Oratour when he committed his Nephews to his care Was not Charles the great in love with our Alcuinus when he took him into his bosome and owned him to all the world as his beloved Master Yea was not Learning in high account when Craesus the Lydian King sent a solemn Embassie to Anacharsis then at Athens under the name of the great Philosopher with mighty presents and an Epistle from the King in which were these passages That he desired to correct the barbarous manners of his people and to see the Commonwealth reformed to be principled to live wel to regulate the Court and to doe other matters of import which cannot be effected without Thee for nothing truly laudable is feasible without the assistance and interposition of Wisdom And a little after adds Though I am squint-eyed lame bald distorted dwarfie black crump-shouldred in fine a monster amongst men yet they are his very expressions these deformities are toyes to those more reall blemishes of my Mind for that I am so unhappy to have no Philosopher with me for hee onely lives the life of lives who is propped up by wise men There are more Instances of Archelaus Antigonus Pyrrhus Kings infinitely tender of and noble to Learned men But take one for all Ptolomaeus Stoter the Eighth King of Egypt whom Historians call Literarum Literatorum amantissimus This man bore away the Garland from all the other 11 Ptolomies Men more warlike and One gives the reason Non propter victorias bello partas sed propter scientias studio comparatas These in stead of many more render Philosophers and learned Men under what name soever accountable as the Images of Vertue and Pillars of Kindgoms and Governments And God forbid that those who are our present Governours should lesse favour Learning and learned Men then former Powers and Governours have done or think any so worthy their ears or hearts as those that are as it were the soul and life blood of Common-wealths Without which Tribe to live were to die and to be happie were to be miserable For as the Philosopher said Nihil majus deorum immortalium munere hominibus datum est Philosophiâ And if Learned men are so to be loved then surely are the Clergie as the great Conducts of it to be appreciated They They are and ever have been the great Luminaries in this our Sphere the grand instruments of our conversion from Paganism of our reputation and glory throughout the World Who converted this Nation to Christianity from Paganism was it not the Clergy Who moved our converted Kings and their pious Subjects to build Churches and endow them to make good Lawes for their preservation and reverence was it not the Clergy Who taught the people Letters when they were ignorant and sought after and home brought Arts of all Natures to the maturation of our repute was it not the Clergy Who have been good Counsellers Treasurers Judges yea and if need were holy Martyrs to dye for as well as live in the true Religion have not the Clergie Turn over our Chronicles for I speak to Englishmen and shall make use of English Authority to confirm what I write on this Head Was not Alfred excited to build Schools at Oxford by Neot a learned Benedictine And did not Cardinal Pulleyn who fled the distractions of King Stephen's time return to Oxford and there moved with compassion to see the desolate Schools as it were restored Learning almost lost to life again at his own costs and charges calling for Professours and Masters out of all parts of the Kingdome Hee himself also labouring with them Who enlarged the Universities by building more and more Colledges to the small beginnings sacrated to the Muses but Clergy-men I will particularize their bounty that those who would tear them in pieces now they think there is none to help them may read and blush at their ingratitude and impudence There is hardly in any of both the Universities a Colledg but hath either had a Clergy-man for its Founder or Amplifier I will begin with my Mother-University quae habet ubera verè vino meliora fragrantiâ unguentis optimis in holy S. Bernards phrase The first Colledg that I find built in Cambridg was S. Peters Colledg about the time of Ed. 1. by Hugh Blasham first Prior then Bishop of Ely who endowed it nobly and compleated it about the year 1284 After in Edward the Second his time Robert Litlington and Robert de Aylsham and Iohn de Felmingham made additions of two Buildings to it all Clergy men The Colledg of S. Michael on part whereof Trinity Colledg now stands was built by Henry de Stanton Canon of York and Wells about the yeer 1324. The Colledg now called Clare Hall quondamque University Colledg was founded by the Body of the University in Anno 1326. Richard Baden Vicechancellor S. Benets Colledg built by the Order of Benedictines in Edw. the Thirds time about the year 1350 and their Statutes confirmed by Tho. Lisle Bishop of Ely Trinity Hall begun by divers Priests but finished to compleating by William