runt Dei & purae religionis a­mantiores, illos etiam eò fuisse studiosiores reparandarum scho­larum, & in praeceptores, atque studiosos humaniores & be­nigniores. In Orat. de appe­riendis in Eccles. Scholis ante Tom. 6. ages, and the more addicted to pure religion, the more studious have they been to erect and maintaine Schools of learning, and the more curteous and bountifull to their tea­chers, and fellow-students; Pure and undefiled religion before God, and the Father, is this, to visit the fa­therless & widdow in their extremity, & to keep himself unspotted of the world, Iames 1. 8.

Those who intend to rule and live virtuously, cannot but contribute to the preservation of lear­ning out of selfe-ends and interests, had they no higher a principle to walk by, because thereby have they the praise of their virtue continued and transmitted to posterity. The Holy Ghost gives us the history of gracious men, not only as a testimony of Gods efficacy and power in turning the heart that is desperately wicked, into actings of devoti­on, pennance, patience, contentation, and readinesse to follow God upon his Summons: but also to encourage weak Christians against those reasonings which their humble and serious cen­sures of themselves (nay to their sadnesse) occa­sion, and under which they may be long passive; and also to direct us to eye God, not disappro­ving our attendance on him in order to the recom­pence [Page 204] of reward, the Saints of God for the [...]r gra­ces and notable qualities being kept fresh in me­mory by the benefit of holy Writ, that wee might be encouraged so to do, and assured so to have.

Those who by ill doing, know themselves ab­surd, hated and execrable, who will have their heaven here, being hopelesse of it hereafter, may rage and endeavour to rifle Learning, and to cut off the learned, root and branch: Nero, Iulian, Attila, the Priests of Iupiter, who think no means so true to their safety, as to bath themselves in the blood of the Infant and tender Muses; (I allude to that counsel given to Constantine while a Heathen, quoted by Zonar. Tom. 3. p. 5.) these, with other such monsters, recorded for their rapes, incests, murthers, luxuries, oppressions, which made them execrable, might endeavour to stop the cur­rent, to corrupt the springs, to denigrate the credits of men, whom they thought averse to them, & stu­dious of censuring their courses; But their labour was in vain, God will not have madness buried as Moses was in an unknown place. His justice has con­demned it shame here, and to torment hereafter, & his counsell shall stand. Vespasian mist his mark, when he banished all the Philosophers of his [...]. Dion. [...]. 66. p. 751. time, because they spake boldly against his vices and tyrannies; Mucianus was too blame to give hm that counsell, which is branded more to pro­ceed from wrath, then wisdome. Bad men had need with Saul, get amongst the Prophets; the presence of good persons sometimes honours those who are evill, and restrains them from acts of stench, and ill-savour.

[Page 205]There have been courses taken to burn records; and the injury of time this way has left us much in the dark. We read of an obdurate Pharaoh, who would corrupt the midwives of Egypt to de­stroy the males of Israel, as they were on theirExod. 1. 15. birth into the world; Herods tricks have been acted over and over upon Innocents; but God hath still reserved a generation who have with much veri­ty and exactnesse so effigiated the reason of this rigour, that no State or private person of account and value can look upon them so doing, and their actions so done, without abhorrency and execra­tion, nor read the records of them without mag­nifying those pens which give vices such mor­tall wounds: Ruffinus has a note of the tongueAd haec vulnera quae infliguntur ex lingua inter homines medi­cus poenè nullus est. Defens. lib. 1. adv. Hi­eronymum. which here I will apply to the pen; No Physician can heal the wounds they make.

I will then keep a wathfull eye upon all things and words that are new, Qui nova facit ver­ba, gignit dogmata; I am not led by fashion, but reason, so far as God hath made me Master of it. If any be of those mens minds in Optatus, I­mago Lib. 1. innocentiae est inter multos nefas admissum, I will not censure them, but secure my self by pray­ing God to keep that which is committed to his charge, my understanding, will, and affections; I will never regard those Ranting lighs, which put out the eyes of Arts, and perswade that Christ is more in Peter the fisherman, and Amos the Herdsman, unlearned, then in Peter the Apo­stle, and Amos the Prophet, called and gif­ted extraordinarily: I would not have that true of us, which Seneca said, though to ano­ther purpose; authoritatem habemus senum, vi­tia Seneca, Ep. 4. [Page 206] puerorum, nec puerorum tantum, sed infan­tium, that as Christians of old, we talk of Christ with much seeming reverence, and old truth we say we will maintain, but yet prepare to welcome new lights, though not only besides, but against old truths; I dare not condemne new things wholly, because I read There shall be 2 Pet. 3. 13. a new heaven and a new earth, wherein dwel­leth righteousnesse; that's new indeed, we will cry Hosannah to that, or with favour use the Churches petition, O God make speed to save us, O Lord make haste to help us through bad, to better times; nor dare I close with new things readily, and forsake the aged paths, be­cause God commands us to enquire for the oldJerem. 6. 16. way, the good way, and we shall finde rest to our soules. It shall be my prayer to haveJohn 14. 17. that Spirit which leads into all truth; that Spi­rit is not a Spirit of blood, boast, fury, delu­sion;Arnob. adv. Gent. lib. 2. Nihil à Deo quod sit nocens aut exi­tiabile proficiscitur, but a Spirit calme, soft, sanctifying; it calls to man to own God, and not himselfe; to love others, and do good for his sake who is good, and does good; It cals to Passion and Revenge, Vengeance is mine, I will repay, saith the Lord: It stifles all eleva­tions to disturbance, with that, The servant 2 Tim. 2. 24. of Christ must not strive, but be gentle unto all men, apt to teach, patient, as Christ was, who submitted to, not rose against civil Go­vernments; it bids a man cleanse the in-side ofMatth. 25. 25. the cup & platter rather then the out-side: rather be, then seem holy, Zealous, un-byassed; it tels the soul. That God delights every mem­ber [Page 207] of Jesus Christ should attend his station and thence not move; the Priest his Altar and Ministration, the Souldier his command, the work-man his task, and the Tradesman his calling; Sarah must be in her tent, andGen. 18. 9. Luke 10. 39. the Disciples of Christ at their Masters feet; whatever else takes men up, is besides their duty, let the excuse be what it will: Ibi vitiorum illecebrae sunt ubi tegmen putabatur vir­tutum, In Eccles. as Saint Ierome well.

I speak not against motions and new lights conforme to the word of God; such as are new in no sense but in that of discovery to par­ticular soules; the light is old, because foun­ded upon the rock of ages, and the ancient of dayes, Who was in the beginning, is now, and ever shall bee, world without end, A­men. That it is new, is in order to men who before saw it not, though the word was nigh them; Truth changeth not, thou onely O man, makest the change. It may be when thou sawest lesse light, thou hadst more stea­dinesse, yea, and more holy warmth in thee; Is not now thy soule all eye? where is thy hand of charity, and thy foot of perseverance? art thou not rowling on the troublous sea of temptation? and does not Satan tempt thee by thine eye to admire the glory of the world, and to follow what men and times will best approve? like one Menas in Zonar, who was [...]. Zonar. Tom. 3. p. 150. ever of the strongest side, but seldom fast to any way: Take heed; there is a Lion in this way; Christ, if thou belong unto him, wil fetch thee home by weeping crosse; it were better for thee to [Page 208] practise that thou knowest, then to know much and do little; Mary's one thing, is beyond Martha's many things. Aristippus tels us, not those who eat much are most healthy; and [...], &c. Diogen. in vita ejus. the Apostle assures that not the hearers, but do­ers of the word are blessed.

Tis true, the hand of God is not shortned, his secrets are now as well as ever with his servants; He may, if he please, take up an holy soule into the third heavens, as once he did2 Cor. 1. 2. Saint Paul, and let him hear [...], those ineffable words; he may, if so he please, talk with man, as once with Moses, face to face, orExod. 33. 11. as to the Prophets whom he specially inspired, and at whose prayer and intreaty he manifested himselfe variously; no question but what God pleases, he can do; but we must look to what he does, to that out-going of his in his Ministry, and to those directions of his in his word; these revealed things belong to us and our children for ever▪ and if in that unerring Law of God we cannot find indulgence to new lights▪ and expectations of Gods infallible Spirit, carrying his Saints, while in the flesh, contrary to Scripture, or above, or besides it, either to the right hand, or to the left, then may we not heed such new light, nor follow it; there is danger in going out of the way; the Divel is plotting his own advantage by this delusion,Lutherus, Tom. 1. c. 8. de Versutia Haeret. Discamus hoc esse proprium▪ artificium diaboli; Si non potest nocere persequendo & destruendo; facit hoc corrigendo & aedificando; There was a Prophet of our own once said, he never feared Popery, and I will add prophanenesse, but at the [Page 209] back door of a reformation; this red Dragon waits till the woman in the wildernesse of this world be delivered of her child, that he may devour it, Revel. 12. but God will preserve it, and cast out the Divell which deceiveth the whole world, as it there followeth, ver. 9. I know there are some which count our reformation perfect, be­cause they take liberty to say and do their pleasures, to call Learning a mark of the beast, order & forms an encroachment upon their Christi­an liberty: methods of devotion, readings of Scrip­ture, singing o [...] Psa [...]mes, Conventions in Chur­ches, Commemorations of deliverances, con­fessions of faith beggerly rudiments, pie­ces of wil-worship and carnall Gospelling; nay, accuse the holy Scriptures not to be the word of God, and to have no better proofe then the traditions of the Church, which are erra­ble, and full of improbabilities. These are the men, whom former ages found (as Irenaeus ex­presseth it) crying up themselves for perfect, and the seed of election, having grace from above, as their [...]. Iren. lib. 1. adv. Haeres. p. 22. due by virtue of that Syzygia, which is seraphicall, and not to be descri­bed: and insulting over other men as ideots, formalists, unversed in heavenly things, having no better evidence of their sanctity and in­terest in Christ, then the com­mon calculate of being in the Church, and of using ordinances, and submitting to Church-fellowship: To these, if God for­give, we forgive their pride, and will repay them [Page 210] in prayers, using the words of the fore­named Irenaeus, That they may come Nos autem precamur, non perseverare [...]os in fovea quàm ipsi foderum, sed segregari ab hujusmodi matre, & exire à Bytho & absti [...]ere à vacuo, & umbram der [...]linquere, &c. ad­v [...]rsus Haeres. l. 3. c. 46. out of the snare of Satan, and not▪ be drowned in that pit which they have dig­ged, but decline that vain shadow which hath deceived them, and return to the Church which is the Spouse of Christ, and so have Christ formed in them: which if they refuse to do, and continue despisers of Gods holy things, we must not bid them good speed, but obtest against them as against such as God and his Church cannot be at peace with; for as Optatus says, What manner of building can Quale potest esse aedificium quod de ruina construitur? Optat. l. 3. that be, which is formed of Ruine? and what good Religion can that be which is cryed up, against, & to the dishonor of Scripture? Give me, O my God, to make thy Word my delight in this house of my Pilgrimage, and not to forsake it, though death and danger were threatned those who own­ed it: let me never be further in love with any knowledge, then as it may advance the knowledg of Christ, and make me humble as he was; this is the glory of a Christian, to be humble in Great­nesse, poor in Riches, patient in Troubles, milde in Wrath, and every thing which may call him (in a sober sense) Partaker of the Divine nature, having escaped the corruption that is in the world through 2 Pet. 1. 4. lust.

