NOLI ME TANGERE Is A THING TO BE THOUGHT ON Or Vox carnis sacrae clamantis ab Altari ad Aquilam sacrilegam Noli me tangere ne te perdam. Vidit offensus oculus supremi Percutit extensa manus supremi Animadvertit in peccatorem poster●s pl●ctendo Advertit peccatorem in progr●diendo Aspicit peccatorem in peccando Acceptat sacrificia peccatorem condonando Accipit peccatorem sacrificia comburendo Aquil●● ni●● Por●●● ad pullos in nido Offam rapit Aquila carbone adh●erente. Sancto numini caro sacra Ignis Sacer Ardet carbone nidus quo perit soboles impiae 〈◊〉 ALTARE W. Martial sculp ●●●● NOLI ME TANGERE: Or, A THING TO BE THOUGHT ON. SCILICET, Vox carnis sacrae clamantis ab Altare ad Aquilam sacrilegam, noli me tangere, ne te perdam. Percutit extensa manus supremi Vidit offensus oculus supremi. Animadvertit in peccatorem posteros plectendo. Advertit peccatorem in progrediendo. Aspicit peccatorem in peccando. Acceptat sacrificia peccatorem condonando. Accipit peccatorem sacrificia comburendo. Aquilae nidus. Ignis Sacer. Sancto numini caro sancta. Offam rapit Aquila carbone adhaerente. Portat ad pullos in n●do. Altare. Ardet carbone nidus quo perit soboles impiae genitricis. Eccles. 5.4. When thou vowest a vow unto God, defer not to pay it, for he hath no pleasure in fools; pay that which thou hast vowed; better it is thou shouldest not vow, than that thou shouldest vow, and not pay: Suffer not thy mouth to cause thy flesh to sin, neither say thou before the Angel that it was an error, wherefore should God be angry at thy voice, and desrroy the work of thine hand. Malachi 3.8. Will a man rob God? yet ye have rob me a but ye say, wherein have we rob thee? in Tithes and Offerings● ye are cursed with a curse, for ye have rob me, even this whole nation. August. de tempore, Serm. 219. justissima consuetudo Domini est, ut si tu illi decimam non dederis, tu ad decimam revoceris. August. Hom. 48. ex lib. 50. Hom. Majores nostri ideò copiis omnibus abundabant, quiae Deo decimas dabant, & Caesari censum reddebant; modò autèm quia discessit devotio Dei, accessit indictio fisci: noluimus partiri cum Deo decimas, modò autem totum tollitur: hoc tollit fiscus, quod non accipit Christus. Noli me tangere: OR, A Thing to be thought on. THE Thoughts of one, that hath no relation for the present, to, nor any expectation for the future, from the Bishops, or cathedrals, unless it be this; that the one would preach oftener in the other, and both of them govern, and be governed better hereafter, than heretofore; labouring to advance the Gospel, to promote Religion, to oppose error in Doctrine, and viciousness in manners; that our Church may be called a Praise and Beauty all over the world, and become terrible as an Army with Banners, to all Heretics and Sectists, that, like Foxes spoil our Vines, and like little Foxes destroy our tender Grapes. Which Reformation he prays for in a way of righteousness, that it may have the blessing of the just upon it. Aelian hath this Story: Aelian. lib. 5. cap. 16. Var. Hist. When a certain boy, who had stolen away a golden plate that fell from Diana's Crown, was brought in judgement before the Areopagitas: those judges caused Cock-hall Bones, Rattles, and the golden plate to be laid before the Child, in whom perceiving an inclination again to the golden plate, rather than to the Rattles, and other things more suitable to his Childhood, without pity to his infancy, they condemned him to death, as a Sacrileger; thinking it sit to crop that sin, and wickedness which they discerned to be in him, being yet but in the Blade and Herb. The Desires, Discourse, and Thoughts of some men are to abolish Episcopacy, and the Cathedral Churches, and to take away their Lands, and to give them to the King, or to use them for the necessity of the Commonwealth, or to mend with them the maintenance of preaching Ministers, or alienate them to some other persons or employments, it matters not greatly with them to whom, or to what, so they can sweep the Clergy of their Revenue that remains, as heretofore already hath been done in some other part of their Maintenance. Now if the true cause of these Desires were discovered, it would appear to be such a disposition of mind as was in Aelians Boy, and a natural inclination to Diana's golden plate, as wise King Henry the eighth told a Courtier that was busy this way. Mr. Fox relates the Story in this manner. After the riches and treasures of the Monasteries were brought into the King's hands; in the dissolving whereof many Cormorants were said and satisfied; yet not so fully but that in few years they began to wax hungry again; and no more being to be looked for out of the Abbeys, they began to tickle the King's ears with the rich revenues of the Bishop's Lands; and set Sir Thomas Seimor, a Knight of the privy Chamber on work to promote it. He complains in the King's ears; that Archbishop Granmer field Woods, and let Leases to enrich his wife, and her kindred, keeping-little Hospitality, and that it was the opinion of many wise men, that it were fit the Bishops should have a yearly stipend in money out of the King's Exchequer, than be troubled with the temporal affairs of their revenues, being an impediment to their study and pastoral charge, and his Highness to have their Lands and Revenues to his proper use; which beside their yearly stipend, would be no small profit to the King. The wise King finding him by the sent, sends the Knight over to Lambeth, to bid the Archbishop come over in the after noon to the King. The Knight finds the Arch-Bishops Hall full of people, some of the poorer sort, others of indifferent quality: all the tables covered for Dinner for them; and being carried up to the Bishop, after his Errand done, the Bishop makes him stay Dinner with him among personages of good quality at his Table, which was furnished as might beseem a Prince. The Knight after Dinner returns to the King, falls down before him on his knees, acknowledgeth the injury he had done the Bishop, being abused by the misreport was made unto him by others. O Sir, quoth the King, have you found the truth out now? He was a very varlet that told you that tale; but I perceive which way the wind blows. There are a sort of you to whom I have liberally given of the revenues and possessions of the suppressed Monasteries; which, like as you have lightly gotten, so you have unthriftily spent, some at Dice, others on gay apparel, and other ways worse, I fear: and now you would make another Chievance of the Bishop's Lands, to accomplish your greedy appetites: And so charged him he might hear no more of that martyr.: So far Mr. Fox. Now in these Catchpoles see the cunning of the Devil, that is called Sacrilege, the very unclean Spirit, that breathes the same motions now in the minds of our Burrs and Tenterhooks. Is he not a devout Devil, and careful of God's Service, that it may be well performed by the Clergy? For, for this purpose he will take away their Lands, that they may follow their studies, and not be encumbered about them. Is he not careful of the Clergy, that they may have an honest competent Stipend? Is he not careful of the King's profit, that he may have the Bishop's Lands to his Highness' use and commodity? The very Spirit of many of our people at this time, to the same purpose, but in an higher degree of Sacrilege: for whereas they sought only after the Bishop's Lands, these seek after the Cathedral Churches also; evil proceeding always to more evil, and waxing worse and worse in time. But all these goodly pretences are hypocritical, and the masks of vile iniquity and holy Theft: for it was not the Clergies profit they looked at, for that they grudged them; neither the King's commodity, for that was but their Shooing-horn to draw him on to fit their foot; but it was their own covetousness, by which they sought to satisfy