which sence Solomon is said to have built the Temple.

Our weaker sex hath been over-strong in making and widening the Breaches in our English Zion, both by their Purses and Perswasions. To re­deem their credit, let them hereafter be as active in Building, as heretofore they were in Breaking down.

Such wives, who not only lye in the bosoms, but lodge in the affecti­ons of loving husbands, who are im­powred with places of Command, joyning IMPORTUNITIE to their OPPORTUNITIE, may be marvellously instrumental to the happinesse of our Nation.

We read of Ahab [1 King. 21.25.] that none was like him, who sold himself to work wickednesse in the sight of the Lord whom Iezabel his wife stir­red up. By the same proportion that person will prove peerlesse in piety, who hath a godly consort in his bo­some, seasonably to incite him, who [Page 3] is so forward in himself to all honou­rable actions.

II. Miraculous Care.

WE read Luk. 13.11. of a wo­man, who had a Spirit of in­firmity eighteen years, and was bowed together, and could in no wise lift up her self. This woman may passe for the lively Emblem of the English Na­tion from the year of our Lord 1642. (when our wars first began) unto this present 1660. are eighteen years in my Arithmetick; all which time our land hath been bowed together, past possibility of standing upright.

Some will say that the weight of heavy Taxes have caused this crook­ednesse. But alas! this is the least and lightest of all things, I reflect at in this allusion. It is chiefly the weight of our sins [Heb. 12.1.] which doth so easily beset us. Our mutual malice [Page 4] and animosities which have caused this incurvation.

A pittifull posture wherein the face is made to touch the feet, and the back is set above the head. God in due time set us right, and keep us right, that the Head may be in its proper place. Next the Neck of the Nobili­ty, that the Breast of the Gentry, the Loins of the Merchants and Citizens, the Thighs of the Yeomantrie, the Legs and Feet of Artificers and Day-labourers. As for the Clergy (here by me purposely omitted) what place soever shall be assigned them; If low, God grant patience; If high, give Humility unto them.

When thus our Land in Gods lei­sure shall be restored to its former re­ctitude, and set upright again, then I hope she may leave off her STEEL-BODIES which have galled her with wearing them so long, and re­turn again to her peaceable condi­tion.

III. Hand on Mouth.

IT is said Gen. the 6.11. how before the floud, the earth was filled with vi­olence. Some will say (with Nicode­mus) how can these things be, violence being Relative, and requiring a Counter-part. Though such Ty­rants were Hammers, others must be Patient-Anvils, for them to smite up­on. Such persons purely passive in Oppression, were to be pittied, not punished, to be delivered, not drowned in the floud.

But the answer is easie, seeing we read in the same Chapter vers. 5. That God saw, that the imaginations of the thoughts of man was only evil conti­nually. God plainly perceived that the sufferers of violence would have been Offerers of it, if impowred with Might equall to their Malice. Their Curstnesse was a sharp, though their [Page 6] Horns were not so long, and what they lacked in Deed and actions, they made up in Desires and Endeavours. So that in sending a generall Deluge over all, God was clearly just, and men justly miserable.

Let such English men, who have been of the depressed party during our Civill Wars, enter into a scrutiny and serious search of their own soules, whether or no (if armed with pow­er) they would not have laid as great Load on others, as themselves under­went. Yea, let them out of a godly jealousie suspect more Cruelty in them­selves, then they can conceive. Then will they find just cause to take the blame and shame on themselves, and give God the glory, that he hath not drowned all in a generall Deluge of Destruction.

IV. At last.

A Ladie of quality formerly for­ward to promote our Civil Warres, and whose well-intending Zeal had sent in all her Plate to Guild­hall, was earnestly discoursing with a Divine concerning these Times a little before Dinner; Her face respe­cting the Cup-bord in the Room▪ which was furnished with plenty of pure Venice Glasses: Now (said she) I plainly perceive, that I and many of my Iudgement have been abused with the specious Pretences of Liberty and Religion, 'till in the undiscreet pursu­ance thereof we are almost fallen into Slavery and Atheisme.

To whom the other betwixt jest and earnest replyed; Madam, it is no wonder, that now your eyes are ope­ned: for so long as this cup-bord was full of thick and massie Plate, you could [Page 8] perceive nothing through them; but now so many clear and transparent Glasses are substituted in their room, all things are become obvious to your In­tuition.

The possessing of superfluous Wealth, sometimes doth hinder our clear apprehensions of matters; like a Pearl in the eye of the Soul, preju­dicing the sight thereof; whilest po­verty may prove a good Collyrium, or Eye salve unto us, to make a true dis­covery of those things we know not before.

V. Mistaken.

I Beheld Honour as of a mounting and Aspiring Nature; and therefore I expected (rationally enough as I conceive) to have found it ascending to the Clouds.

I looked upon Wealth as what was Massie, Ponderous, and by Con­sequence [Page 9] probable to settle and be firmly fixed on the Earth.

But oh! how much is my expe­ctation frustrated and defeated? for David [Psalm 7.5.] maketh mention of honour lying in the dust: and Solo­mon his son [Prov. 23.5.] informeth me, how riches certainly make them­selves wings, and flee away as an eagle toward heaven: what I looked for below, is tow'red aloft, and what I ex­pected above is fallen below.

Our age hath afforded plentifull Experiments of both: Honour was near the dust, when a new Nobility of a later stamp were in a fair likelyhood to have out shined those of a purer standard. The wealth of the Land doth begin (to use the Faulconer's phrase) to flie to lessen. And if these Taxes continue, will soon flie out of sight. So uncertain and unsafe it is for men to bottom their happinesse on any earthly perfection.

VI. Truth.

I Saw a traveller in a terrible tempest take his seasonable shelter under a fair and thick Tree: it afforded him protection for a good time, and secu­red him from the rain.

But, after that it held up, and was fair round about, he unhappily con­tinued under the Tree so long 'till the droppings thereof made him soundly wet, and he found more to condemn his weaknesse, then pity his wetting.

A Parliament is known to be the best Refuge and Sanctuary to shelter Us from the tempest of violence and oppression. It is sometimes the Sole and alwayes the Surest Remedy in that kind. But alas! The late Parlia­ment lasted so Long, that it began to be the grievance of the Nation, after that the most and best Members thereof were violently excluded.

[Page 11]The remedy turned the Malady of the Land, and we were in fear to be drowned by the droppings of that Tree, if God of his gracious good­nesse had not put an unexpected pe­riod to their Power.

VII. After-born.

A Ladie big with Child was con­demned to Perpetual Impri­sonment, and in the Dungeon was delivered of a Son; who continued with her 'till a Boy of some bignesse: It happned that one time he heard his Mother (for see neither of them could, as to discern in so dark a place) bemoan her Condition.

VVhy Mother (said the Child) do you complain, seeing you want nothing you can wish, having clothes, meat and drink sufficient; Alas! Child (re­turned the Mother) I lack Libertie, Converse with Christians, the light of [Page 12] the Sun, and many things more, which thou being Prison-born, neither art nor can be sensible of in thy condition.

The POST-NATI, understand thereby such Striplings born in Eng­land, since the Death of Monarchy therein, conceive this land their mo­ther to be in a good Estate. For one fruitfull harvest followeth another, commodities are sold at reasonable rates, abundance of brave clothes are worn in the City, though not by such persons, whose Birth doth best become, but whose Purses can best bestow them.

But their MOTHER-ENG­LAND doth justly bemoan the sad difference betwixt her present and former condition, when she enjoyed full and free trade without payment of Taxes, save so small, they seemed rather an acknowledgement of their Allegiance, then a Burthen to their Estate; when she had the Court of a King, the House of Lords, yea and the [Page 13] Lords House, decently kept, constant­ly frequented, without falsehood in Doctrine or Faction in Discipline. God of his goodnesse restore unto us so much of these things, as may consist with his glory and our good.

VIII. An Heap of Pearles.

I Saw a servant-maid at the com­mand of her Mistrisse make, kindle and blow a fire. Which done, she was posted away about other busi­nesse, whilst her Mistrisse enjoyed the benefit of the fire. Yet I observed that this servant, whilst industriously imployed in the kindling thereof got a more general, kindly and continuing Heat, then her Mistrisse her self. Her heat was only by her and not in her, staying with her no longer then she stayed by the chimney, whilst the warmth of the maid was inlaid, and equally diffused through the whole body.

[Page 14]An Estate suddenly gotten is not so lasting to the Owner thereof, as what is duly got by industry. The sub­stance of the diligent (saith Solomon Prov. 12.27.) is precious. He cannot be counted poor that hath so many Pearles, precious brown bread, precious small beer, precious plain clothes, &c. A comfortable consideration in this our age, wherein many hands have learned their Lesson of labour, who were neither born nor bred unto it.

IX. Silent Sadness.

TWo Captains on the same side in our Civil Warres, Discour­sing together, one of them (with small cause & without any measure) did intolerably boast of his personal Performances, as if he had been of the Quorum in all considerable actions: at last not ashamed of, but weaned with his own loquacity, He desired the other Captain to relate what ser­vice [Page 15] he had done in these wars; To whom he returned, Other men can tell you of that.

We meet with many (living at the sign of the Royalist) who much brag of their passive services (I mean their sufferings) in the late war. But that Spoak in the wheel, which creaketh most, doth not bear the greatest bur­then in the Cart. The loudest Cryers are not alwaies the largest Loosers.

How much hath Sir Iohn Stowel lost? How many new Gentlemen have started up out of the Estate of that ancient Knight? What hath the Lord Craven lost? Whither more, or more unjustly hard to decide? Others can tell of their and many other mens sufferings, whilest they themselves hold their peace.

Here we dare not speak of him, who, though the greatest looser of all speaketh nothing of himself; And therefore his silence putteth a greater Obligation on us both to pitty him [Page 16] here on Earth, and pray for him to Heaven.

X. Lost and Kept.

THis seeming Paradox will on examination prove a real Truth, viz. That though Iob lost his seven Thousand Sheep consumed by fire of God [Iob 1.16.] (understand it, by His Permission and Satan's Immission) yet he still kept the Wool of many of them.

For Iob in the Vindication of his Integrity (not to Praise but Purge himself) doth relate how the loins of the poor blessed him, being warmed with the fleece of his Sheep, [Iob 31.20.] So much of his wool (in the cloth made thereof) he secured in a safe hand, lending it to God (in poor people) [Pro-v. 19.17.] as the best of debtors, being most able & willing to repay it.

[Page 17]Such, as have been plundered of their Estates in these Warres, may content and comfort themselves with this consideration; That so long as they enjoyed plenty, they freely parted with a proportion thereof to the relief of the poor: What they gave, that they have, it still remaineth theirs, be safely laid up for them in a place, where rust and moth do not cor­rupt, and thieves break through and steal.

XI. All.

THe Magdeburgenses, out of a Spirit of opposition to the Pa­pists, over-prizing the person and A­ctions of S. Peter, do in my mind on the other side too much decry him, causelesly cavilling at his words to our Saviour [Mark 10.28.] Ecce re­liquimus omnia, Behold we have left all and followed thee.

[Page 18] VVhat (say they) had he left? He ma­keth as if he had left great matters, and a mighty Estate, whereas this his ALL was not more then an old ship, some few rotten nets, and such like inconsiderable accommodations.

But Bellarmine (alwaies ingenu­ous, sometime Satyrical) payeth them home for their causelesse exception against that Apostle, VVhat (saith he) would they have him have left more then he had. ALL was ALL, how little soever it was.

Different, I confesse, is the Stan­dard and Measure of mens losses in this time. Some, in preserving of their consciences have lost manners; others Farms, others Cottages. Some have had a Hin, others a Homer, o­thers an Ephah of afflictions. Howe­ver those men must on all hands be allowed the greatest Loosers, who have lost ALL (how small soever that their ALL was) and who with the VViddow [Mark 12.44.] have [Page 19] parted with [...], All their Livelyhood.

XII. Good Accountant.

I Was present in the West Coun­trey some 25. yeares since, when a Bishop made a partage of money collected by a Brief, amongst such who in a Village had been sufferers by a Casual Fire; one of whom brought in the Inventory of his los­ses far above all belief.

