more violence. The thoughts of those pleasures, I was wont to find in your presence, were never so delightful, as now, when I am barred from renewing them. I wish me with you; yea, if I could or might wish to change, I should wish me yourself.

To live hidden, was never but safe and pleasant; but now, so much better, as the world is worse. It is a happiness, not to be a witness of the mischief of the times; which it is hard to see, and be guiltless. Your Philosophical Cell is a safe shelter from tumults, from vices, from discontentments. Besides that lively, honest, and manly pleasure, which arises from the gain of knowledge in the deep mysteries of nature; how easy is it, in that place, to live free from the common cares, from the infection of common evils! Whether the Spaniard gain or save by his peace, and how he keeps it; and whether it were safer for the States to lay down arms, and be at once still and free; whether the Emperor's truce with the Turk were honourable and seasonable; or whether Venice have won or lost by her late jars; are thoughts, that dare not look in at those doors. Who is envied, and who pitied, at Court; who buys hopes and kindness dearest; who lays secret mines to blow up an other, that himself may succeed; can never trouble you: these cares dare not enter into that sanctuary of peace. Thence, you can see how all, that live public, are tossed in these waves; and pity them.

For, great places have seldom safe and easy entrances; and, which is worst, great charges can hardly be plausibly wielded, without some indirect policies. Alas! their privileges cannot countervail their toil. Weary days and restless nights, short lives and long cares, weak bodies and unquiet minds, attend lightly on greatness: either clients break their sleep in the morning; or the intention of their mind drives it off from the first watch: either suits or complaints thrust themselves into their recreations; and packets of letters interrupt their meals: it is ever Term with them, without Vacation: their businesses admit of no night, no holiday.

Lo, your privacy frees you from all this, and whatever other glorious misery. There you may sleep, and eat, and honestly disport, and enjoy yourself, and command both yourself and others: and, while you are happy, you live out of the reach of envy; unless my praises send that guest thither: which I should justly condemn as the fault of my love. No man offers to undermine you; none, to disgrace you: you could not want these inconveniences, abroad.

Yea, let a man live in the open world, but as a looker on; he shall be sure not to want abundance of vexations. An ill mind holds it an easy torment, to live in continual sight of evil; if not rather a pleasure: but, to the well disposed, it is next to hell. Certainly, to live among toads and serpents, is a paradise to this. One jests pleasantly with his Maker; another makes himself sport with Scripture: one fills his mouth with oaths of sound; another scoffs at the religious: one speaks villainy; another laughs at it; a third defeuds it: one makes himself a swine; another, a devil: Who, that

is not all earth, can endure this? Who cannot wish himself rather a desolate hermit, or a close prisoner?

Every evil we see, doth either vex, or infect us. Your retiredness avoids this; yet so, as it equally escapes all the evils of solitariness. You are full of friends; whose society, intermixed with your closeness, makes you to want little of public. The desert is too wild; the city too populous: the country is only fit for rest. I know, there want not some obscure corners, so haunted with dulness, that, as they yield no outward unquietness, so no inward contentment: yours is none of those; but such as strives rather, with the pleasure of it, to requite the solitariness. The court is for honour; the city, for gain; the country, for quietness a blessing, that need not, in the judgment of the wisest, yield to the other two. Yea, how many have we known, that, having nothing but a cot of thatch to hide them from heaven, yet have pitied the careful pomp of the mighty! How much more may those, which have full hands and quiet hearts, pity them both!

I do not so much praise you in this, as wonder at you. I know many, upon whom the conscience of their wants forces a necessary obscurity; who, if they can steal a virtue out of necessity, it is well: but, I no where know so excellent parts shrouded in such willing secrecy. The world knows you, and wants you; and yet you are voluntarily hid. Love yourself still: and make much of this shadow; until our common mother call you forth to her necessary service, and charge you to neglect yourself, to pleasure her: which once done; you know where to find peace. Whether others applaud you, I am sure you shall yourself: and I shall still magnify you; and, what I can, imitate you,

EPISTLE III.

TO MR. JOHN WHITING.

An Apologetical Discourse, of the Marriage of Ecclesiastical Persons.

I KNOW not, whether this quarrel be worthy of an answer, or rather of a silent scorn; or, if an answer, whether merry or serious. I do not willingly suffer my pen to wade into questions: yet, this argument seems shallow enough for an epistle. If I free not this truth, let me be punished with a divorce.

Some idle table-talk calls us to plead for our wives. Perhaps some gallants grudge us one, who can be content to allow themselves more. If they thought wives curses, they would afford them us.

Our marriage is censured, I speak boldly, of none but them,

which never knew to live chastely in marriage; who never knew that Canonist's old and true distinction of Virginity. What care we for their censure, where God approves ?