their pride, riot, wanton and greedy Lusts; being herein like unto the Master of their Art, the Traitor judas, that grudging Christ the woman's ointment, as a waste, would willingly have had it sold, pretending that it might have been given to the poor; not that he cared for the poor, but was a Thief, and carried the Bag; into which if he could have got the ointment, he would have wiped the poor of it, and licked his own fingers, which were already in Christ his pocket, and itched after Mary's cost bestowed on his Lord and Master. Such were these Harpies, and such are many now, talking in their very strain; who if they fail of their desired ointments, will not stick, rather than fail, to sell the Lord Christ jesus himself, as judas did, for thirty pieces of silver. Now nothing is wanting to these men's deserved punishment, but a grave Bench of such judges as the Areopagitas, who adjudged the sacrilegious boy to death. Surely, this is a mighty disgrace to the Religion we profess, that since the Reformation, all men's Thoughts do run, even in times of greater labour, and learning in the Church, than heretofore, to pill and poll the Ministry, and bring it to uncomely and deformed Beggary; the sweetness of the bread of God, as William Rufus said, begetting a greater desire of it (since the statute of Dissolution) even as the sucking of the sheep's blood begets desire of blood, and brings that desire in the Mastive, into a trade of ravening and devouring, after he hath once tasted the sweetness of it. So that, as the old Patriarch jacob said of his Children, when Benjamin was sent for by joseph into Egypt, Ye have bereft me of my Children, Gen. ●2. 36. joseph is not, and Simeon is not, and ye will take Benjamin also; all these things are against me. So may the Clergy of England complain and say: ye have taken away my Tithe and my Glebe, and many other profits are not, and now ye will take away the rest of my Revenue: all these things are against me, may the Church of England say; unless putting up that prayer of the Patriarch, she prevail in it with God: Gen. 43 14. Now God Almighty give me favour in the eyes of the men, that they may send back that that is taken away already, and let That alone that yet remaineth. Certainly, there is such a Sin as Sacrilege to this day; and if this be not that sin; I am deceived by Solomon: Prov. 20.5. It is a snare to the man who devoureth That that is holy, and after vows to make inquiry, (id est) That which is consecrated and devoted, and so separate to any service of God in his Church, will prove a snare to that man. Now it is out of humane power by Donation to God, that shall, after such Donation, fall on Inquiries, whether such a Service or Employment be needful; and then concluding it is not, to alienate and take back again to humane usage, That, that is thus devoted, and so devour it: which was his intention, when he entered into his Enquirie. Certainly, the Sin of Sacrilege is great, Rom. 2.22. Thou that abhorrest Idols, committest thou Sacrilege? By which it appears to be as bad at least as is Idolatry. And this place is specially to be noted, by them that pretend mainly against Superstition and Idolatry, and yet are hotly set for sacrilege. Idolatry hath been ever bountiful in the service of Idols: Hos. 2.8. Thou hast taken my Flax and my Wool, my Corn and mine Oil, my Silver and my Gold, and prepared them for Baal. Ezek. 16. And we read of decking and adorning of Idols in most costly manner. 1 King. 18.19. And we read also of liberal and honourable maintenance for Priests that served about the worship of these Idols. jezabel allowed many hundreds of them an Ordinary at her Table. Gen. 41.22. And in the great seven year's Famine of Egypt, when all the Egyptians lands were sold to Pharaoh for bread, only the Lands of the Priests joseph did not buy; for the Priests had a portion of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their Lands. Now this the Devil attempts not to hinder, neither cries he out, ad quid haec perditio? because it advanceth his Kingdom. But sacrilege with us strikes at the root of God's true service & religion, being a means in time to introduce Barbarism, to destroy Learning, and to ruin the worship of the true God. And this is the reason why the Devil is so busy (hearing of a Reformation and purgation of the Church from superstitious Roman Dregs; (which is as it were an abhorring of Idols) to advance Sacrilege, and set that on foot, as a thing well serving his turn, to strike withal at root and branches of true piety and religion, that it may not prove so much a Reformation, as a Destruction thereof in the later end. Which course julian the Apostata himself thought fittest to extirpate the Christian Name and Faith. Certainly, the sin of Sacrilege is dangerous more ways than one. Dangerous it is to private men that commit it. Psal. 83.12. Make them like a Wheel, as stubble before the wind, persecute them with thy tempests, fill their faces with shame, let them be troubled and confounded for ever, who said, Let us take the houses of God to ourselves in possession. Ananias and Saphira were smitten dead for this sin. And Peter's speech teacheth us what it is, saying, While it remained, Act. 5 2.5.10. Vers. 4. was it not thine own? and when it was sold, was it not in thine own power? implying, when it was once devoted, it was not in their powers to take it bacl again: which thing because they did, in keeping back part of the price, they were smitten and perished with untimely Death. And the punishment of Achan is notorious, that for taking a wedge of Gold, Ios. 7. and a Babylonish Garment from among the devoted things of jericho, was stoned unto death. Dangerous is it also to more public persons, even to the heads and principal members of the Commonwealth, the Kings and Princes thereof. We read how Belshazzar, in a great Feast sends for the golden Vessels which his Father Nabuchadnezzar had taken out of the Temple at jerusalem, Dan. 5. to drink Wine in them himself, his Princes, his Wives and Concubines: Now, Verse 5. at the very instant appeared the Fingers of an Hand, on the plaster of the wall of his Palace, where he sat; which the King seeing, his countenance was changed, and his mind so troubled, that his joints were loosed, and his knees smote one against the other; Verse 26. and the Fingers wrote these words on the Wall, God hath numbered thy Kingdom, and finished it, thou art weighed in the Balance, and art foundwanting; thy Kingdom is divided from thee, and given to the Medes and Persians: Then mark the end of Sacrilege, In that night was Belshazzar slain. Verse 26. Which present exemplary judgement fell upon him immediately upon the private misusage of the sacred Vessels, at his own Table, that had been consecrated and devoted to the service of God's Temple. And his Father Nabuchadnezzar, that brought them away, out of the Temple at jerusalem, was thrust, by God, out of his Kingdom, Dan. 4.21. and driven from the sons of men, and had his heart made like unto a Beasts heart, and his dwelling was with the wild Asses, and he was fed with Grass, like Oxen, and his Body was wet with the dew of heaven, till seven times, that is, seven years had passed over him. And he that shall look into story shall find fearful examples of his justice, on-Sacrile-dgers, who spares not Kings in his wrath, when they will sinne proudly, in this kind against him. Our own Annals tell us of King William Rufus, and his Nephew the Son of Robert Duke of Normandy; both slain, in hunting in that same Forest, that the Conqueror, his father, and grandfather to his Nephew, had made, and himself had augmented, with the utter ruin of many Chappells, Churches, and religious houses. And it may be observed, that Henry the eighth, (in whose time the Statute of Dissolution was, and the Tithes alienated by Statute, in revenge of the Pope's delaying his divorce, rather than for any other reason) was met withal by God: for all his posterity, though they came respectively to enjoy the Crown; yet were they written childless, and he quickly, in them, turned out of the Kingly possession, and the Crown transferred to a branch, that sprang from his father Henry the seventh, under whose shadow we have had rest for many years, and have cause to pray, that God would make that branch to flourish, and bless and water the Buds of it, that they may thrive and prosper in Princely virtue, Dignity and Honour, while the Sun and Moon shall shine in heaven. But the judgements on Sacrilegious Princes considered, do discover unto us, That those that talk so much of taking away the Lands of the Church, and returning them to the Crown, from whence they say they came (and from whence, no doubt, but some of them came indeed) deal childishly with God, who expects our Vows should be paid and kept; for he hath no delight in Fools that are off and on, Eccles. 