The reformed bishop, or, XIX articles tendered by Philarchaiesa, well-wisher of the present government of the Church of Scotland, as it is settled by law, in order to the further establishment thereof.

Article II.

Num. 18. 26. Deut. 14. 28, 29. Mat. 16. 24. & 18. 2. & 20. 26. & 25. 35. 36. Luk. 12. 33. 1 Cor. 13. 1, 2, 3. &c. 1 Tim. 4. 12. & 3. 2. 2 Tim. 2. 22. Tit. 1. 8. Heb. 13. 2, 3. Iam. 1. 27.

THAT none be chosen to that Emi∣nent Degree, but they only who have formerly vowed (and sure I am, some Presbyters in this Church have put on such inviolable Resolutions in Refe∣rence to that Election) to employ (al∣most all) the Revenue of the respective Bishopricks, to which they have a Law∣ful

Call, and which is secured to them by Law (whether it be an Episcopal or Ar∣chiepiscopal See) for Pious and Charita∣ble Uses; such as; The Building and re∣pairing of Bridges on high wayes; Mainte∣nance of poor Widows & Orphans; Endow∣ing of indigent Maids, of an honest De∣scent; 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 sup∣pose, there should be much more Purity within the Walls of these Cloysters if the Recluses had not Vows of Continency im∣posed on them; (that of the Poet, Niti∣mur in vetitum. &c. being too frequent∣ly verified in every Age:) For that Fer∣vor Novitius may last a while beyond the years of Probation, and then degenerate into a perfect Congelation; which by an hellish Antiperistasis doth frequently pro∣duce an Vstulation.) But there be two great Advantages which a Contemplative Life affords to some Christians.

First, It is a most secure Sanctuary to all those, who, in regard of a Chole∣rick Nature, are very obnoxious to Im∣patience; The matter about which Our Patience is exercised ordinarily proceed∣ing, 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 In∣tentions, 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 su∣preme Dominion over us,) we know that his Goodness is infinite; So that we can as∣sure our selves, that all his deali••gs towards us are meant for our good; though some∣times we cannot see how they can contri∣bute 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 of∣ten to a secret Shame:) because that (besides

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 ob∣noxious to Impatience than an Active Life.

The other great Advantage which re∣dounds to Christians by Comtemplation is, That Vertues are more easily obtained, more securely possessed, and more perfect∣ly practised, than in an Active Life. Let us suppose a Person to aspire unto Perfe∣ction in this, yet he stands in need of many things to enable him for the Practice of the Duties disposing thereunto: For the Exer∣cise 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 esta∣blished 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 him∣self; vid. Thom. Summ. secunda secundae. quaes. 182. Art. 1.) stands in need of very few things; being to it self sufficient.

Such a Person alone, without needing other Assistance, or Favour from abroad, can both purchase and exercise all Ver∣tues; yea and liberally Dispense all kinds of Charity to others also; for by Prayer alone, exercised in Solitude, he can em∣ploy and engage God's Omnipotence, Wisdom, and all the Treasures of his Riches, for the supplying all the Necessi∣ties, External and Internal, of his Church. Yea the greater Solitude there is, the Soul is at the more Freedom to run spee∣dily and lightly to the Course of Ver∣tue: 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 Soli∣tude, 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 No∣ble Descent, (specially of the Female Sex,) whose prodigal Parents have wast∣ed all their Patrimonies; so that they (finding too good reason to despair of a

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 on∣ly 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 abolish∣ing of them: and they might have been still Houses of Religion, without having any dependance upon Rome. I have insist∣ed 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

Ignavum pecus fruges consumere nati. Et, —Telluris inutile pondus.

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 Fami∣ly, and their Conversation being alwayes in his eye,) they may prove excellent Materials at last, to build the House of God;

when, being found good Proficients in Knowledge, and in the School of Holy Ie∣sus; they may be called forth to that Ho∣ly Function in God's good time; It being the practice of St. Augustine and divers o∣thers in the Primitive Church, to have al∣ways such Seminaries about them. And these (even in this Age) would be look'd upon as the Succedanei of the ancient Aco∣luthi, 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 ex∣cellent Pattern. This Method would be found, not only a Charitable Office, but also an act of great Prudence and Christi∣an Policy, in reference to all; but especi∣ally the Ministers of the Gospel. And would to God all Church-men were taken up with the Study of such Laudable Poli∣ticks, and Piae fraudes, as the Apostle phra∣seth them: For it could not but perswade them who have any Principles of Generosi∣ty 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 ex∣cite