Sure I am, all the godly & learned will hate and explode all Tenents which impair Scripture cre­dit, or disparage Learning, the ordinary Key to those Mysteries; they dare not cut off Sam­sons Locks, in which the Churches strength con­sists, [Page 211] lest the Church complain she is robbed of her jewels, and without them she be left in the dark: cursed be he that removes these ancient Marks: and therefore S. Ierom expounds that place, Amos 8. 13. [In that day shall the Virgines pulchras Synagogas interpretantur, & elec [...]os ma­gistros populi; & paulò post, Ex quo intelligimus quando doctrina non fuerit in Ec­cle [...]ia, perire pudicitiam, ca­stitatem mori, & omnes ab­ire virtutes. Hieron. in locum. young men and faire Virgines faint for thirst] to be the beautifull Synagogues wherein the knowledg of God was taught, and the learned Rabbies who taught in them; adding, that when learned teach­ing ceaseth in the Church, all modesty of minde, and chastity of soul will determine; yea Virtues flie away by flocks like Turtles from their Cotes infested by Pole­cats.

In truth, Learning is that great buckler which the Church uses to her defence against Atheists, Papists, Hereticks, Schismaticks, out of whose snares she cannot Extricate her self but by such helps. It is the Cherubim (as it were) set to guard the Paradise of God against those that would Ruine her Order, and supplant her Nursery: could the Divel but steal away these Roses and Violets, these flowers of use, as well as variety, he would make a strong party against Truth. S. Cyril of Alexandria tells us the use ofSanctos Mystagagos pulchri­tudine intelligentiae resplende­scentes, tanquam propugnacu­la impiis s [...]tarum inv [...]ntori­bus et scurrilibus haereticorum nugis obstitisse. learned men in the Church, while he says, they stand against Sects like bul­warks, and are the Rescuers of Truth from the captivity of Hereticks, and the bold intrusions of their Sophistries▪

The knowledge of this makes Satan (as I be­fore observed) busie to gain many Proselytes of the learned Race, and them to chain fast to him, [Page 212] and keep ready by him upon all occasions, and by them to lay load of scorn & contempt upon those devout and precious souls whom he findes big with the hony of holy affection to God, but not trimmed and rigged to a learned Argumentati­on or Artly Contest; in this case he brands ho­ly men with the terms of Ignorant, Peevish, Lit­terlesse, as if the Conquest were got, when Cham Gen. 9. could see the nakednesse of Noah; or▪ the Kingdom 2 Sam. 16. 21, 22. secured to Absolom, when he enjoyed his Fathers Concubines upon the house top. Thus suffered Truth when the poor Waldenses and others gave it owning: thus did the Pharisees deal by Christ. What? we the great masters of knowledge, skil­led usque ad apices literarum; who are as natural­ly versed in the Law, as fishes in Water, or birds in Air, we be taught by a Carpenters son? tellingMatth. 13. 55. the world by that, how improbable it was that he should be learned who had so mean an origen and illiterate a breeding as they thought he had. The Mouths of wicked men are never wider open, then when the Israelites must to Philistines for edge­tools; when they must flie to the fig-leaves of an adversaries ingenuity for Apologie; the Cham­pions of the Church being liker Moses for Zeal then knowledge, when they say, we can dye for Christ, not dispute for him, as the Woman-Mar­tyr did in Queen Maries days; O then (quoth they) a goodly Religion, a creditable Truth, prop­ped up by twiggs and rods of tender perswasions, or holy motions and meanings, reeling upon the rencoun­ter of every blast. O (say they) shew us a man of might, a Seraphick D^r. an illuminated Schoolman of your way, a Scotus, a Hales, a Thomas, a Brad­wardine, [Page 213] an Ockham; this Reproach makes Ra­chel mourn, and importune Iacob for children; but when God remembred the Church in her low e­state, and sent forth Scholastick Champions to defie these defiers of Truth, and to invade those Dominions of the Intellect, Affection and Pra­ctice, which Satan had prepossessed, and now claimed as his own, then was the Church like the Tower of David builded for an Armory, whereon there hang a thousand bucklers, all shields of mighty men. Cant. 4. 4.

And here to the praise of God, and the Re­nown of our late English Prelacy, I doe aver, that our Religion, the Protestant Religion, hath re­ceived more Right and Justification from the Cler­gy, of that judgement and Ordination, then from any Protestants besides: I undervalue no Church, no Government whatsoever that keeps Christ in it; no gifts in any man, who takes not out a Bill of Divorce to Humility: I honour the least of Christ in any man; what ever sprig lodges the smallest bird of Paradise in it, is pre­cious: I look upon distinctions, and ways of Separation, as things of humane intercourse, if not Diabolick Inventions: Christiani esse desie­runt qui Christi nomine amisso, humana & externa vocabula induerunt. Lactant. l. 4. Guev. p. 90. e­specially when they come in the whirlwind of an Enthusiasme, and not in the fresh and gentle gale of an Evangelical simplicity, and an humble submission; but are poynted to pierce through by force, what they upon lesse turbulent terms can­not work upon: aut invenire sequacem, aut face­re, to cut the Gordian knot if they cannot untye [Page 214] it; like wilde Empericks, who rescind that liga­ment which they cannot force against nature to their pleasures. I can entercommon with any who hold Essentials, and are not rapsodously con­fused, though I do to al the world profess my dou­ble portion of veneration due to my Mother the holy Church of England, and her Gospel-Govern­ment truely so called. I am not ashamed to own her, though among the Pots, because yet shall she be as the wings of a Dove covered with sil­ver, Psal. 68. 13. and her feathers with yellow gold. Yet I con­fesse I do not so admire her, as to exclude all o­ther Churches of Christ, a Christian and dutifull Respect: I know, though she may be the most beautiful, and best beloved of her Father, yet is she not the Isaac that only must inherite: God hath his Churches in other Angles and parts of the World, tender to him as the apple of his eye, and those must share in the inheritance of his care, cu­stody, blessing and encrease.

I honour therefore their Customs and Rights, giving them the Right hand of fellowship; and I thank God, I have seen some of them to my com­fort, and partaken here with others, Presbyterians, in hearing Sermons, and receiving Sacraments; and from sundry Congregationists, or Inde­pendents, heard Sermons of Piety and Com­fort,M. Jer. Bo­roughs, M. Th. Good win, M. Owen, M. Lockier, M. Sydrach Sym­pson. for which I blesse God and them, (and I wish there were lesse Animosity amongst them, because I really judge many of both ways precious, and amongst Gods jewels) though I have kept close to my Conviction [...]s to the main, conceiving Antiquity and the Practice of the Church (not contrary to Piety or divine Precept) [Page 215] warrant enough hereto: & therefore take heed, ye Saints, of what opinion soever (for Government) how ye censure one another: It was a witty speech of Henry 8. That the Charity of Christians was lost in some mens being too stiff in their old Mumpsimus, others too busie and curious in their new Sumpsimus; me thinks, we should all joyntly honour assemblies of Piety and Order, in places and times conveni­ent, be the persons convening of what form or way soever; so long as Christ is in the Church, the glory is not departed from Israel; while he makes no difference of Rich and Poor, Bond and free, Rom. 3 11. Iew & Gentile: I see no warrant for any exception; my prayer shal be to be found worthy my Calling, and to judge none before the time, because God hath reserved judgmēt for his peculiar,Iudicabit autem eos qui schis­mata operantur, qui sunt im­manes, non habentes Doi dile­ctionem; suamque utili [...]atem potius considerantes quàm uni­tatem Ecclesiae; propter modi­cas quaslibet causas magnum & gloriosum corpus Christi conscindunt & dividunt, & quantum in ipsis est, interfici­un [...]; pacem loquentes, et bellum operantes; verè liquantes culi­cem, et camelum transglutien­tes. Irenaeus advers. haeres. l. 4. p 62. and he will execute judgement (saith Ire­naeus) upon all those who make divisions, who are wild, and have not the Charity of God in them, considering more their own profit then the Churches Unity, and who for little and light differences, rend apieces and divide the great and glo­rious body of Christ; yea as far as they are able, kill the body of Christ, speaking peace, and intending nothing lesse, straning at Gnats, and passing by Camels.

I wish the Church of England had not cause to complain of her Children, once so, and I hopeSerm. 33. in Canr. yet for the most part so, as holy S. Bernard did of the Christians of his time, Pax à paganis, pax ab haereticis, non pax à filiis: Our late divisions have more advantaged our adversaries, then all our [Page 216] Books confuted them: they can laugh and grin when they see us turn our swords into one ano­thers bowels, and every man (as it were) massacre his Neighbour, when the difference is but for a Rite, and a Humour, which ought not to stand in competition with Charity. Let me alter S. Ie­roms words, but not his sense: Iungat amicitia quos jungit Sacerdotium; immo non dividant verba, In Praefat. 115 od Cromatium & Heliodor. quos Christi nectit amor.

Do men of Episcopal and Presbyterian, or Independent judgement differ in Essentials? I trow no. I am sure they did not differ but onely in Ri­tuals, the legal maintenance of which (til somwhat in place thereof had been orderly introduced) might have (under favour) kept the Church both pure and peaceable; and the overturning of which (by an over-sudden gust of popular Zeal) hath made it what it is, a By-word, and what it may be feared to become, a Chaos: for as the Moralist says well, in ruinam prona sunt, quae sine fundamen­tis Seneca de ira. lib. 1. creverunt.

Tell me, O ye Sons of Levi, why, since ye have one Father, God, and come from one com­mon Mother, the Church, there is such con­tention amongst you? are ye not Brethren? Tell me why you speak such different dialects? Is it not because ye have forsaken the Rules of Go­spel-discourse, which should not contaminate, but minister grace to the hearer? Why are ye so evil-eyed one to another, that you cannot look upon the Cups of gold in your brethrens sacks mouths, but ye must arraign them of falshood, and Spiritual theft, and make each other offen­ders for words? Did Christ give you the Precept [Page 217] or President of Envying, Reviling, aggravating injuries? Did he deny to do good to his e­nemies, to pray for his Persecutors, yea to sacrifice himself for the world, and com­mand you to follow his example in love, holiness, meeknesse, patience? and can you hope to have acceptance from him whose Dictates you disobey, and contrapractise? I know not what the matter is, that Paul and Barnabas, Ie­rom and Ruffinus, Calvin and Melancthon, the Episcopal, Presbyterian, and godly Congrega­tionists may not agree against that adversary and accuser of the brethren (yea I shrowdly suspect the this many years make-bate) the Iesuite▪ and the pragmatick Roman Priest.

I think the world is not to seek what the judg­ments of sober Episcopal men are, as to things Religious: their books and practices freely resolve all doubt, if any there be; but yet I hold it rea­sonable to give a short Character of such Princi­ples as I my self and many others walk by, and from which, as I shall not warp without Con­viction, so to them, or any of them shall I not ad­here out of obstinacy.

First, and above all, we acknowledge the Uni­ty in Trinity, and Trinity in Unity, the Father God▪ the Son God, the holy Ghost God, and yet not three Gods, but one God, whom to know is life Eternal, and whom to glorifie is the end of our Creation.

Next, we desire to adore and worship with holy Reverence & Fear, our Lord Jesus, the King, Head, Priest, and Prophet of the Church, and to prostrate [...]ll we have and are at his most sacred feet, who hath [Page 218] (we trust) washed us, and all believers in his blood, John 12. 3. and made us to him a chosen generation, (a Royal Priesthood) a peculiar people, zealous of good works. 1 Pet. 2. 9. We desire to give his Spouse, our Mother, the Church, all Duty and support; we pray, her Priests lips may preserve knowledge, their livesMal. 2. 7. be holy, harmlesse, and unspotted, their Doctrine pure and unallayed by Error, their labour con­stant and successeful to the gathering together of Gods Elect, their maintenance liberal, and their influence on men strong and vigorous for the Gospels sake. We pity, and disapprove a Mi­nister who is not a burning, and shining light; John 5. 35. we suspect him who comes before he be sent, and ut­tersJer. 14. 14. what he hath not in Commission; who cryes Peace, when God proclaims war, and affixeth a pretended Revelation to a real Fascina­tion.