5.4. in and out with him; giving now, and anon taking away what hath been formerly given, like foolish Babes: and also deal injuriously with the King, seeking to enrich his Crown, with That that will shake it on his head, and endanger both himself, and his Royal Progeny and posterity to such fearful judgements as have been executed, even on Kings, for similar sin. So that of such men, however their Tables please the Sacrilegious multitude, and whatever paint of Eloquence may seem to speak, of their Respects and service this way for the King: yet Truth will never say of them, they be of the number of those, that, for the grace of their lips shall have the King their friend; who is wise, like an Angel of God, in discerning Sacrilege to be a sin detestable before God, and therefore holds it odious to his Princely heart. And it is dangerous also to the Commonwealth itself. This sin in Achan became not only a snare to himself, in which he was taken, and held unto destruction; but all Israel was troubled by the sin of that one Achan, and the army of Israel discomfited, again and again, before the men of Ai, till such time, as, by their solemn humiliation, and the death of Athan, the Sacrileger, Ios. 7. the iniquity was purged, and the Lord appeased. Neither let any man think that this will take away the nature of sin from the alienation of Church Lands, that it is done by a national Assembly of the States in Parliament; whose proceed and Sanctions must be by rule from God; otherwise, they become more out of measure sinful, than actions of like quality in private men. The Laws of State are not therefore just, because enacted by the State; but when they agree with the common Rules of justice, that God hath given to every son of man. The truth is, many proud and foolish men do Idolise a Nationall Assembly, as if it had not a superior Rule, to which it ought to frame all its Actions and Decrees; but, like a kind of omnipotent creature, (like the Pope to the Canonists) it were a Lord God upon earth, and might enact, with justice, according to its own Vote and Will; which is a singular dotage, a profane contempt of God, the high and Sovereign Lawgiver, and a mighty derogation to the true worth and piety that is in the Breasts (of many, I am sure) of our wise and godly Patriots; who have so learned Christ, that they will make his Will their Rule and Law, and his Glory their ultimate and small aim. It will not therefore, I say, take from sacrilege the nature of sin, that it is committed by a Nationall Assembly, giving their Sanction thereunto: but it will increase the evil, and make it a Nationall sin, involving the Commonwealth therein. First, Psal 83.12. in her Nobility, as, Make their Nobles like Oreb and Zeeb, yea, all their Princes like Zebah and Zalmunnah, that say, Let us take to ourselves in possession the houses of God in the Land; and lap up the Gentry, the Citizens, the Knights and Burgesses, the whole Commons, and all the Commons of England, yea, the whole Nation in the sin; for so saith God, Ye are cursed with a curse, even the whole Nation, for ye have rob me; and ye say, Psal. 3 8, 9 wherein? for they would not believe it, more, than many of our people at this present; yet God tells them, They had rob him in Tithes and Offerings: A thing which Heathens would not do to their Idols: Will a man spoil his god, saith the Lord? that is, He will not: Yet ye have spoilt me, in Tithes and Offerings, saith the Lord of Hosts, that hath an Host to avenge himself at pleasure, on the most mighty Sacrilegers; for he is stronger than the Hills, or Mountains of Robbers. Add unto all this, That it will make it the more sinful in that it shall be committed by a Law; which should be enacted for the prevention of sin, and not for the commission. Psal 94. Shall the Throne of iniquity have fellowship with thee, that frameth mischief by a Law? Shall not the people thus fall under the judgements which God hath threatened to them, that walk after unrighteous Ordinances, and the Lawgivers themselves be branded, as Jeroboam was, that they make the people sin? The Lord threatens the people thus, Thou shalt sow much, Mich. 6.15. but thou shalt not reap: thou shalt tread the Olives, but thou shalt not anoint thee with the Oil; and sweet Wine, but shalt not drink Wine: Verse 16. now see the reason of this threatening, For the Statutes of Omri are kept, and all the works of the house of Ahab. and ye walk in their Counsels, that I should make thee a desolation, and the inhabitants an hissing. And see the issue and danger of their naughty Laws, as the Prophet Hosea sets it forth more fully in the Lawmakers themselves: Hos. 5.10. The Princes of judah are like them that remove the Bounds, (id est, The Landmarks, to encroach on others Lands) therefore I will pour out my wrath upon them, like water: Verse 11. And in the people; They are oppressed and broken in judgement, because they willingly walked after the Commandment: therefore I will be to Ephraim a moth, and to the house of judah like rottenness. And for any thing we know, the sweeping away of Tithes and Things consecrated heretofore, although by a Law, have brought some of the common pressures and calamities, for which there are such perplexed thoughts of heart, or, at least, have made our miseries the more heavy and grievous, from the hand of God. However, certainly it is a thing inconsistent with Reason, That Things Consecrated to God's service, in the intention of the Donor, although with some Error about the Service, should be taken altogether away from God, and alienated to any private usage, and personal service of men uncapable of attendance on any holy employment. And it is a thing senseless, That any Layman should have the Tithes, the only maintenance, apppointed by GOD to Levi, while his Tabernacle stood, for his service thereabouts; and after to Christ in his Ministers, for their labour in his service, as long as Christ doth live, which is, for ever, Heb 7.8. where one difference betwixt the levitical Priests and Christ, is placed in this, That they, under the Tabernacle, take Tithes that died; But here, he taketh them, of whom it is said, He liveth for ever. Of which Text this is the meaning, That Tithes are not a levitical and mutable maintenance, but the eternal maintenance of God's service, used, before the Law, when the Priesthood was in the Father of the Family, for the provision of Sacrifices, Gen. 28 20. according to the intent of jacob's vow; stated on (not first invented for) Levie, during Levies Service: But when the body came, which was Christ, and Levi, with all his typical service, was to be abolished, then ceased not the Tithes, in right, (though in practice, by reason of the Paganism of Princes, in whose Dominions the Christian Faith sprang up, they were not paid in the Church) but were transferred to Christ, and his Servants and Ministers, to be their Maintenance, as long as Christ should live, which is, for ever. This seems to me, the true sense of the place: And, indeed it is a senseless thing to think, That God hath left the Ministers of his Gospel, whose service is more honourable than that of Levi, both for clear Revelation of Christ, and also for labour and pains: 2 Cor 3.9. for the Levites were but Butchers to the Ministers of the Gospel; 1 Tim. 4.13. 