Being demanded how he could make out His losses to so improbable a proportion, he alledged the burning of a PEAR TREE (growing hard by his House) valuing the same at twen­ty years purchase, and the Pears at twenty shillings per annum; (presu­ming every one would be a Bearing year) and by such windy particulars did blow up his losses to the summe by him nominated.

[Page 20]Some pretend in these wars to have lost more thousands then ever they were possessed of hundreds. These reckon in, not only what they had, but what they might, yea would have had. They compute not onely their possessions, but reversions, yea their probabilities, possibilities and im­possibilities also, which they might desire, but could never hope to ob­tain.

The worst is, I might term many of these men ANTI-MEPHIBO­SHETS, who out of his loyalty to Da­vid 2 Sam. 19.30. Let them take all, (said he) forasmuch as my Lord the King is come home again in peace unto his own house. But these, except they may have all, and more then all, they ever possessed, care not a whit, whether or no the King ever return; So un­concerned are they in his condition.

XIII. No tittle of Title.

TWo young Gentlemen were comparing their revenues toge­ther, vying which of them were the best. My Demeans (saith the one) is worth two; but mine (saith the other) is worth four hundred pounds a year.

My Farms (saith the one) are worth four; but mine (saith the other) are worth eight hundred pounds a year.

My Estate (saith the one) is my own, to which the other returned no answer, as conscious to himself, that he kept, what lawfully belongeth to another.

I care not how small my means be, so they be my means: I mean my own without any injury to others. What is truly gotten, may be comfortably kept. What is otherwise, may be pos­sessed, but not enjoyed.

[Page 22]Upon the Question, what is the worst bread which is eaten. One an­swered, in respect of the coursenesse thereof; Bread made of Beans. Ano­ther said, Bread of Acorns. But the third hit the truth, who said, Bread taken out of other mens mouths, who are the true proprietaries thereof. Such Bread may be sweet in the mouth to taste, but is not wholesome in the sto­mack to digest.

XIV. Freely, freely.

A Grave Divine in the VVest-Countrey (familiarly known unto me) conceiving himself over-taxed, repaired to one of the Gover­nours of the Kings Guarrisons for to move for some mitigation.

The Governour perceiving the fatten cap of this Divine to be torne; Fie, fie said he) that a man of your qua­lity [Page 23] should wear such a cap; The RATS have gnawed it. Oh no, Sir, (answered he) The RATES have gnawed it.

The print or impression of the teeth of Taxes is visible in the clothes of many men, yea it hath corroded holes in many mens Estates. Yea, as Hatto Arch Bishop of Mentz is repor­ted to have been eaten up by Mun­ster's Cosm­in Ger­man. Rats: so the vermine of Taxes, if con­tinuing, is likely to devour our Na­tion.

However, let us not in the least degree now grudge the payment thereof. Let us now pay Taxes, that we may never pay Taxes; for as mat­ters now stand, our Freenesse at the present, may cause our Freedome at the future, if once the Arrears of the Army and Navy were discharged.

I care not how much I am let blood, so it be not by the Adventure of an Emperick, but Advice of a Phy­sician, who I am sure will take no [Page 24] more Onces from me, then may con­sist with my safety, and need doth re­quire. Such the Piety and Policy of the present Parliament, they will impose no more Payments, then the necessity of the Estate doth extort. The ra­ther, because they are Persons (Bles­sed be God) of the Primest Quality in the Nation, and let us bloud through their own veins, the great­est part of the Payments they impose, lighting first on their own Estates.

XV. Cry without cause, and be whipt.

I Have known the City of London almost fourty years, their shops did ever sing the same tune, that TRA­DING WAS DEAD. Even in the Raign of King Iames, (when they wanted nothing but thankful­nesse) this was their complaint.

It is just with God, that they who complained without cause, should [Page 25] have just cause to complain. Tra­ding, which then was quick, and in health, hath since been sick, yea in a swound, yea dead, yea buried. There is a Vacation in the shops in the midst of high-Tearm; And if shops be in a Consumption, ships will not be long in good health.

Yet I know not whether to call this decay of Trade in London a Mis­hap, or a Happy-misse. Probably the City if not pinched with poverty, had never regained her wealth.

XVI. Spring began.

I Meet with two Etymologies of BONE-FIRES. Some de­duce it from fires made of bones, rela­ting it to the burning of Martyrs, first fashionable in England in the Raign of King Henry the fourth. But others derive the word (more truly in my mind) from BOON, that is Good, [Page 26] and Fires; Whether Good be taken here for Great, or for Merry and Chearfull, such Fires being alwayes made on welcome occasions.

Such an occasion happened at Lon­don last February 1659. I confesse the 11. of March is generally beheld as the first day of the Spring, but here­after London (and in it all England) may date its vernal heat (after a long winter of woes and war) from the 11. of February.

On which day so many Boon-fires (the best NEW-LIGHTS I ever saw in that City) were made; although I believe the faggots them­selves knew as much as some who laid them on, for what purpose those Fires were made.

The best is, such fires were rather Propheticall then Historicall, not so much telling as foretelling the condi­tion of that City and our Nation, which by Gods gracious goodnesse is daily bettered and improved.

[Page 27]But oh the excellent Boon-fire which the converted Ephesians made Acts 19.19. Many also of them, which used curious arts brought their books to­gether, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.

What was a pint of ashes worth, according to that proportion. But oh in the imitation of the Ephesians, let us English men labour to find out our bosom-sin, and burn it (how dear soever unto us) in the flames of holy anger and indignation. Such Boon-fires, would be most profitable to us, and acceptable to God, inviting him to perfect and compleat the good, which he had begun to our Nati­on.

XVII. The Hand is All.

A Gentlewoman some sixty years since came to VVinchester-schoole, where she had a son, & where [Page 28] Dr. Love (one eminent in his profes­sion) was then Schoole-master. This tender mother seeing the terrible rods (the properties of that Schoole) began with tears to bemoan the condition of her son, subject to so cruell corre­ction. To whom the Schoole-master replied, Mistris, content your self, it matters not how big the rod be, so it be in the hand of Love to manage it.

Alas, he was only Love in his Sir­name; but what saith the Apostle 1 Iohn 4.6. God is Love, even in his own Essence and nature.

What then though the wicked be not only a rod in the hand of God; but what is worse a sword, Psal. 17.13. the wicked which is thy sword, they shall do no hurt as long as God hath the ordering of them.

A pregnant experiment hereof we have in (the, call it, rod or sword of) our late Civil warre which lasted so long in our land; yet left so little signs behind it. Such who consider how [Page 29] much was destroyed in the war, may justly wonder that any provision was left, whilest such, who behold the plenty we have left, will more admire that any was ever destroyed.

XVIII. All Tongue and Eares.

WE read Acts 17.21. All the Athenians and strangers which were there, spent their time in nothing else but either to tell, or to hear some new thing.

How cometh this transposition? tell and hear, it should be hear and tell; they must hear it, before they could tell it; and in the very method of nature, those that are deaf, are dumb.

But know, it is more then probable that many Athenians told what they never heard, being themselves the first Finders, Founders, and Forgers of false reports, therewith meerly to en­tertain [Page 30] the itching curiosity of o­thers.

England aboundeth with many such Athenians; it is hard to say, whether more false Coyn, or false Newes be minted in our dayes. One side is not more pleased with their own factions, then the other is with their own fictions.

Some pretend to Intelligence with­out Vnderstanding, whose relations are their own confutations. I know some, who repair to such Novelants on purpose, to know what newes is false by their reporting thereof.

XIX Give and Take.

THe Archbishop of Spalato, when Dean of Windsor, very affectio­nately moved the Prebendaries there­of, to contribute bountifully tow­ards the relieving of a distressed For­reigner, reporting him a person of [Page 31] much worth and want, to whom one of the Company replied.

But the Archbishop, who was as Cove­tous as Ambitious, and whose Charity had a tongue without hands, would not part with a penny.

The Episcopal Party doth desire and expect, that the Presbyterian should remit of his rigidnesse, in or­der to an Expedient betwixt them. The Presbyterians require, that the Episcopal side abate of their Austerity, to advance an accommodation.

But some on both sides are so wed­ded to their wilfulnesse, stand so stiffe in their judgments, are so high and hot in their passions, they will not part with the least punctillo in their opinions and practises.

Such mens judgments cannot pre­tend [Page 32] to the exactnesse of the Gibeo­nites Iudg. 20.16. that they hit the Mark of the Truth at an hairs breadth and fail not, yet will they not abate an hairs breadth in order to unity; they will take all, but tender nothing, make motions with their Mouthes, but none with their Feet for peace, not stirring a step towards it.

O that we could see some proffers and performances of condescension on either side, and then let others, who remin obstinate, and will em­brace no peace, be branded with PE­REZ, Gen. 38.29. the breach be upon them.

XX. CHARITY, CHARITY.

IN my Fathers time, there was a Fellow of Trinity Colledge Camb. a Native of Carlton in Leicestershire, Camd. Brit. in Leicest­erstire.where the people (thorow some oc­cult cause) are troubled with a whar­ling [Page 33] in their throats, so that they can­not plainly pronounce the Letter R. This Schollar being conscious of his infirmity, made a Latine Oration of the usuall expected length, without an R therein; and yet did he not only select words fit for his mouth easie for pronuntiation, but also as pure and expressive for signification, to shew that men might speak without being beholding to the Dogs letter.

Our English Pulpits for these last eighteen years, have had in them too much Caninal anger, vented by snap­ping and snarling spirits on both sides. But if you bite and devour one another (saith the Apostle Gal. 5.15.) Take heed, ye be not devoured one of ano­ther.

Think not that our Sermons must be silent if not satyrical, as if Divini­nity did not afford smooth subjects e­nough to be seasonably insisted on in this Iuncture of time; let us try our skill whether we cannot preach with­out [Page 34] any Dog-letter or biting-word: the Art is half learned by intending, and wholly by serious endeavouring it.

I am sure that such soft Sermons will be more easie for the tongue of the Preacher in pronouncing them, lesse grating to the eares of pious peo­ple that hear them, and most edifying to the heart of both speaker and hear­ers of them.

XXI. But one Favourite.

WE read how Abraham [Gen. 25.5.] gave all he had unto Isaac, As for his six sons, Zimran, Iokshan, Medan, Midian, Ishback and Shuah, which he had by Keturah his Concubine; he only gave them gifts, and sent them away into the East-Countrey.

England hath but one Isaac or legi­timate Religion of the Church, name­ly, the Protestant, as the Doctrine [Page 35] thereof is established in the 39. Arti­cles. But how many spurious ones she hath (whether six, sixty, or six­score) I neither do know, nor will enquire, nor will I load my Book, and trouble the Reader with their new, numerous and hard names.

Oh may the State be pleased so far to reflect on this Isaac, as to settle the solid inheritance upon him. Let the Protestant Religion only be counte­nanced by the Law, be owned and acknowledged for the received Reli­gion of the Nation.

As for other Sects (the sons of Ketu­rah) we grudge not that gifts be be­stowed upon them. Let them have a Toleration (and that I assure you is a great gift indeed) and be permitted peaceably and privately to enjoy their Consciences both in opinions and pra­ctices. Such favour may safely, not to say ought justly, be afforded unto them, so long as they continue peace­ably in our Israel, and disturb not the Estate.

[Page 36]This gift granted unto them, they need not to be sent away into the East (or any other) Countrey. If they dis­like their condition, they will either leave the Land, and go over seas of their own accord, or else (which is rather to be desired and hoped for) they will blush themselves out of their former follies, and by degrees cordially reconcile themselves to the Church of England.

XXII. Calmly, Calmly.

WE read Gen. 3.8. that when God solemnly proceeded in the sentencing of our first Parents, he was heard walking in the Garden in the cool of the day, to teach men, when they go about matters of Mo­ment (wherein not only the present Age, but Posterity is also concerned) to be-calme their souls of all Passion. But alas! much Reformation made [Page 37] (rather under, then) by King CHARLES was done in the heat of the day, in the dog-days of our civill dis­cords, and mid-summer Moon of our military distractions. So that possibly, when, that which was done in the heat of the day, shall be reviewed e­ven by the self-same persons in the cool of the day, they will perceive something by them so reformed, now to need a new Reformation.

