Article I.

THAT None be Elected to that Sa­cred Order, but these only who are approved to be Eminent in Piety, Charity, Learning, Humility, Gravity, Hospitality; and in the Exercise of the Four Cardinal Vertues: Whose Pedigree and Education reflect no stain of Disho­nour upon them. And I do heartily wish, [Page 3] That all Church-men (especially the Go­vernours thereof,) were honourably de­scended; which, being joyned with the former Endowments, would render their Piety the more splendid, and their Ex­ample the more efficacious. For, as it contributes to the Temporal Felicity of our holy Religion, to have Kings to be its Nursing-Fathers; so, without all per­adventure, it tends not a little to the Honour and Enlargement of the visible Church, to have Nobles to be it's Priests. Greg [...]rie the seventh (usually termed Hil­debrand.) and Sixtus Quintus were in­deed men of Illustrious Spirits, (if they had been sanctified, though their descent from one Illustrious House was meerely Ironical. But these are rare to be found, and scarce one such in an Age; the Gifts and Parts of those who are Terrae Filii, be­ing generally as low as their Birth.

And let the Godliness of our Church-Governours be evidenced to all Charita­ble Judgments, by a blameless Conversa­tion in the World; so that no man may truely say black to their Eye. And let their Christian Prudence be demonstra­ted by a well-ordered and Religious Fa­mily; [Page 4] all the Constituent Parts thereof being as far removed from Vanity, In­temperance, Prodigality, and all sort of Profaneness, as the East is from the West; So that it may justly be termed a Sanctu­ary, for its Devotion: as (was the Court of Theodosius the Younger.) For if a man know not how to rule his own house, how shall be take care of the Church of God? vid. 1 Tim. 3. 1, 2, 3. &c. and Tit. 1. 6, 7. &c.

Now if these indispensible Apostolick Precepts were conscionably practised by the Governours of our Church, a gene­rous Disdain of all Carnal Illectives, and Blandishments of the Flesh, would im­mediately spring up in the Soul; So that they should have good reason to say, with that noble Roman; Major sum, & ad majora natus, quàm ut Corporis mei sim Mancipium. Yea more than so, it shall produce in the Soul such an absolute Mor­tification, that the Result will be, an entire Resignation of the Ecclesiastick to God, without any Reservation, Limita­tion, or Exception; and (to borrow but once a Phrase from the Mysticks,) an universal self-abnegation, and (as it were) [Page 5] a Soul-annihilation. Then they needed not fear, that the men of the World would at any time tax them with that Diabolical Ceremony of Kissing Band­strings; there, where the living God should be adored, and not the Idol of a beautiful Strumpet; and that they abo­minate a Crucisix in their Closets, much more than a Cestus, or any other Symbol of Venus. The Mitre, which should be engraven, HOLINESS TO THE LORD, should not any more be reproached, as being impressed with the black Chara­cters of an Whore's Name; or that the Priest's Rocket hath too much Sympathy and Fellowship with the Kirtle of a Cour­tezan. But, on the Contrary, all chari­table Persons would be so just to them, as to suppose them of the temper of Ber­nard, who cryed cut, Thieves, Thieves, when he was unlawfully accosted: and that in the Practice of Mortification they imitate S. Hilarion, who did thus expo­stulate with his own Body, Faciam Aselle, ut non ampliùs calcitres; Nec te hordeo a­lam, sed palëis; Fame & siti te conficiam. They would apply to them that Com­mendation of Alexander the Great for his [Page 6] Continency, Victor, magis Darii Vxorem non videndo, quàm Darium vincendo; and that of the Poet.

Yea they would be apt to conclude; that these had not only studied to good Pur­pose, the [...] Chapter of the Enchiri­dion of that excellent Stoick, Epictetus; and the brief (but very emphatical) Ad­vice of that Christian Poet, Boethius Se­ver. lib. III. De Consol. Phil. Metr. 5. But also that they have merited from the World that Character which Clemens Alex. lib. 7. Strom. hath given of a Man that is Verè Gnosticus, or a devout Ascetick; Voluptatis causâ aliquid agere, [...]is relinquit qui vulgarem vitam seq [...]tur. Et r [...]erâ non potest fieri, ut qui Deum cognovit, mag­nificè & verè [...]is quae adversantur ser [...]iat voluptatibus: and that Description of a self-denyed man found in the third Book of Theophilus Antioch. Ad Autolycum; Qui om­nes Affectiones, & Animae Perturbationes debellacit, faci [...] Mundum [...]espicere potest.

[Page 7] But they that are Christ's, have crucifyed the Flesh, with all the Affections and Lusts thereof; and consequently, they not only endeavour to subdue the Irascible Facul­ty; (that Furor brevis being most unsui­table in a Church-man, and that which usually deforms his Countenance worse than that of Thersites, unless that Passion be transformed by Grace into a well-or­dered Zeal.) But this general Mortificati­on is also extended to all the Appetites of the Concupiscible Faculty; So that a Church-man who makes this his Study and Delight, will never be ranked by the World with the most brutish of the Epi­curean Sect, Who did not eat that they might live, but lived that they might eat; such as Sardanapalus, Apicius Lucullus, Heliogaba­lus, the Emperour Maximinus, (whose Gigantine Appetite was above the Pro­portion of his vast bulk) and that Usur­per Bo [...]osus, (of whom it was said, That he was born, not to lead a Life, but to lift a Pot) But, on the Contrary, all just m [...]n w [...]ll be so ready to reckon them with the an­cient Fabricii, the Bruti, and Ca [...]ones, who were so much renowned for Tem­perance; Yea more than so, they shall be [Page 8] reputed the true Disciples of that great Doctor of the Gentiles, who 1 Cor. 9. 24, 25. &c. recommends S [...]briety to all Mini­sters of the Gospel from his own Exam­ple, and by an Argument drawn ab in­commo [...] ▪ all which Inconveniences of [...] in Church-men) are expressed at [...] by Clemens Alex. In his Paedagogus; Who [...] us there; that the Spirit of God and the Spirit of Bac­chus will never thrive together▪ and that he cannot be a Spiritual Minister of the Gospel, who is a sensual Man, and im­mersed in Voluptuousness: and that Gluttony and Drukenness are brutish Vi­ces in all sorts of People; But odious in Great men; very detestable in Women; but most abominable in the Clergy, who ought to be Paterns of Temperance, Ab­stinence, and Fasting to all the World; It being a great point of Christian Pru­dence in a Church-man, to habituate him­self, by abstaining now and then from things lawful, that with the greater Faci­lity he [...] to things unlawful; [...] still trench­ing nigh to a Precipice, may sometimes stumble and fall into it.

[Page 9] It is very observable, what the Judg­ment of Am. Marcellinus (though a Hea­then man) was, concerning the Splendour and Luxury of the Roman Bishops, which he liked not; but said, That there was ano­ther way for them to be truly happy, si Magnitudine urbis despectâ, ad imitationem quorundam Provincialium viverent, quos lemulas e [...]ndi, potandique parcissimè, ut pu­ros Numim Commendant.

I say not, that Fasting is a formal part of God's Worship; though we read in Scripture of one that served God, with Fa­sting, and Prayer; But as it is said of the Knowledge of Languages, that it is not pro­perly Learning, yet a good help thereunto; so it may be deemed of Fasting, that it is not properly the Worship of God, but a good Adminicle thereunto; For a grosse Belly makes not only a gross Understand­ing, but also a stupid Devotion. I wish, this were well observed on the Day of the Consecration of Bishops; For it is but too much noticed; that though the ancient Ceremony, of reading the 13 Chapter of the Acts of the Apostles be still in Use, yet the Duty therein recommended, which is Fasting, (not to speak of that Moral [Page 10] one of Prayer) hath fallen into such a desuetude, that in lieu thereof, too sumptuous and excessive Feasting hath succeeded; so that the Solemnity of such a Day doth rather resemble the Pagan Cerealia, Floralia, the Saturnalia, and Bacchanalia, than the ancient Aga­pae of the Christian Church; of which, Tertullian, in his Apologetick, tells us, That they were so far from supping pro­digally, as if they meant to dye to mor­row, (as Diogenes said of the People of Megara,) that what cost was laid out up­on those Love-Feasts, was not expended for Vain-glory, and to nourish Parasites, but upon the account of Piety and Re­ligion, and to refresh the Poor: And that they fed sparingly at them, as re­membring they were to rise at night to worship God; So that they appeared not so much to have Feasted at Supper, as to have fed upon Discipline, and Or­der. Sure, it were much more commend­able, (and fitter too) to vouchsafe these hundreds of Crowns misimployed that way, by way of Charitable Largess on the Poor; that the Consecrated Person may have many Supplicants at the Throne of [Page 11] Grace, to pray for the health of his Soul, and for the Divine Blessing on the future Exercise of his Office; that (as Charle­main used to say) by these Hounds he may hunt after the Kingdom of Heaven. We find indeed that St. Cyprian, the three Asian Gregories, Basil, Chrysostom, and Au­gustine did prepare themselves for that most eminent Ecclesiastical Degree, by various Acts of Mortification, (as is evi­dent from the respective Histories of their Lives) but none of them [...] in Apollo the night of their Consecration.

But, as the Wise man hath told us, There is a time for all things; So that even Fasting it self may be sometimes unsea­sonable; not only upon a Physical, but also upon a Moral account; which is ne­ver more untimely than upon the Lord's Day. I shall not be so uncharitable to such Fasters, as is the Author of that Epi­stle to the Philippians, (Fathered on St. Ignatius, though none of his:) who says, That they are no better than murderers of Christ, who fast on that day; yet one thing is most certain, That the Antient Church prohibited Fasting (both privately and publickly) on the Lords Day; (I mean all [Page 12] Religious Fasts,) and never permitted them, no not in the Time of Lent, be­cause that Day was the most ordinary and constant Festival of the Church; It being a weekly Solemnity Instituted for the Resurrection of our Saviour. And though these detestable Hereticks, the Manicheans, and Priscillianists, made it their Practice, (in Opposition to the Ca­tholick Church) to Fast on Sunday, yet even the Montanists (who pretended much to that kind of Mortification) abstained from fasting on the Lord's Day; as is evi­dent from Tertullian's Treatise De Iejuniis, which he wrote after his unhappy Mon­tanizing.

But this Fasting in our Church on the Lord's Day, is a part of that old Presby­terian Leaven, not yet half well purged out of this Land; For when that Tyran­nical Usurpation was culminating in the Cuspe of the tenth House, such was their Meridian Line, that they thought it their Glory (though it was indeed their Shame) to run counter to all the Practice of the Primitive Church; therefore the Pilots of the Leman Lake steered such a Course, as they might at last become perfect An­tipodes [Page 13] thereunto: For whereas the Pri­mitive Church solemnized a joyful Re­membrance of the Nativity of our Bles­sed Lord, on the Anniversary thereof; (which in the time of Dioclesian pro­ved a dismal Solemnity to some in Bi­thynia) and of his Resurrection, every Lord's Day, especially on Easter, which is Caput institutionis; they on the Con­trary, (as if they had not been unvalu­able Mercies, but rather great Plagues to the World:) must needs Fast on these Dayes; and alwayes on that Sun­day which did immediately preceed the Lord's Day on which the Holy Commu­nion was to be celebrated; though the Anniversary of our Saviour's Passion was judged by the Ancients the much fitter season for solemn Humiliation, and Pre­paration, in order to the due Recep­tion of that Commemorative Sacrifice of Christ's Body and Blood, on Easter Day; (for when Persecution ceased, by the Haloyonian-dayes of the Great Constantine, too much of the Christian Fervour abated therewith; So that in the later Centuries of the Primitive Church, [Page 14] The Holy Eucharist was not received eve­ry day, no not every Lord's day, but ap­pointed to be celebrated thrice a year; viz. On the Anniversary of the Nativity and Resurrection of our Blessed Lord, and of the Descent of the Holy Ghost, on the day of Pentecost; (which Canons did at last terminate in Easter Day.) But these Antipodes are at the Expence of a Kalen­dar, only to shun those dayes, as a S [...]ylla and Charybdis, or the greater and lesser Syrtes.

And that they might give a Demon­stration to the World, that they are not sworn Enemies to their own Flesh and Blood, and that it was not the Mortifica­tion of their own sensual Natures they designed by such Abstinence; but rather that they fasted for Strife and Debate, and to smite with the Fist of Wickedness, un­der such a Religions Palliation; It was usually observed, that their most solemn Fasts did usher in the greatest Villanies they intended to act; so that all honest-hearted men looked upon these Intima­tions as prodigious Meteors portending some bad Omen either to Church or State, and too frequently to both. But that [Page 15] they might make a sufficient amends to the animal Life for these few Politick Sub­stractions, they gratified the same with Feasting (when they could come at it) all the dayes of the Week; though Epi­phanius hath told us, that in his time Fa­sting was practised throughout all the World, every Wednesday and Friday, un­less the Anniversary of our Saviour's Na­tivity did happen upon one of these dayes. As for Saturday's Fast, (though Pope In­nocent pretended the Apostles Fasted that Day, because Christ lay in the Grave all that time;) It did not so early, nor uni­versally obtain; For it was not practised at Millan, in the Time of S. Ambrose. Yea more than so, they were most willing to Feast all the time of Lent; the Passion­wee (kwhich was deservedly termed by the Ancients, Hebdomada magna & Sancta; Not, that it hath (sayes Chrysostom) either more dayes or hours than other Weeks; but be­cause this is the Week in which truly great and ineffable good things were purchased for us:) not being excepted: and were more ready to gormandize, than on the Anni­versary of our Saviours Passion; all the Sympathy they discovered with his impa­rallel'd [Page 16] Sufferings on that Day, being meerly Symbolical; and that in a Phy­sical sense too. For as the Flesh of our Blessed Lord was inhumanely torne on that Day, so they were ready, with too greedy Appetites, to tear the Flesh of Brutes: hateing so much to be reputed Pythagoreans, or Manicheans, on that Day; that they would have chosen ra­ther to be accounted Canibals: and ever since that time, the Flesh-Market on that day is the greatest of all the year; and though the Change of it to some other Day, hath been frequently desired by some sober Persons in this Church, for the avoiding of Scandal; Yet, such is the Prevalency of Fanaticisme in some Royal Burghs, that the Bishop with his Clergy could not obtain that most reasonable Request: This being one of the Cimelia è Scrinio Polonico eruta, which they fail not to bring home with them, per Helle­spontum Danicum. Whereas the Empe­rours Theodosius the first, Valentinian the second, and Gratian (as we find in the Theodosian Code,) commanded all Suits and Processes at Law to cease, and all Prisoners to be set free, in this Holy [Page 17] week. Whence it may appear; these Car­nivorous Animals have never seriously pondered that Typical Expostulation of our dying Redeemer, which we find in the Lamentations of Ieremie, Chap. 1. ver. 12. (interpreted by all the Ancients, of Christ himself,) and which concerns them as much as any.

But, that they might shew themselves Prefect in that Art of Opposition to the Primitive Church, they still presumed to approach to that Holy Table, absque Vir­gine Saliva; though it was also con­demned by the Ancient Canons; (and I wish some of them had rested satis­fied with their Ordinary Repast, in that great Morning of the Feast.) But there is good reason to fear That the Ge­nerality of Plebeian Christians, shall rise in Judgment, and condemn those Epicurean Fanaticks; For these will not (upon any account) usher in that Spiri­tual and Incorruptible Food with any Temporal and perishing Harbinger. Now if any shall say, That they are afraid of Fainting; I must confess, Necessity hath no Law: But I wish, some have not con­tracted that Necessity by Intemperance; [Page 18] For Nature is content with little, and Grace with less.

I have also heard some object, That Christ himself Condemned Fasting in the Pharisees. But take St. Chrysostom's An­swer to this ignorant Scruple, who tells us, That Christ did not simply Condemn the Pharisees their Fasting twice a Week, or their exact payment of Tithes; but their Hy­pocrisie and Ostentation. But if we shall judge by the Practice of too many of those, we have good reason to Con­clude, That they have perswaded them­selves, that Christ Condemned both these Matters in Thesi; and that there is no necessity of any Hypothesis to expound the Text.

But in the Last place; Some of the more knowing of them are ready to ad­duce the Authority of Thorndyke and Ie­remy Taylor, (both which were very far from Phanaticism,) that they have suffi­ciently evinced the Lent-Fast not to be an Apostolick Tradition, as it is now Cal­culated by a Quadragesima dierum; But, that the proper Lent of the Infant Chri­stian Church, was only a Quadragesima horarum. For Answer, I cannot but reve­rence [Page 19] the Judgment of those great Clerks, and do indeed look upon the Quadrage­sima horarum, as the only Apostolick Tra­dition; (though the strict Observation of the whole Passion-week did begin ve­ry early in the Church:) But I think it a very strange Parologism, to infer from thence, That Feasting on Good Friday is Lawful, seeing it must needs be inclusive­ly the [...] of that most absolute Fast of Fourty Hours. But in these dayes of [...] and [...], Animosities and Epi­curisme have made the Usage of Fasts by Papists, a Command to us not to use them; And to conclude, the Abating any thing of our Gluttony, to be an en­croachment on our Christian Liberty: But the best Apology which can be made for such absurd Arguings, is that old Dicterium, Anima est in patinis.

I might speak also of their usual Marriages on the Passion-week (which the Primitive Church would have deem­ed a very indecent Pageantry:) and of the Fatality which Observant Christi­ans have noticed to attend them: But, lest any should take occasion from the period of this Invective against Super­stitious [Page 20] Sensuality, to judge me also Su­perstitious, I do instantly put a close to this overgrown Article.

Article II.

THAT none be chosen to that Emi­nent Degree, but they only who have formerly vowed (and sure I am, some Presbyters in this Church have put on such inviolable Resolutions in Refe­rence to that Election) to employ (al­most all) the Revenue of the respective Bishopricks, to which they have a Law­ful [Page 23] Call, and which is secured to them by Law (whether it be an Episcopal or Ar­chiepiscopal See) for Pious and Charita­ble Uses; such as; The Building and re­pairing of Bridges on high wayes; Mainte­nance of poor Widows & Orphans; Endow­ing of indigent Maids, of an honest De­scent; The Erection of Hospitals for infirm Persons who cannot worke, and are ashamed to beg; And the Building of Monasteries for Contemplative Souls; yet without any Bond upon the Conscience, (as it is in some Convents of Germany.) save that, of serving God more strictly in their Speculative Retirements. And I sup­pose, there should be much more Purity within the Walls of these Cloysters if the Recluses had not Vows of Continency im­posed on them; (that of the Poet, Niti­mur in vetitum. &c. being too frequent­ly verified in every Age:) For that Fer­vor Novitius may last a while beyond the years of Probation, and then degenerate into a perfect Congelation; which by an hellish Antiperistasis doth frequently pro­duce an Vstulation.) But there be two great Advantages which a Contemplative Life affords to some Christians.

[Page 24] First, It is a most secure Sanctuary to all those, who, in regard of a Chole­rick Nature, are very obnoxious to Im­patience; The matter about which Our Patience is exercised ordinarily proceed­ing, either immediately from God, or from our Neighbours, or from our selves; If they come from men (as Injuries either real or verbal) they are generally more bitter than those that come from God, as Sickness, &c. though in themselves greater; because other men are but equal to us, and we know not their secret In­tentions, but are apt to suspect the worst when they do us any Ha [...]m; therefore we take such things worse at their hands than we would at God's, who (besides that He is omnipotent, and [...]ath the su­preme Dominion over us,) we know that his Goodness is infinite; So that we can as­sure our selves, that all his deali [...]gs towards us are meant for our good; though some­times we cannot see how they can contri­bute to it. And as for matters of Affliction, which through Imprudence, or any other defect, we bring upon our selves; we are less moved to Impatience by them; (though of­ten to a secret Shame:) because that (besides [Page 25] we are too apt to excuse and favour our selves,) we are secure that we meant no harm to our selves. Whence it is evident, That a Speculative Life (being far removed from the crowd of the World,) is lesse ob­noxious to Impatience than an Active Life.

The other great Advantage which re­dounds to Christians by Comtemplation is, That Vertues are more easily obtained, more securely possessed, and more perfect­ly practised, than in an Active Life. Let us suppose a Person to aspire unto Perfe­ction in this, yet he stands in need of many things to enable him for the Practice of the Duties disposing thereunto: For the Exer­cise of the external Works of Charity, the [...] are needful Riches or Friends, &c. And for Spiritual Alms-giving there is required Learning▪ Study, Disputation, &c. And if by the help of these there be acquired an esta­blished habit of solid Charity, it is not very securely possessed in the midst of so many Distractions, Solitudes, and Temptations: But a comtemplative Life (as the Angelical Doctor observes, even from Aristotle him­self; vid. Thom. Summ. secunda secundae. quaes. 182. Art. 1.) stands in need of very few things; being to it self sufficient. [Page 26] Such a Person alone, without needing other Assistance, or Favour from abroad, can both purchase and exercise all Ver­tues; yea and liberally Dispense all kinds of Charity to others also; for by Prayer alone, exercised in Solitude, he can em­ploy and engage God's Omnipotence, Wisdom, and all the Treasures of his Riches, for the supplying all the Necessi­ties, External and Internal, of his Church. Yea the greater Solitude there is, the Soul is at the more Freedom to run spee­dily and lightly to the Course of Ver­tue: For nothing doth indeed fetter her but Self-love and Propriety. And when the Habits of Vertue are once acquired, they are most securely possessed in Soli­tude, from whence all Distractions (and almost all Temptations) are excluded.

There is yet another Advantage to which the Poverty of this Countrey would frequently exhibit the Occasion; which is, That these would be excellent Cities of Refuge for some Persons of a No­ble Descent, (specially of the Female Sex,) whose prodigal Parents have wast­ed all their Patrimonies; so that they (finding too good reason to despair of a [Page 27] Match according to their Quality:) live exposed to the Contempt of the World, even to their dying day: For though some of them are so happy, as to twist Nobility and Vertue together, yet that Conjunction not being irradiated with the splendid Aspect of Plutus, they become despicable in Vulgar eyes, which are on­ly dazled with the Glistering of Gold and Silver. So that I heartily approve the Judgement of the Author of Claustrum Animae; Necessary Reformations (saith he) might have repurged Monasteries, as well as the Church, without abolish­ing of them: and they might have been still Houses of Religion, without having any dependance upon Rome. I have insist­ed the longer upon this Theam, (though it may be termed a Digression;) because I judged my self concerned to vindicate that most excellent kind of Life from the Imputation of Vselesness, as if they were all

[Page 28] Sure I am, If the Practice of the Devout Asceticks of Nitria, and of the Primitive Monks in general, (whereof S. Hierom, Augustine, Palladius, Cassian, and others, give us an account:) were retrived into our Church, Judicious Calvin would not have been so uncharitable, as to say of them all, that ‘—Velut porci saginantur in haris.’ For if the Abuse of a thing should always take away the lawful Use thereof, the most laudable Institutions of the World would fall to the ground; For what therein hath not been abused? But to take off the groundless Odium of the name, let these Habitations be also termed Hospitals.

But above all; Let the Governours of the Church make Conscience to educate Towardly Youths, (whether Descended of the Clergy or Laity,) whose Parents are not in bonis to entertain them at Schools; yet are well principled, and derived from honest Families: That (having a liberal and holy Education in the Bishop's Fami­ly, and their Conversation being alwayes in his eye,) they may prove excellent Materials at last, to build the House of God; [Page 29] when, being found good Proficients in Knowledge, and in the School of Holy Ie­sus; they may be called forth to that Ho­ly Function in God's good time; It being the practice of St. Augustine and divers o­thers in the Primitive Church, to have al­ways such Seminaries about them. And these (even in this Age) would be look'd upon as the Succedanei of the ancient Aco­luthi, who were the individui Comites of the Primitive Bishops; and being constant Witnesses unto their holy Conversation, were thereby framed (through the Divine Grace) to the exact imitation of that ex­cellent Pattern. This Method would be found, not only a Charitable Office, but also an act of great Prudence and Christi­an Policy, in reference to all; but especi­ally the Ministers of the Gospel. And would to God all Church-men were taken up with the Study of such Laudable Poli­ticks, and Piae fraudes, as the Apostle phra­seth them: For it could not but perswade them who have any Principles of Generosi­ty within them, to a Cordial Complyance with the Government, when they perceive it their great Care to do good to them and theirs. Yea, more than so; It would ex­cite [Page 30] a commendable Emulation amongst the Clergy of the same Diocese, which of them should appear most Deserving in the eyes of their Ordinary, and that in order to a Preference as to the Foris-fa­miliation of their Sons; when they per­ceive, That over and above the Poverty of their Estates, and Riches of their Prin­ciples, these Presbyters are most Counte­nanced, and Their Sons regarded by their Bishop in the first place, who are Persons of a pious and prudent Conversation, Di­ligent in their Studies, and Faithful in the Discharge of all the Duties of their Holy Vocation.

I might add to the former Instances of Charity, The Redemption of Christian Captives; (For which merciful Acts Acati­us, Ambrose, Paulinus, and many other Primitive Bishops, are highly applauded:) As also, Bequeathing the Holy Bible, and other Books of Devotion, gratis, to poor Christians; (the Soul being the principal Object of Charity to our Neighbour:) For which the Martyr Pamphilus is Cele­brated by Eusebius and Hierom. And in [...]ine; The furnishing of some resolute E­vangelists with a Viaticum, to propagate [Page 31] the Christian Faith among Infidels; which was one of the Elogiums of St. Chrysostom: (For which Act of Universal Charity Demetrius of Alexandria was, long before him, highly applauded; for sending the Learned Pantaenus to preach the Blessed Gospel unto the remotest Indians.) And that the Roman Propaganda may not rise up in the Great Audit, against the Governours of the Reformed Church, they should be no less solicitous for it.

We need not multiplie any more Par­ticulars; For if the half of these Instances of Charity be practised to purpose, there will be few Materials reserved for the gaudy Busks of Wives, the Prodigality of Sons, the Vanity of Daughters, and Debauchery of their Retinue: For the Treasure of the Church (thus S. Lawrence termed the Poor, and not Works of Super­erogation:) would exhaust all those Con­duits of Luxury, and nothing would re­main to be bestowed on costly Furniture, rich Hangings, curious Coaches, &c. For the Primitive Bishops used not Coaches, neither had they any Swords to draw upon their Coach-men. (not to speak of their expending more on their [Page 32] Horses yearly, than some poor Ministers have to maintain their Families: the ve­ry Possession of which (as Clemens Alex. hath well observed,) creates Envy, es­pecially to the Clergy, whose Ornaments ought to be of a more Spiritual Make and Temper. Neither would they have any Temptation to re-act that Tragedy of the Ewe-Lamb in Nathan's Parable, by de­signing to abridge any poor Minister's Sti­pend; far less to substract that inconside­rable Pittance destinated for the Provisi­on of Communion-Elements: Least of all would they find in their hearts, to give Money to an Advocate, to obstruct the Reputation of a Church; if ten Merks Scots be all the Summ which is expected from a hard-hearted Patron, to uphold a decayed Fabrick. Yea, suppose they had a legal Title to part of that Salary, yet they would dispence with it as a part of their Charity unto those who may be said sedere super Chaenicem, in regard of the smalness of their Intrado, and great­ness of their Families: and None should have occasion to upbraid that Order, That no publick charitable Works have been done by any of them; Such as, the [Page 33] Such as, The Building and Repairing of Bridges on High-wayes; (though some of those already half demolished, are within the Prospect of their Ordinary Re­sidences, and daily invite them to put to their helping hand.) Neither would any who Travel by their Parish-Church­es, find any ground to admire that piti­ful Spectacle, Of Bells hanging upon Trees, for want of Bell-houses, as if they owned that part of Mahomet's Doctrine, which Condemns Bells in Steeples; or did joyn Issue with the Invectives of the Quakers against Steeple-houses.