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-fa∣miliation of their Sons; when they per∣ceive, That over and above the Poverty of their Estates, and Riches of their Prin∣ciples, these Presbyters are most Counte∣nanced, and Their Sons regarded by their Bishop in the first place, who are Persons of a pious and prudent Conversation, Di∣ligent 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 Acati∣us, 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 Cele∣brated by Eusebius and Hierom. And in ••ine; The furnishing of some resolute E∣vangelists with a Viaticum, to propagate

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 Par∣ticulars; 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 Super∣erogation:) would exhaust all those Con∣duits of Luxury, and nothing would re∣main 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

Horses yearly, than some poor Ministers have to maintain their Families: the ve∣ry Possession of which (as Clemens Alex. hath well observed,) creates Envy, es∣pecially 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 de∣signing to abridge any poor Minister's Sti∣pend; far less to substract that inconside∣rable Pittance destinated for the Provisi∣on 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 great∣ness 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

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 Re∣sidences, and daily invite them to put to their helping hand.) Neither would any who Travel by their Parish-Church∣es, find any ground to admire that piti∣ful 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 sug∣gest 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 Re∣lation in this World, who (deserendo Ca∣stra 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 Bow∣els of that Parent, which alone produced their Fortune and Honour; It being, through the just Judgement of God, the

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 Ne∣cessities of Nature, or the Wants of O∣thers, 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 Rai∣ment, 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 inge∣nuous manner of living, than the sordid and mean way of Plebeians; in regard they are particularly commanded to pra∣ctise Hospitality. (For which, not only Spiridion was Famous, but also the gene∣rality of the Prelates of the Primitive Church, whether in a Celibate, or Mar∣ried 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

simple Habit and Diet are most conso∣nant to the primitive Simplicity of Chri∣stians; but especially of Church-men: There being no Heavenly-minded Eccle∣siastick, 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 Necessa∣ry, sparingly and moderately, not pay∣ing Nature its Tribute without some re∣gret, 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 Em∣ployments, but rather (after the Exam∣ple of that Great Conquerour,) will drive away all curious Cooks, and other Ar∣tificers of Luxury, far from his Habita∣tion.

And let not any imagine that this Pra∣ctice of Charity, which cannot but inter∣rupt the study of these Persian Arts of Splendour, and effeminate Gallantry, (too much in fashion in this Age) shall

expose that Sacred Order to Contempt in the eyes of the World: Sure the contra∣ry 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 Re∣spect unto them on that account, than can be procured by all these Characters of Honour which the most bountiful Tem∣poral 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 Coun∣trey-man S. A••danus, though his Mode of Travelling was no more honourable than that of a 〈◊〉〈◊〉. And that this vi∣sible Impress of the Divine Image doth extort Admiration, and a rever••••d E∣steem, 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

Descent, and have the repute of Pious, Charitable, and Learned men, and the Discretion to demean themselves hand∣somly in the company of their Betters, as much as any Bishop of them all, (balk∣ing only some Titles and Places, in lieu whereof they a••••ord them the more inter∣nal Respect) in imitation of Monsieur de Renty, that excellent French Nobleman, who thought it his greatest Worldly Ho∣nour, to Honour the Clergy. And they who are knowing Persons of the Nobili∣ty, look upon it as no Disparagement to their Grandeur, to put Characters of Re∣spect, and Signatures of Honour, on the worthy Ambassadours of Holy Iesus: Re∣membring Constantine the Great his Kis∣sing 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

St. David of Scotland, with many other Great and Pious Princes: and for the Fe∣male Sex, Placilla the Empress, and St. Margaret of Scotland, are Examples in∣star 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 con∣demn 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 Con∣tempt, seeing it is their Fate to be some∣times palpably dis-respected: The Bless∣ed Gospel is indeed a Bundle of Mysteries and a Complex of innumerable Won∣ders;

(viz. In the Dispensation of the In∣carnation;) That the Ancient of Dayes should become an Infant; That he who Thunders in Heaven should cry in a Cra∣dle; 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 incomprehensi∣ble Mysteries. And, In that of the Passi∣on; That the Lord Paramount of the World should become Servant to all; and impoverished, that we might be∣come rich; abased, that we might be ex∣alted; 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 Dege∣nerated Age hath added one Mysterie

thereunto, whereof the Apostles them∣selves never dreamed; That the preach∣ing thereof should render the Sons of Plebeians, Gentlemen in the Vulgar Esteem: and on the contrary, be a Dis∣paragement to those of a more Honoura∣ble 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 For∣tunes are inferiour, and though they be but too insolent, yet are not so impu∣dent 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 mat∣ter for which the good Levite is highly applauded in Scripture; viz. They forget their Father's house, and acknowledge not their most valuable Worldly Con∣cerns; but it wants this Formality, they do it not in the Cause of God.) And these are too much animated to such In∣solencies by the Countenance of some

Great ones of both Sexes, who (being Strangers to God and themselves) did ne∣ver yet dream, that true Nobility con∣sists rather in their proper Vertue, than in those empty Scutcheons which the Ver∣tue of their Ancestours hath transmitted unto them.