But this Motion (and all that fol­low) I humbly lay down at their feet who have Power and Place to reform, who may either trample upon it, or take it up, as their wisedomes shall see just occasion.

XXIII. Try and Trust.

IT was wisely requested by the chil­dren of the Captivity, Dan. 1. And warily granted by the Kings Cham­berlain unto them, that by way of try­all, [Page 38] they should feed on pulse for ten dayes, and then an inspection to be made on their countenances, whe­ther the Lillies therein did look as white, and Roses as red as before, that so their Bill of their Fare might be ei­ther changed or continued as they saw just occasion.

Let such new practices as are to be brought into our Church be for a time candidates and probationers on their good Behaviour, to see how the temper of the people will fit them, and they fadge with it, before they be publickly enjoined.

Let them be like St. Paul's Deacons 1 Tim. 3.10. first be proved, then be used, if found blamelesse. I cannot therefore but commend the discretiō of such States-men, who knowing the Directory to be but a stranger, and considering the great inclination the generality of our Nation had to the Common-prayer, made their Tempora­ry Act to stand in force but for 3 years.

XXIV. Alike but contrary.

I Observe in Scripture, that Power to do some deeds is a sufficient Au­thority to do them. Thus Sampson's Power to pluck down the two Funda­mental Pillars of Dagon's Temple, was authority enough for him to doe it.

Eliah's Power to make fire to come at his call on the two Captains was au­thority enough to do it, because such deeds were above the strength, sta­ture & standard of human proportion.

However hence it doth not follow that it is lawfull for a private man with Axes and Hammers to beat down a Christian Church, because Sampson pluckt down Dagon's Tem­ple; nor doth it follow that men may burn their brethren with fagot and fire, because Eliah called for fire from heaven; These being acts not miracu­lous but mischievous; & no might from heaven, but meer malice from Hell, [Page 40] required for the atchieving thereof.

Here it is hard to say, which of these two things have done most mischief in England; Publick persons having Private soules and Narrow hearts, consulting their own ease and advantage, or private persons having vast designes to invade publick im­ployments. This is most sure that be­twixt them both they have almost undone the most flourishing Church and State in the Christian world.

XXV. Chasma, Phasma.

HOw bluntly and abruptly doth the seventy third Psalm begin? Truly God is good unto Israel, even to such as are of a clean heart.

Truly is a Term of continuation, not inception of a Speech. The Head or Top of this Psalm seems lost or cut off, and the Neck only remaining in the room thereof.

[Page 41]But know, that this Psalm hath two Moyeties; one Vnwritten, made only in the Tyring-house of David's heart. The other Written, visible on the Theatre, beginning as is afore­said.

Thomas Aquinas sitting silent in a musing posture at the Table of the King of France, at last brake forth in­to these words, Conclusum est con­tra Manichaeos, It is concluded against the Manichees; which speech though Non-sense to the persons in the place, at the best Independent without any connexion to the discourse at Table, had it's necessary Coherence in the mind of that great Schoolman.

David newly awaking in this Psalm out of the sweet slumber of his Medi­tation, openeth his eyes with the good hand-sell of these words; Truly God is good to Israel, even to such as are of a clean heart. A Maxim of undoubted Truth, and a firm Anchor to those who have been tossed in the Tempest of these times.

XXVI. Share and Share-like.

CHes-Shire hath formerly been called Chief of men. Indeed no County in England of the same great­nesse, or (if you will rather) of the same littlenesse, can produce so many families of ancient Gentry.

Now let it break the stomacks, but not the hearts: abate the Pride, not de­stroy the Courage of the inhabitants of this Shire, that they miscarried in their late undertakings, not so much by a­ny defect in them, as default in others.

If ten men together be to lift a log, all must jointly [...], that is, heave up their parts (or rather their Counterparts) together.

But if nine of them fail, it is not only uncivil, but unjust, that one man should be expected to be a Gyant to do ten men's work.

Ches-Shire is Ches-Shire (and so I [Page 43] hope will ever be) but it is not all England; and valour it self may be pressed down to death under the weight of multitude.

The L ^d Bacon would have rewards given to those men who in the Quest of natural experiments, In his Ad­vance­ment of Learn­ing. make proba­ble mistakes, both because they are industrious therein, and because their aberrations may prove instructions to others after them; and to speak plain­ly, an ingenuous Miss is of more cre­dit then a Bungling casual Hit.

On the same account, let Cheshire have a Reward of honour, the whole Kingdome faring the better for this Countie's faring the worse.

XXVII. Natale solum dulcedine, e. c.

I Must confess my self born in North­hamptonshire, and if that worthy Countie esteem me no disgrace to it, [Page 44] I esteem it an honour to me. The English of the Common people therein (lying in the very heart of the Land) is generally very good.

And yet they have an odde Phrase not so usual in other places.

They used to say when at Cudgel playes (such tame were far better then our wild Battels) one gave his Adversary such a sound blow, as that he knew not whether to stand or to fall, that he SETTLED him at a blow.

The Relicts and Stump (my Pen dares write no worse) of the long Parliament pretended they would Settle the Church and State, but sure­ly had they continued, it had been done in the Dialect of Northam­ptonshire; They would so have set­tled us, we should neither have known how to have stood, or on which side to have fallen.

XXVIII. Seasonable prevention.

WHen the famine in Egypt had lasted so long, the Estates of the people were so exhausted by buy­ing corn of the King, that their mo­ney failing, they were forced to sell their cattle unto Ioseph, Gen. 47.17. and this maintained them with bread for one year more.

But the famine lasting longer, and their stock of cattle being wholly spent, they then sold all their Lands, and after that their Persons to Ioseph, as Agent for Pharaoh, so that the King of Egypt became Proprietary of the bodies of all the people in his Land, Gen. 47.23. Then Ioseph said unto the people, Behold, I have bought you this day and your Land for Pha­raoh.

If our Taxes had continued longer, they could not have continued longer, [Page 46] I mean the Nation was so impoveri­shed, that the money (so much was hoarded up, or transported by military Grandees) could not have been paid in Specie.

Indeed we began the War with Brazen Trumpets, and Silver Money, and then came unto Silver Trum­pets, and Brazen Money, especially in our Parliament half-crowns.

We must afterwards have sold our stocks of Cattle, and then our Lands to have been able to perform payments. This done, 'tis Too too suspicious, they would have seized on our per­sons too, and have envasselled us for ever unto them.

But, blessed be God, they are stricken upon the Cheek-bone, Psal. 3.7. whereby their Teeth are knockt out. Our fathers were not more in­debted to Gods goodnesse for delive­ring them from the Spanish Arma­do, then we are from our own English Army.

XXIX. VVolf in a Lamb-skin.

BUt where is the Papist all this while? One may make Hue and Cry after Him. He can as soon not be, as not be active. Alas! with the maid in the Gospel, he is not dead, but slee­peth; or rather, he sleepeth not, but only shutteth his Eyes in DOGS-SLEEP, and doth awake when he seeth his advantage, and snappeth up many a LAMB out of our flocks.

VVhere is the Papist do any say; yea where is he not (They multiply as Magots in May, and act in and under the fanaticks, What is faced with fa­ction is lined with Popery, Faux his Dark Lanthorn (by a strange inversi­on) is under our new lights.

Quakers of themselves are a com­pany of dull, blunt, silly souls. But they go down to the Romish Phili­stines, [Page 48] and from them they whet all the Edge-tooles of their Arguments, a formal Syllogism in the mouth of an Anabaptist is plain Iesuitical Equivo­cation.

Mean time we Protestant Mini­sters fish all night, and catch nothing, yea loose many, who in these times fall from our Church as Leaves in Autumn. God in his due time send us a seasona­ble spring, that we may repair our losses again.

XXX. Various fancies.

I know not what fift Monarchy men would have, and wish that they knew themselves.

I dare not flatly condemn them, lest I come within the Apostles reproof, 2 Pet. 2.12. speaking evil of things they understand not. If by Christs reign­ing they only intend, his powerfull & effectual ruling by his Grace, in the [Page 49] hearts of his Servants; we all, will, (not turn) but continue Fift Monarchy men, having alwayes been of this judgement since we were of any judge­ment, Had we as many Armes as fin­gers, we would use them all herein to embrace their Persons and Opinions.

But some go farther, to expect an actual and personal reign of Christ on Earth a thousand yeares, though not agreeing.

For herein since some make him but about to set forth, others to be well on­wards of his way, others to be allight­ing in the Court, others to stand be­fore the door, others that he is ente­ring the Pallace, according to the slownesse or swiftnesse of their severall fancies herein.

However, if this be but a bare spe­culation, and advanceth not any fur­ther, let them peaceably enjoy it. But if it hath a dangerous influence on mens Practices to unhinge their Allegiance; and if the pretence to [Page 50] wait for Christ in his person be an in­tent to slight him in his Proxy, [the Magistrate] we do condemn their O­pinion as false, and detest it as damna­ble, leaving their persons to be orde­red by the wisedomes of those in Au­thority.

XXXI. Made Loyal.

WHen King Edward the I. mar­ched into Scotland, the men of the Bishoprick of Durham refused to follow his Standard, pleading for themselves, that they were HALY-WORK-FOLK, only to wait on the Shrine of St. Cutbert, and not to go out of their own Countrey. But that wise and valiant Prince cancel­led their pretended Priviledges.

He levelled them with the rest of his subjects for CIVIL and MI­LITARY, as well as HALY-WORK-FOLK, and made them to march with his Army against his Enemies.

[Page 51]If fift Monarchy, ( alias first Anar­chy) men challenge to themselves; that (by virtue of their Opinion they hold) they must be exempted from their O­bedience to the Government, because they forsooth (as the Life-gard to his Person) must attend the coming of Christ to raign on Earth; Such is the wisdome of the State, it will make them know they must share in subje­stion with the rest of our Nation.

But charity doth command me to believe that in stating their Opinions, fift Monarchy mens expressions are more offensive then their intentions, mouths worse then their minds, whose brains want strength to manage their own wild notions, and God grant their Arms may never have power to produce them into Action.

XXXII. Attend, Attend.

SOme of those whom they call QUAKERS, are (to give them their due) very good moral men, and exactly just in their civill trans­actions. In proof whereof let me mention this passage, though chiefly I confesse for the Application there­of, which having done me (I praise God) some good, I am confident will do no hurt to any other.

A Gentleman had two Tenants, whereof one being a QUAKER, repaired to his Land-lord on the Quarter-day; Here THOU (said he) tell out and take THY Rent, without stirring his cap, or shewing the least sign of respect.

The other came cringing and con­gying; If it please your VVorship (said he) the times are very hard, and tra­ding is dead, I have brought to your [Page 53] VVorship five pounds (the whole due being twenty) and shall procure the rest for your VVorship with all possible speed.

Both these Tenants put together would make a perfect one, the Rent-compleating of the one, and Tongue-complements of the other. But seeing they were divided, I am perswaded that of the two, the Land-lord was lesse offended with the former, impu­ting his ill manners to his folly, but a­scribing his good dealing to his hone­sty.

God expecteth and requireth both good VVorks and good VVords. We cannot make our addresses and ap­plications unto him in our prayers with too much awe and reverence.

However such who court God with luscious language, give him all his Attributes, and (as King Iames said of a Divine, who shall be name­lesse) complement with God in the Pulpit, will be no whit acceptable [Page 54] unto him, if they do not also endea­vour to keep his Commandements.