And till Reason and Religion can sug­gest no other Imployment for that parcel of the Churches Patrimony in their hands; Let them not be sollicitous to make that invidious and uncharitable scrambling for a great Estate, to aggrandize a near Re­lation in this World, who (deserendo Ca­stra nostra) do (as it is too frequently observed) in the next Age, if not in that of their Creation, resemble the Viper, in tearing by Scorn and Contempt the Bow­els of that Parent, which alone produced their Fortune and Honour; It being, through the just Judgement of God, the [Page 34] unhappy Fate of that Sacred Grove, to lend an handle to that Ax which lops its Reputation: For the Clergy had no greater enemy, nor vilisier, in that Age, than Caesar Borgia, the perverse spurious Brat of an Ecclesiastick.

But for them to retain so much of their Revenue as is requisite to supply the Ne­cessities of Nature, or the Wants of O­thers, ought neither to be the Object of Envy, or Fear: For he must needs be worse than a Momus, or Zoilus, who carps at the provision of Food and Rai­ment, which a poor Tradesman makes to his own Family by his Lawful Calling. Yet the Dignity of that Sacred Office is such, that Decency requires a more inge­nuous manner of living, than the sordid and mean way of Plebeians; in regard they are particularly commanded to pra­ctise Hospitality. (For which, not only Spiridion was Famous, but also the gene­rality of the Prelates of the Primitive Church, whether in a Celibate, or Mar­ried state:) But as that Famous Bishop of Cyprus was far from Superfluity in his Entertainment of Strangers; So should they be, who are bound to know, That [Page 35] simple Habit and Diet are most conso­nant to the primitive Simplicity of Chri­stians; but especially of Church-men: There being no Heavenly-minded Eccle­siastick, who is thorowly Mortified as to the Blandishments of the Flesh, and hath absolutely resigned his Soul to God) but useth even these things which are Necessa­ry, sparingly and moderately, not pay­ing Nature its Tribute without some re­gret, grudging the little time he spends about it; and therefore makes haste to get from the Table, that he may return to his better Exercises. And seeing (in imitation of St. Augustine) he comes to his Meat as to a Medicine, it cannot be presumed, that he will cast away much of his precious time in such unedifying Em­ployments, but rather (after the Exam­ple of that Great Conquerour,) will drive away all curious Cooks, and other Ar­tificers of Luxury, far from his Habita­tion.

And let not any imagine that this Pra­ctice of Charity, which cannot but inter­rupt the study of these Persian Arts of Splendour, and effeminate Gallantry, (too much in fashion in this Age) shall [Page 36] expose that Sacred Order to Contempt in the eyes of the World: Sure the contra­ry will fall out; There being no Person (of what Quality soever) that hath any ti [...]cture of Christianity within him, but will be apt to deferr more internal Re­spect unto them on that account, than can be procured by all these Characters of Honour which the most bountiful Tem­poral Monarch is pleased to conferr upon them. Yea, more than so; when they accost those Holy Persons in the way, they will be ready to alight, and beg their Blessing; as was usually done to St. Basil of Cappadocia, and to our Coun­trey-man S. A [...]danus, though his Mode of Travelling was no more honourable than that of a [...]. And that this vi­sible Impress of the Divine Image doth extort Admiration, and a rever [...]d E­steem, from the most virulent Enemies of the Christian Religion, may sufficiently appear from that Epistle of Iulian the Apostate, to the High Priest of Galatia: And it is very observable, That the Greatest of this Land (who understand the nature of true Nobility) are apt to caresse some Presbyters who are of a good [Page 37] Descent, and have the repute of Pious, Charitable, and Learned men, and the Discretion to demean themselves hand­somly in the company of their Betters, as much as any Bishop of them all, (balk­ing only some Titles and Places, in lieu whereof they a [...]ord them the more inter­nal Respect) in imitation of Monsieur de Renty, that excellent French Nobleman, who thought it his greatest Worldly Ho­nour, to Honour the Clergy. And they who are knowing Persons of the Nobili­ty, look upon it as no Disparagement to their Grandeur, to put Characters of Re­spect, and Signatures of Honour, on the worthy Ambassadours of Holy Iesus: Re­membring Constantine the Great his Kis­sing the hollow of Paphnutius his Eye, because he was a famous Confessor; (who also used to treat those of the Clergy at his own Table, though in the meanest and most despicable Habit; which some Reguli in this Age would think it below them to do:) and the high Respect which Theodosius the Great carried to St. Ambrose: (Not to speak of Theodosius the Younger, S. Lewis of France, S. Edward of England, (called the Confessour) and [Page 38] St. David of Scotland, with many other Great and Pious Princes: and for the Fe­male Sex, Placilla the Empress, and St. Margaret of Scotland, are Examples in­star omnium; For they caressed all in Holy Orders to the Admiration of the World.

And though it be very commendable in any great Person (as being a great Evidence of true Piety in them) to put such Respect upon the Representatives of their Great Masters; yet I cannot but con­demn the ambitious Affectation of it in any Church-man, or a solicitous Desire in any of them, to be preferred to the great Officers of State: For this vanity they did never learn from him who gave them their Commission; (if ever they were sent of God,) For, He was meek and lowly in heart, and commanded all his Disciples to learn that Document from his Example.

But, if it be objected; how then shall a Church-man vindicate himself from Con­tempt, seeing it is their Fate to be some­times palpably dis-respected: The Bless­ed Gospel is indeed a Bundle of Mysteries and a Complex of innumerable Won­ders; [Page 39] (viz. In the Dispensation of the In­carnation;) That the Ancient of Dayes should become an Infant; That he who Thunders in Heaven should cry in a Cra­dle; That he who hath his Center every where, and Circumference no where, (as Mercurius Trismegistus describes a Deity:) should be enshrined, for the space of nine Moneths, in the narrow Womb of a Virgin: That he who grasps the World in his Fist, who upholds all things by the Word of his Power, whose boundless Arms are stretched in [...]initely beyond the vast Expansion of the Poles of Heaven, and who hangs the Earth upon nothing, should be sustained by the feeble Arms of a Woman: all these are incomprehensi­ble Mysteries. And, In that of the Passi­on; That the Lord Paramount of the World should become Servant to all; and impoverished, that we might be­come rich; abased, that we might be ex­alted; exposed to much Ignominy, that we might be glorifyed; and to suffer a painful and cursed Death, that we might enjoy a Blessed Immortality: all these are unfathomable Wonders.) Yet this Dege­nerated Age hath added one Mysterie [Page 40] thereunto, whereof the Apostles them­selves never dreamed; That the preach­ing thereof should render the Sons of Plebeians, Gentlemen in the Vulgar Esteem: and on the contrary, be a Dis­paragement to those of a more Honoura­ble Descent; as if (forsooth) their Blood (be it never so noble) were attainted by the most honourable Employment in the World: whence it comes to pass, That some Gentlemen in Decimo-Sexto (whose Nativity is scarce so honest, whose For­tunes are inferiour, and though they be but too insolent, yet are not so impu­dent to enter the Lists of Competition for Gifts and Parts:) do set themselves forward before such Persons; which they would not have presumed to do; if they had not become of the Clergy: (doing that to the Tribe of Levi upon the mat­ter for which the good Levite is highly applauded in Scripture; viz. They forget their Father's house, and acknowledge not their most valuable Worldly Con­cerns; but it wants this Formality, they do it not in the Cause of God.) And these are too much animated to such In­solencies by the Countenance of some [Page 41] Great ones of both Sexes, who (being Strangers to God and themselves) did ne­ver yet dream, that true Nobility con­sists rather in their proper Vertue, than in those empty Scutcheons which the Ver­tue of their Ancestours hath transmitted unto them.

For Answer; to return Pride for Pride, Folly for Folly, and Madness for Mad­ness, is neither a Christian, nor a gene­rous Method of vindicating one from Contempt: For in effect it amounts to no more than this; that because they are mad with Pride and Folly, therefore we must be like them. But the first Course a Church-man is to take, is, To reflect upon himself, if there be any proper Ob­jects of Contempt within him, For if the Cause be taken away, the Effect [...]sually c [...]aseth: and these are, Ignorance, Im­prudence, Levity, Scurrility, and a sor­did way of Living; but above all, a Scandalous Habit, too much noticed by the World. And such is the unhappi­ness of Our Church, That the particular Ecclipse of one Organical Member there­of, casts a dark Shadow upon the whole Order. As for the Baseness of [...] [Page 42] in some of the Clergy, (though I hearti­ly wish, that, as it is the Foundation of some Monasteries in Germany, whereun­to None are admitted save Gentlemen of good Families, it were so in our Church, yet) That being no Moral Defect, it me­rits no such Contempt as any of the for­mer, provided they become the Sons of their own right arm, (as the Spanish Proverb hath it) and by sublimated Parts and Piety, the Sons of the most High: So the strength of their Intellectuals, and goodness of their Morals, preponderating that first Original Defect, when a good man is tempted to any such Act, his heart will smite him; as we read of that good Emperour Sigismund, when he reflected on that of the Prophet, It was God that made us, and not we our selves: Yea the Heathen Poet could say,

The same Poet elsewhere speaking to the same Purpose; hath these Lines, [Page 43] Ingenua de plebe virum, nec Census in illo Nobilitate sua major; sed vita sidesque Inculpata suit.

But if none of these Natural or Moral [...] can justly be charged on some Church-men, (who shine in their own O [...]bs like Stars of the First Magnitude) all the Retaliation I would have them make for these undeserved Undervalu­ings, is, a generous inward Contempt. For, seeing it is yet Controverted among Moralists, whether Honour be in the Gi­ver or Receiver, they have good Rea­son to conclude, That such despicable Arts will rather rebound a dishonoura­ble Stigma upon the Subject, than leave any durable Impression upon the Ob­ject.

And all Church-men should carefully avoid the Company of such who have little Civility, and less Christianity; as being unedifying and contagious: For the General Disrespect of the Clergy flowes usually from one of the ensuing Princi­ples.

The first is Atheism; And it is no Wonder that they hate and despise the [Page 44] Servant, who could never yet find in their Hearts to love and honour the Ma­ster. And because the Presence of an ho­ly man (how mean soever he be) doth, as it were, fetter the Devil with Chains in a wicked man, so that he cannot actu­ate his perverse habits so frankly as be­fore, therefore these Gadarenes drive away such Persons from them with Con­tempt, that they may enjoy their swinish Lusts without Controul.

The second Principle is Sacriledge; they who have a vehem [...]nt Desire to rob God of that poor Pittance which hath fallen beside the Tallo [...]s of some rapacious Vul­tures, (which ravenous Harpyes did, with a Cyclopaea [...] Impiety, sight against God, by robbing the Fountain of all Good­ness:) cannot endure to see any secured by Law in the Possession thereof; There­fore are they too prone to put Affronts upon them. But I wish these would consider, that if they snatch a Collop from off God's Altar, a fatal coal may adhere unto it, which will burnt up Nest and all. And if they were acquainted with [...] History, they would take example from Cambyses, Xerxes, the Pho­cians, [Page 45] Brennus, the Consul Cepio, Mar­ [...]us Crassus and Heliodorus, before they be made such Examples: neither should [...] wish that any in this Age become the detestable Instances of Vice running in a Blood, by tracing the sacrilegious Foot­steps of some other ancestors, who have impropriated no small part of the Patri­mony of this Church.

The third Principle is, Want of Civil Education; they who have travelled be­yond Seas, and have noticed that great Respect which the Grandees there put upon the Clergy of the Roman Church; When they return they cannot Dis-re­spect their own, unless they have brought home either Atheism or Superstition with them. But, as we read of a Laplander, who imagined there had been no better Country than his own; (though it is one of the worst in the World:) So it fares with some Young Heirs of great Fami­lies, who come to their Land long before the dawning of their Witt, they look ne­ver above them, but converse only with their own Swains that are below them; so that their Breeding cannot chose to be without some great tincture [Page 46] of the Plebeian in it: whence it is, tha [...] they vainly imagine, none are shapen t [...] be their Companions, but those only wh [...] have an aequilibrium of Fortune wit [...] themselves; yea ( Narcissus-like, becom [...] ­ing fond of themselves,) at last they com [...] to think, that every man is bound to stoop to that Idol which they adore Which exactly resembles the old Egyp­tian Temples, that were curiously gar­nished without, but the Deity that wa [...] worshipped within was some vile and de­spicable Animal.

The fourth Principle is that of Pride which is most apparent in some Fantastic [...] Mushroms of a Night's growth, who (pe [...] ­ [...]as aut nefas) have scraped some Fortune to themselves. Now, as King Iames ( [...] Blessed Memory) used to say; that the first War the Scottish young heirs com­menced, was against their Mothers; so it may be said of these Singular Successours▪ They begin their First Quarrel with thei [...] Mother, The Church: whereby they de­monstrate, that they have not God to be their Father, Yea, they think it thei [...] Glory to undervalue Church-men, and to contend with them, whereby they [Page 47] hope to become Famous: And lest the Clerk should forget to enroll their Names at the next Head Court, as heretours of such a Parish, they take this boisterous way of Intimation: But their Glory is their Shame, and they render themselves infamous in the Ears of all good men. I deny not, but that the Devil hath thrown a Temptation in the way of these Doëgs; For let a Church-man be never so innocent, and do no more but what the Law of Nature allows to all living Creatures, which is, to defend themselves the best way they can; they shall be sure to bear the Blame of it, and be taxed as men of Contention: so uncharitable is this Countrey to the Clergy; who are obliged to remember, that the Fortitude which is mainly required of them, quà [...]ales, is passive, and not active: and that they ought (like to the good Palm-tree) to grow up in Charity, Humility, and Pa­tience, under the Burthen of Reproach and Contempt. But I would have those whom God permits to be the Scourge of his Church, seriously to consider, That there is a Curse attends all, who strive with the Priest, and have a compla­cency [Page 48] in doing so; which many in this Land have experimented: The very Ple­beians being apt to observe; that some, since they began with the Church in a preposterous way, in that day made an end of Thriving in this World, and th [...]re is nothing more observable in humane History, than that all they (which was no small number) who had Accession to the barbarous Assassination of Bomsace the eighth, and Cardinal Beton, cam [...] to violent ends, though these two were the worst men of their Age: (not to speak of another great Cardinal, Georg. Marti­nusius whose murtherers did undergo the same unhappy Fate.) For God reserves the Punishment of wicked Ecclesiasticks to himself; they being, Noli me tangere to all the rest of the World; excepting God's Vicegerent upon Earth, whose Sub­jects they are.

The last Principle is, a Compound of Vanity, Fanaticism, and Epicurism; which three naughty ingredients are most usu­ally found mixed in some of the Female Sex; whose way of living hath been a sufficient Demonstration, that they are void of the Life of Religion: yet they [Page 49] endeavour to shrowd all their Impieties under the Title of Catharism, much like [...]o the ancient Gnosticks, who, pretend­ing to Eminency of Knowledge, did pal­ [...]iate, under that name, the most abomi­nable Villanies in the World. Now see­ing the Prora and Puppis of the Religion of these Persons consists in an Antipathy against the present Constitution of this Church, it must needs have such an As­cendant upon them, that they cannot choose but Hate (and consequently Un­dervalue) all that bear Office therein. But the main Reason of that Contempt is Luxury; For their carnal Brains are so overclouded with the fuliginous vapours of Sensuality, that they cannot put a right Estimate upon a Spiritual Office.

But I am confident, there is no Con­scientious Minister of the Gospel who is not ready to render Good for Evil to all such Despisers, by pitying them, and praying earnestly for a dissipation of that Cloud of wrath which is hanging over their heads, like a hovering Meteor; and ready to fall upon them: any Indignity which is done to a Church-man, the Son of God looking upon it as done to him­self; [Page 50] and because he is wounded through their sides, he will not fail to avenge his own Interest. That dreadful Sentence of the Gospel may awaken the securest amongst them all, (if they had Grace to lay it to heart) They who despise you de­spise me, and they who despise me despise him that sent me: It being a fearful thing to fall into the hands of the Living God; For our God is a consuming Fire.

I am not ignorant that this is a prol [...] Digression; but the Interest of the Go­spel induced me to enter upon it. For i [...] ought to be Lamented with tears of blood, That there is no Civil Nation und [...] Heaven which conferrs so little Respect on their Church-men as ours doth; and that but of late too. Sure I am, the an­cient Pagan Dr [...]ides were (almost infi­nitely) more Honoured in this Land▪ than the present Ministers of the Gospel ar [...] I pray God it be not a sad Prognostick of the extinction of the Gospel among us▪ and it is God alone that can disappoint our Fears.

We come now to answer the Second Scruple against that Method of Charity proposed in the Entry of this Article. [Page 51] Let not any of that Sacred Order say, If we do thus, what shall become of our Wives and Children when we are gone; seeing it is not now the custom of Nou­rishing the Relicts and Orphans of the Clergy, out of the Churches Intrado? This is easily answered. For, without all Peradventure, a good and holy Educa­tion is a rich Patrimony; as Gregorie Na­zianz. tells of his Sister Gorgonia, (who was also Daughter to an humble and Self­denying Bishop, That she bequeathed great Riches to her Children, in leaving them such an excellent Pattern as her self, and a desire to follow her Example. Yea more than so, seeing the best way to gather is, thus to scatter, these Charitable Husbands and Parents may considently leave their Widows and Fatherless Chil­dren with God: For the Heavenly Com­post of the Divine Blessing will not fail to enrich their poor and small possessions. It was a remarkable Story, concerning a Charitable Minister (whose Sirname was Crow) who had many Children, and ve­ry little of a yearly Income to bequeath to them; when he was a dying, yet con­sidently cry'd out, The Great God who [Page 52] hears the young Ravens when they cry, will not suffer these young Crowes to starve for hunger. And it was observed, that God provided very well for them all. Chri­stum Debitorem habere, (sayeth Gregorie Nazianz.) plus est quàm omnia possidere. It was also a golden Sentence, worthy of that Golden Mouth which uttered it▪ Eleemosyna est Ars omnium artium quaestuo­sissima: to which that Dutch Proverb is consonant, Thest never enricheth, Alms ne­ver impoverish, and Prayer hinders no wark: and when the hand of Violence seiseth on a charitable man's Estate; he may say with him in Seneca, I have at least tha [...] still which I have given away.

And lest it should be objected; tha [...] this Method of gratifying this I [...]on Ag [...] ▪ is singular and unpracticable: I must [...] them, in the end, That many in [...] Primitive Church have gone a [...] length in Self-denyal: For S. Cyprian [...] no sooner converted to the Christian Faith, but he instantly abandoned a ve­ry plentiful Patrimony to the Use of th [...] Poor. So did S. Paulinus afterward [...] Bishop of Nola, And so soon as Epipha­nius, and divers others undertook th [...] [Page 53] Eminent Employment, they immediately expended all for the behoofe of the indi­gent Members of that mystical and glori­ous head, from which exhaustible Foun­tain every good Gift is derived.

I have been the more prolix on this Particular; First, Because I would have Bishops carefully to avoid the Applicati­on to themselves of that Satyrical Cha­racter given by one, of a Puritan, That he is such an Enemy to Merit, and so a­fraid of Pharisaical Ostentation, that in a seeming Complyance with our Saviour's Pre­cept in the matter of Charity, Not to let the left hand know what the right Hand doth, he lets none in Heaven or in Earth know it. And next, Because People are generally apt to look upon Charity, as the most infallible Demonstration of the Sincerity of the Faith and Piety of Church-men; all being naturally prone to homologate that of S. Augustine; Quan­ta est Charitas! quae si desit, frustra habentur caetera; si adsit, habentur omnia. And Cle­mens Alex. gives it as the best Motto of an Ecclesiastick, Terram calcare didici, non Adorare. And if this Self-denyal were universally practised by Church-men, [Page 54] there should be no place found for that Complaint of Boniface of Mentz, (usual­ly termed the Apostle of Germany) Eccle­sia Antiqua ligneos habuit calices, sed aureos Episcopos: At Hodierna calices aureos, sed ligneos Episcopos. Neither would any so­ber Person take Occasion from any Do­nation made to the Church, to say, Ho­die venenum infusum est Ecclesiae: or, Ec­clesia peperit divitias, & Filia devoravit Matrem; Yea there should not have been any need of that eloquent Sermon of S. Chrysostom, preached against those who envyed the Wealth of the Clergy.

Article III.

IT were to be wished, That none set themselves forward to leap into a va­cant Chair, and to ascend with too much Precipitation that Summum Sacerdotii fa­stigium, before others much more modest, and more worthy. It was the regret of Gregory Nazianz. That some in his time were [...], they Commenced Divines and Bishops in one Day, who yet understood nothing be­fore; nor brought any thing to the Or­der, but only, a good Will to be there. Whence he fitly compares such Mushroms to the Dragon's teeth sown by Cadmus (as the Fable hath it) which immediately [Page 58] sprung up Giants out of the Earth, arm­ed Cap-a-pe, perfect men, and perfect War­riours in one day. But this is the excen­trick Motion of rash and ignorant young heads, and ambitious Hereticks. For the most eminent Pillars of the Primitive Church (such as S. Cyprian. Gr. Naz. Am­brose, Augustine, Nectarius, Chrysostom, Sy­nesius, and many others) from a Princi­ple of Humility, and a serious Conside­ration of the weightiness of that Charge, declined the same with all Vehemency imaginable, till by the Civil and Ecclesi­astical Authority, and the Inspiration of the Almighty, and great Mortifications, they were at last inclined thereunto. By which Shieness they verified that Obser­vation of Sulpitius Severus, (speaking of the ninth Persecution:) Men in those dayes (saith he) much more greedily sought Mar­tyrdom in the Cause of Christ, than for Bi­shopricks, or other Preferments in the Chuch.

Article IV.

MUCH less should they be preferred to that Sacred Function who are rei ambitûs, and have endeavoured by in­direct means to purchase that Degree un­to themselves: These by the ancient Ca­nons being declared Inhabiles for ever to officiate at the Altar. As also they who had been publick Penitents; lest the Umbrage of their former Scandals should stain the pure white of the Ephod. But to obviate the Inconveniences mentioned in the foregoing Proposal, and this in ha [...]d; It were most desireable, that this ensuing Method should be observed, for Election of Bishops to vacant Places; (there being first a most humble Address made by the Clergy of the Nation to our Gracious Sovereign, graciously to permit the same; and the Favour supposed to be granted:) viz. That immediately after the Vacan­cy, the Primate should warn (by his Let­ters) [Page 63] the Chapter of that Diocess to con­vene themselves: and they being assem­bled, to call the whole Synod together unto a certain day, appointed for Fast­ing and Humiliation; at which some of the most grave and learned of the Mini­sters, appointed by the Chapter, should Preach, in order to the Conscientious Choice of a Person fit for that Eminent Employment. And that after Fasting and Prayer in the Cathedral Church, a List be made of a certain number of the most Pious, Learned, Prudent, and Grave Persons, by the common Suffrages of all the Ministers of the Diocesan Synod: and that some discreet Persons among them be commissionated to carry the said List to Court, and humbly to present the same to his Majesty; and (with all due Sub­mission) to entreat his gracious Majesty to present, out of that number, one to the vacant Chair: They sufficiently know­ing them all to be Pares Negotio, and throughly acquainted with the State of the Diocesse, and with all the Tempers of the Clergy, and considerable Laicks who live within that Precinct.

[Page 64] I shall not mention the Observation of Spondanus upon the Enterview of Francis the First (one of the French Kings) with Pope Leo the tenth, at Bo­nonia; (the renowned Historian I. A. Thuanus, having made the same Observe in the first Book of his admirable Histo­ry.) Neither shall we reflect on the most Christian Deportment of Valentinian the first in reference to the Postulation of St. Ambrose: Nor what is decree'd by Charlemain, and Lewis the Godly; Lib. 1. Capitular. cap. 84. Least of all on the pious Act of Lewis the ninth, (deser­vedly termed St. Lewis) his burning with Indignation that pretended Privilege of Nomination, granted by the Pope, say­ing that the Election of Bishops belong­ed only to God and his Church. It be­ing a trite Axiom of the Canon-Law, Pe­titio plebis, Electio Cleri, & Consensus Principis. (vid. Leonis 1. Epist. 85.) But sure I am, If his gracious Majesty (who is a Lover and Protector of this Church ex traduce, it being one of his Royal Epi­thets to be the Defender of the Apostolick Faith, and Government, which that glo­rious Martyr, King Charles the first, sealed [Page 65] with his most precious bloud) were well informed, that this way of Election was the Apostolick Method, who in the first Vacancy of that Sacred Colledge of Apo­stles, did fill it in this manner; (as we read in the first Chapter of the Acts of the Apostles;) and that it was the most Ordi­nary Custom of the Primitive Church to do so; and of our own also, not many years ago; I am fully perswaded, that our Gracious Sovereign (whom God bless with a long and prosperous Reign over us) who hath also manifested such transcendent Goodness towards this Church, would be pleased graciously to Condescend to the humble Address of his obedient Subjects and Servants: where­by the mouths of the Adversaries of our Church may be stopped, and these Re­proaches which are cast upon the Office, wiped off; as, That Bishops are only the Creatures of Courtiers, or of some Lead­ing Church-men, introduced by Motives best known to themselves; and that they are yet but Presbyters, as having no Call from the Church, but only invested with a little more Secular Power than they formerly enjoyed; and that the said Of­fice [Page 66] amongst us is nothing but a Politick Design, contrived rather to serve Secu­lar ends, than the Evangelical and Eccle­siastical Interests; And, in fine, That the Prayers of the Chapter in their Elections, are but a Mocking of God, in seeking Grace to direct them in the Choice of a fit Person for the vacant Place, whilst (being predetermined by a Conge-d'elire from Court) they make indeed no Ele­ction at all.

Article V.

