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 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 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 squint-eyed 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 Clergy-men 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 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 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 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 God grow from institution conversation and example of our Instructors 'T was 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 a Tutor he would become so learned that he might be worthy to be his Sonne and to succeed to his Commands 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 him into the City not like a Philosoper but a Conquerour Did not Alexander honour Phocion 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 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
Church of Saint Pancras See Ethelwerdi Hist. c. 2. About the year 700 great was the company of learned men 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 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 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 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 Quae regio in terris nostri non plena laboris What Nation of this earth hath not by us been made A Learned Nursery of Wits and seat of Trade 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 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 the 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 Church-men 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 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 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 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 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 to 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 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 't was 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
Oratour when he committed his Nephews to his care Was not Charles the great 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 when 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 barbarous 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 laudable is feasible without the assistance and 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 and 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 bello partas sed propter scientias studio comparatas These in stead of many more render Philosophers 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 hominibus datum est Philosophiâ 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 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 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 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 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 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. 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
of Humane 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 and 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 devotion would flag and Ieshurun spurn with the heel against his Maker when he was fat therefore God in probability conjoyned the Kingly and Priestly 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 the 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 a Priesthood the Patriarchs were of this In the Law there was a Priesthood Levi and his Posterity in their Families were of that thus amongst the Jews And to this for a long time was appended ths Office of Government and Civil distribution So 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 Law-giver 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 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 and Honour to Priests and holy men because they impart the holy things of the Gods not onely to themselves their children friends and families but to all men indifferently And Plato brings in Socrates affirming That amongst the 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 set apart Priests and highly priviledged them So did after him Numa his Successor and so did all times downward that were orderly observing the Maxim of Plato which surely he 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 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 to 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 testifies 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 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 câ—…ver 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 when they express a man addicted to the
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 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 most 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 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 Plato Learning and good institution will make the Egyptians more wise and 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 t will 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 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 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 'T is 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 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 succeeding endeavors I intend no controversie I propose 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 and 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 as Maintenance were Moral and Perpetual not 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 who ought to be rewarded for their pains and travel where he saith The Scripture saith Thou shalt not muzzle the mouth
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 'T was enough for him to touch the barres of itâ—… 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 'T is 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 holy 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 which Priest-hood of Christ continuing in the Churches Succession by virtue of that of our Lord to his disciples As my Father hath sent me so send 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 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 For my part my repair shall be to God and his holy Ministers in all spiritual doubts and disconsolacies 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 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 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 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 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 of 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 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 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 thing so just and necessary that vice should so putrifie the Age that no carriage is thought fit to use to the Minister but what 's 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 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 'T is equal and 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 jealousie 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 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 Parcite funeribus mihi nil prodesse valebit Heu infoelicem cur me genuêre parentes Ah miser aeternos vado damnatus ad ignes Forbear your tears they cannot now prevail Accursed wretch that ever I was born Beshrew my parents that did me entail By sin to hell before I saw the morn 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 't will be but the bread of sorrow and the water of affliction 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 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 curse wherewith the Jewish Nation was cursed for robbing God Tunc avaritiam dominatam fuisse apud eos ut quisque propriis commodis addictus negligereâ—… 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 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
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 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 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 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 â—…s to the main conceiving Antiquity and the Practice of the Church not contrary to Piety or divine Precept 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 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 judgmeÌ„t for his peculiar 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 hope 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 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 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 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 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 â—…ll we have and are at his most sacred feet who hath we trust
when he is in danger who hath turned a deafe ear to the prayers of 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 't is 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 said well They erre who meditate on power 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 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 St 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 over exact rigour To which add that of the Civilians 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 innocency 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 domestici nulli pacifici omnes proximi omnes quae sua sunt quaerunt I know 't is 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 his 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The generous and virtuous people and Powers of the Nation will consider what Agrippa the noble Counsellour and Favourite of Octavian said to 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 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 saeculi multum militat acquisitionibus Christi and Cassiodore Publici decoris mater est mens Regentis 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 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