5 & 16. & 1 Tim. 5.17. & 1 Tim. 4.2. and their labour was bodily, that tended to preservation of their health; in which they continued notwithstanding but from five and twenty years to fifty. But ours is mental and verbal, and never at an end: That God, I say, should leave these Ministers to the mercy and charity of men, to be provided for, by the Alms and charitable Benevolence of the illdisposed people of the last times; whom he foresaw so to love their pride, pleasures, and lusts, that they would rake and scrape, by hook and crook, not only one from another, but from his Heavenly Majesty also; although the Laws of former generations, had as firmly estated, and established him in his possession, as the Laws of Man, with the Curses and Imprecations of those that endowed God Almighty, could possibly estate, and give an interest unto him. And the rather, if we consider that he foreknew, that even many, that would profess Religion, in an exacter way than others, would yet pretend, his Ministers should have a competency, (as Sir Thomas Seymor, before mentioned, did to Henry the eighth) which when it should come to their Standard, would be a base unworthy Salary, able only to preserve a Minister alive, in a thousand wants, while he doth live, and to leave his Wife and Children to beg after his disease. And the Lord fore-knew the ungodly Reason would be pretended, viz. That Riches in the Clergy are not suitable to the simplicity of Christ, and his Apostles: A plausible thing with foolish people, That, since Christ died on the Cross, never think a Minister in his Element, unless he be in prison, or on the pillory. But alas! was the poverty of Christ and his Apostles, any part of their simplicity? Because our Saviour, that was Heir to the Crown, which was usurped by Herod, was kept from it, must a Minister, that hath an inheritance, be put by it, and it be given to another, because it is more agreeable to the simplicity of Christ, who was so dealt withal? I had thought our case, living under Christian Kings and Laws, had been different from the case of Christ, that came to be a man of nothing, by voluntary subjection, to work out our Redemption; and, neither to teach us, to become begging Friars, nor you to become cruel persecuters, and crafty and bloody Herod's. And I did think, and do think, That there is no thing necessary concerning the simplicity of Christ and his Apostles, but binds every common Christian, to the very Kings and Princes, as well as the Ministers of Christ: neither do I see any thing, in the Scriptures to the contrary, nor in right reason: neither why hundreds and thousands by the year, should be thought fit enough, for an ordinary Gentleman, or Citizen, sometimes a Dunce and a sordid fellow too, and suitable enough to the simplicity of Christ and his Apostles, in them; and that there should be no suitableness in Ministers, as wise, as godly, as charitable as other men, unless they be kept down in beggary and poverty. It is a thing hath gulled the world much, in point of Church-government, That the Apostles times, and matters of fact, incident to their condition under persecutors, are accounted Rules for the Kingdom of Christ: whereas Laws be our Rule; and their examples bind us no farther, than the things they give us examples in, be examples of moral Duties charged upon us by Divine precept, the only thing commands a duty, Rom. 3 and forbids a sin, and makes it transgression sinful. It were therefore a worthy work, and fitting a Parliamentary Reformation, to think of restoring the Tithes to the proper owners (for now they are in an improper hand) rather than of taking away the residue of the Lands, that having escaped the Talons of the Harpy, remain yet to the Clergy: especially considering, That the Impropriations are one main cause of scandalous and ignorant Ministers, in many places of the Land; which thing (blessed be God) the Parliament proposeth a redress of; and which, how the impropriators will answer to Christ, in the day of judgement, (when all the souls that have perished, through want of sufficient maintenance for a sufficient Miniestry, by reason of their Sacrilege, shall be required of them) let them bethink them. The Lands of Cathedral Churches are the Bequests of men dead long ago, with fearful Imprecations made against those, That should alter their Wills and Testaments. Now the Apostle saith, If it be but a man's Testament, Gal. 3.15. no man altereth it. No man? Why, there be many men now set that way, and they pretend zeal in Religion, and a purpose of doing God service, in so doing too: Why then saith the Apostle, No man altereth a man's Testament? Surely, his meaning is, no man aught, or, no honest man will alter the Testament of a man that is dead, his Will being made lawfully, though haply, not so wisely, or conveniently, as it might have been, nor to so good a purpose as he might have bestowed his goods and Legacies, or Lands: for, That which he might lawfully have done with his goods, while he was alive; there is no reason, if he bequeathed them to the same purpose, when he dies, but his Will should stand and remain to that use, after his Death, as intemerate, as if he were now present and alive, to dispose his Beneficence. But you will say unto me, They may be better employed in some other use, as, to mend the maintenance of preaching Ministers; and that now they serve only to support idleness. And I say unto you, if you fancy any thing better, or know any other good work, either better in truth, or better in your conceit and esteem, on God's Name, give something of your own to the maintenance thereof, permitting them that be dead, to enjoy their own Will and Desire, in that, in which they put you to no charges. We know, that Christ our Lord, who was Wisdom and justice itself, Matth. 20.15. in that Parable, takes it for an undoubted Maxim, that a man (in a lawful way) may do what he will with his own: for, giving a penny to him, that laboured but one hour, and a penny also to him, that endured the heat of the Day; when this man murmured, that the former was equally rewarded; the Master pleads his own lawful liberty, for the disposure of that which was his own, contesting with the murmurer, as a man of an evil eye, at his goodness and bounty to the other; and maintains his own displeasure, in that he had not injured the other by his liberality. By force of which passage, this is emergent, That if men be disposed to honour some of the Clergy, although not labouring so sweatily in the work of the Ministry as others do, if the conferred honour be of their own charges, there is no reason, why any man's Eye should be evil at their goodness, who, by the common right of Nature and Nations (that hold propriety against anabaptistical community) may do what lawful thing they will, with that that is their own, even as others do daily; who, though they give nothing to the Clergy, yet commonly leave estates of great amount to men, that obtaining these estates, give over all employment, laborious and profitable in the Commonwealth, and live idly and like Drones; and yet no man questions the gift of their friends, nor their unprofitable life, although they be but burdens to the Earth; nor talk they of a better employment of the things that have been bequeathed to them; notwithstanding the Persons, peradventure, be