For Answer; to return Pride for Pride, Folly for Folly, and Madness for Mad∣ness, is neither a Christian, nor a gene∣rous 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 Ob∣jects of Contempt within him, For if the Cause be taken away, the Effect ••sually c••aseth: and these are, Ignorance, Im∣prudence, Levity, Scurrility, and a sor∣did way of Living; but above all, a Scandalous Habit, too much noticed by the World. And such is the unhappi∣ness of Our Church, That the particular Ecclipse of one Organical Member there∣of, casts a dark Shadow upon the whole Order. As for the Baseness of 〈◊〉〈◊〉

in some of the Clergy, (though I hearti∣ly wish, that, as it is the Foundation of some Monasteries in Germany, whereun∣to None are admitted save Gentlemen of good Families, it were so in our Church, yet) That being no Moral Defect, it me∣rits no such Contempt as any of the for∣mer, 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,

At genus & proavos, & quae non fe∣cimus ips••. Vix ea nostra voco.—

The same Poet elsewhere speaking to the same Purpose; hath these Lines,

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 Undervalu∣ings, is, a generous inward Contempt. For, seeing it is yet Controverted among Moralists, whether Honour be in the Gi∣ver or Receiver, they have good Rea∣son to conclude, That such despicable Arts will rather rebound a dishonoura∣ble Stigma upon the Subject, than leave any durable Impression upon the Ob∣ject.

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 Princi∣ples.

The first is Atheism; And it is no Wonder that they hate and despise the

Servant, who could never yet find in their Hearts to love and honour the Ma∣ster. And because the Presence of an ho∣ly man (how mean soever he be) doth, as it were, fetter the Devil with Chains in a wicked man, so that he cannot actu∣ate his perverse habits so frankly as be∣fore, therefore these Gadarenes drive away such Persons from them with Con∣tempt, 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 Vul∣tures, (which ravenous Harpyes did, with a Cyclopaea•• Impiety, sight against God, by robbing the Fountain of all Good∣ness:) cannot endure to see any secured by Law in the Possession thereof; There∣fore 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 Pho∣cians,

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 Foot∣steps of some other ancestors, who have impropriated no small part of the Patri∣mony of this Church.

The third Principle is, Want of Civil Education; they who have travelled be∣yond 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-re∣spect 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 Fami∣lies, who come to their Land long before the dawning of their Witt, they look ne∣ver 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

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 Egyp∣tian Temples, that were curiously gar∣nished without, but the Deity that wa•• worshipped within was some vile and de∣spicable 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 com∣menced, 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 de∣monstrate, 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

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 Pa∣tience, 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 compla∣cency

in doing so; which many in this Land have experimented: The very Ple∣beians 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. Marti∣nusius 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 Sub∣jects they are.

The last Principle is, a Compound of Vanity, Fanaticism, and Epicurism; which three naughty ingredients are most usu∣ally 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

endeavour to shrowd all their Impieties under the Title of Catharism, much like ••o the ancient Gnosticks, who, pretend∣ing to Eminency of Knowledge, did pal∣••iate, under that name, the most abomi∣nable Villanies in the World. Now see∣ing 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 As∣cendant upon them, that they cannot choose but Hate (and consequently Un∣dervalue) 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 Con∣scientious 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 him∣self;

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 de∣spise 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 Go∣spel 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 an∣cient Pagan Dr••ides were (almost infi∣nitely) 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.

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 Nou∣rishing the Relicts and Orphans of the Clergy, out of the Churches Intrado? This is easily answered. For, without all Peradventure, a good and holy Educa∣tion is a rich Patrimony; as Gregorie Na∣zianz. tells of his Sister Gorgonia, (who was also Daughter to an humble and Self∣denying 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 Chil∣dren with God: For the Heavenly Com∣post 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 ve∣ry little of a yearly Income to bequeath to them; when he was a dying, yet con∣sidently cry'd out, The Great God who

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. Chri∣stum 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 quaestuo∣sissima: to which that Dutch Proverb is consonant, Thest never enricheth, Alms ne∣ver 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 ve∣ry plentiful Patrimony to the Use of th•• Poor. So did S. Paulinus afterward•• Bishop of Nola, And so soon as Epipha∣nius, and divers others undertook th••••

Eminent Employment, they immediately expended all for the behoofe of the indi∣gent Members of that mystical and glori∣ous head, from which exhaustible Foun∣tain every good Gift is derived.