WHEN the Prelate of this Church is regularly Elected and Consecra­ted, let him manifest the Sacredness of his Order, rather by the Gravity of his De­portment, and Spirituality of his Dis­course, tending alwayes to the edificati­on of the Hearers, than merely by his Ca­nonical Garb: Though it was alwayes my Judgment, that it is most consonant to Reason and good Order, that the Cler­gy be differenced by their Habit from the Laicks; For that Sacerdos Habitus (according to the African Dialect of Ter­tullian, in his obscure Treatise De Palli [...]) imports no less. And if they go abroad without that Discrimination, they should not enjoy the Privileges which the Ci­vil Law hath granted in their favours: (as was well discerned by that Learn­ed, Devout, and Resolute Prelate, Arch-Bishop [Page 75] Lawd:) that he may verifie of of his Function what Minutius Foelix said of Christians in general; Non ha­bitu Sapientiam praeserimus, sed mente; Non magna eloquimur, sed vivimus: And may give no occasion to any to apply that of St. Hilary to himself, Sanctiores sunt aures Plebis, quàm corda Sacerdotum; Not to mention that more Celebrated Sentence, Surgunt indocti & rapiunt Coe­lum, &c. That which the Traveller Sands sayes of the Mufti at Constanti­nople, ought to be the Commendation of all Church-men, Grave were his Looks, and grave was his Deportment.

I deny not but Urbanity (if season­able) is tolerable in a Church-man; There is a time to laugh, saith Solomon; and they who have a solid Interest in Holy Iesus, have the greatest reason in the world to be merry. The Morosity of an Aristarchus, and Soureness of a Dio­genes, are not only unpleasant to Com­pany, but also Scandalous to Religion; as if it behoved all real Christians to be sick of Bellerophon's Disease, (which was A furious Sadness;) On which account, some Brain-sick Hereticks in this Land [Page 76] have brought up a Reproach upon the most Rational and Excellent Religion in the World. St. Cyprian had a most com­plaisant Conversation with his Presby­ters, (as is Recorded by Pontius Dia­conus in the History of his Life:) and Martin of Towrs had his own Jests, as Sulpitius S [...]verus reports of him; and St. Ambrose had his witty Repartees, as is testified by St. Augustine; yet they were accounted the gravest men of their Time.

But as for Scurrility, and a trade of Buffoonery or Drollery, and the least shadow of Obscenity, with all trifling Discourses, Church-men should hate them all Cane & Angue pejus; remembring that old Maxim, Nugae, nugae in quolibet ore; At in ore Sacerdotis, Blasphemiae: It being Noted as a great Crime in Pope Iulius the third, (by that great Histo­rian Thuanus) that he was, ad Scurri­litatem usque festivus. And if before Ple­beians they lose the least of their Gra­vity, they may resolve upon it, to lose infallibly so much of the intrinsick Au­thority of their Office.

Article VI.

LET this Prelate be frequent in preach­ing the Blessed Gospel; not neglect­ing that Duty every Lord's Day, whe­ther at home or abroad, if he be in health. (Which was expressly ordained by the 19. Canon Synod. Quini-sext. and 20 Can. of the fourth Councel of Car­thage:) That he may not only avoid the Sarcasm of that Buffoon, who said, He would hide himself in the Pulpit, where the lazy Bishop would not find him for a Year and Day; But also by his Practice may de­monstrate to the World, that his Heart joyns Issue with St. Augustin's Wish, That when Christ comes again to Iudge the World, he may find him either praying or Preaching. Which last behoved to be the Practice of Bishops in some Parts of the World; un­less either they, or the People belonging to their Cathedral, were deprived of Preaching on the Lords Day: For in the Churches of Africa no Presbyter was per­mitted [Page 79] to preach in Presence of the Bishop, till the time of Valerius, St. Au­gustine's immediate Predecessour in the See of Hippo: Who (as Possidius in the Life of Augustine reports) being a Greek, and by reason of his little Skill in the Latin Tongue, unable to Preach to the Edifi­cation of the People, ( Hippo being a Roman Colonie) admitted S. Augustine (whom he had lately ordained Presbyter) to preach before him: which was ill re­sented by some Bishops, yet became a Precedent at last to other Churches.

But there is another Exception (be­sides that of bodily Infirmity) which may sufficiently warrant the Conscience of a Bishop to forbear Preaching, pro hic & nunc; and that is; a desire to experiment the Gift of another within his Jurisdicti­on; (whether a Candidate, or one alrea­dy in Orders) for seeing he is, Virtute Ossi [...]ii, Pastor pastorum; that Inspection must needs be a special part of the Epis­copal Function.

Vid. Concil. Aurelianens. 1. Can. 13. Cujus haec sunt formalia verba; Quod E­piscopus, si infirmitate non fuerit impeditus, Ecclesiae cui proximus fuerit, Die Domini­co [Page 80] deesse non debet. Et Can. 2. Concil. To­letan. 11. Where an unpreaching Bishop is fitly termed Praeco mutus. But because the Elegancy of the Style and Matter, would invite any to read that Canon, I shall therefore give the ingenuous Rea­der an account of it. Quantum quis prae­celsi culminis obtinet locum, tantum necesse est praecedat caeteros gratiâ meritorum, ut in eo qui praesidet singulis, singulariter ornetur eminentiâ Sanctitatis; habens semper & in ore gladium veritatis, & in opere efficaciam luminis: ut, juxta Paulum, polens sit ex­hortari in doctrina sana, & contradicentes revincere. Nos proinde nostri Ordinis gra­dum, vel suscepti Regiminis modum magno­pere cogitare debemus, ut qui officium Praedi­cationis suscepimus, nullis curis à divina Lectione privemur; Nam quorundam men­tes Pontificum ita corporis otio à Lectionis gratia secluduntur, ut quid doctrinae gregi­bus subditis exhibeat, non inveniat Praeco mutus. Insistendum ergo semper erit Ma­joribus, ut quos sub Regiminis cura tuen­tur, fame Verbi Dei perire non sinant.

The Ninteenth Canon of the sixth Ge­neral Councel speaking almost to the same Purpose; and adds something more; [Page 81] That in the Exposition of Scripture, they ought to follow the Interpretation of the Primitive Fathers, and Doctors of the Church; and not presume to deliver to their Auditors, Quicquid in buccam ve­nerit. And for that end, recommends unto them the accurate Study of these Ancient Luminaries of the Church. Which useful Speculation is too much neglected in this Age; To which, that of the E­gyptian Priest to the Grecian Philosopher, may be applied; Ye have neither know­ledge of Antiquity, nor Antiquity of Know­ledge.

Vid. Augustin. contra Faustum Manish. Lib. 32. cap. 10. At vero qui Electus ab Ec­clesia ministerium Evangelizandi renuerit, ab Ecclesia ipsa meritò contemnitur: Qui enim & sibi prodest & Ecclesiae, bene intel­ligitur utroque pede calceatus. Vid. etiam Lib. 19. De Civit. Dei, cap. 19. Chrysostom. Lib. 2. De Sacerdot. Hieronym. ad Nepotian. & Greg. 1. Part. 1. De Cura Pastor.

Article VII.

NExt, Let this Shepherd of Pastors be careful to visit his Diocess once every year, in Conformity to the Anti­ent Canons; unless it be of a very great Dimension, and the Churches therein so numerous, that the Difficulty is insupera­ble: But what is wanting the one year, should be supplied in the beginning of the next; that by such accurate Visitati­ons he may find opportunity to Water what God hath Planted, and to thrust those out of the Vineyard, whom the Great Master never sent to work there: (they being hurried thereinto by their own insufficient forwardness, Simoniacal Pactions, and other unconscionable Prin­ciples; and whose after-Practices are found too sutable thereunto.) And let him exactly take notice, when he comes upon the place, if the Minister and Peo­ple [Page 83] perform reciprocal Duties, and afford mutual Encouragements one to another. But, seeing all these Particulars are fully expressed in the Books for Visitations, I shall add no more but this General; That he is bound to take inspection, If the In­cumbent use a conscionable Endeavour to perform all Personal, Relational, and Functional Duties; Which if he be found to do, let him have his due Encourage­ment: For, Virtus laudata crescit, &c. & laudando praecipimus. But if any be de­prehended to be very defective in their Intellectuals, or Morals, or in any of the elicit, or imperat Acts of those Faculties, so that Charity it self cannot be so blind, but may perceive, that they throw down more with the one hand, than they build with the other; Let these be Censured according to their Demerits. For (as a Skilful Physician) our Prelate is obliged to purge the Mystical Body, of its most noxious Humours, by applying season­able Catharticks, and a Dose too that is proportionable to the Distemper; and (as a good Surgeon) speedily to cut off these Organical Members, which are already sphacelated, lest that Gangrene invade the whole Body.

[Page 84] ‘Ense recidendum, ne pars sincera trahatur,’ (saith the Poet.)

Which if he do not, he must resolve to be accountable to the most impartial Tribunal imaginable, (which is infinite­ly above the pretended Justice of Aea­cus, Minos, and Radamanthus) for those destructive Neglects, which carry the apparent Ruin of many Souls in the front of them.

Likewise, at these Visitations, they may find an excellent opportunity of retri­ving (jure-postliminii) that Antient Ce­remony of Confirmation, excluding (in the mean time) all Superstition there­from; though some are apt to believe, that it is not the fear of giving Of­fence, which is the Remora of this use­ful Practice, but rather the Laziness of some Church-Governours; that Ceremo­ny being one of the honourable Prero­gatives of Episcopacy, and, (as some thought) incommunicable to Presby­ters; there being very few Instances of any of them, who in the Primitive Church were delegated to perform the same. [Page 85] And sure, the seasonable noticing, if Ministers and Parents have exercised their respective Duties in order to the Education of Young Ones, is so far from giving just matter of Offence to any, that (if rightly considered) it would be found in it self a Work highly commendable, and very profita­ble for the Church, if Conscionably pra­ctis'd. For what harm can the Imposition of a Bishop's hands do to any, unless they have the Polonian Plica, or a Fana­tical Leprosie in their heads? And sure I am, the fervent Prayer of an Holy Bi­shop, seconded with the Devotion of that Church before which the Confirm­ed Person hath Solemnly Homologated his Baptismal Vows, may do much good, in order to the procuring of their growth in Grace, and the Knowledge of Holy Iesus, and the enabling of them to perform these vows and Purposes, and that Profession of Faith which they had before embraced in Baptism. But we need not insist any more on this particular; for the Usefulness thereof is so evidently, and fully holden forth, by D. Hammond, Taylor, Dallee, Hanmer, and Baxter, that [Page 86] no rational man will any more doubt thereof.

Article VIII.

SEEING the Candidates of the Sacred Function are no inconsiderable part of the Episcopal Charge, Let those of that Eminent Order, exactly note the ensuing Particulars, before they proceed to Ordi­nation.

1. If they have a competent measure of Knowledge, whereby they are able to op­pose, and Convince Gain-sayers. Vrim and Thummim, should be laid up in the Pecto­ral of every Gospel-Priest; That is, The Light of Knowledge, and Perfection of Manners: For, if they be sent of God, the Almighty will put his Word into their mouths, before he set them over the Na­tions. [Page 89] And if any be found to reject Know­ledge, let them be rejected from being Priests unto the Lord; Our Saviour ha­ving told us, that if the blind lead the blind, both shall fall into the ditch. But, alas! there be too many in this Age, to whom that old Observation may be too justly applied, Multi fiunt indoctorum Magi­stri, &c.

2. Yet there be some who undergo the Fate of our first Parents; The Tree of Knowledge bereaves them of the Tree of Life: For, as there be Comets which have the Light and Elevation of Stars, so there are Vicious Persons that are endued with excellent Parts, and though they have the Venom of Dragons in their Hearts, yet they have precious Stones in their Heads. And there be too many who re­semble the Carpenters of Noah's Ark, they are Instrumental in saving others, and, in the mean time, by acts of Im­morality, ruine their own Souls; and though their Heads be like the Win­ter-Sun, which is sometimes full of Light, yet their Hearts resemble the Winters Earth, which is alwayes cold and bar­ren. Therefore their present Conversation [Page 90] should be carefully examined: And let a Prelate of the Church choose rather to lay his Hands upon Thorns, than on the Heads of those, whose Hearts are pollu­ted, and their Deportment is scandalous to the World; which cannot but prove a Stumbling-Block to many, and paves the way to Speculative Atheism in their Hearers.

3. But as a Compound of Intellectuals and Morals, let the next Inquisition be after his Prudentials. (Which Inquest is too much neglected in this Age.) S. Gre­gorie of Rome hath told us, that, Ars Ar­tium est, Cura Animarum: And sure, he needs no small Measure of Christian Pru­dence, who hath not only his own Soul to govern, but is also appointed to be the guide of others. Our Saviour hath Commanded all his Disciples, to joyn the Wisdom of the Serpent, with the Inno­cency of the Dove: Which holy Sagacity is indispensably necessary in all Ministers of the Gospel; in Destitution whereof, he that is Iuvenis moribus, if admitted to Sacred Orders, will bring that Curse up­on the Church, Children shall rule over them.

[Page 91] 4. Neither ought he to be Iuvenis aeta­te: For; The word of the Lord was pre­cious in those dayes, when the Child Samu­el ministred before him in a linnen Ephod. I wish, the Canonical Year appointed by the Ancient Church, were well observed in this: Then no Minor should be found to intrude himself into the Administra­tion of Spiritual Matters, to whom the Civil Law permits not an irrevocable Management of his own Temporal Affairs. And let not a Dispensation be given to any, upon the pretext of the more early Blossoms of his Youth; For that will open too wide a door to many others, to claim the same Privilege, though no prae­cox fructus is visible in them, or scarce any appearance of Winter-fruit: For, un­to all such, that Dicterium may be fitly applied, Malitia supplet aetatem. Therefore let all the Governours of the Church be careful to stop the Career of those hasty Births, who run abroad with the Shell on their Heads.

5. And let them not fail to search di­ligently into the Principles of the Candi­dates, before they give them Imposition of hands. And if they be found to be, [Page 92] either Schismatical, (as that they are apt to Controvert the Lawfulness of the pre­sent Government of the Church, by Arch-Bishops, and Bishops, or to question any innocent Ceremony which may be imposed by Authority.) or Disloyal; by justifying the late damnable Rebel­lion, at least as to the two great Wheels of that hellish Combination: viz. By maintaining the Lawfulness of Defensive Arms in Subjects against their Prince; which (if once taken up) do seldome fail to become offen­sive, e're they be laid down. I shall say no more against this Infernal Spring, but that the Primitive Church knew no such Doctrine, nor Practice: and they must be grossely ignorant of their Tenents who imagine the Contrary; it being Lippis & Tonsoribus notum, That Preces & Lachrymae, were the only Offensive and Defensive Arms of that Church, against her most violent Per­secutors, under the Notion of Authority: So that we need not Instance S. Mau­ricius, with his famous Thebaean Legion; Nor the Army of Iulian the Apostate; Nor make a Retrogradation unto the [Page 93] Apologetick of Tertullian, who tells the Roman Emperour, That the Christians in his time were so numerous, that they had so filled the Court, and Places of Judicature, yea and the Imperial Army it self, that they wanted not sufficient Physical Power to defend themselves against all their Adversaries; If their ex­cellent Religion had not taught them, rather to suffer patiently for God, than to resist the Authority then in Being; which (though wickedly exercised) they acknowledged to be derived from God. Or if they have the Confidence to say, That there is an Obligation lying upon People, (when they dream of a Necessi­ty) to Reform the Church, if they sup­pose the Prince to be negligent; and that, not only without, but also against the Authority of their Sovereign: Such Bigots, though dying in the Attempt, were never reputed Martyrs by the Primitive Church, but rather judg­judged Seditious; as is evident from Can. 60. Concil. Elib. Which insinuates this Reason; That Paul made not Use of his Hands, but only of his eloquent Tongue against the Idols of Athens. [Page 94] If such Phanatical Principles be found in them, let them be rejected, as the dange­rous Spawn of Presbyterian, Independant, and Anabaptistical Brood, which is still endeavouring to hatch a Cockatrice Egg, that may prove a Basilisk to this Church. And I fear there be too many such young Snakes already taken in her Bo­some, which, being once warmed with the heat of Sedition, will do their endea­vour to sting unto death the Mother that fosters them.

Yet, I should wish, that if any of these Youths be found towardly (though piti­fully marred in their Education) the Bi­shop who is most concerned in them, would take them home to his own Fami­ly, and (by piece-meal) instill better Principles into them; It being found by Experience, that they who are sincere Converts, become most zealous for the Interest of the Church.

6. The next Particular I would have noticed, is that of Simony: Therefore let all those who desire to enter into Holy Orders, or who are to be trans­planted from one Church to another, purge themselves by Oath of that Crime. [Page 95] It cannot be denyed, but that the usu­al Oath tendered in this Church, is in­different strict, though some (in this sub­tle Age) have invented modes of eva­ding it; But whatsoever Paction Parents make privily with the Patron, let not the Sons be balked from vindicating themselves of being Art or Part of those hellish Transactions; it being more con­sonant to Reason, that they who are of approved Integrity should be waved, than those who are under Suspition: For, as Iulius Caesar said of his Wife, so it should be with all Ministers of the Gospel, even not only void of a Crime, but also of Suspicion. But I fear the con­trary is too frequently done; That Oath being tendered in Course to those who are under no Suspicion but these some­times pretermitted who are under a fla­grant Scandal of Simony. Which O­mission not only verifies that of the Poet, ‘Dat veniam corvis. &c.’ but also brings an indelible Reproach on the Church, and Governours thereof. [Page 96] And if any Church-man, having come by a blank Presentation, should be so grace­less, as to fill up the Name of his recipro­cal Beneficiary, because he hath reple­nished the Pockets of his Patron with some money; though a jeering Laick would happly say, ‘Emerat ille prius, vendere jure potest:’ Yet there is not modest Ecclesiastick, but would be so far out of Countenance with that Reproach upon the Church, as to return nothing else, save that Lamentati­on of the Poet,

And if any refuse to take the Oath when it is tendered to them, let them be decla­red Inhabiles, according to the ancient Canons. And if they be found after­wards guilty, notwithstanding they have taken the Oath; let them be degraded and excommunicated, for adding Perju­ry to that Crime which needed no Com­plication to make it great; for they who, [Page 97] living in the Gall of Bitterness, and Bond of Iniquity, have owned Simon Magus for their Father, ought not to be reputed Sons of the Church. And let all those Gehazites, who have the Impudence to sell such Matters (that kind of Merchandise having become too much in fashion in this Age) be Censured according to the Canons of the Church: For to their Souls, (as an old Father hath said, St. Ambrose by name) in lieu of the Grace of God, a Leprosie doth cleave, much worse than that which did adhere unto the Covetous Servant of Elisha, and his Seed for ever.

Their common Apology may be easily answered. For, though it is no Spiritual Gift which they sell, and consequently not properly Simony; yet it is Spirituali annexum, and therefore declared by the Canons of the Church, to fall under the Censure of that Crime, and its Denomi­nation. And seeing, by all the Laws whereby our Church is Governed, the Officium is declared inseparable à Be­neficio, (there being no Ministeria va­ga amongst us) and by the Canon-Law, when a Presbyter was Ordained sine Titu­lo, the Bishop who did so, was bound to maintain him, till he were otherwise pro­vided; [Page 98] Therefore our Church hath good reason to censure the Buyers and Sellers of Benefices, as Simoniacal Persons. Now over and above that Pathetical Decla­mation of St. Ambrose, I could amass ma­ny other sharp Invectives of the Fathers against this Crime; but I forbear, lest this Article swell to too great a Bulk: and shall only add this Wish; That, seeing there be too many Laick Patrons who have a liquorish Appetite after the sweet­ness of God's Bread, (as one phraseth it to a very bad Sence,) I say, I wish that they were authorized by a Municipal Law, to gather up the Fruits of the first Year's Vacancy, or of the half thereof, where there is an Annat; provided, that the Bishop of the Diocess, with the Ad­vice of the respective Presbytery, (who may be presumed to know better than any, the State of a vacant Church with­in their own Bounds) have the Nomina­tion of the Incumbent. Which expedi­ent, would not only obviate that detesta­ble Crime, but should also prevent many other Inconveniences, not fit to be here expressed. As for the pretence of a Law, wherewith some in this Land are apt to [...]alliate their Simony; I shall remit them [Page 99] to the Epistle Dedicatory of D. I. Forbes of Corse, before his Tractate upon Simony, Where our learned Compatriot, with an Holy [...], declames most rationally against that Surreptitious Edict, which he fitly terms, Non Lex, sed Labes: and though some account it Lex soli, yet, that it should never be reputed by any Chri­stian to be Lex Poli.

If we should amass all the Canons of the Councels, and Invectives of the Fa­thers, these alone would amount to no small Volume; but lest this Enchiridium swell too much, I shall supersede many of them: yet the ingenious Reader may find divers of them subjoyned, by way of Confirmation, to this Article. But to shew how detestable that Crime of Si­mony was in the eyes of the ancient Church, and how cautious these Primitive Lights were in that Affair, I cannot forbear, just now, to notice that Canon of the Councel of Ancyra, which determined, That nothing should be given at the time of Receipt of the Eucharist, though un­der the notion of Charity to the Poor; lest any should suspect that Donation to be made for the holy Communion, But, alack! we have reason to fear in this [Page 100] Age, that the time is come of the fulfill­ing of the Prophecy of S. Bernard, That Christ will again descend from Heaven, and take the whip in his hand, and scourge mer­cenary Priests out of his Temple, as formerly he did other kinds of Merchants.

Which Flagellation too many avaricious Prelates of Rome have good reason to fear, for presuming to dispence in this Matter; not only with all the ancient Canons, but also with the inviolable Law of God; by practising various kinds of Simony, not fit here to be expressed. I am not ignorant of that base Flattery of some Roman Parasites, (I mean the Sycophantine Canonists:) who look upon the Pope of Rome as the Lord Paramount on Earth of all the Degrees of Priesthood; whence they infer [...], that he cannot commit Simony, though he should make Sale of them all; because a Lord may lawfully sell his own. Which perverse Do­ctrine (as it was well observed, so it) is most rationally confuted by that moderate and learned Roman Doctor Cl. Espencaeus in his excellent Comment. on the Epist. to Tit. to which I remit those base Flatterers for their Castigation. And I wish from my heart, that some leading men in this Church, did not transcribe that Copy of pretended Dispen­sations: [Page 101] If it were so, we should not find a­ny of them so impudent as to give it under his Hand, that a simple Rebuke is an ade­quate Punishment unto a Presbyter who is convict of notorious Simony; & that this least of Censures is an Expedient fit enough to unload the Church of that great Burden of Reproach, w ^ch such a flagrant Scandal had laid upon it. But seeing this Oracular Re­sponse of Delphi is so diametrically opposite to all the ancient Canons, we hence perceive Fortuna quem nimium favet, stultum facit.

7. In the last place, I would tender this humble advice to all the Governours of this Church. Seeing they enjoy the Privi­lege of the Advocation of some Churches, that they be exceedingly solicitous, to pro­vide Persons for those Vacances, that are Pares Negotio: and let them be of Alexander the Great his Mind, about the Succession, whose last words were, Detur digniori; ra­ther than the more uncertain Testament of Pyrrhus the Epirote, who bequeathed all at Random, unto him who had the sharpest Sword. For if it be otherwayes, indifferent Spectators will be apt to pass this Ver­dict upon it, That Bishops are no more concerned with the Interest of the Church than Laicks, and that they have [Page 102] drawn them a Copy, to present insuffici­ent men. But, as I hope, none of the sacred Order shall in that Race which God hath set before them, be found to resemble Atalanta, who was diverted from her Course by the three golden Ap­ples of Hippomanes, (a fit Emblem of the Profits, Pleasures and Glory of the World, which are a Snare to all, and ru­ine the greatest part of the Sons of men.) So I should wish, that none of them be so blind with natural Affection, as to bring a Reproach upon themselves, and give Scandal to the Gospel, by prefer­ring unworthy Relatives in the Church. Perit enim omne judicium (saith Seneca) cùm res transierit in affectum. I cannot deny, but if indifferent Persons (who have a Faculty of judging such Matters,) do observe in those, a competency of means adapted to the end of their Employ­ment, so much Respect may be deferred to a natural Obligation, that caeteris pari­bus, they may be preferred: for there is a Possibility of erring when they consult not with Flesh and Blood; as is evident, in civil Matters, from Antipater's Mistake, in preferring Polyspercon to the Protector­ship [Page 103] of Aridaeus, though his Son Cassan­der was found by experience to be the fitter man: and that Greek Emperour who mixed the Meal of the Western Christians with Lime, when they went to recover the Holy Land from Infidels, was recommended to the Imperial Digni­ty, by his dying Father, before his elder Brother, meerly upon the account of that publick Spirit, and Sentiments of Justice, which the misjudging Father ap­prehended to be in him. But if the Tie of Nature be the A and [...] of his Recom­mendation, there being scarce any thing else to make the aequilibrium, (far less to preponderate the Scale;) but only some grains of homogeneal Blood; then let a Church-man remember, that in the Cause of God, a good Levite regards not his nearest Relations, nor doth acknowledge his Brethren. And let them trace the Foot-steps of that Holy Groslhead, Bishop of Lincoln, when one of his Relatives (who was but a ground-Labourer,) heard of Grosthead's Preferment, his gross Ig­norance and meanness of his former Em­ployment, were no Remora to his vain Ambition, in desiring to be a Labourer [Page 104] in God's Vineyard; But that famous Pre­late repelled him with this deserved Sar­casm, Cousin (said he) If you want a Yoke of Oxen, I will cause buy them to you; if ye are de­stitute of Seed to sow your Ground, I will sup­ply that also; or if your Plough be broken, I will give you a new one; But an Husband­man I found you, and an Husband man I leave you.

Article IX.

THIS Article may be termed the Co­rolary of the two former: as di­vers ensuing fall under that Denominati­on: For if the Superintendency of the Doctrine, Discipline, Worship and Go­vernment of the Church, (especially of his own Diocess) should be the [...] of this Office, yea the Center and Circumfe­rence of the Episcopal Vocation, as may appear from the preceding Proposals:) then we may pertinently inferr, That the Crime of Non-Residency, must be ve­ry odious in the Sight of God, and scan­dalous to the Church; unless very ur­gent Reasons plead for a Dispensation for a short time. What was said of some Monks, by Anthony the Father of them, Monachus in oppido, ut piscis in arido, may be applyed to all wandering Levites, who are found straying in Cities where there is no Cathedral. The Spanish Bi­shops in the Councel of Trent, argued well [Page 108] against Non-Residency; That it was contra­ry to the ancient Canons, and repugnant to that which was established jure Divin [...]: yet they needed not have gone further for a Topick to prove the Point, than their own Natural Reason; It being a self-evident Principle, That when the End is command­ed, all the Means are supposed to be en­joyned, without which it cannot possibly be obtained: Now this Spiritual Employ­ment alone, being a burden too weighty for Atlas his Shoulders, (it being S. Chrysostom's Judgment, that the Burden of a Bishop was formidable, even to an Angel, to undergo,) unless sufflaminated with the Divine aid▪ so that a Church-Governour would need Argus's Eyes, and Briareus's Hands, to buoy up the Church from sinking; Therefore there can be no place left for the [...] of Non-Residency.