We cry up Learning, not as if God could not act by absolute Soveraignty, but because he is pleased to bid us seek after wisedom, and com­mandsProv. 4. 5. & 7. his Ministers to be throughly furnished, to instruct, reprove, correct, and to shew themselves 2 Tim. [...]. 16, 17 2 Tim. 2. 15. workmen that need not be ashamed: which we be­lieve and know none ordinarily can do, without the help of Arts, and skill in Tongues.

We honour the Calling of the Ministry, and persons of the Ministers, because we know it is the will of God that his servants should Reverence that Ordinance, to support which, the perpetual concurrence of God is promised to the end of the world; and though the vessels that bring this trea­sure Matth. 28. ult. 2 Cor. 4. 7. be earthen, yet we professe them estimable for their Office sake, what ever they (abstracted [Page 219] from their function) otherwise be; and we pray that the Maintenance of the Ministry be continu­ed; accounting it no puisne mistake to alienate or secularize that which hath been consecrated and designed by the Charities of pious Christians, to Churches, and Church-mens uses, and con­firmed to them by the Laws and Customes of the Nation; remembring that of Solomon, It is a snare to the man who devoureth that which is holy. Prov. 20. 25.

We pray for all our Parents, both Politick and Natural, that God would give them life and love, that God would order them so to moderate the golden Rains of Government, that they may be to us an occasion and Example of living in all 1 Tim. 2. 2. Ephes. 6. 5. godlinesse and honesty, and that we may yeild them obedience according to the will of God, and the sta­tion they and our selves are in.

We love Religion, and the power of godlinesse, notVerse 13. as a cloak of malice, ambition, disorder, but as an armour of God, whereby we may worst Satan, and glorifie God in the example of a holy and blamelesse life to men-ward. We are in Charity with all men (save those who deny Charity to Christ and his Church, whose implacability to pi­ty or pray for, were to offend God, and disown Christ, because to encourage his adversaries) but yet our zeal carries us not forth to terminate this guilt of impenitent adversation to Christ on any person, whose heart because we know not, we dare not judge: and therefore we desire toMatth. 7. 1. decline all Pragmatick censure, or rash Pharisai­calnesse; to muster up personal Errors to the dis­grace of any Profession which we cannot comply [Page 220] with; praying rather for circumspection and ho­ly warinesse that we give no offence to the Church of God, then insight into the failings of others, or oportunity to divulge them; and resolving by the grace of God, to forgive and forget wrongs done us, out of choice and conscience, and not out of necessity, and for forms sake.

We believe the [...] of the Sacred Scriptures, and abhor all such dispute about them which proceeds from vain curiosity or doubt of their ve­rity and divine inspiration; discussing things only to our edification, not to any indifferency, much lesse diminution of their authority, or the Chur­ches fidelity.

We earnestly, and with all humble importunity deprecate grieving the holy spirit of God by quench­ing Ephes. 3. 10. James 2▪ 44. his motions, or by lying against the Truth, or fostering any known sin incompatible with his abode in the soul; nay we earnestly begge, that he would ever lead us into, and keep us in all Truth; John 16. 13. that he would perswade us to be holy, meek, gen­tle, wise, and such every way as becomes the Mem­bers of Christ, who is in all points compleat, be­ing to his Church, Wisedom, Righteousnesse, Sanctification and Redemption: We sadly groan under the prophanation of Christian Sabbaths, the Separation and Sanctifying of which we be­lieve to be Sacred, and to be observed strictly, without labour or unlawful pleasure, though not to a Jewish severity, the Sabbath being made for man; and workes of Nature, Necessity, and Pie­tyMark 2. 27. being lawfull, nay fit to be done thereon; and we never did, nor never shall repine at any Law which punishes sin, and promotes virtue, but [Page 221] blesse God for all means by which we may see God honoured from our selves and others.

We lament the Overliness of Preaching, and the cheap value put upon those Ordinances; peo­ple with the coy Israelites, nauseating the Man­na that once they prayed for, and rejoyced in; many Ministers imbasing themselves and their Message by trite and impertinent discourses, without method, or any measure of studied sharpnesse shunning so much what the Apostle says, he avoyded the enticing words of mans wise­dom. 1 Cor. 4. 4. that they speak not the words of sobernesse, but rave and range about the wil­dernesse of Common places, and delight in forms of impertinent words, as if to know nothing but a trace and tone of tedious Hyperbolizing, and to crucifie ingenious pains between the two Thieves of idlenesse and wordly businesse, were to shew ones self an able Minister of the new Testament.

We wonder at the disuse of Sacraments, speci­ally that of the body and blood of our Lord, which in some places hath not been given, or received this many years, contrary to the Canons of the Church and Acts of Parliament, which require them to be given and received thrice (at least) e­very year which being the Sacrament of Con­firmation, sealeth up the Soul of the worthy Recei­ver in the comfort and assurance of Gods love in Christ, and the pardon of sins by his Merit, & for his sake; and we bemoan the Non-residen­cie of Ministers (so much heretofore condemned as contrary to Law, unlesse in cases extraordina­ry) their partiality in doing their duty, some Preaching but not administring the Sacraments [Page 222] either of Baptism, or the Lords Supper; others giving one Sacrament, but not both; not burying, Vid. Cornel. Bertr. in Eccles. l. 3. c. 4. p. 193. not marrying, not visiting the sick, nay not own­ing their sheep further then to take of them their fleece: others not preaching at all, because they cannot preach where and what they would; and manymost eminent worthies not daring to preach, lest they should become a Rock of offence to those men who have mens persons in admiration, and had rather hear no Preacher, then not one of their judgement and party; so miserable is the Church straitned, that she may well cry out, Lam. 1. 12. Behold and see if there be any sorrow like my sorrow.

We pity the fond zeal of carnal men and giddy professors, who begin well, but are hindred in their way by wiles of men crafty, and by their own lusts regnant in them, who have a clamorous Mag­nificat for Diana, and an Hosanna for Christ, who are contented with nothing but discontents, chan­ges, and every thing that fights against the power of godlinesse, and proclaim a Treaty with all the infernal Furies, the Divel, the world, and the flesh. And in fine, we pray for Charity, which the A­postle calls the bond of perfection, and terms greaterCol. 3. 14. then faith or hope, because more durable, the grace that only accompanies us to heaven, & there stays with us, and the grace that makes us live heavenly upon earth, without which, all grace is but as soun­ding brasse, or a tinkling cymball, yea without which, the gifts of Prophecying, understanding my­steries, and all knowledge, faith able to remove mountains, distribution of all we have to the poor, yea martyrdom it self is nothing. 1. Cor. 13.

[Page 223]These and other things we professe to concur in with all sound Protestants; and if this to be­lieve, and thus to do, be to be scandalous, Popish, disaffected, we would not be of good report, nay we pray we may carry this Crosse of Christ to our graves, and account this Reproach great Glory. We can comfort our selves in these buf­fetings, revilings, contempts, as in the sufferings of Christ which are to be fulfilled by us (as by the holy men of all ages foregoing) members of his body the Church. Col. 1. 24. ForMagna gloria est de imis ad summa crescere, de infimo ad maxima pervenired, limo ad coelam, & de servitute vo­cari ad regnum. S. Hieron. in cap. 5. ad Rom. as S. Ierom saies, 'Tis a great glory to reach from earth to heaven, from dust and ashes to a being of immortali­ty, of Servants to be made Sons, and of beggars heirs, heirs of a King­dom, and that of heaven too, the most du­rable and supream dignity our nature is capable of. For we can (through the power of Christ) wish our selves accursed for his sake, and resolve to be and suffer his rebuke without smiting again, though we had power and command thereto▪ since thus God hath allowed Religion to be defended [...], non saevitiâ, sed patientiâ; non scelere, sed fide; and we hope, while we thus walk to Sion, with our faces thitherward, we shall be suffered to passe safe; and if we fall with the good man in the Gospel, into the hands of men cruel and inhu­mane, shall have Powers (like good Sama­ritans) to restore what is unjustly takenTributum pre­tium pacis est. Orosius l. 5▪ c. 1 from us, and pour oyle and wine into our wounds; yea we pray (though not for pre­ferment, not for gain by wording godlinesse) yet for permission to worship the God of our Fathers, [Page 224] though after the way which some men mis-nāme Superstition, Formality, Will-worship; not there­by intending Rivalry with any other way of wor­ship, but desiring to attend upon Gods discovery in the use of that means which we are perswaded is according to the word of God written in the Law and in the Prophets, and to which the judg­ments of many holy Martyrs and men have given testimony; and this (we trust) your favour will per­mit since to others (no more, nor no truer Prote­testants then we) this liberty is indulged as a means to propagate the Gospel; and since that of Casiodore ought to be in the mindes of Gover­nours, Neminem gravare debet Imperium, quod ad Cassiod. varia­rum. l 1. c. 6. utilitatem debet respicere singulorum▪

This (O Powers) is the sense of those who are well-willers to learning, who would not have troubled the world with any taste of their fears and sufferings, or defence of their innocency, did not their silence, amidst the many provo­cations of bold and defamatory challengers in some sense, and in easie peoples opinions (though not in Truth) confesse them guilty; im­punitatem consequuntur mali, dum modesti tacent; yea did not they fear Crowns of thorns, prepa­ring (if some may have their wills) for their captive heads, for which Crowns of gold and silver for a memorial in the Temple of the Lord, are (I hope) appointed, as the Phrase is Zach. 6. 11. 14. so true is that of the Orator, Nihil est tam sanctum quod non aliquando violetaudacia. Cicer. pro Ros­sio.

For mine own part, I professe before God, Angels, and men, I am moved to this service to the Muses, not out of Passion, not out of Vain­glory, [Page 225] not to gratifie any party I Love, or displease any party with whom in principle I cōply not, these would be uningenious motives, and receive their defeat and brand to be unproper foundations for so Christian a work; that which rouses me up, is that glory of God, peace on earth▪ and good will to men (all which are propagated by Learning) and the promise of God to own those that in a right and pious way own him. I look upon the primi­tive Fathers and Christians, who thought not so meanly of their faith and art, as to forbear own­ing them for fear they might be lost with their party, or lie too open to the worlds knowledge of them. I love a sober freedom in a cause that concerns whatever is dear to man, his soul, his e­ternity, his fame, all which are in hazard, if Lear­ning and Learned men grow obsolete. Our Lord says, If the blind lead the blind, both shall fall into Matth. 15. 14. Luke 6. 39. the ditch. There is nothing so great a spur to me, next the glory of God, as the Presidents of for­mer times, and the courage of holy men, who were more ready to suffer, then deserve so ill requitall [...]. of their integrity. Synesius tells us, nothing is more rhetoricall then sufferings: the blood of Martyrs was seed to the Church, and made their persecu­tors turn admirers, yea sometimes sufferers: it is surely a great distrust of God which makes men faint in a good cause; how much more Evangeli­cal and Christian were the minds of Polycarpus, Athanasius, Cyril, Cyprian, Iustin Martyr, Ar­nobius, Epiphanius, Luther, Melancthon, and all the holy Fathers, and Reverend Bishops of the Church, who dealt with men, like Solinus his Agriophagi, who fed upon Panthers and Lions, [Page 226] and breathed out nothing but bloud and wounds; then are ours? while we are to deale with Chri­stian Magistrates, well disciplned souldiers, and common people, who have heard of Christ, and seem to cry a daily Hosannah to him. Why should we not believe that God will protect, and men pardon, if not be perswaded to love those who call to them, as Ionas did, almost out of the Whales belly, in the language of the Disciples to their Lord and Master, Carest thou not that we perish?

