An humble APOLOGY FOR LEARNING AND LEARNED MEN.  
By Edward Waterhous, Esq.  He that walketh righteously and speaketh uprightly: He that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil: He shall dwell on high, his place of defence shall be the munition of rocks, bread shall be given him, his waters shall be sure. Isa. 33. ver. 15, 16. Quis unquam me adversus Ordinem illum, vel coram audivit disputantem, vel clam susurrantem? Quem unquam de Ordine illo, nisi cum gaudio vidi, nisi cum honore suscepi, nisi cum reverentia allocutus, nisi cum humilitate adhortatus sum? S. Bern. in Apol ad Willerum Abb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Resp. ad 22. ●… ad Orthodoxos. 
London, Printed by T. M. for 〈◊〉 G. Bedell, and T. Collins, at the middle Temple●… 〈◊〉 Fleet street. 1653.   

The Author's Preface.  
I Am not so fond as to think that I deserve better, or my Reader will allow me more favour then usually men do to those whom the Press makes public, and their censures unhappy; nor can I distrust the blessing of God on my honest meaning, but that he will incline some, whose ingenuities correct their passions, to excuse me in what I have done, & engage themselves to take Fire from my Spark, and thence to kindle their nobler flames of Love to, & Zeal for Religion and Learning. What other men's motives are to write, I skill not: mine, I am sure, is only to honour God, serve the Church, show myself loyal to my conviction, & to testify to the world that nothing in mine opinion is so great a security to the mainguard of Religion, as well to provide for her out-ports, & lines of learning. So long as these unblemished incitements command in chief, I may with more courage confront the Censurer; Erasmus lessons what well becomes men to learn, Civilitatis est quod scriptum, est commodè interpretari; but if they list rather to carp at what I have done, then do what they are, or at least think themselves better able to perform, let St. Jerome reply on them for me, Aut profer meliores epulas, & me conviuâ utere, aut qualicunque hâc coenulâ nostrâ contentus esto For truly, I have so mean thoughts of myself, that I cannot but wonder what should move me to write, if love did not; since in Tertullia's words, I propose not, Ut tam instruam eruditos, quam excitem 
Lib 1. advers. Marci.  paratos.  
I know there is little congruity betwixt the Author and the Argument, magna magnos 
Aptarionus viribus debet. S●…nec. epist 108. 1 Chr. 11. 25. And Demosthenes says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  decent; and fit had it been for some of the first three, to have encountered the bold defiancers of Arts and Artists; but since they prefer that of the 
* Livius lib. 7.  Historian (Neutiquam placet quando nulla res cogit fortunae se committere) before this so necessary and noble a Service, I have adventured into the Ocean of view though in a storm, accounting that of old Claudius to Appius true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; resolving to defy 
Dionys. Halyc●…rnass. lib. 11. p. 696. Epist. 109. ad Damian. & Rogatianum.  my Censurer in S. Je●…omes words. Legunt qui volunt, qui nolunt abjiciant▪ eventilent ap●…ces, litteras calumnientur, magis vestrâ charitate provocabor ad studium, quam illorum detractione & odio deterrebor.  
And truly, to my shame I publish it, that at first I was somewhat unpleased with the Importunity of my thoughts this way, conceiving it the Road to displeasure, and a Voyage of Shipwreck; but as with the Prophet of old, so was it with me; the Resolution to abstain from Good 
Psal. 39 2.  words was Pain and Grief to me; for by the assistance that I had from God, in its Composure, I saw that somewhat in it might be useful, had it the Cookery of a richer Wit, and readier Pen.  
This is my comfort, I am no Boutefeau, I endeavour no quarrel with Antiquity, Order, Piety, but rather resolve to take the reproach of them upon me; Speciosum pro Justitia acceptum 
Petrarch.  vulnus; all that I prefer, is, That God may be honoured by those Gifts which he hath given to men; and that the Foot may not say to the Head, I have no need of thee; nor piety be thought exclusive of Learning, nor any Age happy without Learned Men: For as he said, 
Tacit. Hist. ●…. 3.  Dissolutionem imperii doces, si fructus quibus Respublica sustinetur, diminuuntur.  
There is no subject more seasonable, none less turbulent than is this; for it asserts, whatever is a Foundation, and it shatters, what brings Foundations out of Order, and therefore can be reproached by none but those who misuse Liberty, and mistake Reason, or whose Opinions like B●… yes, rise and sink with their parties; to whom sober Truth is troublous, and against which they cry, as once the Devils did to Christ, Art thou come to torment us before our time? To this there is no other reply to be made then silence, they do not veritatem quaerere, 
Lutheres.  sed gloriam & triumphum; for they are satisfied with nothing but with wander, till they lose, with Dinah, their mental modesties, and become Prostitutes to him who leads into evil, and there leaves them to perish without mercy rescue them.  
This let the world know in confutation of their mistakes; those who are Godlily Learned are no such men as some represent them: Nor do they so much covet to know, as to live answerably and exemplarily, S. Cyprian hath long ago vindicated them, Nos qui Philosophi 
Ser. 3. de bono p●…ientiae.  non verbis sed factis sumus, nec vestitu sapientiam, sed veritate preferimus, qui virtutis magis conscientiam quam jactantiam novimus, qui non loquimur magna, sed vivimus quasi servi & cultores Dei, patientiam quam Magisteriis coelestibus discimus, obsequiis spiritualibus praebeamus.  
I know he that intends by Apology to do good by persuading men to be good, must not hope to prevail by falsehood and fury, (Perfidi & ruptores 
Tacit. annal. 2.  pacis ultioni & gloriae sunt mactandi;) but by gentle and honest prudence, so allay the wild fire of wit, that it flame not too furiously, but carry with its edge somewhat of a tender and velvet touch; Therefore have I (by the assistance of God) so avoided all unnecessary tartnesses, that those who quarrel with me, must needs confess themselves guilty of somewhat by me reproved; and those who are sober, not find themselves tempted to any contest beyond that, how they shall be what they seem, and grow better than they are.  
If any thing written by me offend those that are godly and wise, I shall take their reproofs as a precious balm, and entreat them to consider that in many things we offend all; and if it be my frailty to err, it becomes their piety to 
Lips. lib. 4. polit.  forgive, (Non cursum eundem tenere oportet sed portum;) and when they read me, I would counsel them to remember what Saint Jerome says, Scio aliter me habere Apostolos, 
Sanctus Hieron. ad Th●…oph. advers. Johan. Hieros'.  aliter reliquos tractatores; illos semper vera dicere, istos ut homines in quibusdam aberrare.  
To conclude, If what I have written please 
Senec. 1. de Clem  and prevail, I shall be glad; Rectè factorum verus fructus est fecisse, nec ullum virtutis est precium dignum illis extra res ipsas; if not, I have what I expected; 'Tis hard to kick against the pricks; so God have no dishonour, nor Learning discredit, I care not what becomes of me: Mihi pro minimo est, ut ab illis judicer qui dicunt bonum malum, & malum bonum, ponentes lucem tenebras, & tenebras lucem, libens excipio in me de trahentium linguas maledicus, & venenata spicula Blasphemorum ut ad ipsum non perveniant, 
Lib. 2. de consider.  as Saint Bernard clegantly; That (amidst the censures of good, and calumnies of bad men) shall be my comfort which was the Prophets: My judgement is with the Lord, and 
Psal. 49. 4.  my reward with my God.  
E. W.   

To the Honour of God.  
An Humble APOLOGY For LEARNING And LEARNED MEN.  
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 Rhetoric 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 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 useful, 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 mere 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 Precedents of former times call me (since abler pens will not) to engage in, or rather humbly to endeavour attenuation of that quarrel, which (I hope) is causelessly 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 practics: his experience in these methods of mischief, tells him the high advantage that thereby accrues 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 professed hostility to suppress the very being of truth, & to chase it into the wilderness to solace itself there with want & obscurity; like that Athenian Themistocles, who banished Aristides, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the just, and after all his employments of note, reduced him to a condition unable either to support himself alive, or pay his bearers 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 civilised 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 Ethnic Tyrants. 
Vide S. Hier. justin. in Apolog. p 32. 41. Sozom. Hist. Eccl. lib. 6 c. 33. 36.   
On these accounts did Methodius & Apollynaris write against Porphyrius, johannes Grammaticus against Proclus, justin Martyr to the Roman Senate; and to Antoninus Pius the Emperor.  
Themistius the Philosopher in the time of Valentinian, 
Hist. Magdeb. Cent. 2 c. 3.  Quadratus and Aristides to the Emperor 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 poured Rulers, that they thought fire and sword ill effects of Politic Government, therefore Satan attempts to beguile those Princely Natures, into actions as conductive to his design, though less clamorous; and this he does by withdrawing those favours of Grandees, which invigored Learning, and nourished men of deserts and worth, hopeful to attain the effects of such munificence▪ and by appreciating things and persons more tralatitious and vulgar. Thus, though jupiters' thunderbolt doth not hit Aesculapius, for restoring Hippolytus to health, yet sad it is to see Agatho a base Minstrel, outshine in favour all the Philosophers of his time.  
That as julian the Apostate, to extirpate 
Sozom. 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 Privileges, forbid Christian Schools, 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 jews 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. l. 5. c. 21.  to build again the Temple at jerusalem; not out of love to their Religion, but on purpose to grieve the Christians, and vex 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 complete that monster, which like Crobilus invited guests to his lewdness, and robbed them, so invited, of their purses; or as the Lamiaes, by their beauty court comers, that they may devour 
Apud Dionem Chrysost.  them: and though for this cheat he may have specious pretensions, yet this beautiful Epona, may, as Fulvius Stellus his Epona, have but a Mare for the Mother, which is but an inglorious genetrix.  
That as was anciently said of Eucrates (a crafty 
Vias novit quibus effagit Eucrates. Eras. in Adagiis, & Aristophanes in Equitibus.  Sycophant, that would do any thing for an advantage) Eucrates has more tricks than 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 handmaid, have ever been the objects of the Devil's 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, than 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 toil sin had exposed them to; while, as nothing naturally grew in the Earth, but weeds, briars and thorns, without cultivation, so in the mind nothing of true celestial and virtuous tendency could be or abide, without the polishment of art, and the labour of searching after it.  
'Tis confessed, the Penmen 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 easy 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, than 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 Norma Fidei, & regula Morum, whereunto we shall do well to take heed, as unto a light that 
2 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 show 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 emulation is to propose Learning & Learned Men, as the Horsemen and Chariots of any Nation, and to discover that without them a People can expect nothing but Barbarity and Bestial Vulpinariness: for as our Countryman Pitsaeus says, The More men are sunk in 
In 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 nearer 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  

— Didicisse fideliter arts,  
Emollit mores, nec sinit esse feros.   