And if any have the Forehead to say, that the most part of these Duties incumbent on a Bishop, may be performed per Vicarium; he must give me leave to apply the other part of that Maxim, per Vi­carium intrabit Regnum Coelorum. Sure the anci­ent Church had no such Sentiments; For, when the Fathers of the Councel of Sardica took notice, that some Bishops used to go to Court upon By-er­rands, and private Designs of their own, they or­dained; [Page 109] That no Bishop should go to Court, un­less either immediately Summoned by the Empe­rour's Letters; or that their Assistance were requi­red, to help the oppressed, to right Widows and Orphans, and to rescue them from the unjust Grasps of Potent and Merciless Oppressours; or to seek Oc­casion to represent unto the Supream Magistrate the most pressing Grievances of Church and State, not suppressing the Oppressions of great Ones, whether without any Shadow of Law, or under some Pretext thereof; ( Summum jus proving too often Summa Injuria;) and finally, to preserve their Respective Cities from imminent Ruin; thus Flavianus the Patriarch resorted to Constantinople, to intercede with Theadosius the Great, in Behalf of his Antiochians, whose Extermination that ex­asperated Prince had designed; and who can blame S. Leo of Rome, for travelling many Miles, to divert that Flagellum Dei, from being a Scourge to his Ci­ty; who at last, (like to the high Priest Iaddus▪) prevailed in his Sute?

Neither can we omit the usual Temptation to Non-Residency; which is; Plurality of Benefices▪ a Scandal condemned even by the Councel of Trent, for a Crime. Such Ingrossers would never have troubled Rome, as [...]nce a Scottish Bishop did, prompted by his Conscience, to be rid of a con­siderable part of his Charge and Revenues. But, as the Peace of Conscience, so this Heteroge­nial Conjunction, passeth my Natural Un­derstanding: and I think, my shallow Capa­city shall never reach it, How one man can be Parson in one Diocess, and Bishop in another, [Page 110] and yet have a simultaneous Sufficiency for both: For who is sufficient for one of these Things?

And if it be said, that they are not without a Precedent, being nothing else but Emulators of that infamous Bishop of Lincoln, of whom it is written, That he had an Organical Church within him­self, as having monopolized all the Spe­cies of Ecclesiastical Offices in his own Person, at one time; yet I would de­mand of these Monopolists, (for I inge­nuously confess, that such a Davus as I, would need an Oëdipus to unriddle this Mystery.) If they can determine the pro­per Boundaries and Measures of the Sub­ordination of that Excentrick Rectory to the Bishop thereof; and whosoever doth it intelligibly, erit mihi magnus A­pollo, and much wiser than that Monster Sphinx, in my Esteem. For under the Notion of a Presbyter, he ought to be subordinate to his Ordinary, and should reverence him as a Father; and yet (in the mean time) he may possibly claim (jure Stationis) the Place and Privilege of an elder Brother. But, seeing I have not so much Geometry as to determine [Page 111] these Marches, I shall only subjoyn this Sentiment of mine; That though many have good Reason to doubt how these scattered Flocks shall be competently fed by one who doth not pretend to Biloca­tion, yet I have not the least Scruple imaginable to believe, that they have a Cordial Design to feed their own Fami­lies to the full, and not to live precari­ously. But I fear, that this Tympany in their Splenes, shall at last produce an A­trophia in the Mystical Body; unless a more skillful hand than that of an Empy­rick, do speedily apply Chalybeat Poti­ons to their Hypochondria.

Article X.

IF Non-Residency be a Crime in Ecclesi­asticks; their immersing themselves in Secular Affairs, must needs be a piacular Transgression, and Scandal of the first Magnitude: For such demonstrate them­selves to be the genuine Issue of Demas, who first harkened to the Gospel, and afterwards embraced this present World; but with this Difference, that Demas a­gain devoted himself entirely to the Mi­nisterial Function; but these who leap out of their own Element, (as if they were Animalia Amphibia) declare by their Polypragmatick [...], that they have a Com­placency to live and die divided be­twixt God and the World: and, for all the World, resemble that infamous Pope Boniface the eighth, who the one day appeared in the Habit of a Priest, and the next, in that of a Secular Person: Yet with this Discrimination, that some have adventured to do so, [Page 114] when it was no year of Iubilee to the Church.

It cannot be denied, but that it hath been alwayes reputed (even in Pagan times too) one of the Honourable Flo­giums of an absolute S [...]cular Prince, to be Mixta persona cum Sacerdote; He be­ing Cus [...]os utri [...]sque Tabulae; and (as Con­stantine the Great said of himself) Episco­pus extra Ecclesiam: But I did never read that it was accounted an Encomium of a Church-man, to be Mixta persona cum Sae­cularibus: Sure, the Primitive Church judged not so, it being the great Care of these Times, to free Ecclesiasticks from what might be either Scandalous, or Bur­densome to the [...] Calling: Therefore, by their Address to the Great Constantine, they p [...]rchased that Decree in their fa­vours; That the Orthodox Clergy should [...] exempted from all Civil Offices, or whats [...] ­ver might hinder their attendance upon the Services of the Church. His Son Con­stantius decreed; That Bishops in many Cases should not be chargeable in the Se [...]u­lar Courts, but be tried in an Assembly of Bishops: Which Privilege was extended by Honorius to all the Clergy, That they should [Page 115] be tryed before their own Bishops: and by another Constitution, That, for the Veneration which is due to the Church, All Ecclesiastical Causes should be decided with all possible speed. The Scope of all which laudable Constitutions was, to ob­viate the unnecessary avocation of Church-men from their own peculiar Employment. But let those [...]insey-wool­sey M [...]dlers take example (before they be made such Examples) from the Tra­gical end of that famous Chronologue, Funcius, who commanded this instructive Epilaph (composed by himself) to be en­graven upon his Tomb;

Article XI.

WE have not yet done with the ex­centrick Orbs and Epicycles of the Episcopal Function, which should be care­fully evited, as Distractions from their pro­per Employment, and no less dangerous than the Syrenian Rock. Therefore let me perswade all Office-bearers in the Church, to be very shie in medling with State-mat­ter, and to hate (cane & angue pejus) the abbetting of State-Factions; and let them [Page 117] be ashamed to be found Parasites to any: For all these Irregularities are abomina­ble Stains in a Mitre; It being an Obser­vation of a very ancient Date, that Church­men never made good Politicians; (the fa­tal ends of many of them in Britain, be­ing a sufficient Evidence thereof.) For, when Ecclesiasticks abandon Christian Simplicity, (which is the great Ornament of all the Disciples of Holy Iesus, but es­pecially of Church-men:) and betake themselves to the infamous disingenuity of Pope Alexander the 6th, and that Mali cor­vi malum ovum, Caesar Borgia; (For, as Guic­ciardin reports, the Father never spake as he thought, and the Son never thought as he spake;) it is but just with God, (who is Truth it self, and abhors all deceitful men:) to cast them out of his Protection; and not only to cause them tast (even in this Life;) the bitter Fates of Tantalus, Sisyphus, Tityus, Prometheus, and the Belides; but also to permit them to dye the Death of Slaves, rather than of ingenuous Persons: because they have divested themselves of the proper Ga [...]b of the Sons of the Church, as a Pope said of a French Bishop, taken armed with a Cask and Corslet.

[Page 118] Yet this Dehortation is not so to be understood, as if it were absolutely un­lawful for the Governours of the Church to be Assessors in any Secular Court: For, if a grand Case of Conscience be un­der debate there, or if the Interest of the Church be highly concerned, they may be lawfully present, if called there­unto; not only as the fittest Persons to resolve those Doubts (which must needs be granted by all, if it be supposed they have the due Qualifications of their Of­fice; For, Artifici in sua Arte [...]redendum est;) but also, in regard they are the Representatives of a considerable Body in the Nation. Yet (in the mean time) let them with all Modesty and Humility de­cline to intermeddle with Affairs that are purely Secular; in imitation of the Ar­cients their Abstention, and of that most Reverend Modern Prelate L. Andrews, the Pious and Learned Bishop of Win­chester.

And when they are called by their Prince, to give their Advice in the Su­preme Councel of the Nation; let them not be m [...]er Pedarii Senatores, or the insignificant E [...]oes of some leading Se­cular [Page 119] Subject; but, with a Christian Free­dom of Spirit, (as having Dependance upon none, save God, and his Vice-gerent upon Earth:) let them give their Judg­ments impartially, according to their Consciences; eying singly in all their Consultations and Suffrages, the Glory of God, and the Good both of Church and State.

But if it happen, (because of the Sins of the Land, that the Prerogative and Privilege seem to interfere; let them use their utmost Endeavours to find a Temper, that they may be alwayes found to be Nuncii Pacis, and not Bellows of Sediti­on, and Whirlwinds, agitating the contra­ry [...]ides of Faction, and sometimes tossed upon a S [...]ylla or Charybdis by them: To which unstable Elements the Graecians re­sembled the Orators and People of Athens.

But if any of them desire to ride safe at Anchor, nigh to a calmer Shore; let them make it their chiefest Study, to be­come Favourites of the Court of Heaven, without any Affectation of being Dar­lings of the World, or special Favourites of any Court-Minion upon Earth: For if they be found to entertain no subli­mer [Page 120] Studies than these little Arts of Poli­cy, they need not expect an Euge bone ser­ve, from the Lord Paramount of the World, and but little Trust, in the end, from those Terrestrial Grandees whom now they pre­tend to adore. For, though the great Mi­nister at the time, hath, by his admirable Abilities, served the Interests of Church and State, much better than all of them have done; yet he may be afraid of as ingrate­ful a Requital from some of them, as a very generous Person, in the like Circumstances, did meet with not long ago; though he had done very good Offices to this Church. For, alas! these old Aphorismes, Semel ma­lus, semper malus; & qui sallit in minimis, etiam in maximis, are too frequently ve­rified in this Age. And that prodigious Wit who now sits at the Helm, hath the more reason to apprehend that distast­ful Event, it having been his Fate here­tofore, to find such unsuitable Returns from many who had experienced his real and great Favours in Abundance. The best Antidote against this unthankful Venom of these Vertiginous Creatures, is, the unparallel'd Constancy of his Prince's Favour, which (I hope) will [Page 121] not fail to buoy him up (in the midst of all these fluctuating Euripi, and most violent Hurricanes, which have threatened, more than once, to tear all his Sails in pieces:) as long as the sinking Example of the great Deputy of Ireland is recent in Me­mory.

And in fine, Let them all study such an abstractedness from the World, and an entire precision from Secular Affairs, that all may find reason to judge, that they are the Persons who use the World (as the Apostle phraseth it) as if they used it not; because the fashion thereof passeth away. Yet though any of them were at much Pains, to promove the Mystical Es­pousals of any Heretrix in this Land, with that Lion of the Tribe of Iudah, it were a very commendable Procuration, as be­ing a part of their Charge; But to go about with vehement clandestine Sollici­tations, to make up a Match betwixt Secular Persons, as if they had been em­ployed Ambassadours to conclude the Treaty, and Marry them by Proxy, is so far from an Ecclesiastick's due Recol­lection, that it argues an intolerable Distraction; yea, so invidious and [Page 122] disobliging, that it hath proved no small Temptation to many Persons of Quali­ty, (known to be Lovers and Support­ers of the Order:) to have fallen, by that excentrick Motion, into no small disgust therewith.

Vid. Concil. Toletan. 10. Can. 2. Which Ordains those of the Clergy, who are Seditious or Factious against Autho­rity, to be immediately [...] all Dignity and Honour. Concil▪ Cartha­ginens. 4. Can. 56. Gujus ha [...]c sunt forma­lia Verba; Cleri [...]us qui Adulation [...]. & Pr [...] ­ditio [...]ibus, vacare deprehenditur. ab [...] degradatur. Vid etiam Can. 5 [...], 58, 5 [...], & 61. ejusdem Concilii.

As for the Testimonies of the Scrip­tures, and of the [...]; Seeing these which are adduced to Homologate the Article immediately preceding this in hand, do [...] very [...]itly for Confirmati­on of the sam [...], I shall therefore, (for bre­vi [...]y sake) [...] the Reader unto the per­usal of them. But if any grudge for want of these, let them read Epist. Clem. Rom. ad Corinth. Cypr. De Simplicitate Pra [...] ­lat. [Page 123] vel de Vnit. Eccles. and Ambros. De Dignitate Sacerdot. In which Excellent Treatises, they will find abundant Testi­monies to this purpose.

Article XII.

HAving mentioned in the fore-going Article, That Bishops are the Re­presentatives of the Organical Church, it is a most Rational Consequence, That in all the great Concerns thereof, they ought to consult the Represented; other­wise let them not any more usurp that Title: it being an approved Maxim of Law, Quod omnes tangit, ab omnibus tra­ctari debet; and there is another, (whose Application I wish they deserve not;) Ne­m [...] fiat deterior, per quem melior factus non est. This was asserted long ago by a most Ancient and Honourable Bishop, St. Igna­tius, in Epist. ad Trall. where he calls Pres­byters [Page 124] [...], Councellours and Assistants of the Bishop, and his Synedrion; making them parallel to the Sanhedrim, or Councel of Elders, that were joyned to Moses in his Government, to facilitate the Burden to him. But within the Sphere of their own Dioceses, I hope none of them will act any matter of Importance, without the Advice of the most Judicious and Consci­entious of their Clergy.

I shall not take upon me to determine, Whether Episcopatus be Ordo, or Gra­dus tantum; or if Presbyters in the an­cient Occumenical Councels, had a Deci­sive Suffrage; sure I am, in some later ones they had: And in the most Ancient, we find Presbyters Subscribents to the Canons. And if it be alleged, that they were but Delegates of some absent Bi­shops; (for the Chor-Episcopi did unque­stionably Subscribe for themselves:) yet it is as certain, that their Delegation could not make them Bishops. Nam quod alicui suo nomine non licet, nec alieno li­cebit. But they must needs be Hospi­tes to all Antiquity who deny them, [Page 125] even in General Councels, to have had a Consultive Voice; seeing some Dea­cons (who could speak good sence, and understood the matter in Contro­versie, intus & in cute:) were admitted to all their Deliberations. This is evi­dent from the Instance of the Great Athanasius, at the First Councel of Nice; who (as he testifies of himself) was then but a Deacon of the Church of Alexandria, and not the President of the Councel; (the As [...]ertion where­of, was a great [...] in I. Calvin) yet permitted, not only to Debate, but also to Consult; because he under­stood the Arrian Heresie as well as any of them all. And that they had a Decisive Voice, (I mean Presbyters, and many times Deacons also) in the Pro­vincial Councels; we need no other Evi­dence, than the Inspection of the Inscrip­tions and Subscriptions of these Synodi­cal Acts and Canons.

Neither did any approved Bishop of the Primitive Church erect a Tribunal within his own Precinct, from which, velut à Tripode) he alone, inconsulto, Clero, pro­nounced Oracular Responses, and Ful­minating [Page 126] Sentences, against any of the culpable Clergy, whose gross Midemean­ours deserved the highest Censures of the Church: But this was done by a Judicial Concurrence of the Synodical Meeting, at least of some select Brethren delegated thereby to be the Bishop's Assessors in that Act of Judicature. This is most evident, from the Resolution of S. Cyprian; (and in so clear a matter we need not amass any more Instances.) who, being consulted by some of his Clergy, what they should do in the Case of the Lapsed; he answer­ed; That being now alone, he could say no­thing to it; for that he had determined from his first Entry upon his Bishoprick, not to adjudge any thing by his own private Order, without the Councel, and Consent of the Cler­gy: which in the present Case holds ve­ry well à minori ad majus. Yea it is one of the most trite Axioms of the Canon-Law; Episcopus solus honorem potest defer­re, sed solus auferre non potest.

Article XIII.

HAVING but just now mentioned the Honour of the Clergy, I would next advise all the Governours of the Church to demean themselves courteously and affably to all; their Christian Gentile­ness and Condescendence being the fit­test Machin to scrue out internal Respect from all Ranks of People. For nothing commends Church-men so much, as a Pi­ous Modesty: all Degrees of Persons, but especially theirs, being like Coins, or Medals; to which, howsoever Virtue give the Stamp and Impression, Humility must give the Weight. Let not there­fore any of them in their Travels towards the Northern Pole, use insolent Boast­ings towards any Person of Honour; es­pecially in their own Habitations, which ought to be Asyla to all. And let them not improve that strange Logick any more, as to inferr, That some Gentle­men are bigot Fanaticks, because they [Page 136] earnestly entreated them to preach on the 29th of May, seeing they were upon the Place, and the Church was vacant: though they were not pleased to do it. Or, to con­clude, that they called some other Bishops, Cheats & Knaves, because they wished, that all of them were as good and just as their own Ordinary. For, without all Peradven­ture one haughty expression of a proud Priest, hath a greater Tendency in it to pro­selyte a far greater number to Fanaticism, than twenty uttered by the humblest of them all, can bring over to Conformity.

And let all honest Ministers of the Gospel have a large share of those Acts of Humanity; (none of which deserve that Title, who afford not a due Respect to their Superiours, either in Church or State; he being most unworthy to command, who hath not first learned to obey.) no­thing being more easie than a little Civili­ty. And yet an obliging Deportment in re­ference to the Clergy, is a matter of great Importance for the good of the Order; For by cherishing all those, as Sons, and Brethren, who are well principled, and make Conscience of their Office, they insinuate themselves into the Hearts of [Page 137] those, who (next to the favour of God, and of their Prince,) are indeed the best Support of their Government; for (as the Excellent Historian hath said) Con­cordiâ res parvae crescunt; Discordiâ maxi­mae dilabuntur. O! how lovingly (as there had been no disparity at all) did St. Ignatius, Polycarp, Irenaeus, Cypri­an, the three Asian Gregories, Athana­sius, Basil, Augustin, and many other Lights of the Primitive Church, con­verse with their respective Colleges of Presbyters? Neither will I ever forget that excellent Attestation of the Pious and Eloquent Bishop Hall, (deservedly termed the English Seneca) who appealed to his own Clergy, If his Deportment amongst them were not such, as if he had been no more but a Presbyter with them, or they all Bishops with him.

Away then with that invidious ex­pression in reference to Presbyters, The Inferiour Clergy, (though it is one of my Eusticks, That all the Governours of our Church were superiour to all their Pres­byters, in that which is usually termed Clergy:) But whether that Fantastick Phrase savour more of Pride or Ignorance, [Page 138] it can hardly be determined. Sure I am, in the Primitive Church only Deacons and Sub-Deacons, with the rest of the Orders inferiour to them, were so ac­counted: As for Presbyters, they were called Clerici Superioris loci. And though some Popish Schoolmen have multiplyed the Sacred Orders into the number of Nine, yet the Generality of their Theolo­gues and Canonists, reduce them to Seven, whereof Sacerdotium is the highest Order; Which Opinion indeed makes Episcopatus to be but Gradus Sacerdotii; and compri­seth Cantores under the Lectores. It is al­so the Judgment of some Moderns, That, after the Chor-Episcopi were exauctorated by the Primitive Church, as useless and burdensome; that Presbyters were term­ed, Antistites in secundo Ordine; which they collect from that Iambick of S. Gre­gorie, [...]. &c. i.e. The venera­ble Senate of Presbyters, that preside over the People, and possess the second Throne. Deacons were indeed prohibited by the ancient Canons, to sitdown before Pres­byters, without their Leave and Com­mand: But as for the Demeanour of Bishops in reference to their Presbyters, [Page 139] it was a Canon, renewed more than once Ne sedeat Episcopus stante Presbytero.

Yea, more than so; There be some, not inconsiderable Antiquaries, who are so far from thrusting Presbyters below the Hatches, that they have elevated Deacons to the upper Deck of the Superiour Cler­gy; imagining, that only Sub-Deacons, and these Orders below them, are to be accounted the Inferiour Clergy, which they would collect from Hierom. on Tit. and Aug. Epist. 162. But, non sic fuit ab initio; if we consult the 6th Chapter of the Acts of the Apostles, where we may find, that they are not [...], but [...], viz Mensarii, & Eleemosynarii. (See Can. 16. Concilii Sexti Generalis, & Can. 4. Con­ [...]cilii quarti Carthag. and S. Chrysostom's Comment on the 6th of the Acts.) Yet it cannot be denied, but that in the latter Centuries of the Primitive Church, the Order of Deacons at Rome, (who were but seven in number, according to the Primitive Institution; and that of Pres­byters very numerous;) began, not only to equal themselves, but also to look big upon the Presbyters; and the Arch-Dea­con assumed the Title of Cardinal Dea­con: [Page 140] which Superciliousness, not only gave occasion to the framing of those Ca­nons we have already hinted at, against them; but also to St. Hierom, a Presby­ter, to take the Pen in his hand, that he might vindicate his own Order from the Contempt of their Inferiours, which he doth at length, Epist. 85. ad Evagrium. For let Blondel and Salmasius pretend what they please, this Renowed Father had no quarrel with the Order of Episcopaly but was not a little irritated by the sawcy and arrogant behaviour of the Deacons: and that they might learn to know, and keep their distance; and that Presbyters might look down upon them, as the Church-Nethinims, he screws up the Pres­byteratus as nigh to Episcopacy as possibly he can.

And, (if I were not afraid to be ac­counted an impertinent Digressor) it were easie to demonstrate from the Wri­tings of this Father, that he acknow­ledged the Power of Ordination, Iu­risdiction, and Confirmation, to belong most properly to Bishops. And, even in his Comment on Titus (on which Blondel layes the greatest stress;) he [Page 141] hath this differencing Expression, In quo differt Episcopus à Presbytero, exceptâ Or­dinatione? Now, as Exceptio firmat Re­gulam in non exceptis, so the Exception is presumed as true as the Rule. And his, ad evit and a Schismata &c. is by the greatest Antiquaries looked upon (and not with­out good reason) as such an Accident that did emerge in the Apostles days. And how can it be conceived, that a man of Hie­rom's Temper, who was indeed very Pi­ous and Learned, but withal had much Keenness in his Spirit, (neither did his great Adversary Ruffinus belye him in this Character, ut erat in quod intende­rat vehemens:) that he would have ta­ken it in good part, that Augustine should call himself, Major Hieronymo quà Epi­scopus, if he had not believ'd the truth thereof? Credat Iudaeus Apella, non ego: Not to mention his writing always respect­fully to Pope Damasus, as his Superiour in the Church. So that one of the fif­teen passages usually cited out of St. Hie­rom's Works, to prove the Superiority of Bishops over Presbyters; and that is, his Dial. adv. Luciferian. doth preponderate [Page 142] more with me, than Spalatensis lib. 2. c. 3. who saith, That Hierom's Prejudice a­gainst Bishops cannot be excused; Nei­ther can I deny, but that he was much irritated by the insolent Pride of Iohn, Patriarch of Hierusalem. I shall only take notice of that, which indeed I ac­count a Punctilio not worth the noticing, though the Enemies of this Sacred Or­der we are pleading for, lay no little weight upon it, therefore I shall speak a little unto it: and that is, Hierom his asserting, that in the Infancy of the Chri­stian Church, there was an Identity of Names; and that Episcopus and Presbyter signified one and the self same thing. For Answer. I never judg'd it a real Contro­versie which is managed about Names; He must be drenched very deep in the dregs of Malice, (saith Tertullian) who raiseth deadly Quarrels about Words or Names, if there be no real Controversie about Things. Therefore I shall readily grant unto them that Bishops of old were called Presbyters, or Elders; and shall go a greater Length too, than Ambrose in his Comment on the Ephesians, (if it be his) who tells us; that Omnis Episcopus est Presbyter; sed non om­nis [Page 143] Presbyter est Episcopus; For I verily believe, that in the Infancy of the Gos­pel, Presbyters were also termed Bishops or Overseers; and that the Appropriation of those Names to the different Orders, or Degrees of the same Order, was not made till a little after. Yet I joyn not Issue with these, who cite the 20th Chapter of the Acts, verse 28. to this purpose: They who are for the Genevian Platform, will have those Elders to be nothing else but Presbyters, and they hug this Text as their Palladium; because (as they fondly imagine) it affords them an Achillaeum Argumentum against Episcopacy; for here (say they) the very Name and Office is confounded with that of Presbyter; Over­seer in the Original being [...]. But I must take the boldness to say, that I lay more stress upon the sole Testimony of Irenaeus, than on all the Commentaries which have been written on this Text, since the year 1638, to 1600, or since 1536. (when Calvin settled at Geneva) till this present year of God: For that An­cient and peaceable Father, (who carried Peace in his Breast, as well as in his Name; living withi [...] 180 years of the [Page 144] Birth of Christ; He was the Disciple of Polycarp, who was brought up at the feet of S. Iohn the Apostle, and conversed with many Apostolick men, and had an easie Tradition of the sence of this place; This Irenaeus, in his five Books against Heresies, (especially the Valentinian Gnosticks) ex­presly te [...]ls us, lib. 1. c. 14. that these El­ders were Bishops of Asia, He of Ephesus being their Metropolitan, or Arch-bishop. And lest any should imagine, that it would have been a tedious Work and Attend­ance, for the Apostle to call for all the Bi­shops of Asia, we must suppose it was not of such a Latitude, as the then Third, and now Fourth Part of the Terraqueal Globe, at least, of the known World; Nor the Dimension of all Asia the Lesser, called Anatolia by the Greeks, (as being East from them;) and now Natolia by the Turks; Neither was it the Roman Asia in its greatest Latitude, which comprehend­ed the great Kingdom of Pergamus, viz. Ionia, Aeolis, Lydia, Caria, with the two Mysia's and Phrygia's. The Proconsular Asia was yet less; for it comprehended only Ionia and Aeolis, with the Islands of the Aegaean Sea, and about the Hellespont: [Page 145] But Asia propr [...] dicta, (of which the Apo­stle and Irenaeus speak,) was least of all; for it had no more in it but Ionia and Ae­ [...]li [...], as I herom t [...]stisies: and Erasmus is of the same opinion, that Asia in the Acts [...]mports only that Country where Ephe­us stood, that is, Ionia. Now, though [...] the [...], (as it is distinguished [...]om the Greater). consisted of many other Provinces, over and above what we have expressed; [...] Bithynia, Paphla­gonia, [...] Pontus, Arme­nia, the Lesser, Ly [...]aonia, Pisidia, Isauria, Lycia [...], and [...] yet all of them amount not [...]igh to the Dimension of the Famous Kingdom of France. And though Ionia was very Fertile, and consequently Po­pulous; yet the Dimension thereof be­ing but small, it was [...]asie for St. Paul, staying at Miletus, a little City on the Coast of I [...]nia [...] not far from Ephesus, (and St. Hi [...]rom saith truly, within ten Fur­longs of the Ostiary [...] that famous River Meander) to call fo [...] all the Bishops of that Province to come unt [...] him. We have insisted the longer upon this [...]istorico-Geographical Digression, to demonstrate to the World, that Presbyterians make [Page 146] much adoe about nothing, and build their largest Hopes on a sandy Foundation.