Bateman Bishop of Norwich Gonvile Colledg begun by Edward Gonvile Priest and Parson of Terrington in Norfolk and a great summ of money left by him to Doctor Bateman Bishop of Norwich to perfect it The Colledg called anciently Domus Dei but since added to Christs Colledg was begun by Wil. Bingham Pastor of S. Iohn in London Queens Colledg augmented much by Andrew Ducket Pastor of S. Butolphs in Cambridg and Principall of Bernards House Katherine Hall founded by Robert Woodlark Dr. of Divinity Chancellor of the University Anno 1475. and Provost of Kings Iesus Colledg founded by Iohn Alcock Bishop of Ely Anno 1497. S. Iohns Colledg anciently was a house of Canons regulars founded by Nigel Bish. of Ely about 1130. and in an 1280. temp E. 1. Hugh Balsham B. of Ely joyned the secular schol to the religious men Yea was not the liberall Endowments of Lady Margaret Countesse of Richmond on that University and the Professors thereof given at the request and upon the recommendation of Fox Bishop of Winchester and Fisher Bishop of Rochester her Executors to whom she by Will left great summs of mony to perfect that her charity Lo the Clergy's bounty to Cambridg They have One blessing more for Oxford like the field which the Lord hath blessed Their Mother Colledg University Colledg restored and augmented if not wholly built by William Bishop of Durham in the time of the Conqueror Merton Colledg by William Merton Bishop of Rochester Anno 1276. Exeter Colledg and Harts Hall by Walter Stapleton Bishop of Exeter Anno 1320. Oryel Colledg and S. Mary Hall were founded by Adam Brian Edw. the Second his Almoner An. 1323. Canterbury Colledg added to Christs Church by Simon Islip Archbishop of Canterbury about Anno 1553. New Colledg and Winchester Colledg buitl by William
An humble APOLOGIE FOR LEARNING AND LEARNED MEN. By Edward Waterhous Esq. He that walketh righteously and speaketh uprightly He that despiseth the gain of oppressions that shaketh his hands from holding of bribes that stoppeth his ears from hearing of blood and shutteth his eyes from seeing evill He shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure Isa. 33. ver 15 16. Quis unquam me adversus Ordinem illum vel coram audivit disputantem vel clam susurrantem Quem unquam de Ordine illo nisi cum gaudio vidi nisi cum honore suscepi nisi cum reverentia allocutus nisi cum humilitate adhortatus sum S. Bern. in Apol ad Willerum Abb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. Resp. ad 22. â—… ad Orthodoxos London Printed by T. M. for 〈◊〉 G. Bedell and T. Collins at the middle Templeâ—… 〈◊〉 Fleet street 1653. The Authors Preface I Am not so fond as to think that I deserve better or my Reader will allow me more favour then usually men do to those whom the Presse makes publick and their censures unhappy nor can I distrust the blessing of God on my honest meaning but that he will encline some whose ingenuities correct their passions to excuse me in what I have done engage themselves to take Fire from my Spark and thence to kindle their nobler flames of Love to Zeal for Religion and Learning What other mens motives are to write I skill not mine I am sure is only to honour God serve the Church shew my self loyal to my conviction to testifie to the world that nothing in mine opinion is so great a security to the main-guard of Religion as well to provide for her out-ports lines of learning So long as these unblemish'd incitements command in chief I may with more courage confront the Censurer Erasmus lessons what wel becomes men to learn Civilitatis est quod scriptum est commodè interpretari but if they list rather to carp at what I have done then do what they are or at least think themselves better able to perform let St. Jerome reply on them for me Aut profer meliores epulas me convivâ utere aut qualicunque hâc coenulâ nostrâ contentus esto For truly I have so mean thoughts of my self that I cannot but wonder what should move me to write if love did not since in Tertullians words I propose not Ut tam instruam eruditos quam excitem paratos I know there is little congruity betwixt the Author and the Argument magna magnos decent and fit had it been for some of the first three to have encountred the bold defiancers of Arts and Artists but since they prefer that of the Historian Neutiquam placet quando nulla res cogit fortunae se committere before this so necessary and noble a Service I have adventured into the Ocean of view though in a storm accounting that of old Claudius to Appius true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resolving to defy my Censurer in S. Jeâ—…omes words Legunt qui volunt qui nolunt abjiciant eventilent apâ—…ces litteras calumnientur magis vestrâ charitate provocabor ad studium quam illorum detractione odio deterrebor And truly to my shame I publish it that at first I was somewhat unpleased with the Importunity of my thoughts this way conceiving it the