Idiots, Sots, debauched persons, and such as be not only idle and unprofitable, but wicked and noxious to those among whom they live, basely wasting and consuming in drunkenness, whoredom and riot, that great substance thus befallen unto them: many of which kind of men we have, that call themselves Gentlemen, who are not of the worthy descended Gentry of the Land, but a disgrace to that Name and Title: and yet no man grudgeth them the fortunes left them by their Benefactors, sometimes no kin to them at all; much less doth any of the people wish, or once speak of the taking from them that that they possess; but think it both just and reasonable they should still enjoy that that was given to them; and the contrary injurious both to the living and the dead. Secondly, this is that that makes men so barren in these days, in giving any thing to the Ministry, or to other pious support of God's service; because they see no assurance, the things they would should continue to the end of the World, shall continue three Generations after them; but, on the contrary, that the Wills of Men of former times, be altered, perverted, reversed by succeeding times, according as they fancy, and to save their own purses, or to enrich themselves and their posterity on the maintenance, God calls, his own portion. Thirdly, I say, they gave their Lands to such and such a Church; for such, or such a service of God, that in their dark times was most in use, and in their intention, and as they were instructed, most honourable to God. Now, if we in times of greater light, see better service may be done to God, by the same Persons, viz. Deans, Cannons, Brebendaries, in the same Churches, thus endowed; on God's Name, let us reform those Persons, and put them on such employment, as is competent with the will of the dead, in the same Churches which they endowed; and not take away the maintenance that is consecrate to God's service, nor that service neither to which it was given, but only superadd some service to the former remembering the charge of God to Moses, That Eleazar should take the Brazen Censures of the seditious Levites, Numb. 36.37. which God appointed them not to make, nor appointed that service to be so performed by them; yet must they be searched and scraped out of the Dust and Ashes of the burning, to make broad plates for a covering for the Altar, and not to be turned to any private use; for, saith the Text, They are hallowed (that is, consecrate) to the Lord, although in a strong and a preposterous way. Now this may be done with the Cathedrals, in my apprehension, with great glory and beauty to the Christian reformed Religion, in this, or some such way. First, Where every Cathedral hath Revenues enough, to maintain the Deans, Canons, Prebend, without any other Benefices, that have cure of Souls; let them drink the water of their own Cistern, without drawing from any other Well, and be denied the possession of any Ecclesiastical endowment, and kept to their motions within their own Sphere, id est, their Cathedrals. Secondly, Whereas every Prebend that hath a Corp, might afford a sufficient maintenance, but that it is let out at present in a long Lease, for a small Rent; some one singular Prebend, now and then, making benefit of a great time, to whose Let it falls; the less living bravely on the Lease in the mean time, and the Prebend having little yearly Income; It would do well to raise a yearly maintenance of one hundred, two hundred, or three hundred pound per Annum, or, as much as the Prebend will bear. And where the Prebend will not bear it, as in small prebend's, or those that have no Corpse, to put two or three of them together, and so lessen the number of them, or let the bigger help the lesser, that so there may be a sufficient maintenance for every Prebend, without any other Ecclesiastical Living. This may be done, by letring the prebend's to the Tenants in Fee Farm for ever, only yielding such an Annual Rent, as the perpetual Inheretance were worth to purchase; unless we can be content with patience, to suffer the Leases to run out nearer their end, till they would afford sufficiency of maintenance; which were the better way of the two, to produce a sufficiency for so excellent a work, as this may prove, if wise men have the handling of it. Then let every Dean, Canon and Prebend, be bound to residence at the Cathedral Church, and therein to Preach duly in his course. Where let there be two Sermons every Lordsday, and two every Holiday, and one every other week day; and these Sermons to be preached by themselves in their turns, and not by Substitutes; the case of sickness, necessary absence, or other inavoidable employment or impediment only excepted. Fourthly, Let these prebend's, when any of them is void, be fetched out of one of the University; in their turns; out of one University this time, and out of the other the next time, of the Fellows of the Colleges, of the best Learning and Life, that be willing to leave the University and let them have liberty to marry and attend their study at the Cathedral, to Preach, to answer all Books of Controversies that come forth, and be ready by often preaching and study of Divinity, to come abroad into the Church, to some pastoral charge, when they shall be called. Thus shall the Church, when any Church is void, have place, in every part of the Kingdom to repair unto, to fetch a Man prepared and fitted for the Ministry, in a pastoral charge. And so also shall many, that have not a capacity to live unmarried in the University, find a relief hereby, to sustain them in honourable sinless Matrimony. And many good Scholars, whose Gifts languish and die in the Universities, without any benefit to the public (because as the poor man at the Pool, they have none to help them out, to the Service of the Church) shall be brought forth, by this means, to the great benefit thereof. Or, if it be not thought so fit, to make the Cathedralls' Colleges of young Divines: it may, to my apprehension, do very well, or rather better, to make them Colleges of old Divines. Numb. 8.24. God gave Moses charge concerning the Levites, that they should not go in to wait on the Service of the Tabernacle till twenty five years of age; and that from the age of fifty, they should cease waiting on that Service, and should serve no more, but Minister with their Brethren in the Tabernacle to keep the charge, and shall serve no more, id est, tanquam milites emeriti, they are exempted from the carrying of Burdens and other laborious works, and are now, ad placitum, in respect thereof; only overseeing about the Tabernacle, and directing the younger Levites, or helping them voluntarily, as it seemed good to them, and as they found themselves able; without that tye and obligation, that lay upon the younger. Which hath in it, no doubt, a morality, referring to the Ministers of the Gospel; whose labour is more consuming than that of the Levites, and requires a maturity of judgement; in which respect, Saint Paul would not have a Minister be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also requires it that strength of body and mind, that in age (and the infirmities, that a sedentary and studious life brings on affiduous and diligent Preachers) are withered and decayed. Now it is neither fit that a Minister, when he is worn out by labour, should live in want; nor that any particular Flock, should want a pastoral supply, which some may, possible, be unfit and unable to, by age or sickness. Therefore now if it may so seem good, it were not amiss, That the cathedrals (every Prebend being made a sufficient maintenance) might be a place of rest and ease to those old Veterani, that have served in the Ministry; who may be chosen (in case of unfitness to a pastoral charge) into the Society of the prebend's (as any Prebend shall fall