But let us grant to them, (which I know D. Hammond, and they that fol­low him, will not yield;) that the Apo­stle, in his Epistles to Timothy and Titus, us [...]th these Names promis [...]uously; what have they gain'd thereby? Were Bishops of old called Elders? So were the Apostles in Scripture sometimes termed [...], and sometimes [...]; yet no man in his right Wits, but will grant, that they had a Superiority over Presbyters and Deacons. Use is certainly the best master of Words; For Nomina being ex ins [...]ituto, that which is applyed to signifie such a Notion of the Mind, may (by common Consent) im­port a contrary Conception: as is well observed by that glorious and learned Martyr King Charles the first, in his Dis­pute at Newport, in the Isle of Wight; where that Royal Champion (like ano­ther Athanasius, fighting against the World:) tells those Presbyterian Mini­sters, That he is not much concerned, whether they call Episcopatus Ordo, or Gradus; or what Name they give it; provided they acknowlege the Superio­rity [Page 147] of those Church-Officers, over Pres­byters and Deacons. This was formerly [...]uated by that great and good Prince, in his Disputation with M. Henderson at New-castle, whom he routed both Horse and Foot, and s [...]nt home that Apostle of the Covenan [...], a Royal Proselyte. For this great Athleta (like to the invincible Hercules in all his Labours:) was, in all the Disputes that he managed with his unparallel'd [...]en, more than Conquer­our, through Him that loved him. Yea Salmatius and Blondel (the two great Champions of Presbytery) are constrain'd [...] least in the [...], betwixt Presbyters and [...]. And if Blondel from the year [...] (which he makes the Epocha of that [...] Impropriation;) had made a [...] to CXI, he would have found S. Ignatius, in his Epistles, which are accounted [...], cl [...]arly and fre­qu [...]ntly distinguishing betwixt Bishops, Presbyters, and Deacons▪ (and that in no less than 35 several [...], which we have no leisure to [...], account­ed [...], for these [...] so fully vindicated by [...] [Page 148] and D. Pearceson; that all the Gratings of Salmasius, Blondel, Capellus, and D. Owen, will never file off the least Atom from their Solidity.

I hope all they of the Episcopal Order, and Way, will pardon this Digression; I shall therefore only deprecate for the Tediousness thereof, if these insignificant Lines chance to fall into the hands of others; all my Design being to speak a Word for Truth, and to give an evidence to the World, that I am no bigot Presby­terian. But we have not yet done with this Article; For there is something yet quod cadit in Consequentiam.

Let not therefore the Governours of our Church be inaccessible to any of their Presbyters, nor suffer them to dance At­tendance at their Gates, as if they were the poor Yeomen of their Guard: Cle­mens Rom. in his excellent Epistle, de­scribes the Lord Jesus to this Purpose; (whom all Church-men ought to imitate) Dominus noster I. Christus (Sceptrum mag­nificentiae) non venit in jactantia Superbiae & arrogantiae, quamvis potuerit, sed in hu­militate. For I would have them to re­member, That it is not Nature, but on­ly [Page 149] the Providence of God, that hath made the Difference betwixt them; and, it's possible, rather the Grace of their Prince than any Merit of their own, which hath dignified them with such a Title. And if the same be substracted, their [...]rest would instantly fall down to the Point base of the Shield. And when Presbyters come where Bishops are, let them enjoy a ferene Countenance, without any supercilious Command to keep their Distance, or (ac­cording to the new coyn'd Phrase) Know your Measures. But I wish they consider, and practise that sober Mea­sure, which an Heathen Poet prescribes unto all Mushroms of a Night's growth, Fortunam reverenter habe, quicunque re­pente, Dives ab exili. &c. For good Words never hurt the Mouth, nor exco­riate the Tongue.

And when any Presbyter (who is suf­ficiently known to have been constantly of sound Principles, and Practice con­form:) shall, with all due respect, Repre­sent some [...] of the Ecclesiastical Government; (For, I believe, they think not themselves, we are living in Platonis [Page 150] Republica, sed in Faece Romuli:) to whic [...] Regret he is prompted by his. Loyal [...]y [...] Church and State; let him not be [...] away, as presumptuous and Impertinent▪ to tender an Admonition (be it never to Brotherly and humble,) to one that i [...] (forsooth) so much his Superiour: as if the ingenuous Presbyter had committed a Solaecism greater than that of [...] who pr [...]sum'd to teach the Great [...], the Stratagems of War. But [...] them to remember, That Humanum [...] & aliquando bonus [...], and hath need to be awaken'd to [...] his Charge: and [...] times suggest [...] Alexander the Great [...] to Abdolominus, a poor Gardiner, ( [...] of the Blood Royal of Sid [...]n;) That [...] spake bett [...] [...] point of [...] than eve [...] [...] heard from any of his great­est Captains: Yea, Anti [...]us the Great declared solemnly, That he had learned more concerning Tru [...]hs (as to the In­terest of his Government) from a poor Countrey Peasant in one Night's Con [...] ­renee with him, than he had done from all hs Courtiers heretofore. For if such [Page 151] Presbyters be discountenanced, and their Company slighted; that Disrespect put upon them will give occasion unto many to imagine, that som [...] Bishops conceive an internal Honour at the first vi [...]w of those who have been constantly Lo [...]al; (as if a ravenous Wolf had suddenly appeared unto them, or that Per [...]eus had accosted ed them with Gorgon's Head upon his Shield;) because in the glass of their straightness, they behold their own Ob­liquities; Rectum (being) Index sui & obliqui.

But seeing good words (when they are given very liberally) are but empty Complements, without good Deeds; (for that Cha [...]acter of the Echo may be ap­plied to ma [...]y Promises and Oaths, now-a-dayes; Fo [...] est, praetereaque nihil.) It is also one of my Euc [...]icks, That the Fa­thers of the Church espouse the just In­terest of their Sons, to the utmost of their endeavours: and, that if a Minister of the Gospel have any Business before a Se­cular Court, the Bishops would be plea­sed to assist him in his innocent pursuit or Defence, according to the Sphere of their Activity: For, whither shall a Son flee [Page 152] for Protection, if his own Father aban­don him? But if they shall meet with more humanity, and readiness to dis­patch their affair, from those Members of the Court who are not in Orders [...] the Great Officer of State for the pre­sent, is highly applauded by all the Clergy, for his Assability and Favour in their Addresses to him for Justice [...]) some will be apt to conclude, that these Fa­thers are only so termed Equivocally, and deserve rather to be called Step-fathers; as being too like unto Saturn, of whom the Poets feigned, that he devoured his own Children. But,

And what greater evidence can b [...] desired of any Allegorical [...], a Bu­s [...]ris, a Polyphemus, a Diomedes, or the Inhabitants of Taurica Chersonesus, than this Hypothesis? Let us suppose it the great Endeavour of some, to under­mine and blow up, by base Calumnies, and false Sugg [...]stions, (as if they car­ried Faux's da [...]k Lanthorn in their Tongues,) the Reputation of some of [Page 153] their Brethren; they having no other provocation to that Diabolical Office, except their Envy of a litle favoura­ble Aspect, and good opinion▪ which some Great Persons have conceived of them; they being hugely concern'd to study a Monopoly of those Grandees, lest at any time they give an ear to any true Suggestion against themselves; or that any ascend an empty Chair, who are not their Creatures, or of their own swar­thy Complexion; Truth it self having told us, Qui malè facit, odit Lucem. But the best Countermine I know to the Fears and Jealousies of those men, the most forcible Antidote against their Cor­dolium, is, to undeceive them by this As­surance, (which every honest man is rea­dy to give them:) that they would deem [...] the greatest unhappiness in the World, to be constrain'd to draw in the same yoke with those that have cast off the yoke of Holy Iesus; or to be of the same Order with those who are guilty of so many Dis­orders. Which voluntary Engagement may afford them more security against their I­maginary Fears, than if the Object of their Dread did affect the stupidity of Iunius [Page 154] Brutus, whose counterfeited Folly paved the way to the first Consulship of Rome. And let us suppose these Obloquies to be as successful as Malice it self could wish; (it being a very old Maxim in the School of Envy, Calumniare [...], aliquid ad­haerebit; and, as one said truly, concern­ing that accursed Combination, call'd the Covenant, That Lyes were the Life of their Cause;) yet these traduced Brethren have, not only the gracious Promises of the Gospel to support them, with that blessed Spirit who did Dictate those Ho­ly Lines, but also the consideration of that of St. Augustine, Quisquis detral [...] [...] ­mae meae, addit Mercedi meae: Yea, a seri­ou Reflection upon that of an Heathen man, cannot but somewhat solace them; Sen [...]a having said, Mala opinio benè par­ta, delectat; The Brazen-wall of a good Conscience within, being a sufficient Fence, and Cordial too, against the ma­licious Batteries from without, which the Infinite Wisdom usually makes to end in a Brutum Fulmen, because these uncharitable Arietations proceed mostly from Persons of Brutish affections.

[Page 155] But, let us jubjoyn this last Hypothesis, That some of these Sons of Belial (as if they had sucked the Breasts of Hyreanian [...]yge [...]s, and had petrified Bowels;) were as implacable in their Malice, as those cru­el Roman Emperours; (one of which Monsters of Nature said, Non adhuc [...]ecum [...]edii in gratiam; another ita serii, ut se [...]ri sentiat; a third wished, That all they whom he hated, had but one neck, that with [...] blow he might cut it off; And a fourth said concerning the [...] of his own Brother, [...] Divus, modo ne sit vi [...]us.) Yet I would have these suffering Brethren seriously to consider, that the Servant is not greater than his Lord: and, seeing In­necency it self was persecuted from the Womb to the Tomb, and from the Cra­ [...] to the Grave, both with the Scourge of Hands and Tongues, they, who are almost infinitely guilty before God, ought not to take it in ill part, (far less to be overcome with despondency of mind) when they trace the Footsteps of their Lord and Master; for not only the Patriarchs and Prophets of old, with the Apostles of our Great Master, but also many other eminent Lights of the Primi­tive [Page 156] Church, have run the same Fate (so that they are not singular in this rugged way) such as, Narcissus of Hierusalem, Eustathius of Antioch, Athanasius of Ale­xandria, Gregorie Nazianzen, S. Basil of Cappadocia, and S. Chrysostom of Constanti­nople; Most of which were persecuted by the Instigation of Churchmen, be­cause they endeavoured to rectifie those Errors, and to redress those Abuses, which had fullied the very Altar of God; That Aphorism, Corruptio optimi est pessi­ma, being not only a Physical Observati­on, but too often verified of Morals al­so. And these suffering Brethren have good reason chearfully to undergoe the Fate of Aristides, even to suffer the Ostra­cism, because they are too vertuous: Though I confess, let them be as inno­cent as was once the man without the Navel, they will be look'd upon as Cri­minal, if they do not homologate all that some men say, or do.

Article XIV.

SEING we have so frequently menti­oned the ancient Canons of the Church; (it being as indecent, if not as dangerous, for a Church to be without Canons, as for a State to be without Edicts; these serving not only as a Dire­ctory to the reciprocal Duties of Bishops, Presbyters, and People, but being also Boundaries to all.) I wish we had some thing that looked like them, and served in Lieu of them, till they be imposed by Authority. For the Tender of the Canonical Oath unto the Candidates of [Page 159] that Sacred Function doth necessarily presuppose some Canons according to which their Obedience should be squa­red; and by which also the Injunctions of their Superiours ought to be regulated. For I hope none of them are so simple, as to imagine, that this Oath doth imply an absolute implicit Obedience unto the Beneplacita of Ecclesiastick Governours, as if ‘Sic volo, sic jubeo, slat pro ratione Vo­luntas,’ were the adequate Law of our Church. The Angelical D [...]ctor hath better de [...]in'd it, who tells us, that (to speak proper­ly) Lex, est Sententia praecipiens honesta, &c. and that it must be enacted with the general Consent of the Clergy, otherwise it cannot be a binding Law to the Church: and if those Qualifications be wanting, though that Precept may be [...]ermed An Ecclesiastical Law; yet it is not truly such, but Violentia: Yea, more than so; as the Swearing of a Souldier to the Colours of his General, doth not only import, that he knows them from the [Page 160] Standard of the Common Enemy; but also, that this Sacramentum Militare is with a due Subordination unto him who gave that General his Commission; (un­less any have a mind to imitate the Trea­chery of that famous Wols [...]ein, of whom it is reported by some, that, before his fa­tal Retreat to Fgra, he took an indepen­dent Oath of the Imperial Army.) For the Precepts of the Superiour must not interfere with the Commands of the Su­preme; which, if they be found to do, they ought not to be obeyed. And if it be concluded, that this Canonical Oath in the privation of Canons, is but a meer Non-ens; Certainly these Fanatical Preach­ers are most obliged to some Bishops, who have permitted them still to Officiate in this Church, and yet were never so im­pertinent as to require from them any Subscription to this Chimerical Fiction. Therefore, I would humbly entreat the Reverend Fathers of our Church to meet privately amongst themselves (accompa­nied with one or two of their respective Presbyters, [...] they judge most Judi­cious, and kno [...] to be of unquestiona­ble Principles;) and let them unani­mously [Page 161] resolve upon an Uniformity of Doctrine, Worship, Discipline, and Govern­ment, to be practised in this Church. It is certainly a matter of Lamentation, that our National Church should resemble A­merica, in its first Discovery: for (as Peter Martyr, and Ioseph Acosta report,) a good Horseman, in one Summer's day's Travel, might meet with variety of Languages, Habits, and Religion, amongst that Bar­barous People. Sure I am, (not to speak of Confirmation, which is already pressed;) they might easily introduce a Platform of Administrating the Blessed Sacraments of the Gospel; For when one varies from the precise words of the Institution, (which is but too frequently done;) he shall hardly perswade me, that he hath Consecrated those Holy Symbols or Ele­ments, (as they are usually termed) at that time; the words of the Divine In­stitution being the Essential Form of a Sacrament. And let not the Lord's Pray­er be any more neglected in the Conse­cration of the Eucharist, which (as St. Cyprian testifies) was the constant Epi­phonema of that Solemn Benediction, in all the Churches of Christ, in his time: [Page 162] The same is also attested by St. Hilary, and St. Augustin. As for the Gesture at the Holy Table, I humbly suppose, Stand­ing will be found the best Expedient to introduce Uniformity into this Church; not only because it staves off the serupu­lous Fears of an Arto-latria, but also in regard we find direct Evidence for the Practice thereof in the Primitive Church. I shall only produce one Private, and an­other Publick Authority for it, though many more might be adduc'd to this pur­pose. Dionysius Alexandrinus (who li­ved about the middle of the third Cen­tury, and Wrote Anno Dom. 260.) testi­fies, in a Letter to Pope Xystus, That it was the Custom of the Church in his time, to stand at the Lord's Table. As for the Publick Authority; The 20th Canon of the Great and First General Councel at Nice is sufficient, where we find Kneel­ing on the Lord's Day, and on the day of Pentecost, expresly prohibited, and the practice of Standing at their Devotions, explicitly enjoyn'd: And that because the Lord's Day is the ordinary Christian Festival, and the whole time of Pentecost (which comprehends the fifty dayes be­twixt [Page 163] Easter and Whitsunday inclusive­ly:) the constant Festivity of the Church. Tertullian and Epiphanius, looking upon it, as an Apostolical universal Tradition, not to kneel all that time. Whence we may infer, That if some men speak Conse­quenter ad Principia; (one whereof is, That this Blessed Sacrament is the most solemn part of Christian Devotion:) they must either grant, that the Eucharist was received on those dayes in a standing Po­sture; or that the People of God did not at all communicate at these times, which were a very absurd Notion; seeing they are acknowledged by all, (who are not wildly [...]a [...]atick) to be the fittest Seasons for the Participation of that great Myste­ry; whereas that of Kneeling is but con­sequentially inferr'd, because the Fathers usually term the Holy Eucharist, The most sublime, the most solemn, and most useful part of Christian Devotion; and that it is, Tremendum & adorab [...]le Mysterium: though, under Favour, we must expound it (and so the Context usually imports:) of internal Adoration: unless we intend to joyn Issue with the Popish Idolatry. As for that irreverent and lazy Posture [Page 164] of Sitting, we find neither direct nor indi­rect Testimony for it: Those Canons which command Standing every Lord's Day, do consequently exclude Sitting, if we look upon that Solemn Action as an Act of Devotion: and Optatus hath told us, Lib. 4. That the People may not sit in the Church; and Tertullian gives the reason, Lib. de Oratione, cap. 12. That it was an Heathen Custom, and therefore ought to be re­prehended. Let all those who plead so much for that irreverent and lazy Posture, remember, that they comply in their Ge­sture, not only with these detestable Ar­rian Hereticks, (who design'd thereby to vilifie the Son of God:) but also with those who are worse, the damnable Soci­nians; as is evident from Socinus his Tract. De Coena Domi [...]i. And I wish all Sober Christians would seriously advert to this; That it is not a Corporal Repast, but a Spiritual Refreshment they are call'd un­to, when they come to that Holy Table: and let the consideration of the Great King who invites them, and of the unparallel'd Mystery they are to receive, (the Feast-Maker being the Feast it self;) perswade all Christians to present themselves at [Page 165] this Gospel-Altar with much more reve­rence than they are obliged to practise at an ordinary Banquet, or a Penny-Bridale.

Yet, Let not any imagine, that we in­tend by these Lines, to reflect upon some Canons of our Church; Truly I had no such Design; but on the contrary, de re­gret that these Articles are fallen too much in des [...]etude: But it is a Principle of Love to Uniformity, that did prompt me to tender this Overture (yet with all due submission) to the Governours of our Church; It being a most desireable thing to see all those who desire to fear God's Name, blessed with one mind, one heart, and one way. As for mine own judg­ment, I can easily subscribe to those words of R. Mr. Baxter; If it be lawful to take a Pardon from the King upon our knees, I know not what can make it unlawful to take a sealed Pardon from Christ and his Ambassadours, upon our knees.

Likewise, a set Form of Excommunica­tion to be used by all; whether it be the Lesser, call'd properly Abstentio ab Eucha­ristia; (the practice of the Primitive Church, which was so copious in this mat­ter, being too much neglected in this Age;) [Page 166] or the greater Anathema; with their re­spective Relaxations, may be easily re­solved upon; with a form of Ecclesiastick Testi [...]icates, in Conformity to the [...] formatae of the Ancients.

And let all Bishops, wherever they are, (if they be in health) preach on the An­niversaries of the Nativity, Passion, and Resurrection of our Blessed Lord, and on the Anniversary of the Descent of the ho­ly Ghost; as also, on that of the Nativi­ty and Restauration of our gracious So­vereign upon Earth. And let it be re­commended to all their Presbyters to do so; as also to celebrate the Holy Com­munion on Easter and Pent [...]cost, at least on every Easter-day, which (as hath been said already) is Caput instituti­onis of the Christian Sabbath; for though these things be not authoritatively en­joyn'd; yet the Governours of the Church may easily thereby find the Pulse of their Clergy; and by this Tessera Dis­cover, if there remain as yet any amongst them, who are fermented with some of that foure leaven of Presbytery. It were no difficult Province (if I did not study Brevity;) to answer all the Paralogisms, [Page 167] and most foolish Cavils of the Fanaticks, against these Festivals of the Church: But I shall remit them for their Doom to S. Augustine, who makes it a Character of a true Son of the Church, to solem­nize the Festivals thereof. Serm. 253. De Temp. (in which number he places that of the Nativity in the Front:) and to E­piphanius, who in his 75th Heresie, tells us, That Aërius was condemned as an Heretick, as for other things, so for op­posing and condemning the Festivals of the Church. But the ingenuous Reader may find the Lawfulness and Usefulness of these Festivals fully asserted by that ad­mirable Hooker, in his Ecclesiastical Poli­cy; and the (no less) wonderful D. Hammond, in his Treatise on that Subject: and in particular, whosoever desires to see the Feast of the Nativity vindicated from the Imputation of Novelty, let them peruse Origen lib. 8. contra Celsum: and his Hom. 3. in Math. the Treatise of Cy­prian, on that day: and the Homily of Chrysostom, to the same Purpose; and they will find each of them deducing it from the Practice of the first Antiquity: yea, that the 25th of December is the An­niversary [Page 168] of our Saviour's Birth, (in my humble judgment) is notably demon­strated by Baronius, in his Apparatus, and the Learned Mountague, in his Answer to him: But most of all, by M. I. Gregory, Oxon: of whom it may be truly said, That he hath dived into the very bottom of Antiquity.

If these things, and such as these, were Universally practis'd, a Liturgy might be stollen in pedetentim upon this Church. And I wish we had a well-re­formed one, purified from the Dregs of Popery and Superstition, and framed af­ter the pattern of the most Authentick Liturgies of the Primitive Church (of which the Learned G. Cassander hath collected no small variety;) that we may again resume the Face and Garb of a National Church; which hath been, too long, as a Body without the Natu­ral Ornament of Skin and Muscles, or as a flat Picture, not duely heightened with its Shadows: a Liturgy being found, by the Experience of all ancient Times, as a necessary Hedge and Mound to preserve any Profession of Religion, and Wor­ship of God in a National Church, from [Page 169] Irreverence, Confusion, and Contempt: without which Boundary, it is impossible that a tolerable Uniformity should be long retained in any great Incorporation of Christians. And it's observable, That M. Calvin himself, when from Frankfort he had received an odious, malicious ac­count of many Particulars in the English Liturgy, (as any will acknowledge, who shall compare the Report then made, with what he finds:) though he were so transported as to call them Ineptias tolera­biles, yet in a more sober mood, he gave positive Approbation of the same; as is evident from his Epistle to the Protector of that Kingdom; in these words: As for Form of Prayers, and Ecclesiastical Rites, I very much approve that it be set, or cer­tain; from which it may not be lawful for the Pastors in their Function to depart: that so there may be Provision made, for the Sim­plicity and Vnskillfulness of some; and that the Consent of all the Churches among them­selves, may more certainly appear: And Lastly also, that the extravagant Levity of some, who affect Novelties, (or at the best, vent a Rhapso­dy of pious Non-sence:) may be prevented. &c. Whence we rationally infer; that they who [Page 170] endeavoured the total Abolition of a Li­turgy in that Church, had a design to Reform, (or to say better, Deform) Ge­neva, as well as England; and to chastise Calvin's Estimation of it, as well as that of the English Prelates: Not to speak of that applause which the Learned Isaac Casa [...]bon gave, of the great care of An­tiquity and Purity observed in the Eng­lish Liturgy, proclaimed every where in his Epistles to all his Friends; That there was not any where else in the World the like to be found, nor ever hoped he to see it, till he came into that Kingdom. But it seems Hippolitus, the old Martyr, prophesied of these Haters of all Litur­gies, under the Notion of Anti-Christi­an; (for all their Declamations against Anti-Christian Rites;) For in his Book De Anti-Christo, he tells us; That in the times of Anti-Christ, Ecclesiarum Aedes Sacrae, Tugurii instar erunt; pre [...]osum Corpus & Sanguis Christi non exstabit; Liturgia ex­tinguetur; Psalmodiae decan [...]atio cessabit; Scripturarum recitatio non audietur. And sure I am, at the Reestablishment of this Government, it might have been intro­duced with as little Noise and Odium, as [Page 171] the Governours themselves were; for this [...] Policy then might have done the [...], even to have holden away the odious Name of the Service-Book; which [...] hateful to many who have a Zeal for the Reformed Religion, but not accord­ing to Knowledge; they ignorantly ima­gining, that it is stuffed with Popery and Superstition. As for any Expressions therein which sound harshly in the Ears of tender Consciences; the Governours of the Church might have indulged them that favour, as to expunge what they could justly pretend gave the least Of­fence. But they neglecting to take Oc­casion thus by the Foretop, they have ever since found it bald behind. Which puts me in mind of the great Soloecism committed by the great Hannibal, in point of War, (though he was one of the slyest and wariest Captains that ever liv'd:) who went not immediately to Rome, after the mighty Defeat given to the Romans at the Battel of Cannae; for during that great Consternation he might (as Rawleigh hath judiciously observed) easily have plucked up the Roman Em­pire by the Roots; but being too much [Page 172] taken up with the Pleasures of Capua, and his Amours in Salapia, he lost that Occa­sion, which he could never find again▪ and therefore was justly upbraided by Maharbal, the Master of his Horse, in these Words, Vincere s [...]is Hannibal, Victo­riâ uti nescis. And gave occasion unto the Romans to say, Capuam Poenis alteras [...]uisse Cannas.

But in my weak judgment, the best Suc­cedaneum to this neglected Solemn Fo [...]m of Divine Service, and that which is also the best Expedient to pave the Way into a more perfect one, is; To recommend un­to all the Ministers of the Gospel, that eve­ry Lord's Day before Sermon they read, with great Reverence) a Lesson at least, out of the Old Testament; and a Chapter or two from the New; (this being much more properly The Word of God, than what they preach:) that their People may, in Process of time, be as well acquainted with the Hi­storical part of the Scripture, as with the Precepts, Promises, and dreadful Com­minations of the Gospel; For they are meer Strangers to Antiquity, who doe not know, that preaching was scarce the third part of the Solemn Service of the [Page 173] Lord's Day, that being but a Tractatus (as Augustine testifieth) on the Lesson which was last read. And let them solemnly pro­nounce the Decalogue, and Apostolick Creed; all these Steps of Divine Service being variegated and intermixed with short Acts of Prayer and Praise. And sure I am, there is no Congregation (unless the Peo­ple thereof be very rough hewen: but will stand up (if desired by the Minister to do so,) when he solemnly pronounceth the Sum of the Moral Law, and (as the Mouth of the People) makes a publick Confession of Faith; whereby they shall testifie their willingness, through Divine Grace, to believe and obey all that God hath revealed and commanded.

And let not those, who have the Cura Animarum, forget, specially to enjoyn their respective Flocks to put themselves in a reverent Posture, when they accost Heaven with solemn Acts of Prayer and Praise; that being indispensibly practised by all the Primitive Church, whose bodily In­firmities proved not an invincible Impe­diment to them. And, seeing the seek­ing of a Blessing before meat, and Thanks­giving after it, are brief Adorations of [Page 174] the infinite Goodness, Let all Ministers by their own Example recommend a re­verent Posture to the rest of the Guests. Sure, it is a matter of Admiration, to see the Generality of Fanaticks (the Quakers only excepted: making their Graces (as they are usually termed) commensurable with any pertinent Prayer that is void of Tautologies, and yet not to accost the great Provisor of all the Families of the Earth, with more Reverence than a Tem­porary Host. And when that short (but very substantial) Hymn was sung, which is termed the Doxology, and is a direct Adoration of the Blessed Trinity, (which if I were not asham'd of frequent Digres­sions, I could easily evince by good Au­thorities, to have been composed, as a lesser Creed, by the first Councel of Nice▪ as a Testimony and Pillar of the Catho­lick Verity, against the Arrians:) all they of the Primitive Church stood up and uttered the same with an audible Voice, as a discriminating Character of the Ortho­dox, from these detestable Hereticks, the Cerinthians, Samosatenians, and Arrians: (the Samosatenians being called Pauliani­stae, in the 19th Canon of the Councel of [Page 175] Nice from Paulus Samosatenus, the Haer [...] ­siarcha, and pe [...]verse Bishop of Antioch.) For, though it is an unquestionable Truth, That the Heart ought to be the Primum Mobile in all our Acts of Divine Worship, without whose primary Influ­ence and Concurrence, it is at best but a Carkass of Devotion we offer unto Hea­ven; yet, seeing by the Law of Creation and Grace of Redemption, we are bound to glori [...]ie God with our Souls and Bo­dies. (for both are his saith the Apostle.) Therefore when we make our Addresses to the Throne of Grace, we are obliged to put them both in an humble Posture of Adoration: the Primitive Christians being so far from practising that irreve­rent and lazy Posture of Sitting in the time of Prayer, that Tertullian (as we find in his excellent Treatise De Oratio­ne:) inveighs sharply against those who did sit down instantly after Prayer; and he tells them, that they upbraid God to his Face, that they are soon weary of the Duty.