Road to displeasure and a Voyage of Shipwrack but as with the Prophet of old so was it with me the Resolution to abstain from Good words was Pain and Grief to me for by the assistance that I had from God in its Composure I saw that somewhat in it might be useful had it the Cookery of a richer Wit and readier Pen. This is my comfort I am no Boutefeau I endeavour no quarrel with Antiquity Order Piety but rather resolve to take the reproach of them upon me Speciosum pro Justitia acceptum vulnus all that I prefer is That God may be honoured by those Gifts which he hath given to men and that the Foot may not say to the Head I have no need of thee nor piety be thought exclusive of Learning nor any Age happy without Learned Men For as he said Dissolutionem imperii doces si fructus quibus Respublica sustinetur diminuuntur There is no subject more seasonable none less turbulent then is this for it asserts whatever is a Foundation and it shatters what brings Foundations out of Order and therefore can be reproached by none but those who misuse Liberty and mistake Reason or whose Opinions like Bâ—… yes rise and sink with their parties to whom sober Truth is troublous and against which they cry as once the Divels did to Christ Art thou come to torment us before our time To this there is no other reply to be made then silence they do not veritatem quaerere sed gloriam triumphum for they are satisfied with nothing but with wandrings till they lose with Dinah their mental modesties and become Prostitutes to him who leads into evil and there leaves them to perish without mercy rescue them This let the world know in confutation of their mistakes those who are Godlily Learned are no such men as some represent them Nor do they so much covet to know as to live answerably and exemplarily S. Cyprian hath long ago vindicated them Nos qui Philosophi non verbis sed factis sumus nec vestitu sapientiam sed veritate preferimus qui virtutis magis conscientiam quà m jactantiam novimus qui non loquimur magna sed vivimus quasi servi cultores Dei patientiam quam Magisteriis coelestibus discimus obsequiis spiritualibus praebeamus I know he that intends by Apologie to do good by perswading men to be good must not hope to prevaile by falshood and fury Perfidi ruptores pacis ultioni gloriae sunt mactandi but by gentle and honest prudence so allay the wild fire of wit that it flame not too furiously but carry with its edge somewhat of a tender and velvet touch Therefore have I by the assistance of God so avoided all unnecessary tartnesses that those who quarrel with me must needs confesse themselves guilty of somewhat by me reproved and those who are sober not find themselves tempted to any contest beyond that how they shall be what they seem and grow better then they are If any thing written by me offend those that are godly and wise I shall take their reproofs as a precious balm and intreat them to consider that in many things we offend all and if it be my frailty to erre it becomes their piety to forgive Non cursum eundem tenere oportet sed portum and when they read me I would counsel them to remember what Saint Jerome sayes Scio aliter me habere Apostolos aliter
it were a dead Alexanders nose which they might wring off and not fear to be called to account therefore or as if they with Pharach's leane kine would devour those beautifull midwives of Christs formation in us I mean the Clergy or if that word displease the Ministry Whom to honour and preserve not onely in a bare subsistence but to an honourable latitude of Conspicuity and fortunary grandeur hath been the vertue and will I trust continue still the honour of our Times if wee follow so good patterns as former times have set us Satan then though he often hits the white he aymes at yet not alwaies That man that God takes charge of is sure to escape his craft some royal fishes there are that passe his net the Church hath sometimes a rich crop of comfort from men sent by God into her and encouraged by his mercy from the power and favour of Princes and rulers Learning though it be the subject of Satans malice yet not of his conquest altogether God poyses the Spirits of men to serve him with all their might and to demolish those strong holds of Satan which exalt themselves against the knowledge of Christ And when to learning and zeale power and puissance is added then the work goes on smoothly For Learned Rulers are very perswasive and influentiall to all their subjects nay to the times in which they live subjects coveting nothing more then to do and avoid what thy see the wisdome of their Rulers allow or disallow which made Plutarch writing to a Prince say What resemblance of light and lustre the Sun and Moon in the Firmament do give of God such light and lustre of example and of Divine influence do Princes give in Cities and this sequaceousness of people seems to be given Governours as a gratefull acknowledgment