It is the due paying of Gods QUIT-RENTS, which he expe­cteth, I mean the reallising of our gratitude unto him for his many mer­cies, in leading the remainder of our lifes according to his will and his word

XXXIII. No Remedy but Patience.

ONce a Goaler demanded of a Prisoner, newly committed un­to him, whether or no he were a Ro­man Catholick? No, answered he: What then, said he, Are you an A­nabaptist? Neither replied the Priso­ner. What (said the other) are you a Brownist or a Quaker? Nor so, said the man, I am a Protestant, without wealt or gard, or any addition equally opposite to all Hereticks and sectaries. Then, said the Goaler, get you unto [Page 55] the Dungeon, I will afford no favour to you, who shall get no advantage by you. Had you been of any of the other Religions, some hope I had to gain by the visits of such as are of your own per­swasion, whereas now you will prove to me but an unprofitable Prisoner.

This is the misery of moderation; I recall my word (seeing misery pro­perly must have sin in it.) This is an Affliction attending moderate men, that they have not an active party to side with them and favour them.

Men of great stature will quickly be made Porters to a King, & those di­minutively little, Dwarfes to a Queen, whilst such who are of a middle height may get themselves masters where they can. The moderate man eminent for no excesse or extravagan­cy in his judgement, will have few Patrons to protect, or persons to ad­here unto him. But what saith St. Paul [1 Co. 15.19.] If in this life only we have hope in Christ, we are of all men the most miserable.

XXXIV. Pottage for Milk.

IN these licentious times wherein Religion lay in a Swoone and ma­ny pretended Ministers ( Minions of the Times) committed or omitted in Divine Service, what they pleased, some, not only in VVales, but in Eng­land, and in London it self on the Lords day (sometimes with, sometimes without a Psalm) presently popped up into the Pulpit before any portion of Scripture either in the Old or New Testament was read to the People.

Hereupon one in jest earnest said, that formerly they put down BISHOPS and DEANS, and now they had put down CHAPTERS too. It is high time that this fault be reformed for the future, that Gods Word which is all Gold, be not justled out to make room for mens Sermons, which are but parcel-gilt at the best.

XXXV. Moderate may meet.

WHen S. Paul was at Athens, Actt 18.18. Then certain Phi­losophers of the Epicureans, and of the Stoicks encountred him &c.

Some will say, why was there no mention here of the Peripateticks, and Academicks, both notable Sects of Philosophers, and then numerous in the Ciry of Athens.

The answer is this, these being per­sons acted with more moderate Prin­ciples, were contented to be silent, though not concurring in their Iudg­ments: whil'st the Epicures and Stoicks were violent in the extreams, the first for the Anarchy of Fortune, the other for the Tyranny of Fate.

PEACE in our Land like St Paul, is now likely to be encountred with two opposite Parties, such as are for the Liberty of a Commonwealth, and [Page 58] such as are for an absolute Monarchy in the full height thereof; but I hope neither of both are so considerable in their number, parts, and influence on the People, but that the Moderate Party, advocates for Peace, will pre­vail for the settling thereof.

XXXVI. What, never wise?

IN the year of our Lord 1606, there happened a sad overflowing of the SEVERN-SEA on both sides thereof, which some still alive doe ( ONE I hope thankfully) remem­ber,

An account hereof was written to Iohn Stoe the industrious Chronicler, from Dr Still then Bishop of Bath and Wells, and three other Gentlemen of Credit, to insert it in his Story; one passage wherein I cannot omit.

How much of Man was there then in bruit Creatures? How much of bruitishnesse is there now in Men? Is this a time for those who are sink­ing for the same cause, to quarrel and fall out? I dare adde no more, but the words of the Apostle, Tim. 2.7. Consider what I say, and the Lord give you understanding in all things.

XXXVII. Recede a Title.

I saw two ride a race for a Silver Cup; he who won it, out ran the Post many Paces: indeed hee could not stop his Horse in his full Cariere, and therefore was fain to run beyond the Post, or else he had never come soon rnough unto it.

But presently after, when he had won the wager, he rained his Horse back again, and softly returned to the Post, where from the Iudges of the Match he received the Cup, the re­ward of his Victory.

Surely many Moderate Man de­sign'd a good marke to themselves, and propounded pious Ends and Aims in their intentions. But Quere whe­ther in pursuance thereof, in our late Civil destruction, they were not vio­lented to out run the Marke, (So im­possible it is to stop a Soul in the full [Page 61] speed thereof) and whether they did not in some things over-doe, and ex­ceed what they intended.

If so, it is neither Sin nor Shame, but honourable and profitable for such persons (sensible of their own over-activity) even fairly to go back to the Post which they have out-run, and now calmly to demonstrate to the whole world, that this only is the true and full measure of their judge­ments, whil'st the rest was but the superfluity of their passions.

XXXVIII. Beat thy self.

I saw a Mother threatning to beat her little child for not rightly pronoun­cing that Petition in the Lords Prayer, and forgivens our Trespasses, as we forgive them that Trespasse against us. The child essaied and offered as well as it could to uttet it, adventuring at Tepasses, Trepasses, but could not pro­nounce [Page 62] the word aright. Alas, it is a SHIBOLETH to a child's tongue, wherein there is a confluence of hard consonants together, and therefore if the Mother had beaten defect in the Infant for default, she deserved to have been beaten her self.

The rather, because what the child could not pronounce, the Parents do not practise. O how lispingly and imperfectly doe we perform the close of this Petition, as we forgive them that Trespasse against us. It is well, if with the child we endeavour our best, though falling short in the exact observance thereof.

XXXIX. Without Blood.

IT passeth for a generall report of what was customary in former times, that the Sheriff of the County used to present the Iudge with a pair of white Gloves, at those, which we [Page 63] call MAYDEN-ASSISES, viz. when no Malefactour is put to death therein; a great Rarity (though usu­all in small) in large and populous Counties.

England a spacious Countrey, is full of numerous factions in these di­stracted times. It is above belief, and will hardly find credit with posterity, that a generall Peace can be settled in our Nation, without effusion of Blood.

But if we should be blessed with a dry Peace, without one drop of Blood therein, O let the white Gloves of Ho­nour and Glory, be in the first place presented to the God of Heaven, the principal giver, and a second white pair of Gratitude, be given to our Ge­nerall, the instrumentall procurer thereof.

XL. Against the Hair and the Flesh.

ALl Devils are not equally easie to be ejected out of possessed pepple; some are of a more sullen, sturdy, stubborn nature, good (or ra­ther bad) at hold-fast, and hard to be cast out.

In like manner all Bosome Sins are not conquered with facility alike, and these three are of the greatest difficul­ty.

• 1. Constitutionary sins, rivited in our tempers and complections.
• 2. Customary sins, habited in us by practise and presumption.
• 3. Such sins, to the repentance whereof Restitution is required.

Oh when a man hath not onely devoured Widdows houses, Matth. 23.14. but also they have passed the first and second Concoction in his sttomack; [Page 65] yea, when they are become blood in the Veins, yea sinews in the Flesh of his Estate, Oh then to refund, to mangle and disintire ones demesnes, this go­eth shrowdly against flesh and blood indeed. But what saith the Apostle. flesh and blood shall not inherit the Kingdome of God.

Yet even this Devil may be cast out with Fasting and Prayer, Matth. 17.21. This Sin, notwithstanding it holdeth VIOLENT POS­SESSION, may by those good meanes, and Gods blessing thereon, have a firm Ejection.

XLI. A Free-will offering.

WHen Iob began to set up the se­cond time, he built his recruited estate upon three bottoms.

• 1. Gods blessing.
• 2. His own industry.
• 3. His friends charity.

[Page 66] Iob 42.11. Every man also gave him a piece of money, and every one al­so an Ear-ring of Gold. Many drops meeting together filled the vessel.

When our patient Iob, plundred of all he had, shall return again; cer­tainly his loyall subjects will offer presents unto him (though they (a­las!) who love him best can give him least.) Surely all is not given away in making the golden Calfe, but that there is some left for the businesse of the Tabernacle.

But surely those have cause to be most bountifull, who may truly say to him what David said humbly to the God of Heaven Chron. 1.29.14. Of Thine Own have I given unto thee.

XLII. A good Anchor.

ISaac ignorantly going along to be offered, propounded to his father a very hard question Gen. 22.7. Be­hold [Page 67] the fire and wood, but where is the lamb for a burnt-offering.

Abraham returned, God will pro­vide himself a lamb for a burnt offe­ring.

But was not this Gratis Dictum of Abraham? Did not he herein speak without-book? where and when did God give him a promise to provide him a lamb?

Indeed he had no particular pro­mise as to this present point, but he had a generall one Gen. 15.1. Fear not, Abraham, I am thy shield, and thy exceeding great reward. Here was not only a lamb, but a flock of sheep, yea a heard of all cattel promised unto him.

It hath kept many an honest soul in these sad times from sinking into despair; that though they had no Expresse in Scripture that they should be freed from the particular miseries relating to this War. Yet they had Gods Grand Charter for it, Rom. 8. [Page 68] 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

XLIII. Eyes bad, not object.

I Looked upon the wrong or back­side of a piece of Arras, it seemed to me as a continued Non-sence, there was neither head nor foot there­in, confusion it self had as much me­thod in it, a company of thrumbs and threads, with many pieces and patches of severall sorts, sizes and colours, all which signified nothing to my un­derstanding.

But then looking on the Reverse, or right-side thereof, all put together, did spell excellent proportions and fi­gures of men and cities. So that in­deed it was an History not wrot with a pen, but wrought with a needle.

If men look upon our late times [Page 69] with a meer eye of Reason, they will hardly find any sence therein, such their huddle and disorder. But alas! the wrong side as objected to our eies, whilst the right side is presented to the High God of Heaven, who knoweth that an admirable order doth result out of this confusion, and what is presented to him at pre­sent, may hereafter be so shewed to us, as to convince our judgements in the truth thereof.

XLIV. Ever, Never.

WE read Psalm 55.19. Because they have no changes, therefore they [the wicked] fear not God.

Profanesse is a strange Logician, which can collect and inferre the same conclusion from contrary premises. Libertines here in England, Because they have had so many changes, there­fore they fear not God.

[Page 70] Iacob taxed Laban Gen. 31.41. Thou hast changed my wages ten times. I have neither list nor leisure to en­quire how farre our alterations of Go­vernment within these few years, fall short of that number.

But it is a sad truth, that as King Mithrydates is said to have fed on poyson so long, that at last it became ordinarie food to his bodie: so the multitude of changes have proved no change in many mens apprehensions, being so common and ordinary, it hath made no effectuall impression on their spirits. Yea which is worse, they (as if all things came by casual­ty) fear God the lesse for these altera­tions.

XLV. Hear me out.

I Must confesse my self to be (what I ever was) for a Commonwealth: But give me leave to state the mea­ning [Page 71] of the word, seeing so much mischief hath taken covert under the Homonymy thereof.

A Common wealth and a King are no more contrary then the Trunk or bodie of a tree & the top branch thereof: There is a Re-publick included in eve­ry Monarchie.

The Apostle speaketh of some E­phesians in the 2. and 12. Aliens from the Commonwealth of Israel: That Commonwealth is neither Ari­stocratical nor Democratical, but hath one sole and single Person IESUS CHRIST the supreme head thereof.

May I live (if it may stand with Gods good will and pleasure) to see England a Commonwealth in such a posture, and it will be a joyfull Ob­ject to all who are peaceable in our Nation.

XLVI. Mons Mobilis.

I Observe that the Mountains now extant, to fall under a double Con­sideration;

• Those by Creation.
• Those by Inundation.

The former were of Gods ma­king, Primitive Mountains; when at the first his Wisdome did here sink a vale, there swell a hill, so to render the Prospect of the Earth the more gratefull by the alternate variety thereof.

The second by inundation were such as owe their Birth and being to Noah's floud: when the water lying long in a place, (especially when dri­ven on with the furie of the wind) corroded an Hollow, and so by conse­quence cast up an Hill on both sides.

[Page 73]For such Mountains of Gods ma­king, who either by their birth suc­ceed to Estates, or have acquired them by Gods blessing on their law­full industrie, good successe may they have with their wealth and honour. And yet let not them be too proud, and think with David (That God hath made their mountain so strong it can­not be moved) but know themselves subject to the Earthquakes of mutabi­lity as well as others.

