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V. Whether the university of Oxon did not well to petition, that Durham might not be made such an university, and give suchlike degrees? . And whether it be not as incombent upon parlia. ments not to multiply asses, as upon the kings of Israel not to mula tiply horses?

VI. Whether the university of Oxon he not several times run into a præmunire ? Especially by that solemn act of perjury, in making Dr. John Wallis antiquary*. Whether it be not a judgment, that hath since befallen Mr. Richard Cromwell, Secretary Thurloe, Commissioner Lisle and Fiennes, &c. that they never took notice of such perjury, though they were engaged in honour, and by an appeal to them, so to do?

VII. Whether the whole course of the university he any thingelse, at present, but a formality of drinking in the most, and of eating in all? And whether he, that should plead for it with the commonwealth’s-men, might not fall before the proposals which Abraham made to God in the behalf of Sodom, and yet the university not be preserved?

VIII. Since Dr. Wilkinson of Christ church hath denounced out of the pulpit, by way of prophecy, that a fire ont of the sanctuary, that is, the sectaries, and not any culinary fire; should destroy the university; whether the publick be not concerned, that he, that speaks, speaks as the oracles of God?

IX. Whether it be an excuse for the principal heads of houses, that their statutes were bad, since they never observed them?

X. Whether, upon enquiry, it would not be found disputable, committee-men, sequestrators, or the Oxford visitors? And, whether the prejudice, which the publick hath received by the last, be not, without dispute, greater than what hath sprung from the former?

XI. Whether the doctors in divinity may not take place of knights as well as esquires, since their wives may take place of the ladies ?

XII. Whether the doctors are not concerned to uphold the for. malities of caps, gowns, and hoods, because there is nothing else to difference them from common fools?

XIII. Whether the present parliament be not obliged to uphold the grandeur of the doctors, since it was resolved by them that an esquire, and son to one of the most eminent persons now in parliament, and council of state, ought not, in a cloke, occasionally to sit in the church, no, not at the 'lower end of those seats, in which they, and each paultry acquaintance of theirs, do sit?

XIV. Whether they pull down the universities who ruin learn. ing, or they who ruin college rules ?

XV. Whether the canons of Christ.church have any thing to do, but to get children and money? Whether they are not descendants from the papistical regulars, and have twice escaped a reformation ? Whether they were not so called, as other things are, by way of

. The case is stated and sold by Andrew Crook, in Paol's Church-yard.

contrariety, as not being regular, since they rule, without funda. mental statutes, without regard to custom or conscience ?

XVI. Whether the canons of Christ church ought not to cat the bread of afiliction, and drink the water of affliction, since they refuse to eat the sanje bread, and drink the same drink, with the rest of the college, which, indeed, is so bad, as never was worse caten or drunk, but by the same canons before they came to be canons ?

XVII. Whether king Charles did not better serve himself and the publick, by putting in two professors to be canons of Christ. church, than the parliament did themselves, and the publick, by putting in eight pretenders ? Whether any man can tell when the nation, or they themselves, will render their acknowledgments for the promotion of them; or why the two king's-professors are not of the number of the canons, since they own more right, and not more malignancy?

XVIII. Whether the canons, having given O. P. their organs out of their cathedral, may not give the parliament their cathedral. plate and furniture (if any of it be yet undivided) since they will not give them a good word?

XIX. Whether Dr. Langley, when he took from the students of Christ church a part of their small bowling-green, to build himself a coach-house; and, from the alms-men a part of their ground to enlarge his private garden, without either of their consents, asked or obtained ; did well to justify himself by that scripture, " From him that hath not shall be taken even that which he hath ? "

XX. Why did Canon Poynter pray for 0. P. after he was dead, and yet never blessed God for the good old cause being revived ?

XXI. Whether Canon Upton, having been created batchelor, master, and canon, and being never made for a scholar, need not to fear an annihilation ?

XXII. Whether, since Canon Upton's wife bargained with her husband that he preach but once a quarter, it would not be worth the consideration of the parliament, to order that he have no occa. sion to preach so often?

XXIII. Whether the wives, children, and coach-horses of the canons of Christ-church are not to be taken into their number for to make up any proportion betwixt eight-thousand pounds per an. num, for eight useless, and, most of them too, ignorant canons, and two-thousand pounds for one-hundred students, &c. ?

XXIV. Whether the moral philosophy reader be not a fit tutor to Col. Philip Jones's sons ? And whether the tutor to Col. Philip Jones's sons be fit to be moral philosophy reader?

XXV. Whether the boy, Dr. Staughton, of Exon college, did well to lie in his scarlet-gown that night he was made doctor, since his degree wiis a thing he ought not to have dreamed of?

THE OPINION OF

Mr. PERKINS, and Mr. BOLTON, and Others,

Coincerning the Sport of

COCK-FIGHTING:

Published formerly in their Works, and now set forth to shew, that it is not a

Recreation meet for Christians, though so commonly used by those who own that Name.

By EDMUND ELLIS, Master of Arts,
And some time Fellow of Baliol College in Oxford.

2 Sam. vi. 22.-" I will yet be more vile than thus.”

Oxford: Printed by A, L, in the year 1660. Quarto, containing twenty pages. To my most dearly beloved and honoured Friends, Edmund Fortescue, of

Fallapit in Devonshire, Esq; and Mr. Dennis Grenvile, younger Son of Sir Bevill Grenvile, Knight.