of that peace serenity and augmentation which under their good and virtuous government their subjects enjoy hence that maxime of Politicians that the foelicity of a people ariseth next to the blessing of God from the learned inclination and peacefull raigne of their Prince Numa the noble Law-giver and second King of Rome who layed the foundation of all the after Roman glory is said in all his time never to make out any warlike expedition but to finish his whole raigne in peace setling the best things wisdom suggested And the reason of this his excellent government and great wisdome in ordering matters to such advantage is imputed by the Historian to his familiarity with the Gods whom with great care and devotion he both served and commanded others to serve after his example So the Emperour Adrian when he was to commend one to succeed him in the Empire to wit Marcus Aurelius Antoninus Philosophus he tels them he will name one beyond exception noble gentle meek prudent who through youth will do nothing rashly nor through dotage carelesly but will keepe himself to knowne Lawes and according to them rule Nay the increase of arts and sciences under a learned Prince which like faire waies attend hot weather doth invigorat the fame and advance the Trade and Manufactury of any people strangers accesses bringing and carrying much to the advantage of Nations this is evident in the time of Solomon who was for his wisdome so frequented and governed his people with such success that they throve beyond expectation For in the 1 Kings 10. ch ver 27. 't is said of him He made Silver to be in Ierusalem as stones and Cedars made he to be as the Sycomore trees Not that I judge learning the onely proper virtue and qualification of a governour unless I could hope subjects would be as sequacious of the lenity that inclines to as the poets faign the woods were of Orpheus his Musick or were so enamoured of their Magistrate as Israel for a while and but a while was of their Moses whom they hearkned to in all things Iosh. 1. 17. Yea to whom they said as Ruth to Naomi chap. 3. ver 5. All that thou sayest we will do and of whom the Scripture saith They feared the Lord and beleeved the Lord and his servant Moses Such tempers in people would make Government easie welcome to be wished for of all that are qualified therefore and lawfully called thereto But when People like a Mighty Inundation and Torrent break in upon their Governors when what Bonfinius sayes of the Hungarians That they are not to be handled gently and tenderly but severely with a rod of Iron to be kept under when the Bramble will vie with the Vine and the Vil'd with the Honourable when Pompey will not only have no Superiour but no Equal when the high-shooe will no Lawes but such as his ignorance contrives and peevishness promotes When Pride will no restraint Power must reduce what fairer Proposals will not effect which severity is as necessary in bodies Politick as Physick in those natural distempers in both tending to dissolution or at least to what is worse Perpetual Animosities and Inhumane Butcheries Power then must sometimes be used else Common Wealths will be in short time Magna latrocinia like Caligula his time which was said to be nothing but Murders Mars his Scaffolds whereon cruelty will be acted and Just Power be abused if it in time take not care to justifie it self and preserve well doers The only danger is least use turn that which which was of necessity into nature and Princes Sacrifice only to the sword as to Iupiter the deliverer passing over Arts as weak and pusil Engines and disallied to Imperatorial successes at which Postern may come in Tyranny and rigorous cruelty like that of the Turk whose military Janizaries and Bashaws rule all in their Clerklesse and cruel way to abate the fear of which as Armes have been practised but sparingly by true and Virtuous Princes so hath Learning still been kept on and encouraged as that which modificates and attempers the rigidity of Martial inclinations And therefore those that take the sword as the mean and rule of their Government writing their Lawes not in Milk as Edward the sixth of this Land said he did his but as Draco did his in Blood of whose Lawes may be said what the great Philosopher writes of them There is nothing in them worthy of remembrance but their cruelty and severity Those I say that so carry themselves are not to be allowed pious Princes or good Governors unlesse Nimrod were one whom the Scripture terms a Mighty Hunter chasing men by the fear of his Cruelty almost out of their lives if not altogether or unlesse Maxentius were one whom the Historian saies both the People and Senate greatly feared and accounted him an Execrable Tyrant yea unlesse oppression be a Magistratick quality which hath hitherto been disallowed in all times For the Rule of Government is To give Authority to those who know the measure of Justice and