But some, perhaps, maintain it, out of judgment: bid them make much of that, which Paul tells them, is a doctrine of devils. Were it not for this opinion, the Church of Rome would want one evident brand of her antichristianism. Let their shavelings speak for themselves; upon whom their unlawful vow hath forced a wilful and impossible necessity. I leave them to scan the old rule of In turpi voto multa decretum; if they would not rather, Cautè si non castèt. Even inoderate papists will grant us free, because not bound by vow; no not so far as these old Germans, pro posse et nosse. Or, what care we, if they grant it not? while we hold us firm to that sure rule of Basil the great; "He, that forbids, what God enjoins, or enjoins what God forbids, let him be accursed. " I pass not what I hear men or angels say, while I hear God say, Let him be the husband of one wife. That one word shall confirm me, against the barking of all impure mouths. He, that made marriage, says it is honourable: what care we for the dishonour of those, that corrupt it? Yea, that, which nature noteth with shame, God mentions with honour, Tíu noin §; Gregory, with the title of opus castum; Paphnutius ¶, of EwOgoouvy, Chastity. But, if God should be judge of this controversy, it were soon at an end; who, in the time even of that legal strictness, allowed wedlock, to the Ministers of his Sanctuary. Let Cardinal Panormitan be heard speak. "Continency," saith he, "in clergymen, is neither of the substance of their Order, or appointed by any Law of God **.' And Gratian, out of Augustin, yet more: "Their marriage", saith he, "is neither forbidden by Legal, nor Evangelical, nor Apostolic authority ++." God never imposed this law of continence who then? the Church : as if a good spouse would gainsay what her husband willeth. But, how well? Hear, O ye Papists, the judgment of your own Cardinal: and confess your

*Bartolom. Brixiensis in Gratianum.

S Carnis,
Virg. Mentis.

Caus. 35. q. 5. c. Tunc salvabitur. Mulier suam virginitatem benè servat, si ideo nubat, ut filios pariat ad justiti m. Ibid. Bartolomeus.

† Profitentur continentiam corporum; in incontinentiam debacchantur animoDe Roman. Cler. Salvianus.

rum.

Qui vetat quod Deus præcepit, aut præcipit quod Deus vetuit, maledictus habeatur ab omnibus qui amant Dominum. In Moralib. sum, cap. xiv. § Heb. xiii. 4. The marriage bed is honourable.

Non quia peccatum sit conjugibus commisceri: hoc enim opus castum non habet culpam in conjuge, &c. Greg. in Psal. Poenit.

« Σωφροσύνην δὲ ἐκάλει καὶ τὴν τῆς νομίμε γυναικὸς συνάλευσιν. Socrat. Hist. Eccles. ** Continentia non est in clericis secularibus, de substantià ordinis, nec de jure divino. Panor.

++ Copula sacerdotalis, nec legali, nec evangelicú, nec apostolicâ authoritate prohibetur. 26. q. 2. c. Sors ex. Aug.

‡‡ Only ex statuto Ecclesiæ. Durand. 4. Dist. 37. q. 1. Tom. in 2. 2. q. 88. art. 11.

mouths stopped. "But I believe," saith he, "it were for the good and safety of many souls, and would be a wholesome law; that those, which would, might marry for that, as experience teacheth us, a contrary effect follows upon that law of continency; since, at this day, they live not spiritually, neither are clean, but are defiled with unlawful copulation, to their great sin: whereas, with their own wife might be chastity *. Is this a Cardinal, think you; or a Huguenot? But, if this Red Hat be not worthy of respect, let a Pope himself speak out of Peter's Chair; Pius the Second, as learned as hath sat in that room this thousand years: "Marriage," saith he, "upon great reason, was taken from the clergy; but, upon greater reason, is to be restored t." What need we other judge?

How just this law is, you see: see now, how ancient: for, some doctrines have nothing to plead for them, but time. Age hath been an old refuge, for falsehood. Tertullian's rule is true: "That, which is first, is truest." What the ancient Jewish Prelates did, Moses is clear. What did the Apostles? Doth not Paul tell us, that both the rest of the apostles, and the brethren of the Lord, and Cephas, had wives; and, which is more, carried them still along in their travels ? For that childish elusion of ἀδελφὴν γυναῖκα δ, who can abide, but to laugh at? Doth not Clemens || of Alexandria, a Father not of more antiquity than credit, tell us, that Peter, Philip, and Paul himself, were married? and this last, though unlikest, how is it confirmed by Ignatius, in his Epistle to the Philadelphians! Yea, their own Cardinal, learned Cajetan ¶, doth both avouch and evince it.

This was their practice: what was their Constitution? Look in these Canons, which the Romish Church fathers upon the Apostles; and Franciscus Turrian, their Jesuit, sweats to defend it in a whole volume. There you find, Canon V. enacted, That "no Bishop, Presbyter, Deacon, shall forsake his wife," popáca vhabías "in pretence of religion, upon pain of deposition **." It would move laughter, to see how the Jesuits gnaw upon this bone, and suck in nothing but the blood of their own jaws; while the

* Sed credo pro bono et salute esse animarum, quod esset salubre statutum; ut volentes possint contrahere: quia, experientiâ docente, contrarius prorsus effectus sequitur ex illá lege continentiæ; cùm, hodie, nm vivant spiritualiter, nec sint mundi, sed maculantur illicito coitu, cum eorum gravissimo peccato: ubi, cum propria uxore esset castitas. Panorm, de Cler. conjug. cap. Cùm olim. + Sacerdotibus, magnâ ratione, sublatas nuptias; majore, restituendas videri. In the Record of Platina himself, in vitâ Pii 2.