And it were also very fit, that all Mi­nisters were desir'd to exhort their Peo­ple, to hear reverently, and with disco­vered [Page 176] Heads, that Weekly Proclamation from Heaven: (I mean the Preaching of the Gospel,) which was the constant Practice of Constantine the Great, who was so far from covering his Head then, that he could not be perswaded to for­bear standing all the time of Preaching, much less to sit in the time of Prayer: and of the two Theodosii, and Martianus, the immediate Successor of Theodosius the Younger: and I wish that of the Poet were fulfill'd in this particular, ‘Regis ad Exemplum totus componitur Orbis.’ But the Deportment of the far greater number of those who are called Christi­ans, is so intolerably notorious, and de­sperately profane, that if St. Pauls Infi­del should come in, he would be so far from falling down and Worshiping, that he would be presently bound to report, God is not in you of a truth. Yea, some Christians do more reverence to the out­side of a Church, than we to the presence of God within it: These of Habassia, (saith Alvarez) if they pass by a Church (be their haste never so great) they in­stantly [Page 177] dismount, and walk on foot, till they leave not only the Church, but also the Church-yard, very far behind them. And, I fear, the Turks shall rise up in Judgment against many Christians for their irreverence in Gods House; for (as Busbequius tells us) if a Turk should but scratch his head in the time of Divine Service, he would be verily perswaded that he should lose the Benefit of coming to Church at that time: but with us it is Iniquity, even the Solemn Meeting. But take we heed lest we come to know, that God was here, by his departure from hence; and that Voice be uttered out of our Temples, which was once heard out of that of the Iews, [...], Migremus hin [...].

And, in sine, Let it be recommended to all Preachers, to humble themselves when they ascend that Sacred Ambo, where they are to be the Mouth of the People to God in Prayer, and the Mouth of the Almighty to the People in Preach­ing: which Introitus they ought to com­mence with much more Reverence, than if they were to begin a Dance.

[Page 178] Neither should we have such occasion to mind that famous Story (if it may be so termed) of the seven Ephesian Sleepers; if the Governours of our Church, during these eighteen Winters last by-gone, had studied so much Uniformity, as to be at the pains, unanimously to compile a plain and brief Catechism; (but withal a ma­terial Sum of the whole Christian Do­ctrine) and that for the publick Use of this Nation: that every Country-Curate may not improve a Mode of his own; which, if it be not contradictory, is at least disparate from the Platform of his Neighbour: But that by a Form of sound words generally authorized, and practi­sed, young ones may be early informed of the Principal Duties of Piety they owe unto God, of Charity to their Neigh­bours, and of Sobriety to themselves.

If such things as these were accorded unto, and accordingly performed, it could not truly be said of the Governours of this Church, That they never yet pursu­ed the right Ends of their Government. Yea many such Acts would be a sufficient Gagg to stop the Mouths of the virulent Adversaries thereof, who stick not to say, [Page 179] That they look upon Bishops as the ea­siest Persons in the World, who scarce take any thing else in hand, but to ga­ther up their Rents; and do apply to them that Blasphemous Character which Epicurus hath given of his imaginary Dei­ty, That he is an idle Spectator of the Affairs of the World, and doth no more notice hu­mane Actions, than a [...]ational man doth the Humming of Gnats in a hot Summer's Day. They do also accommodate that Epicurean Motto unto them, Satis mag­num alter alteri Theatrum sumus: Some compare them to the Hedg-hog, which rolls it self in its own soft Down, and turns out it's Bristles to all the World besides: Yea some resemble them to a young Gentleman, who takes a flying Crop of a Possession, and regards not the Reparation of its Buildings: And Fi­nally, some make no Bones to assimulate them to that fat Monk in the Story, who (when the Abbeys were a going down) having received Assurance of a Pension during his own Life, stroaked down his Belly, and said, modo hic sit bene, he ca­red not whether Religion did sink or swim. But leaving these odious Compa­risons, [Page 180] (as favouring too much of an An­ti-Episcopal Spirit;) I proceed to the end of this Article.

When such things as these are resolv'd upon for the Behoof of the Clergy, they ought to be prudently recommend­ed, but not imperiously commanded, under the Notion of Church-Canons; For it is only a General Convocation that can make them such; as being the sole true Representative of a National Church: And till his Majestie's Authori­ty be interposed, they cannot have the Force of Laws. It being a well known Saying of Optatus Milevit. Ecclesia est in Republica, non Respublica in Ecclesia. Let us therefore patiently wait till Di­vine Providence give us serener times, and more Tranquillity in the Land, (for as Physitians say, Cocta movenda sunt, non cruda.) and till it please his Maje­sty to indict a General Convocation of the Clergy. (and, that the Determina­tion of the Circumstances of such a meet­ing, is one of the Royal Prerogatives, none, but they who are Fanatically Principled, will Question.) But if once this Church were so happy, as to en­joy, [Page 181] with his Majesty's Favour, such a Convention; then all the ancient Ca­nons, which are judged useful for this Church, ought to be retrived: and what­soever is (after mature Deliberation) found Convenient, pro re nata, should be reduc'd into Canons, that all may know the proper Standard of the Church.

And let an effectual Course be taken to suppress and eradicate all Schisme, Here­sie, and Profaneness, out of this Land; that the Church of God may become ter­rible to all such, as is an Army with Ban­ners.

And let a door be opened to all Accu­sers (who are habiles in Law) to give in Indictments, sub periculo, against any sim­ple or organical Member of this Church; the King's Majesty alennarly excepted; who (as Tertullian sayes,) is solo Deo minor, and consequently hath no Judge upon Earth. The same Father usually term­ing the Supreme Magistrate, post Deum S [...]cundus: Parallel whereunto is that of Optatus Milevit. Super quem non est nis [...] s [...]lus Deus. [Page 182] But that Church-men must needs be more presumptuous than any Pope of Rome, who imagines himself to be both infalli­ble and impec [...]able: For, though there be some Roman Doctors (especially the Canonists: so parasitical, as to adore that Bishop of Rome as a Demi-God, and more than a man; and to teach, That he is Iudge of all, and can be Iudge of all, and can be Iudged by none upon Earth; yet the most sober and judicious of them, even when they conclude him to be Major sin­gulis, yet acknowledge that he is minor universis, and consequently subordinate to the jurisdiction of a General Counc [...]l. And that this was the Sentiment and De­termination of two late General Coun­cels, (when the Pope's Usurpation was in its [...] and Zenith;) is evident from those Instances, which the Acts of the Councel of Constance and Basil do afford us: (not to speak of that Anathema which the Sixth General Councel pronounced against Honorius of Rome, for being a Monothelite. Vid. Concil. 6. Gener. Act. 1, 4, 12.) For the first depos'd a three­headed Cerberus, the simultaneous Popes, (so monstruous was the Roman Hierarchy [Page 183] at that time.) viz. Iohn the 24th, (or 23 ^d as some reckon) call'd Bal [...]hasar Cossa, Gregory the 12th, formerly named Angelus Corarius, and Benedict the 13th, termed otherwayes Peter de Luna; and in the Vice of these Anti-Popes surro­gated Martin the 5th. Likewise the Councel of Basil pronounced the Sentence of Degradation against Eugenius the 4th, and in his Place substituted the Duke of Savoy, under the Name of Pope Foelix the 5th: and, though Providence per­mitted not this Deposition to take effect ( Amadee being at last content to exchange the Triple-Crown for a Cardinals Hat; which (as Calvin saith wittily) was a Loaf thrown into the Mouth of Cerbe­rus:) Yet, that the Authority of this last Councel, was no less than that of the First, is evident from the 39th Session of the Councel of Constance. From which brief History we may infer, That these Roman Doctors, who teach, That the Councel is above the Pope, would laugh heartily, if they heard any other Bishop pretend to a Negative Voice in that As­sembly: For if any Church [...]man dream of an Infallibility in himself, he may be [Page 184] justly derided, as was that dissolute Prince Demetrius, in whose favour the Athenians made that wild Decree; That whatsoever King Demetrius should Com­mand, ought to be held Sacred with the Gods, and just with men. Yet I have heard it many times Debated as a Pro­blem, Whether some Bishops, or the Fa­naticks, would be more filled with con­sternation at such a General Meeting of the Clergy. But it may be easily Deter­mined, that Iohn the 23d, Paul the 4th, or any other Pro [...]ligate Pope had not more dreadful Apprehensions of a law­ful and free General Councel, than some of those would have of a rightly Consti­tuted Convocation.

Article XV.

BUT till this Church be blessed with such a General Rendezvouz of its Clergy, let every Bishop vigorously set about his Duty in his own Sphere. For what One said well concerning a General Reformation; That if every man would Reform himself, there would little re­main for the Supreme Magistrate to do, may be here fitly applied; For, if every Governour would act his part within his own Precinct, sure there would be less trouble given to a General Assembly, whenever Providence shall give the occa­sion thereof. Therefore let them use all Means possible, which are purely Eccle­siastick, to reduce all Schismaticks to the path of Unity, and all Hereticks to the path of Verity. But if (after much pati­ent waiting for the fruit of their Labours) there be no hope of their Conversion, [Page 190] then let them proceed to a Judicial Con­viction of these obstinate Sinners, who are found to be Irreclamable: and let the Church-Censures alwayes prevent the Castigations of the Civil Magistrate; it being a most invidious thing, for the Go­vernours of the Church to clamour up­on the Criminal Judge to Fine and Con­fine those Delinquents, whom they have scarce ever noted as such in their Eccle­siastick Courts. This preposterous Me­thod looks, not only like the Duo gladii of Boniface the 8th, but doth also resem­ble Pope Iulius the second, his throwing S. Peter's Keys into Tyber, that he might betake himself unto S. Paul's Sword.

But this was not the Method of the Primitive Church, which permitted none of it's Organical Members to meddle, ei­ther directly, or indirectly, in the Mat­ters of Blood, or bodily Coercions; as is evident from the ancient Canons; the passive Effusion of the precious Blood of Holy Iesus, and of his Blessed Martyrs, being a rich Compost to the Soil of the Church; but not the active Shedding of the Blood of others, under a Pretext of Religious Zeal for the Enlargement [Page 191] thereof. Which looks liker Mahumet's way of Propagation, than the Tranquill Methods of the Gospel of Peace.

Primitive Christianity (which did al­most infinitely transcend this Age, in the Glowings of Divine Zeal,) knew no such Calentures of Passion: Bellona was not then looked upon as a Nursing-Mo­ther to the Church; Nor Mars as a God of Reformation: Neither were the Laws of Christ like those of Draco or Mahumet, written with the Blood of his Enemies; though he sealed them with his own, and sprinkled them with the Blood of Martyrs; as Tertullian saith: It being very observable, that the Tem­ple of Ianus was then shut, when the Prince of Peace was born. For the Church is sufficiently furnished with Means of saving Souls, though she never draw a Temporal Sword: The Diseases of the Mind not being cureable like those of the Body; for Asperitie is no proper Remedy for them, but only Reason, and Lenity of Words. Those good Empe­rours, Constantine, Valentinian, the two Theodosii, and Martianus; proceeded un­to no greater Extremity against the most [Page 192] to no greater Extremity against the most damnable and incorrigible Hereticks of their Times, than the Sentence of Banish­ment. Which Christian Lenity was con­sonant to the Judgment of Tertullian, cap. 24. & 28. Apologet. And in his Book to Scapu­la, we have this excellent Expression; Sed nec Religionis est cogere Religionem; quae sponte suscipi debet, non: vicum & hostiae ab animo libente expostulentur. With whom S. Cyprian joyns Issue, Epist. 62. and A­thanasius, Epist. ad solitar. Vit. agen. & Orat. 1. cont. Arrian. Hilar. con. Auxent. & lib. 1. ad Constan. Ambr. Epist. 32. & lib. 2. Epist. 27. Hierom. Epist. 62. ad Theoph. August. lib. 3. con. Crescon. Gram­matic. c. 50. Nullis bonis in Ecclesia Ca­tholica placet, si usque ad mortem in quem­quam, licèt Haereticum, saeviatur. Whence we may perceive, that the Apology of some Ecclesiasticks, for imbruing their hands in the blood of that detestable He­retick Servetus; is point blank contrary unto the unanimous Doctrine of the Pri­mitive Fathers.

And if we shall alter the Scene from Geneva to Rome, it will be found no less tragical and bloody: For (as East and [Page 193] West meet together at last, by going asun­der) so the Iesuit and Fanatick trust most unhappily in that Anti-Christian Conjun­cture of Treachery and Cruelty, & in those damnable Arts of Rebellion, and King-kil­ling; to which execrable Assasinations, and perverse Intendments, Britain hath been too long the fatal Theatre. And though these pretend to be Christians, yet I suppose they have no other Apology for their Per­fidiousness, than that of a barbarous King, who said, That his Tongue was not made of Bone. For it is impossible that Christian Religion should afford them any; it being very observable, That in all those famous Persecutions of the Primitive Church (whereby many Millions were absorpted in the gulfe of Death:) not one was found, who thought it lawful to make use of defen­sive Arms, (though in a just cause) against the supream Authority then in being; but did conquer their Victors and Tormentors, with Constancy and Patience; it being most false what Bellarmin asserts, that it was not a Moral, but a Physical incapacity, which re­strained them; For Tertullian in his Apologe­tick doth clearly evince the contrary.

Whence we may easily conclude, in what Shop those Offensive Arms were [Page 194] framed, wherewith Hildebrand assaulted the German Emperour Henry the fourth, and by what hellish Councel his Succes­sor Paschal the second, was influenced to excite Henry the fifth against his Father and Sovereign; not to speak of those Storms which disquieted Frederick the first and second all their Dayes; the Clouds that ingendered them being ex­haled at Rome. But we had need to transcribe the Annals of Germany, to enumerate the Hostilities of the Roman Bishops against the Emperours their Lords; eight of which they excommuni­cated, and when that was done, then they made the Temporal Sword cut off those whom the Spiritual had struck at. Which Anti-Christian Methods became so formidable to the languishing Empe­rours, that Rodulph of Habspurg, (the Founder of the Austrian Greatness) would not go into Italy, to receive the Crown of Gold at Rome, after he was chosen Emperour; calling that bloody City, The Lyon's Den: And unto those who urged him to go thither, to receive that third Ceremonial Crown, he frequently uttered that of the Poet,

But Germany was not the sole Theatre of the unchristian Plots and Practices of these Anti-Primitive Prelates; For, no little Trouble was given to Philip the Fair, of France, by P. Boniface the eighth of whom it was truly said, intravit ut Vulpes, regnavit ut Leo, mortuus est ut Canis. Likewise Lewis the 12th had his share of Disquiet from that Martial Prelate Iulius the second, by whose Fulminations the poor King of Navarr was Thunder-struck without Remedy. Ferdinand of Arra­gon, having indeed a most Catholick Ap­petite after the Dominions of his Neigh­bours; not to speak of the barbarous As­sasination of Henry the third, and fourth of France, by two desperate Villains, who had been carefully instructed by their Ghostly Fathers in that meritorious Art of King-killing: Sixtus Quintus ha­ving the forehead, in a publick Consisto­ry at Rome, to celebrate that Iacobin Friar, as a notable Martyr upon that ac­count.

[Page 196] But we need not cross the Seas for Instan­ces of this Nature; For if Innocent the third (the Hatcher of that most seditious and per­fidious XXX Canon of the Councel of Lateran:) with his Legate Pandolphus, were now alive, they would be found to talk of that inauspicious King of England, named Iohn, his constrained Resignation: and it is no small wonder, after so many Centu­ries of years, to hear again (in this Age) any noise of that vain and illegal Pretence which all sober Persons imagined, had been blown up long agoe by that Subter­ranean Powder-Plot: but it seems, they intend to give a Demonstration to the World, that no Prescription of time can render a common Whore honest. And if a grain-weight of Christian Ingenuity, or Humanity, can be found in that late prodi­gious Conspiracy against our Church and State, let the Universality of that infernal Design, with those base Appendages of diuturnal plotting, vile Ingratitude, Treachery, and Cruelty, be the sole Judges thereof.

And, in fine, it is my humble Judg­ment, that, till these Coals of Iuniper be quenched, which have too long infla­med [Page 197] all the Vitals of the Christian Church (I mean the Puritanical Papist, and Jesu­ited Puritan: our unchristian Animosities and Feuds (many whereof are meer Lo­gomachies, and groundless) shall never be throughly extinguished, till the de­vouring Fire of Hell consume these lesser Flames.

Neither will I ever forget that notable Instance of this Concordantia Discordantia­rum, which that excellent Historian I. A. Thuan. affords unto us, in his 56th Book, where he tells us, that the Daemagogues of Paris, and Pulpiteers of Rochel, centered in that point of treacherous inhumanity, viz. to put to Death all Prisoners of War, even after the publick Faith had been given unto them. But ‘Tractent fabrilia Fabri.’ Therefore the Antisignani of the Arrians, Macedonians, Nestorians, and Eutychi­ans, (not to speak of many other Here­ticks:) were not only conven'd be­fore the respective General Councels, which are accounted the most famous of them all; but were also judicially con­victed and Sentenc'd with the highest Cen­sures of the Church, before the Civil [Page 198] Magistrate took any other notice of them as Delinquents, than to compell those er­roneous Schismaticks to appear personal­ly before the Ecclesiastical Court, to which they had been legally summoned: The Church in these Dayes laying down this, as an inviolable Conclusion, that they would not fail to do their own Du­ty; and if the Civil Magistrate afterwards neglected his, let him answer to God for it, who punisheth Potentes potenter: and [...]; as saith Herodot. in Chione and Seneca, omne sub regno gravi [...]ri regnum est. And in that great Audit, eve­ry man must stand and fall to his own Master. The Brachium Seculare being in­deed fit enough to restrain exorbitant Practices, but it hath no direct Influence upon irregular Judgments; and I fear, it makes more Hypocrites than sincere Con­verts; Fire and Faggot (the beloved Ar­gument of the Roman Church▪) having a more natural Tendency to a preternatu­ral Consumption, than to a Spiritual Con­version. Therefore the Arrians (whose Courses were generally very violent, and bloody:) are deservedly look'd upon as the genuine Parents of these Coercive Motives, and disingenuous Arts, which [Page 199] were judged very heterogeneal to the Na­ture and Constitution of the Church; which as it transacts only in Spiritual Matters, so it could inflict no other than Spiritual Censures and Chastisements. But when the fiery Dominicans arose, (the Dream of Dominicus his Mother being a sad Prognostick of the Violence of that Or­der▪) they might justly have been term­ed, in this Regard, Arriani Redivivi; so merciless was that Persecution of the poor Waldenses, to which they carried both Lanterns and Faggots: Which bloo­dy Method continues to this day in the Spanish Inquisition: these violent Spirits being usually the cruel Lords of that in­famous Judicatory, whose inhumane Machins resemble the wild and Barba­rous Fancies of Mezentius and Procrustes, the unnatural Bellowings of Phalaris his Bull, the Turkish Gaunching and Impale­ing upon Stakes, much rather than the harmless Engines of the Gospel. And if a Pythagorean [...] were possi­ble, I would imagine, that there had been a transmigration of the Souls of these Dominicans into the Bodies of some late Presbyterians; one egg, or Fish, not being found liker to another, than is the Re­semblance [Page 200] of some of these Incendiaries: on which account, one of their abortive Is­sue hath (in one of his Pamphlets) not unfitly termed their Covenant, Taht great In­strument of Blood; whereby he verifies that common Observation, Omnis Aposta­ta persequitur suum Ordinem. But seeing the Dominicans were nothing else but the Emissaries of those Masters who pretend to be S. Peter's Successors, and in their fierce Anger, and cruel Rage, have cut off more than the Ears of many who were much more innocent than that Servant of the high Priest; Therefore I cannot forget to take notice, in this Place, of another great Abuse committed by some Popes; For the Croysade (which was at first de­sign'd to rescue the Holy Sepulchre from the Possession of Infidels; to which great Undertaking many Myriads of Christians were animated by the preaching and Mi­racles of S. Bernard:) was so perverted from that Primary pious Institution, that it was employed to the utter Extirpation of many thousands of the simple and harmless Inhabitants of the Mountains of Languedoc, and Provence. Such is the Affectation of the Roman Bishops to [Page 201] wear the Livery of that Scarlet-coloured Beast.

But the bright Olybian Flames of the Primitive Church (which were not Ignes comburentes, sed lambentes:) hated, with a perfect Hatred, those Sanguinary Spi­rits; as may appear from the Deport­ment of S. Martin of Tours, who (as Sulpitius Sev. reports) refused to commu­nicate with Ithasius and Idacius, two Spanish Bishops, because they did prose­cute unto Death some of the Priscillia­nists, and that before the Tyrant Maxi­mus; (though it cannot be denyed, but that they were detestable Hereticks, even Manichaei Redivivi, and consequent­ly but half Christians.) So great was the Aversion of these truly Evangelical Spirits, from Shedding of Blood, even in the Cause of God.

Yea more than so: so great was the Antipathy that S. Martin had conceived against such violent Courses, that when he was informed, the Tyrant had impow­er'd some Military Tribunes to go into Spain, & there to depopulate the Country, & pillage the goods of all those who would [Page 202] not conform, he immediately went to that Emperour, and freely told him, That this pretended Zeal was not kind­led by a Coal from the Altar of God, but rather an infernal Fire bred in the Breasts of some furious Bishops, and fo­mented by the Venome of that old Red Dragon, the natural Feuel thereof: the Event whereof could be no other, than that of a furious Tempest, or overflow­ing Inundation, which bears down all before it, and puts no Difference betwixt the Good and the Bad, Old or Young, Male or Female, but sweeps away all promiscuously: or like unto a number of ravenous Wolves let loose upon a Mul­titude of harmless and naked Animals, which have not the Faculty to discrimi­nate betwixt the mangy Sheep and those which are sound in the Flock; So it should fare with those defenceless Crea­tures, if an Hostile Army should invade a peaceable People, living securely with­out any Fear or Apprehension of such a sudden Deluge; Friends and Foes, He­terodox and Orthodox, Conformist and Non-Conformist, would be all overflow­ed alike: the insolent Souldier having no [Page 203] other Eyes to discern (but what Nature hath given to all living Creatures;) be­twixt the Faith of an Heretick, and the Orthodox, save only by their Paleness and Garb. So that they who are accu­stomed to Rapine, almost from their In­fancies, if they found rich Moveables, and easily transportable to their own Countries, whether the Owners were rich in the Faith, or not, they would not concern themselves with that nice Distin­ction; But, as it was said of the dayes of Caligula, That it was then Crime enough to be rich; so all should be Fish that should come in their Net: so impartial would these rude Souldiers be. And the Emperour would be so far from at­taining his End, that it would rather harden these deluded People to persist in their Non-Conformity; they looking up­on themselves as Martyrs (at least Con­fessors) for their imaginary Faith: the most ignorant among them being at least so intelligent, as to understand, that this is not the peaceable Method of the Gos­pel, to proselyte any to the Christian Faith, but point blank contrary thereun­to. By which (truly zealous) Interces­sion, [Page 204] this Devout man at last diverted the Tyrant from that most cruel Design.

But, in fine, I shall remit them to the seri­ous Consideration of the State and Practice of the Primitive Church, when the Civil Magistrate was no Christian, but a Persecu­ter of that way, whose Concurrence they could not expect to their Discipline, but ra­ther a violent Opposition thereunto. And if any of them seemed to put to their help­ing hand, it was not any Love to the Dis­cipline of the Church, but Ragione del' Stato, as the Italians phrase it; Thus the Emperour Aurelianus did drive away Pau­lus Samosatenus, that Arch-heretick, and Bishop, from Antioch; but it was out of no Principle of Respect to the Church that he did so, (for he was accounted one of the Persecuting Emperours;) but from Reason of State, because that proud He­retick was a great Incendiary in that City. Let therefore the present Church imitate that excellent Pattern of the Primitive, before the Halcyonian day of the great Constantine.

But if (in ordine ad Spiritualia) they will needs make their Address to the Se­cular Magistrate, for the Coercion of [Page 205] Delinquents, I wish it were rather in the matter of gross Scandal, contumaciously persever'd in, notwithstanding of the highest Censures of the Church inflicted upon them; than of the Sentiments of the Judgment which proceed not the length of unwarrantable Practices. For they who are incorrigibly profane are more overawed by the Terror of man, than by the Fear of God; and much more by the Temporal Sword of the Criminal Judge, than by the Spiritual Sword of the Church; for habitual Practical Atheists may (without breach of Charity) be pre­sum'd to be such in Speculation. I shall on­ly instance the Profanation of the Lord's Day by Salmon-Fishing; there being a vile Pack of brain-sick Hereticks in this Land, who allow the Practice of it. I am indeed far from pleading for a Juda­ical Sabbath in this Church; But for any who are called Christians to be so employed in the time of God's Solemn Worship, must needs be very odious in the Sight of Heaven, and exceedingly scandalous in the Eyes of all those who are devoted to a Religious Service. Neither find we any such Irregularities tolerated [Page 206] in any Christian Church, which passeth not under the name of Barbarous; no, not in Geneva, or Amsterdam. I know certainly, that this Insolency hath been represented, both privately and publick­ly, to the chiefest Governours of this Church; and they obtested, to implore the Assistance of his Majesties Secret Councel, in order to the effectual Sup­pression of that Scandal, as being so re­flective upon the present Government: but I fear, it hath not yet been done, for there is neither Bruit nor Fruit of that Address.