them To be nourishers of his Church for then do they come up to the frame of Antique Piety when they are a Sanctuary as it were to whatever is Gods then deserve they to be honoured when they honour him who hath honoured them and expects they should be profitable to others since they have places and opportunites to do good to more then themselves Herein shall ye O Powers do worthily if ye take off heavy buthens if ye let the oppressed go free if ye deal out your bread to the hungry if ye hide not your selves from your own flesh if ye put to death Barabbas and quit Jesus if you dethrone Self and crown him who is the desire of Nations the Wisedom of the Father the Doctor and Saviour of his body the Church I will not flatter you there are too many such pests about Grandees Perniciosa adulatio perpetuum malum regum quorum opes saepius assentatio quà m hostis evertit was Curtius his Note and Seneca tells us That friends never lesse abound then when they are most wanted and where best deserved Nor dare I be so bold to counsel you there is danger in being too venterous Armato nudum congredi dementia est non temeritas I have no plea but a Suplicat Celsitudini vestrae and I hope your own ingenuities will as Masters of Requests help this Petition to a seasonable and effectual answer Where ever says Guevara Government is mild there can be no obstruction to Prayers especially when they are for things honourable to your selves and safe to the people Praeclude I beseech you your ears not against humble and honest Petitioners they will desire moderate things and moderately but against all rash rude irrational innovating importuners for as grave Claudius said in the Roman Senate They are not ruled by Iudgement but Passion Phocion gave a notable answer to the tumultuous Quaeries of the Athenians who would know a Reason of his Government O saith he keep your old Laws and Orders and when I see you obey them you shall know the motives upon which I made them noting that they were unfitting to be answered any other ways who desired to dispute rather then obey Government for the conservation of which laws were made I know additions may be prudent where commendable Traditions are first adhered to and Abolitions in some cases as Politick as Retentions Law-givers are not ever tyed up to humour Antiquity where evils by such Symbolizing are notorious and unavoidable New mischiefs must have medicines new like themselves but t is not safe to put too far from the shoar in a Cock-boat to be tampering with Physick when Constitutions are sound the stomack good colour fresh and blood vigorous and pure the Divine Philosopher tells us the danger of changes in lesser things Musick had a great influence on Government heretofore therefore he says The change of that is as dangerous as a shipwrack at Sea because the Methods of that are never changed without great changes also in civil affairs and Casidore says It is a piece of piety as well as policy to crush evils in their infancy that they grow not too stubborn to be dealt with If ever you hope to keep things from Anarchy within the smooth channels of Order keep up I beseech you learning and encourage learned men they may be your Confessors to teach you the good way wherein you shall finde rest to your souls your Physicians to direct for your healths your Law-givers to settle your fortunes your Judges to keep your peace your Historians to pen your Transactions your Ambassadours to treat with forraigners in a word your every thing that is honest and of good report And therefore ye have good reason to suspect those of the truest Malignancy and disaffection to you who do not provoke you to do good while ye have time For nothing saith Tertullian is so malignant as that which denies to do the good it can but instead of commending learning to your care and her Professors to your affectionate Respect labour to keen you against them as if they were the Moles that did mischief invisibly Spots in your Feasts Hushai's in your Armies Ionathans in your Families faithful to nothing but your Ruines and ill successes But O Powers turn I beseech you a deaf ear to these accusers be not overcome of evil but overcome evil with your goodnesse say unto these suggestors ye are offences to us and command them rather to be good themselves then to accuse others or to smite them with the fist of wickednesse whom the Lord hdth smitten be ye ever of that noble Generals mind who said That love and hatred was not determinable by looks and names but by acts of amity and hostility these fruits shew the trees these effects the natures of their causes and if any of the learned have been faulty as no doubt some have perhaps are thought more guilty then they are let them answer for themselves they are of age but let not learning suffer because som learned men may transgresse nor all learned men be blamed stand in the Baildock amongst condemned persons they