Who, O who knowes the mind of God? per­haps God is now dealing with our Governours, as with Artaxerxes, to contribute to the resto­ring of the destroyed places of religion and lear­ning. It may be not by might, nor by power, but by his Spirit; by a jawbone, by rams horns, all the rampiers raised against learning, may with Iericho's wals fall down; and therefore it con­cerns us all to wait the good pleasure of God, and to cast our bread upon the waters, to do our dutie, and by fair and gentle application, move all men to cast in their portions of help, that so this work of piety may receive the lesse rub.

The truth is, O Eminentissimo's, God looks that ye should come to the succour of religion and Learning, as Nehemiah did to the building of Ierusale, with might and main, leaving no hoof of your power un-imployed in this noble work; Learning in all times deserves well; andDocti ab in­doctis tantum, quantum Deus ab hominibus. S [...]obaeus apud Guev. p. 429. the wise-man in Stobaeus tels us, that learned and unlearned men differ as much as God and men do; they better deserve bounty, then Herodias her dancing daughter; you that are Constantines think so, though Herods do not; for one Philoso­pher [Page 227] is worth a Kingdom; Solomon tels us, There was a little City, and few men within it, and there came a great King against it, and besieged it, and built great bulwarks against it; Now there was Eccles. 9. 14, 15, 16. found in it a poor wise man, and he by his wisdome delivered the City: yet no man remembred that poor man; then said I, Wisdome is better then strength: this is confirmed also from the instan­ces of Proclus, whose skill served Marianns in his fight against Vitalian, and the Thracians, as did Archimedes his art defend Syracuse againstZonar. Tom. 3. p. 46. the Romans besieging it. And why worth a Kingdome? Because the beautifiers of it; Dei munus est quod vivimus, Philosophiae quod bene vivi­mus: Arrianus says well, Philosophers schools were treasuries of Soveraign goods, more un­furnished with counsels against all straights, and to [...]. all purposes of advantage and honour: who but these kept up the glory of the Grecian Em­pire? who but these the fame of Rome, Italy, [...]. Plu­tarchus in libro deliber. Educ. p. 8. France, Spain, Germany; yea, and our own hi­therto fame? And who but these must yet pre­serve us (next the mercy of God) from being the reproach and by-word of the world? for true it is, that he who is a Statesman and un­learned, will easily erre and be uncivill. Who se­cured Alexandria from the fury of Octavian, when he took, and resolved to sack and fire it, but Arius the Philosopher? who had security, and whose family was priviledged the fate ofDion lib. 51. p. 454. Thebes, but Pindar the learned Poet? What escaped the armed power of Cato in his Expe­dition into Greece, but the Statue of Zeno? all but that went to sale, and made money in [Page 228] his distresse: and that he spared for the sake ofNon aere captus nec arte, unam Zenonis statu­am in expediti­one non vendidit Cato. Plin. l. 24. him it remembred? What think ye, O Powers, and people of England? is not learning fit to be fa­voured, and learned men worthy respect, when one Socrates corrects the Manners and Lives of so many men, after famous in the world? 'Twas he (as the instrument in Gods hand) who redu­ced Phoedo from a rude Leacher to become a Phi­losopher, Plato from a light Poet to a grave Mora­list, Xenophon from a trifle to become a brave Histo­rian; Aeschines and Aristippus of poor made rich, Alcibiades of ignorant learned, Charmydes & Thy­ages Ficinus in Com. Coutin. Pla­ton. p. 1173. of wild, sober Citizens; Euthydemus and Mne­mon, of cavilling Sophisters, true wise men. See more effects of learning in Sabel. Orat. 7. de usu Philosoph.

No wonder then, Antiquity put such value up­on them, accounting them the Stars of their ages, the souls of their Government, Saviours to their Countreys, contending for their births, (as ma­ny now do for their graves, who shall swal­low them up first) and erected pillars and mo­numents to their memories. Amongst those 49. which Textor mentions to have Statues of brasseIn Officina. erected to them; most were Philosophers, and men of the long robe; nay, though they were cyni­call and tart, yet had their merits a due comme­moration: The Countrey-men of Diogenes wouldIn vita ejus. not let the Cynique depart obscurely, but raise a Statue of brasse to him, thus inscribed,

O Antiquity, how hast thou surpast us, who [Page 229] think it our virtue to contemne, not follow thyVetera jampri­dem institut [...] corruptis mori­bus lud [...]brio sunt. Guev. p. 193. l. H [...] ­rol. princ. commendable president? what compensation can we g [...]ve posterity for the stain we their unhappy Ancestry shall leave on our selves, to be objected against them. It was once said to the Iews by our Lord Jesus, Ye are the sons of those that have slain the Prophets; let it be our honour to raise up these widows children again: Nothing more reproachesB [...] Morton, B [...] Hall, B [...] Brownrig, with others. our Religion, then that Bishops and Churchmen famous for piety and learning, should be neglected and exposed to want: Let it not be told in Gath, nor declared in the streets of Ascalon. That be far from us, to make those heads bald, whom former* Plut. in vitis Oratorum. vit. x. p. 84. Edit. Paris. times crowned with crowns of gold (Demosthenes was four times crowned by four several Grandees, Zeno by the Athenians, and Statius by Domitian) or those purses empty which they filled. I read of the bounty of Alexander, who supplyed Aristotle with great sums of money to write his Natural History: & I wish I could applaud any, or all of this age for like generosity to that renowned, learned, match­less Archoishop of Arm [...]gh. He it is of whom that of Paterculus concerning Augustus is true; yet no man considers his losses, age, and other suffer­ings I must say as Anicetus Cyrenaeus did of Plato, Prosecto pec­catū videri pos­sit quod majori summâ non ju­verim tantum virum. Truly▪ it is a great fault, that we do not provide more liberally for him, of whom, as Aristotle of him, I may say, This is the man whom all wise and pi­ous [...] esse illum q [...]m probi om­n [...]s me [...]tò de­bean [...] et i [...]tari & commenda­re. [...]. gl. mu [...]di, p [...]rt 10. conside [...]. 7. men deservedly ought to imitate and applaud. Did Isocrates sell one Oration for twenty ta­lents? Would▪ a private Citizen, Largius Lici­nius, have given for Plynies Commentaries 40000 pieces of silver? Did Marcus Popilius sell a small Annal for 16000 pieces of money? And had Oppian [Page 230] the Poet a piece of gold for every▪ verse of his from the son of Severus? And doth no man consider the pious labours, preaching, writings and unspeakable toil, yea, the vaste sums that this Leviathan of learning, (in his former prosperity and wealth, to the advancement of religion, hath expended? If Ab­labius the Egyptian Philosopher was thought wor­thy by Constantius to be compeer with his Son in Government; If Dion Prusiens by Trajans favour was permitted to enter Rome triumphant­ly; If Adrian and Anthony preferred the HistorianCass. loco prae­ [...]tato. Arianus to Consular dignity, onely for writing eight books of the life of Alexander the great: why may not this famous Church-man and friend of God, (who is often in the Mount of holy devo­tion, praying for us, who are in the valley of this world, sinning and enraging one another) deserve to be honoured and supplied plentifully with what ever is proper to his place, merits, and piety? De­metrius Phalerius never deserved his 360 Statues of the Athenians, better then he doth Memorials of the Church of God, in which he hath been a star of the first magnitude. Well, however we reck­on, Tacitus ar­nal. suum cuique decus posteritas rependit; thoughOmnia praete [...]e­unt quibus ho­mine [...] in hoc mundo laetantur, atas, valetudo, forma, deliciae, opes, voluptates. Sola nos si semel recepta fuerit us (que) ad mortem, sapientia comi­tatur. Aene­as Syly▪ lib. 1. Ep. 4. all things in the world do, and must faile; age, health, power, beauty, riches, relations, pleasures, have but their times, and shall depart the stage of time and life: yet shall wisedom be the immortal Herald of its subject, and shall erect an Altar to memory, even in the minds of enemies, of whom it shall be had in true honour, and those shall be ashamed who look upon learned men as decayed Temples, which neglects have defaced, and time will hastily incinerate: And therefore the Poet sang well.

For as the Orator said, Plus proderit demonstrasse re­ctā protinus viam, quàm revocare ab errore jam lapsos.

Me thinks, I hear our Neighbours from beyond the Sea cry out to us, in behalfe of learning and learned men; O England, is this thy kindnesse to thy friend? Dost thou thus repay thy Teachers and Statetists for their pains, care, study, indefa­tigablenesse? Do ye thus reward the Lord, O foo­lish people and unwise? The Lord who hath kept you upon Eagles wings? who hath set you as a beacon upon an hill? who hath fed you with the finest of the flower? who cast the net of his Gospel in your British seas, taking into his Church you who were barbarous, in the shadow of death, bring­ing you into the glorious liberty of the sons of God, giving you a noble succession of godly learned zealous Bishops, Doctors and Presbyters, who have preached the word in season and out of season, and lived lives of holinesse and exemplary charity amongst you? Can ye without sorrow consider your misery and leannesse, if your Teachers should be removed into corners, and your scholers grow like the Mountains of Gilboa, upon which the dew of greatnesse and support fals not? Come hi­ther, and help us, Our fields are white unto harvest, our Schools, Churches, Purses, are yours, only be called by our name; Forget your fathers house, and we shall delight in your beauty.

This, O this may come to passe, if God do not prevent it, but he can command deliverance for Ia­cob, and bid our Governours as of old, Be ye a covert to the out-casts from the face of the spoi­ler: [Page 232] and he will do it; (for they shall be a willing people in the day of his power) and they cannot more glorifie God in any thing then in keeping learning (The King of Heavens daughter) in sal­va & arcta custodia, then in treating her houou­rably, and putting a Ne exeat regnum upon her, I hope God will put a Spirit into, and continue it in them to resolve for learning, and learned men, as the people did for Ionathan, 1 Sam. 14. 45. Shall Ionathan dye, who hath wrought this great salvation in Israel? God forbid. As the Lord liveth, there shal not one hair of his head fall to the ground: yea to offer their power and protection to her and hers. [...]. Dion 76. p. 865

I never was like Bulas in Dion, who was so crafty, that he was seen and not seen, taken and not held, such an one as no bo­dy could tell what to make of him. I blesse God, my aim was never to [...]. Halicarnass. lib. 2. p. 128. Edit. Sylb. be more politick then honest. Times evil, like those of old, in which free­dom of speech and opinion was cri­minall, would perswade to silence; then perhaps it would be prudent, (I say not pious) to hearken to Peters counsels save thy selfe; If I had lived in Rome when Appius Claudius did, I should have [...]. used his words, and bemoaned the age as he did, Wo is me, the piety of our Ancestors is not seen in our manners; gravity is censured pride, justice folly, valour madnesse, temperance, and modesty restivenesse, and those things [...]. Halicarnass. lib. 9. p. 610. onely admired which are of ill report, and which have ruined many power­full Common-wealths: thus he▪ & then not without cause. And since I live in a time [...] to be tree [...]pray [Page 233] God keep it so, if it be; or make it so, if it be not: Free, not to fury, not to uncharitableness, but to love and good works, free to men pious and peaceable, free to Learning and Religion: [...]. E­pist. 4. I may minde men of what Isocrates wrote, That freedom of discovery what mens thoughts are, (so they do it submistively and without bitterness) is the greatest signe of affection: Men are most bold with friends, because to them most welcome. Time is Gods creature, and so are Men, who make times good or bad: and therefore I pub­lish to all men my censure, that so far I love the age, as it is pious and learned; and the men of it, so far as they will suffer it so to be, or reform it to be so if it be not. While this Land is as was Goshen, a comfort to Iacobs, it shall be the subject of my prayses: when it becomes (as God, I hope, will never suffer it so to be) a Moriah, whereon Isaac the child of Promise, Religion and Learning must be slain, it shall be the object of my tears. I am of his mind, who preferredDiscipulus esse malo sapientum Phi­losophorum▪ quàm rex rudium & barbarorum Anacharsis in Epist. ad Craesum. to be a disciple of wise Philo­sophers, above rule over Nati­ons rud [...] and irreligious.