Art throughly learned doth Brutish Man refine  
From his base Oar, to some what more Divine.   
And if Stratonicus the Piper said true, in calling 
Morbida 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 knowledge 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  the jew brings in Moses, God's deputy, exhorting those to Philosophy, Who aimed to enrich their minds with reason adapted to Rule, that being true in allusion to Learning, which the Rabbins deliver of the tree of Knowledge, 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 judge 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 cried out, Despise not 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dialog cum Tryph. jud. p. 168 Edit. Sylburgii.  Zopyrus, For had not Philosophy made the change, I had throughly answered his character: Yea, and what's more, rendering Men more like to their Maker, and to him more acceptable, as is notably expressed by justin 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dialog cum Tryph. jud. p. 168 Edit. Sylburgii.  Martyr, In earnest (saith he) Philosophy is the greatest good, and to God most acceptable, as that means whereby we are both brought and commended God; and those at length are only completely 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 Man's Learning and improved reason show what Man is: the word there rendered Spirit, is said by the Learned specially to signify 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  animam rationis participem, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & not the sensitive part which they express by 
Vide Pagnin. in verb.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & therefore Plotinus makes Reason, the proper orb of the Soul; & says, 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 than 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 & knowledge of arts, from God, he the Parent of them; in Man they are only 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 hearted Man in whom the Lord put wisdom and understanding: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 
Pagnin. in verb.  Sapere: est mentis, non palati; noting a certain knowledge 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Plato in Parmenide p. 1115. edit. Ficini.  knowledge to be radically in God, while he says, If you grant any thing to be partaker of Divine knowledge, you allow none but God to have supreme knowledge. Now this tree of knowledge 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 knowledge emblematical of, & consortable with him that was the creature of knowledge 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 aid 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 man's Soul, pointing at such emanations as were suitable 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 man's sphere of motion in this short and military life, propensed his Soul to all those tendencies, which chiefly complete the Harmony of its being, and fit it in many things (immunity from sin and sorrow, possibility of enjoying God face to face, and eternity excepted) to a conformity to the upper Region Heaven, to which it is a tributary, and in which only it shall be perfect and complete.  
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 complete, fit for counsel and conduct, Optimus Orator, Optimus Imperator, Optimus Senator; which ternary of compliments 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 judgements, 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 aught 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 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 shore, understanding from the Cedar in Lebanon to the Hyssop 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 birthright. 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 john 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 on 
astellanus 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 jews (in the infancy of time) took their written Laws from Moses (who is 
4. Deut. 44. 45. verse.  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 Judgements which Moses spoke unto the Children of Israel. So 2. Chro. 23. c. v. 18. Also jehojada appointed the Offices of the House of the Lord by the hand of the Priests and Levites, etc. 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 days of her purification were come, according to the Law of Moses. So our Saviour 7. john 19 Did not Moses give you the Law? Yea the jews own testimony ratify it, 8. john 5. Moses in the Law commanded us, etc. By all which it appears, that the jews 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 Stargazers, the Monthly Prognosticators stand up, and save thee from these things that shall come upon thee. So did the Egyptians from their Magicians and Enchanters; and so did the Indians from their Gymnosophists; the Celts and Britain's, from their Druids, 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 towards the bright noon of literature, sought to those that sat in the light, for direction how to rule wisely, and obey heartily. Upon this ground did Faunus' King of Italy invite and highly 
Origo 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, Ambassadors 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 Saviour 
Mat. 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 than Nature's 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 directly 
Quidquid 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 juba the King of Numidia, captive to julius Caesar, who was so Learned, that he was numbered amongst the greatest Writers of Greece; and however bad fortune had robbed him of his riches and liberty, yet had it paid him doubly, in plenty of knowledge.  
Let me add one Laurel more to the Learned's Crown: The Laws made by learned men, Antiquity owned and received as from the command of the Gods, accounting only those men fit to converse with the Gods, that were in a sense Gods to Men; Thus Minos the Cretian is said to converse with 
a Hallicarnass. l. 2. p. 122. edit. Sylburgii.  jupiter, 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 appears in that carriage of Archytas the Pythagorean his Citizens to him, whom they would choose seven times their head Governor, though the Law forbade any other that office 
Diogenes 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 origin: 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 God's 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 oar) that those whose service God used to convey it to succeeding times, were not ireful Cain's, rebellious Cham's, oppressing Nimrod's, no nor proud Politic Babel-builders; but holy Men, famous for sanctity, uprightness, mansuetude.  
Adam the first Man, King, and Priest, was the protodoctor of all mankind, he taught his Children; Seth his Son, taught his Children; and they (josephus tells 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 second 
Pineda de reb. gest. à Solomone p. 195. c. 27.  parent of mankind; for from him came all the World after the flood) and was the grand Professor of Learning; josephus tells us, that in reward of Noah and his Son's piety and commendable 
Antiq. c. 8.  Industry in searching after Arts (useful 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. Polydore Virgil out of Philo, makes Abraham the 
Lib. 1. c. 6. Antiq. de Invent. rerum.  first Inventor of Letters, (Qui Moysi antiquior, saith he) who was more ancient than Moses: and surely Abraham might well be in the time of Noah, and so far before Moses; for Noah out-living the flood 350. years Gen. 9 v. 28. and 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 yielded to this, if we value the Targum of jerusalem, which reads the 25. Gen. v. 22. where it is said of Rebecca, when the Children struggled in her Womb, And she went to inquire 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 knowledge 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 Judgement. 
While Abram, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The Learned have been very faithful to this father of the faithful, in particularising not only what, but also where he taught letters: Philo ᵃ calls 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 jonathas Author of the Targum of jerusalem adds, that Abraham 
b Vide Targum Hierosolymitanum. See Cor. à Lapide on Gen. 21. 33.  taught Ethiques, about Virtue and the true Worship of God, not only to his Children and Family, but also to Strangers whom he gave admission to.  
Pineda (out of the ancients) specifies the place 
Lib. de gestis Solom. p. 197.  of his Teaching to be the Plain of Mamre; for in Gen. 13. 18. 'tis said, that Abram removed his Tent, and came and dwelled in the Plain of Mamre, the Text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Oaks of Mamre, which is in Hebron; Or amongst the Chestnut Trees, for the word bears both translations; so 21. chap. v. 33. And Abraham planted a Green-grove (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen universale) in Beersheba, another School of his: But his chief School was that we read of in Gen. v. 6. the place of Sichem, unto the Plain of More, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Oak Moreh, which St. Jerome translates Convallem Illustrem, the famous or plentiful Valley; But the Hebrew Doctors read it by Quercus monstratoris vel Doctoris, the Oak of the Teacher and Shewer, and so also St. jerom reads the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. joel v. 23. Be glad than ye Children of Zion, and rejoice 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 justitiae, 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 holy 
Quia hâc arbor●… nihil habeba●…i ●…sacratius. B●…cman de orig. verb.  Patriarch chooseth his abode and school in Querc●…to & Nemore, and so did the Druids, (Our Ancient masters of Learning in this Nation) who herefore have their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oak, because they judged nothing more sacred than an Oak.  
After Abraham, I find job numbered amongst the Learned Teachers, who lived about the latter end of the Patriarch jacob, as Cor. a Lapide says, 
In Encomio sapientiae p. 6.  and in Learning was profound, and for acquaintance with God, singular, as appears by God's Speech, Ezek. 14. 16. Though these three men, Noah, Daniel and JOB were in it, etc. God expressing that though three of his high favourites were in jerusalem, yet he would not be entreated by them to spare it.  
After job, Moses is mentioned▪ a Man after 
Lib. 10. de praeparat. Evangel.  Gods own heart, to whom God appeared Face to Face; whom Eupolemus in Eusebius says, to be the first Instructor of the jewish Nation in Letters, this Man was so mighty in honour amongst the jews, 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, lest 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 his 
Redemptor quip 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 jesus; who being the Wisdom 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 public Schools of 
Civitas literarum, sonat oraculum seu locutorium Pagnin. in verbo.  learning, and appointed Cities which to those ends they privileged. In the 15. Chapter of joshua, we read of Debir the City of Letters, or the Oracle or Locutory, whence the secrets of 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 tells us of Cariatsepher (which was the Debir before spoken of, as appears 15 Chap. joshua, 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 College at jerusalem, in which the Masters of the Law resided, and those that were inspired, as by name Hulda the Prophetess; 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 men 
Seminarium 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 accomplished 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, than did he qualify them accordingly, and gave them an humble ingenuity to put all their authority and enablement upon a miracle; thus 
In cap. 7. Amos ver. 14.  did Amos, whom God called from a herdsman to be Prophet, c. 7 v. 14. openly profess 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 special inspiration, which had he not made appear, he might (saith Calvin) have been exofficed for not having a call.  
Thus, and by these worthies prenominated, hath Learning been handed down from heaven to the jews, from them to the Celts, gaul's or Britan's (for they are upon the point all one in Antiquity). Our Samothes one of japhets' posterity, being about the age of the world 1910. a Teacher of learning, and Erector of Schools, as I shall hereafter show, 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 jerusalem) 
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 show its qualities congenerous, and proportionate to its birth; Saint james hath fully 
Jam. 3. 17.  defined it, when he saith, The wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated; 'tis a Cornucopia, the general Alms-giver; It hath reduced nature's tyranny into order and bounds; by this Terpander played the Lacedæmonians out of a sedition 
Acts 19 35.  into a calmness; by this the Town-Clark in the Acts, cooled the people out of their uproar; by this Pysistratus gained power over the Athenians, the most jealous people of their liberties that the world had; by this Cardinal Bessarion persuaded the Christians in the East, to arm themselves against the Turk, composed the differences between 
Platina in Panegyrico Bessarionis.  the Eastern and Western Churches, quieted that disturbance which threatened the City of Bononia's utter ruin; excited the German Princes against the Turks: By this did Hubert Gualther, our Countryman, work 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 Crown (contrary to their purposes) upon King john, gaining him not only authority, but favour, in the exulcerated minds of the people; By this in fine, eloquently uttered, have all great designs, 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 Elysium 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 useful 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 betided these Heroes; X●…nocrates 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 pass; yet this so gallant a man did the Athenians sell, being glad to be rid of him, nay, desirous that their discourtesy 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 Countrymen in the day. Socrates the wisest man, by attest of the Delphic Oracle, that was of his time, whom Plato 
b Plato in Apolog. pro Socrate p. 16. edit. Ficini. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  brings in as upbraiding the Athenians for condemning him, I have got this great fame and renown for no other thing, but virtue: Yet the people will no nay, but he must die; and die he does by their hands; but Eunapius observes, that after the violent and inhuman butchery of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In vita Aed●…sij p. 36.  Socrates, the Athenians never did any action noble or generous. Scipio 
d Ingrata patria, non habebis ●…ssa mea.  Africanus, was so ill treated, that he cries out, O ingrateful Country, thou shalt have none of my bones. Tully complains of his hard fortune, when he says to Philiscus, who seems to extenuate his misery, Does 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 wont friends? etc. It were endless to quote the sundry instances of this nature that stories abound with; It shall suffice me to mention a passage of Pope 
f Aencas Silvius Ep. 78.  Pius the Second, who expressing the changes. of people, says; The love of ones Countrymen, 
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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 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 ingrateful 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 ways of support, which Apostate julian afterwards nulled and converted into lay-fees; Thus did the Emperor 
Dion 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, junius Rusticus, and Apollonius 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 says; 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 public 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 only the Civilians (men of great learning, and of honourable profession) are noted by Ludovicus Bologninus to have 130 
Cass. Catal. gl. Mundi, p. 365.  grand Privileges; and all men learnedly bred, and members of Universities and houses of Law, are by consent of Christendom, as well as our own Nation, accounted Gentlemen, and warranted to write themselves so, be their extract how mean 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 jerusalem built by Alexander Bishop of that City, out of which Eusebius says he gathered his History; That which Pamphilus the Martyr placed at Caesarea, famous, even to the time of St. jerom, That of the Emperor Theodosius junior, excelling that of Ptolomaeus Philadelphus; That (not almost to be credited One) of the learned Emperor Gordianus, in which were 62000. Volumes; Nay that, that, that Library in Folio in Pergamus, which 
Cass. Catal. gl. Mundi, p. 586. Plutarch 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 Orleans, and the two in Paris, one in the King of Navar's College, the other in the Monastery of St. Victor, That of Alphonsus' King of Arragon and Sicily, of infinite quantities of Books, in all Tongues and Arts.  
That of Adrian the Emperor 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. james his, commonly called the King's Library; That of Oxford, commonly called Bodleyes Library; That at Westminster, commonly called Sir Robert Cottons Library: And that other near St. Peter's Church, commonly called the Bishop of Lincoln his Library. Zion College Library; The now lost Libraries of our Cathedral and Collegiate Churches, Learned Bishops and Praelats, University and College Libraries, in whose hands soever they be; Yea particular persons Libraries. These all do conjoin to make head against those impieties, which sway loose natures, to a despising of learning, or a vulgar account of learned Men.  
Now if any sottish person ask with judas; 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 chosen 
20 Math. v. 15.  who honour God with their substances? do they not by their hospitality entertain mortal 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 loins 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 intent to offer,) yet the Devil's 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 than 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 falsehoods 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 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, passed into the fancy, but he knows it, and accordingly lies in Ambush: here he met with Tertullian, a sharp Wit, and stole away his heart from the truth, making him become 
Hist. Magdeburg. Cent. 3. c. 4. p. 50.  a Montanist, corrupting the faith by many things which he delivered, not only 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 his 
Eodem 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 Martyrdom, which he courageously underwent: the like danger since befell 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 Martyrdom, 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, and 
ist. 〈◊〉. 〈◊〉. 3. ●…. 10.  was taken up as an article of faith, as if he had not been a man subject to passions, follies, delusions, 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 subtlety and experience than he was, and his own weakness beguiled him of that grace, on which only he ought to have rested; and now he starts aside and grows like Salt that has no savour, fit to be cast out as execrable. S. jerom 
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 Satan's 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, and 
Hist. 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 died 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 others, men of all hours and sciences, like 
Viri omnium borarum & scientiarum.  Saul higher by head and shoulders than all the people; what choice wits culls he out, and bribes to his services! what a train of clients hath he of the curious fry, who trifle out their time in science falsely so called as the Apostle saith, in curious and vain inquiries after things uncertain and diabolical, such as are magic and judicial 
Diabolorum inventa, lib. 3. c. 17.  Astrology, studies which holy Lactantius calls Inventions of the Devil!  
I cannot, I do not depretiate natural 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 show his handy Work: yet I find the ancient Patriarches and Prophets, skilled this something like Learning, as Abraham, Moses, Daniel, etc. My only aim is, to decry Astrology judicial, which I find stigmatised with brands of Infamy and dishonour in all good ages, and all good authors; Platina notes of Richard, father to Pope 
In vita Mar●…elli, Astrolo●… peritissi●…us, quam quam ●…udiciariam ●…versaretur.  Marcellus the second; that he was a most noble ginger, but a professed hater of that which is judicial; And I desire to be pardoned if I use more liberty of speech and fullness of reproof then ordinary, yea sharpen mine arrows that they may stick in the hearts of the King of heaven's 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 man's consult 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 judicial 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 Stargazers, the monthly Prognosticators stand up, and save thee from these things that shall come upon upon thee. verse 14. Behold they shall be as stubble, the fire shall burn them, they shall not deliver themselves from the power of the flame, etc. And the converted Ephesians, Acts c. 19 brought in all their Magic Books and burned them as unworthy to be kept by Christians.  
The ancient Philosophers decried this, while they obtested against any perfect, conclusive, necessary Science in us. Plato will allow man but barely opinion, God only has science. Ptolemy 
Ficinus i●… c●…m. in lib. ●…. Enne●…d. Ploti●…i. p. 124.  says, that judgement of futurities is a kind of Medium between necessary and contingent, nor ought any thing to be affirmed certainly 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 inferior things as are necessary to judgements, nor is their Art demonstrable: but they deal upon experience and Vaticinie, and back their deceit with Oratorick and Poetic 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 have 
Ficinus apud Plotinum in Com. in lib. 3. p. 124.  been in the dark, who openly professed, that he calculated his Nativity, and could find nothing of longaevity in it: yet 'tis known, he lived till 85 years of age, which was five years above wondrous old in David's account.  
The Fathers of the Church have been marvellously clamorous against them and their fascinations: Tertullian is very sharp, and notably perstringes the Simonian Heretics 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 zealous 
Lib. 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 find either Sophisters or Chaldeans, or Enchanters, 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 Devil's Seducings, the Devil's pastime, the dregs of Idolatry, the infatuation of souls, the 
Incantationes, 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 Devil, who not only infatuates them, but hardeneth their hearts against the Truth, and makes them reprobate to every good word and work. Saint Augustine is very smart against them, as instrumental to beguile men of Truth, and to betray them to all evils, of Atheism, Idolatry, profaneness, and what not, lib. 5. de Civit. Dei. So Saint Cyril lib. 10. cont. julianum: Theod. quaest. 15. on Genesis: Esychius upon the 7. chapter of Leviticus; and chap. 19 So Alchymus, Olympiodore, and Cassiodore, as I find them quoted, Hist. Magd. Cent. 6. c. 6. with infinite others, which to mention would be needless.  
The ancient Counsels, not only abroad, but at home, decree against this, or any thing like it in any degree, as heathenish: So I find in the Synod of Saint Patrick here, about the year 456. art 14. A Christian which commits 
Spelm. in Conc. p. 52. Christianus qui occiderit, aut fornicationem fecerit, aut more Gentilium ad Aruspicem meaverit, per singula crimina annum poen●…tentiae agate.  Murder or Adultery, or after the manner of the Heathen goeth to a Witch, for every such fault let him be enjoined, and accordingly undergo a whole years' penance. Yea, the Law of our Land punisheth a Witch, or any one who converseth with an evil spirit, with death. See Sir Ed. Cook, 3. part Instit. p. 44, 45. And some of the Learned say, That as Augury, Aruspicine, and all Sorceries, so Astrologick predictions are made by familiarity of evil spirits; and that no particular events can be foreknown by any, but by that unlawful compact: And for this, besides strong Reasons, they produce the Authorities of ingenuous Masters in 
In C●…ntiloquio.  that skill, 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 Kind's of Witchcraft, Divination, soothsaying, Fortune-telling and Astrology, 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 Chaldeans; and Tully condemns them together, as 
Lib. de Divinatione.  parts of one and the same pack, whereby the Devil seduceth man's curiosity to dishonour God and his Truth, by adhering to signs of future events, good and evil; which not warranted in the Word of God, ought not to be rested on by Christians: For as the Schoolmen well say, Omnes 
〈◊〉 〈◊〉 q 95 are ●…. in Resp.  hujusmodi observationes superstitiosae sunt & illici●…ae, & videntur esse quaedam reliquiae Idololatriae. See more of this in King james his daemonology, cap. 3, 4, 5. etc. and therefore 'twas a good rule of Mariana, while commending the study of Religion to a Prince, he forbids resting 
Mariana c. de Religione lib 2. Ergo cum Principi religionis studium commendatum esse cupimus, nolumus ut Religionis specie deceptus avili 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 Majesty of a Governor, and embase the glory of Religion. And therefore Cornelius Agrippa, after he hath with great severity 
Cap. 22. de Astrolog▪ judiciaria.  oppugned this Knowledge, and asserted both Picus and Firmianus in their Arguments against it, says, 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 Civil Polity and Authority of the Magistrate hereby endamaged and imperilled: For such is the policy of Satan, and the corruption of our nature, that we give more heed usually to Doctrines of Devils, 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 men's recumbencies be on Prognosticators, and their Charms and mentitious Presages? Many sad villainies may by the midwifery of this Impostor, 
Dion in vita ejus, lib. 57 pag. 616 edit. Leunclavi●….  be perpetrated. Which is confirmed by Tiberius, of whom the Historian says, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Calculating the day and hour of their Nativities; if he found in them any thing excellent, or any good fortune, or likeliness to attain the Empire, he 
See 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 the wise Counsellor Agrippa, forewarns Octavian hereof, while he says, Magicians are not to be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Dion lib 52 p. 491. Edit. Leuncl.  endured: for admit they speak some things true, yet oftener 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 insolences of the Astrologers and their Appendices being not only 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 success 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 Alexander's nose, which they might wring off, and not fear to be 
Dion lib. 51. p. 454.  called to account therefore: or as if they, with Pharach's lean kine, would devour those beautiful midwives of Christ's formation in us, I mean the Clergy, (or if that word displease) the Ministry: Whom to honour and preserve, not only in a bare subsistence, but to an honourable latitude of Conspicuity and fortunary grandeur, hath been the virtue, and will (I trust) continue still the honour of our Times, if we follow so good patterns, as former times have set us.  
Satan then though he often hits the white he aims at, yet not always; That man that God takes charge of is sure to escape his craft: some 
In tuto haereditas ponitur quae Deo custode servatur S. Cyprianus.  royal fishes there are that pass 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 Satan's malice, yet not of his conquest altogether: God poises the Spirits of men to serve him, with all their might, and to demolish those strong holds of Satan, which exalt themselves 
2 Cor. 10 4  against the knowledge of Christ: And when to learning and zeal, power and puissance is added, than the work goes on smoothly; For Learned Rulers are very persuasive and influential 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…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 wisdom 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 Governors, as a grateful acknowledgement of that peace, serenity and augmentation, which under their good and virtuous government their subjects enjoy: hence that maxim of Politicians that the felicity of a people ariseth (next to the blessing of God) from the learned inclination and peaceful reign of their Prince, Numa 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys. Halycarnas. lib. 2. p. 123.  the noble Lawgiver and second King of Rome, who laid the foundation of all the after Roman glory, is said in all his time, never to make out any warlike expedition, but to finish his whole reign in peace, settling the best things wisdom suggested: And the reason of this his excellent government, and great wisdom 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 Emperor Adrian when he was to commend one to succeed him in the Empire, to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Dion lib. 69. p 796.  wit, Marcus Aurelius Antoninus Philosophus, he tells them he will name one, beyond exception, noble, gentle, meek, prudent, who through youth will do nothing rashly, nor through dotage carelessly, but will keep himself to known Laws, and according to them rule: Nay the increase of arts and sciences, under a learned Prince, (which like fair ways, attend hot weather) doth invigorat the fame, and advance the Trade and Manufacture 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 wisdom 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 jerusalem as stones, and Cedars made he to be as the Sycomore trees.  
Not that I judge learning the only proper virtue and qualification of a governor, unless I could hope subjects would be as sequacious of the lenity that inclines to, as the poets feign the woods were of Orpheus his Music, or were so enamoured of their Magistrate, as Israel for a while (and but a while) was of their Moses, whom they harkened to in all things, josh. 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 believed the Lord, and his servant Moses: Such tempers in people would make Government easy, 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 says 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 Vild with the Honourable; when Pompey will not only have no Superior, but no Equal; when the high-shooe will no Laws, 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 Politic, as Physic in those natural; distempers in both tending to dissolution, or, at least, to what is worse Perpetual Animosities, and Inhuman 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 justify itself, and preserve well doers.  
The only danger is least use turn that which which was of necessity, into nature, and Prince's Sacrifice only to the sword, as to jupiter the deliverer, 
Tanquam jovi 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 Janissaries and Bashaws, rule all in their Clerklesse and cruel way; to abate the fear of which, as Arms have been practised but sparingly by true and Virtuous Princes, so hath Learning still been kept on and encouraged, as that which modificates, and attempters the rigidity of Martial inclinations.  
And therefore those that take the sword as the 
Hollirgshed. p. 1005.  mean and rule of their Government, writing their Laws 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 Laws 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, unless Nimrod were one, whom the Scripture terms a 
In Scriptures Sanctis non invenin●…s Sanctum aliquem venator●…m. Sanctus Hieronimus.  Mighty Hunter, chase men by the fear of his Cruelty, almost out of their lives, if not altogether: or unless Maxentius were one, whom 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euleb. lib 8. c. 26.  (the Historian says) both the People and Senate greatly feared and accounted him an Execrable Tyrant; yea, unless oppression be a Magistratick quality, which hath hitherto been disallowed in all times: For the Rule of Government is, To give Authority 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 persuasion, and by the courtesy we see he expresseth both to ourselves and others.  
The good Magistrate than must not wholly use the sword, no nor wholly disuse it: arms and rigour do often good, where the triumph and aptness of people to abuse liberty, forbids courses of more lenity. Some men there are that have natures unfit for Rule: Government is seldom injured but when it falls into the hands of a Saintlike man: An Edward the Confessor, an Hen. the VI who more mind their Beads then rigorous and high managing of the reins of Government: who are more in their Oratories and Chapels, 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 joys not in Martial 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 your head in my time: so meek, so harmless, so good, so pious he was. When to such peaceful 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 hardiness of our natures, that we trespass most, where we most may: and commonly the most pious and indulgent Governors suffer most from those subjects whom they have with greatest tenderness obliged: Rulers of soft natures being by the subtleties 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 general Preface: and come to my chief Intendment, which is, to represent the condition of Learning and Learned Men to the view of all my Countrymen; high and low, rich and poor, that they may all with me address to God the Father of spirits, that he would so order and dispose the hearts of our present Governors, that they may show 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 lawful degrees thereof.  
And the better to promote this, which I apprehend an honest and generous design, I shall take leave to present such memorial 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 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 Egyptian, deriding the Greeks for keeping no Records of past 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 faithful and diligent in collecting and reciting such instances as are proper to my purpose: which is to show 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 the 
Balaeus Cent. ●…. cap. 1. Cass. cattle gl. Mundi, p 560. Ex Beros. Called  world, is said to fall, amongst other parts, to japhet, third son of Noah: and from him, as part of the Celtique Kingdom, to Samothes brother to Gomer and Tubal, from japhet 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 years, until the time of Brute, which, as our Chronicles say, was about the 1116 year before Christ, and about the 2850 year after the Creation of the world; then he gaining it, to show the Sovereignty of his power, named it and the adjacent Island Britain.  
It is probable that the Religion which japhet 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 his 
Divini humanique juris 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 Phoenicians 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 only Berosus, Archilochus, and others, but also by Aristotle, who says that his Scholars followed 
Aristotelis in Magico.  the Samothei, who first brought letters to the Greeks▪ and also by Laertius 
Diog. Laertius in proaemio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  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 gaul's, as the Authors, according to Aristotle, by us forequoted; and to this assents Clemens Alexandrinus, Philosophy, 
Primo stromatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 131. Edit. Grecae Tred. Sylburgii.  saith he, hath wandered 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 druids and Samothei, whom he allows to be the grand Teachers of all the rest.  
After Samothes surnamed Dis (and for his learning worshipped as a God;) Sarron one of his 
Cass. cattle. 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 several places, both amongst the Celts 
Vt contineret ferociam hominum.  and Britain's, and this he did that by these he might soften the minds of men, and reduce them to manners civil: to him succeeded the Druids; who were the great polishers of the Nation, teaching them knowledge of arts, religious ceremonies recording their Laws, and historical transactions from day to day, and this continued to the 
Commentar. lib. 6.  time of Cesar, as he witnesseth,  
Nor did our Nation suffer under the diminution 
Lib. 3. Nat. Hist. Ut dedisse Persis videri possit. In vita julii Agric. Ingenia Britannorum, ingeniis Gallorum anteferre.  or retrogradation of learning after their times; for, Pliny tells 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 seventy 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 Britain's before the study of the Gauls.  
Nor let any think that the learning we have had so long from japhet and his posterity, was only optical; such as of the Stars and their influences, the world and its circuit; or only natural, the skill of beasts, and plants, and how to use and improve them; but it was also more politic and speculative: we had much improvement of reason by excellent Laws and rules of life, by understanding the uses and customs of Nations; skilled we were in languages; for, besides the Samothei, Sarronides and Druyds, we had many notable Greeks who came over with Brute, and here stayed teaching in public schools; and Leland affirms that before Oxford was built, there was 
In vita Alfredi magni apud Pitsaeum in prooemio. p. 25.  erected near it two schools for instruction of youth in Latin and Greek, which were called Graecolada and Latinolada.  
After Bladud the young Prince, earnest to promote 
Hardingus 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 Winchester, of which holy Tathajus was President.  
But most famous were the schools of Chester, Carleon, 
Ex Ross. vide Twine antiq. Academic. 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 year 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 jews, Phoenicians, Chaldaeans, Egyptians, Persians, Greeks, Romans, but that even from us they had much of their literature, and the rudiments of knowledge, and what of humanity and glory we have attained to, we ought gratefully to attribute to those foundations which were laid by those times, and since further (by the good hand of God) raised to greater conspicuity since Christianity 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 Christianity to bring in her presentment.  
And here (to the honour of God and our own humiliation) we must testify that we of this Nation before Christianity was amongst us, were under as gross 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, jupiter, 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, Caesar aver that we sacrificed men, inhumanely tortured strangers who came to us, by stuffing them up in Images made of Hay, into which we put 
Dion. 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 sow, or how to skill Trades, but only to lead a life of rapacity; but it pleased God to bring us out of this Egypt into Canaan, by the 
Spelman in Cons. p. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianitatis.  conduct and instrumentality of our Christian King and Countryman Lucius,  
Who to the honour of God, our nation and his own eternal fame, was the first Christian King of this land, & is called by the Britain's, Lever Maure, the Prince of great renown, or the first fruit of Christianity, as being the first that embraced the faith of Christ, and caused his people so to do; he 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 endeavours, and God also instructing them to a seasonable promotion of his providence to so sacred an issue: the good King had now laid 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 baptism; he hears that the 
Vt ipse & omnes ejus populi ad sacra Christiana possent admitti; Spelman. in cons.  Church's succession was then in Rome, And to Pope Eleutherius he sends a most humble and earnest Petition and Epistle, That by the Apostolic 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 (as 
Abb●…s Westm. ad an. 187.  joint 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, was 
Balaeus 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) that the world had, were Britain's, born, bred amongst us: and 
Nostros 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 Privilege; 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 increase. He therefore builded many Churches, for entertainment of people to 
Spelman 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 Privileges; 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 came 
Balaeus 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 baptised by the command and example of Ethelbert the fifth 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 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 Privileges by them passed, are evident 
Spelman 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 men 
Facilè nationes omnes superaverint Angli, erudition, 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 Country could not limit their Zeal, but they must out of a Divine charity visit Germany with the Faith; that they did, & they made not more haste 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 Dioceses.  
The like in France did holy Alcuinus about the year 790, when being employed by Offa, King of Mercia, Ambassador to Charles the great, upon composing differences between the two Crowns, and settling things for their mutual 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 public Civil affairs; 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 Schools 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, johan▪ 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 spoil 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 Laws were from time to time made, yea, and old Laws preserved and refined, as is evident in the Memorial 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 Country: He builded the 
Bede. 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 Abbey 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 intent no repetition, but an addition of one most Christian speech of his Son Ethelbert, who lived but a little while, and died by treachery. The more great (quoth he) men are, the more humble aught they to bear themselves; for the Lord putteth proud and haughty men from their Seats, and exalteth the Humble and Meek.  
Ethelred, King of Mercia, a fourth of them, 
Ingulphus. p. 486. Edit. Savellianae.  gave large possessions to the Abbey 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.  
Add 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 laid 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 woo 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 Favourites 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 empowered to meddle with Church men, or Church matters, but only Church Governors; but rather that the Clergy, and all their Privileges 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 
Ingulphus. 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 shall 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 truly say, as our Lord did of Nathanael, Behold true Israelites in whom there was no guile; and as the jews did of the Centurion, Luke 7. 5. They loved our Nation, and built us Churches. 
john 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 satisfy 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 ruin 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 terms than 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 Archbishop of Canterbury, they had been so long uncompounded with, that the whole Nations ruin 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,  Qui timidè negat, rogare docet. 
Which paid, they rest not: Hell and the Grave ever cry, Give, give, and having got coin, they proceed to gain the Country: 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 Archbishop Elphegus; and soon after, under the conduct of Swain, so havoc and waste all, that they seem rather to be devils than men; so many Melamons', turned from men into Lions: Which gives me occasion to cry out with the Poet against such rude Soldiers, and undisciplined strangers,  Nulla fides pietasque viris qui castra sequuntur. 