I have been the more prolix on this Particular; First, Because I would have Bishops carefully to avoid the Applicati∣on to themselves of that Satyrical Cha∣racter given by one, of a Puritan, That he is such an Enemy to Merit, and so a∣fraid of Pharisaical Ostentation, that in a seeming Complyance with our Saviour's Pre∣cept 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; Quan∣ta est Charitas! quae si desit, frustra habentur caetera; si adsit, habentur omnia. And Cle∣mens 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,

there should be no place found for that Complaint of Boniface of Mentz, (usual∣ly termed the Apostle of Germany) Eccle∣sia Antiqua ligneos habuit calices, sed aureos Episcopos: At Hodierna calices aureos, sed ligneos Episcopos. Neither would any so∣ber Person take Occasion from any Do∣nation made to the Church, to say, Ho∣die venenum infusum est Ecclesiae: or, Ec∣clesia 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.

Vid. Can. Apost. 58.

Item Concil. Turonens. 1. Can. 1, & 2. Concil. Toletan. 3. Can. 7, & 19. Concil. Antisiodorens. Can. 38. Concil. Cabilonens. Can. 3. Concil. Toletan. 11. Can. 2. & 5. Concil. Bracarens. 3. Can. 4. Concil. Turo∣nens. 2. Can. 9. Concil. Gener. 6. Can. 33. (ubi legimus, quod non Genus, sed Mores attendendi sunt ad Manus-Impositionem.) Et Can. 50, & 51. istius Concilii. Concil. Carthaginens. 4. Can. 15. Cujus haec sunt formalia verba; Vt Episcopus vilem supel∣lectilem,

& mensam ac victum pauperem ha∣beat; Et dignitatis suae authorita••em Fide, ac vitae meritis quaerat. Et Can. 95 ejusdem Concilii. Concil. Agathens. Can. 3, & 4. Concil. Vasens. Can. 2. Concil. Aurelia∣nens. 4. Can. 14. Concil. Turonens. 2. Can. 18. Concil. Parisiens. Can. 1. Concil. Aure∣lianens. 5. Can. 10, & 11. Concil. Hispa∣lens. 2. Can. 10. (as for Monasteries; There is s••arce any ancient Councel, whe∣ther General or Provincial, but speaks of them.) But all the Qualifications of St. Paul's Bishop, are expressed at length in the first Canon of the fourth Councel of Carthage: To which I remit the ingeni∣ous Reader.

Vid. Chrysost. Homil. 65. in Gen. 47.

Vid. August. Ad. Bonifac. Comitem, Epist. 50. Si autem privatim possidemus quod no∣bis sufficiat, non illa nostra sunt, sed paupe∣rum, quorum Procurationem quodammodo gerimus, non Proprietatem nobis damnabili Vsurpa••ione vindicamus. Et Serm. 2. Cap. De Vita Clericorum. Vnum filium habes; putes Christum alterum: duos habes; putes Christum tertium: decem filios habes; Chri∣stum

undecimum facias, & suscipio: Hiero∣nym. Ad Nepotian. Habens victum, & ami∣ctum, his contentus ero; Et nudam crucem nudus sequar. Comment in Galat. cap. 6. Qui clementiam non habet, nec indutus est viscera misericordiae & Lachrymarum, quamvis spi∣ritualis sit, non adimplebit Legem Christi: Ambros. lib. de Offic. 1. cap. 30. Non satis est bene velle, sed etiam bene facere: Non quid dixeris, sed quid feceris, &c. Lib. 2. Offic. cap. 21. Gregor. 1. Lib. 5. Epist. 29. De Episcopo Mariniano. Largam manum ha∣beat, necessitatem patientibus concurrat, ali∣enam inopiam suam credat; quia si haec non habeat, Vacuum Episcopi nomen tenet: and in his Epistle to the Emperour Mauricius, he holds forth at length the great Advan∣tages of a Monastical Life; though I can∣not approve that Sentiment of his, Pleri∣que sunt, qui nisi omnia reliquerint, salva∣ri apud Deum nullatenus possunt.

Anselm. lib. 13. cap. 28. Pas••e same mori∣entem; quisquis enim pascendo hominem ser∣vare poteras, si non pavisti, occidisti: Vid. totam Chrysost. Hom. in. cap. 6. Epist. ad Hebr. Greg. 1. Lib. 12. Epist. 6. Et Ter∣tul. De Iejunio. (though at that time he was Montanizing.) Vid. omnes libros

Prosp. de Vita Contemplat. Et Hieron. Panegyric. in vitam solitariam. Idem Epist. 2. Isidor. Pelus. Epist. ad Palladium Dia∣conum. & Bern. Declam. in illud Evang. Reliq. omnia &c.