The Lord deliver us from his Candlesticks re­move, from a famine of his word, from pride, vain-glory and hypocrisie, from envy, hatred, ma­lice and ignorance; these will discourage Ver­tues from coming to unlade at our Ports; these will force the trade of Arts from our havens: IfPaupertatis est proprium quan­do alia defici­unt exercere li­bertatem. Fab. Decl. 9. Philosophers be poor, and prophets not esteem­ed in their own countries, they will take the bold­nesse to be gone without Letters of Licence, and to [...] their for [...]es: Every Countrey welcomes [Page 234] Wise men, and every winde carries them to their own Plantation: Quaelibet Patria ingenioso Pa­tria. Moors and Affrican Savages will give Sar­dinius entertainment, when his Country-men willMatt. 13. 57. 1 John 11. not endure him: Christ (refused by his own, to whom in love he came) hath sanctified misusage to all his: for if it were so in the root, it must be in the branches: If they have called the Master of the house Beelzebub, how much more shall they call them of his houshould? saith our Lord, Matt. 10. 25.

My prayers shall ever be, that the glory of true Religion, and Learning, may never depart from this Isle till Shiloh come to Judgement. Let those inherite the wind they hunt after, who are taken with houses and vineyards, oxen, as­ses, and houshould trash, not remembring the Afflictions of Ioseph: I will think how to live profitably in my generation, and die comforta­bly, when God shall appoint my change; While I live, it would be pain and greif to me to say of Learning, as Peter did of his Master, I know itMatth. 26. not: Much less will it become mee to curse it, as that ground which brings forth briars and thorns; Gebal, Ammon and Amaleck, the dreggs of men and abjects of the people, will doe that if they dare: I shall say, alluding to that of Tully, Ne immortalitatem contra Doctrinam et Ne immortali­titem contra rempub. accipe­rem. Cicero. Doctos acciperem. He who hath his eyes open, must cry out with Balaam, How goodly are thy Tents O Iacob, and thy Tabernacles O Israel! The Lord spread thy gardens by the rivers side as the Trees of Num. 24 5, 6. Lign-Aloes which the Lord hath planted: and as Cedar Trees besides the waters. But if God [Page 235] shall suffer men to grow cold in their loves, and to look askew on men Learned, and nip their bud, then will their gray hairs appear, and men shall cry out, How art thou fallen from heaven, O Lucifer son of the morning? Then will Harps be hung on wil­lows, the voice of Turtles be no more heard in our Cant. 2. 12. Land; Winter will then be upon us; gemmulas et pubescentes herbas interficit et adurit nocentissimum Lib. 4. advers. Gent. frigus, saith Arnobius.

This straight yet we are not (blessed be God) put to; the tree of true Learning is not felled, though the Ax be laid to the root of it; Paul's prayers, to be delivered from unreasonable men, may speed as much as Peters sword; fair intreaties, Humble Petitions are more in fashion then Church Censures; I will beg of God and our Go­vernours, for the Learned, a writ of Priviledg, that they may be secure, and not the Chase of every spoiler; and that they would grant that petition which they offer to them, as once was offered to Iupiter,

This granted, and that suddenly too (Affectio Sym. apud Gu [...] var. omnis impatiens etiam justae & legitimae tarditatis) I shall hope to see good times again, and en­joy ingenuous companions here still; else Eng­land will be no more terrarum decus, flos finiti­marum, [Page 236] as of old was said: but a Nation not worthy to be beloved; because a step-mother to her best and most beautifull children, who will say to her as Marius did to Minutius, While our Country cherishes us, we [...]. D. Halycarnas. lib. 8. p. 507. pay it love, but when it in­jures us, we forsake it; Not place, but Convenience cau­seth Love.

My hopes are, & prayers shal be, that God would keep Learning as the Apple of his eye▪ that he would protect this his servant in the fire, and inIsa. 43. 2. the water; that by the Golden scepter of Mercy and bounty, he would call this Hester to her A­hasuerus; Esth. 5. 1. and set her by him on the Throne, that he would preserve his Church, and be unto▪ it a Sun to enlighten, and a shield to encom­pass; that out of the rock he would make waters to flow: not bitter, like those of Marah; butExod. 15. 23. sweet, such as make glad the City of God. And this in his due time he will doe, (For he hath not forgotten to be Gracious, nor shut up his loving Psal. 46. 4. kindness in displeasure) yea he will return and leave the blessing of peace to us, and to our Po­sterity; Without which, Conquests and Crowns, powers and wealth, will be but mens vexations. No man envies the poor Cottager, the hire­ling, who labours early and late, in wet and dry, day and night: the fat Oxe goes to the sham­bles, the Tall Cedar has the winds in his bran­ches, the priceless unicorn must to wrack, the good durable is that which is internall; King Heze­kiahs comfort, Isay 38. 3. Remember now O Lord, I have walked before thee with an upright heart, and in [Page 237] truth, and have done that which is good in thy sight; this will accompany men to all places, in all con­ditions, at all times, and make them rich in po­verty, civil in rudeness, patient under provo­cation, at liberty when restrayned, in comfort when distressed, owned when neglected; nay con­querors when conquered. And a help to this is lear­ning, while it teaches us the knowledg of God and our selves, and restrains us [...]. Dictum apud Guev. p. 189. in Horol. princ. from all those disorders, that our nature (without it unpre­pared) would break out into.

I have read of many men who have repen­ted their greatness, and deserted their earthly Honours and Crowns: Philip the Second of Spain was wont to say, that the best fruitAd aliud nihil confert esse Re­gem, quam ut in morte poeniteat fuisse. of being a King, was to bring him to repent hee was so: And the great Pope Adrian the 6. had this inscribed on his tomb, by his ownHic situs est Adrianus 6. qui ni­h [...]l sibi in vita infoelicius, quàm ut imperârat, duxit. direction, Here lies Adrian the 6. whose greatness & Government was the greatest burthen he complained [...]. Diogenes in vita Thaletis. of: and of Thales 'tis said, he left the affairs of state to become a Philosopher, and to contemplate; as accounting his life of action an estrangement from himself: Our own stories tell us of many Kings and Queens of this Land, who voluntarily, to enjoy a Religious and private life, have re­signed their Crowns, within the space of 200 years 30, at least, twelve of whom have bin Martyrs for relgion, 10. of whom are Calendred for Saints: so that in Capgraves words, It was a rare thing [Page 238] then to see a Mirum tunc fuerat Re­gem videre non sanctum. Spelm. in proem. ad con­sil. Britann. King and not a Saint. Yea, a learned Andr. in Fasc. Temp. Man tels us, That he found more pious Kings of this Nation, then in any other part of the world, though never so great; the cares, crosses and emulations which attend Mundane honors being such as made them quere what Ease was, as Pilate did what Truth was; and therfore no wonder if they bethink their lives led in so unpleasing a wilderness.

But to all learned men Learning is so delightful, that no pleasure (no not that of life) is like it. Eud [...] ­xus would be contented to burn with Phaeton, so he might but take the figure and height of a Star, andPlutarc. lib. non posse suaviter vivi, secundum Epic. p. 1094. leave the knowledg of it to after-ages. Archimedes would not desist a Mathematicall Experiment to save his life: Few men have ever bedewed their cheeks with tears, or accused their expence of time in searching after sober and commendable Art. I have heard of some who (upon accident and spe­ciall occasions) have bemoaned their Learning: When a Favourite must die by warrant of his un­willing Prince, then perhaps a Utinam nescirem li­teras may be heard: when learned men have in their Studies propounded more their own applause then Gods glory; more to know, then be good; then God may touch them, and they may cry out as he did, Scientia mea me damnat; or in holy Isay's words,S. Aug. in Conf. Wo is mee, I am undone, for mine eyes have seen the Isa. 6. 5. King, the Lord of hoasts: I have seen his mercy love, power, goodness, faithfulness, have had many discoveries of him, and much attraction from him; but I more doted on words and flowers, on the curiosities of dispute, then the beauties of reall ho­linesse: I rather desired to hear Ambrose the elo­quent, [Page 239] then Ambrose the holy; rather Paul brought up at the feet of Gamaleel, then the Apostle of Christ, glorying in the cross, & accounting al things dross, and dung in comparison of Christ Jesus; up­on these accounts, and by occasion of learning mis­ [...]sed, I have heard of out-cryes and bemoanings; but when God gave grace to use these golden talents aright, where the gifts of Iulian were not accursed by his wickedness, where the souls, Dan and Bethel do not occasion disobedience to God, 1 King. 12. 28. Where the beauty of them doth notAmos 4. 4. and 8. ult. make the heart fall in love (as did Solomon) with strange religions and vices, deserting the true use of learning, (the knowledge and fear of God) there did I never know or read any man blame his endeavours, or wish the time he hath spent in stu­dy recallable; But rather give God thanks, that put it into the thought of his heart, by raising a structure of art, to adorn the Bridechamber of his Intellect, the gallery of his Fancy, the parlour of his Judgement, the entertayning room of his Con­versation; nay such a man rather hath thought himself only so long to live, as he hath lived in the discovery & gain of Learning. Blush then ye stupid souls of this age, whose folly it is to bluster against this divine quality, and rank of men, who wouldNumb. 23. as willingly ruine them, as Baalam have cursed Is­rael, if God had suffered him; who have their high places of Peor, and tops of Pisgah, from whence to veiw and execrate the utmost quarters of the learned; who cry (as the wicked of the Church) Down, Down with it even to the ground, let the name of Learned perish, and let their seed beg their bread; who thinke they doe God no [Page 240] service, unlesse as Orosius wittily, Delubra omnia flagitio, dedecore, turpitudine, ac immanitate con­taminarent; Instit. lib. 7. p. 100. who make the times such as Saint Bernard cries out against, O seculum nequam quod Epist. 107. ad Tho. de Be­verle. solos tuos sic soles beare amicos, ut Dei facias i­nimicos. These are they who are so far in love with themselves, that they think the world on­ly made for them; the learned Lord Bacon (that great Oracle of this age) describes them well, Omnia (saith he) ad se referunt, gerentes se De Augment. scient. p. 12. 2 Tim. 3. 8. pro Centro mundi, a [...] si omnes lineae in se suis­que fortunis debeant concurrere, de Reipublicae na­vi, licet tempestatibus jactata, neutiquam sollici­ti modo in scapha rerum suarum receptus detur & refugium; These are the Iannes and Iam­bres that withstand Moses, and perswade others by their ill example to vilifie and debase the Church, and its Ministry; and because they have the lamps of Virgines, will by all means be coun­ted spiritually wise, though they have no oyle on which to feed their holy fire and lights; no true and saving knowledge, (for that makes the soule humble and patient) but a running extaticknes, which no man understands but themselves; and a dislike of Scripture words and wayes, being above Ordinances, Govern­ments, Relations, and aiming at an universall liberty; to say and do what they please with­out controu▪le of God, or his Deputies onVana est religio [...]uae sceleri lo­um facit, vim riminibus Sa­ [...]amenta non ddunt. In Hi­ [...]or. Bohem. earth, Governours. I am of Aeneas Sylvius his mind, 'Tis a vaine religion which gives Patrociny to wickednesse, the Sacraments of the Church are no bands of iniqui­ty, but conveyances of comfort. Let these [Page 241] beware; God will bee visible in his judge­ment on these Ranters, who because they are subtile, conclude themselves not wicked; and because they seem to be good, think the world believers them so. S. Ambrose Tunc culpa cavenda est, cum videtur habere secretum. S. Ambros. in Psalm. 118. against these lessons us well, When sin hath a secret to hide it self in, then is it (saith he) most dangerous. To speak for Virtue, and live to Vice, is vanityNon prodest verbis proferre virtutem, & factis destruere veritatem. Serm. de morta­litate. in S. Cyprians judgement: Will not God to these appear terrible when he sets their sins in order before their fa­ces, and arraigns them for having a form of godlinesse (pretending motions of his Spirit to do things against his word, his worship, his Ser­vants?) Will he not be to these, if they repent not, as he threatneth, Hosea 5. 12. I will be to E­phraim as a moth, and to the house of Iudah as rotten­nesse? and v. 14. I will tear and go away, and none shall rescue?