void) out of the Ministers of the same Diocese, where the Cathedral is: upon which choice, he may give over his pastoral charge to one younger, stronger, and more fit and able for the constant duties of a pastoral Ministry; and find both a remission from labour, in his age and infirmity, and attend upon the daily service of God in the Cathedral, and perform the duty of preaching therein; which will not befall him so often, by far, as is requisite in him that hath the charge of a Congregation; which requires constant and unintermitted labour. And here also, by this means, may younger Ministers or any other, in doubtful and difficult cases of Conscience, find resolution from experienced Divines; who, being many of them together, shall be able to give the better satisfaction. Yet I think it not fit, in my opinion, to deprive any, that are in present possession of any dignity in the Church, of that dignity so long as they live, be they young or be they old; but that the usage projected, whichsoever of the twain it be, may begin in them that are in present possession; considering, that what they have obtained, they have obtained it in a way established, in their time, by the Law of the Land. And because the badness of our Government in the Church, comes from the badness of the Governors, and that, from the bad Election of the Bishops. To prevent future mischief, it were good to reduce the Election of Bishops again, unto the Election of the Clergy, to whom of right it belongs, to prefer one of themselves to that Gosernment (for peace and order sake) which is in them all in communi, by the ordinance of Christ, who bequeathed the Keys equally to them all and the prelation of one above the rest, is questionless, an Ecclesiastical, not a Divine Ordinance. It were therefore fit, when any Minister is chosen into the number of the prebend's, that he be chosen of the Clergy of the Diocese, a man of good Life and Learning, and one that hath been laborious in his Ministry, and not under the age of fifty years. And then, That the Dean and Chapter, with the prebend's of the Church, may have the free Election of the Bishop out of themselves, as of old they have had, and whereof there remaineth yet a show, (though a mere show) in the Writ of Congedeleire, or, at least, that they may nominate two or three, and the King to prefer which of the two or three shall seem pleasing to him. By this means shall the Bishop be, in the fairest probability, a fit Governor; and the Clergy the more willingly and freely live under his Government, in whose Election they have had some hand and stroke; and the Bishop be the less likely to comply with the mere will and pleasure of Courtiers, whether clerical or Laical, by whom now they are brought into their Bishoprickes, and with whom they must comply or be removed to a worse or poorer Bishopric than that they now possess. Against which, provision would be made, and it provided, That no Bishop upon displeasure be put from his Bishopric, nor removed to a worse, dum bene se gesserit; so shall they freely and without fear discharge their Conscience, both in Government and in Parliament: only the case of their removal, carrying themselves well, would be thus ordered, That what Bishop soever dies, all the Bishops inferior to him in place and order of Dignity, may be removed, the next to the dead succeeding the dead, and the next him &c. and the now Bishop to come into the lovest and meanest Bishopric: so shall we not have young men set up in the highest Bishoprics, to the envy and disgrace of the elder, and more fit for superior places: so shall the younger by time, be fitted for places of greater dignity, and more concernment in the Church; and so shall the Revenue of the King be the more augmented, (with the contentment of all the Bishops) by so many removes. And it would also be provided, That the Archdeacon's and the Deans of the Cathedral Churches may be chosen by the Cathedral Churches themselves, out of the prebend's, formerly chosen by the Clergy of the Diocese, into the number of the prebend's: so shall the Convocation be brought into a better state than now it is, when both the Bishops, Deans and Archdeacon's shall at the first bringing of them into the number of the prebend's, be chosen after fifty years of age, of the best men of the Clergy, by the whole Clergy; who, upon knowledge of their labours and deportment in the Ministry, have worthily elected them for it cannot but be supposed, that such men will be more sensible of the good of the Church, than young fellows, that by gaping at the Court for these preferments, being proud, vain, idle, and often wicked and vicious, altogether unfit for, and unworthy of such high Dignity and preferment in the Church; and more unfit and unable to govern others, that never yet knew how to govern themselves; and most vucapable of advancing God's glory, and the salvation of the people, or to promove and further the preaching of the Gospel; these being things they never thought of, sought after, or were acquainted withal. Fifthly, and for the daily Service of the Cathedrals, it is the Service of God, although, to speak the truth, it is in some part not fitly carried: and it is that Service, for the performance whereof, some part of the Lands were given. It would ther. fore be continued, but read plainly and distinctly, as in other Churches, without counterfeited voices, or the mixture of Music or musical Responces in Prayers, that are of an higher strain than to be played withal: yet the Music not to be altogether abolished, but used only before or after, or in the middle; and alone, or in the singing of Psalms and other Hymns or Spiritual Songs, or whensoever for their sakes that delight in Music, as David did; yet so, as it be no abufing, darkening of, or dishonour to the Service of God, or the understanding of the People. And for the Singingmen, they are Musicians, and Music is a lawful & a laudable Science; and some of them employ themselves in the time they are not employed in the Church, in teaching Music to others. And the Choristers, being poor men's Children, become by being taken into the Church, silii charitatis, and by the care and charge of the Church, may be bred up, for the service of it in Music, if they be fit thereunto; and may be also bred to writing and cyphering by the Singing-men, who would be chosen fit for that purpose; that so the children, whose voices fail, or are, for their capacity, unfit for the Service of the Church, may be placed out to Apprentices, to some honest Trades, and Occupations, by the Church, at her own charges. This, or some such way may be taken, for restoring of the Cathedrals, and making them profitable to the Church. But to abolish or destroy them, is just such a reformation, as if Almighty God, seeing faults in mankind, to amend them, should sweep mankind, at once, from the face of the Earth, as he did in the time of Noah; but promised to do so no more. Now if any choose rather to be like unto God, in the execution of that judgement, than in his repenting of it; liking no way but at once, to seize on all, and to sweep it away; let him take heed God sweep not him and his posterity, his House, and Name, and Memory from off the Earth, Psal. 83.12. That he be no more mentioned among the Sons of Men. Remembering withal these dreadful Imprecations: on which, who so will read the brief, but excellent Paraphrase, of that learned Knight, Sir Henry Spelman, in his Treatise, De non temerandis Ecclesiis, written to his Uncle, by occasion of a complaint he made of the unprosperous success he had in building upon a piece of Glebe, belonging to an Impropriation he had in his hands; it would move his Heart, unleffe it were more hard and senseless than the neither Millstone. Of which nature also is the Prophetical curse of good old Jacob, on the