But if the Governours of our Church desire to avoid those bitter Sarcasmes, Me­dice cura teipsum; & Turpe est Doctori &c. De ingratis etiam ingrati queruntur: qui non ardet, non accendit: Si vis me fle­re &c. Which (in plain English) import that we should wash our own Mouths be­fore we apply Gargarisms to others; Or (to use our Saviour's Phrase) pull out the Beam, before thou espy the Mote; then let them have a special Care, not to be found Profaners of the Lord's Day them­selves. Which Scandal' they ought to shun the more solicitously, because it was [Page 207] one of the Rocks on which their Prede­cessours did split; if we may believe the verbal Assertion of many living Witnesses, and that which a late learned Writer hath consign'd in print: Which Reflection should serve, at least, as a Pharos, to pre­vent all Shipwracks of that nature for the future. But how this Beacon hath been observed, may be perceived from the ensuing little Story. A Bedal of a Country-Church being questioned, not long agoe, before a Country-Session, for bringing home a Burden of Flax on the Lord's Day, made this Apology for himself, That not many Days before, there had been a Bishop in that Village, who in his Return from the North, (where he had been visiting his aged Father, of the same Order with himself;) lodged all Night in the Minister's House, though the Incumbent was not at home; and (not staying to supply that Vacan­cy) travelled many Miles that Day of his Removal, which was the Lord's Day, with a great Baggage-Horse in his Train, whose Burden was far above the Propor­tion of Flax he had brought home; Whence he inferr'd, That he thought [Page 208] the Bishops had brought such Carriages in Fashion on the Lord's Day, and that he might lawfully imitate them who were the Fathers and Lights of the Church. From which blunt, but true, Story, (for the poor door-keeper was censured in Publick, for all his imaginary Authentick Apology.) I shall also deduce this Infe­rence; That all Church-men should be as vigilant as Dragons, over their Con­versation in the World, that they give not the least Offence unto any; (that Stumbling-block occasioning the most dangerous Fall, which is laid by the im­prudent deportment of an Ecclesiastick.) The Plurality of men being more enclined to live by Examples than by Rules, the former being much more obvious to Ple­beian heads than the latter, besides it hath a secret Magnetical Virtue, like the Loadstone it attracts by a Power of which we can give no Account. Yea such is the perverseness of humane Nature, since that woful Lapse of our first Parents, that the generality of men are more prone to follow Evil, than to imitate that which is Good.

[Page 209] But, that we may shut up this Point, I shall add no more to the Prosecution of Delinquents in Foro Ecclesiastico, but on­ly this Wish, That the Governours of our Church do not (by their applying violent Corrosives to some who are ob­noxious to Error, and too great Leni­tives to others who are Scandalous,) give occasion unto any, of applying to them that usual Observation concerning the Roman Church, That she punisheth more severely the Violaters of her own Laws, than the Transgressors of the unquestion­able Laws of God. I cannot deny, but that it doth exceedingly grate my Spirit, to hear the Adversaries of our Church upbraid the present Government with a Connivence at some Scandals, by say­ing, That it was not so in the Time of their Covenant, (for so they term that Rebellious Combination against Church and State:) and that Presbytery was a better Bulwark against Error and Pro­phaneness, than Episcopacy; I fail not indeed to tell them, that it must needs have been a very precious Rampart which was cemented with the Blood of Kings; and that I could give them an account [Page 210] of many Tyrants (both in regard of Usur­pation and Domination) who made very good Laws, and put them severely in ex­ecution; For, Ex malis moribus bonae ori­untur Leges. Yet I wish from my very Soul, That our Church (as it is now Constitu­ted) did in Piety, Charity, and Purity (both as to Errour and Prophaneness) outvie all the Sects and Conventicles in the World.

Article XVI.

IN the foregoing Article we have hinted at the Execution of Discipline. And seeing divers Appeals come from Inferiour Church-Judicatories to the Bishops, and their Diocesan Synods; Let me entreat them with a holy and discreet [...], to reprehend all who are found guilty with­in their Jurisdiction, by discountenancing and Censuring all who are Contumacious in Schism, obstinate in Prophaneness, and pertinacious in Errour; especially, if they be Apostates from our Religion, to Qua­kerism, Popery, or Atheism. For, if they be observed to be destitute of that Cou­rage or Resolution which is necessary in any Governour, it will give occasion unto many to conclude, That God never Call'd them to that Office, seeing they are not e [...] ­du'd with the Spirit of their Calling▪ For [Page 214] (as the Spirit of Government was impart­ed by Heaven to the Son of Kish, before his Election to the Regal Office, so) the Almighty sends none to labour in his Vineyard, but he first furnisheth them with competent Abilities to work there. The Passion of Fear (as Syracides tells us) betrays those Forces which Reason brings into the Soul, and many times ar­gues an evil Conscience within; For the Righteous are bold as a Lion; but the Ti­merous and Wicked are hide-bound, irre­solute, resty, and unactive, always ob­noxious to a pannick fear, and void of zeal for the Glory of God, through Want of the Virtue of active Fortitude; so that they are many times afraid of their own shadows. And it was upon the account of that destitution, that the Primitive Church did declare the Lapsi and Clinicks, who were Baptized in that condition, ir­regular, and inhabiles to Ossiciate at the Altar; the Former, because they wanted Christian Courage; as is insinuated Can. X. Concilii Magni Nicaeni: and the Later should not be Ordain'd, because their Faith (who are Baptized on their sick Bed) seems not to be voluntary, but of [Page 215] necssity, which is explicitly given as the reason of that Interdict, by the 12th. Canon of Neo-Caesarea. And, without all Peradventure, He (and he only) is framed by Heaven to be an approved Governour, either of Church or State, who can say in sincerity, with S. Chry­sostome, I fear nothing but Sin: For as the Poet saith, ‘Degeneres animos Timor arguit.’

Now the Courage of a Church-Go­vernour imports such a Magnanimity that excludes Pusillanimity on the one hand, and Temerity on the other; that foelix temeritas (which, as Seneca ob­served, attended the Actions of Alex­ander the Great) being unsutable in a Church-man, who ought alwayes to or­der his Affairs with discretion; For Christian Prudence admits of the Sagaci­ty of the Serpent, in conjunction with the Harmlesness of the Dove. There­fore this Virtue in an Ecclesiastick, must also shut out that Volatile Salt which is observed in some who pretend to Greatness of Spirit, and should be [Page 216] reduc'd to such a Fixation that amounts to an immoveable Constancy in that which (after mature deliberation) hath once been well resolved upon, in conformity to that Advice of Judicious Salust. Antequam in­cipias Consulta.—ubi Consulueris maturè, facto opus est. But that Fixation must ne­ver come the length of a Caput Mortuum; For, as a faint-hearted Creature is easily frighted by the Audacious; so an un­constant wavering Spirit is, with no less facility, imposed and wrought upon by the Crafty.

That Character of Socrates; Semper eodem incedebat vul [...]u; and that Prin­ce's Motto, Semper idem, are decent Epithetes in a Church-man. As the inflexible Justice of Aristides merit­ed that Elogium, That the Sun might be sooner diverted from its Course, than that Noble Athenian from the Path of Iustice; So the inviolable Resolution of Atha­nasius to adhere unto the Truth, procu­red that deserved Encomium, Sedem po­tiùs mutare voluit quàm Syllabam: Yea, less than a Syllable (even the interpo­sition of one Letter into the Churches [Page 217] Creed,) would have composed the Difference betwixt the Orthodox and Arrians, and have procured eternal Peace to the Christian World, all the Years of the Reign of the Emperours Constantius and Valens: and that (in all probability) much more effectually, than the Nine disparate Creeds Penned by the Arrians, during the Reign of Constanti­us. But they adhered closely to the Council of Nice, and did choose ra­ther to cast themselves upon the Provi­dence of God, than to consent to the least Alteration; they perceiving that the substitution of [...] for [...], did not only pervert the Sence, and e­nervate the Authority of that great Sy­nod; but that it did totally invalidate its Determination for Consubstantiality. For the Orthodox considered, that as Wisdom is alwaies justified of her own Children; So that Wisdom which de­scends from above, is first pure, then peaceable; And that Optabilius est Bel­lum pace impiâ, & à Deo distrahente. But I greatly fear that there are too many in this Iron Age so flexible, [Page 218] that they would Cause to renounce, not only any Letter of the Alphabet, but also all the Dutch Consonants, and Sela­vonian Words, yea, both Α, and Ω, be­fore they willingly abandoned their Seats, they being Willows, and not Oaks: Which was given as the reason, by an old Courtier, why he stood (but I sup­pose not uprightly) in favour, during all the Twenty four Years of Bloody War betwixt the Red Rose and the White: such persons having a Versatile Ingenium (as was said of Cato the Elder) which can uti foro, & servire Scenae.

But a prudent Resolution with a Cou­ragious Constancy, in a Church-Gover­nour, will not fail to animate all the Pres­byters within his Jurisdiction, to exercise Church-Discipline impartially, without any fear of finding their own subordinate Authority baffled in the matter of Ap­peals, when Scandalous persons provoke from their Award to the Bishops Tribu­nal; which is too frequently practis'd in this Age. But if (in lieu of strengthen­ing) they perceive their Superiours palpably weakening their hands, by con­niving too long, and indulging too [Page 219] much unto some Delinquents, it will give occasion, even to those who cannot but approve the form of Government, to wish that they had never seen such Go­vernours, who regard not the Glory of God, or the Good of his Church, nor the Credit of their own Office, nor the Repu­tation of their Clergy; and that they are too like unto K. Saul, given rather for a Curse, than a Blessing unto the People of God: All Laodicean Bishops, and all who (as the Satyr said) blow hot and cold with one mouth, being hateful in the sight of God, and odious in the eyes of those who have a pure zeal for the Glory of God, and the Good of his Church; for Corruptio optimi est pessima. Yet I doubt not, but that this free Remonstrance (though made by the most Conform of the Clergy,) shall verifie that of the Royal Prophet, Tange montes, & fumigabunt; which by some of the old Fathers is ap­plied to these rancorous Vapors which barefac'd Truth exhales from some Moun­tains of worldly Dignity. And from these little partial Policies (which sa­vour too rankly of a timorous sinful [Page 220] Compliance:) Judicious Spectators will take occasion to compare them unto Ae­sop's Dog, who would neither do good, nor let good be done; and to the Crimae­an Tartars, who will not suffer the Polo­nians to manure a parcel of fertile ground interjacent betwixt them, and that part of the Ancient Scythia Europaea, neither will they be at the pains to cultivate it themselves. I deny not, but Pax cum hominibus, & Bellum cum vitiis, is an An­cient Christian Maxim; But sure I am, Pax cum hominibus & vitiis, is an Anti­christian Conjuncture.

But the impartial execution of Disci­pline hath also a Train of many other ex­cellent Advantages following after it; For all the Cardinal Vertues do evident­ly and eminently appear therein: And it is an imitation of the [...] of our Great Master; as also the best Ex­pedient to perswade all Ranks of peo­ple to comply with their Admonitions, and to submit enirely and cheerfully to the Yoke of Discipline, when they per­ceive their Rulers to be no Respecters of Persons, and that their Justice is so [Page 221] far blind, as not to put any difference (in their Censures) betwixt the Noble and the Ignoble, the Rich and the Poor. But if any Byass be perceived towards the Left Hand of Secular Interest, unby­assed persons will be apt to resemble those Canons whereby they pretend to be regulated, unto Spiders Webs, (as one compared Solon's Laws;) which catch the lesser Insects, but the greater ones pass through them Scot-free. It was cer­tainly the Consideration of the unmallea­ble impartiality of a Prelat, which prom­pted that Great Emperor Theodosius to say, That he knew no Bishop but Ambrose. There is but little fear, in this byassed Age of the World, of the violation of that Antique Precept, Ye sh [...]ll not coun­tenance a poor man in his Cause; but the Reverse thereof is too frequently trans­gressed, it being an old Complaint ‘Dat veniam Corvis, vexat Censura Co­lumbas.’

Another Advantage of the impartial Execution of Discipline, is, a great Conformity to the Method of the [Page 222] Primitive Church. And sure if the pru­dent practice of many disused Peniten­tiary Canons were retrived into this Age, it would resemble the Face and Garb of the Ancient Christian Church, much more than it doth. Me thinks, it cannot but be a matter of great admiration unto any that is acquainted with the Primitive History, to find (even before the Roman Empire turn'd Christian;) such a Crowd of Penitents, especially the Lapsi, willingly offering themselves to undergo the severest Penances enjoined by those Ancient Canons, which were so strict and diuturnal, that many of them required many years appearance in Sack­cloth and Ashes, before they were accom­plished; the Church-Guides wanting the Brachium Saeculare to second their Disci­pline, and many times meeting with much opposition therefrom. Neither had the Penitents any Temporal Hopes or Fears to induce them, but only a firm belief of the Future Rewards and Punishments of another World. The Principal Canons which contain a Platform of that Anci­ent Austere Discipline, and which do enjoin an impartial Execution of Church-Censures [Page 223] upon all Delinquents without respect of persons, shall be subjoin'd at the period of this Article. I shall only here take notice of the [...] of the Primitive Fathers; For in some Cases, these Disciplinarian Canons permitted a great Latitude to the Governours of the Church, to dispence with the [...] or rigorous execution of them, upon the account of Humanity, Charity, Prudence, and Compassion, especially towards those who were in danger to be swallow'd up of too much Grief, or to be absorpted in the Gulf of Death, before they were reconciled to the Church by fulfilling the whole Canonical time of Penance. This Discretion is recommended in the 11th. Canon of that great Council of Nice: And the reason of this Remission of the Rigour of the Law in some Cases is expressed in general, by the 7th. Canon of the XI ^th Council of Toledo; where we have these very Words; Ecclesiarum Rectoribus discretio esse debet, ne per in­conditam & indiscretam Disciplinam, subeant Homicidii nolam. And the 12th Canon of the same Council of Toledo may [Page 224] be termed a Commentary upon that 11th of the Council of Nice. Now this Re­laxation of Penance (which was nothing else, but a Dispensation with the Rigour of the Canon, upon Prudential and Cha­ritable Motives,) being a great Favour granted by the Poenitentiary, or Spiritual Guide to the Publick or Private Peni­tent, it was fitly termed by the Primitive Church, an Indulgence; Which Word in the later Ages was grossely abused by the Roman Church, in the matter of Purga­tory; and the unlawful Gain which re­dounded from that Doctrine, reckoned upon as one of the Three Spiritual Foun­tains of the Temporal Intrado of the Popes of Rome.

But whether this Politick Invention did contribute more to the Avarice, or Ambi­tion of that Hierarchy, can hardly be deter­mined. But sure I am, the Primitive Fathers knew no such Lucrative Doctrine: And if they could have heard Ticelius, with the rest of his Dominican Pardon-mon­gers promulgating that most Scandalous Sale of Indulgences in Germany, (where, for a little Money, they promised in the Pope's Name, That the Living should [Page 225] be preserved from the Flames of Purga­tory, and the Dead immediately extrica­ted out of them;) they would undoubt­edly have concluded, That these Praeco­nes came from Hell, to publish that Simo­niacal Doctrine, of which we find ne [...] quidem, in all the authentick Decrees of the most ancient Bishops of Rome: Yea to him that readeth the Decretals, it may plainly appear, That an Indulgence is, an Absolution from Penance imposed in Confession only; which was the Opi­nion of that Learned Cardinal Cajetan, after he had once and again conferr'd with M. Luther at Ausburg; the Judg­ment of that great Cardinal being ho­mologated by that ingenuous (but mise­rably deluded by his Cardinals) Pope Adrian the 6th, who was also a great Di­vine, and had written on that Subject long before Luther thought to handle it. As for the Aera of that unhandsome way of gaining money; It was certainly posteri­our to the 11th Century, and did not commence, till Vrban the second, ha­ving granted a plenary Indulgence and Remission of all Sins to whosoever made War in the Holy Land, to regain [Page 226] the Sepulchre of Christ out of the Hands of the Mahumetans; which was imita­ted by his Successors for some hundreds of years; Some of which granted it to those who maintain'd a Souldier, in case they could not go to war themselves in Person: and after, in Progress of time, the same Indulgences were given for the taking of Arms against those that obey­ed not the Church of Rome, (at which we hinted in another Article,) although they were also Christians; and for the most part, in [...]inite Exactions were made, under these Pretences; all which (or the greater part) were applyed to baser Ends and Uses, than was pretended. But it is high time to crave pardon for this brief polemical Digression, and I shall speedily shut up this Article with an An­swer to one or two Objections.

Peradventure some are ready to say, it's impossible to retrive that Primitive Pattern unto this Age, unless it were re­duced (whereof there is but little hope,) unto that intense Contrition, and Zeal, Faith, Hope, Charity, Humility, Pati­ence and Temperance, which abounded in the Infant Christian Church. Yea, [Page 227] more than so, There were many Schisma­ticks in the Primitive times, (such as the Novations, Donatists, Miletians, and Lu­ciferians.) and some Hereticks, (especi­ally the Montanists, called otherwise Ca­taphrygians,) who, with a malicious vigi­lancy, watched for the halting of the Orthodox; which made them bestirr themselves the more vigorously against Delinquents; and with a seeming Severity, lest these watchful Dragons should up­braid them with too much Lenity.

For Answer; It is a matter of great Re­grett to all the true Lovers of Sion, that these Christian Vertues are at the best practised among us in too remiss a De­gree; And it should be the Endeavour of all Christians to come up to the length of that grand Exemplar; for we have Souls to be saved or lost, as well as they; and there is no less Obligation lying upon us to glorifie God, than was on them. And if every one who professeth that Holy Calling, would in his own Sphere move aright through Divine Grace, we needed not doubt, but that Golden Age would, in a great part, be brought back to the Church, and that we should anticipate [Page 228] that blessed Millenium which was expect­ed by the most ancient Primitive Fa­thers, before the Consummation of the World. To which Purpose the most Learned M. Mede applyes the Doctrine of the ancient Chiliasts, and vindicates the Sectators of Papias, from the Imputa­tion of S. Hierom.

As for the other Objection; It is but too evident, that we have but too many Hereticks and Schismaticks living amongst us, whose Lyncaean Eyes are as mali­ciously observent of the Defects, and Neglects of our Church, as any of those of the Primitive times were: and who­soever hath not noticed this, it may be truly said of him, that Domi peregrina­tur.

Article XVII.

WHatever Bombast Epithets others give unto them, Let all Bishops when they Converse and salute one ano­ther viva voce, or by writing, use no other Compellation than that of Brethren, which is most consonant unto the Primi­tive Pattern; all Christians then living as Brethren, and denominating one an­other under that notion of Fraternity; (which word was much used in the In­fancy of the Church: and from it the Pa­gans also took occasion to traduce our Re­ligion.) But none used it more than the Ministers of the Gospel, whether Bishops or Presbyters; it being (as Baronius that great Annalist hath well observed;) the [Page 233] most usual Compellation of all Bishops among themselves, where there was a pa­rity of Age, or no great disproportion. But when any of the Order, who had stepped in upon a decrepit old age (call­ed by the Latines, Aetas Capularis, and Silicernium:) did converse with one of the same Order much younger than him­self, he usually called him Son, and vice versâ, the younger termed the elder Fa­ther; (though none of them were so young, but that fourty Winters (at least) had snowed upon their Heads; yea, very few Presbyters were Ordained in these Times of Persecution, whose Pulse had not beaten twice twenty years:) To which, if some late Criticks had well ad­verted, they would have made Use of a bet­ter Argument to repudiate the pretended Areopagite, (as there want not some solid reasons to do the feat,) than his impertinen­cy, in calling Timothy, Son, at the Close of his Book, Of Ecclesiastical Hierarchy; though (say they) the said Timothy was equal to him, (if not his Superiour) in Piety, Doctrine, and Authority, both be­ing Bishops of famous Churches, and Ephe­sus (where Timothy Govern'd) rather a [Page 234] Mother-Church than Athens; and that it was the General Custom of the Primitive Church, for Bishops to call one another Brethren: But this is a meer Fallacy, à dicto secundum quid, ad dictum simpliciter; For in respect of Age, he might have called him Son, though in many other things he had been his Superiour; see­ing we find, more than a thousand years after that time, (when Christian Simpli­city and Humility were much rarer in the World,) that Ioseph Patriarch of Constantinople, flatly refused the Empe­rour thereof, (whose, almost desperate, Affairs, in that Conjuncture required as great Complyance with the Latin Church, as Conscience could possibly permit,) to prostitute himself to the Bishop of Rome, by giving him the usual Adorations of the occidental Church at that time; and plainly told him, that if Eugenius the 4th (by whose Influence the Councel of Florence was celebrated, which was first assembled at Ferrara:) were a man much elder than himself, he would call him Father; if but of equal years, he would term him Brother; if much youn­ger, he would style him Son, without the [Page 235] [...]east mention of his pretended Title of Holiness. And this was all the Compel­lation and Obeysance could be obtained from that peremptory Patriarch.

It were also desireable, That all our Bishops took Place among themselves ac­cording to their Age; (excepting the Metropolitan or Primate, who is constant Praeses of that Sacred Colledge, and who usually in the Primitive Church was emi­nent above the rest, not only in all lau­dible Qualifications, but also in respect of Age.) For in doing so, they would not only imitate the Sons of that great Patriarch Iacob, but they would shew themselves humbly obsequious to many ancient Canons, which appoint the Pre­cedency of Bishops among themselves, to be, at least, conform to the Aera of their present Dignity (of which we shall give an account at the end of this Arti­cle;) it being a most indecent Spectacle, (and that which in the City of Sparta would have appear'd a very ridiculous Pageantry:) to see a Reverend old man treading upon the Heels of one who might have been his Grand-child, and yet of that same Order with himself.

[Page 236] But whether young or old (if they be once of the Order) there is all the rea­son in the World, that all of them should be interested in all the material Concerns thereof. Time was, when there were no such peculiar Precincts in this Church, which are now termed Dioceses; but all of that Sacred Order Governed this Church Communi-consilio & Suffragio, and therefore were denominated Episcopi Sco­torum, in general: And without Perad­venture, all Bishops and Presbyters, Ca­nonically Elected and Ordained, are, Iure Divino, Organical Members of the Catholick Church, (as is sufficiently de­monstrated by M. Hudson, and divers others:) though we should prescind from all Limitations of Diocesan and Parochial Churches; which restrictive Boundaries were only determined Iure Humano: (Damasus and Platina testify­ing, that P. Evaristus, primus in urbe Ro­ma, divisit Titulos Presbyteris.) For, if this most reasonable▪ correspondence, and good Understanding were observed amongst all the Bishops of a National Church, there should be no occasion given unto any of that Order, to re­gret [Page 237] that they are seldom call'd to give their Advice in the most impor­tant Affairs of the Church; far less their Consent required to the Manage­ment of them. Nor should they com­plain, that when their Assistance is of­fered, they are us'd much worse than the Pedarii Senatores at Rome; the point-blank contrary being put in ex­ecution to that which the Plurality had resolved upon; as if they were not the Edifiers of Sion, but the Builders of Babel, and understood not one ano­ther's Language. Which Slight put up­on Bishops, may a little alleviate the Neglect of Presbyters; For, ‘Solamen miseries, &c.’

But I would humbly tender my Ad­vice to the Governours of our Church, not to use such singular Methods, and dis-joynted Counsels; lest they give occasion unto intelligent Persons, for to resemble them unto Lewis the Ele­venth of France, of whom it was said, That he carried all his Councel about with [Page 238] him upon one horse. And Philip de Commines, that excellent Historian, observes it to have been the cause of the final Ruin, and fatal end of that King's Rival, Charles the Warlike, That he harkened to no Counsel, save that of his own. Perhaps some of these Leading-men have not only the Vanity of Themistocles the Athenian General, who dispatch'd all the important Concerns of his Office, the last day of his Abode in the City (as Plutarch reports in the History of his Life;) but also the ambition to be thought no less sufficient than that Perpetual Dictator, whose great Parts did cast such a dark shadow upon his insignificant Colleague in the Consulship, that they, who in mockery did calculate the Fasti Consula­res, design'd that Year thus; Iulio & Cae­sare Coss. (the remaining Bibuli sitting ra­ther as Ciphers, than Consuls, in the Church of God.) Yet let them be ne­ver so sharp, I hope they will acknow­ledge there is some acuteness in that ex­pression of the Wise Man, In the multi­tude of Councellors there is Safety; and some sence in that old Maxim, Plus vi­dent oculi quàm oculus; and in this also, [Page 239] Vis Consilii expers, mole ruit suâ. For they who will not give ear to the Advice of any other man, (be he never so godly and Learned) must needs be such Opi­niators, as Iamblicus out of Aristotle speaks of, who imagine themselves a mid­dle sort of Rationals, betwixt God and Man. Yet these Fantastical Semidii, shall not only dye like men, but they have good reason to fear, that there shall be no such King found as David was, to follow the Bier, and to Lament over them thus; Dyed these Generals of the Ten Tribes as Fool dieth? Nay, on the contrary, they may apprehend the Fate of Iehoram, that wicked King of Iudah, who departed Not being desir'd; i.e. None seriously affecting the prolongation of that Life, which was so useless and noxi­ous to the World. And let them remem­ber, that there is scarce any Ancient Councel (if ever they did read them;) whether General or Provincial, (so that we need not amass Citations to this pur­pose;) but Ordains every Metropolitan to Assemble a Councel of his Comprovin­cials once every year at least, that with common Advice and Consent they may [Page 240] resolve on those things which concern the Good of that Church, at whose Helm Providence hath placed them.

And it is very observable, That there have been some in the World, who, ha­ving dream'd of an [...] in them­selves, (as if these Fantastick Deities did emulate one of the Names of the true God, which is Schaddai,) yet have been led by the Nose by some Sycophantine Creatures of their own; which sons of Ptolomee Ceraun. and Campobasso, will not fail (when occasion serves) to cut the Throats of their deluded Patrons. But whatever Success their Subterranean At­tempts may have, that Ecclesiastick must needs be too prodigal of his Fame, who is surrounded with such disingenuous Var­lets, that cast so dark a Shadow upon him, which proves not only a great Scandal to the Church, but also a very great Re­flection upon his own Judgment and Ho­nour; For (as Constantius Chlorus said well) He who is not faithful unto God, can never be faithful unto man. It was an old saying, ‘Nulla fides pietasve viris qui Castra se­quuntur.’

[Page 241] I wish there be no ground to apply this to any of the Spiritual Militia of this Age: and that none of them may be found like to that perfidious Grecian Lysander, who vaunted of himself, That, as some men cheated young Children with a little dose of Sweet Junkets, so he used to Trepan men with Oaths. And it is beyond all doubt, that they must needs be men of pro­stituted Consciences, and who would make no bones of falsifying their own Oaths for a little Worldly Interest, who endeavour to perswade a Metropolitan Councel to be­come guilty of Perjury; without all Perad­venture, such Persons would not think any singular Wickedness too great for them to boggle at.

Article XVIII.

HAving hinted already at the Sentence of Inhability pronounced by the Primitive Church against all those who had been Publick Penitents, Declaring them for ever incapable to Officiate at the Al [...]ar, whether they were Candidates of [...] Holy Function, or already in Orders; It [...] here subjoyn, That they took the same course with all those who deser­ved [Page 243] to be such, (suppose they continued for a time Refractory to the Discipline of the Church;) whom they reduc'd, if of the Clergy, to the Laick-Communion, and thought it favour enough in doing no more. Which Censure was not to parti­cipate of a mutilated Sacrament, (as some ignorant Papalins pretend, in their pitiful Arguings for that detestable Sacrilege:) but to be in the state of Laicks, that they should not any more enjoy the Honour of sitting among the Clergy, or of being re­puted such. And they must needs be void, not only of Greek and Latin, but of com­mon Sense too, who do not perceive that to be the genuine Import of those nu­merous Canons of the Eastern and West­ern Churches, which have pronounced that kind of Censure against the great Delinquents of the Clergy, these refracto­ry Persons being so much the more Cri­minal, because they added Contumacy to their Guilt, and were many Removes from Conviction.