Against these so loose, so litigious, so scanda­lous to God and good Government, I beseech you (O Powers) strengthen the Church and her servitours by your Countenance and unfained Zeal; fear not Goliah though he come, with de­spight,Leo Epist▪ 3. and all imaginable fiercenesse (Princi­pes multam nutriunt pestilentiam, dum necessariam non adhibent medicinam.) The little David of Chri­stian courage will kindle against this Philistine, and encounter him: holy engagements for God, like Aarons Rod, bud afresh, and return as Isra­el from the Philistines▪, rich in successe: there is nothing more a Governours duty (as that [Page 242] wiseman said to Numa) then to see that God be [...]. &c. Apud [...]lutarch. in Num [...]. p. 62 honoured, and people Governed rightly, and made obedient to good Laws, and good Law­makers; and that the gentle carriage of those that Rule, may invite them that are ruled to be gentle, after their example.

Let who will cry up multidudes, I shall not; for I find them disorderly, vain, injudicious, cruel, like Rivers, sinking every thing that is solid, and bearing up what ever is light; their traffick is in the nothings of bubbles, swellings of waves, and bladders of words; and those Governours neglect themselves and their people who do not answer their mutinies with punishments, and en­courage their obedience with justice, protecti­on, and honest ease and liberty; but if they de­sire more then is their due, or they know how to be happy with, let them have that reproof [...]. Theo­doret. l. 4. c. 17. which S. Basil gave Valens, the Emperors prat­ling Cook, Look you to your Pot and Dresse, that they be savoury; or which Alexander gave his mutinous rabble; otherwise there wil be no hoe with them, as the phrase is. Not that I think it safe or honourable to rule with Rigour, but for that it is more to good mens peace to have Go­vernment tite and stiffe girt, and more to their content to live where nothing, then where every thing is lawful: That noble grave Roman Appius Claudius, gave gallant counsel to the Senate, a­gainst [...], &c. Halycarn. l. 5. p. 331. Edit Sylbu [...]. submission to the vulgarity, telling them of many Graecian Cities, who by yeilding, had ruin'd themselves, and been a president of ill to the world, while they suffered evils to grow through impunity: and assure them, that if they resign the [Page 243] Government to the rude people, 'twill be all one as if the body should rule the soul; and therefore he wishes them, [...]. not to perplex well ordered Government, not to change laudable customs, not to take away fidelity, the firmest bond of hu­mane societies (and that which makesHalycarn. l. 6. p. 387. us differ from beasts, who prey one upon another) but to stand for order, and main­tain that peace which just and wise Governours ought to labour for, and to overthrow which, rude multitudes do ever aim; Thus he, and wise­ly to: for to give people way, contrary to law, and judgement, is to make Power become their Minister to spoils, furies, and in­humanities; and therefore every good Magi­strate should resolve if he perish, he'l perish in doing his duty; for in so doing, he may expect Gods Custody. While the Mid-wives of Egypt feared God, they had houses built for them. Power and Honour is never better founded, then when on true Religion and Zeal for God, on ju­stice and moderate liberty to men-wards: the Covenant of peace followed Phineas his zeal, and continued the everlasting Priest-hood to his seed after him. Numb. 13. 25.

I care not who knows my thoughts; I hate se­cret contrivements; Fauxes tricks and underhand dealings are falshoods in friendship, which ingenu­ity abominates. Nihil veritas erubescit nisi solum­modo Advers. Valen­tinianos. abscondi, as Tertullian once said▪ I am for Government just and moderate; Tyranny and Anarchy I equally hate, because I believe them equally abusive: I am for grave Cato's, wise So­lon's, [Page 244] divine Seneca's, quaint Tullie's; for men of blood, fortune, courage, and learning, men fearing God, distributing justice, that it may run forth like a mighty stream, and hating cove­tousnesse; for men thus qualified will be most considerate of merits, most temperate in punish­ments, most vigilant for Peace, most consultive in War, most faithful of their words, lesse prone to revenge, lesse addicted to bribery, lesse negle­ctive of duty, lesse carelesse of trust then others, who being of unpolish't education, are more rough and unmalleable, more confident, and lesse intelligent; in a word, no men either love or fear I, as friend or enemy (much lesse do I desire them as Magistrates) who are not devout to God, just to men, and sober towards themselves; who have not wisedome and grace to manage Power as God doth, with justice, not partiality, mer­cie, not inexorablenesse; being bounteous to all that walk within Rule and Com­passe.

And to these Powers, where ever in this Na­tion acting, do I in all humility direct this my Apologie, hoping by the good hand of God, not to be by them and the sober party of my Coun­trymen, accounted worthy onely of Mical's scoffe, as one of the vain fellows who shameles­ly uncovereth himself, 1 Sam. 6. 20. but as one who knows himself too well to be proud of any thing but his good meaning, and who begs nothing in this transfiguration of things, but that Christ and his Servants may have comfort and stability amongst us, that those who Rule would fence the Vine, Learning, against beasts [Page 245] of Prey, and Foxes of spoil, who would re­joyce to see what yet remains of beauty and order, devenustated and exposed to shame and dishonour; Qui veram gloriam expetunt, aliis Ci [...]. pro S [...]. ocium quaerere debent, non sibi, was the Orators. I know there are many Shimeis, and Doegs, multitudes filling every corner with their Deme­trian clamours, magnifying the Dianas of Re­velation, and crying down Learning and Learn­ed men, as he and his Rabble in Acts the 19. did S. Paul, enraging powers against them as perswaders, and turners away of the people from obedience; but the folly of these men is made manifest to all men; experience tells us that all is not gold that glisters, nor is a noble opposite less to be honoured, then a base friend.

Let me speak for the Learned, (better Cly­ents the world has not) yet now (God wot) they sue in Form [...] pauperum; silver and gold they have little, but Virtues and Understanding (against which all their enemies shall not prevail) they have by the gift of God, and their industry, and to maintain them they will be resolute; The Orator said true, habet mens nostra naturâ Fablus. sublime quiddam & erectum & impatiens superi­oris; and hard it is to make the stiff knee of a Phi­losopher bow to the deceitful goddesse of pomp, and outward splendor; if he have done well, he looks to be accepted; if ill, he will be convinced of it by Reason, and not yeild himself faulty till he be made appear so; and if he suffer by the will of God, and the pleasure of men, he will do as Pupaces did (who being condemned to be beaten with stripes, because his prisoner Andro­nicus [Page 246] was escaped) cryed out to the [...] &c. Apud Nicetam in Annal. pag. 66. people that flocked about him, This is not my reproach but my comfort, that I suffer for what every one ought to keep, his integritie. He that hath a [...]. generous mind, and would live fa­mous for goodnesse, dare not be so base as to call good evil, or evil good,Stobaeus apud Guev. p. 209. though so to do he were offered all the Kingdoms of the world and the glory of them.

Pardon therefore, O Powers, some Learned men their dissents, others for those mens sakes whom ye think & know Learned, & to whom ye do respect as to persons well-deserving; considering that those who have provoked you most, have not been more bold on you, then you and all man­kind have been on God, whom we provoke all the day long. And if when we were enemies (without Composition, or Act of Oblivion) he made the Ezek. 16. 6. 8. time of our pollution the time of his love; if when we were enemies he gave his Son to dye for us, made Rom. 5. 10. Ephes. 2. 14. him our peace who brake down the wall of separation, made us all one by the blood of his Crosse, (so that now Coloss. 3. 11. there is neither Iew nor Gentile, but all alike to God, who walk as the Redeemed of the Lord, and serve him uprightly) since these things, I say, are, why should we of this Nation be worse one to another, and more unready to forgive then God is? who (if we confesse our sinnes) is faithfull to forgive our sins: the Text hath another argument in it, If 1 John 4. 11. God so loved us, we ought also to love one another.

Remember, O Powers, I beseech you in the bowels of Christ, what the holy Apostle exhorts [Page 247] his Ephesians to, Be followers of God as dear chil­dren, Ephes. 5. 1. and walk in love, even as Christ hath loved us, and given himself for us: a more noble presi­dent ye cannot have then he who is the wisedom of the Father; nor a more Christian work you cannot engage in, then Charity to your brethren, then restoring them that are fallen by the Spirit of meeknesse: consider that while ye are in the flesh, ye are subject to like infirmities as others; and ifGal. 6. 1. God restrain you, 'tis that you should prize him more, and pity those many whom he suffers to miscarry. He that unto sinners sends line upon line, and precept upon precept; he that waits that Esai 28. 10. Esai 30. 18. he may be gracious; he that glories in the at­tribute of long sufferance towards man, willNullum laedit observata justi­tia. Cassiod. not commend proceedings of Rigour from man to man. O let it rather be your emulation to passe by many injuries, then lose the Oportu­nity of one forgivenesse.

