Let the other twenty study after a competency of knowledge in the theory, and other qualifications, to dispose themselves for the practick and altered tutelage of such as mean to be divines; for the education of whom, and promoting them in order to the service of the nation, the said governors may take care,

The last twenty may be divided so, as one third study physick, and tutor others therein, under their professor, they having precedaneously learned one, or both of the philosophies specified; and the rest may study general and particular politicks, geography, history, and all other ornaments becoming exact virtuosi; and accordingly take care for the tutelage of others; and that part of them be obliged to go abroad at the state's employing, then return, and after that reside a while, before they engage into any determinate course of life.

The governors of Westminster may rule the college by a viceprincipal elected out of the fellows, and the fellows themselves; the power of gratifying and encouraging being reserved to them: And, further, they may constitute a censor of discipline, who may, in case of neglect, punish any fellow, professor, or student any way related to the college arbitrarily, without being subject to any but the governors.

As for particular orders, an account of them may be given in upon demand. Let it suffice, that this project, as great as its influence will be upon the residue of the university, if it be thought meet to continue it unaltered, will cost no more, than doth the present college of Christ-church; which as it must be new-modelled one day, so it may be regulated thus without injury to the ca nons or students in being; they, who are most concerned in the charge, may be (if they deserve it, and if the canons, their now governors, will recommend them; which it is certain they will not) disposed of for the service of the nation, as in the dissolution of monasteries; and those, who are notoriously disaffected, and have shewed themselves such, though they may comply now, or hereafter, out of interest; or which are rude, ignorant, or debauched, may receive a condign dismission, to be provided for, when the council of state shall have found out some passive protection, and passive preferments, for those that will yield but, at most, a passive obedience.

Several Queries concerning the University of Oxon, &c.

I. WHETHER the proposal of the army, and resolve of the parliament for the advancement of learning, or the several petitions against tithes do most threaten the university in its present posture? II. Whether the independents, or presbyterians in Oxon be more for their private, and less for the commonwealth ?

III. Whether the parliament did well to own the university, before the university owned them ?

IV. Whether it be not eminently true of the university, that, in it, men of low degree are vanity, men of high degree are as a lye; to be laid in the balance, they are altogether lighter than vanity ?

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 incumbent upon parliaments not to multiply asses, as upon the kings of Israel not to multiply horses?

VI. Whether the university of Oxon be 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?

VIL. Whether the whole course of the university be any thing else, 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 univer sity not be preserved?

VIII. Since Dr. Wilkinson of Christ-church hath denounced out of the pulpit, by way of prophecy, that a fire out 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, whe ther 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 formalities 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 learning, 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 Paul's Church-yard,

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

XVI. Whether the canons of Christ-church ought not to eat the bread of affliction, and drink the water of affliction, since they refuse to eat the same bread, and drink the same drink, with the rest of the college, which, indeed, is so bad, as never was worse eaten 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 Christchurch, 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 cathedralplate 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 O. 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 occasion 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 annum, 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 à 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 was a thing he ought not to have dreamed of?

THE OPINION OF

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

Concerning 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.

I

SIRS,

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 therefore 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 notice of them, esteem as monstrous and improper for me, not rightly apprehending their symmetry and proportion to such principles, as they themselves must necessarily acknowledge to be good for me to act by; and, whilst there is any sin to be discerned in me (which, alas! must needs be, as long as I continue in this carthly taberna, cle) it cannot be otherwise, by reason of the confused notions, men commonly have, of such actions as proceed from a soul differently inclined, to wit, by the strength it retains of the old na. ture, and by what it hath received of the new. 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 liquors, when he does but see them.

My dear friends, farewell, and pray earnestly, that my faith may not fail me; 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.

To

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 gentlemen 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 scents. It has been an 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: Whatever 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 feel it, when coals of fire and brimstone, and an horrible 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