I wish from my very heart, that the same Method had been us'd in this Church; which would have obviated that great Reproach which hath of late befallen it, in reference to those of the Clergy, who [Page 244] engag'd into a Schismatical and Seditious Combination against the Government of Church and State; that pernicious Con­spiracy levelling both at Prince and Priest, though many well-meaning Creatures were seduced by these Ignes fatui, like those simple Souls which followed Absalom to Hebron. Yet this was not the sole Ag­gravation of their guilt; For (as if it had been too little for them to become once the Sons of the Devil;) they confirmed that hellish Confederacy by reiterated Oaths, in Complyance with that old Ma­xim, Tutum sceleribus per scelera est iter. And (not satisfied with raising a devour­ing Fire in this national Church;) they rested not till they promoted that Com­bustion, by throwing Firebrands into the Bowels of our Neighbour Kingdom; (as if they were the genuine Issue of Semele, after Iupiter had approached unto her with the Ensigns of his Deity.) which, raging there much worse than Aetna or Vesuvius could have done, or the most vi­olent Vulcano in the World, inflamed all the Vitals of that well constituted Go­vernment: the Universal Conflagration of this poor Island being carried on by these Boutefeu's, with no less Pretence of [Page 245] Divine Zeal, than if they had fetched the first coal thereof from the Altar of God.

If Justice had been done on those In­cendiaries, they would at least have been reduc'd ad Communionem Laicorum; and they ought to have looked upon it as a very great Favour indulg'd them, to have been permitted to remain in Statu quo pri­ùs, without any other Chastisement, than the Corrodings of their own Consciences, (when they reflect upon the Catastrophe of that horrid Tragedy they had been Acting; which was, the Barbarous Assas­sination of one of the best of Princes.) and a final Desperation of being Advan­ced to any higher Degree in the Militant Church.

That Hereticks and Scismaticks, even after they have returned with penitent Hearts to the Catholick Church, should look upon it as a very great Favour, to be permitted to continue in the Order wherein they were before that Scanda­lous Lapse, (yet absque omni spe Promoti­onis,) is so evident from the ancient Fa­thers, that we need not wast any Paper thereabout: there being no less than thrice mention thereof in prima Causa secundae Partis Decreti Gratiani. Vid. Q. 1. C. 42. [Page 246] & C. 112. Q. 7. C. 21. In all which Para­graphs, that Expression is still mentioned, Vt in magno habeant beneficio Tolerantiam in Statu quo priùs permanendi, absque &c.

But O! How my heart doth ach, (For, as the Tragedian hath said, Curae leves loquuntur, ingentes stupent,) when I con­sider, what a Scandal the Preferment of some of these, hath given to the Church of God. Their grasping of that which formerly they had solemnly abju­red, and persecuted odio Vatiniano, as one of the strongest Limbs of Anti-Christ, puts me in mind of that of the Poet, ‘Ille Crucem sceleris pretium tulit, hic Diadema.’ Which Honourable Elevation is too apt a Temptation to pave the way in corrupt Nature unto inveterate Knavery, when it is observed, That early Villany is prospe­rous in Youth, and hath the hap to be Crown'd in old Age; unless it be such a Mock-Diadem wherewith an Ambitious Nobleman was once Stigmatized in this Land. To which unhappy Advancement and ominous Elevation, as the Causa de­fectibilis, (together with that Curse which usually attends such Weather-cocks,) ma­ny [Page 247] are apt to impute the Non-pursuance of the true Ends of this present Govern­ment, and the re-establishment thereof on sure Foundations; that Proverb being too often verified, [...]. i.e. Mali principii, malus exitus: and Errours in prima concoctione are most dangerous. For, Sir Iohn Presbyter is scarce yet warned to Remove from his Usurped Possession, save only, that in lieu of a Presbyterian Mode­rator, we now have a Presbyterian Bishop, invested with a new Title, and larger Re­venues.

And what greater Demonstration need we of it than this, That some Presbyteri­an Preachers, and Ministers too, are Tole­rated, by the sole Authority of some Bi­shops, to enjoy the Officium & Beneficium of those Churches wherein they have been Bellows of Schism and Sedition: and ne­ver yet acknowledged any Church-Judi­catory higher than their Kirk-Session, since the re­establishment of this Govern­ment? Which is a sufficient evidence, that simile simili gaudet, and Birds of one feather flock together. For if there were not such Bigots to cajole the Populace, the Fana­ticks of this Land would soon crumble away to nothing.

[Page 248] Another evidence of the Continuance of their doting upon their Darling Presby­tery, is, Their Design to depress (as much as possibly they can) those of the Con­form Clergy, who have been constantly Loyal to Church and State. Who (in his right Wits) would imagine, when any E­piscopal See, Theological Chair, or Head­ship of a College is vacant, but that they would be ready (secundum vires Inventa­rii) to prefer unto those Vacancies, a well-qualified Person, who would be fast to their Government, upon the account of his Loyal Principles? But we see the contrary practis'd; Their old associates in that Hellish Combination must be the only men of whom they are fond; where­by they embrace Ixion's Cloud instead of Iuno, and verifie the common Proverb, Quos Iupiter vult perdere, illos dementat: and Qui sibi nequam, cui bonus? which joyn issue with that of Homer,

But— aliquisque malo fuit usus in illo. [Page 249] For (these being the inveterate Socii Cri­minis) they are sure they will never up­braid them, either directly or indirectly, with their former Immoralities; For, Ca­rere debet omni vitio, qui in alterum dicere paratus est. And if any of them should prove such bold Adventurers, they have this recriminating Repartee in readiness, for such shameless Upbraiders, Quamvis dignus essem hac Contumeliâ, indignus tu qui diceres tamen; or that other, which is pa­rallel thereto, Loripedem rectus irrideat, Ae­thiopem albus.

But it is a matter of Lamentation, that their Endeavours of Depression have prov'd too successful. (though, ‘Nascitur indignè per quem denascitur alter.)’ For, (suppose we had lived the Life of Nestor) none could remember, that ever they saw this Holy Function under so much Obloquy and Contempt, as it hath been these few years past. For, un­less a man have something else to Com­mend him than the Dignity of his Office, (though it is most Sacred, and should ren­der the Exercisers of it every way invio­lable:) yet it is no [...] to protect [Page 250] him from the Scoffings, and scurrile Ex­pressions of the Profane; nor from the Undervaluings of those who pretend to some Shadow of Civility and Religion. Yet I should wish, (in behalf of the Church) That, what is grated from the Circumfe­rence, were at least, cemented with the Center. But alack! we find there is such an unhappy Conjuncture in this Affair, that there is too perfect a Resemblance thereof, unto Pharoah's Dream, of which we read, That the lean and ill-favoured Kine did eat up the first seven fat Kine, yet it could not be known that they had eaten them up; for they were still lean and ill-fa­voured, as at the Beginning.

But that we may put a Period to this grating Article; I do firmly believe, That if his Gracious Majesty had been well in­form'd of those deplorable Inconveniences, He would have chosen rather to have sent down some English Doctors to have go­vern'd us in prima instantia, than have permitted any of those Willy-wisps to jump into these empty Chairs; our Neigh­bour-Church being such a fertile Soil, that it could easily spare a Charitable Antidote against the Famine of another; (though, to speak Truth, it is a kind of Nazareth [Page 251] to our wildest Fanaticks; for they can­not foresee, that any Good shall come from thence.) Yea, I am con [...]ident, if our own Ierusalem had been search'd with Light Candles, as many, who have been constantly Loyal, (and have suffered much too upon that account;) would have been found to be Pares Negotio, who are inferiour to these late Daema­gogues in nothing that is truly good, and much superiour to them all in real Hone­sty. Yea it is the Opinion of many judi­cious Persons, That some leading Secular Subjects, whose Hearts were not well disposed towards the Government, had a hand in the Advancement of such; that through their sides (which were too patent to Reproaches) this sacred Regi­ment might be easily wounded: their feeble Arms not being able to susslaminate that Burden, they conjectured that the weight thereof would make them faint at last, and so permit that celestial Load to fall to the Ground, before an Hercules could be found to support it with his Shoulders.

But as for those who longed for the Reestabliment of that ancient Government upon lasting Foundations; and cordially wished to see all that Dirt of Obloquie [Page 252] and Contempt, which had been thrown in the Face of that Primitive Regiment, and sullied it for half an Age, so wiped off, that it might shine with a greater Lu­stre than before: these well-wishers know­ing, that outward Esteem and Reputation is the same to great Persons (especially of the Clergy) which the Skin is unto the Fruit: For, though it be but a Slight and Delicate Cover, yet without it, the Fruit will presently dis-colour, and rot. Sure it would never have entered into the minds of those real Friends of the Church, that no better Expedient could be found to appease a raging Sea, and to procure Halcyonian Seasons unto that Storm-beaten (and almost Shipwrack'd) Vessel, than to invert the Story of Ionah by placing those runnagate Prophets at the Helm of the Church; the more dex­terous and auspicious Pilots being, in the mean time, thrown over Board, into a Sea of Confusion and contempt, like to the scattered Limbs of Innocent Absyrtus, and all for that end to retard the just Pur­suit of a Criminal Medea.

But, seeing it hath been the unhappy Fate of this Church, that such Persons have become the Steer-Masters of that [Page 253] fluctuating Ark; yet true Repentance be­ing (as S. Hierom hath said) Optima Tabu­la post Naufragium; I should wish, that there had been a day of Solemn Humilia­tion appointed, wherein these Fugitive Lapsi, might have given Glory to God, by confessing before all his People, (and that from deep Conviction too) a peni­tent Sense of their former Schismatical and Seditious Courses. Which Exomolo­gesis (in my humble Judgment) should have been found more justifiable, and much more edifying too, than to attest the Searcher of all hearts, That their Con­sciences did still approve that persecuted Way, even then when they were preach­ing, and acting with all their Might against it: whereby they detected them­selves, either to have been Hypocrites all that time (than which Heart, and a Heart nothing is more odious in the Sight of that God who delights in Uprightness:) or at least, that they would have others to repute them such.

For, I deny not the truth of that Ma­xim, Ne pudeat ad meliora transire, the meaning whereof, as to the present case, is this; That these Malefactors should not be asham'd to repent of their former Per­verseness, [Page 254] and to learn more Candour and Christian Ingenuity for the future. But, I fear, that many of those who were Pro­tei before the year 1660, if there come a new Revolution, (which, as long as I breath, I shall every day pray God to pre­vent,) would easily become Vertumni: And that the canting Language of a bold Usurper, would cast them into a new Pa­roxysm of their old Vertigo; so that they should again become the Ecebolii of their Age.

Article XIX.

THIS Article concerns only those Bi­shops who are Chancellours of U­niversities: And I wish they look upon that Honourable Prerogative, as a speci­al part of their Province; having a parti­cular Care, that the respective Houses in­trusted to their Charge be well Governed, by causing exact Discipline to be observed in them, and edifying Doctrine alwayes taught, even all the Learned Languages, and Liberal Arts, if there be competent Maintenance settled for these several Pro­fessions, or which may be provided by a right improvement of the old Revenues, and the encouragement of pious Christi­ans (who are in bonis) to make some Cha­ritable Donations for that effect.

And let them regard all Professours im­partially, by hugging them all (as a com­mon Father) with an equal Paternal Af­fection; provided they be men of Con­science, Learning, Prudence, and Au­thority, joyn'd with a faithful Sufficiency to exercise their respective Functions sea­sonably and diligently. And, above all, [Page 256] that they be Persons of Loyal Principles, both in reference to Church and State: as also, peaceably disposed, and averse from intrinsecal Factions. As for these Sala­manders, who (like the Seditious in Ieru­salem) are still jarring within, when they should be opposing the Common Enemy from without, let such be speedily turned out, lest that Brood of the Viper at last tear out the very Bowels of their Mo­ther.

But, seeing the Education of Youth, at their first appearance upon the University-Theatre, is immediately intrusted to the care of the Professours of Philosophy; Let not these Masters be permitted to be vain in their Conversation or Apparel; (as if they were School-Boys themselves, who needed to be tutor'd, and have not as yet attain'd to that measure of Pru­dence, as to govern themselves aright:) but let them be ordered to be patterns of Piety, Gravity, Sobriety, and all kind of Temperance, to Young ones; that they may edifie them both by their Example and Doctrine.

And let them be careful to teach Youths the most Solid Parts of Philosophy; viz. The most useful part of Aristotle's Logicks, [Page 257] (which was his greatest Talent wherein his strength did lye, and whereby he did merit most from the World:) Remitting the vain pursuit of these Aëreal Notions concerning Vniversale, Ens rationis, &c. to Brain-sick Creatures, whose [...] it is, Festucas legere, and chief Employment, Nugas & quisquilias prosequi. Let them be also taught somewhat of the Physicks, E­thicks, and Metaphysicks: But, I humbly suppose, Moral Philosophy may be more exactly learned from the Platonists and Stoicks, than from Aristotle's Ethicks; viz. The Books of Plato, Hierocles, Plotinus, Epictetus, Simplicius, Antoninus, Arian, Ci­cero, Seneca, and Plutarch: But seeing Christians are to call in Auxiliaries from such, there is no question but Thomas A­quinas his Secundae Secundae would be very useful in this Affair. And, I should wish, that the most Learned, Solid, and Discreet Philosophers of an University, or Nation, were employed, not only to draw up an exact Systeme of Moral Philosophy, but al­so of Natural, Collected from Des Cartes, Gassendus, the French and English Virtuosi, not forgetting the Learned Works of Sir Francis Bacon, (whose profound Philoso­phical Wit gave the first Rise to the Mo­dern [Page 258] Experimental Philosophy:) especi­ally his Natural History and Novum Orga­num; yea, his Advancement of Learning, his History of Winds, and The Prolongation of Life, would be found also good Admi­nicles [...] such a Design. But, as that Sy­steme should be very material, so it ought to be succinct, like to that brief (but ex­cellent) Epitome, composed, as some sup­pose, by M. Arnold, and term'd Ars cogi­tandi, which is a notable Summary of Lo­gick. Such a Systeme should serve, at least, as a Text, both to Masters and Scholars; a little Latitude being indulg'd to Pro­fessors to Paraphrase on that Diuturnal Ephemerides. But let not capricious Brains presume to set forth a new Philosophical Almanack every year, with a design to put the former out of Date, till a new Autho­rity re-enjoyn it.

But, above all, (in destitution of a par­ticular Professour of the Mathematicks) Let every Master of Philosophy Teach his Scholars every Year some of the most useful Species of that excellent Science; viz. Arithmetick, Geometry, Geography, and Astronomy, which will be found infi­nitely more useful, than these Operosae nu­gae, taught heretofore in those Places; [Page 259] which have no better Effect, than to stuff the Brain, like to a Bubble of Water, or a blown Bladder; and which directly re­sembles those delicious Viands wherewith Necromancers pretend to feed their Guests, but when they go away, they find their Maws as empty, as when they began that imaginary Feast. So that when these de­luded Youths come to Commence Ma­sters of Arts, their Instructors may say of them, (though not with a good Consci­ence) Accipiamus pecuniam, &c. And (without any humble Modesty to be their Prompter) they may say of themselves, (with as much truth at least as Socrates, when he was pronounced by the Oracle, to be the wisest man in the World) This I know; That I know nothing.

And, that with Secular Learning they may drink in the first Milk of Piety, from the Breasts of that Alma Mater, Let the Principles of Christian Religion be early instilled into the Minds of young ones; that, Being seasonably taught to remem­ber their Creator in the Dayes of their Youth, they may not forget him in their old Age, nor be forsaken by him; For ‘Quo semel est imbuta, &c.’ [Page 260] For that end, let such a Book as H. Grotius his excellent little Treatise De veritate Re­ligionis Christianae (which, without any Hyperbole, is worth it's weight in the purest Gold,) be so inculcated into their Memories, that they may, not only have it all by heart, but also throughly un­derstand it. As also that notable Summa­ry of Christian Offices, call'd, The whole Duty of man, composed by an unknown Author: or the Practical Catechism of the Learned D. Hammond; or that of D. Vsh­er of Armach, Primate of Ireland: provi­ded they be first jure Latii donati; For all the Communications of the Lycaeum ought to be in the Dialect of old Rome, or that of the City of Minerva; that the te­nacious Memories of the young ones may be habituated to those Learned Lan­guages.

And how necessary the good Educati­on of Youth is, may appear from that ex­cellent Observation of the great Lo. Veru­lam, That, The great Multiplication of Ver­tue upon humane Nature resis on Societies well ordered and disciplin'd: For Common­wealths and good Governments nourish Vir­tue grown, but do not much mend the Seeds. Whence he infers, That there ought to be [Page 261] a most exquisite Delectus of the Tutors of Youth. And (if we give Faith to Pla­to, Seneca, and Plutarch;) they should be as well qualified Persons as are light­ly to be found in the World. And sure, this solicitous Choice of the Educators of Youth was never more necessary, than in this Iron Age, wherein many have been so marred in their Education by Schisma­tical and Disloyal Principles, too early instilled into them, that this foundering in the Feet hath caused Convulsive Fits, and unsteady Motions in them, as long as they lived. But if the Universities of this Land were blessed with such Profes­sours as we have above described; it is most probable, that from those Semina­ries of Knowledge, and fruitful Nurseries of the Muses, eminent Plants might blos­som, in Process of Time, to the great Ad­vantage either of Church or State, as Di­vine Providence shall determine their Lot.

And, seeing these Stations of Philosophy are the best Seminaries this Nation enjoys, for perfecting Young men in order to that Sacred Function; Therefore let not these Professours Monopolize them for many Yeares, by nestling their Families therein, [Page 262] as if the Foundator had designed nothing else, but the Provision of their Posterity. But let them be enjoyned to live in a Ce­libate State, that with less Distraction they may prosecute their Studies: and, after the expiration of five, or six years at most, let them give place to others; that, by such a happy Circulation, all the Corners of the Land may reap the Advantages of that Foundation.

It were (in my humble judgment) a very desirable Blessing to this Nation; That His Gracious Majesty, with his Great Councel, would be pleased to allow some few Months Cess, to be stocked, for the Inhancing of the Revenues of the Univer­sities; especially of the Primar, and Ma­sters of Philosophy; that the Head of the House may have a competent and constant Annual Intrado, to live Splendidly, ac­cording to the dignity of his Station. And this opening of Free-Schools to the Professours of Philosophy, (without any expectation of the least acknowledgment from any Scholar, and that under the pain of immediate Extrusion from the respe­ctive House where they Officiate:) would not only obviate those Scandalous Animo­sities which too frequently occurr be­twixt [Page 263] Masters of different Colleges, in the Exercise of their beggarly Trade of Men­dicating Scholars, but would also be found the best Expedient to Retrive (jure postliminii) that ancient University-Discipline, which hath been obnoxious to such a woful Lapse, that it hath under­gone the Fate of an immemorial Dispos­session. For, if Avarice and Self-interest did not prevail with too many, over the Qualifications and Proficiency of those intrusted to their Charge, yea, and pre­ponderate the Publick Reputation of the House where they live, many who are now ambabus ulnis amplexi, would be de­clar'd incapable to enter within the Phi­losophick Porch, as being deprehended foundered in the feet, and frequently Criminal in breaking Priscian's Head. And not a few who have already entred within these Gates of the Muses, would either be found unworthy to remain there, upon the account of Vitiosity of Life, (which is contagious to the rest of the Society:) or be Extruded for Non-profi­ciency in their Studies: Degradation to a lower Class, till they caught hold of Mi­nerva's Train, would certainly be the least of their Censure. Neither should the [Page 264] Subject, by this wished for Contribution, be a Loser; but (as we use to speak) he should prove a Gainer at the long run; for, what is now expended by them, would, by this Method of Free-Schools, preserve no less, (if not much more) to their Posterity, over and above their more laudable Education: For Persons of all Ranks in this Nation, usually sending their Sons to be taught in some Universi­ty, (which is highly Commendable, and much applauded beyond Seas:) they are, (according to their Quality) oblig'd to Dispense proportionable Salaries to their Instructors; Yea, they who have the In­spection of them, are necessitated to re­quire these Honoraria, seeing the Provi­sions of some Foundations are so small a pittance, that they are disproportionable to that Victus and Amictus which the most Sober Person stands in need of; Not to speak of the fuel of Charity and Hospita­lity, and those Materials for buying of Books, and Entertainment of a Servant to wait upon them, which the Dignity of that Office calls for. All which require much more money, than the Poverty of some Foundations can afford.

[Page 265] And let this Chancellour of the Uni­versity contribute his utmost endeavours that the Provost, or Head of the College, (usually term'd Primar) excell, not only in the above expressed Qualities, (that he may deservedly be termed the Princi­pal of that Incorporation) but that also he be Doctor of Divinity, and the Re­formed Canon Law; that he may be in a capacity to conferr that Dignity up­on the most Learned of the Clergy, when their Ordinary shall call them there­unto, that many may be encouraged to merit that Degree; Honour being the best Nursing-Mother of Arts, and Pro­mover of Sciences.—But, let those who are, not only Pious, Learned, and Pru­dent, but also known to have deserved well of the Church, by their constant Loyalty, be invited in the first place, to the participation of that Honourable De­gree: For it is well enough known, that Bishops are not in a capacity to promote all such to the most eminent Dignity of the Church; (it were indeed a pitiful Nation, if the number of those did not far surpass that of the Episcopal Sees, suppose the Church were so happy, as to have the absolute Disposal of them:) [Page 266] therefore it were but just and fit, that such deserving Persons were (at least) rewarded with those minute and inexpensive Ho­nours, as a Character of the Churches spe­cial Favour towards them.

But seeing the Royal Family (the sole Fountain of Honour) hath gratified our Universities with that honourable Privi­lege and Faculty, To dispense that Cog­nizance of Learning to the Worthy; let the Chancellours have a special Care, that the same be not abused and disgrac'd, by the Promotion of the Unworthy: For, if old Knaves, Epicures, Buffoons, and grosse Ignorants, who have not a mouth­ful of good Latin, nor the art to form a right Syllogism, (not to speak of those Doctorculi Dominarum:) be advanced to that Honour; it may provoke his Majesty to recall that Privilege from Universities which hath been so vilified. And, sup­pose his Majesty be not informed of such an Abuse, yet it will infallibly render that Honour despicable, for an Age at least. We read indeed of that famous Epaminon­das, that by his undertaking the sordid Office of a Scavenger, he rendered that (which was formerly accounted the ba­sest,) the most honourable in his City: [Page 267] But I fear, these pitiful Doctorculi shall be found the Reverse of the Story, and the Antipodes of that gallant Theban; for the Degree will never dignifie them, but they will vilifie the Honour: And it shall fare with it in the end, as it did with the Or­der of S. Michael in France, which was at first reputed very honourable, but when two or three unworthy Persons were ad­mitted unto that Fraternity, no man of any worth would look after it any more, nor regard it in the least, who had any Regard to his Reputation. Thus Thuan in the 23 ^d Book of his excellent History, introduceth a French Gentleman, speak­ing to this Purpose, of that Order of Knighthood, (which was first instituted by Lewis the 11th, and at last abolished by K. Henry the Third.) Torquem Conchiliatum postquam indignis promiscuè communicari coe­pisset, non jam esse fortium virorum Insigne, sed omnium bestiarum Collare. And it shall be the Fate of those ignorant Knights Er­rant, to be compared unto that vain Ro­man, Ventidius Bassus, of whom it was said, That he spoiled a good Muleter, and made but a bad Consul. But I shall shut up this Paragraph with the Observa­tion of some very Judicious Persons; [Page 268] That the Principal Reason wherefore Pal­las hath so few painted Shields in this Na­tion, is, because the Sons of Minerva re­ceive so little Encouragement from their Superiours; the much easier Arts of Adu­lation, and implicit Obedience, being more valued, than the wearisom Trade of Evisceration; (it being no unfit Etymolo­gy of the Word Minerva, quod nervos im­minuat; and of Pallas, quod pallidos red­dat.) For there is much Sence in that of the Poet, ‘Sint Maecenates, non deerunt Flacce Ma­rones.’

And some in this too,

Time was (even among the Heathen) that Learning was a sufficient Protection against Tyranny; Winess Antonius Trium­vir, who, when Varro (his Enemy, and of a contrary Faction) was listed for Death; thus gallantly superscrib'd his Name, Vivat Varro vir doctissimus: Not to mention Alexander the Great his spa­ring [Page 269] of the House and Family of Pindarus, in that total Eversion, and Epidemical Destruction of the Thebans; because he was the Renowned Prince of the Lyrick Poets, and unimitable, as Horace terms him. For, though this Domitian, Maxi­minian, and Lycinian Age affords but few Examples of this nature, yet ancient Re­cords have (almost innumerable) Instances to this Purpose.

It cannot rationally be expected, that this Article should be confirmed (as the former are) with many Ecclesiastical Ca­nons; seeing in the [...] of our Cita­tions; there were few Universities in the World, (that of Pavia and Bononia, the oldest in these Western Parts of the World, being by many years posteriour thereunto:) and scarce any Doctors, Ho­nore Doctoratus, as it is now used; which is not properly an Ecclesiastical Dignity, but a Civil Honour conferred, by the Se­cular Prince, upon Incorporations, (I mean the Faculty of dispensing it) or on parti­cular Persons: Thus D' avila, in his ex­cellent History of the Civil Wars of France tells us, of that Privilege, which Henry the third, the French King, vouchsaf'd on the Cardinal Bur [...]on; [...] make Do­ctors [Page 270] [...], or liberal [...]. For, it being a [...] Honour, most originally desire it's [...] from the [...]. Yet [...] somee mention of Doctors, and some Orders concerning them, in a Coun­cel holden within the Intervall of our Al­legations; viz. Concil. Caesar Augustan. which was celebrated in the 6th Century. But whether it was that Honour we have been lately describing, or a Dignity purely Ec­clesiastical, adhuc dubitant Doctores; though it is most probable, that it [...]lludes unto those Catechists who were appointed to in­struct the Catechumem gra [...]des, (which was an Office equivalent to our Professours of Theology.) such were Pantaenus, Clemens, and Origen in the School of Alexandria. And, (if we give Faith to S. Hierom. Lib. De Script. Eccles.) there was a continual Series of such Ecclesiastical Doctors in that Church, from the Days of S. Mark the Evangelist, unto Pantaenus. Of which some interpret those Teachers, mentioned Eph. 4. 11. For, as pastors govern the Church, so these Theologues (say they) govern the Schools. But of this Article enough, if not too much.