Let the offending world have cause to apply that to your gentlenesse, which S. Bernard does to our Lord Jesus: Quid Quid tibi debuit facere quo [...] non fecit? illuminavit caecum solvit vinctum, reduxit erro neum, reconciliavit reum Serm. 22. in Cant. tibi debuit facere quod non fecit? he hath given sight to the blind, liberty to the bound, reduced the erroneus, and reconciled the guilty. Yea let no man be more bold to provoke, then you benigne to bear, after the holy example of him who suffered contradiction of sinners. Considerati judicis est, ignoscendi potius quaerere causas, quam puniendi oc­casiones: Guev. 445. Ammianus. lib. 15. think not, I beseech you, that herein I am too lavish of your respect, or would expose you to the dishonours of rude and revengeful tongues. God forbid, I should have any such thought; nay, [Page 248] in the presence of Christ, I have not; my heart ab­hors so loose and degenerous a motion; I love to use humility and prudent moderation in addresses to Governours: and since God commands to send the Lamb (an emblem of mildnesse) to the Ruler of the land, Esai 16. 1. I think it not amiss to offer this humble Petition to you, That you in your Philip the 2. of Spain would do no hing in gravioribus negotiis Reipub. quod Consilio, quod appellabat conscientiae, examinandum prius non propo suerit. Lansius in consult. Europae. p. 307. judgements distinguish between those that sin of malicious wickednesse, and those who offend ignorantly; that you remember, much hath been forgiven you, & therefore you ought to forgive much; that you in al deliberati­ons think upon that great day, & that just judge, the sinful life, and the sor­rowful death of the best of men who hath not greater mercy shewed him, then he can shew to others. Alas the greatest offence against thee (O man how high so­ever)Et errare homi▪ nis est, & ignos­cere patris. Fa­ [...]ius. is but against a mortal man, whose breath is in his nostrils; but the least sin thou committest a­gainst God is infinite, not to be satisfied for with the sorrow of thy soul to all eternity; yet behold thy Saviour hath satisfied for that; and Non horruisti confitentem la­ro [...]m, non lachrymantem [...], non Chananaeam sup­lican [...]m, non deprehensam in dul [...]rio, non sedentem in the onio, non supplicantem Publi­anum, non negantem discipu­ [...]m, non ipsos crucifixorestuos [...]. B [...]n. Serm. 22. Cant. if he hath not rejected the confessing thief, nor the penitent sinner, nor the humble Canaanitesse, nor the woman taken in a­dultery, nor the disciple at the seat of cu­stom; if he cast not away the devout pub­lican, the denying disciple, nay not his very persecutors, as S. B [...]rn. sweetly; then do not ye reject any offer of doing, & receiving good at any time, or to any person or thing which God offers you a season to take hold of, considering that of the Prophet, Blessed are ye that sow besides all waters. Esai 32. 20. [Page 249] And this I humbly move ye to out of charity, rather to your own souls then to offenders. For our Lord Jesus tels us, That if ye forgive not men their offences, neither will your Father in Hea­ven forgive you your offences, Matth. 6. 15. This well becomes a sober and Christian man to offer to you and you to accept from him; for there is nothing that more dishonoureth Governours,Summi imperii moderatoribus, pia & decora suadentes in­strumenta sunt boni saeculi. Sym. Epist. 6. Guev. p. 196. then to misreceive moderate addresses, which tend, by good and grave counsell, to emendation. What ever makes men like God, is most worthy welcome; They who would have Christ for their reward, must follow him in his race of charity, meeknesse, moderation, easinesse to be intrea­ted: He (God blessed for ever) hath a returne forCant. 6. ult. Luke 15. 23. the wandering Shulamite; a kisse for the home­come Prodigall, an Euge for the servant who hath been faithfull in a little; he values the miteVideo barbam & pallium, Phi losophum non video. which a poor & humble soul offers to him, more then the rich oblations, devout observations, proud boasts, and external breadths of the Pharisee▪ He is not pleased with the Pageantries of politick Com­posures,Foris Antipater albo utitur palli­o, intus vero to­tus est purpureus. and appearances of sanctity when there is under that mask a designe to devour widowes houses, and under that sugured tongue, poyson of asps: vox in choro, mens in foro, virtutem non cole­re sed colorare. God is not always in the whirlwind, nor in the Earthquake, nor in the fire of hu­mane power, but in the stil voice of gentle perswa­sion; Turtures amat Deus, non vultures. And those that wil be his, must not be unlike him in goodness, in pardons and praeteritions▪ of provocations: S^t Ubinam quaeso vestra prudentia, nisi in Christi doctrina? unde vestra justi­tia nisi de Chri­sto misericor­dia? ubi vera temperantia nisi in Christi vita? Serm. 22. in Cant. Bernard hath a good note; Where (O holy Souls) consists your wisedom, if not in the teachings of [Page 250] Christ? whence your righteousnesse, if not in the mercy of Christ? what temperance like that which is taught you from the life of Christ? for then are services acceptable to God, when they come from a pure heart▪ and faith unfained: the Philosopher, when he heard a sword praised that was taken by an unskilfull man from his friend, replyed, The sword is good, but the hand naught, [...]. Apud Laerti­p. 405. and unworthy to handle so noble a weapon: So when I see one as unholy as 1 Sam. 13. 9. Saul offering a peace­offering to God, I cannot but think of that speech of his who cried, O heaven! while he poin­ted downwards.

There is nothing (O Powers) next to sincerity, a greater honour to men in place then modera­ration; noble natures are more afraid to be un­thankfull then ruined; and chuse rather to pro­voke power then goodnesse; Will not Abraham beg for Ishmael the son of the bond-woman,Gen. 17. 18. though cast out, and forced to flye; because united to him by the bond of nature? and Is­rael pray for the peace of Babylon in their captivi­ty, because in the peace thereof they had peace? Believe me, no policy to that of candor and li­berality. The Throne of Christ (which endureth for ever, and the Scepter of whose Kingdome is a righteous one) shall be established by mer­cy, Isai. 16. 5. To forgive, is the greatest con­quest, because of our selves as well as others▪ It was a noble speech of the Emperour Adrian, to one who before he got the Empire, was his professed enemy, Be of good chear, since I amBon [...] esto animo, me Imperatore evasisti. Emperour, I have contemned the thought of abusing power to revenge my selfe on thee; [Page 251] and no lesse was that of Philip of Macedon, toQuid possum facere quod fit Atheniensibus gratum; [...] re­spondit Demo­crates, aeque ac teipsum suspen­dere. whom when the Athenians sent a sawey message by Democrates; the King answered only, Say what I can do acceptable to the Athenians; the Var­let Democrates replyed touchily, Nothing better then to hang thy selfe. The standers by ruffling at the intemperance and madnesse of the reply; Philip caused silence to be made, and cooly said, Go tell the Athenians, what patienceNunciate A­theniensibus quas Philippus contumelias au­dit impunè. Philip hath expressed in suffering himselfe to be dishonoured, and his favours refused; And whoso reads the clemency of Caesar to Rufus, Porsenna to Scaevola, Antigonus to his souldiers, Cato, Socra­tes, and Antisthenes the Scythian King to those that smote them, cannot but wonder that such grapes of Canaan should grow upon the crabstocks of nature, or our wals of mud and clay nourish so delicious and pleasing Summer fruit.

These are strong inducements towards par­don, and unanswerable disswasions from frequent punishing to exhaereditation, and losse of life; Debellare hostes fortunae est, refocillare victos verè Panormitanus. regium; but there is an higher principle for Christians to walk by, a more illustrious Pre­sident for them to follow; Christ the King of Saints, forgave his enemies and prayed for them; the nails of his crosse piercing hisParricidalium mentium intu­ens vota, non tam clavorum a­cumine quàm hostium crimine pungebatur. Arnoldus. flesh, did not so torment him, as the sins of his persecutors, and the judg­ment that impended the Nation for crying him to death, who was in­nocent; yea, he took not down the vinegar and gall that was given him, Matth. 27. 34. that no man should think him the Prince of peace, [Page 252] a harbourer of any bitternesse a­gainstVenena fellis evomuit, ne ali­quis existimaret Christo Do­mino, aliquid inesse amaritudi­nis, unde levissimam saperet vindictam. S^t Cyprianus. his enemies; his soule was af­fectionately expended in prayer, that they might be forgiven, since they knew not what they did; And those onely shal sit with Christ on thrones, who follow him in doing works of charity, and who forgive as they desire to be forgiven. This is the way to honour; by this is preparation here made against the evill day. Fortune is mu­table; and those onely can hope for friends in their adversity, who have in their day of power not despised the small things of civility and pi­ty: Nil habet fortuna melius quàm ut possit, Cicero. nec natura melius quam ut velit servare; he de­serves not to be owned when he is in danger, who hath turned a deafe ear to the prayers ofQui succurrcre per [...]turo potest, cum non succur­rit, [...]dit. Se­ne [...]a de bene [...]. the poor; since the Moralist sayes true, He that when he had power to help, would not, de­stroyes.

Hearken to this all ye, who have had oppor­tunities to procure peace, and prevent war, to save effusion of Christian blood, to forbid blas­phemies against God, and vexations of men: who might have saved many mens hearts from breaking, and families from itrecoverable ru­ine; ye who have had the Sun and Moon of Greatnesse standing for a long time still in the heavens of your families; ye that have had life and death, weale and woe, your Pensioners; con­sider well, whether you have done your duties; if so, 'tis well; You have your reward in the peace of a good conscience; if not, you shall have your requitals, both here and hereafter: for as he [Page 253] said well, They erre who meditate on power,Gloriam & im­perium medita­ris, peccas; non dirigenda aliò arma sunt quam ad tranquillita­tem & quie [...]em. Ci [...]. as their way to glory and supremacy, and not rather to procure the peace and welfare of others; and shall onely have cause to joy in so much thereof, as they have improved to the honour of God, and weale of men; I do not deny Chri­stian Magistrates use of the sword, as well to the punishment of wickednesse and vice, as the en­couragement of those that do well. I know there are necessary severities which men in power do and may expresse in order to preservation and publick peace; the Politicians are generally for this; nay, God himselfe useth this method: The Lord is not lesse known by the judgements he executeth, then the mercies he multiplyes on man. There is also much to be said from the wisdome of this world, in defence of exactnesse in this case; the Orator tels us, that as in bodies na­tural,In Rcipublicae corpore▪ ut totum salvum sit, quic­quid sit pestife­rum amputetur. Cic. Philip. 6. the amputation of one corrupted member, saves the whole from a Gangreen and death; so in the Body Politick. The tye on Magistrates is not that they should not punish offenders, but that they should not make men offenders who are not so, nor proceed against men only for words, nor punish them with death, when lesser punish­ments may reform, and not ruine them; but pro­portion to every one such testimonies of their dis­pleasure, as may render Rulers formidable; and frowning on those that break the peace, and make other men hear and fear, and do no more presumptuously. S^t Regiâ viâ ju­dex in [...]edere de­bet, nec declina­re ad dextram molliendo judici­um, [...]ec ad sini­stram exaspe­rando supplici­um. Aug. ad frat [...] in Eremo Augustine tels Judges their duties excellently, They (saith he) ought to keep the high road of justice, not to turn to the right hand by over-much favour, nor to the left by [Page 254] over exact rigour: To which add that of the Ci­vilians,Apud Guev. in Horol. princ. E­dit. Lat. p. 468. Iudex debet habere duos sales; scientiae, ne sit insipidus; conscientiae, ne sit diabolicus.

These cautions admitted, punishments may be, and are usefull: yet Saints should have a care how they are too busie with the weapons and artillery of this world. If Christs Kingdom be not of this world, then not theirs, if Christs and theirs be one: Nay, so long as he would not make use of Legions of Angels, (which he had, and said too he had upon call) to defend his inno­cencyMat. 27. 53. against a lawful, though an ill-used Power: I see not what ground Christians have to rest on that arm which he declined, or to use force in any way but what is according to godlinesse and honesty: for otherwise to do, were to incur Saint Bernard's censure, Omnes amici & omnes ini­mici, omnes necessarii & omnes adversarii, omnes Serm. 33. in Cant. domestici & nulli pacifici, omnes proximi & omnes quae sua sunt quaerunt.

I know, 'tis the mode of men to indulge themselves and their friends: Acharnan Lysima­chus, Alexanders Master, would call himself a Phoe­nician (that is, learned) Alexander, Achilles; and King Philip, Peleus; disdaining other men as thim­bles full of dust, and the goodly braveries of hisFamiliare est hominibus om­nia sibi igno [...]ce­re, nihil aliis re­mittere. Vel­ [...], l. 2. scorn. It is familiar to pardon faults to Favou­rites, while men out of their Books, though never so worthy, cannot find mercy. This purple Robe, this equipage of State follows men whom times and titles honour: In mine account worthy men are not paid Chequer pay, if they receive lesse then the courtesie of England, honour [Page 255] and estimation: Falshood and Flattery are no good heads in a Christians Alphabet, whom it more concerns to be pious and good, then poli­tick and great. The Maxims of this world are husks, fit for the King of Heavens Prodigals, (who have expended their Patrimony of grace and interest in God on vanities) to feed upon: This Babel which they have built for the glory of their fancied Kingdom, they may boast of; the Lord give me that Wisdome that inflates not; that Riches which corrupts not; that Power which abuseth not it self by abusing others; yea, the Lord di­rect me more to look to his glory in this and all indeavours, then to mine owne applause, or to that censure which worthy actions have met with from worthless ages.