sacrilegious enemies of Levi; against whom (after he had described Levies Office, To teach Jacob Gods Judgements, and Israel his Law; to put Incense before him, and whole Sacrifice on his Altar: and then put up a Prayer for Levi, thus, Bless, O Lord, his substance, and accept the work of his Hands) he doth thus Prophetically denounce Judgement against his Enemies, Smite through the Loins of them that rise against him, and of them that hate him that they rise not again. And it is a thing to be thought on, That many ancient Families (as some intelligent men have observed) who inherited the Lands of their Ancestors longa serie diducta a Majoribus; when they took in some of the spoils made in Tithes and Globe, by the Statute of Dissolution; their possessions quickly spewed out of the old possessors of them as a loathsome thing; the Bread of God proving as the Bread of deceit, gravel in their Teeth; and the Portion of God's Ministers becoming like Antimony, or some such poison; that, drank into the Stomach, provokes such a nauceous abhorrence in it, that it never rests till it hath emptied itself both of the poison that troubles it, and of whatsoever else before lay quietly, and inofsencively therein. I could therefore wish, That all our Gentry that would preserve their Inheritances, without ruin to their posterity; would beware they bring not any spoils of the Church into their Houses, lest they be spoilt by them: for they are like the eagle's Feathers, by which the Egyptians in their Hieroglyphics signify, pernitiosa potentia; for they are said to consume all Feathers among which they be mingled, as Pierius relateth of them. And to preserve them from this sin, That they would have a Tablet hang up always in the Dining Room, where they ordinarily take their repast; in which should be drawn an Altar with Flesh and Fire on it, for Sacrifice, with an Eagle ready to take wing, having in her Talons a piece of Flesh, with a burning coal at it, and something beside it, and higher than the Altar, a tall Tree, with an eagle's Nest in it,, and the Heads of her young ones discovered above the Nest, and the Nest flaming with a light fire about them, with this Infcription over the Altar, Noli me Tangere, ne te & tuos perdam: For things belonging to the Altar, will certainly prove a snare to the devourers of them; and like the Gold of Tholouse, or Seius Horse, as learned Master Selden saith, in his Review, ever fatal to the unjust possessors of them. Concerning the increase of Preaching Ministers maintenance by these Lands, as some would have it; I say, it is the shame of our Church and Nation, That in all this time, there is not one able Preacher in every Congregation of the Kingdom but that in many places, the people sit, as it were, in darkness and in the shadow of Death, through want of preaching. And also a shame and sin it is, there is no better provision for them in many places where they be already: for there aught to be an honourable maintenance for every Preaching Minister as a reward of the Gospel of Christ, the Lord and Possessor of all the Earth. And enough would be for them in every place; but for the cursed plague of Impropriations, together with the unjust and Antichristian customs, prescriptions, exemptions from Abbey Lands, and such like tricks of the Pope's Legerdemain; which, even men, that in things of an indifferent nature, cry out of Rome and Antichrist, can here be content to tread the step, the idle Monks, and filthy Nuns, the crawling Vermin of the Pope, did tread before them, without any scruple of their conscience. The Tithes are the most proper maintenance of the Miristery: and it were fit every Cock should transfer the Water of its own proper Cistern: and to endeavour some increase of Preaching Mivisters maintenance in every poor Vicarage of the Kingdom; that way were to do it the right and proper way. But while men talk of maintenance for able Ministers, and think not of allowing any thing, to that purpose, out of the Tithes that have been unjustly taken from them heretofore, and are yet as unjustly and unconsionably detained from them, in hands improper for them; but think to mend them out of other Lands of the Clergy; who will think this talk the talk of Men truly Religious, and not rather an imitation of the Pharisees Hypocrites, That lay heavy burdens on other men's shoulders, which they will not put forth one of their own fingers to touch, Mat. 23.4. When A●ranah offered David his Threshing-foore to build an Altar on, and divers other things munificently for the Sacrifice; David would not receive it of gift, but would buy it, and pay for it; saying, God forbidden I should offer Sacrifice to God of that that costs me nougth, 2 Sam. 24.24. And shall we think we have acquitted ourselves well in Reformation, by taking away the Lands and Glebe and Tithe given formerly by others, or by giving part of those Lands to the maintenance of painful Ministers that were well enough content with the Tithes and Glebe they had before, if we could have let them alone, and nor have gone on in the deformity the Pope had brought upon them; but been content to have taken them away from the Abbeys, in the Dissolution, and have restored them to every Pastor and Vicar, which was our duty; and the defect whereof, will continue a Sin upon our Nation, while the Impropriations continue, which yet I do not see any desires of amendment in: For, though we talk of nothing more than Reformation; yet we think of nothing less than effecting any part thereof by any cost of our own, but of robbing Peter to pay Paul, and in stead of making any restitution of that violently taken away before, we bethink us of feizing into our hands the possessions left behind, that hitherto have scaped our fingers, which other before us, have bequeathed to the Service of God, without any burden of one penny to be laid on our shoulders. A practice, doubtless, discovering no true and hearty good will to the Preachers of the Gospel; but an evil eye at the prosperity of the Clergy: which some express, when they say, If their Revenue were less, they would be better, and do more Service to Christ and his Church: Deut. 33.10.11. Whereas, I know not, why there should be supposed an inconsistence of Grace, and a desire to glorify God with riches, more in a rich Clergy Man, than in a rich Layman: and Times, and Histories, and experience afford us examples of rich Ministers, as painful as any that be poorer; and of as idle and wicked, and proud poor, as be any of the rich, and of as ungodly rich men of all other conditions, and as unprofitable, as griping Usurers, as vile Oppressors, as cruel and unjust Lords to their Copyholders and Tenants, as ordinary violaters of Parliamentary Laws, as well as of Divine Laws, as any rich Clergy Man that was ever in the Church. Certainly sirs, if a Man have Riches, he may do that good he cannot in poverty, and go the more cheerfully through his calling, if God sanctify his Riches by his Grace; without which, it is not poverty that makes a Man the better. The truth is, both Riches and Poverty are Rocks; on which many split, both Ministers and People: and Agars Prayer is best, To be fed with food convenient. And if, letting that alone, to the Clergy that be Rich, that God hath given them, Men would take care, that poor Ministers, might be taken off from the distractions of Poverty, by their cost, that aught to be at the cost; all the preaching Ministers in the Kingdom would thank God, and think they had lived to see that happy day, which many have desired to see, but never saw; and which, I fear, mine eyes shall never see, while they enjoy the light of the Sun. It would therefore be a good work of us, to pray God our Parliament would bend themselves this way; a way that would be much for the honour of that great assembly, for the safety of the King and