know themselves too wel to be fellowed with the Dogs of the flock in any sense but to keep Wolves from preying on sheep that good office they are ready to do and refuse no Companions that study to preserve the good and the like do they expect from others while they are in need of Protection for that do they pay Tribute and Subjection and while they carry themselves worthily if they have not at least protection they will not hold themselves well requited Consider they are the noblest friends most dangerous enemies imaginable courtesies they receive gratefully and pay the Donors with the Marble Statues of their Wits which erect and inscribe with notable zeal and acumination their Memorials in every mind they meet with and give them Monuments in their Books and writings omitting nothing which may add to the fames of their Benefactors the consideration of which made Alexander that great Conquerour when he saw the Sepulchre of Achilles cry out O fortunate young man who hadst Homer the Herald of thy praises For surely next to a blisful state in heaven to leave a good name which like a precious oyntment shal trickle from the head to the foot of a family and to be blessed for deeds well done and a good heart in doing them is the greatest happinesse Optimum quemque niti contendere decet ut post se quoque reipublicae profit moderationis scilicet justitiaeque monumentis There is no man but hath some twiches and titillations of Ambition and would fain be remembred to have lived a life of lustre and use great Actions have their Roots in great mindes where Virtues are great there are expected Returns not unlike he said well Si non pro fama pro nihilo
if there be any sorrow like my sorrow We pity the fond zeal of carnal men and giddy professors who begin well but are hindred in their way by wiles of men crafty and by their own lusts regnant in them who have a clamorous Magnificat for Diana and an Hosanna for Christ who are contented with nothing but discontents changes and every thing that fights against the power of godlinesse and proclaim a Treaty with all the infernal Furies the Divel the world and the flesh And in fine we pray for Charity which the Apostle calls the bond of perfection and terms greater then faith or hope because more durable the grace that only accompanies us to heaven there stays with us and the grace that makes us live heavenly upon earth without which all grace is but as sounding brasse or a tinkling cymball yea without which the gifts of Prophecying understanding mysteries and all knowledge faith able to remove mountains distribution of all we have to the poor yea martyrdom it self is nothing 1. Cor. 13. These and other things we professe to concur in with all sound Protestants and if this to believe and thus to do be to be scandalous Popish disaffected we would not be of good report nay we pray we may carry this Crosse of Christ to our graves and account this Reproach great Glory We can comfort our selves in these buffetings revilings contempts as in the sufferings of Christ which are to be fulfilled by us as by the holy men of all ages foregoing members of his body the Church Col. 1. 24. For as S. Ierom saies 'T is a great glory to reach from earth to heaven from dust and ashes to a being of immortality of Servants to be made Sons and of beggars heirs heirs of a Kingdom and that of heaven too the most durable and supream dignity our nature is capable of For we can through the power of Christ wish our selves accursed for his sake and resolve to be and suffer his rebuke without smiting again though we had power and command thereto since thus God hath allowed Religion to be defendedâ—… non saevitiâ sed patientiâ non scelere sed fide and we hope while we thus walk to Sion with our faces thitherward we shall be suffered to passe safe and if we fall with the good man in the Gospel into the hands of men cruel and inhumane shall have Powers like good Samaritans to restore what is unjustly taken from us and pour oyle and wine into our wounds yea we pray though not for preferment not for gain by wording godlinesse yet for permission to worship the God of our Fathers though after the way which some men mis-naÌ„me Superstition Formality Will-worship not thereby intending Rivalry with any other way of worship but desiring to attend upon Gods discovery in the use of that means which we are perswaded is according to the word of God written in the Law and in the Prophets and to which the judgments of many holy Martyrs and men have given testimony and this we trust your favour will permit since to others no more nor no truer Protetestants then we this liberty is indulged as a means to propagate the Gospel and since that of Casiodore ought to be in the mindes of Governours Neminem gravare debet Imperium quod ad utilitatem debet respicere singulorum This O Powers is the sense of those who are well-willers to learning who would not have troubled the world with any taste of their fears and sufferings or defence of their innocency did not their silence amidst the many provocations of bold and defamatory challengers in some sense and in easie peoples opinions though not in Truth confesse them guilty impunitatem consequuntur mali dum modesti tacent yea did not they fear Crowns of thorns preparing if some may have their wills for their captive heads for which Crowns of gold and silver for a memorial in the Temple of the Lord are I hope appointed as the Phrase is Zach. 6. 