As for the many mountains of our Age, grandized by the unlawfull ruine of others swoln to a Tympany by the Consumption of their betters; I wish them just as much Ioy with their greatnesse as they have right unto it.

XLVII. Not invisible.

A Waggish scholler (to say no worse) standing behind the back of his Tutor, conceived himself [Page 74] secured from his sight, and on this confidence he presumed to make an­tick mocks and mouths at him. Mean time his Tutor had a Looking-glasse (unknown to the scholler) be­fore his face, wherein he saw all which his Pupil did, and the Pupil soon af­ter felt something from his Tutor.

Many things have been done in Hugger mugger in our Age, prophane persons conceited that their privacy protected them from divine inspecti­on. Some say with the wicked in the Psalm, Tush, shall the Lord see.

But know that, Revelat. 4.6. before the Throne there was a sea of glasse like unto Chrystall. This is Gods Omnisciency. Sea, there is the largenesse: Crystall, there is the pure­nesse thereof. In this glasse all persons and practices are plainly represented to Gods sight, so that such who sin in secret shall suffer openly.

XLVIII. Best race.

GOd hath two grand Attributes, first, Optimus, that he is the best of Beeings. Secondly, Maximus, that he is the greatest of Essences. It may justly seem strange that all men natu­rally are ambitious, with the Apostles Luk. 22.24. to contest and contend for the latter, who shall be accounted for the greatest. Outward greatnesse ha­ving no reality in it self, but founded merely in outward account and repu­tation of others.

But as for his goodnesse they give it a goe-by, no whit endeavouring the imitation thereof, whereas indeed greatnesse without goodnesse is not on­ly uselesse, but also dangerous and de­structive both to him that hath it and those who are about him.

This is a fruit of Adam's fall, and floweth from Original corruption. [Page 76] Oh! for the future let us change this our Ambition into holy Emulation, and fairly run a race of grace, who shall outstrip others in goodnesse.

In which race strive lawfully to gain the Victory, supplant not those that run before thee, Iustle not those who are even with thee, Hinder not those who come behind thee.

XLIX. Feed the Lambs.

WHat may be the cause why so much cloth so soon changeth colour? It is because it was never wet WADDED, which giveth the fixation to a colour, and setteth it in the cloth.

What may be the reason why so many now a-daies are carried about with every wind of Doctrine, even to scoure every point in the Compass round about? Surely it is because they were never well CATECHIZED in the principles of Religion.

[Page 77]O for the Ancient and Primitive Ordinance of Catechizing, every youth can preach; but he must be a man indeed who can profitably cate­chize.

Indeed Sermons are like whole Ioints for men to manage, but Cate­chizing is Mince-meat, shred into Questions and Answers (fit for chil­dren to eat, and easie for them to di­gest) whilst the Minister may also for the Edification of those of riper years) enlarge and dilate himself on both as he seeth just occasion.

L. Name and thing.

THere is a new word Coyned within few moneths called FANATICKS, which by the close stickling thereof seemeth well cut out and proportioned to signifie what is meant thereby, even the Sectaries of our Age.

[Page 78]Some (most forcedly) will have it Hebrew derived from the word to see or face one, [...] vidit. importing such whose Pi­ety consisteth chiefly in Visage, looks & outward shewes; Others will have it Gerek from [...], to shew and appear; their Meteor Pietie consisting onely in short blazing the forerunner of their extinction. But most certainly the word is Latin from Fanum a Temple, and FANATICI were such who living in or attending thereabouts were frighted with Spectra or Appari­tions, which they either saw or fan­cied themselves to have seen. These People in their fits and wild raptures pretended to strange predictions;

[Page 79]It will be said we have already (more then a Good) many Nick­names of parties already, which doth but inflame the difference, and make the breach the wider betwixt us. 'Tis confess't, but withall it is promised that when they withdraw the thing we will substract the name. Let them leave off their wild Fancies inconsi­stent with Scripture, Antiquity and Reason it self, and then we will endea­vour to burie the FANATICK and all other names in perpetuall o­blivion.

I. All afore.

A Deare Friend of mine (now I hope with God) was much troubled with an impertinent and impor­tunate fellow, desirous to tel him his for­tune. For things to come (said my friend) I desire not to know them, but am contented to attend Divine Providence: Tell me if you can, some remarkable passages of my life past. But the Cunning Man was nothing for the Preter-Tense (where his falshood might be discovered) but all for the Future, counting himself ther­in without the reach of confutation.

There are in our age a Generation of People, who are the best of Pro­phets ▪ and worst of Historians; Daniel and the Revelation are as easie to them as the Ten Commandments, and the Lords Prayer: They pretend exactly to know the time of Christs actuall Reign [Page 2] on Earth, of the Ruine of the Romish Anti-Christ, yea, of the day of judg­ment it self.

But these Oracles are struck quite dumbe, if demanded any thing, con­cerning the time past; About the com­ing of the Children of Israel out of Egypt and Babylon, the originall increase and Ruine of the 4. Monarchies; Of these and the like they can give no more ac­count, then the Child in the Cradle. They are all for things to come, but have gotten (through a great Cold of Igno­rance) such a CREEKE in their Neck, they cannot look backward on what was behind them.

II. True Text. False Gloss.

A Husband-man Anabaptistically in­clined in a pleasant humour, came to his Minister, and told him with much chearfulnesse, that this very Seeds-time [Page 3] the words of the Apostle 1 Cor. 9.10. were fulfilled, that he that ploweth may plow in hope.

Being desired further to explaine himself; I meane (said he) we husband­men now plow in hope, that a harvest we shall never pay Tithes, but be eased from that Antichristian yoke for the time to come. It seemeth, he had received such intelligence from some of his own par­ty, who reported, what they desi­red.

He might plow in hope to reach his nine parts, but in dispaire to have the tenth, especially since God hath blessed us with so wise a Parlia­ment, consisting, not only of Men chosen, but of Persons truely the Choice of the Nation, who will be (as if not more) tender of the Churches right then their own interest. They have read▪ how Pharaoh King of Egypt, Gen. 47.22. would in no case alienate the Lands of the Priests. The very Gypsies, who generally have no good name, (con­demned [Page 4] for crafty Cheaters and Co­zeners) were conscientiously precise in this particular, and they would not take away, what was given to their God in his Ministers.

III. Foul-mouth Stopt.

AMbitious Absalom endeavoured to bring a scandal on his Fathers Go­vernment, complaining `the Petitioners, who repaired to his Court for Justice, were slighted and neglected [2 Sam. 15.3.] See thy matters are good and right, but there is no man deputed of the King to hear hee.

But we know the English Proverb; Ill will, never speaketh well. Let us do that justice to David, yea, to our own judgements, not to beleive a gracelesse Son, and Subject, against a gracious Fa­ther and Soveraigne,

Some male-contents, (Ismaels, whose Swords are against every one,) seek to [Page 5] bring a false report on the Parliament as if the Clergie must expect no favour not to say Iustice, from them, because there are none in the House elected and deputed, either to speak for them, or hear them speak for themselves.

Time was (say they) when the Cler­gie was represented in the House of Lords by two Arch-Bishops, and four and twenty Bishops. Time was, when the Clergie had their own Convocation, granting Subsidies for them, so that their purses were onely opened by the hands of their own Proxies, but now though our matters be good and right▪ there is no man deputed to hear us.

I am and ever will be deaf, to such false and scandalous suggestions, if there be four hundred and odd (because variously reckoned up) in the House of Parliament, I am confident we Clergie­men have four hundred and odd Advo­cates for us therein. What Civill Christian would not plead for a Dumb man? Seeing the Clergie hath lately [Page 6] lost their voice, they so long had in Parliaments; Honour, and Honesty will ingage those pious persons therein to plead for our just concernments.

IV. Atoms at last.

I Meet not either in sacred or profane writ with so terrible a Rout, as Saul gave unto the host of the Ammonites, under Nahash their King, 1 Sam. 11.11. And it came to passe, that they which remained were scattered, so that two of them were not left together. And yet we have dai­ly experience of greater scatterings and dissipations of men in their opinions.

Suppose ten men out of pretended pu­rity, but real pride and peevishnesse, make a wilful seperation from the Church of England, possibly they may continue some competent time in tolerable uni­ty together.

Afterwards upon a new discovery of a higher and holier way of Divine [Page 7] service, these ten will split asunder into five and five, and the purer moyetie di­vide from the other, as more drossie and feculent.

Then the five in process of time up­on the like occasion of clearer Illumi­nation, will cleave themselvs into three and two.

Some short time after, the three will crumble into two and one, and the two part into one and one, till they come in­to the condition of the Ammonites, so scattered that two of them were not left together.

I am sad, that I may add with too much truth, that one man will at last be divided in himself, distracted often in his judgment betwixt many opini­ons, that, what is reported of Tostatus lying on his death-bed, In multitudine controversiarum non habuit, quod crede­ret; amongst the multitude of perswasi­ons, through which he had passed, he knoweth not where to cast Anchor and fix himself at the last.

V. An ill Match.

DIvine Providence is remarkable in ordering, that a Fog and a Tem­pest never did, nor can, meet together in nature. For as soon as a Fogg is fixed, the Tempest is allaid; and as soon, as a Tempest doth arise, the Fogg is dispersed. This is a great mercy, for, otherwise such small vessels, as boats and barges, which want the conduct of the Card and Compass, would irrecoverably be lost.

How sad then is the condition of many Sectaries in our age; which in the same instant have a Fogg of igno­rance in their judgments, and a Tempest of violence in their affections, being too blind to go right, and yet too active to stand still.

VI. Down, yet Up.

HYPOCRIT, in the native Etymo­logie of the word, as it is used by ancient Greek-Authors signifieth, such a one, qui alienae personae in Comoedia aut Tragoedia est effector et repraesentator, who in Comedy or Tragedy doth feigne and re­present the person of another; In plaine English, Hypocrite is neither more nor less then a Stage-player.

We all know that Stage-players som years since were put down by publick Authority, and though something may be said for them, more may be brought against them, who are rather in an Em­ployment then a Vocation.

But let me safely utter my too just fears, I suspect the fire was quenched in the chimney, and in an other respect scattered about the house. Never more stange Stage-Players then now, who weare the vizards of Piety and [Page 10] holiness, that under that covert they may more securely commit sacriledge, oppression, and what not?

In the days of Queen Elizabeth, a person of Honor or worship, would as patiently have digested the LYE, as to have bin told, that they did weare false Pendents, or any counterfeit Pearl or Iewels about them, so usual in our age, yet would it were the worst peece of Hypocrisie in fashion. Oh, let us all labor for integrity of heart, and either appear what we are, or be what we ap­pear.

VII. Caleb, all heart.

I Was lately satisfied, in what I heard of before, by the confession of an excellent Artist (the most skilful in any kinde are most willing to acknow­ledge their ignorance) that the mystery of Aneiling of glass, that is, baking it so, [Page 11] that the colour may go clean thorow it, is now by some casualty quite lost in England, if not in Europe.

Break a peece of Red glass, painted some four hundred years since▪ and it will be found as red in the middle, as in the out sides, the colour is not onely on it, but in it and thorow it.

Whereas now all Art can perform, is onely to fix the Red on one side of the glass, and that oft time so faint and fading, that within few years, it falleth of, and looketh pyebald to the eye.

I suspect a more important mystery is much lost in our age, viz. the trans­mitting of Piety clean thorow the heart, that a man become Inside and Outside alike. Oh the sincerity of the ancient Patriarchs, inspired Prophets, holy Apostles, patient Martyrs, and pious Fathers of the Primitive Church, whereas onely outside sanctity is too u­sual in our age. Happy the man, on whose Monument that character of Asa [Page 12] [1 King. 15.14.] may be truely inscri­bed for his Epitaph; Here lyeth the man, whose heart was perfect with the Lord all his dayes. Heart, perfect, Oh the finest of wares! All his dayes, Oh the largest of measures!