Those that the Camp do follow, must  
Live less to Virtue then to Lust.  
For Truth and Piety in them  
A Toy is thought, no Diadem.   
Thus rested the Nation hurried and chafed all the time of the Danish concussion, till Knute settled it, (who with much prudence, and in testimony of his sorrow for those abuses committed by his Predecessors and Countrymen) repaired decayed 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, and 
Principem decet studiosos sapientiae viros in amicitiae possessionem vocare.  honoured Churchmen extremely, using their counsels in matters of high importance, as Athelmare Archbishop 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) seldom rests long in any continued Line; 'Tis in perpetual motion, wand'ring 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 men's Usurpations, as his Mercy in assisting their Rights: the Danish insolency was gained by the good fortune of their Ancestors, and their manly resolution broke through all disanimations, which seemed to publish any impossibility of success; their power settled in Knute (the best of that breed, and the greatest Monarch of that line and Nation, for he 
Holignshed 1. part 7. book p. 181.  ruled our England, Denmark, Norway, Scotland and part of Sweden;) expired in Knute the second, called ordinarily Hardeknute, who was a true 
p. 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.  Ex malè quaesitis vix gaudet tertius haeres. 
Now the vogue of the Nation was for the Saxon 
Holingshed 1. part p. 186.  line, the great men and people choose Edward one of the sons of Ethelbert (who before was fain to fly into Normandy to his Cousin Duke William, with whom he was when chosen to the Crown). This Edward was a noble Prince and religious, called Edward the Confessor: his Laws are notable, he was a Clerkly man, and they say Compiler of our common Laws, or rather restorer of them. After this man's departure out of life, the Kingdom was in disturbance, by Earl Goodwin and his Sons; Edward the son of Ironside prepared to obtain it: Harold got most power, and only gave battle to Duke William the Norman, who had the promise of K. Edward to be his heir, if he died issuess, & as much from Harold to assist 
Holingshed 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 Ambassadors to Harold now in possession on of the Crown, to mind him of his promise in his extremity: Harold returns answer in the negative, Crowns are not easily come by, nor aught to be courted away upon cheap terms: he is no man at all, that will not venture his molehill, to gain the mountain of Kingly power. 'Twas notably said, potentiam qui consecutus fuerit, nemo tam 
Hist Bohem. 63  facile deponit quam damnat, Aeneas Silvius. They are both resolved, one to hold what he hath, the other to gain what he expected to have; their forces meet, join battle and Duke William proves Victor.  
Now comes Change, crowded in a new upon the Nation, like waves in a disturbed Sea: New Lords, new Laws feared, I, and for a while it proved so; but the wisdom of Duke William gave continuance and peace to his power and conquest, though he altered the favours and fortunes of particular persons, yet he continued the old customs, at least for the most part, and gave them assurance, that the fury of blood warmed, once over, there would be a cessation of all rigour, and an aim at a just settlement; which was promoted by nothing more, then by conserving the rights of the Church, and the reverence due to Churchmen.  
And therefore our Stories do mention the Bishops and Clergy in high veneration in all reigns, nay in the troublesome and impious reign of King john, who for that they reproved his profuse dissolute, and cruel carriage to his Subjects, hated them with a more than Vatinian hatred, yet did many eminent Clergymen keep places of favour & greatness. I will (that the truth of this be not thought an obtrusion on the credulities of people) specify some few of those many religious men, both Prelates and others, which have been eminent Favourites and Officers in the several reigns of Princes from the Conquest; that men may see, to love and consult with the Churchman, has been held both the piety and policy of former times.  
In the time of the Conqueror,  
I find Stigand Archbishop of Canterbury a favourite.  
In William Rufus his time, Lanfrank of the the same See.  
In the time of Henry the first, Roger Bishop of Salisbury, Protector of the Land in the King's absence in Normandy.  
In King Stephen's reign, Thurstan Archbishop of York, and Cardinal Robert Pulleyn, great both with the King, and Maud Fitz-Empresse.  
In Richard the first's reign, joseph Exon Archbishop of Bourdeaux, Richard Canon Comes ejus individuus (saith Pitsaeus) to the holy Land, Hugh Bishop of Durham, chief Justice of the North parts, William Longchamp Bishop of Ely Chancellor.  
In Henry the second's time, Thomas a Becket Chancellor, Sylvester Giraldus Bishop of Saint david's, and Daniel Eccles of his Privy Counsel, Gilbert Foliot Bishop of London, Baldwin Archbishop of Canterbury, and Hugh Bishop of Durham, Ambassadors into France; and the Bishops of Ely, Winchester, and Norwich, principal Justices of his Courts.  
In King John's days, Grace first Bishop of Norwich, than Archbishop of Canterbury, and Lord Precedent of the Council; also Peter Bishop of Winchester, after Governor to Henry the third.  
Temps Henry the third, Grey Lord Deputy of Ireland, Stephen Langton Archbishop of Canterbury, and john Derlington of the Privy Council.  
Temps Edward the first, Hugh Manchester and Walter Winterbourn, the one Ambassador into France, the other the King's Confessor.  
Temps Edward the third, jefferie Hardebie, and john Grandison of the Privie-Councell, john Hilton his Ambassador to the Pope, and Thorsby Archbishop of York, Chancellor.  
Temps Richard the second, William Wickham Bishop of Winchester, Chancellor; Waltham Bishop of Salisbury Treasurer; Thomas Cardinal the King's Confessor, and Richard Lavenham and Richard Waldeby his Favourites.  
Temps Henry the fourth, john Colton Archbishop of Dublin, Stanburie Bishop of Bangor, and Dr. Walter Hunt.  
Temps Henry the fifth, Thomas Arundel Bishop of York, Chancellor; Stephen Portington, Thomas Crawley Archbishop of Dublin, and Lord Deputy of Ireland, Robert Mascall the King's Confessor, and an Ambassador abroad, William Linwood, Dr. of both Laws and Divinity, Ambassador to Spain, and Thomas Walden Ambassador to Poland, and Delegate to the Council of Constance.  
Temps Henry the sixth, William Wainfleet Bishop of Winchester Chancellor, and john Love, Bishop of Rochester, both of his Council.  
Temps Henry the seventh, Prudent, honest, faithful Morton, amicus certus in re incerta, Archbishop of Canterbury, and Chancellor, one worthy of whatever his Majesty 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, cried 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 King's Almoner, Aldridge Bishop of Carlisle, Leigh Archbishop of York, West Bishop of Ely, Warham Archbishop of Canterbury, and Chancellor Ruthall Bishop of Durham; all or most of these of the privy Council, Gardiner Bishop of Winchester, Ambassador into France, and Dr. Pace Dean of Paul's, Ambassador to most Princes in Christendom.  
I say nothing of the five last reigns, as pregnant of favours to the Church as any preceding them, our memories excuse their recital here, and so long as the book of God's 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 Chancellors of England, there hath been no less than 160. Clergymen, amongst the Treasurer's 80. almost all the Keepers of the Privy Seal, all the Masters of the Rolls, 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 faithful Minsterie should in these big looking times of reformation, grow contemptible, who have in all times hitherto, whether of peace or war, born away a very great share of worship and valuations but if the days of visitation are come, and the days of recompense 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 cry 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 haste 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 unnecessary 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 employ 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 Child's 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 well said of Diony sius to Helidore, Caesar can give thee honours and wealth, but he cannot make thee an Orator.  
Experience of this made all age's 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 days his renowned Son Alexander was born) then for his Son and heir then born, because he hoped that by his education under so renowned a 
Ut 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 Son, 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 careful of his life, if not for his own, yet for Pericles' sake, and the better to counsel him how to rule wisely.  
Did not Dionysius the Tyrant send for his Master Plato in a royal vessel, riding to the Seaside to meet him in his triumphing Chariot, bringing him into the City, not like a Philosopher, but a Conqueror? Did not Alexander honour Photion, 
I lutar. in vita Phocionis pag. 749. edit. Paris. Gr. & Lat.  and do 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 Praetorian 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion lib. 61. p. 690.  bands, were, as powerful, so most wise and learned? Had not Octavian his Maecenas, 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 Orator, when he committed his Nephews to his care? Was not Charles the great 
Quintil. Instit Orat. lib. 4.  in love with our Alcuinus, when he took him into his bosom, and owned him to all the world as his beloved Master?  
Yea, was not Learning in high account when 
Anacharsi magno Philosopho.  Croesus' the Lydian King, sent a solemn Embassy 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 
Ego & gentis meae barbaros mores corrigere cupio, & Rempub. videre emendaram exopto, exercitium etiam quo ipse utar, honestam expeto, aliamque aulae meae Occonomiam desidero, quaedam denique 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 reform, to be principled to live well, to regulate the Court, and to do other matters of import, which cannot be effected without Thee; for nothing truly laudable is feasible without the assistance and 
Ego strabo, calvus, claudus, distor●…us, nanus, niger, gibbosus, etc. egg 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 squinteyed, lame, bald, distorted, dwarfie, black, crump-shouldred; in fine, a monster amongst men; yet (they are his very expressions) these deformities are toys to those more real blemishes of my Mind; for that I am so unhappy, to have no Philosopher with me; for he only 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 
Viri 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 Ptolemy's, 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 Philosophers 
Tanquam Virtutum Imagines, & Regnorum vorum Columna.  and learned Men, under what name soever accountable, as the Images of Virtue, and Pillars of Kindgoms and Governments. And God forbid, that those who are our present Governors should less favour Learning and learned Men, then former Powers and Governors have done: or think any so worthy their ears or hearts, as those that are (as it were) the soul and life blood of Commonwealths: Without which Tribe, to live were to die, and to be happy were to be miserable. For as the Philosopher said, Nihil majus deorum immortalium munere, 
Simp Epist. 29. Guev. p. 204  hominibus datum est, Philosophiâ.  
And if Learned men are so to be loved, then surely are the Clergy (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 Laws 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 Counsellors, Treasurers, Judges; yea, and if need were, holy Martyrs, to die for, as well as live in the true Religion? have not the Clergy? 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 Professors and Masters out of all parts of the Kingdom, He himself also labouring with them. Who enlarged the Universities, by building more and more Colleges to the small beginnings sacrated to the Muses, but Clergymen? I will particularise 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 College, but hath either had a Clergyman for its Founder or Amplifier.  
I will begin with my Mother-University, quae habet ubera verè vino meliora, & fragrantiâ unguentis optimis, in holy S. Bernard's phrase.  
The first College that I find built in Cambridg, 
Cambridg  was S. Peter's College, about the time of Ed. 1. by Hugh Blasham, first Prior, than Bishop of Ely; who endowed it nobly, and completed it about the year 1284: After in Edward the Second his time Robert Litlington, and Robert de Aylsham, and john de Felmingham made additions of two Buildings to it: all Clergy men.  
The College of S. Michael, on part whereof Trinity College now stands, was built by Henry de Stanton, Canon of York and Wells, about the year 1324.  
The College now called Clare Hall, quondamque University College, was founded by the Body of the University in Anno 1326. Richard Baden Vicechancellor.  
S. Benet's College, 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 completing by William Bateman Bishop of Norwich.  
Gonvile College, begun by Edward Gonvile Priest and Parson of Terrington in Norfolk, and a great sum of money left by him to Doctor Bateman Bishop of Norwich to perfect it.  
The College called anciently Domus Dei, but since added to Christ's College, was begun by Wil Bingham Pastor of S. john in London.  
Queen's College augmented much by Andrew Ducat Pastor of S. butolph's in Cambridg, and Principal of Bernard's House.  
Katherine Hall founded by Robert Woodlark Dr. of Divinity, Chancellor of the University Anno 1475. and Provost of Kings.  
jesus College founded by john Alcock Bishop of Ely Anno 1497.  
S. john's College anciently was a house of Canon's regulars, founded by Nigel Bish. of Ely about 1130. and in an. 1280. temp. E. 1. Hugh Balsham B. of Ely joined the secular schol. to the religious men.  
Yea, was not the liberal Endowments of Lady Margaret Countess 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 sums of money 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 College, University College restored and augmented, if not wholly built by William Bishop of Durham, in the time of the Conqueror.  
Merton College by William Merton Bishop of Rochester, Anno 1276.  
Exeter College and Heart's Hall, by Walter Stapleton Bishop of Exeter, Anno 1320. Oryel College, and S. Marry Hall were founded by Adam Brian, Edw. the Second his Almoner, An. 1323.  
Canterbury College added to Christ's Church by Simon Islip, Archbishop of Canterbury, about Anno 1553.  
New College and Winchester College buitl by William Wickham Bishop of Winchester, about the year 1370.  
Trinity College first founded by Hatfield Bishop of Durham 1370.  
Lincoln College by Richard Fleming Bishop of Lincoln, a 1420. and enlarged by Thomas Rotheram Bishop of that Sea, anno 1479.  
Gloucester College, built by the Monks of the Order of S. Benet, after added to S. john Bapt. College,  
All Souls College begun by Hen. Chichly Archbishop of Canterbury.  
Magdalen College built by William Wainfiet 
Anno 1460.  Bishop of Winchester.  
Brazen Nose College built by William Smith 
1516.  Bishop of Lincoln.  
Corpus Christi College by Robert Fox Bishop of 
1518.  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. john Baptist's College, of which he was once Master: and no less august addition to the renowned Common Library? 'Tis known he did, and his Memory will be kept amongst the Learned for it. These public (to omit their private 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 Clergy 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, and 
Ba'aeus Cent. 1 cap 36.  Writers of Books: Constantine the Great wrote many noble Tracts: Henry the First, surnamed Beuclark, wrote much, made many pious and excellent Laws: Henry the Second was a learned Prince, and much addicted to regard learned Men; Petrus Blesensis says of him, Illos judicare solebat, quos constituit aliorum judices: Richard Canon for his Learning and Writing, grew most dear to King Richard the First, and was his Companion to the holy Land.  
Edward the Third, not learned only to his 
Sibi 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 Gloucester son to H. 4. a learned Prince, so commended by Pope Pius the Second.  
Of him our Story saith, that he was the Moecenae 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. john 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 john Bourchier Governor of Calais temp. H. 7. Sir Thomas More, Sir Thomas eliot, Anthony Cope, Wil Salisbury, Sir john 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 james, who was thought the Merlin and Phoenix of Regality.  
There are others whose Works are like Mary's Spikenard, very odoriferous to learned nostrils; yet they must have no mention here because of their magnitude. But these, how many soever we may judge them to be, are but one of a City, and two of a Tribe, a few to the hundreds of Writers of Clergymen; which john Bale, john 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 we should adjoin 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 Archbishop of Armagh, together with the many orthodox Presbyters, who have worthily and learnedly written on arguments 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 Goliath 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 darkness to light, from barbarousness to civility, from obscurity to eminence, from disturbance to Order, from key-coldness to zeal, from self-love to charity & sympathising with others the Saints of God in their sorrows; There are some, nay too many, like undutiful children, would pay them in their old age with scorn, denying them that reverence which the Apostle says 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 we ought to bless, as Moses 
Deut. 33. 11  did.  
Alas poor Churchman! what hast thou done, thus to deserve a wound in the house of thy friend? Whom hast thou injured, that thou art denied almost a cup of cold water, though thou ask it in the name of a Prophet? Who was more charitable than thou? who less scraping than thou? who more knowing than thou? who more generally beneficent than thou? Did ever any intelligent people put out their own eyes, let out their life blood, curse their Physicians, quarrel with the bounty of Heaven in filling their barns, and making their cups run over? I trow no. Yet would these return this evil upon the Churchman, who is the common life and soul to us all.  
And herein I do protest such men are highly unreasonable, as well as impious: the Cynic said 
Diogenes.  of the Megarians long ago, what I now may say of such of my own Nation, Better be their Horse, Dog, or Pander, than their Minister; they will feed and pamper their Stallions, and Running 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. l 59 p. 650. edit. Leunclavii.  Horses, and Dogs, like Caligula, who was so addicted to his Horse Incitantus, 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 Lechers, 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, without 
Mat. 14. 19, 20.  assistance from them, or any contribution to their needs.  
In this truly 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 ways accumulated to themselves, and think him their enemy, and take up the dagger against him that would but endeavour to abridge them of what is, or they conceive to be their right; but to the Clergyman, to whom his Tithes, and rights Spiritual are due upon as good a right of Law and property, they deny all they can, and think it their duty so to do, and not to do it a folly.  
I am no Churchman, nor the son of a Churchman; I have no profits or advantages from Church lands; I own no obligations laid on me by Churchmen, more than those of charity in common with others; I am of the Laity, 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 myself 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 less Canonical or Divine for their reading or alleging it. Or the Creed, Decalogue, Lord's 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 than it follows that a wasted man must get a child unhail, because he himself is consumptive. We see in experience vigorous bodies begotten by Sires weak and spent, and bounteous actions done by persons avaricious and contract; yea, restoratives extracted from rank poisons; and why may we not grant things truly Christian, possible to be conveyed by hands Antichristian; judas is a Disciple, though a Traitor; Arius may be a true Presbyter, though an Heretic, and the Pope a true Bishop, though Antichristian as to those Tenants and Positions of Pride and Policy which are 
Mat. 27. 35.  inconsistent with the simplicity of the Gospel, and the growth of godliness.  
We must acknowledge Christ's 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 from 
1 Sam. 6. 7.  it: the vices of persons deflower not the virtue of things sacred, no more than the putrid breath of an Orator the eloquence of his Oration: Heretics may give lawful baptism 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 Heretic hands to valid purposes; for as S. Augustin saith, The Sacraments of Christ and the Church are not therefore nul, because Heretics & 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 than Christ and his holy Apostles, and servants of old time were; nor more riged to the Church of Rome than they were to the Scribes and Pharisees, nay, to the heathens, with whom they sat and conversed with mildeness and moderation, observing their comely orders, & complying with their harmless civil customs, yea affirming their authorities, though they were bad who managed them. The Scribes and Pharisees 
Mat. 23.  sat 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 joseph, while his living in Egypt teaches him to swear by the life of Pharaoh; we may not 
Gen. 42 15.  comply with men to break the peace 'twixt God & our own Consciences: wherein our right hand or 
Mat. 18. 9  eye offends us we must cut it off, and pluck it out. If the Roman Church build upon Christ (the 
1 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 adjoined 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.  person Christi, & multis aliis articulis Orthodoxè docet, as Mason learnedly notes: and therefore since the Church is the Congregation of God's Elect, and the election of God is secret, Charity commands me to be tender of censure; the Lord knoweth who are his. For aught I know, there may be, nay I believe there are many precious jewels in the Roman Church whom God hath registered 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 Tenants of the Fathers, let us not in a mad frenzy reject every thing that comes from them, unless we think ourselves wiser than Christ, and holier than his Saints, who by faith and patience inherit the promises. Nay, let us rather join 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 thorough uniting.  
Except than our complainers can ground their Exception against the distinction of Clergy and Laity upon better premises than 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.  
As for the Office of Ministry, it is not (as I humbly conceive) of Humane 
Ac 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 Supreme Ordination, flowing not from Aaron's Priesthood, but the Eternal Law made by the Majesty of Heaven, and wrote in the Tables of man's heart from the beginning; God the great Maker of all things not only 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 settled, received Tithes of Abraham, as he was Priest of the most high God, and 
See 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 Rend which Abraham was to pay in, in ackowledgement to him who was the supreme Majesty, and by whose power and permission he was then a Conqueror over those Kings and Armies which disturbed the holy seed.  
Now because God knew that in time devotion 
Deut. 32. 15.  would flag, and jeshurun spurn with the heel against his Maker when he was fat, therefore God (in probability) conjoined the Kingly and Priestly Office in the same persons, to wit, the Patriarches and Heads of Family, that both might seem to accomplish the end of God, the Priesthood sanctify 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 intent no controversy; 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 only to evince the reasonableness, and necessity of a Ministry, from what is obvious to me in Reason and Authors. So ancient is the 
Vereor enim ne quod in Scriptures de Melchisedec de quo dicitur fuit Sacerdos Dei altissimi, cujus nec Pater, nec Mater, in Scriptura nominatur, nulla origo ejus explicatur, etc. 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 says, That as Melchisedeck, Priest of the most high God, in Gen. 14. is said to have neither Father nor Mother, neither beginning 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 
Selden. c. 1▪ p. 5.  Priesthood, the Patriarches were of this; In the Law there was a Priesthood, Levi and his Posterity in their Families were of 
Veteribus ordinarium ut qui reges essent, iidem etiam Sacerdotio fungerentur, Bertramus de Politia judaica, pag. 26.  that: thus amongst the Jews. And to this for a long time was appended this 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 people's minds, 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 completely furnished to all purposes of power and purity, that he might perfume their Sacrifices, and prostrate the enemies of his Church, and this only in a Spiritual 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 says, The Gates of Hell shall not prevail against the Church.  
Nor did the Jews and Christians only set apart persons for holy employments, giving them Privileges, 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 jethro, Priest of Midian; 
Rex Anius, Rex idem hominum Phoebique Sacerdos. Mendoza in viridario. p. 295  and of the Priests of the Philistims, of Baal, Molech, Ashtaroth, and other mentioned in holy Writ, and profane stories.  
In our Nation while the Samothei, Sarronites, or druids continued, they had great Privileges; 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 says, That the Laws did enjoin reverence and Honour to Priests, and holy men, because they impart the holy things of the Gods not only 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch 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, set 
See Mendoza in Viridario, p. 295.  apart Priests, and highly privileged them. So did after him Numa his 
Dionysius 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 Emperor Constantine 
Hist. Eccl. l. 1. c. 5.  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 
Lib. 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 judgement: Yea, Eusebius testifies 
Lib. 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 Clergy (for such Bishops were) receive Institution from them, partook 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 fidelity 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 Priestridden when they express a man addicted to the Clergy.  
Truly 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 Prophecy 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 only the Rulers, and Pastors of the Church, as the only props and propagators of the Gospel, as Eusebius records it.  
And here I humbly beg the Pardon and Charity of my Countrymen while I write a little modestly, and with all submission in behalf of the ancient and venerable order of Episcopacy, not to raise up any Devil 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 defy the uncivil and impudent Practices of those whose Language is, Master, call for fire from heaven, of whom that cannot be said that the Apostle says of Michael the Archangel. who in his contest gave not a Railing accusation; my words shall be 
jude 9  soft and few, considering that in multitude of 
Prov. 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 Heresy, and to settle the minds of Christians in it by their dying for it. In the times of the Heathen Emperors, 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 understood 
Euseb. l▪ 6. c. 21  to be the meaning of S. Paul, He that 
1 Tim. 3 1.  desires a Bishopric, desires a good work, that is, Martyrdom; and those that entered upon the charge of Presiding, were sure to be called to account, nay, ordinarily to die for their Zeal.  
There are sundry instances in Eusebius of simeon, Ignatius, Polycarpus, Pothenus, Alexander, Philaeus, Anthimus, Tyrannion, both the Sylvanus', 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 Episcopacy (conserved and continued much in our 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 Polity to be productive of more Energical and Powerful Preachers, more conscientious and holy Professors and Believers, than 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 Episcopacy, and strayed not from the Rules of Purer times; for Calvin justifies the Primitive Bishops and their 
Instit. l. 4 c 4.  Canons and Counsels; 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, and the Germane Protestants in Anno 1541. So junius in his Exercitations upon Bellarmine's Book of the Clergy; but 
Goldastus Tom. 2. Constitutionum Imperialium.  most largely and with incomparable ingenuity, the Learned Zanchy in 
●…. 45. Not. 2.  his Commentary upon the Fourth 
Col. 731, 732. Sub Thesi, multiplex est Ministrorum Christi five Ecclosiasticorum 〈◊〉.  Commandment, where largely he asserts Episcopacy to be the most Ancient Church Government, to be not contrary to the Holy Scriptures, but Contributive to Order and 
Calvin 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, quam splendoris & magnificentiae titulum, ubi Ecclesiarum rectores non magis de pascendo grege cogitant, quam 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 Episcopacy, it must be taken as against that of Papacy, where the Bishops for the most part are wild 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 unusual) then think they the Office to import nothing but a Title of Greatness and Splendour, where no greater care is had to see that the Pastors of the Church feed the Flock over which they are set, than a Tailor doth of the season in which 'tis fit to plough.  
The Learned then agree in a pure Evangelick Primitive Episcopacy, which arrogated not Domination over the Lord's Heritage, but served to ends of Order and Piety, and such an Episcopacy (as to the Main) I hope I may without offence to the People of God say ours was: and this I Insinuate not only to prevent the Advantages that our Adversaries will take hold of to our Reproach, but also to justify those many holy Martyrs, Bishops, and Presbyters, who ever since our Reformation, yea, in the Bloody days of Queen Mary, lived and died 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 Policy, and sober Piety, by Rigid Exaction of Obedience in things not Warranted, nor agreed to in the Counsels of the Church and State, hath brought such a Rent amongst us, that it hath left no room for Charity, 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 launched out into the Ocean of Argument in the rough Storm of their Passion, and would make the Port of their own Ambition and Self-will, 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 Clergy, both Bishops and Presbyters took great heed to their ways, that they offended not with their Pens or Tongues, and ever kept close to Legal proceedings, and to the Customs of this Church, and the consent of the Orthodox, saving only in Rites, which being Adiaphorous, did not break our Unity 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 Hierarchy, and condemn, the Government of other Churches; but they warily considered in Episcopacy what was Ministerial, and what was Honorary; what was Essential and what Ornamental; what was Ministerial in Episcopacy, 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. jerom in his Epistle to Nepotian and Evagrius: So the 35. Canon of the Council 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 to purge the Bishops of England, as Constituted by Law, from all the supposed Arrogation of Powet and Dignity in concreto, from Christ; as if they had placed a Ius Divinum on the whole Body of Government, which ought to be acknowledged a mixed 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 presidency 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 Dignify Religious men with outward Lustre, and endowed them and their Successors with Revenues 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 jure Regis Eccles. Report. 5. Part.  the Estate of Prelacy 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 conjoining with them, and corroborating their Acts, were powerless and invalid, which is foppery to utter, there was no fault in Clergymen (being Subjects, and upon advantage to their Spiritual 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 beg; since therefore it hath pleased God to permit Suspension of this Sacred and Venerable Government here, I do humbly beg the Age's Ingenuity, if not to pity, 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 Prophecy, 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 practice shall ever be to Mourn over my Spiritual Fathers, as the 
1 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 Insulting, as the Emperor Charles the 5. did a Malicious Prelate of the Papacy, who craved leave of the Emperor, then being at Wittenberg, that he might dig 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 War with the dead; for as the Orator 
Est 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 Tithes? 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 College life (in whom he sees any Nobility of Wit, and after-Hopes) when as but bare Commons, and perhaps a Country Cure, or a Petty Mastership of a House, is the Top of that Ladder which he may climb to? Honos alit arts, Honour summons men to Achievements of Fame: The Philosopher tells 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 choice Editions, will not cloy their souls with studies dull and Improlifique, as Aeneas Silvius wittily: 
Multorum virtus jacet, quia d●…st campus ubi se ostenten●…. Epist. 60. ad Galeazium Comitem.  Many men's valour lies dormant, because they want a Field wherein to display it: This is well limited by the Comedian, where Blepsydemus proposes the Question to Chremylus, Whether it were not prudent to bring a Physician into the 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 itself is not much made of there.  