State, the Land and Nation, and the preserving it from the fearful Judgements, of that God, that hath threatened a curse on a whole Nation, for this sin of Sacrilege; He being a God that professeth to hate Robbery for Offering; and to let that alone, that yet the Church enjoys; and to think of some way for the reduction of Tithes, the proper maintenance of the Pastoral Ministry again to the Church, for their support and encouragement, that labour in Preaching. First, beginning with the Bishops and Cathedral Impropriations, and restoring the Tithe to every Pastor where it is impropriate, together with such Glebe, as belongs to every impropriate Church respectively; considering, That these are not part of the Lands given them by pious Men, but a continuation of the Sacrilege, and violent Ablations of the Pope; whose sin is but maintained alive to this day, in the Impropriations, what Statute Law soever have succeeded, to confirm the retention of these sacred spoils; Mutavimus fures non furtum. Secondly, and for themselves. First, either restoring them freely again, as some pious and conscientious men have done, and as they may do, by an Act, with greater Justice, than they can take one foot of ground from the Church; because Church Lands are the gift of others, given lawfully, of that that was in their power to give only, and with which no Man may meddle, now it is given more than before, when they were alive and possessed it; but the Tithes have been violently taken away, by their own Act, and are acknowledged (both by the invented Law-terme of Appropriation, and by the common name, more properly given them in ordinary speaking, viz. Impropriations) to be improperly handled or usurped. Secondly, or else by setting on foot the Teoffees for Impropriations (one of the best works that hath been undertaken, in this last age of the world) that they, in time, may buy them in if (at least) any man will now give money to that wotke, which may be doubted, if the Lands remaining should be alienated; for how can they expect the good they aim at shall continue, and the Tithes not be taken away again, after they have bought them with their own money, and returned them to the Ministry a second time, if they shall see so little regard had to things already bestowed on them, at the cost of others▪ and so small consideration had of Christ's Ministers, and such a low account made of them, as men de faece plebis, not worthy, peradventure, to be compared with the grooms or horsekeepers of great Personages; but rather to be likened to the dung of their stables, which the Grooms (who are nost ad haec idones) were wont to sweep away from the face of the earth, and cast it to the Dunghill, the filth of the World and the offscouring of all things, as the Apostles were accounted by Pagans, when they lived amongst them, a people unworthy of any esteem, or thought, both base of birth and breeding, not only humi-serpent, but like Job his abjects, the sons of villains and bondmen, more vile than the Earth they crawl upon, fit for nothing, but to be exposed to the spoil and rapine of catch and snatch, worthy only to be bought, sold, undone, and beggared, given away at the pleasure of men, as men unworthy of that common Justice, that all other Subjects enjoy even the very Sacrilegers themselves, in their Impropriations: which many men do think, though erroneously, can with no Justice be taken from them. Yet 'twere good to set up these Feoffers▪ if, peradventure, God may move the Hearts of men to give to the work, and leave the success to God; that so, in time, by God's blessing, the Impropriations may be bought in: and in the mean time, till they can be bought in, the Feoffees may advance, as they did sometimes, in a just and godly way, the honour of the Gospel, by sending painful and godly Ministers into many great Congregations, starved before, by reason of the Impropriations; which, without question, are one of the unjustest and absurdest things, and one of the greatest sins of the Land, at this day. I except not Nonresidency, though it be one of the great banes of the Church, and rub in the way of the clear and free passage of the Gospel, by the preaching of it: which it might have gotten into, before this time, since the rise of it in this Nation, had such godly care been taken for it, as aught to have been taken that way. And if the furtherance of this work, concerning the reduction of Impropriations be approved; two things would be thought on, very available to advance it. One is, the removing that great rub in the way, to many, that are willing, freely to restore Impropriations, that is, the Licence of alienation, that they may not be put to great charge, in purchasing Licences to restore the Tithes to the Church; and also to facilitate the Feoffees, in their buying in what they buy; that the money entrusted with them, may go the further, in accomplishing their intention that give this way. The other thing is, that a certain rate may be set on the purchase of Impropriations, not to be exceeded, and that it may not be Lawful, for any man, upon the tender of that value, to refuse to part with his Impropriation: without which provision, covetous men, when they see the work begin to thrive, will take advantage, to enhance the value of their Impropriations, or on other respects, refuse to part with them, in places that are most Populous. and where there may be the greatest good done, by a Preaching Ministry; and so, either prevent the main intention of our Parliament; which is, To settle a Preaching Ministry, and to advance the knowledge of Christ Jesus, or at least, retard the work, and make it move forward more slowly than is convenient. God grant the Parliament the assistance of his Grace and Blessing, to achieve this great work, in an holy and just way. But for the things that yet remain to the Clergy, God grant them wisdom, to see the Injustice and Impiety of the People's desires this way; who are, for the most part, led by wicked Passions and distemper, rather than by reason and Religion; especially, at this time, wherein the Brownists much increase, and abundance of People look that way, and, with all their might, cry down the Maintenance of Learning; desiring an anabaptistical Liberty, to do every man what he lists: which Liberty will not be obtained, till the Clergy be brought to live on Alms; which is the thing they aim at, and call it, a Maintenance ordained by Christ. But I hope, the wisdom of our Sages, being of a sublime and Noble strain, will be enabled to discern that Inscription, that is written on all things consecrated and devoted to God; (which, after devoting, he accounts his Portion, and Sacred to himself) Noli me Tangere, ne te pardam; that they may fear, and Learn to do no more presumptuously in this kind, as some have done, that have gone before them; who have given their account before now, to that judge, to whom, they also shall give account, in due season. FINIS. Errata. Pag 6. lin. 28. for to that man. Now it is. read to that man now it is. p. 7. l. 1. for to humane usage. That it is, r. to humane usage, that that is. p. 11. l. 9 for Tables, r. Fables. p. 17. l. 1. for disease, r. decease. p. 20. l. 25. for displeasure r. disposure. p. 22. l. 20. for Cannons, r. Canons. p. 23. l. 5. for strong r. wrong. l. 23. for time r. fine. l. 24. for less. r. leaser. p. 24. l. 5. for tenants r. tenants. p. 25. l. 9 for honourable sinless. r. honourable and sinless. p. 26. l. 16. for possible, r. possibly. p. 29. l. 22. for elected them for, r. elected them. For. l. 24. for by gaping r. lie gaping. p. 31. l. 2. for to Apprentices. r to be Apprentices. l. 30. for Jacob r. Moses. p. 32. l. 15. for spewed out of the old possessors, r. spewed out the old possessors. p. 34. l. 5. for from Abbey lands, r. Abbey lands. p. 36. l. 22. for Agars, r. Agurs.