VIII. Fye for Shame.

COnsidering with my self the causes of the growth and increase of impi­ety & profaness in our Land, amongst o­thers this seemeth to me not the least, viz. the late many false and erroneous Impressions of the BIBLE. Now know, what is but carelessness in other books, is impiety in setting forth of the Bible.

As Noah in all unclean creatures pre­served but two of a kind, so among some hundreds in several editions we will in­sist onely on two instances.

In the Bible printed at London 1653. We read, 1 Cor. 6.9. Know ye not that [Page 13] the unrighteous shall inherit the Kingdom of God? For not inherit.

Now, when a Reverend Dr. in Di­vinity did mildly reprove some Liber­tines for their Licentious life, they did produce this Text from the Authority of this corrupt edition, in justification of their vicious and inordinate conver­sations.

The next instance shall be in the Bible printed at London in quarto (for­bearing the name of the Printer, be­cause not done wilfully by him) in the singing Psalms, Psal. 67.2.

It is too probable, that too many have perused and practised this errone­ous Impression, namely such, who by Plundering, Oppression, Cosening, Force and fraude have in our age sud­denly advanced vast estates.

IX. Little, loud Lyers.

I Remember, one in the Vniversity gave for his question: Artis compen­dium, Artls Dispendium, The contracting of Arts is the corrupting of them. Sure I am, the truth hereof appeareth too plainly in the Pearle-Bible printed at London 1653. in the volume of Twenty foure; for therein all the Dedications and Titles of Davids Psalmes are wholly left out, being part of the Ori­ginal Text in Hebrew, and intimating the Cause and the Occasion of the writing and composing those Psalmes, whereby the matter may be better il­lustrated.

The design may be good to reduce the Bible to so small a volume, partly to make it the more portable in mens pockets, partly to bring down the price of them, that the poor people may the better compass them. But know that vilis in the Latine tongue, in the first [Page 15] sense signifieth what is cheap, in the second sense, what is Base, The small price of the Bible hath caused the small pri­zing of the Bible, especially since so many damnable and pernicious mistakes have escaped therein.

I cannot omit an other Edition in a large 12 ^o making the Book of Truth to begin with a loud lye, pretending this title, ‘Imprinted at London by Robert Barker &c. Anno. 1638.’

Whereas indeed they were imported from Holland 1656. and that contrary to our statutes. What can be expected from so lying a frontispiece, but sutable falshoods, wherewith it aboundeth.

Oh! that men in power and place would take these things into their seri­ous confiderations; a caution too late to amend what is past, but early enough for the future to prevent the importing of forreign, and misprinting of home-made Bibles.

X. Name General.

WE reade of Ioseph (when advan­ced in the Court of Pharaoh,) that he called his eldest Son, Gen. 41.51. Manasseh, for God, said he, hath made me forget all my toyle and my Fathers house.

Forget his Fathers house! the more unnaturall and undutifull Son he, (may some say) for his ungodly oblivion

O no, Ioseph never Historically forgot his Fathers house, nor lost the affecti­on he bare thereunto, onely he forgot it both to the sad, and to the vindicative part of his memory, he kept no grudge against his brethren for their cruell usage of him.

If God should be pleased to settle a Generall peace betwixt all parties in our Land, let us all name our next-born child (it will fit both Sexes) Manasseh. That is forgetting, Let us forget all our Plunderings Sequestra­tions, [Page 17] Injuries offered unto us, or suffer­ed by us, The best oyle is said to have [...]o Taste, that is, no Tang. Though we carry a simple and single remembrance of our losses unto the grave, it being impossible to do other-waies (except we raze the faculty of memory Roote and Branch out of our mind) yet let us not keep any record of them with the least reflection of revenge.

XI. Apt Scholars.

MOthers generally teach their chil­dren three sins, before they be full two years old.

• First, Pride; Point child, Where are you fine? Where are you fine?
• Secondly, Lying; It was not A. that cryed, it was B. that cryed.
• Thirdly, Revenge; Give me a blow and I will beat him, Give me a blow and I will beat him.

[Page 18]Surely, children would not be so bad, nor so soon bad. But partly, for bad precedents set before them, partly f [...] bad precepts taught unto them.

As all three Lessons have taken too deep impressions in our hearts, so chief­ly the last of revenge. How many blows have been given on that account, within our remembrance, And yet I can make it good, that we in our age are more bound to pardon our enemies, then our Fathers and Grand-Fathers in their Generation.

For charity consisteth in two main parts; In donando & condonando, IN GIVING and FORGIVING. Give we cannot so much, as those before us, our estates being so much impaired and impoverished with Taxes unknown to former ages.

Seeing therefore one Channell of charity must be the less, the stream thereof ought to run broader and deeper in the other. The less we can Give, the more we should forgive: But alas! this [Page 19] is the worst of all, that Giving goeth not so much against our coveteousness' b [...] forgiving goeth more against our Pride and Ambition.

XII. All well wearied.

TWo Gentlemen, Father and Son, both of great quality lived toge­ther, The Son on a time: Father (said he) I would faine be satisfied how it cometh to pass that of such Agreements, which I make betwixt neighbours fallen out, not one of twenty doth last and continue. Whereas not one of twenty faile wherein you are made Arbitrator.

The reason (answered the other) is plain. No sooner do two friends fall out, but presently you offer your self to compremise the difference, wherein I more commend your charity, then your discretion Whereas I always stay till the parties send or come to me, after both sides being well wearied by spending [Page 20] much money in Law are mutually desirous of an Agreement.

Had any Indeavoured some sixteen years since, to have advanced a firme peace betwixt the two opposite par­ties in our Land, their success would not have answered their intentions, mens veynes were then so full of bloud, and purses of money.

But since there hath been so large an evacuation of both. And men begin soberly to consider, that either side may (by woefull experience) make other miserable, but it is only our uni­on can make both happie; some hope there is, that a peace, if now made, may probably last and continue, which God in his mercy make us worthie of, that we may in due time receive it.

XIII. O INCONSTANCY.

LEarned Master Camden Treat­ing in an Astrologicall way, un­der [Page 21] what Planet In his Brit. p. 82. Britain is seated, al­ledgeth but one Author, viz. Iohannes de Muris, who placeth our Island under Saturne, whilst he produceth three, viz. the Fryer Perscrutator, Esquidius, and Henry Silen, which place Britain under the Moone.

It will add much (in the general ap­prehension of People) to the judg­ment of the latter, that so many Chan­ges and vicissitudes in so short a time have befel our Nation; wee have been in twelve years a Kingdom, Common-wealth, Protecto [...]dome, afterwards un­der an Army, Parliament &c. Such in­constancy doth speak us under the Moon indeed; But the best is, if we be under the Moon, the Moon is under God, And nothing shall happen unto us, but what shal be for his Glory, and we hope for our good; and that we may in due time be under the SUN again.

XIV. Recovered.

TYrannus was a good word at first, [...]porting no more then a King; The pride and cruelty of some made the [...] ill, as it doth in the Modern [...]herof.

PROVIDENCE, as good a word, as [...] [...]ivinity, hath suffered so much [...] modern abusing therof, that con­ [...]ncious people begin to loath and [...]te it. For Gods Providence hath been [...]aged against Gods precepts. Kings [...]e word was never in our Land produ­ced against his broad Seal. Yet Success, (an argument borowed from the Turks) hath been pleaded as the voice of Gods approbation against his positive and ex­press will in his Word.

But God hath been pleased to vindi­cate his own honour, and to assert the Credit of Providence, which is now become a good word againe. If IM­PULSIVE [Page 23] PROVIDENCE (a new coyned phrase) hath given the late Ar­my their greatness, EXPULSIVE PROVIDENCE (a newer phrase) hath given them their smallness, being now set by, layd aside as uselesse, and not sett by, so farr from terrifying of any, by few they are regarded.

XV. Gratitude.

NEw-Castle on Tyne is (without Cor­rivall) the Richest Town in Eng­land, which before the Conquest was usually known by the name of Monk- Camdens Brit. in Northumb. Chester.

Exeter must be allowed of all One of the neatest and sweetest Citties of England, which anciently by the Saxons was called Idem in Devon. Monk-Town, both which names are now utterly out of use, and known only to Antiqua­ries.

God hath done great things already, [Page 24] whereof we rejoice, by the hand of our Great General, in order to the Set­tlement of our Nation. When the same (as we hope in due time) shall be com­pleated, not only New-Castle and Exeter shall have just cause with comfort to remember their old Names, but every County, City, Market-Town, Parish, and Village in England, may have the name of MONK put upon them. But oh the Modesty of this worthy person is as much as his Merit, who hath learned from valiant, wise, and loyal 2 Sam. 12.25. Joab, to do nothing prejudicial to David, and delighteth not so much in having a great name, as in deserving it.

XVI. The Heire.

I Ever beheld Somerset-shire in one Re­spect as the most ancient and hono­rable Shire in England. For Glassen-bury in that County was the Bryttish Antioch, where the Bryttons were first called [Page 25] Christians, by the Preaching of Ioseph of Arimathea, though the truth of the story be much swoln by the leaven of Legendarie fictions.

But hereafter Somerset-shire in another respect must be allowed the eldest Coun­ty in England; As Christianity first grew there, so Charity first sprang thence, in that their Sober, Serious, and Seasona­ble Declaration, wherein they renounce all future animosities in relation to their former sufferings.

Now as the zeal of 2 Cor. 9.2. Achaia pro­voked very many, So the example of Somerset-shire hath been precedential to other Counties to follow it. Kent and Essex since have done, and other Shires are daily doing the same; Yea, and I hope that those Counties which lagg the last in writing, will be as for­ward, as the first in performing their so­lemn promises therein.

XVII. SAD TRANSPOSITION.

IT seemeth marvellous to me, that many Mechanicks (few able to read, and fewer to write their names) turning Souldiers, and Captains in our Warrs, should be so soon and so much impro­ved. They seeme to me to have com­menced per saltum in their understand­ings. I professe without flouting or flattering, I have much admired, with what facilitie and fluentnesse, how per­tinently and properly they have expres­sed themselves, in language which they were never borne nor bred to, but have industriously acquired by conversing with their betters.

What a shame would it be, if such who have been of Gentile Extraction, and have had liberal education, should (as if it were by exchange of Soules) relapse into Ignorance and Barbarism.

What an ignominy would it be for [Page 27] them, to be buried in idleness, and in the moderate pursuite of pleasures and vicious courses, till they besot their understandings, when they see Souldi­ers arrived at such an improvement, who were bred Taylors, Shoe-makers, Coblers, &c.

Not that I write this (God knoweth my heart) in disgrace of them, because they were bred in so meane Callings, which are both honest in themselves, and usefull in the Commonwealth; yea, I am so farr from thinking ill of them, for being bred in so poor trades, that I should think better of them for return­ing unto them againe.

XVIII. Bird IN THE BREST.

I Saw two men fighting together, till a third casually passing by interposed himself to part them, The blows of the One fell on his Face, of the Other [Page 28] on his Back, of Both on his Body, being the Screen betwixt the fiery anger of the two Fighters. Some of the Behold­ers laughed at him as well enough ser­ved, for medling with matters which belonged not to him.

Others pitied him, conceiving every man concerned to prevent blood-shed betwixt Neighbours, and Christianity it self was Commission enough to interest him therein.

However, this is the sad Fate which attended all moderate persons, which will mediate betwixt opposite Parties. They may complain with David, They have rewarded me evil for good, and ha­tred for my good-will. Yet let not such hereby be disheartned, but know that (besides the reward in Heaven) the very work of Moderation is the wages of Moderation. For it carrieth with it a marvellous Contentment in his Consci­ence, who hath endeavoured his utmost in order to Unity, though unhappy in his success.

XIX. Fair Hopes.

A Traveller, who had been newly robbed, inquired of the first Gentleman he met, who also was in a melancholy humour (a cause haveing lately gone against him) where he might find a Iustice of Peace, to whom the Gentleman replied, You ask for two things together, which singly and several­ly are not to be had. I neither know where JUSTICE is, nor yet where PEACE is to be found.