It was the Honour and care of our Ancestors to incorporate Universities, and erect Schools, and them to beautify and endow, not only to necessity, but comfort and plenty; 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 only a third part of the water (the people) will become wormwood, bitter and cruel, so that many men die 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, Soldiers; 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 Physicians, a sort of men incomparably Learned, and at this day so famous for all humane Science, that I think I may boldly say the College of them at London with the several Doctors and practisers of Physic throughout the Nation, are as knowing as the Physicians 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 breed for many years have been Academic, 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 
Vir antiquissimus & in Legibus sapientissimus incomparabilem habuit scaccurii scientiam & 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.  skilled 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 james 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 loosely seen in Arts, but opiparously accomplished: and were there no other of that Noble Society to plead for Learning, there is one (Selden) whose pains and proficiency will outlive to his Honour, and Students profit, the Fury of all Gain-sayers; so true is that of Plato, Learning and good institution will make the Egyptians more wise and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vide Platonem in Phoedro. p. 1240. Edit. Ficini.  Famous than their power; for it is approved the best prescript by which to recover Wisdom and Fame.  
Nay, from these come almost all Gentlemen of Parts and Quality, the ground of whose after improvement and eminent Fullness is there laid: Without these we shall have in aftertimes but Lean and Letterless Parliament men, Pithless Justices, Hair-braind Governors: 'twill be a sad time when that of the Bishop of London in Queen Mary's days of the Lords, may be said of Rulers with more truth, Those Lords understand no Latin; Monstrum horrendum inform, 
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 Mother's breasts yield no Milk wherewith to suckle her Babes. For my part I wish their Renown, and pray for their continuance and increase. Peace be, O Lord, within their walls, and Prosperity within their Palaces. 
Ps 122. 7.   
And no less wish I to the Clergy and their yet left Portion, Tithes, 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 Trumpery, as they call what I doubt they understand not. '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 succeeding 
Bp. Montague, and M. Bunny.  endeavours.  
I intent no controversy; I propose 
Cum 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 Archangel did the Devil, The Lord rebuke thee: I shall offer but a Widow's Mite, let it not be refused; while I come with my Turtle Dove let me be received to Sacrifice.  
Tithes as Maintenance are very Ancient, God's quitrent from mankind in testimony of his Dominion and Sovereignty over them, called by the Ancients Vectigal Dei, in the Old Counsels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The goods of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Church Offerings, and 
Selden 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 only 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 Tithes as Maintenance, were Moral and Perpetual, not 
So Couvarruvi●…s, variarum resolute. l. 1. c. 17 in M. Selden, c. 7, p. 157. Hist. Tithes.  Ceremonial and Levitical, neither Commencing, nor determining with the Jewish pedagogy and Priesthood, saith, Levi also who received Tithes, paid Tithes in Abraham; for he was yet in the loins of his Father when Melchisedeck met him, Heb. 7. 9, 10. So than if Tithes 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 Tithes, as Maintenance, no more Jewish and Temporary, than Scripture is, or any thing else that was in use amongst the Jews, and aught 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 Tithes 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 Priest's Levitital were to Live by their labour and attendance, shall not the Priesthood Evangelical and perpetual subsist itself upon the Gospel, and its Professors? that would be unreasonable and senseless; for God requires no more than he gives; if he expect the Labourers pains, he will think the Labourer worthy of his hire. So saith our Lord, john 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 of the Ox that treadeth out the corn; the labourer is worthy of his hire.  
And were there no other Argument for Tithes as Maintenance, yet the Right of them would be Evinceable out of the Rule of mere Analogy, and Proportion, which the Apostle hints when he says, If we have sown 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 jerusalem; you pay us but in corruptible things, as Silver and Gold, with what is like yourselves, mortal and impermanent; and does not the disparity between the Work and the Wages argue you still 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 injury to detain it from him▪ a Soldiers pay is his due, and 'twere dishonesty to keep him (if we could) without it; the Physician and Lawyer have Fees for their counsels, and plead, and all Artists prizes for their Works and Wares, and 'tis fit they should be contented for them: and must the Churchman be the only Capuchin or Mendicant? Must he only live upon Alms and Charity? 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 Lions saith, That before his time there was nothing in the Holy Fathers, or in Synods 
Nulla enim compulit necessitas, fervente ubique religiosa devotione, & amore illustrandi Ecclesias ultrò aestuante. Quoted by M. Selden in his Book of Tithes. c. 5. p. 65.  publicly constituted about ordaining of Churches and endowing them with maintenance: there being so great a fervour of devotion, and holy love to the Church in people's minds, that such compulsions were prevented by people's Free-wills.  
But when corruptions of manners had ravished away the World's Virginity, and turned men from fervently devout, into a churlish & penurious Tepidity, so that their Mammon was more dear than their religion, than was it necessary for the Church to pray aid of powered Patrons, whose awe should 
Principes Deus sancta sidei Ecclesiaeque 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 kind as well as in proportion been counted due.  
I have nothing to say for the incomes of the Papacy, for the Revenues they politicly have gained to maintain their pomp and greatness; let Baal plead for himself; what exceeds the Line of Tithes, as maintenance, I am to account Eccentrique, and not to plead for, because 'tis the honey that jonathan must not taste.  Procul hinc, procul ite prophani. 
Tithes in the Christian world have been paid many hundreds of years: Aventine (a good Author) tells us that Charlemagne by his Decree 
Hist. Mag. Cent. 8. c. 7.  recalled Tithes employed to secular uses, settling 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 only such as were payable to the Church in the right of 
Ut liber esset populus à Tributorum jugo, caeterùm Ecclesiis, & pontificibus jure decimarum obnoxius permaneret. Loco ante citato.  Tithes. I forbear more Authorities, because the cloud of them in foreign stories is so great, that to mention them were to swell my Apology into almost an infinity of pages.  
For their payment in this Nation for many hundred of years, there is ample testimony in our Laws 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 custom, where there is Legal and Civil right to them by both Civil and Canonique Sanctions; for besides that of Archbishop Egbert, who appointed, That every Priest should 
Ut unusquisque 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 Tithes of the people: jornalensis tells us, Offa, King of Mercia, gave and established 
Hist Jornalensis. Manuscript.  the Tenth of all things to the Church; the like is done in the general Council at Winchester in Ann. 
Spelman. pag. 348.  855.  
Amongst the Laws of King 
Decimas primogenia▪ & adulta tua, Deo dato. Lambard. Saxon Laws. Edit. Twisd. p. 42, 45, 57, 62, 101, 102, 132, 139.  Alured, I find this, Tithes, the Firstborn, 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 Laws of William the Conqueror, 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, that 
Cap. 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 anciently 
Cook Proem. to 2. part. Instit. upon Mag. Chart.  so sacred, that it was to be publicly proclaimed, not only in Churches, but also at the Crosses, and most notorious places in Market Towns, and those cursed that violated it, as Parisiensis relates 
p. 961. & 666.  to us.  
Notwithstanding which there are many amongst us that openly protest against Tithes qua maintenance, as burdensome, Popish, and to be changed as a great grievance.  
But I pray, Why burdensome, more than rend to a Landlord? The one, when time serves, will be grievous as well as the other; were Landlords out of power as well as Churchmen, there would be as loud an outcry against them, as against the Clergy; the countryman's gain is his Religion; he can willingly, to save Tithes, 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 well satisfied to take his ease on Sundays, as to go to Church; and his profit he finds as good from land 5. miles from a Church, as from what is nearer; he accounts every penny loss 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, as 
Detrabere aliquid alteri, 〈◊〉 hominem hominis incommodo suum augere commodum, magis est contra naturam quam mors, quam paupertas, quam dolour, 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 withhold ●…hat from a man which is his due, and for one man to advantage himself to wrong another, is more contrary to Nature then Poverty, than Sorrow, than 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 Landlords than Clergymen.  
Be not deceived; remove but Tithes from their now Station, and the Tenant and Occupier may have more trouble than 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 lest feareth) yet his fair crop, well above ground, may be consumed with Locusts, as it is verse 42. and with Blasting and Mildew, verse 22. Or if the mercy of God withhold Justice from immediate revenge there, he may have an evil Wife, Disobedient Children, a Disquieted Family, Decaying Fortune; and if all these miss him, he shall be sure of one that will buy his Tithes, and rake him to the bones to advance his purchase; or to be sure, he may conclude of his Landlords raising Rend when his time comes out, and not renewing but upon that consideration; for if the Tithes be discharged the Land, the Landlord will advance the worth of those Tithes so Antiquated.  
Were it not much better even in Politic and Money-regards to continue payment of Tithes, as wontedly, considering that of the Rabbins, 
Decimae sepes sunt divit●…is. Masoreth.  Tithes 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 increase, as did those who with much devotion and integrity paid it.  
And for the Popery of Tithes, that's fond urged; for Tithes are no more Popish than the Ministry, than the Scripture, than Churches, are Popish: what the Church of Rome uses, or commands as a Church, is not therefore to be rejected because she commands or practiseth it; that only which she doth contrary to the Scriptures, and practise of the Primitive Church, and the opinion of the holy Fathers, Counsels, and Synods, speaking according to the wholesome form of Doctrine received, that is only to be rejected. The Church of Rome was once the Beloved of Christ; when she grew more Politic than Pious, Christ though he gave her over for his darling, yet did he not curse her as the Figtree, 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 Tithes, as Maintenance, is one: unless (to destroy our Religion and Ministry here) they have quitted their former Dogmas, and like the Chameleon changing with every advantage; like Staphilus the Apostates Mistress, who (when he sued at Rome for a preferment, and 'twas answered that it could not be given him because he was a married man) replied, 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 dispense 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 Tithes 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 Ministers 
2 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.  
I hear the wiser and (I hope) the more conscientious of these Adecatists mince their endeavours, not wholly to take away Maintenance from the Ministry, but they would remove Tithes, and give the value of them in change of Tithes in kind. I believe this rather a pretence, than a real Intention: for so long as I know Covetousness is the Father, I am not bound to believe Truth the Child: They that will be rich, fall into many temptations, 1 Tim. 6. 9 And God tells 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, jer. 7. 9 If gain were not to be hoped for, this change would not be sought after.  
But I pray tell me, Why must the Minister's Tenure be altered, while we of the Laity keep our Free-holds unaltered? or why must he be put off with a new and less 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 seedtime and harvest shall never fail) for security of his Tithes, they being by the Law to be assigned their Churchman equally by his Tithesman, before any of the owner's corn be carried forth; then he must depend upon the honesty and ability of the several Farmers 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 Tithes; it may be, meet with insolvent people, 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 clearly 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 says, Bring ye all the Tithes into the storehouses: 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 settled, 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 conscientious, that they would both agree, one to deserve, and the other to pay willingly? But God help, when we think nothing too dear 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 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 Prophet's phrase, to hate this decrying of the Ministry and its Maintenance as the thing that is evil, and opposite 
Psal. 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 barbarism, what mischief will ensue is not easy 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. He 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 darkness; 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 Minister's Maintenance then the Ministers Office: Christ now expects the multitude of Believers should feed their Teachers (his Deputies) not upon Commons like john Baptist's, hard and mean; nor yet to Gluttons excess or riot, but upon food convenient for them. Conceditur tibi, ut si bene 
S. Bernardus.  servis, de Altario vivas, non ut luxurieris, etc. 'Tis fit they should have all decent necessaries for themselves and Families, that they may with less 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 complete measure, the Laws of this Land, and the custom of these Churches enable the Ministry, let none of those that bend their knee to Christ, and love the truth as it is in jesus, comply 
Ephes. 4. 21.  with tenants and practices of subverting the Ministry, and impairing its Maintenance: for thus to do, would not only be a scandal to the Gospel, but a means to provoke God, by way of requital and just judgement, to reward our preying on him and his Rights, with a total ruin 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, nay 
Mal●…dixi vobis, vosque fame & penuriâ afflixi, id est, quia pari modo vos me configitis & affecist is egestate & fame, negando decimas & oblationes: Itaque 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 meet 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 unless Tithes, as settled by Law, yea and declared by sundry Parliaments to 
Cook 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 kind, and according to the known and usual manner, I shall think the Churchman but in a bad case, and Religion unbefriended: yea, to Wolphius his tria admiranda, his three Admirables, One Peter in Rome, One 
Unus Petrus in Roma, unus portus in Ancona, una turris in Cremona. Foelix Clerus in Anglia.  Port in Ancona, One Tower the Cremona, I'll add a Fourth, (which without the infinite mercy of God, and pious prudence of our Governors, I despair ever to see) a happy Clergy in England.  
I have been longer in vindicating the clergy's right than I would, had I skilled the contraction of what I have written into less 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 Fabric 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 judge: the holy Ghost tells 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 we have our Learning by study and education in Universities, who are the first Instructers of us in Letters, our Schoolmasters? Are they not men of Academic breeding, yea mostly in Orders? who are (I am sure were wont to be) public Professors, Masters of Colleges, Tutors, Lecturers in the Houses, but Divines commonly? To one of any other way, I'll undertake one hundred of the Clergy: and almost all our Books of note and elegancy, have they not been written by the Clergy?  
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 oil 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 ourselves, 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 Silvius, who writing a penitential Epistle to his Friend, he saith, Old age urgeth on me, I will therefore prepare my 
Et quia senectus adest, urg entque 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 Philosophy, that is to be wise for eternity. He that knows all Laws, sacred and Civil, the courses of the heavens, the causes of winds and weathers, the subtleties of argumentation, the bounds of the Globe, the influence of Poetry and Prose, and the universal harmony of things created, (in which circle all Learning and felicity of intellect is bounded) knows nothing, vulesse he know how to leave the world contentedly, and to assure his soul, that death shall be not the beginning, but the end of his misery.  
Ah Learning! thou art a Jewel which deservest the Cabinet of an Alexander: thou art a Bird of Paradise, which singest the choicest 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 sat; in no attendance, but men tongued like Angels, footed like Hearts, 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, whatever Nature can desire; for thou thyself art the perfection of this Microcosm; which the Orator notably sums 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 ruin what intends its vassalage; It hates nothing more than slavery; 'tis like other Delicates, guilty of tenderness: It can die for desert, and live to gratify received civilities: Unhandsome amputations, and rough touches, make it take the wing, and post to Climates more benign.  
And thereforee, Hear O Princes, harken O Judges, consider O people of England, what a blessing God has continued amongst you these many hundreds of years, 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 Cowardice to Valour; from obscurity to eminence; from Barbarism to Civility: And do not think that without Arts and Artists you can be happy.  
For Commonwealths, being great Families of men, diversely addicted and disposed, necessitated to amity, converse, and traffic with all Nations far and near, more or less, 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, than Fish can without Water, Birds without Air, 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. A 
Pro 29. 18.  good Churchman, as a noble Cordial, is composed of many Rarities conjoined, hath all Arts to his completion; He must have knowledge in Tongues, how else will he be able to read Originals, and thence Authors upon Originals? How else will he be furnished, able to gain 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 gather 
1 Cor. 14.  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 ability 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 spoke with Tongues, and Prophesied. Tongues are the Keys of Science, the inlet to knowledge of all sorts: No instrument by God appointed to purposes of Piety, and general advantage beyond Tongues: 'tis the Cradle, by▪ the help of which we crawl to Maturity; the Letter ushers in the Spirit; therefore God hath placed in his Church, amongst other 
1 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 ourselves to others, which gives life to Language. Magnos modica quoque Eloquentiae parit 
Fabiu●…. ●…. 12.  fructus.  
The Holy Ghost makes wise as well as learned Penmen; Men that know how and when, as well as what to speak: there are many Sophistries which the Devil disperses to puzzle Truth, which will pass in the crowd of curiosities and New Truths, if the man of God be not able to cast away the Tares, though it 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 finds, or makes really Learned: The Penmen 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 less intense. job, Moses, Esai, Daniel, Solomon, S. Paul, are transcendently for the Cortex and language of their Books, more sublime than 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 Queen's daughter, not only glorious within, but covered with garments of needlework, smelling with Myrrh, Aloes, and Cassia, Psal. 45. 8. This is the light sprung from on high to visit us: this is the sword of the Spirit by which Satan is worsted, and the Church defended: this 
Ephes 6. 17.  is the Chamber of God (as it were) into which 
Esai 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 holiness, and the rewards of welldoing: Out of this aught 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 The 
Gal. 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 aught to confirm Christian men in a high veneration of Scripture, that our Lord Jesus owned 
Matth. 5.  the then written part of it, quoted it, and gave us charge to search the Scriptures, for they do testify of me, saith he, joh. 5. 39  
This made the Apostles and their Successors in all ages to give notable testimonies of their zeal to the Scriptures Reverence: Tertullian says, I adore the fullness 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 show 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 endless 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 Church's eyes, since God has appointed it to be what ever is useful and comfortable to her in her militant state 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 wilderness, Courage to her when in straits: 'Tis in a word, the via lactea, out of which Christ the Sun of righteousness is discovered to arise to the soul with healing under his wings, Mal. 4. 2.  
This buckler, this Compass, 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 the 
1 Cor. 15. 32.  manner of men; They, they, alas! who are the Messengers of God, are not ever to meet with hearers ingenuous, mild, like S. Peter's, pricked 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, subtle 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 assured 
Exod. 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 pointing at a Divine cause, which produced such inexpected effects, his Ministry had been much eclipsed, through the stiff and deliberated Morosity of the envious Jews, to whom he came, and by whom he was refused.  
And if it were so when he was in Flesh, Who spoke as never man spoke; what shall become of the Ministers in his Church now? If 
Eph. 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 Apollo's) be not mighty in word and in deed; they will not only 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 suited 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, than 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 Rhetorical Flowers, which surprise mortal curiosity into a pleasing vassalage, and make it Felo de se, but is here amply matched, if we were not deaf when this voice of the Charmer 
Psal. 58 4, 5.  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 wisdom of the world, because it is enmity against God.  
Tell me, thou who art the most Critic and curious Wit, who deeply sinkest down thy plummet to sound the Coast of Knowledge with greatest care and sollidest scruple; Where have thine elixirated Brains been more nobly satiated in Plato, Tully, Seneca, Plutarch, Aristotle, than they might have been in Histories, Philosophy, Morals, Ethics, Logicks, Politics, Rhetorics and Poesies of the Prophets, Apostles, and holy Penmen? What more Variety, Verity, Eloquence, rare Ecstasies 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 Jewel of divine Writ? It is beyond any man's 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 eternal, 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 show 
2 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 than ordinary 
2 Cor. 2. 16.  assistance of God?  
The Minister then must be learned, that the Golden Censer may not shame the wooden Priest: 
1▪ Kings 7▪ 50.  The Word of God (that two-edged Sword) must not be dispensed by one who cannot distinguish betwixt the Birthright and a Mess of Pottage: yea, so knowing aught 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 Believers, and the verities of God hidden under the bushel of politic designs and carnal conveniences. This the Ministers of God must watch against, lest the Scriptures be made the objects of every Sophister's cavil, and like deserted ways, buried in the weeds of overgrown Atheism: then will the ways of Zion mourn, while Heathens and Heretics play to the Harp and the Viol: then will her adversaries be the chief, and her enemies prosper, as the mournful Prophet hath it, Lam. 1. 4, 5.  
And as the ruin of Learning will bring ruin on the Church, so on the State; no Minister, no Statesman: Learning is useful to both. A good and wise Governor must read the Rules and practices of former Governors and Governments, and from them pick and choose 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 emptiness) which hath not paid duty to their conceits; yet time will show, we are no more born wise and intelligent here, then in other parts; nor no more now then in former times: nay, well will it be for us, if after-ages give us not this Motto, They are wise to do evil, but to do good, they have no understanding: which is 
Jer. 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 evil.  
Well fare former times, wherein Science and Learning was the only way to Fame and Rule. 
* Eloquentia alumnis suis venerandam quandam majestatem apud homines conciliat. Naz. ad Vitalian.  Nazianzen tells us, That Eloquence was a ready step to estimation, and that it fixed a kind of Majesty on all that had it. And 
† Reges cum Philosophos in honore habent, et se & illos ornant.  Plutarch seconds it, When (saith he) Kings honour Philosophers, they adorn themselves as well 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 to 
Plutarch 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 politic, as peccant humours do the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Body natural; and leaves only behind 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 quam Principem, cujus Doctrina omnibus potest prodesse subjectis. Veget. in Praefat. l. 1.  It befits no man to know more & better things than a Prince whose Learning may profit all his subjects. And I have read of a notable speech, Rex illiteratus est asinus Coronatus. I know the Vulgar are more in love with a Ferreum latus, than an Aureum caput; and the Orator was safe enough, when for his 
Cedat forum Castris, ocium militiae, stylus gladio, umbra Soli. Cicero pro Muraen.  Client he said, Counsels 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 Devil of Ruin, as were the people of that Nation; though they gave their request a better dress, That he might not be unfit for Politic Manageries.  
I have read indeed of a French compliment 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 Counsels: 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 choose 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 Politic affairs are not to an eminent degree Imbibed: Which occasioned that learned Lord Bacon to press so much the necessity of Learning in all Statesmen, as that with which they might serve to great purposes of good; For it is rare (saith 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 men's abilities for the future to do those necessary 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 like 
Sanitatis auctor Deus▪ Dei instrumentum natura, utriusque minister Medicus. Rhodig. 29 c 11. Guev. p. 191.  Vermin in an habited house, whence they are never chased. Man's body, like other compounds, will corrupt in time; the knowledge of proper Remedies and Restoratives, lies 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 Aphorisms, and Rules of Art are) they can but guess at Distempers, as Quakes do, and prescribe things no more proper to the cures of them, then starving is to growth, poison 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 delineated in a short Panegyric) will be quite estranged to us; if Arts be stifled, and Artists in stead of Honour and encouragement, have no other recompense but censure, of Time and Money spent by them in needless and impertinent Curiosities: 
* Time was when Una artium medicina Imperatoribus quoque 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 and cures, will not deny them their regard, or think them deservers of it at cheap rates: they travel far, study close, make many chargeable and intricate searches into Nature's work and way, that thereby they may with more speed and certainty prevent her miscarriage, and surprisal by noisome and pestilential diseases.  
The Body than 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 complete Lawyer must not only be made up of Precedents and Methodick forms, like Country Curates, 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 subtleties of plead, 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, Only for the loaves and gain of money, John 6. 26. being curious rather to accumulate Fees, than 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, and engender Monsters in practice, that the noble profession of Law is grown a burden, in many men's opinions, not to be born, while both such Clerks and such Councillors are Conjurati fratres, sworn to make a Prey of their Clients, 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 Art's sake, and gain upon worthy accounts.) For as all Callings have their blemishes; so must not this be expected free, unless the Professors of it could produce a Writ of privilege 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, what's more strange, the Soldier's Trade will decay and lose its Reputation; for there is no Military man of place, complete, 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 choose fit methods of fight and discipline; fit places on which, fit times in which to fight; yea it states and assertains to men, the justness of quarrels upon which to, or not to engage. History is a Noble Tutor to the Soldier; it tells him that wind, weather, hills, woods, plains, passages have befriended great achievements, if well closed with; and that rash motions have lost noble Erterprises and their Engagers. As no man is wise at all times, so not in all things: God who only 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 mere daring letterlesse Commander, can (in a rational way) promise himself no more success 
In tota re militari nihil utilus, nihil clarius duce erudito. Satisberiensis, 6. 15.  in his Enterprise, than 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 Aunt's industry may not defeat the Eagles power; and a few well disciplined, threaten more than multitudes in disorder; and good conduct succeed better, then numerous companies at random.  
The wise man says, Ecclesiast. 9 18. Wisdom, is better than weapons of war: and verse 16. better than strength: And the son of Syrach, Wisdom 6. tells us, That wisdom is better than strength, and a man of understanding is more worth than one strong.  
The Poets hinted this, when they bring in Agamemnon 
Homer l. 2. l●….  making the Conquest of Troy easy, 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 Mistress, willing to know the utmost of their Congresses, and yet daring not to apprehend them in midst of their pleasures, lest Mars by his power and puissance should crush and ruin 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 gross 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 softness so Incandorate 
See 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 Ruin of others.  
But this is rather a Calumny, than a just Charge on Learning; and therefore ought not to have fairer respect with men, than the Viper had with S. Paul, which he shook off unharmed. The 
Acts 28. 4.  Muses will receive no detriment from this broadside of Malice, because 'tis managed with more Gall than 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 despite 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 Aristotle tells us, That Alexander, the world's Conqueror, 
Lib. 5. Rhetoric.  was so bookish (according to his Tutor) that he would never have Homer out of his 
Ut terra cultu, sic animus disciplinis melior uberiorque 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.  
julius Caesar, a great Conqueror, and as 
Hottomannus.  great a Scholar and writer, witness his Commentaries, in which, as one saith, In eyes nihil à proposito alienum, nihil non ordine, ac loco, nihil non magnopere necessarium admiscet. No less 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 Military employments, and those Domestic contests that so fully begirt him, was learnt 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 says of Cornelius Celsus; and no less do Historians write of julian 
Patricius de Instit. Reipub. lib. 6.  the Apostate, Hannibal the great Carthaginian, and sundry others.  
Our own stories are not barren of precedents 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 Edward the Third was a Learned man, fit to Peace and War: Richard Duke of Gloucester, base Son to Henry the First, is termed by Historians Belli pacisque artibus florentissimus; the 
Aeneas Silvius l. 1. Epist. 64  learned Glanvil, though a dextrous Writer and Lawyer▪ was Commander in chief of Henry the 
Pitsaeus. ad an. 1230.  Third his Forces to the Holy Land, and with noble success managed his charge. Harding (the 
Ann. 1461.  brave Historian) was so brave a Soldier, Et Martem semper ita coluit, ut Minervam nunquam neglexerit▪ Perpetuà Musis semper comitatus & Armis.  