† Μὴ ἐκ ἔχομεν ἐξεσίαν ἀδελφὴν γυναῖκα περιάγειν, &c. 1 Cor. ix. 5. &c. Rhemists read it, a woman, a sister. Clemens, citatus etiam ab Euseb.

I. iii. c. 30. Petrum, cùm uxorem suam ad mortem duci cerneret, hortatum et consolatum his verbis: Μέμνησο ὦ αὕτη τοῦ Κυρίου.

* In illud, ad Philip. σύζυγε γνήσιε.

** Ἐπίσκοπος, ἢ πρεσβύτερος, ἢ διάκονος τὴν ἑαυτῷ γυναῖκα μὴ ἐκβαλλέτω (non ejiciat) προφάσει ἐυλαβείας: Ἐὰν δὲ ἐκβαλῆ, ἀφοριζέσθω; ἐπιμένων δὲ, καθαιρείσθω. Can. Apost. 5.

sixth General Council avers and proclaims this sense truly Aposto lical, in spite of all contradiction *.

Follow the times now; and descend lower: what did the ages succeeding? Search records: whatever some palpably-foisted Epis tles of Popes insinuate, they married, without scruple of any contrary injunction. Many of those ancients admired virginity; but imposed it not. Amongst the rest, Origen †, though himself a wilful eunuch, is fain to persuade the sons of clergymen, not to be proud of their parentage. After this, when the Fathers of the Nicene Council went about to enact a law of continency, Socrates the historian expresses it thus: "It seemed good," saith he, "to the Bishops, to bring in a new law into the Church ". It was then new, and they but would have brought it in; therefore, before, it was not where we know how Paphnutius §; himself a virgin, fa mous for holiness, famous for miracles; rising, Coa panga, “cried loud," that they ought not to lay this Bagov uyov "heavy yoke," upon men of the Church. His arguments won assent: he spake, and prevailed: so this liberty was still continued and confirmed. If this be not plain enough; holy Athanasius, a witness past exception, shall serve for a thousand histories till his age. "Many Bishops," saith he, “have not married; and, contrarily, Monks have been fathers of children: as, contrarily, you see Bishops, the fathers of children; and Monks, that have not sought posterity ||."

Would you yet have instances of the former and the next age? Here you have Numidicus, the martyr, a married Presbyter; Cheremon**, of Nilus, a married Bishop; Demetrianus ++, Bishop of Antioch, whose son Domnus succeeded Paulus Samosatenus; Philonomus and Phileas, Bishops of the Thmuites; Gabinius, brother of Eutychianus, Bishops of Rome; the father of Nazianzen, Basil, and the other ‡‡ Gregory, Hilarius, and that good Spiridion, Bishop of Cyprus, of whom Sozomen gives so direct testimony.

Constant. 6. 1. iii. Can. Quoniam Canon Apostolicæ axgitías. Nos, se quentes veterem canonem apostolica axgitías, et constitutiones sacrorum virorum, legales nuptias amodò valere volumus, &c.

+ Qui à Christianis parentibus enutriti sunt, &c. maximè si fuerint ex patribus sacerdotali sede dignificatis. i. Episcopatus, presbyteratus, aut diaconatus, ne glorientur. Orig. Tr. 8. in Matt.

Visum erat Episcopis legem novam introducere in Ecclesiam. Socr. l. i. c. 8. Signa per Paphnutium, non minùs, quàm dudum per apostolos fiebant. Ruff. I. i. c. 4. Paphnutius, miraculis et pietate clarus, obtinuit in Nicená synodo habendum pro castitate cum propriâ uxore concubitum. Soc. 1. i. c. 8. Multi ex Episcopis matrimonia non iniêrunt; Monachi, contrà, parentes liberorum facti sunt: quemadmodum, vicissim, Episcopos filiorum patres, et Monachos generis potestatem non quæsivisse animadvertas. Athanas. Epist. ad Dracont.

¶ Numidicus presbyter, qui uxorem concrematam et adhærentem lateri lætus aspexit. Cypr. 1. iv. Ep. 10.

** Ex Dionysio. Euseb. 1. vi. c. 41. + Euseb. 1. vii. cap. 29. l. viii. c. 9. Gregorius verò apud Nazianzum oppidum in locum patris sui Episcopus subrogatus. Ruffin. l. ii. c. 9.

Greg. Nissen, frater Basilii, teste Nicephoro, uxoratus, uxorem et liberos habuit: sed non propterea fuit in rebus et exercitiis diurnis inferior vel deterior. Sozom.