Let us not make the Condition of our Land worse then it was; Westminster-Hall was ever open, though the pro­ceedings of Iustice therein were much interrupted and obstructed with milita­ry Impressions. Peace, we confesse, hath bin a stranger unto us a long time, Heart-burnings remaining, when House-burnings are quenched; But now, blessed be God, we are in a faire [Page 30] probability of recovering both, if our sins and ingratitude blast not our most hopeful expectations.

XX. Riddle unriddled.

WE read [2 Sam. 15.11] that when Absalom aspired to his Fathers Kingdom, with him went two hundred men out of Ierusalem that were called, and they went in their simplicity, and they knew not any thing. If any have so little charity, as to call these persons TRAITORS, I will have so much con­fidence as to term them LOYAL TRAITORS, and (God willing) justi­fie the seeming contradiction.

For they lodged not in their hearts the least disloyal thought against the person and power of King David. But alas when these two hundred were mix­ed among two thousand, ten thousand, twenty thousand of active and designing Traytors; these poor men might in the [Page 31] violent multitude be hurried on, not only beyond their intentions, but even against their resolutions.

Such as are sensible with sorrow that their well intending simplicity hath been imposed on, abused and deluded by the subtilty of others, may comfort and content themselves in the sincerity of their own Soules; God, no doubt, hath already forgiven them, and therefore men ought to revoke their uncharitable censures of them. And yet Divine Iu­stice will have its full tale of intended stripes, taking so many off from the back of the Deceived, and laying them on the shoulders of the Deceivers.

XXI. No RECORD to REMAINE.

I Never did read, nor can learn from any, that ever Queen Elizabeth had any Ship-Royal, which in the Name thereof carried the Memorial of any particular Conquest she got either by land [Page 32] or by water. Yet was she as victori­ous as any Prince in her Age, and (which is mainly material) her conquests were mostly atchieved against forreign Ene­mies.

The Ships of Her Navy, had onely honest and wholesom Names, the Endea­vour, the Boneadventure, the Return, the Unity, &c.

Some of our modern Ships carry a very great Burthen in their names, I mean, the Memorial of some fatal Fights in the Civil Wars in our own Nation, and the Conquerours ought not to take much joy, as the Conquered must take grief in the remembrance thereof.

I am utterly against the rebaptizing of Christians, but I am for the redip­ping of Ships, that not only some in­offensive, but ingratiating Names may be put upon them; the Vnity, the Re­conciliation, the Agreement, the Concord, and healing Titles. (I speak more like a Book-man, than a Sea-man) and others to that purpose.

XXII. All for the present.

THere is a pernicious humour of a Catching Nature, wherewith the mouths of many, and hearts of more, are infected. Some there are, that are, so covetous to see the settlement of Church and State according to their own desires, that, If it be not done in our dayes (say they) we care not whether it be done at all or no.

Such mens souls live in a Lane, ha­ving weak heads and narrow hearts, their Faith being little and charity less, being all for themselves, and nothing for posterity. These men living in India, would prove ill Common-Wealths­men, and would lay no foundation for Porcellana or China-dishes, because despairing to reap benefit thereby, as not ripened to perfection in a hundred years.

Oh! give me that good mans gra­cious [Page 34] temper, who earnestly desired the prosperity of the Church, whatso­ever became of himself, whose verses I will offer to translate.

And if we our selvs with aged 2 Sam. 19.25. Barzil­lai be superannuated to behold the hap­py establishment of Church and state, may we ( dying in Heb. 11.13. Faith, though not ha­ving received the promises) bequeath the certain reversions of our Chim­hams, I mean the next generation which shall rise up after us.

XXIII. Courtesy gaineth.

I Have heard the Royall Party (would I could say without any cause) com­plained [Page 35] of, that they have not Charity enough for Converts, who came off unto them from the opposite side; Who though they express a sence of and sor­row for their mistakes, and have given Testimony (though perchance not so plain and publick as others expected) of their sincerity, yet still they are suspected, as unsound, and such as frown not on, look but asquint at them.

This hath done much mischief, and retarded the return of many to their side; For, had these their Van-Curriers been but kindly entertained, possibly ere now their whole Army had came over unto us; Which now are dis­heartned by the cold welcome of these Converts.

Let this fault be mended for the fu­ture, that such Proselytes may meet with nothing to discourage, all things to comfort and content them.

Let us give them not onely the right hand of fellowship, but even the upper­hand of Superiority. One asked a Mo­ther, [Page 36] who had brought up many Chil­dren to a marriageable age, what Arts she used to breed up so numerous an issue; None other, (said she) save onely, I alwaies made the most of the youngest. Let the Benjamins ever be Darlings, and the last-borne, whose eyes were new­est opened with the sight of their er­rours, be treated with the greatest affe­ction.

XXIV. Moderation.

ARTHUR PLANTAGENET Viscount Lisle, natural Son to King Edward the Fourth, and (which is the greatest honour to his Memory) direct Ancestor, in the fifth Degree, to the Right Honourable, & most Renowned Lord General GEORGE MONK, was for a fault of his Servants (intending to betray Calis to the King of France) committed to the Tower by King Hen­ry the eight, where well knowing the fu­ry [Page 37] and fiercenesse of that King he dai­ly expected death.

But the innocence of this Lord ap­pearing after much search, the King sent him a rich Ring off his own Finger, with so comfortable words, that at the hearing therof, a sudden joy Speed. Chron. pag 692. overcharg­ed his heart, whereof he dyed that night; so fatal was not onely the anger, but the love of that King.

England for this many years hath bin in a languishing condition, whose case hath been so much the sadder, than this Lords was, because conscious of a great guilt, whereby she hath justly incurred Gods displeasure. If God of his good­nesse should be pleased to restore her to his favour, may he also give her mo­deration safely to digest and concoct her own happinesse, that she may not runne from one Extreame to another, and excessive joy prove more destru­ctive unto her, then grief hath been hi­therto.

XXV. Preparative.

TWilight, is a great blessing of God to mankind: for, should our eyes be instantly posted out of darknesse into light, out of mid-night into morning, so sudden a surprisal would blind us. God therefore of his goodnesse hath made the intermediate twilight to pre­pare our eyes for the reception of the light.

Such is his dealing with our English Nation. We were lately in the mid-night of misery. It was questionable whe­ther the Law should first draw up the Will and Testament of dying Divinitie; or Divinitie first make a Funeral Ser­mon for expiring Law. Violence stood ready to invade our Property; Heresies, and Schismes, to oppresse Religion.

Blessed be God, we are now brought into a better condition, yea, we are past the Equilibrium; the Beame beginning [Page 39] to break on the better side, and our hopes to have the Mastery of our des­paires. God grant, this twilight may prove Crepusculum matutinum fore run­ning the rising of the SUN, and in­crease of our happinesse.

XXVI. Revenge with a witnesse.

FRederick Swingers Theat. vol. 7. lib. 5. pag. 1959. sub titulo ultionis. the second Emperour of Germany being at Piza in Italy, and distressed for want of money to pay his Army, sent for Petrus De Vineis an able man, who formerly had been his Secretary, but whose eyes he had caused to be bored out for some Mis­demeanour.

Being demanded of the Emperour which way he might most speedily and safely (as to outward danger) re­cruit his Treasury, his SECRETARY gave him Councel to seize on the Plate of all the Churches and Mona­steries of that City, which he did ac­cordingly, [Page 40] and amongst the rest he took ZONAM AUREAM, or the GOLDEN GIRDLE, out of one Church, of inestimable value.

This blinde Secretary returning home to his wife, told her, Now I am even with the Emperour for putting out my eyes, having put him on such a Project, which, I hope, he will pursue, to is own destruction. He hath made me a Spectacle to men, but I have made him a Monster unto God.

Let such who are concerned herein, see what successe the Emperour had in this his Expedition, founded on Sacri­ledge, and the longer they look there­on, the worse I am sure they will like it to barr further application.

XXVII. A Gnat, no Gnat.

ONe needlesly precise, took causles exception at a Gent. for using the word IN TROTH in his Discourse, as if it had been a kind of an Oath. The Gent. pleaded for himself, that IN TRUTH [Page 41] was a word inoffensive, even in his judg­ment who accused him.

Secondly, that he was borne farre North, where their broad and Dorick Dialect pronounced TRUTH, TROTH, and he did humbly conceave the tone of the Tongue was, no fault of the heart.

Lastly, he alleadged the twenty fifth Psalme, as it is translated in Me­ter.

And thus at last, with much adoe, his seeming fault was remitted.

I am afraid if one should declare for TROTH and PEACE, and not for Truth and Peace, it would occasion some offence; however, rather then it should make any difference, the former will be as acceptable to the North of Trent, as the latter will please all good people South thereof.

XXVIII. Silence a while.

HAD not mine eyes (as any other mans may) read it in the prin­ted Proclamations of King Edward the sixth, (when the Pulpitts gene­rally popish, sounded the Alarme to Ketts rebellion, and the Devonshire Commotion) I would not have belei­ved what followeth.

What hurt were it, if in this jun­cture [Page 43] of Time, all our Preaching were turned into praying for one Moneth together, that God would settle a happy Peace in this Nation.

However if this be offensive to any, and giveth cause of distast, the second mo­tion may be imbraced, That for a year at least, all Pulpits may be silent, as to any part of Differences relating to our Times, and only deliver what belongeth to Faith and good Workes.

XXIX. Send Humilitie.

I Do not remember, that the word INFINITE is in Scripture at­tributed to any Creature, save to the City of Ninive, Naham 3.9. Ethyopia and Egypt were her strength, and it was INFINITE.

But what is now become of Ninive? it is even buried in its own ruines, and may have this Epitaph upon it;

He, who beheld the multitude of A­ctors & Beholders, at the Mustering in HIDE PARK, on the 24. of Aprill last, will say, that there was an INFINITE number of people therin. Some would hardly beleeve, that the whole Nation could afford so many, as the City of London alone did then produce.

My prayer shall ever be, that this great City may be kept either in the WHOLESOME IGNORANCE, or HUMBLE KNOWLEDGE of its own STRENGTH, least the peo­ple Numberlesse prove Masterlesse ther­in. And let them remember (God for­fend the Parallet) what is become of great Ninive at this day, annihilated for the Pride thereof.

XXX. Rather fold over, then fall short.

SOlomons Temple was seven years in building, 1 Kings 6.36. And such, who seriously consider the Magnifi­cence thereof, will more wonder, that it was done so soon, then doing so long.

Now, had Solomon at the beginning of this building abolished the Taberna­cle made by Moses, (because too meane and little for so mighty, and so numer­ous a Nation) God had been seven years without any place of publick Ser­vice.

But that wise Prince continued the Tabernacle to all uses and purposes, untill the Temple was finished, and then 1 Kings 8.4. They brought up the Ark of the LORD, and the Tabernacle of the congregation, and all the holy vessels that were in the Tabernacle, even those did the Priests and the Levites bring up. And as it followeth afterwards, vers. 6. They [Page 46] brought in the Ark of the Covenant of the LORD, unto his place, into the Oracle of the House. And certainly all the rest of the Tabernacle (consisting of such materials, as might be taken down, and kept in Chests and Coffers) were depo­sited in the Temple, though, it may be, no use was made therof.

It had been well, if, before the OLD GOVERNMENT of the Church was taken down, a NEW ONE had first been settled. Yea, rather let God have two Houses together, then none at all; Least Piety be starved to death with cold, by lying out of dores in the intervall, betwixt the demolishing of an old, and the erecting of a new Church-disci­pline.

XXXI. No mans work.

CHrist, when on Earth, cured many a spot, (especially of leprosie) but never smoothed any wrinkle; never [Page 47] made any old man young again.

But in Heaven he will do both, Eph. 5. 27. when he shall present it to himself a glorious Church, not having spot or WRINKLE, or any such thing, but that it should be holy and without blemish.

Triumphant Perfection is not to be hoped for in the Militant Church; there will be in it many spots and wrinkles, as long as it consisteth of sinful mortal men, the members thereof: It is Christs work, not mans work to make a per­fect Reformation.