Arts and Arms at once conjoining,  
Both, in one, himself, combining.   
The like instances are of Tiptoft Earl of Worcester, Henry the Eighth, Sir john Bourchier, Sir Philip Sidney, 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 Gallantry, not only 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 Sun's Territories? Does the plaster that is provided for the sore, poison 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 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 courageous Attempts. It doth indeed, as the Moralist says 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 less hardy; but it will not eat out the Courage of a manly mind. Inconveniences of most kinds are not Physical and constitutionall, but accidental and contingent: as there may be a judas amongst our Lords Disciples, so many a Saint in Nero's Family: God often lets things fall out preternatural, that we might admire him supernatural, 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 styles successful.  
My Reply is, That no things so great have been done by unlearned as learned Men: The prealleged Deliverances of Israel from Egypt by Moses their Chieftain; the Conquests of Alexander and Caesar, were greater than 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 Armies of infinite number; his ignorance in Policy, praying supply from much hazard of Men, and expense of Blood. But yet the Turk is not letterlesse, nor doth he engage on actions without consult, or employ persons of no literature in his Affairs: His Grandees are instructed by Doctors, called Hogea, not only in the Turkish and Arabian Tongues, but in the Liberal Sciences, especially in Astrology, and other parts both of Philosophy 
Grimston Hi st●…ry Empire.  and Poetry: and then after fourteen years old, put into the Seraglio, to learn Martial matters. I will not deny but that many men by mere natural parts, and the wisdom of experience, may set out on Politic 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 faithful, least partial and erring, without which duly weighed and consulted, Actions in ordinary are without advice, and therefore fatuitous, be the success whatever it will; forasmuch as Reason ought solely 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 rendered useful 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 than a valiant and hardy Foe. The Historian says of Hannibal, that he despised 
Omnia audentem contemnit Hannibal, nil temere agentem metuit. Lib. 2. de Bello Punico.  that Enemy whom he saw more active than prudent; whom he observed more ready to fight, then to consult. And Tully tells us, That Arms in the 
Parva sunt foris arma, nisi sit consilium domi. 1. Officiorum. Lib. 1. de Senect.  field, are to little purpose, if counsel be not in the tents among the Commandry; and therefore he saith, that great things are not achieved and maturated by force or agility of body, but by prudence and subtlety of brain. And the Poet, Vis consilii expers, mole ruit suâ. 
Horat. Odd l. 3▪   
Which considered, It is much to our commendation to eye our actions with severity, and weigh them in the balance of judgement, comparing them▪ with the stiff rule of Justice, and not conforming them to the crooked line of Necessity, as if that could rectify or moderare the injury of any action, which in itself is unlawful and villainous. This betrayed Pilate to deliver up jesus; 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 jason 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 Success, 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 Places 
Eccles. 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 actions good or evil. Let jehu boast what he will in his success against Ahab's Family; yet 
2 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 Designs we are engaged; and men may promise themselves success in things well disposed and fabricated, if no superior Agent defeats, or Instrument that should assist, fail us: But if God cross our Designs, and divert the concurrence of things proper to our proposed end, than all proves vain and improlifique: And therefore we must all say of the best a●…d most sagacious Erterprises 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 than it will bear: Let Justice and Equity persuade us to do, rather 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Halicarna●… de vit. Rom. l. 2. p. 85  than Success and Advantage; the gains of Virtue will be sweet and durable, when those of Sensuality and vanity will deceive and perplex: Villainy 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, than the procedure of it, because I am only responsible for what I do, 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 says) must be born moderately. And those who think things determined good or evil by success, and judge 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 conscientious checks, and flies 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 Evils (as she called them) were not to to be boggled at.  
This leads then upon Designs in themselves rash, though sometimes by the permission of God successful, as it did Regilianus, (the more bold than Judicious Emperor) whose spirit being too great to buckle under the Command of power, kindled towards an adventure of enlargement, either by loss of life, or gain of Honour. Crowns (the Meta ultima of Humane Felicity) he judged not Profferers of their service to Men irresolute; And therefore his Conclusion was to try what Wit 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 by chance there, was asked of the Company to give the etymology of Regilianus; who replied, Regilianus à Rege nomen ortum habet: 
Lege Carolum Stephanum ad verb. Regilianus.  the Soldiery warmed with good liquor, cried out, Meritò itaque Rex eris, and so it passed for currant, and he was Emperor: which was by means not probable to such an end, no more than a Cockleshell is likely to empty the Ocean.  
O Ambition, thou art coccle in the goodly Corn of a virtuous mind; thou art the wild Vine, which 
2 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 art 
Pro. 7. 27.  the Devil that courtest men up to the pinnacle of the Temple, that thence they may be hurled down to irrecoverable ruin; 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 madness precipitates not, but he that is kept by the Keeper of Israel, who neither slumbreth 
Psal. ●… 2●…. 3.  nor sleepeth.  
And therefore every man should look about him, to keep this fury from his elbow, as the 
Virtutis pramia occupat ambitio. Veget. l. 2. Alexander orbi magnus est, Alexandro orbis angustus est. Seneca.  great exciter to disorder and ruin: 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 he might be remembered) burn the famous Ephesian Temple: nay, it endangered a crack in the glorious Eutaxie of Heaven, which could not be expiated but by the dejection of Lucifer that first 
Isa. 14. 12, 13▪ 14.  quickened it.  
This is usually the companion of Changes; distracted times and alterations produce this Monster: Those who think they deserve better than God knows they do, and have less than 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 indignity 
Gen. 34. 25  offered their Sister) by force, than not at all. To these, who would build when God is demolishing, and plant when he is eradicating, that is applicable which was said to 
Jer. 45. last.  Baruch, Seekest thou great things for thyself? seek them not. It is a mercy to the soul (more indicative of God's indulgence) to be restrained from accomplishing swelling Designs, then to have Kingdoms, Wealth, Learning, Beauty, or whatever is the darling of this mutable and pompous World.  
It was good counsel which Turktill Abbot 
Ignem vestrum custodite, apud Ingulphum.  of Croyland gave his Monks, Keep that fire: Let (O man of God) this holy Lamp of zeal never go out in the Temple of thy soul; cherish it with daily supplies 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 purify and purge the soul from all restiveness and stupid indifferency, and inflame it to a revenge on beloved sins. On this score Moses abhors the golden Calf, 
Exod 32. 20.  Abraham quits his Country, the Saints and Martyrs their lives; nay this to do, did our Lord 
2 Cor. 8. 9  Jesus descend from heaven to earth, as he testifies, john 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, and 
Matt. 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 persuade the soul to esteem highly of holy Truths, and holy men, who speak according 
Isa. 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 be not weight, publish them to be light, matters of Deceit. 'Twill separate 'twixt the Sheep and the Goat, the Chaff and the Corn, and in all things carry itself gratefully to God, whose mercy, has only 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 do, nor could we thus dishonour the nobility of our souls, by mean and vulgar regards of them; as in the looseness of our principles and practices we not only seem, but really show we do, while we prefer our bodies before 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 Empiric, 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; joan (as the Proverb is) is as good as my Lady; the most rude and illiterate most acceptable; rather choose we the Bramble than the Vine; rather those that know nothing but pride and prattle, than those Bees of glory (the learned Ministers) who are laden with honey, and would be glad to lodge what they have plucked by the assistance of God, from the Flowers of Study and Meditation, in the hives of humble Minds; who cry out, How beautiful 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 shows, 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 as our Saviour approves not, though they seem in his Name to prophesy, but not cast out Devils; no 
Matth. 7. 22.  not that of Division, by which the Church is spoilt of her Unity, Order, and External comeliness, yea many discouraged to continue in that Communion, in which there is a kind of necessity to be always in dispute, or else to be captive to vulgar Errors. And Who, 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 solicits 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 says 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 infancy, 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 unnaturalness 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 blindness fallen 
Tanti vitreum quanti veram Margaritam. Tert. ad▪ Martyr.  upon many of Israel, that they prefer Garlic and Onions before Manna; Beads and Glassy babbles, above Gold and Pearls? rather will they hear the chatterings of Cranes, and clamours of Owls, than the sweet notes of Nightingales, and birds of Paradise, which in their Music 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 persuade 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 profane Learning, and unprofitable speculation: thus do they with the Pharisee condemn wisdom which is justified of her children, and justify themselves to be vain, deceivers of themselves and others.  
For suppose Christ feeds among the Lilies, yet 'tis the Lilies of the valleys, Cant. 2. 1. What is that to the proud and haughty? who cry, stand off, I am more holy than thou? Isai. 65. 5. whose mouths 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 the 
Frons, oculi, vultus persaep●… mentiuntur, oratio verò saepis simè. Cicero Q. Fr. Ep. 1.  Lilies of the valleys, the poor and humble, whose hearts are so lifted up in them, that they despise their Mother, and smite their brethren and fellow servants with reproaches, and injurious falsehoods, boasting of an holy Unction, while they prove themselves without natural affection, truce-breakers, ashamed of the Baptism 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 holiness, 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 loss; 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 in 
Rom. 12. 2.  sackcloth and ashes, mourning to God in the Prophet's words, Thou hast deceived us, O Lord, 
Jer. 20. 7.  and we were deceived: But if to preach the words of Truth and soberness, and not to speak things 
Jer. 14. 14.  of nought, the deceit of men's hearts, be to honour Christ, and not to betray him with the Courtship of Hail Master, and the civility of a kiss, then are the faithful Ministers of Christ secure; then may they comfort themselves, that their witness 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 revealed to thee, and listen not to any voice (besides the word) which says to thee, Lo, here is Christ, Lo, there is Christ; for many false Christ's 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 Maker's 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 God's spiritual building, the Church: bless the womb that bore 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 were't first admitted into, and since confirmed in the Church: Look not upon the wander 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 thyself, O my soul, That greater is he that is in thee, than he that is in the world; that thy companions, the 
1 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 which 
2 Cor. 11. 3.  are but children of a day, (and as the Orator says, 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, and are turned to fables: and though (O my soul) it suits with thy holy Calling to be cautious that thou err not, rather than curious in overlooking others: yet join thou the wisdom 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 unrighteousness; and it had been better for thee not to have known the way of righteousness, 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 unfeignedly 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 than all spices, Cant. 4. 10. And though some may Carp at her, and say to thee, What is this beloved of thine above other beloved's? do thou reply, As the Lily 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 virgin.  
Truly it is a great Corrosive to me, to hear the blasphemies and bitterness 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 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 holiness, merit, mercy. Ah Lord! that such thoughts of heart, such evil speaking should be in Christians; that the gold of the Temple should be thought to profane the Temple; that the Tongue of the Learned, which our Lord Jesus says, he received from his Father, Isai. 50. 4. should be undervalved 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 well 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 always 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 childless: this wit unprosperous to 
jer. 22. last.  bring itself 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 is in favour with God because he is letterless, and unarted. He that refused the blind, and lame, and sick for Sacrifice, because not fit to be offered 
Mal. 1. 8.  to a Governor, much less to his Highnsse, will sure take greater offence at the mind's 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 jeroboam 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 profaneness, This thing became sin to the house of jeroboam, 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 endeavour wholly to bear it down, though it be of divine institution.  
It is not so easy 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  expect issue by virtue, unless 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 thoroughfares before 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 virtue, 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 authority 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 defy 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 freewoman: 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 days, and in fit manner, and draw no disrespect upon Churches, Sabbaths, Ministers, all which by unseasonableness and insobrietie of such things may be endangered; and provided that men's pride in their abilities do not besot them to a vituperation of what ever bears not their image and superscription.  
It is not men's Elaborate prayers, and expoundings that are excepted against; holy Exercises are in themselves commendable, and to be encouraged: Moses will not forbid the Prophecy 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 only 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 Idolise 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 another's Harvest, and reap where they sowed not. Alas every man is not a lawful Labourer in the Vineyard that breaks through the hedge, and toils 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 Churchman, upon penalty of presumption. Good intents do not warrant bad actions; nor do ready Wills always argue just Calls. The Priests only were to touch the Ark; What had Uzza the Levite to do with it? 'Twas enough for him to touch the bars of 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 Arrogancy warrant for his actions, especially in matters of the highest and most important consequence, whereas in secular and civil affairs, not a man's own word, but his Superiors authority and qualification enables him. Who dares take upon him to raise Forces, lay Taxes, levy Contributions, punish offenders, or negotiate with Foreign States, but those who are the designed Officers thereto? and yet in the matters of God, in the dispensation of his holy 
Vid. S. Hieron. Ep. 103.  mysteries, every man will be a Priest and a Prophet, as if it were pardonable only to be disorderly in Religion, and as if God had connived at lawless Liberty, where the danger of miscarrying is most fatal. The Apostle speaking of the Priesthood, says, No man taketh this honour upon him, but he that is called of God, as was Aaron, asserting thereby, that Aaron's Priesthood 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 Christ's Priesthood and the glory of it, was from his Father, who said unto him, Thou art my Son, this day have I begotten thee, which 
Heb. 5. 5.  Priesthood of Christ continuing in the Church's Succession by virtue of that of our Lord to his 
John 20. 21.  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 rejoice to see with Christ Jesus on the Cross, 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 Calf: 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, 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, than 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 Solomon's 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 Church's viduation, from her learning's 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 hopeless to out live the wilderness of hardship, and probable to die issueless, 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 hosts of Atheists, which are come forth to revile the armies of the living God: these no less mischievous than the former, subject faith to reason, and proclaim the Ministry, and all Church administrations, secular deceits, and subtle frauds invented upon rules and designs of state policy. What Calderinus said of the Mass, 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, hell, Scripture, conscience, severity of life, into mere nullities, giving them no better footing then civil symbolising 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 Clergyman their Butt to levelly 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 cord. 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 mind 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 friendliness: whereas now (to our shame we may confess 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 madness, unnatural, unreasonable! the very Heathens judged the Priesthood so sacred, that none were fit for it but the best. Romulus, the founder of 
Dionysius 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 ruin 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 only bears the image of God, but as the Apostle says, 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 putrify the Age, that no carriage is thought fit to use to the Minister but what's rough, and full of unkindness; that men choose rather to follow a multitude to do evil, than a john Baptist, though a burning and shining light; that the example of a Radbod, a Duke of Friesland who when he was persuaded by S. Vulfran, a famous Bishop about the year after Christ 718. to be baptised, and had one foot in the water, ask the 
Vbinam plures majorum suorum essent in inferno, an in paradiso? etc.  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 Baptism, saying, 'Tis equal and 
Satius est uti plures quam pauciores scquar. Haraeus annal. Brab. Tom. 1. p. 30.  more reasonable to follow the most than fewest) should be more attractive than the sober counsel of an Apostle, and the practice of civilised Moralists and Heathens, who durst not treat them at any rate beneath reverence.  
I am loath 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 Apostasy, Idolatry, and Oppression, till they despised his Messengers, and abused his Prophets; then his jealousy 
2 Chron. 36. 16.  broke 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 trespass 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 Servitors, do not in the anguish of their souls on their deathbeds (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 parents?  
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 Churchmen 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 myself drink as I sacrifice to the Sun: we can think no revenue too great for the Layman; every pittance too much for the Minister, which is the observation of Judicious Calvine upon that curse 
Mal. 3. 9 10.  wherewith the Jewish Nation was cursed for robbing God; Tunc avaritiam dominatam fuisse apud eos, ut quisque propriis commodis addictus negligere●… Templum & Sacerdotes.  
And truly did not a more than ordinary blessing of God lengthen out the Ministers income, and miraculously augment it while it is decreasing by expense, one would wonder how their families should be kept, children provided for, books bought, and other necessaries had out of their allowances and deuce; and when they have so little, and that so laden with charges and Taxes, will men not only 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 says, While we have time let us do good to all, especially to the HOUSEHOLD of faith. Gal. 6. 10.  
I am confident our Governors will never account Tithes, as it is Church maintenance, among grievances, but rather hold themselves bound to express that to the Church and Churchmen, which Aristoxenus the Cyrenian did to his flowers, moisten them with wine, and honey, and perfumes, not only that they might smell fragrantly, but put forth vigorously: 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 Timorous Clergy as joseph did his brethren; be not afraid, we fear God; and while they do this, they dare not discourage our ministering joshuahs', but encourage them as they did their Chieftain joshuah, Deut. 1. 28. the words is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strengthen him against oppositions, fortify him with courage devoid of fear. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word signifies not only a comforting, but such an one as is to prevailing and overcoming: so is the Root rendered, judges 1. 28. 2 King's 3. 26. jer. 20. 7. Gen. 41. last. God would have all men do according to their opportunities, and places: the sword of power in the Magistrate's hand, is to defend the sword of the Spirit in the mouth of the Ministry. I read of but two swords in Luke 22. 38. which our Lord says 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 acknowledging 
Deut. 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 Clergyman grow ridiculous, and be rejected, then farewell learning, farewel peace, farewell piety: I think they were never in being in the world without their instrumentality. The Romans held the extinction of the Vestal fire a sign 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 city of city, for God did vex them with all adversity, verse 6.  
It is a strange stupidness and ingratitude that many are under; they lest 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 Counsels and carriages are not such as will bring me to riches and greatness, 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 vapours attracted from the earth, to disgorge them down upon the earth in fruitful and seasonable showers? Truly I think the Clergyman most an end spent his Tithes 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, Wisdom, Justice, Bounty, Unchangeableness, while some of them are contentious, faedifragous', 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Plut. in l. virtutem doceri posse.  vain, rash, injurious, avaricious; nay one while this, another that, and at no time what they should be: I have not so subjected myself to them yet, (nor ever will I by God's leave) as the servants of the Scythians did, whose Masters put 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 greatness; 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 all quarters, while their brethren (not less worthy, nor greater sinners than themselves) are in want, heaviness, 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 Nonresident, loving any place rather than their own homes, and any business 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 soldier: nor 
Oportet diligentius muneri suo consulere quam facultatibus. P●…. l. 7. Ep. 18.  yet that of the Heathen, Men ought rather to attend their duty, than their gain and advantage.  
It is one of the great cavils that people make with Ministers, That they Preach what they Practise not; that they live not lives of Self-denial, Patience, contempt of the world, but trade in the merchandise of Pomp, Fury, Rigidness; that they spend their times in Talk, Visits, Solicit, 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 what contents their giddy Auditory, not answering their own consciences which cannot but check them for doing the work of the Lord negligently, jer. 48. 10.  
I confess these dead flies cause an ill savour in 
Eccles. 10. 1.  the ointment of our heavenly Apothecaries, who ought so studiously to preserve their Reputations, that Envy itself 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 dunghill. 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 greatness, be clad in purple, and fare deliciously, seems to me a great Solecism, or contradiction. 'Tis a good note of Casiodore, The generous mind makes after the loftiest Prey; Eagles wind not the 
Generosi animi est optare quod summum. l. 1. 27  wing after Sparrows and flies; nor will he who is in pursuit of a Kingdom, descend to think of a petty Copyhold: Small and wooden stuff are for Swains and Hinds to look after; the brave Housekeeper looks to his Plate, his Coin, his Evidences, as those which must keep up his Port, and render him conspicuous. Those who think of the recompense of Reward, of the glorious wages which follows work well 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 augment 
Nobilissimi 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 prayers, multiplied tears, than how to enrich themselves, or Nobilize their Families. The Orator tells us, That to be useful to 
Majus est certéque gratius prodesse omnibus quam opes magnas habere. Cicero lib. 2. de natura Deorum.  Communities, is more noble and generous then to accumulate wealth: And truly where ever I see a Churchman 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 judas, 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 judas 
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 faithful Ministers of Christ cast not in their lot, have not one purse 
Prov. 1. 14.  with these miscreants; they do not fish in troubled waters, sell the Truth, make merchandise of faith and a good conscience; they dare not say to unlawful practisers, Go, and prosper; nor 
1 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 Tertullia's opinion. '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 Criticisms; 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 weakness that causes them to step awry, let every man have his grains of allowance ready, and his ignosce too, since as Pliny well says, 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 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 lantern of frailty: But remember what our Lord Jesus said of the 
Matth. 23. 3.  Scribes and Pharisees who said but did not; All whasoever they bid you observe, observe and do. 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 blissful sight of God; for as the Candle that gives light to others, wastes itself, and at last departs with a stink: so is he who speaks 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 those 
1 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 starve all which depend on them and their Ministry, that are a shame to their calling, and a bane to the Church, do I not engage my pen; God forbid I should dishonour the Church by writing for, and presenting to men's respects, sons of Belial who know not God, as were Elyes sons, 1 Sam. 2. 12. I apologise for the worthy Ministry and Ministers, by what names so ever they are known to us: and if I were called to characterise the Minister of Christ, for whose honour I so much contest, I would do it thus and no otherwise.  
He prays for peace, because he knows what 
Psal. 120. 7. Psal. 122. 8.  an evil War is: He loves concord, because he sees the sad Issues of Dissension: He cries to God day and night, that he would have mercy 
Isai. 62. 1. 2.  upon Zion, because he knoweth the Devil hath nothing more in his envy, than the Church's growth and continuance: He glories more in a holy power of forgiving, then returning injuries; 
Luke 6. 37.  He obeys his Master's commands, rather to pray for persecutors, that God would convert, 
Matth. 5. 44.  then confound them: He does not curse his Governors 
Eccles. 10. 20.  (no not in his thoughts) because he knoweth that God commandeth he should pray 
1 Tim. 2. 1. 2.  for those that are over him. He dares not listen to the world's delusions, because he knows the 
John 10. 5.  servant of Christ heareth not the voice of a stranger: He is Patient under Crosses, because he knows it is the will of God, that through 
Acts 14. 22.  many tribulations he must enter into heaven. He 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 Cross and follows Christ; not reviling again, 
1 Pet. 2. 23.  but committing the judgement to God: When the World applauds him, he cries out, God forbid 
Gal. 6. 14. 2 Cor. 11. 30.  that I should glory in any thing but Christ's sufferings, and mine own infirmities: If Riches come come in, he sets not his heart upon them: If Poverty come, he prays for contentation under it, and a sanctification of it to his soul. He is more ambitious to enjoy God, than himself; and to 
Psal. 22 11, 19  master himself then to Conquer Kingdoms; He knows 'tis his duty to preach the Gospel, and he Watches all opportunities thereto, dreading nothing more than to be found not so doing: he conforms 
1 Cor. 9 16 1 Cor. 9 20.  himself in things lawful 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 suffering 
James 3. 14,  sin to go unreproved, as time and place serves: He is more pious than politic, rather covetous of the recompense of reward, though he suffer affliction with the Children of God, then to enjoy 
Heb. 11. 26.  the pleasures of sin for a season: He is valiant for the truth, but not factious; Precise, but not rigid; cheerful, but not loose either in discourse or action. Put him in prison, he's Christ's freeman, and can say, The Lord is my help, I will 
Heb. 13. 6.  not fear what man can do unto me. Court him to take the preferments of the world, and he replies 
Matth. 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 joys that he is counted worthy to suffer for Christ: If his 
1 Cor. 4. 12 Acts 5. 14.  Friends and Kindred forsake him, because he will not part with his integrity, he says with the prophetic 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 than his hard heart, his frail nature, his erring foot, his impure hand, nay this Tempting Devil; with which at all times and in all places he is disquieted. In fine, he resolves nothing less than his own ease and honour, and nothing more than to do 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 grateful and welcome to his Countrymen? his reply was, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●…ut. lib. de liberis educand.  Men who were peaceable, and declined Wars. Truly I think men of the predescribed temper, are most fit for darlings and favourites; And if the Churchman here characterized be such (and those for whom I plead are or aught to be such) I cannot but conclude those miserably to blame, who hate 
1 King. 22.  Micaiah for his plain dealing, and think Eliah the troubler of Israel because he reproves the coldness of those who are not valiant for the Truth; for as Saint Ambrose saith, the more any man desires 
Quaniò 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 believes 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.  will honour & reward the Prophet Elisha's servant.  
I know there are men who make the priesthood contemptible: but are there not many who can say with Samuel, To whom have we done any wrong? testify 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 errors, 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 Moral men will be evidences against us at the last day: Theodosius counted 
Beneficium se putabat 〈◊〉 augustae memoriae Theodosius, cum rogaretur ignoscere. S. Ambr. in Orat. in exit. Theodos.  himself highly presented to, when he was moved to forgive an injury. 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 believe thou art reconciled to me, and hast received me to grace, unless thou grant me a great benefit, and dignify me.  
This to do, is to follow noble Emperors, yea, the King of Kings, and Lord of Lords, our great General Christ Jesus, who died for his Enemies, and prayed their sin might not be charged on 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 our 
Christum debitorem habere potius est, quam 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 than to possess 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 dross, all beauty and no deformity in their eyes, stand competitors: as if I were injurious to beg away the children's bread for Aliens from the Commonwealth of Israel, and me●… without God in the world, who are formalists▪ worldly wise, enemies to free grace, and branded by such like Insinuations.  
Truly, were the Ministers such, I would confess 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 bless themselves and all of their own way, and curse others, perhaps (I am unperemptory) not less holy than 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, when 
1 Cor. 15. 8.  thou thinkest the fatted calf little enough for thee? What hast thou which thou hast not received, 
1 Cor. 4. 7.  not only 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 as 
Tu 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 wholesome diet? or how can that Church be dark, at whose lamp thou lightest thy farthing candle? or that eye be blind which gave thee light? If Christ be form in thee, if the life of grace has its perfection in thy soul, if thou art one with Christ, as thou sayest thou art, and those are that thou preferrest; Who were instrumental in this work? Was it not the Minister of God who applied 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 thyself as now, bless God for him, and rejoice under the wings of his Ministry? Whence then comes the change? while he continues the same, why alterest thou? while he 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? Doth 
Jer. ●…●…0.  this manifest Christ in thee, and not rather sin reigning and precipitating thee into ruin? Do not boast thyself, that in Christ's name thou hast prophesied: if the Devil and evil 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 believe, is to walk to well pleasing; for as justin Martyr excellently, If shows 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. in Resp. qu. 5. ad Orthodoxos.  and semblances were true proofs of Virtue and Holiness, 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 Devils, etc.  
I will not follow the method of many men, to right some with the wrongs of others. I will exhort, rather than recriminate: Those which have most of Christ in their lips and lives, shall be the Saints in my Calendar. If the Gifted men (as they are called) are more holy, more learned, less leavened with pride and uncharitableness, less versed in craft; if they are more in Fast, Praying, Watchings, Weep, Charity; If they discourse with more evidence and demonstration of the Spirit; If they forgive more throughly, converse with God more closely than the holy Ministers of the Church do, or can, then let them be owned as the living Temples of the holy Ghost.  
But if they which are good amongst them, are as errable and imperfect (not to say aught else) as others: yea, if they do not abhor, and declare against persons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dialog cum Tryph. Judaeo. pag. 241. Edit. Sylburg.  who in justin 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 Christ's Ordinance, and the Church's glory and comfort; if they show not a better warrant for their singularity, than 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, than I) show 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 tells us of men in his time, who filled 
Lacerati sunt viri, tractae sunt Matronae, infants 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 possessions, infested the highways, rifled Matrons of their modesty and lives; yea, terrified men by their Letters and Threats, and all under the name of those Qui se duos sanctorum jactabant; Were they ever the better because they had a stiff gale of wind in their sails? or was not their case more desperate. by how much the world tendered them, and they were in the calm of outward prosperity? Is not that true in a spiritual 
Quiet iora tempora Romani pauperes habuerunt. 2. Contr.  sense, which Seneca said of the Romans, their quiet times were most poor, and less plentiful; Is the soul ever leaner than when fed with royal dainties? ever better than when commoning 
Dan. 1.  on pulse? then when in stripes, in imprisonments; 
2 Cor. 6. 4, 5.  in toss to and fro, in afflictions, distresses, necessities? is it not a mistake to judge the Marriage betwixt Christ and his Church provable by nothing more than by the Church's riches, by her comfort in outward greatness? 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 God's finger and intendment in it: Every thing is as it is used; and though it be the Devil's 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 general, that I judge men more by their operations then orations; the praise of virtue ariseth from the motive to and manner of its working; every crazy body creeps abroad in the Summer, who dares not peep out in the winter; Prosperity is no surer mark of a good man, than bulk is of courage: Low statured Zacheus stood firm in Christ's approbation, when self-confident Peter 
Prov. 7. 14.  recidivated; the harlot boasts of having peace-offerings 
Sordidae vestes candidae mentis sunt indicia; vilis tunica contemptum saeculi probat, Ep. 4. ad Rusticum.  with her, when Rachel is in heaviness. I will judge truth by her ragged clothes, and clouted shoes. Saint Jerome is right, when he says, Mean raiment argues a precious mind, a soul above the world, though contemned by it; to sit on Thrones, judging, and not here rather be judged, is somewhat besides Christ's promise; 
judicatos 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 Devil, who appeared to him in the likeness 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 Babel's builders, in raising Towers as high as Heaven, and who glory in externity of goods and greatness; there is a story of Saint Martin, or plain Martin, (choose you whether, I am content) One time the Devil appeared to him, clad in purple, and richly be-decked, yet in the likeness of our Saviour, (as saith the story) and spoke to the holy man, Martin, own thy Saviour, 
Agnosce, Martin, 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 myself to thee. Martin made no reply; the Devil said, Martin, why doubtest thou to believe me thy Saviour? whom thou seest to be him and none other? O, quoth Martin, Christ 
Christus non dixit in mundana gloria & decore regio se adventurum. Wolph●…us Hist. Memor. p. 112. Tom. 4. p. 113. 214. 272. 443. etc.  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 heretical, and Saint Jerome himself not only 
In Epist. ad Hebid.  writes against it, but concludes it judaicam & 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 only 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 own 
Delicatus 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 rejoice with the world, and after reign with Christ; the lesson of every Disciple is to take up the cross, and to deny one's self, and to follow Christ, to the innterment of all earthly solaces.  
To be elevated then with swellings of worldly greatness, 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 Nature's Twins: though the one come sooner than the other, and stay longer in the world, yet God will not ever frown; light and comfort is sown for the righteous: his own happiness 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 self 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 not 
John 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 aggrandise yourselves? why are ye Impropriators, as it were, of God's Spirit? the glean 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 schisms, and blasphemies shall cease.  
In the mean time, Lift up your heads ye learned ones, who are the oil in the age's lamp, Stars in 
Cass. Catal. gl. Mun. p. 389.  the Firmaments of the times; no weapon form against you shall prosper; no power, no policy shall suppress and subvert the being of Art; God hath given it an immortal 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 vestal Nuns fled for fear, by the holy things which were 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diovys. Halycarnass. lib. 2. p. 126. Edit. Sylburg.  cast into the flames, running even with violence & impatience to their rescue; yea, nourishing in their breasts a hope once more to see learning the way to honour, and learned men higher, as was Saul, by 
Constantius Imperator, quod fere vix, au●… nullo sanguine obtiuendū●…rat, eloquentia patravit. Aur. vict..  the head and shoulders, than 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 persuasion, which is not without much hazard and loss effected by invasion.  
I hear, me thinks, many crying, who will show us any good? who might soon receive answer, would they repair to the Philosopher; He, He, like the Sun is generally useful, 
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 beneficent; Look over the world from East to West, North, to South; and the goodly order and improvement that you see; the noble Kingdoms, 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 precepts, so that well may the learned be called (next under God) the bucklers of the earth, as the Phrase is, Psa. 47. 9 without which in Sidonius his words, multitudes of 
Ego turbam magnam literaria artis expertem maximam solitudinem appello. lib. 7. Epist.  illiterate men are but solitudes, and signify no more to comfort and content, than the wilderness 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 spite 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 and 
Gloriam non debet sequi virtus sed ipsa virtutem. Aug. lib. 5. civet. Dei. Ideo sapientiam accepit homo ut adversus nocentia fragilitatem suam muniat. Lact. Opif. 4.  generous, not moderate and diffusively good: for as Saint Augustine says, Virtue must not follow glory, but glory virtue, as the more worthy; and therefore hath God given man wisdom, that by it he may guard himself against those harms which assault his frailty. And till such day's return, learned men have cause not to be ashamed of any thing but men's dulness, and declinings in returning them stones for bread, and Serpents for fishes; that the diligence of Themistocles, the 
Matth. 7. 10.  continency of Socrates, the modesty of Scipio, the 
Cass. Catal. glow. mundi. p. 389.  purity of Cato, the gravity of Frontonius, the faith of Fabricius, the mildness 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 than former ages? are we upon those Giants backs, and yet can we not see a disparity betwixt our tempers and theirs? they esteemed learned men terrestrial Deities, taking laws from them as well as from their reputed gods. We read of Philolaus giving laws to the Theban, the Magis to the Persians, Saleucus to the Locrians, Hippodamus to the Milesians, the Gymnosophists to the Indians, Zoroaster to the Bactrians, Plato to the Magnesians, Phaleus to the Carthaginians, the Chaldeans to the Babylonians, Phido to the Corinthians, Zamolxis to the Scythians, Charondas to the Turians; as of Ceres giving laws to all mortals; Minos to the Cretians, Apollo to the Arcadians; nay, we find them liberal of honour and gifts to learned men. I read of Alcibiades his bounty to Socrates, Archelaus to Euripides, Publius Volusius to julius Calidius, Augustus to Gallus, Vespasian to Saleius Bassus, Stertinius to Martial, Gratian to Ausonius, Theodosius to Prudentius, Phalaris to Stesicorus, Darius to Democedes, of Mathias King of Pannonia to Monteregius, of Laurentius Medici's to Hermolaus Barbarus, of Robert King of Sicily to Petrarch, and all learned men; of Ptolemy to the 70. 'Twere infinite to recite the instances in all ages. See that learned Civilian Bocerus, & the forequoted 
Lib. de privilege. doctorum.  Cassanaeus Catalogue. glow. 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 tells 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 world's Seminaries for Arts, ascribe all to learning, as to its Patroness and augmentor. That took Egypt from the breast, suckled it while young, polished 
Sapientia est quae primum natum excepit, impolitum effinxit, crescentem nutrivit, adultum auxit, senescentem excoluit, matura jam annorum canitie ruiturum quam diutissime conservavit. Mendoz. in virid. p. 199.  it when of riper years, expatiated it when grown to middle Age, and prevented the decay of Old-age. The Assyrians magnified learned men; what they concluded was judged certain, what they commanded just, what they forbade 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 Magis in sole command, but upon one only time when they gained it by craft: yet Mendoza commends them, as accounting nothing in a man so princely as 
Sola 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.  wisdom 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 Governors honoured.  
But above all, the Greeks honoured learned men with sole rule, in so much that 
Quicquid honoris, quicquid gloriae, quicquid utilitatis, hoc imperium comparavit, potius civium doctrinae quam militum armis tribuendum.  the fame of Greece grew rather from their excellent wisdom, then great strength, from their wise Sages, then potent Soldiers; and so did the Romans too, and no Nation did the contrary; so true is that of Alexander, I had rather 
Plutarch. in vita ejus.  excel in knowledge, then be potent in Armies.  
These civilities and tokens of gratitude did former Ages express to learned men, not more out of ingenuity and candour, than 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 Necessity.  
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; Solicited 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 Countries, 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 settled; 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 than Polyphemus his Statue, which wanted its right Eye and beauty.  
And therefore 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 ruin 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 men's sins and passions may occasion, but the world Rational and Intellectual is founded upon the abiding Pillars of God's love and faithfulness, 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 man's 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 sublimeness of capacity, and there will be no fear but this bow of jonathan 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 heaven 
Esai 40. 22. Deut. 33. 26.  to his people's help, under whom are his everlasting arms, and to whom he is a Refuge, who sees the tendencies and tempers of men and things, settling 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 them a strong City, and Salvation for walls and Bulwarks? whose enemies are more 
Esai. 26. 1.  Ants for industry, than Eagles in power; that the wounds they receive are more from the taunts of female and acide tongues, than the rebukes of sober and well-stated reason, who consider that Revolutions of persons and Governments are usual, and aught to be prepared for, and submitted too, that time spares not the best men; The Patriarches, 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, lubric, 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.  
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 ourselves in vain; we put not our trust in Chariots or Horsemen; 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 Christ's 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 ourselves; and though with Haman they plot our destruction, yet will we not sin against God in ceasing to pray that the iniquity of their hearts may be forgiven them. We will not say despairingly, with Esai's Eunuch, We are dry 
Esai 56. 3, 4, 5.  trees, because we desire to choose 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 than of Sons and Daughters; we will expect honours and employments, when the waters abate, and the Ark is settled on her Ararat; we are ill Salamanders, better Doves; we live not in, nor thrive not we dissensions; Peace is our Nurse, and Concord our Sphere to move in; we can make Panegyrics to Peace, and endeavour to Amphionize the severities of men; we can skill to charm venomous beasts by the Magic of our Eloquence.  