11. 14. so true is that of the Orator Nihil est tam sanctum quod non aliquando violetaudacia For mine own part I professe before God Angels and men I am moved to this service to the Muses not out of Passion not out of Vain-glory not to gratifie any party I Love or displease any party with whom in principle I coÌ„ply not these would be uningenious motives and receive their defeat and brand to be unproper foundations for so Christian a work that which rouses me up is that glory of God peace on earth and good will to men all which are propagated by Learning and the promise of God to own those that in a right and pious way own him I look upon the primitive Fathers and Christians who thought not so meanly of their faith and art as to forbear owning them for fear they might be lost with their party or lie too open to the worlds knowledge of them I love a sober freedom in a cause that concerns whatever is dear to man his soul his eternity his fame all which are in hazard if Learning and Learned men grow obsolete Our Lord says If the blind lead the blind both shall fall into the ditch There is nothing so great a spur to me next the glory of God as the Presidents of former times and the courage of holy men who were more ready to suffer then deserve so ill requitall of their integrity Synesius tells us nothing is more rhetoricall then sufferings the blood of Martyrs was seed to the Church and made their persecutors turn admirers yea sometimes sufferers it is surely a great distrust of God which makes men faint in a good cause how much more Evangelical and Christian were the minds of Polycarpus Athanasius Cyril Cyprian Iustin Martyr Arnobius Epiphanius Luther Melancthon and all the holy Fathers and Reverend Bishops of the Church who dealt with men like Solinus his Agriophagi who fed upon Panthers and Lions and breathed out nothing but bloud and wounds then are ours while we are to deale with Christian Magistrates well disciplned souldiers and common people who have heard of Christ and seem to cry a daily Hosannah to him Why should we not believe that God will protect and men pardon if not be perswaded to love those who call to them as Ionas did almost out of the Whales belly in the language of the Disciples to their Lord and Master Carest thou not that we perish Who O who knowes the mind of God perhaps God is now dealing with our Governours as with Artaxerxes to contribute to the restoring of the destroyed places of religion and learning It may be not by might nor by power but by his Spirit by a jawbone by rams horns all the rampiers raised against learning may with Iericho's wals fall down and therefore it concerns us all to wait the good pleasure of God and to cast our bread upon the waters to do
when he is in danger who hath turned a deafe ear to the prayers of the poor since the Moralist sayes true He that when he had power to help would not destroyes Hearken to this all ye who have had opportunities to procure peace and prevent war to save effusion of Christian blood to forbid blasphemies against God and vexations of men who might have saved many mens hearts from breaking and families from itrecoverable ruine ye who have had the Sun and Moon of Greatnesse standing for a long time still in the heavens of your families ye that have had life and death weale and woe your Pensioners consider well whether you have done your duties if so 't is well You have your reward in the peace of a good conscience if not you shall have your requitals both here and hereafter for as he said well They erre who meditate on power as their way to glory and supremacy and not rather to procure the peace and welfare of others and shall onely have cause to joy in so much thereof as they have improved to the honour of God and weale of men I do not deny Christian Magistrates use of the sword as well to the punishment of wickednesse and vice as the encouragement of those that do well I know there are necessary severities which men in power do and may expresse in order to preservation and publick peace the Politicians are generally for this nay God himselfe useth this method The Lord is not lesse known by the judgements he executeth then the mercies he multiplyes on man There is also much to be said from the wisdome of this world in defence of exactnesse in this case the Orator tels us that as in bodies natural the amputation of one corrupted