I confesse, my expectations are to meet with few who will salute my Apologie with that fair language that Diogenes did the Harper, [...].Apud Laert. p. 395. Persons of ten­der heads and sleepy constitutions are often of­fended at the Bell-man, whom those more heal­thy like and cherish. To these I say, as our Lord to his Disciples, [...]. TheMark 14. 41. generous and virtuous people and Powers of the Nation will consider, what Agrippa the noble Counsellour and Favourite of Octavian said to [...]. Dion lib. 52. p. 490. him, Virtue onely makes men equall to the gods; no humane Vote can deifie. If thou beest good, and rulest well, the whole Land will be to thee a Temple, every Citie an Altar, every man a Statue erected to thy memory: For those that carry things by Power, and allow Right little place in their Debates and Conclusions, shall [Page 256] by all the Trophies they erect in publick to their renowns, be dishonoured; and by so much shall the stench of the instances and records of their infamy and demerits be more noysome, by how much more of time and continuance it shall gain and conquer. And therefore if that Painter took great care in the piece he drew for eterni­ty, onely upon account of a temporall fame; what warinesse ought those to expresse, whose eternity of blisse, as well as of fame, depends up­on the well managing of this moment? Rulers then are highly concern'd in the Art of weldoing; their opportunities are much to the gain or losse of good. Fulgentius sayes, Conversio Potentum Epist. 6. saeculi multum militat acquisitionibus Christi: and Cassiodore, Publici decoris mater est mens Regentis. Variarum l 3. If Rulers of a people cause them to err, if the light that is in a Nation be darknesse, how great is that darknesse? Usitata vulgo sententia est juxta mores Domini Familiam esse constitutam. Araob. advers. Ge [...]. The Lord therefore who is King of Kings, and Lord of Lords, and hath the hearts of all men in his hand, accept this humble Tender of his servant, and incline those who are in place to think upon and commiserate the decaying Uni­versities, the ruined Churches, the wandring Flocks, the impoverished Clergie; and to mourn for the false doctrine and heresie, hardnesse of heart, and contempt of Gods Word and Com­mandments, which every day increaseth amongst us: that so God may in mercy restore us to our wonted beauty; and that promise be fulfilled to us, In stead of the Thorn shall come up the Fir tree, Isa. 55. ult. and in stead of the Brier shall come up the Mirtle tree, [Page 257] and it shall be to the Lord for a Name, for an everla­sting sign that shall not be cut off.

I have now little to do, but to apologize for [...]. I [...]ocr. this Apologie. Isocrates prepates me to endure Censures, and various opinions of men; I write for Truth and Learning, not for error and igno­rance: and in Saint Ieroms words, Sicuti pedem S Hieronymus Ruffino p. 131. offendimus, & sapienti Lectori frivolum esse vide­atur quod scripsimus, culpam in Authorem refert. I know the Argument would require a Chryso­stome, a Tully, nay a Bacon's second thoughts; yea, a combination of Wits to do it to the life: but wo is us, the antique spirits of Christians and learned men is lost; Our fathers have eaten sowr grapes, and their childrens teeth are set on edg: This once glorious Church of England may say in the Prophets words, There is none to guide her Isa. 51. 18. of all the sons she hath brought forth; neither is there any one that taketh her by the hand, of all the sons shee hath brought up. Amara prius in nece Martyrum, amarior post in conflictu Haereticorum, amarissima Serm. 33. super Cant. nunc in moribus domesticorum, as Saint Bernard of his time. Fear hath so possess'd us, that we flye from the shadows of men, and desert our Colours, as if the Muses were Gibeonited, and to stand for them were a ready way to ruine. I am not more bound to beleeve times are bad, then that men are fondly fearfull. Did Athanasius forbear owning Truth, because the Arians accused him,Theodor. lib. 1. cap. 26, 27, 28. and had the Emperors ear to suggest their plea­sures against him? Or did the three children de­sist from worshipping of God, because a decree way past by Nebuchadnezzar to worship the gol­den Image?

[Page 258]And why should we pretend fear to displease by using a sober freedom (not to cloak malice, but own Truth) when no law forbids? No Gover­nors (for ought we know) frown upon freedom, of this nature, where it is not grossely abusive and scandalous. If men that rave and rage like him in Lactantius, Qui lucem vivis, terram mortuis de­negabat, Lib. 5. c. 11. take liberty to speak and write their opi­nions, though to the scandal of Government, and dishonour of our Religion: why may not a so­ber Apologer be permitted, who brings, with Aspar, his burthen to cool the Conflagrations ofZ [...]nar. To. 3. p. 41. fiery Wits, who love to see all in Confusion and Combustion, and think nothing Eloquent or handsom but what is minted in the Bedlam of their Rages? My study is to do good by gentleness, and to convince men by the soft and gentle mu­sick of Love to see whence they are fallen, and to do their first works of order and piety. I love that Genius of Marcus Aurelius, who was in all things most moderate; In In hominibus deterrendis à malo, invitandis ad bona, re­munerandis Copiā, indulgen­tiâ liberandis; f [...]itque ex ma­lis bonos, & ex bonis optimos, Capitolinus de Marc. Aurel. deterring men from evil, in exhorting them to good, in rewarding virtues, in forgiving wrongs, making men of bad, good; and of good, best.

As I approve not any Reformation which produces (like that Cracc­vian Serpentem vivum, & In­fantem mortuum, qui in­fantis dorsum penè depaverat. In memorab. ad. ann. 1494. p. 916. woman in Wolphius) a live Ser­pent, and a dead Infant almost eaten a pieces by it: so not any man or way which seems pleasing, and pretends fair, but carries the embracer into Errors, and makes him eccentrick to civility, and a stranger to that Church in which he was bred: I shall ne­ver [Page 259] be wanting to pray for the usefull and united Lamps of Religion and Learning, nor fear their Extinction in this Sphere, till God give us over to a Reprobate sense, to work iniquity with greedi­nesse, and to hate the light because it discovers what darknesse we admire: when that of Camerarius the Jesuit shall be true here, which he writes after the death of Iames the 5. of Scotland, That there was neither Lay nor Clergy-man Ut nemo repertus [...]it, aut Ec­clesiasticus aut Laicus, qui au deret de asserenda fide serio co­gitare. that durst adventure to own the Catho­lick Truth; Then will I account it a dangerous time, and think to doHist. Scot. l. 4. p. 272. God better service in suffering, then in publishing mine opinion; when as the ProphetAm [...] [...]5. 13. saith, The prudent shall keep silence in that time, The L^d Gen Cromwel [...]á­cellor o [...] Ox­ford, [...] Lieut. Gen. Fleetwood an other Judges & Parliamen men, hereto­fore Member of the Universities. for it is an evil time. But while Powers are in any degree moderate, while they are as it were enga­ged by office and Education, to stand for Learning, it seems rather to be a matter of Honour, then Hazard to contest for Learning, and confront those whom we may call, as he in Caecilius ap [...] Minucium. [...]. Di [...] l. 77. p. 853. Quid r [...]go ist faceret in dolor poenarum, qui Christum rubu it inter flage [...] verborum▪ G [...]e Mag. l. 29. in Job 38. Minutius did, Lucifugam nationem & latebrosam. And if An­tonius Caracalla, in behalf of his Tutor Chilo, cry­ed out to those that were destroying him, Do not injurize my Tutor: There is reason why good men should call upon Powers, to see Learning have fair quarter, and Religion be not passed a­way in the crowd of Contentions; and he that loves his own ease better then general good, may consider what S. Gregory says; What (saith he) will he do at the stake, or on the wrack, who is afraid to own Truth for fear of evill tongues? For mine own self, I have this to professe, That I had ra­ther fall with Learning, then survive it, account­ing [Page 260] it greater honour (as did the Jews) to perish [...] &c Dio [...]. l. 66. p. 746. with their Temple, then to have a fortunate condition accompanied with brutishnesse. I hope never to see the Ruine of my Country; Navi fractâ multi in­columes evaserunt; ex naufragio patriae nemo salvus Cicero ad He­renn. 4. esse potest; therefore pray I for the Church, as the Anchor that keeps all together, as that which car­ries us into Gods blessings, and preserves us in the warm Sun of his favour and protection: if God once pick his darlings from amongst us, and bid his Embassadors depart, then sad will be the condi­tion of this Nation; Gods wrath is not to be oppo­sed by Armys & Navies, Councels and Senates, but it may be averted by humiliations, and powerfull invocations of him. Moses his hand lifted up makes Israel prevail against Amaleck, and pro­cures God to look down with favour on his peo­ple. Let men dispute what they will, and believe as they list, I must not approve any thing of disho­nour to the Truth.

Nor would I knowingly and willingly shave off the beards, and curtail the garments of the [...]. 10. 24. heavenly Ambassadours, no not for all the Ri­ [...]hes of the Indies: the withering of Ieroboams [...] 13. hand may be a warning to all that maliciously harm the Ministry: I dread nothing more then touching Gods annoynted, and doing his Prophets h [...]m. Their tears like Abels blood, cry aloud, continually, successefully; Nec vacui gemitus quthus è coelo misericorditer respondetur; propter mi­seriam [...] 55. i [...] inopum & gemitum pauperum nunc exurgam, as S. Bernard sweetly. Certainly he that for his Prophets sakes reproved Kings, will not let passe [...]. 103. 14. unpunished the Reproaches and injuries done by [Page 261] Inferiours to his Ministers, whom he sends for the good of his Elect, and for turning of sinners to himself; and therefore since no man can be more a Christian in any thing then in honouring those that bring the means of Reconciliation, let all good people pray to God that he would make our Governours as once Peter was to Dorcas, re­callers of the Church and Church-men (as it were) to life again. Say unto them, O my God, Com­fort ye, comfort ye my people: To the prisoners, go Isai 49. 9. forth; and to them that are in darknesse, shew your selves. O let Rachels tears be wiped off by the smooth hands of her Iacobs, who cannot but e­steem those she travels with, Benjamins, and mourn to see them Benonies, sons of sorrow and contempt. That is a happy hand which makes Religion and Learning a praise in the earth; and those deeds of Charity and Piety which we do in love to God and his Church, shall onely comeActs 10. 31. up with Cornelius his alms in remembrance before God to our rejoycing: When we remember Christ in prison, and visite him; naked, and cloath him; hungry, and feed him, rejected, and own him (and this we do when we make his little ones, his Mem­bers and Messengers the Objects of our care and bounty) then may we comfort our selves in his Acceptation and Remuneration of us: then shall we be bold to look evils in the face with a spirit like that of Conrad, King of Almain, who en­countering the Turks, comforted him­self [...], &c. and his Souldiers, That since the cause he undertook was Christs, sure he was, Christ would perfect what he had begun; and if he or they fell in the conflict, would [Page 262] give them that reward in heaven which he hath pro­mised to all that love him: and therefore he calls to them, Since they were a holy Ar­my, [...], &c. apud Nicetam. p. 36. and a chosen company of Christi­ans, that they should not love a mortal life above an immortall Christ; and pro­tests that he shall account death upon that quar­rel, the chariot of his remove and transport to hea­ven: thus he.

And till God give us of this Nation hearts to expend the Talents of time, purse, parts, and power, that he hath permitted us to have, while he comes to take account of our Stewardships, they are all but snares to men, as was Achans wedge to him. Till I have learned to count all things Philip. 3. 8. drosse and dung in comparison of Christ; to use the 1 Cor. 7. world as not abusing it; to know my self but a ser­vant 2 Cor. 5. 10. who must account for what I have, or might have had more then I have; till I find the power of Christ so vigorously acting in me, that I am dead to the world and its pleasures, and alive onely to my Saviour and his holy commands, glorying in nothing but in my subjection to him, and his Ordinances for his sake: till I say, this gracious frame is set up in my soul, I shall not de­sire great things, but rest contented with Agur's Prov. 30. 8. wish, Remove far from me vanity and lyes; give me neither poverty nor riches; feed me with food conveni­ent for me; and desire they may be consolidated [...] me by the sight of Peace and Truth in my day [...] Isai 39. 8. More then this I thirst not after, lest that be fulfilled in me which holy S. Bernard Lib. 2. de Con­sideratione. wrote to Pope Eugenius: Monstrosa res est, [Page 263] gradus summus, & animus infimus; sedes prima, & vita ima; lingua magniloqua, & vita ociosa; sermo multus, & fructus nullus; vultus gravis, & actus levis; ingens au­thoritas, & nutans stabilitas.