SIRS, I PRESENT you these papers, chiefly for these two reasons:

first, because I know you are sincerely of the same opinion, which, by them, I manifest to the world, that I am of, and there. fore they must needs be acceptable unto you. Secondly, because you understand me aright in those actions, which the generality of other men, good and bad, who have' occasion to take potice of them, esteem as moustrous and improper før me, not rightly ap, prehending their symmetry and proportion to such principles, as they themselves must necessarily acknowledge to be good for ine to aet by; and, whilst there is any sin to be discerned in me (which, alas! must needs be, as long as I continue in this earthly taberpar cle) it cannot be otherwise, by reason of the confused notions, men commonly have, of such actions as proceed from a soul difc ferently inclined, to wit, by the strength it retains of the old na, ture, and by what it hath received of the gew. That stream of grace, which flows continually through the whole course of the lives and conversations of those who are born again, mixing itself with the ocean, as it were, of so many sins and infirmities, and civil actions, is no more to be discerned by the generality, than a stream of fresh in salt waters ; it is the taste, not the sight, the knowledge of the heart, not of the brain, that apprehends the integrity of any man's actions; neither do I any more believe, that all good men thoroughly apprehend those actions, which sometimes they are pleased to censure, than that any man, who has, as they

say, a judicious palate, should be able to distinguish wines, or any other liqnors, when he does but see them,

My dear friends, farewell, and pray earnestly, that my faith may not fail ine; for, methinks, coming out into the sea of the world upon this occasion, my conscience commanding me, I am in the case, that Peter was in, Matthew xiv. 29, when he walked on the water to go to Jesus, as soon as he said, Come.

Το my honoured Friend, Mr. Edmund Ellis.

My dearest Friend, SINCE you have given me notice of this your noble design, I think myself obliged to congratulate you in it, and to bless God for it, being so highly obliged unto you for those good instruc. tions, and pious admonitions, which, from time to time, I have received from you; and, although I have not trod so exactly in those ways, which you have directed me to, yet it is my earnest prayer to God, that gentlemen would endeavour but as I have done; which if they did, surely such vain sports and bloody recreations, which you treat of, would no longer be pleasing to them. I know (to my grief I speak it) that the generality of gen. tlemen' are no more capable to apprehend your discourses, than a man, the pores of his head being stopped by the extremity of cold, is able to distinguish betwixt ill and wholesome scenis. It has been as experiment, tried through all ages since the creation, that the workers of iniquity hate light; that they cannot endure to be told of any sin, which they indulge unto themselves. The more ingenious the men be (unless truly christian, unless they live according to Christ's gospel, and would rather lose an eye, their right hand, nay, their lives, than wittingly and willingly commit the least sin) the more, you must expect, they will rail at and revile you: What. ever they pretend to your face, they would cut your throat with all their hearts; they play the wolf in the sheep's cloathing, hide the vulture's heart under the dove's breast. What can you expect from such men, but scoffs, &c. ? Who in corners (not in publick, for fear that small rod of justice, which is yet left, might make them smart) laugh at God, and despise what they themselves preach: A wonder, that God inflicts not some immediate punishment on such notorious offenders, who deride the wisdom of the mystery of the Blessed Trinity. But, alas! what will become of such men ? who do not only neglect, but despise so great salvation. Though God's revenging hand, which is able to grind them to powder, does forbear them for some small season, yet they shall surely one day most sadly foel it, when coals of fire and brimstone, and an horri. ble tempest, shall be showered down on their heads by the revenging hand of an angry God. How

many thousands of gentlemen are there in this nation, who far more dread the thoughts of a year's imprisonment, being by that to be deprived of their jolly companions, than that sad divorce

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betwixt the soul and body.' Their eyes are so dim, by their long persistence in the ways of darkness, that they cannot see the paths of light; and, rather than they will pain themselves to pluck off that film, which darkens their sight, they will perish for ever : They will rather be God's enemies, so they gain a good reputation in the world, being called prudent, discreet, &c. (though that is but a mistake) than be his faithful stewards, and be backbitten and railed on by the ignorant of these our days. Did but men practise, as they say they believe, we should not see so great debaucheries, as now there are; they had rather be in their studies, with tears in their eyes, and hooks in their hands, than at the alehouse, tossing off cups, and delighting to see the innocent blood of poor creatures. This your discourse will try the pureness of men's hearts, as fire gold. You must expect, that the inouths of those, who continually bark at you, being already open, will not close without some noise; they will try their atmost to affright you from uodertaking such noble designs, whereby you do eminently serve God, and satisfy the desires of your brethren. Well, my dear friend, go on and prosper in all your endeavours, and be sure, that, though men do strive to cast aspersions on your candid name, yet, in their hearts, they fear and reverence you. They are afraid to own that in publick before men, which, in private chambers, they twattle before boys. I say, my friend, let them be what they will, they are beneath your notice, since, by such opprobrious speeches, they cease from being christians; they cannot apprehend terrestrial friendship, how then can they heavenly? It is a general observation, that several men of one profession always discommend and undervalue one the other's work; and truly this is the same case with you: You and others are all baptised in Christ's name, and, since you own what there you vowed to do, in which they are so defective, they envy and revile you, they hate to see themselves out-done by one of their own calling : Therefore you must expect, that all formal christians, who will not go to heaven, unless they might have the world for their companion on their journey ; 'who have a form of godliness, but deny the power thereof; who wind earthly things ; who are lovers. of pleasures more than lovers of God; who, delight in the creature more than the Creator:' i say, you may be sure, that the greatest part of those, who call theni. selves christians, being ignorant of the spirit and life of religion, having religion only in their fancy, and thinking the very acts of it but wild chimeras, make it an ens rationis, or an empty notion, will despise and undervalue your writings. But, blessed be that God, who has and will uphold you against the devilish oppositions of malicious men; who has made that gall, which has been cast iu your teeth, to prove sweeter than honey in your belly.

I could say more, did I not fear that I have already tired you. I can assure you, that no man can have a more perfect friendship

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than I have for you. You know, that I am,
My dearest friend, your most affectionate,

EDMUND FORTESCUE.

for any

March 20, -99.

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