member saves the whole from a Gangreen and death so in the Body Politick The tye on Magistrates is not that they should not punish offenders but that they should not make men offenders who are not so nor proceed against men only for words nor punish them with death when lesser punishments may reform and not ruine them but proportion to every one such testimonies of their displeasure as may render Rulers formidable and frowning on those that break the peace and make other men hear and fear and do no more presumptuously St Augustine tels Judges their duties excellently They saith he ought to keep the high road of justice not to turn to the right hand by over-much favour nor to the left by over exact rigour To which add that of the Civilians Iudex debet habere duos sales scientiae ne sit insipidus conscientiae ne sit diabolicus These cautions admitted punishments may be and are usefull yet Saints should have a care how they are too busie with the weapons and artillery of this world If Christs Kingdom be not of this world then not theirs if Christs and theirs be one Nay so long as he would not make use of Legions of Angels which he had and said too he had upon call to defend his innocency against a lawful though an ill-used Power I see not what ground Christians have to rest on that arm which he declined or to use force in any way but what is according to godlinesse and honesty for otherwise to do were to incur Saint Bernard's censure Omnes amici omnes inimici omnes necessarii omnes adversarii omnes domestici nulli pacifici omnes proximi omnes quae sua sunt quaerunt I know 't is the mode of men to indulge themselves and their friends Acharnan Lysimachus Alexanders Master would call himself a Phoenician that is learned Alexander Achilles and King Philip Peleus disdaining other men as thimbles full of dust and the goodly braveries of his scorn It is familiar to pardon faults to Favourites while men out of their Books though never so worthy cannot find mercy This purple Robe this equipage of State follows men whom times and titles honour In mine account worthy men are not paid Chequer pay if they receive lesse then the courtesie of England honour and estimation Falshood and Flattery are no good heads in a Christians Alphabet whom it more concerns to be pious and good then politick and great The Maxims of this world are husks fit for the King of Heavens Prodigals who have expended their Patrimony of grace and interest in God on vanities to feed upon This Babel which they have built for the glory of their fancied Kingdom they may boast of the Lord give me that Wisdome that inflates not that Riches which corrupts not that Power which abuseth not it self by abusing others yea the Lord direct me more to look to his glory in this and all indeavours then to mine owne applause or to that censure which worthy actions have met with from worthless ages I confesse my expectations are to meet with few who will salute my Apologie with that fair language that Diogenes did the Harper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persons of tender heads and sleepy constitutions are often offended at the Bell-man whom those more healthy like and cherish To these I say as our Lord to his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The generous and virtuous people and Powers of the Nation will consider what Agrippa the noble Counsellour and Favourite of Octavian said to him Virtue onely makes men equall to the gods no humane Vote can deifie If thou beest good and rulest well the whole Land will be to thee a Temple every Citie an Altar every man a Statue erected to thy memory For those that carry things by Power and allow Right little place in their Debates and Conclusions shall by all the Trophies they erect in publick to their renowns be dishonoured and by so much shall the stench of the instances and records of their infamy and demerits be more noysome by how much more of time and continuance it shall gain and conquer And therefore if that Painter took great care in the piece he drew for eternity onely upon account of a temporall fame what warinesse ought those to expresse whose eternity of blisse as well as of fame depends upon the well managing of this moment Rulers then are highly concern'd in the Art of weldoing their opportunities are much to the gain or losse of good Fulgentius sayes Conversio Potentum saeculi multum militat acquisitionibus Christi and Cassiodore Publici decoris mater est mens Regentis If Rulers of a people cause them to err if the light that is in a Nation be darknesse how great is that darknesse Usitata vulgo sententia est juxta mores Domini Familiam esse constitutam The Lord therefore who is King of Kings and Lord of Lords and hath the hearts of all men in his hand accept this humble Tender of his servant and incline those who are in place to think upon and commiserate the decaying Universities the ruined Churches the