Carmina vel coelo possunt deducere Lunam;  
Carminibus Circe socios mutavit Ulyssis;  
Frigidus in pratis cantando rumpitur anguis.   

By Poetry the Moon's from Heaven brought;  
Ulysses mates by Circe temper taught;  
The Snake of's poison robbed, surprised & caught.   
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 quam elequentia, quoniam quicquid agimus in Repub. persuasi ver bis agimus, & illius in populi sententia manet, qui melius novit persuadere. Aeneas Silvius lib. 1. Epist. 64.  is the great Dominator and Sovereign of the world; for what ever is done in Government, is by soft persuasion; which he that best skills to use, will soon attain his ends. We can rejoice more in our Oratories and contemptible obscurities, then in Palaces of Marble, beds of Ivory, Walks of State, or Parks of Pleasure; we can live on short Commons, and with mean clothing, and think ourselves 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▪ confiscations, nay death itself; but we pray that God's 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 witness a good confession, yea quit ourselves 
1 Tim. 6 13.  like men rationally, and as Christians conscientiously; for we have believed, therefore have we spoke and written; yea we hope that the worst evils that can befall us, will not make 
Nunquam deserit Deus nisi & ipse prius deseratur. S. Aug.  us turn the back and not the face, but rather comfort ourselves in God, who never forsakes those that do 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 than 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 Learning's sake. The 
* Mallem second âpurpur â rubere quam primâ. Card. Richlieu in Testament.  Purple of pomp must give way to that of Martyrdom. 'Twas a heavenly speech of S. jerom, 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 foolhardy; patient, but not stupid; retired, but not Cynical, contented, but not careless; 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 Reigns 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, crying 
Si 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 Devils 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 ourselves 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, showing 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 pass, if God have any delight in this Nation, (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 wrestle with God in prayer, and who endeavour to rescue the Times from that Censure which 
Malo 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 innocence 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 wrote 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  ye are not straitened in us, but in your own bowels. We bring you merchandises better than those 
Prov. 13. 13.  of silver, and the gains of them beyond those of fine gold: ye 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 tells 
Non 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; denique 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 another's, but to be contented with what is their own, and of that not to be sparing: not to follow Vainglory, 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; God permits you to share with him in a Temporal Eminency, not only that you may live in ease, feed to the full, wear soft Raiment, give Laws, gain Estates (though these in a good degree, and fair proportion be due to greatness) 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, etc. 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 misspend their time in idleness, and their Revenues on profitless Courtiers, not waste the goods of the Church in gifts, adds this, as the sum of all their Duty which God chiefly expects from them, To be nourishers of his Church: for then do they come up 
Erant 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 they 
Prosi●…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 than 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 yourselves from your own flesh, if ye put to death Barrabas, and quit Jesus, if you dethrone Self, and crown him who is the desire of Nations, the Wisdom 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 quam hostis evertit, was Curtius his Note; 
Lib. 8.  and Seneca tells us, That friends never 
Non alibi magis desunt amici quam ubi creduntur abundare. Senec. de benef.  less 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 venturous; 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, 
Ubicunque juris clementia est, habet locum precatio.  there can be no obstruction to Prayers, especially when they are for things honourable to yourselves, 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 judgement, but Passion. Photion gave a notable answer to the tumultuous Queries of the Athenians, who would 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 than 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 Politic as Retentions: Lawgivers are not ever tied up to humour Antiquity, where evils by such Symbolising are notorious and unavoidable. New mischiefs must have medicines new like themselves; but 'tis not safe to put too far from the shore in a Cockboat: to be tampering with Physic when Constitutions are sound, the stomach good, colour fresh, and blood vigorous and pure: the Divine Philosopher tells us the danger of changes in lesser things; (Music 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 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 shipwreck 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 find rest to your souls, your Physicians to direct for your healths, your Lawgivers to settle your fortunes, your Judges to keep your peace, your Historians to pen your Transactions, your Ambassadors to treat with foreigners; 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 while 
Nihil tam malignum quam nolle prodesse cum possis. Tertul. ad Martion.  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, Jonathan's in your Families, faithful to nothing but your Ruins 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 goodness; 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 wickedness, whom the Lord hdth smitten: be ye ever of that noble 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marius ad Minucium. Halycarn. l. 8. p. 507. Edit. Sylburg.  General's mind who said, That love and hatred was not determinable by looks and names, but by acts of amity and hostility: these fruits show 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 than they are) let them answer for themselves, they are of age; but let not learning suffer, because some learned men may transgress, nor all learned men be blamed, & stand in the Baildock amongst condemned persons; they know themselves too well to be followed with the Dogs of the flock in any sense but 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 are 
Subjectio 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 Conqueror) 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 blissful state in heaven, to leave a good name which like a precious ointment shall 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 happiness. Optimum quemque niti & contendere decet, ut post se quoque reipublicae profit, moderationis scilicet justitiaeque monumentis. 
Plini in. Paneg.   
There is no man but hath some twiches, and titillations of Ambition, and would fain be remembered to have lived a life of lustre and use: great Actions have their Roots in great minds; & where Virtues are great, there are expected Returns not unlike: he said well, Si non pro fama, pro nihilo est 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 greatness; this the Poet confesses of himself,  

Quid petitur sacris nisi tantum fama poetis? 
Ovid. 3. de art. amandi.   
Hoc votum nostri summa laboris habet.   

Fame is a Poet's Crown, to which aspires  
He, that gained, puts a period to's desires.   
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,  

Sed famae vigilare decet; quis nescit Homerum,  
Illius aeternum si latuisset opus?   

If Homer's works had never made him known,  
Fame would him for a worthful Poet own.   
But yet Fama mendax; there have been many forgotten by the injuries of time, and the ignorance of letters, not less worthy than those remembered; there is a Poet for this,  

Vixere fortes ante Agamemnona 
Hor. l. 4. Od. 9   
Multi: sed omnes illacrymabiles  
Urgentur, ignotique longa  
Nocte, quia carent vate sacro.   

'Fore Agamemnon was for valiant named  
There lived those who for his Peers were famed;  
But they forgotten, have in dust their Tomb,  
For their fame Poet's work's prepared no room.   
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 deter 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 less good, and more naught than 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 Heroic 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 Caesar's good and bad, the Kings and Chieftains of all times and Nations, the Progresses in Arts and Sciences, the Methods of Politic laws & rules of Government, and Life; yea by this we may read our 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 counsel, and counsel seldom is staunch without learning. Virtue may receive some weak 
Virtus, 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 her 
Non 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; Gownsmen in counsels (saith he) are as profitable 
Eandem laudem forti●…udo foro atque castris meretur. Valeria Maxim.  as Soldiers in the field: And Those who are courageous in the Gates, no less worthy than others daring in the Camp. God in Isa. 3. 3. when he threateneth to take away from the Land things useful and necessary, ranketh the honourable man, the Counsellor, and the eloquent Orator with the soldier: and since the Scholar (not to flatter, for he fears no man whose breath is in his nostrils) is so just, to think those Commonwealth's happy, 
Nihil firmius, foelicius, landabiliûsque Republicâ, in qua abundant milites eruditi. Veget. l. 1.  firm, praiseworthy, in which learned Soldiers abound; let him be answered in gratulation, and this returned back as the Military Vote, Mutuis operibus, & praemiis juvari 
Eumen. in Panegyr.  ornarique debent, Musarum quies defension Herculis, & virtus Herculis voce Musarum.  
And the rather do the Learned expect this from the Soldiery, because by Learning their deeds of manhood are commended to Posterity, which without letters would die, perish, and 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, in 
Epist. 131.  these words, Immo verò fortissimi milites, nullius quam 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 it 
Ex quo Scipionis illius morituri facto colligere possumus, quam caros in vita Sapientes & Eruditos habucrit, utpote qui majori sibi gloriae futuram 〈◊〉 pauperis statuam, quam 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, than the Trophies, Banners, and Epitaphs of Conquered Africa.  
And if the Soldiery 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 forlorn 
Necess●…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 in these they perish: for as that wise Counsellor said to Octavian, Who can wish 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Apud Dionem lib. 51. p. 469. Edit. Leunclavii.  well to him, by whom he is hindered to be noble, rich, powerful 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 fantasy, reproached the deformities of Hyponactes his body, which in a misshapen case carried a well-ordered soul. There is no man so much an enemy to himself, as he who forces fame from infamy; who is pleased with nothing more than with rage and ruin, till he deserve and have that dismal blemish on him, which jeroboam the son of Nebat had, who made Israel to sin; or that Nero had, of whom Eusebius 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. Eccles. Hist. pag. 49.  says, It must needs be a choice good, that was by him persecuted.  
There is nothing so true a basis of honour, as 
Favet pietati fid●…que Deus, per quae populus Romanus ad tantum fastigium venit. l. 44.  Virtue, Truth, Lenity: God (saith Livy) is a favourer of piety and faith, by which the Romans advanced their greatness. And those who are irregularly rigid, who are bounded by no laws but Will, and pleased with no moderation but extremity, may do well to consider that of the Poet, 
Claudian.  Romani scelerum semper spreuêre ministros: and view the brevity of their Power in the Observations of wise men, who conclude, Imperia crudelia 
Guev. 457. Edit. Lat.  magis acerba quam diuturna.  
To all my friends I wish accumulation of good, and that from the deserts of convincing by humanity, rather than 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 with 
Facilius beneficio quam 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.  courtesy than 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 Jugglers then worthy men); for when he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  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 less value reproaches, or fear danger by their disfavour. My consent accompanies carriages like those of julius Caesar, whose successes Fortune so served, that he could no sooner wish than have, not see before conquer his Foe (crying out, Teneo te Africa, victoriarum omen non aliunde quam à virtute petens) yet was he more victorious by his clemency then Chivalry: He, he it is, whom 
Vict 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 some of them with Government under him. Next to him in this course of overcoming by kindness, 
Eunapius Sardianus in vita ejus.  was Chrysanthius (Governor of Lydia under julian) who so moderately carried things, that no man could justly complain, that either his person or fortune was in danger, further than in that misfortune which is common to worldly things. Yea, all Politicians have more considered the effects of persuasion than compulsion, and demeaned themselves so, that whoever had cause to complain, learned men should not.  
Let Domitian put Metius to death only 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, than so fiercely as to fear and frown on the reproofs of wise men. They who read Orbasius Sardianus settler of julian in the Empire, Marsilius Ficinus Oracle of the Medicean family, and friend to him who laid 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 agent 
Hollingsh. p. 737. 746.  of H. 7. and what services be did to his Master, will readily yield, that it is of great Concernment to nourish learned men; and that Governors do much regard their own stability and credit in preferring them.  
If any say they have been enemies to reformation, and so are hindrances, rather than helps, I shall request them to view impartially, and to examine proofs before they condemn: And withal to consider that all Learned men are not of a mind, nor is Learning the sole cause why men descent, but sometimes Conscience which indeed is informed thereby, 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 do, 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 myself to all the world for one who approve reformation in Religion and Learning, as an Act of piety and universal good; but truly, O Powers, there is much heed to be taken in a matter wherein miscarriage is so easy and fatal: Cassidore says omnia deliberata sunt robusta; and I have ever judged things done in haste, fit to be repent of at leisure. In the Counsel of Basil Consultation was had about reforming Religion, and the Counsel concluded to begin with the Minorites, one of the meanest Orders; but the Emperor Sigismond cried out, Non à Minoritis sed à majoritis. Take down those top-sails of defiance, that are hoisted up against Principles of Art and sober Science; polish off that rust and canker which Time and Impudence hath forced upon Religion and Art: Employ learned and unprejudiced Men to prepare things for your deliberation and Authorization, and then there is hope to come to Anchor, and to make a successful port the Haven of Truth and Honour.  
Ignorant men though never so well▪ affected, never so conscientious, are as improper discoverers of errors in Arts they skill not, as blind 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 only, who understand them: And Guevara says, 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 Soldier; and Precipitancy is as great an opposite to well doing, as consumptions are contrary to strength. Peevish and partial men will neither examine thoroughly, nor report faithfully, what posture Arts are in, what inconveniencies they have upon them, and what remedies are rightly to be applied; they can readily carp and find faults to get and keep to themselves employments, and to be of note in the eyes of men; but truly to deserve what they have, is least part of their care. To these that of the Emperor Frederick is very applicable, when Gaspar Schlikius had before him sharply inveighed against Hypocrisy and Hypocrites: O, quoth the Emperor, Thou must go beyond 
Ultra 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 Silvius 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 miss an Hypocrite, if thou thyself art there, and art a man and not God; for there is no man alive but hath some spice of hypocrisy, 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 than the disease, is the mark to be aimed at, and an endeavour well worthy all men's good speed in the name of the Lord. Only I beseech you that are engaged herein, remember what Solomon counsels, Be not over much wise; Spin no finer a thread than will hold twisting; One over-shoot may ruin all: Cave, deforms multabona uno vitio, as Livy well: There is need 
Lib. 30.  of much address to God by holy and humble prayer, and much self-denial, 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 settling the City of Rome, observed this method; Those Laws, Customs and Usages which Romulus his Predecessor had introduced and settled, he continued inviolable, as made by an excellent judgement: but if he discovered any new evil that they punished not, that he wisely supplied. This 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Halycarnass. l. 2 p 124. Edit. Sylburg.  course is like to be successful in all Reformations, and commendable in Reformers; but to destroy the Mother with the babes, to take away the underpinnings, and not to shore 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 it 
Valer. Max.  can have, is to make men detract from the honour of Governors and Government. And if the happiness of former Merits and Munificence arose from the grateful characters, and immortal 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 julius 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 quills are unlikely to prevail against Swords and Guns: Moribus potius aestimemur quam Insignibus: Their aim is to conquer you by the gentle cr●…, and to persuade you that those who are wise and philosophical, cannot be so vile and wicked as not to deserve somewhat 
Nemo 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 God's Monition to them, to walk circumspectly, not as fools, but as wise: all that they supplicate is, that they may have as they 
St 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, unless ye want them too. For as Sarisburiensis said well, Facilius est ut divitiae Philosophantem impediant quam ut Philosophiae quippiam conferant; the friendship of wise men is as noble as that of great men. Libanius 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Eunàpius, p. 135.  thought it loss for him to hearken to julian's 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 ruin, 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 smoking flax, then to be in any degree hurtful to men harmless and scientifick. The piety of Antoninus, the gentleness of 
Nihiltam deform 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 all 
Quo 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 maintain Schools of learning, and the more courteous and bountiful to their teachers, and fellow-students; Pure and undefiled religion before God, and the Father, is this, to visit the fatherless & widow in their extremity, & to keep himself unspotted of the world, james 1. 8.  
Those who intent 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 God's efficacy and power in turning the heart that is desperately wicked, into actings of devotion, penance, patience, contentation, and readiness 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 sadness) 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 recompense 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 we 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 hopeless of it hereafter, may rage and endeavour to rifle Learning, and to cut off the learned, root and branch: Nero, julian, Attila, the Priests of jupiter, who think no means so true to their safety, as to bathe 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, murders, 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 counsel shall stand. Vespasian missed his mark, when he banished all the Philosophers of his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. 〈◊〉. 66. p. 751.  time, because they spoke boldly against his vices and tyrannies; Mucianus was too blame to give him that counsel, which is branded more to proceed from wrath, than wisdom. Bad men had need with Saul, get amongst the Prophets; the presence of good persons sometimes honours those who are evil, and restrains them from acts of stench, and ill-savour.  
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 their 
Exod. 1. 15.  birth into the world; Herod's tricks have been acted over and over upon Innocents'; but God hath still reserved a generation who have with much verity and exactness 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 mortal wounds: Ruffinus has a note of the tongue 
Ad haec vulnera quae infliguntur ex lingua inter homines medicus poenè nullus est. Defence. 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 men's minds in Optatus, Imago 
Lib. 1.  innocentiae est inter multos nefas admissum, I will not censure them, but secure myself 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 persuade 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.  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 condemn new things wholly, because I read There shall be 
2 Pet. 3. 13.  a new heaven and a new earth, wherein dwelleth righteousness; that's new indeed, we will cry Hosannah to that, or with favour use the Church's 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 inquire for the old 
Jerem. 6. 16.  way, the good way, and we shall find rest to our souls. It shall be my prayer to have 
John 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 calm, soft, sanctifying; it calls to man to own God, and not himself; to love others, and do good for his sake who is good, and does good; It calls 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 inside of 
Matth. 25. 25.  the cup & platter rather than the outside: rather be, then seem holy, Zealous, unbiased; it tells the soul. That God delights every member of Jesus Christ should attend his station and thence not move; the Priest his Altar and Ministration, the Soldier his command, the workman his task, and the Tradesman his calling; Sarah must be in her tent, and 
Gen. 18. 9 Luke 10. 39  the Disciples of Christ at their Master's 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 Jerome well.  
I speak not against motions and new lights conform to the word of God; such as are new in no sense but in that of discovery to particular souls; the light is old, because founded upon the rock of ages, and the ancient of days, Who was in the beginning, is now, and ever shall be, 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 only O man, makest the change. It may be when thou sawest less light, thou hadst more steadiness, yea, and more holy warmth in thee; Is not now thy soul all eye? where is thy hand of charity, and thy foot of perseverance? art thou not rolling 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, will fetch thee home by weeping cross; it were better for thee to practise that thou knowest, then to know much and do little; Mary's one thing, is beyond Martha's many things. Aristippus tells us, not those who eat much are most healthy; and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 shortened, his secrets are now as well as ever with his servants; He may, if he please, take up an holy soul into the third heavens, as once he did 
2 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, or 
Exod. 33. 11.  as to the Prophets whom he specially inspired, and at whose prayer and entreaty he manifested himself 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 Devil 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 profaneness, but at the back door of a reformation; this red Dragon waits till the woman in the wilderness of this world be delivered of her child, that he may devour it, Revel. 12. but God will preserve it, and cast out the Devil 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 beggarly rudiments, pieces of will-worship and carnal Gospelling; nay, accuse the holy Scriptures not to be the word of God, and to have no better proof than 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 seraphical, and not to be described: and insulting over other men as idiots, formalists, unversed in heavenly things, having no better evidence of their sanctity and interest in Christ, than 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 in prayers, using the words of the forenamed Irenaeus, That they may come 
Nos autem precamur, non perseverare ●…os in fovea quam ipsi foderum, sed segregari ab hujusmodi matre, & exire à Bytho & absti●…ere à vacuo, & umbram der●…linquere, etc. 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 form 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 form of Ruin? and what good Religion can that be which is cried up, against, & to the dishonour 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 threatened those who owned it: let me never be further in love with any knowledge, then as it may advance the knowledge of Christ, and make me humble as he was; this is the glory of a Christian, to be humble in Greatness, poor in Riches, patient in Troubles, mild 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 Tenants which impair Scripture credit, or disparage Learning, the ordinary Key to those Mysteries; they dare not cut off Samsons Locks, in which the Church's strength consists, 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. jerom expounds that place, Amos 8. 13. [In that day shall the 
Virgins 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 fair Virgins faint for thirst] to be the beautiful Synagogues wherein the knowledge of God was taught, and the learned Rabbis who taught in them; adding, that when learned teaching ceaseth in the Church, all modesty of mind, and chastity of soul will determine; yea Virtues fly away by flocks like Turtles from their Coats infested by Polecats.  
In truth, Learning is that great buckler which the Church uses to her defence against Atheists, Papists, Heretics, Schismatics, out of whose snares she cannot Extricate herself but by such helps. It is the Cherubin (as it were) set to guard the Paradise of God against those that would Ruin her Order, and supplant her Nursery: could the Devil 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 of 
Sanctos 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 Heretics, and the bold intrusions of their Sophistries▪  
The knowledge of this makes Satan (as I before observed) busy to gain many Proselytes of the learned Race, and them to chain fast to him, 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 finds big with the honey 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 nakedness of Noah; or▪ the Kingdom 
2 Sam. 16. 21, 22.  secured to Absolom, when he enjoyed his Father's 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 Carpenter's son? telling 
Matth. 13. 55.  the world by that, how improbable it was that he should be learned who had so mean an origin 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 fly to the fig-leaves of an adversaries ingenuity for Apology; the Champions of the Church being liker Moses for Zeal then knowledge, when they say, we can die for Christ, not dispute for him, as the Woman-Martyr did in Queen Mary's days; O then (quoth they) a goodly Religion, a creditable Truth, propped up by twiggs and rods of tender persuasions, or holy motions and meanings, reeling upon the rencontre of every blast. O (say they) show us a man of might, a Seraphic Dr. an illuminated Schoolman of your way, a Scotus, a Hales, a Thomas, a Bradwardine, an Ockham; this Reproach makes Rachel mourn, and importune jacob for children; but when God remembered the Church in her low estate, and sent forth Scholastic Champions to defy 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, than was the Church like the Tower of David builded for an Armoury, 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 do 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 Enthusiasm, and not in the fresh and gentle gale of an Evangelical simplicity, and an humble submission; but are pointed to pierce through by force, what they upon less turbulent terms cannot work upon: aut invenire sequacem, aut facere, to cut the Gordian knot if they cannot untie it; like wild Empirics, 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 all the world profess my double portion of veneration due to my Mother the holy Church of England, and her Gospel-Government truly 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 confess I do not so admire her, as to exclude all other Churches of Christ, a Christian and dutiful 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 inherit: 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 increase.  
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 bless God and them, (and I wish there were less Animosity amongst them, because I really judge many of both ways precious, and amongst God's 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) 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 men's being too stiff in their old Mumpsimus, others too busy and curious in their new Sumpsimus; me thinks, we should all jointly 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.  jew & Gentile: I see no warrant for any exception; my prayer shall be to be found worthy my Calling, and to judge none before the time, because God hath reserved judgment for his peculiar, 
judicabit autem eos qui schismata operantur, qui sunt immanes, non habentes Doi dilectionem; suamque utili●…atem potius considerantes quam 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 Church's 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 less, 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 
Serm. 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, than all our Books confuted them: they can laugh and grin when they see us turn our swords into one another's 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: jungat amicitia quos jungit Sacerdotium; immo non dividant verba, 
In Praefat. 115 odd 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 only in Rituals, the legal maintenance of which (till somewhat 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 Byword, 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 brethren's sacks mouths, but ye must arraign them of falsehood, and Spiritual theft, and make each other offenders for words? Did Christ give you the Precept or Precedent 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, meekness, 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, jerom and Ruffinus, Calvin and Melancthon, the Episcopal, Presbyterian, and godly Congregationists may not agree against that adversary and accuser of the brethren (yea I shrewdly suspect the this many years makebate) the jesuit▪ and the pragmatic Roman Priest.  
I think the world is not to seek what the judgements 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 myself 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 glorify 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 (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 lives 
Mal. 2. 7.  be holy, harmless, and unspotted, their Doctrine pure and unallayed by Error, their labour constant and successful to the gathering together of God's Elect, their maintenance liberal, and their influence on men strong and vigorous for the Gospel's 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 utters 
Jer. 14. 14.  what he hath not in Commission; who cries 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 Sovereignty, but because he is pleased to bid us seek after wisdom, and commands 
Prov. 4. 5. & 7.  his Ministers to be throughly furnished, to instruct, reprove, correct, and to show 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 profess them estimable for their Office sake, what ever they (abstracted 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 Customs of the Nation; remembering 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 Politic 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.  godliness and honesty, and that we may yield them obedience according to the will of God, and the station they and ourselves are in.  
We love Religion, and the power of godliness, not 
Verse 13.  as a cloak of malice, ambition, disorder, but as an armour of God, whereby we may worst Satan, and glorify God in the example of a holy and blameless 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 to 
Matth. 7. 1.  decline all Pragmatic censure, or rash Pharisaicalnesse; to muster up personal Errors to the disgrace of any Profession which we cannot comply with; praying rather for circumspection and holy wariness that we give no offence to the Church of God, than insight into the failings of others, or opportunity 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 less diminution of their authority, or the Church's 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 beg, that he would ever lead us into, and keep us in all Truth; 
John 16. 13.  that he would persuade us to be holy, meek, gentle, wise, and such every way as becomes the Members of Christ, who is in all points complete, being to his Church, Wisdom, Righteousness, Sanctification and Redemption: We sadly groan under the profanation 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 works of Nature, Necessity, and Piety 
Mark 2. 27.  being lawful, nay fit to be done thereon; and we never did, nor never shall repine at any Law which punishes sin, and promotes virtue, but bless God for all means by which we may see God honoured from ourselves 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 rejoiced in; many Ministers embasing themselves and their Message by trite and impertinent discourses, without method, or any measure of studied sharpness shunning so much what the Apostle says, he avoided the enticing words of man's wisdom. 1 Cor. 4. 4. that they speak not the words of soberness, but rave and range about the wilderness of Common places, and delight in forms of impertinent words, as if to know nothing but a trace and tone of tedious Hyperbolising, and to crucify ingenious pains between the two Thiefs of idleness and worldly business, were to show one's 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 God's love in Christ, and the pardon of sins by his Merit, & for his sake; and we bemoan the non-residency of Ministers (so much heretofore condemned as contrary to Law, unless in cases extraordinary) their partiality in doing their duty, some Preaching but not administering the Sacraments either of Baptism, or the Lord's 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 than 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 men's persons in admiration, and had rather hear no Preacher, than not one of their judgement and party; so miserable is the Church straitened, 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 hindered 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 godliness, and proclaim a Treaty with all the infernal Furies, the Devil, the world, and the flesh. And in fine, we pray for Charity, which the Apostle calls the bond of perfection, and terms greater 
Col. 3. 14.  than 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 brass, or a tinkling cymbal, yea without which, the gifts of Prophesying, understanding mysteries, and all knowledge, faith able to remove mountains, distribution of all we have to the poor, yea martyrdom itself is nothing. 1. Cor. 13.  
These and other things we profess 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 Cross of Christ to our graves, and account this Reproach great Glory. We can comfort ourselves in these buffet, revile, 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. For 
Magna 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. jerom says, '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 beggar's heirs, heirs of a Kingdom, and that of heaven too, the most durable and supreme dignity our nature is capable of. For we can (through the power of Christ) wish ourselves 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 Zion, with our faces thitherward, we shall be suffered to pass safe; and if we fall with the good man in the Gospel, into the hands of men cruel and inhuman, shall have Powers (like good Samaritans) to restore what is unjustly taken 
Tributum pretium pacis est. Orosius l. 5▪ c. 1  from us, and pour oil and wine into our wounds; yea we pray (though not for preferment, not for gain by wording godliness) yet for permission to worship the God of our Fathers, though after the way which some men mis-namme Superstition, Formality, Will-worship; not thereby intending Rivalry with any other way of worship, but desiring to attend upon God's discovery in the use of that means which we are persuaded is according to the word of God written in the Law and in the Prophets, and to which the judgements 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 than we) this liberty is indulged as a means to propagate the Gospel; and since that of Casiodore ought to be in the minds of Governors, 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 easy people's opinions (though not in Truth) confess 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 profess before God, Angels, and men, I am moved to this service to the Muses, not out of Passion, not out of Vainglory, not to gratify any party I Love, or displease any party with whom in principle I comply 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 world's 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 Precedents of former times, and the courage of holy men, who were more ready to suffer, then deserve so ill requital 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of their integrity. Synesius tells us, nothing is more rhetorical than 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, justin 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, and breathed out nothing but blood and wounds; then are ours? while we are to deal with Christian Magistrates, well disciplned soldiers, 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 persuaded to love those who call to them, as jonas did, almost out of the Whale's belly, in the language of the Disciples to their Lord and Master, Carest thou not that we perish?  
Who, O who knows the mind of God? perhaps God is now dealing with our Governors, 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 walls 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 duty, 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 less 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 jerusale, with might and main, leaving no hoof of your power unemployed in this noble work; Learning in all times deserves well; and 
Docti ab indoctis tantum, quantum Deus ab hominibus. S●…obaeus apud Guev. p. 429.  the wiseman in Stobaeus tells us, that learned and unlearned men differ as much as God and men do; they better deserve bounty, than Herodias her dancing daughter; you that are Constantine's think so, though Herod's do not; for one Philosopher is worth a Kingdom; Solomon tells 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 wisdom delivered the City: yet no man remembered that poor man; then said I, Wisdom is better than 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 against 
Zonar. Tom. 3. p. 46.  the Romans besieging it. And why worth a Kingdom? Because the beautifiers of it; Dei munus est quod vivimus, Philosophiae quod bene vivimus: Arrianus says well, Philosophers schools were treasuries of Sovereign goods, more unfurnished with counsels against all straits, 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch 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 byword of the world? for true it is, that he who is a Statesman and unlearned, will easily err and be uncivil. 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 privileged the fate of 
Dion 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 his distress: and that he spared for the sake of 
Non aere captus nec arte, unam Zenonis statuam in expeditione non vendidit Cato. Plin. l. 24.  him it remembered? 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 God's hand) who reduced Phoedo from a rude Lecher 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, Saviour's to their Countries, 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 brass 
In Officina.  erected to them; most were Philosophers, and men of the long robe; nay, though they were cynical and tart, yet had their merits a due commemoration: The Countrymen of Diogenes would 
In vita ejus.  not let the Cynique depart obscurely, but raise a Statue of brass to him, thus inscribed,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪   

Brass loseth of its weight in time; but fame,  
After the Cynicks Death, preserves his name.   
O Antiquity, how hast thou surpassed us, who think it our virtue to contemn, not follow thy 
Vetera jampridem institut●… corruptis moribus lud●…brio sunt. Guev. p. 193. l. H●…rol. princ.  commendable precedent? what compensation can we g●…ve posterity for the stain we their unhappy Ancestry shall leave on ourselves, to be objected against them. It was once said to the jews by our Lord Jesus, Ye are the sons of those that have slain the Prophets; let it be our honour to raise up these widow's children again: Nothing more reproaches 
B●… Morton, B●… Hall, B●… Brownrig, with others.  our Religion, than 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 supplied 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 peccatum 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 aught 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 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 vast 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 Trajan's favour was permitted to enter Rome triumphantly; If Adrian and Anthony preferred the Historian 
Cass. loco prae●…tato.  Arianus to Consular dignity, only for writing eight books of the life of Alexander the great: why may not this famous Churchman 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 than 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; though 
Omnia praete●…eunt quibus homine●… in hoc mundo laetantur, atas, valetudo, forma, deliciae, opes, voluptates. Sola nos si semel recepta fuerit usque ad mortem, sapientia comitatur. Aeneas Syly▪ lib. 1. Ep. 4.  all things in the world do, and must fail; age, health, power, beauty, riches, relations, pleasures, have but their times, and shall depart the stage of time and life: yet shall wisdom 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.  

— Nascentem extinguite flammam,  
Ne serae redeant post aucta pericula curae.   
For as the Orator said, Plus proderit demonstrasse rectā protinus viam, quam revocare ab errore jam lapsos.  
Me thinks, I hear our Neighbours from beyond the Sea cry out to us, in behalf of learning and learned men; O England, is this thy kindness to thy friend? Dost thou thus repay thy Teachers and Statetists for their pains, care, study, indefatigableness? 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 holiness and exemplary charity amongst you? Can ye without sorrow consider your misery and leanness, if your Teachers should be removed into corners, and your scholars grow like the Mountains of Gilboa, upon which the dew of greatness and support falls 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 father's house, and we shall delight in your beauty.  
This, O this may come to pass, if God do not prevent it, but he can command deliverance for jacob, and bid our Governors as of old, Be ye a covert to the outcasts from the face of the spoiler: and he will do it; (for they shall be a willing people in the day of his power) and they cannot more glorify God in any thing then in keeping learning (The King of Heaven's daughter) in salva & arcta custodia, then in treating her hovourably, 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 jonathan, 1 Sam. 14. 45. Shall jonathan die, who hath wrought this great salvation in Israel? God forbid. As the Lord liveth, there shall 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 bless God, my aim was never to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Halicarnass. lib. 2. p. 128. Edit. Sylb.  be more politic than honest. Time's evil, like those of old, in which freedom of speech and opinion was criminal, would persuade to silence; then perhaps it would be prudent, (I say not pious) to hearken to Peter's counsels save thyself; If I had lived in Rome when Appius Claudius did, I should have 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  used his words, and bemoaned the age as he did, Woe is me, the piety of our Ancestors is not seen in our manners; gravity is censured pride, justice folly, valour madness, temperance, and modesty restiveness, and those things 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Halicarnass. lib. 9 p. 610.  only admired which are of ill report, and which have ruined many powerful Commonwealths: thus he▪ & then not without cause. And since I live in a time 〈◊〉 to be tree ●…pray 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 mind men of what Isocrates wrote, That freedom of discovery what men's thoughts are, (so they do it submistively and without bitterness) is the greatest sign of affection: Men are most bold with friends, because to them most welcome. Time is God's 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 Jacob's, it shall be the subject of my praises: 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 preferred 
Discipulus esse malo sapientum Philosophorum▪ quam 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, vainglory and hypocrisy, from envy, hatred, malice and ignorance; these will discourage Virtues from coming to unlade at our Ports; these will force the trade of Arts from our havens: If 
Paupertatis 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 boldness to be gone without Letters of Licence, and to 〈◊〉 their for●…es: Every Country welcomes Wise men, and every wind carries them to their own Plantation: Quaelibet Patria ingenioso Patria. Moor and African Savages will give Sardinius entertainment, when his Countrymen will 
Matt. 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 household? 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 inherit the wind they hunt after, who are taken with houses and vineyards, oxen, asses, and household trash, not remembering the Afflictions of joseph: 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 grief to me to say of Learning, as Peter did of his Master, I know it 
Matth. 26.  not: Much less will it become me to curse it, as that ground which brings forth briers and thorns; Gebal, Ammon and Amaleck, the dregs of men and abjects of the people, will do 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 jacob, and thy Tabernacles O Israel! The Lord spread thy gardens by the river's side as the Trees of 
Num. 24 5, 6.  Lignaloes which the Lord hath planted: and as Cedar Trees besides the waters. But if God shall suffer men to grow cold in their loves, and to look askew on men Learned, and nip their bud, then will their grey 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 strait yet we are not (blessed be God) put to; the tree of true Learning is not felled, though the Axe be laid to the root of it; Paul's prayers, to be delivered from unreasonable men, may speed as much as Peter's sword; fair entreaties, Humble Petitions are more in fashion then Church Censures; I will beg of God and our Governors, for the Learned, a writ of Privilege, 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 jupiter,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Plato in Alci biade l. 2. pag 435. Edit. Fic●… ni.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Great jove, the good thou hast to give,  
Whether we asked, or no,  
Let's still receive; no mischiefs thrive  
To work our overthrow.   
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, as of old was said: but a Nation not worthy to be beloved; because a stepmother to her best and most beautiful 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 shall be, that God would keep Learning as the Apple of his eye▪ that he would protect this his servant in the fire, and in 
Isa. 43. 2.  the water; that by the Golden sceptre 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; but 
Exod. 15. 23.  sweet, such as make glad the City of God. And this in his due time he will do, (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 men's vexations. No man envies the poor Cottager, the hireling, who labours early and late, in wet and dry, day and night: the fat Ox 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 internal; King Hezekiahs' comfort, Isay 38. 3. Remember now O Lord, I have walked before thee with an upright heart, and in 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 restrained, in comfort when distressed, owned when neglected; nay conquerors when conquered. And a help to this is learning, while it teaches us the knowledge of God and ourselves, 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 repent their greatness, and deserted their earthly Honours and Crowns: Philip the Second of Spain was wont to say, that the best fruit 
Ad aliud nihil confert esse Regem, quam ut in morte poeniteat fuisse.  of being a King, was to bring him to repent he was so: And the great Pope Adrian the 6. had this inscribed on his tomb, by his own 
Hic situs est Adrianus 6. qui nih●…l sibi in vita infoelicius, quam ut imperârat, duxit.  direction, Here lies Adrian the 6. whose greatness & Government was the greatest burden 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 been Martyrs for relgion, 10. of whom are Calendred for Saints: so that in Capgraves' words, It was a rare thing 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 tells 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 honours being such as made them quere what Ease was, as Pilate did what Truth was; and therefore 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, and 
Plutarc. lib. non posse suaviter vivi, secundum Epic. p. 1094.  leave the knowledge of it to after-ages. Archimedes would not desist a Mathematical Experiment to save his life: Few men have ever bedewed their cheeks with tears, or accused their expense of time in searching after sober and commendable Art. I have heard of some who (upon accident and special 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 than God's 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.  Woe is me, I am undone, for mine eyes have seen the 
Isa. 6. 5.  King, the Lord of hosts: 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, than the beauties of real holiness: I rather desired to hear Ambrose the eloquent, then Ambrose the holy; rather Paul brought up at the feet of Gamaleel, than the Apostle of Christ, glorying in the cross, & accounting all things dross, and dung in comparison of Christ Jesus; upon these accounts, and by occasion of learning mis●…sed, I have heard of outcries and bemoanings; but when God gave grace to use these golden talents aright, where the gifts of julian 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 not 
Amos 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 Bride-chamber of his Intellect, the gallery of his Fancy, the parlour of his Judgement, the entertaining 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 than ye stupid souls of this age, whose folly it is to bluster against this divine quality, and rank of men, who would 
Numb. 23.  as willingly ruin 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 view 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 think they do God no service, unless 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 bear 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 jannes' and jambres that withstand Moses, and persuade others by their ill example to vilify and debase the Church, and its Ministry; and because they have the lamps of Virgins, will by all means be counted spiritually wise, though they have no oil on which to feed their holy fire and lights; no true and saving knowledge, (for that makes the soul humble and patient) but a running extaticknes, which no man understands but themselves; and a dislike of Scripture words and ways, being above Ordinances, Governments, Relations, and aiming at an universal liberty; to say and do what they please without controu▪ le of God, or his Deputies on 
Vana est religio ●…uae sceleri loum facit, vim riminibus Sa●…amenta non ddunt. In Hi●…or. Bohem.  earth, Governors. I am of Aeneas Silvius his mind, 'Tis a vain religion which gives Patrociny to wickedness, the Sacraments of the Church are no bands of iniquity, but conveyances of comfort. Let these beware; God will be visible in his judgement on these Ranters, who because they are subtle, 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 itself in, then is it (saith he) most dangerous. To speak for Virtue, and live to Vice, is vanity 
Non 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 godliness (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 threateneth, Hosea 5. 12. I will be to Ephraim as a moth, and to the house of judah as rottenness? 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 servitors by your Countenance and unfeigned Zeal; fear not Goliath though he come, with despite, 
Leo Epist▪ 3.  and all imaginable fierceness (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 Aaron's Rod, bud afresh, and return as Israel from the Philistines▪, rich in success: there is nothing more a Governors' duty (as that wiseman said to Numa) then to see that God be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 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 traffic is in the nothings of bubbles, swellings of waves, and bladders of words; and those Governors 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 than 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 Emperor's prattling Cook, Look you to your Pot and Dress, that they be savoury; or which Alexander gave his mutinous rabble; otherwise there will be no ho 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 men's peace to have Government tight and stiff 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Halycarn. l. 5. p. 331. Edit Sylbu●….  submission to the vulgarity, telling them of many Grecian Cities, who by yielding, had ruined themselves, and been a precedent of ill to the world, while they suffered evils to grow through impunity: and assure them, that if they resign the 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 makes 
Halycarn. 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 Governors 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'll perish in doing his duty; for in so doing, he may expect God's Custody. While the Midwives 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 Priesthood 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 falsehoods 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, divine Seneca's, acquaint tully'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 covetousness; 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, less prone to revenge, less addicted to bribery, less neglective of duty, less careless of trust than others, who being of unpolished education, are more rough and unmalleable, more confident, and less intelligent; in a word, no men either love or fear I, as friend or enemy (much less do I desire them as Magistrates) who are not devout to God, just to men, and sober towards themselves; who have not wisdom and grace to manage Power as God doth, with justice, not partiality, mercy, not inexorableness; being bounteous to all that walk within Rule and Compass.  
And to these Powers, where ever in this Nation acting, do I in all humility direct this my Apology, hoping by the good hand of God, not to be by them and the sober party of my Countrymen, accounted worthy only of Mical's scoff, as one of the vain fellows who shamelessly 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 of Prey, and Foxes of spoil, who would rejoice 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 Shimeiss, and Doegs, multitudes filling every corner with their Demetrian clamours, magnifying the Diana's 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 persuaders, 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, than a base friend.  
Let me speak for the Learned, (better Clients 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 goddess of pomp, and outward splendour; if he have done well, he looks to be accepted; if ill, he will be convinced of it by Reason, and not yield 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 was escaped) cried out to the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 integrity. He that hath a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  generous mind, and would live famous for goodness, 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 men's 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, than 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 die for us, made 
Rom. 5. 10. Ephes. 2. 14.  him our peace who broke down the wall of separation, made us all one by the blood of his Cross, (so that now 
Coloss. 3. 11.  there is neither jew 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 confess our sins) is faithful 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 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 precedent ye cannot have then he who is the wisdom of the Father; nor a more Christian work you cannot engage in, than Charity to your brethren, then restoring them that are fallen by the Spirit of meekness: consider that while ye are in the flesh, ye are subject to like infirmities as others; and if 
Gal. 6. 1.  God restrain you, 'tis that you should prise 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, will 
Nullum laedit observata justitia. Cassiod.  not commend proceedings of Rigour from man to man. O let it rather be your emulation to pass by many injuries, then lose the Opportunity of one forgiveness.  
Let the offending world have cause to apply that to your gentleness, 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, than you benign 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, 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 Governors: and since God commands to send the Lamb (an emblem of mildness) 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 hang 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 wickedness, and those who offend ignorantly; that you remember, much hath been forgiven you, & therefore you ought to forgive much; that you in all 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 showed him, than he can show 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. And this I humbly move ye to out of charity, rather to your own souls then to offenders. For our Lord Jesus tells 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 Governors, 
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 counsel, 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, meekness, moderation, easiness to be entreated: He (God blessed for ever) hath a return for 
Cant. 6. ult. Luke 15. 23.  the wandering Shulamite; a kiss for the home-come Prodigal, an Euge for the servant who hath been faithful in a little; he values the mite 
Video barbam & pallium, Phi losophum non video.  which a poor & humble soul offers to him, more than the rich oblations, devout observations, proud boasts, and external breadths of the Pharisee▪ He is not pleased with the Pageantries of politic Composures, 
Foris Antipater albo utitur pallio, intus vero totus est purpureus.  and appearances of sanctity when there is under that mask a design to devour widow's houses, and under that sugured tongue, poison 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 still voice of gentle persuasion; Turtures amat Deus, non vultures. And those that will be his, must not be unlike him in goodness, in pardons and praeteritions▪ of provocations: St 
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 wisdom, if not in the teachings of Christ? whence your righteousness, 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 unfeigned: the Philosopher, when he heard a sword praised that was taken by an unskilful man from his friend, replied, 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 peace-offering 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 unthankful then ruined; and choose rather to provoke power then goodness; Will not Abraham beg for Ishmael the son of the bondwoman, 
Gen. 17. 18.  though cast out, and forced to fly; 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 candour and liberality. The Throne of Christ (which endureth for ever, and the Sceptre of whose Kingdom is a righteous one) shall be established by mercy, Isai. 16. 5. To forgive, is the greatest conquest, because of ourselves as well as others▪ It was a noble speech of the Emperor Adrian, to one who before he got the Empire, was his professed enemy, Be of good cheer, since I am 
Bon●… esto animo, me Imperatore evasisti.  Emperor, I have contemned the thought of abusing power to revenge myself on thee; and no less was that of Philip of Macedon, to 
Quid 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 replied touchily, Nothing better than to hang thyself. The standers by ruffling at the intemperance and madness of the reply; Philip caused silence to be made, and coolly said, Go tell the Athenians, what patience 
Nunciate Atheniensibus quas Philippus contumelias audit impunè.  Philip hath expressed in suffering himself to be dishonoured, and his favours refused; And whoso reads the clemency of Caesar to Rufus, Porsenna to Scaevola, Antigonus to his soldiers, 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 walls of mud and clay nourish so delicious and pleasing Summer fruit.  
These are strong inducements towards pardon, and unanswerable dissuasions from frequent punishing to exhaereditation, and loss 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 Precedent for them to follow; Christ the King of Saints, forgave his enemies and prayed for them; the nails of his cross piercing his 
Parricidalium mentium intuens vota, non tam clavorum acumine quam hostium crimine pungebatur. Arnoldus.  flesh, did not so torment him, as the sins of his persecutors, and the judgement 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, a harbourer of any bitterness against 
Venena fellis evomuit, ne aliquis existimaret Christo Domino, aliquid inesse amaritudinis, unde levissimam saperet vindictam. St Cyprianus.  his enemies; his soul was affectionately expended in prayer, that they might be forgiven, since they knew not what they did; And those only shall 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 evil day. Fortune is mutable; and those only 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 quam 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 deaf ear to the prayers of 
Qui succurrcre per●…turo potest, cum non succurrit, ●…dit. Sene●…a de bene●….  the poor; since the Moralist says true, He that when he had power to help, would not, destroys.  
Harken 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 men's hearts from breaking, and families from itrecoverable ruin; ye who have had the Sun and Moon of Greatness standing for a long time still in the heavens of your families; ye that have had life and death, weal 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 said well, They err 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 only have cause to joy in so much thereof, as they have improved to the honour of God, and weal of men; I do not deny Christian Magistrates use of the sword, as well to the punishment of wickedness and vice, as the encouragement of those that do well. I know there are necessary severities which men in power do and may express in order to preservation and public peace; the Politicians are generally for this; nay, God himself useth this method: The Lord is not less known by the judgements he executeth, than the mercies he multiplies on man. There is also much to be said from the wisdom of this world, in defence of exactness in this case; the Orator tells 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 Politic. 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 ruin 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 
* Regiâ viâ judex in●…edere debet, nec declinare ad dextram molliendo judicium, ●…ec ad sinistram exasperando supplicium. Aug. ad frat●… in Eremo  Augustine tells Judges their duties excellently, They (saith he) ought to keep the high road of justice, not to turn to the right hand by overmuch favour, nor to the left by over exact rigour: To which add that of the Civilians, 
Apud Guev. in Horol. princ. Edit. Lat. p. 468.  judex debet habere duos sales; scientiae, ne sit insipidus; conscientiae, ne sit diabolicus.  
These cautions admitted, punishments may be, and are useful: yet Saints should have a care how they are too busy with the weapons and artillery of this world. If Christ's Kingdom be not of this world, than not theirs, if Christ's 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 
Mat. 27. 53.  against a lawful, though an illused 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 godliness 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, Alexander's 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 
Familiar 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 less than the courtesy of England, honour and estimation: Falsehood and Flattery are no good heads in a Christians Alphabet, whom it more concerns to be pious and good, then politic and great. The Maxims of this world are husks, fit for the King of Heaven's 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 Wisdom that inflates not; that Riches which corrupts not; that Power which abuseth not itself by abusing others; yea, the Lord direct me more to look to his glory in this and all endeavours, then to mine own applause, or to that censure which worthy actions have met with from worthless ages.  
I confess, my expectations are to meet with few who will salute my Apology 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 Bellman, whom those more healthy like and cherish. To these I say, as our Lord to his Disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The 
Mark 14. 41.  generous and virtuous people and Powers of the Nation will consider, what Agrippa the noble Counsellor and Favourite of Octavian said to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion lib. 52. p. 490.  him, Virtue only makes men equal to the gods; no humane Vote can deify. If thou be'st good, and rulest well, the whole Land will be to thee a Temple, every City 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 public to their renowns, be dishonoured; and by so much shall the stench of the instances and records of their infamy and demerits be more noisome, 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, only upon account of a temporal fame; what wariness ought those to express, whose eternity of bliss, as well as of fame, depends upon the well managing of this moment? Rulers than are highly concerned in the Art of welldoing; their opportunities are much to the gain or loss of good. Fulgentius says, 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 darkness, how great is that darkness? 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 wand'ring Flocks, the impoverished Clergy; and to mourn for the false doctrine and heresy, hardness of heart, and contempt of God's Word and Commandments, which every day increaseth amongst us: that so God may in mercy restore us to our wont 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 Myrtle tree, 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 apologise for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I●…ocr.  this Apology. 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 chrysostom, a Tully, nay a Bacon's second thoughts; yea, a combination of Wits to do it to the life: but woe is us, the antique spirits of Christians and learned men is lost; Our fathers have eaten sour grapes, and their children's teeth are set on edge: This once glorious Church of England may say in the Prophet's 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 she hath brought up. Amara prius in niece Martyrum, amarior post in conflictu Haereticorum, amarissima 
Serm. 33. supper Cant.  nunc in moribus domesticorum, as Saint Bernard of his time. Fear hath so possessed us, that we fly 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 ruin. I am not more bound to believe times are bad, than that men are fond fearful. Did Athanasius forbear owning Truth, because the Arians accused him, 
Theodor. lib. 1. cap. 26, 27, 28.  and had the Emperor's ear to suggest their pleasures against him? Or did the three children desist from worshipping of God, because a decree way passed by Nabuchadnezzar to worship the golden Image?  
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 aught we know) frown upon freedom, of this nature, where it is not grossly 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 burden to cool the Conflagrations of 
Z●…nar. To. 3. p. 41.  fiery Wits, who love to see all in Confusion and Combustion, and think nothing Eloquent or handsome 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 music 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 Copian, 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 be wanting to pray for the useful 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 greediness, and to hate the light because it discovers what darkness we admire: when that of Camerarius the Jesuit shall be true here, which he writes after the death of james the 5. of Scotland, That there was neither Lay nor Clergyman 
Ut nemo repertus ●…it, aut Ecclesiasticus aut Laicus, qui au deret de asserenda fide serio cogitare.  that durst adventure to own the Catholic Truth; Then will I account it a dangerous time, and think to do 
Hist. Scot l. 4. p. 272.  God better service in suffering, then in publishing mine opinion; when as the Prophet 
Am●…●…5. 13.  saith, The prudent shall keep silence in that time, 
The Ld Gen Cromwel●…ácellor ●…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 dolour 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, cried 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 than 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 evil tongues? For mine own self, I have this to profess, That I had rather fall with Learning, then survive it, accounting 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 brutishness. I hope never to see the Ruin 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 God's 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 Ambassadors depart, then sad will be the condition of this Nation; God's wrath is not to be opposed by Arms & Navies, Counsels and Senates, but it may be averted by humiliations, and powerful 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 Ambassadors, no not for all the Ri●…hes of the Indies: the withering of jeroboams 
〈◊〉 13.  hand may be a warning to all that maliciously harm the Ministry: I dread nothing more than touching Gods anointed, and doing his Prophet's h●…m. Their tears like Abel's blood, cry aloud, continually, successfully; 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 Prophet's sakes reproved Kings, will not let pass 
〈◊〉. 103. 14.  unpunished the Reproaches and injuries done by Inferiors 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 Governors as once Peter was to Dorcas, recallers of the Church and Churchmen (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 darkness, show yourselves. O let Rachel's tears be wiped off by the smooth hands of her jacobs, 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 only come 
Acts 10. 31.  up with Cornelius his alms in remembrance before God to our rejoicing: When we remember Christ in prison, and visit him; naked, and clothe 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 ourselves in his Acceptation and Remuneration of us: then shall we be bold to look evils in the face with a spirit like that of Conrade, King of Almain, who encountering the Turks, comforted himself 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  and his Soldiers, That since the cause he undertook was Christ's, sure he was, Christ would perfect what he had begun; and if he or they fell in the conflict, would 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. apud Nicetam. p. 36.  and a chosen company of Christians, that they should not love a mortal life above an immortal 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 achan's wedge to him. Till I have learned to count all things 
Philip. 3. 8.  dross and dung in comparison of Christ; to use the 
1 Cor. 7.  world as not abusing it; to know myself but a servant 
2 Cor. 5. 10.  who must account for what I have, or might have had more than 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 only 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 lies; 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 than 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, gradus summus, & animus infimus; sedes prima, & vita ima; lingua magniloqua, & vita ociosa; sermo multus, & fructus nullus; vultus gravis, & actus levis; ingens authoritas, & nutans stabilitas.  
FINIS.   

ERRATA.  
PAg. 18. l. 8. r. Gen. 12. p. 19 l. 19 These for Thus p. 28 l. 17. deal since. l. 29. for nothing r. little. p. 30. l. 23. r. yea. l. 24. r. something like this. p. 32 marg. r. Cent. 3. cap. 4. p. 36. l. 2. hereof r. of. p. 40. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 46. l. 24. r. 2100. p. 47. m. l. 2 r. 866. p. 48. l. 1. r. 179. p. 52. l. 3. r. endowed the Church. p. 53. l. 8. r. Ethelbald. l. 26. r. Gods for good. p. 57 l. 15. r. Egelred. p. 60. l. 26. r. Cranlty. p. 61. l. 33. r. England, and Keepers of the Seal. l. 5. r. master for majesty. p. 66 l. 14. r. Had not. m. r. honestum. p. 65. l. 14. r. So●…er. p. 73 l. 21. r. few for five. p. 81. m. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 83. l. 8. r. ad for and. p. 84. l. 23. r. kept. p. 91. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 104. l. 12. r. change. p. 105. l. 28. r. the Churchman. p. 108. l. 2. r. gluttonous. l. 13. r. competent. p. 109. l. 15. r. in Cremona. p. 111. m. r. Sabellicus. p. 135. l. 22. r. your for that. p. 146. l. 7. r. Numb. 11. p. 156. l. 〈◊〉 cared. p. 167. m. r. suo Ecclesiatua. p. 174. m. l. 20. r. cernitur. 〈◊〉 l. 27. r. Pittacus. p. 177. l. 11. r. subscribed. m. r. ignotos. 〈◊〉 6. m l. 19 r. Aperiendis. p. 195. m l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 202. l. 〈◊〉. distur●…nce. p. 207. l. 12. de●…e as. p. 242. l. 34. r. assures. p. 26. 〈◊〉 Pre●…ates, in whose hands soever they be; University, etc. 〈◊〉. l. 33. r. face. p. 137. l. 17. r. sucked. p. 149. l. 26. for if nor. that ●…●…. p. 170. l. 1. r. deuces. p. 175. l. 14. r. virtuous. p. 182. l. 2. r. nor thrive we by. p. 202. l. 6. for things r. changes. l. 12. r. deserve. p. 246. l. 13. r. for those other. p. 229. l. 23. after the word true, add, Omnibus omnium aetatum hominibus inducturus caliginem. p. 241. l. 5. r. belie●…s.