Such therefore are no good Politi­cians, who will make a sore to mend a spot, cause a wound to plain a wrinkle, do a great and certain mischief, when a small and uncertain benefit will thereby redound.

XXXII. Three make up one.

YOung King Ioash had onely a lease of Piety, and not for his own, but his [Page 48] Vncles life, 2 Kin. 12.2. He did that which was right in the sight of the LORD all his dayes, wherein Iehoiada the Priest instructed him.

Iehu was good in the midst of his life, and a zealous Reformer to the utter a­bolishing of Baal out of Israel, but in his old age. 2. Kin. 10.31. He returned to the Politick sins of Ieroboam, worshipping the Calves in Dan and Bethel.

Manasseh was bad in the beginning and middle of his life, filling Ierusalem with idolatry; Onely towards the end thereof, when carried into a 2 Chron. 33.11. strange land, he came home to himself, and de­stroyed the prophane Altars, he had erected.

These Three put together make one perfect Servant of God. Take the Morn­ing and Rise with Ioash, the Noon and Shine with Iehu, the Night and Set with Manasseh. Begin with Youth-Ioash, conti­nue with Man-Iehu, conclude with Old-man-Manasse; and all put together will spel one good Christian, yea, one good perfect Reformer.

XXXIII. Sero, sed Serio.

NEbuchadnezzar observed three Gradations in plundering the Temple; First, He mannerly sipped and took but a Tast of the wealth thereof, 2 Chro. 36.7. He carried of the VESSELS of the House of the Lord to Babylon.

Next, He mended his Draught, and drank very deep, vers. 10. When the year was expired, Nebuchadnezzar sent and brought Iehoiachin to Babylon, with the GOODLY VESSELS of the House of the Lord.

Lastly, He emptied the Cup, not leaving one drop behind, vers. 18. And ALL the VESSELS of the House of the Lord, great and small, brought he to Babylon.

It was the mercy of God, to allow his people space to repent, had they made their seasonable composition with God, after the first inroad; they [Page 50] had prevented the second: If after the second, they had prevented the last and final destruction.

God hath suffered our Civil Wars some sixteen years since, first to tast of the wealth of our Nation; and we met not God with suitable Humiliation. His Justice then went farther▪ and the Sword took the Goodly Vessels, the GALLANTRY and GAIETY of ENGLAND from us; 1. Our Massie plate. 2. Pleasant pictures. 3. Precious jewels. 4. Rare Libraries. and 5. Mag­nificent Palaces; [ Holdenby, Theobalds, Richmond] Carrying Majesty in their structure; 1. Melted down. 2. Sold. 3. Lost, or drowned. 4. Transported. 5. Levelled to the ground.

God grant, That we may sue out our pardon by serious repentance. before ALL the VESSELS, great and small, be taken away in a renewed warre, that the Remnant of wealth, which is left in the Land, may be continued therein.

XXXIV. By Degrees.

WE read that the Nailes in the Holy of Holies, 2 Chro. 3.8, and 9. were of fine Gold. Hence ariseth a question, how such nailes could be usefull? pure Gold being so flexible, that a naile made thereof will bow and not drive.

Now I was present at the debate hereof, betwixt the best working-Gold­smiths in London, where (among many other ingenuous answers) this carried away the Credit, for the greatest pro­bability thereof, viz. That they were Screw-nailes, which had holes prepared for their reception, and so were wound in by degrees.

Gods work must not be done lazily, but leisurely: Haste maketh wast in this kinde. In Reformations of great im­portance, the violent driving in of the Naile, will either break the head, or bow the point thereof, or rive and split [Page 52] that, which should be fastned there­with.

That may insensibly be screwed, whieh cannot suddenly be knockt into people. Fair and softly goeth far, but alas! we have too many fiery spirits, who with Iehu drive on so furiously, they will over turne all, in Church and State, if their fiercenesse be not season­ably retrenched.

XXXV. Good Augury.

I Was much affected with reading that Distick in Ovid, as having some­what extraordinary therein.

[Page 53]But what do I listen to the language of the Crow, whose black colour hath a cast of Hell therein in superstitious south-saying. Let us hearken to what the DOVE of the holy Spirit saith, promising Gods servants, though the present times be bad, the future will be better. Psal. 38.11. The meeke SHALL inherite the Earth, and SHAL delight themselves in the Abundance of Peace.

XXXVI. Substract not, but Add.

A Covetous Courtier complained to King Edward the sixt of CHRIST COLLEDGE in Cambridge, that it was a Superstitious Foundation, consisting of a Master and twelve Fellowes, in imitation of Christ, and his twelve Apostles. He advised the King also, to take away one or two Fellowships, so to discompose that su­perstitious number.

[Page 54] Oh no, (said the King) I have a better way, then that, to mar their conceit, I will add a thirteenth Fellowship unto them; which he did accordingly, and so it remaineth to this day.

Well-fare their hearts, who will not only wear out their shooes, but also their feet in Gods service, and yet gain not a shoe-latchet thereby.

When our Saviour drave the Sheep and Oxen out of the Temple, he did not drive them into his own Pasture, nor swept the coyne into his own Pockets, when he overturned the Tables of the Mony-changers. But we have in our dayes many, who are forward to offer to God such zeal, which not onely cost them nothing, but wherewith they have gained great Estates.

XXXVII. Send such Musick.

WE read 1 Kings 8.55. that Solo­mon, when he had ended his ex­cellent [Page 55] Prayer, he BLESSED the Peo­ple, But was not this Invading the Sa­cerdotal function? seeing it was not Crown-work, but Numb. 6.23. Miter work, to do it.

No, surely Solomons Act therein was lawfull, and laudable, there being a threefold blessing.

• I. IMPARATIVE; So God only blessed his People, who commandeth de­liverances for Israel.
• II. INDICATIVE; Solemnly to declare Gods blessing to, and put his Name upon the people, and this was the Priests work.
• III. OPTATIVE; wishing, and de­siring Gods blessing on the People, and this was done by Solomon.

Yea, it is remarkable, that in the same Chapter, vers. 66. the people blessed the King. O happy Reciprocation betwixt them! when the King BLESSETH HIS PEOPLE (if his words be right­ly understood) ALL MAY BE WEL. But when a People BLESSETH THEIR KING, ALL IS WELL.

XXXVIII. By Hook and by Crook.

MArvellous was the confidence of those Merchants, Iam. 5.13. Go to now, ye that say, To day, or to morrow we will go into such a City, and continue there a year, and buy, and sell, and get gaine.

What false Herauldry have we here, Presumption on Presumption? What Insurance-Office had they been at, to secure their lives for a twelve-moneth,

But, this being granted, how could they certainly promise themselves, that they this yeare should get GAIN, except they had surely known what would have been dear the next yeare. Merchandizing is a ticklish matter, see­ing many buy and sell, and live by the losse.

Either, then Trading in those times was quicker and better then in ours, or, (which is most probable) they were [Page 57] all resolved on the point, to cheat, co­zen, lie, swear and forswear, and to GAIN, by what means soever.

Our Age and Land affordeth many of their Temper, and of such Saint Paul speaketh, 1 Tim. 6.9. They WILL be rich; will, whether God Will, or Will not; Will, though it cost them the for­feiture of their Conscience, to compasse their Designes.

XXXIX. Without Care no Cure.

A Woman, when newly delivered of a Childe, her paine is ended, her peril is but new begun; a little di­stemper in Dyet, or a small Cold taken may inflame her into a Feaver, and endanger her life. Wherefore when the welfare of such a person is enquired after. This Answer-General is return­ed, She is well for one in her conditi­on; The third, fifth, and ninth dayes, [ all Criticall] must be expected, till [Page 58] which time Bene-male is all the health which the Latine Tongue will allow her.

ENGLAND is this green Woman, lately brought to bed of a long-expect­ed Childe LIBERTY▪ Many wise men suspected that she would have died in Travell, and both Childe and Mother miscarrie. But God be thank­ed for a good MIDWIFE, who would not prevent, but attend the Date of Na­ture ▪

However all, yea, most of the Dan­ger is not yet past. Numerous is the multitude of Male-contents, and many difficulties must be encountred before our PEACE can be setled.

God grant the Woman be not wilful in FITTS of her distemper, to be or­dered by the discretion of her NUR­SES, which now in Parliament most carefully attend her RECOVERY.

XL. Keep your Castle.

SOon after the Kings death, I prea­ched in a Church near London, and a Person then in great power, (now level­led with his FELLOWES) was pre­sent at my Sermon. Now I had this passage in my Prayer, GOD in his due time settle our Nation on the TRVE FOVNDATION thereof.

The [then] Great man demanded of me what I meant by TRUE FOUN­DATION. I answered, that I was no Lawyer, nor States-man, and therefore skill in such matters was not to be ex­pected from me.

He pressed me further to express my self, whether thereby I did not intend the King, Lords, and Commons.

I returned, that it was a part of my prayer to GOD, who had more Knowledg, then I had Ignorance in all things, that he knew what was the TRUE FOUN­DATION, [Page 60] and I remitted all to his wisdome and goodnesse.

When men come with netts in their Eares, it is good for the Preacher to have neither Fish nor Fowle in his Tongue. But blessed be God, now we need not lye at so close a Guard. Let the Gent. now know, that what he suspected I then intended in my words, and let him make what improvement he pleaseth thereof.

XLI. Too much beneath.

KING Hen. the seventh was much troubled (as he was wont to say) with IDOLS, Scenecal Royaletts, poor petty, pittifull Persons, who pretended themselves PRINCES.

One of these was called LAMBERT SIMNEL, whom the King at last, with much Care and Cost, some expence of Blood, but more of Money, reduced into his power, and got his person into his [Page 61] Possession. Then, instead of other pu­ishment, he made him a TURNE-BROACH, and afterwards (on his peaceable Behaviour) he was Lord Ba­con in the life of King Hen. 7. preferred one of the Kings UNDER-FAL­CONERS, and as one tartly said, a fit Place for the Buzzard, to keep Hawks, who would have been an Eagle.

The King perceived that this Lam­bert was no daring, dangerous, and de­signing person, and therefore he would not make him (who was contemptible in himself) considerable for any noble punishment imposed upon him.

Royal Revenge will not stoop to a low object; some Malefactors are too mean to be made publike Examples. Let them live, that the pointing of Peoples fingers may be so many Arrows to pierce them. See, there goes INGRA­TITUDE to his Master: There walkes, &c.

Such a Life will smart as Death, and such a Death may be sanctified for Life unto them, I mean, may occasion their serious [Page 62] sorrow, and cordial repentance, wher­by Gods Pardon, and their eternal sal­vation may be obtained, which ought to be the Desire of all good Christians, as well for others as themselves.

XLII. Patience a while.

THE Souldiers asked of Iohn Baptist, Luke. 3.14. &c. and what shall we do.

Every man ought (not curiously to to enquire into the duty of others, but) to attend his own concernments. The Baptist returned, do violence to no man, neither accuse any falsely, and be content with your wages.

Good Counsel to the Souldiers of this Age. Do violence to no man, plunder no man, accuse no man falsely.

Make no men Malignants by wrong­ful information, and be content with your wages.

But I have heard som of the most mo­derat of the Souldiers, not without cause, [Page 63] to complain. He is a Mutineer indeed, who wil not be content with his wages. But alas, we must be content without our wages, having so much of our Arreares due unto us, this is an hard chapter indeed. And Iohn Baptist himselfe (though feeding hardly on Locusts and wild hony) could not live without any food.

Indeed their case is to be pitied, and yet such as are ingenuous 'mongst them will be perswaded, to have patience but a while, the Nation, being now in fermentation, & tending to a consistency. The wisdom of the Parliament is such, they will find out the most speedy, and easy means to pay them, and such their Justice, no intent is there to defraud them of a farthing, whatsoever ill-affected Male-contents may suggest to the contrary.

XLIII. In the Middle.

GOd in his Providence fixed my Nativity in a remarkable place.

I was borne at ALWINCLE in Northamptonshire, where my father was the painful Preacher of Saint Pe­ters. This Village was distanced one good mile West from A CHURCH, where Mr. Brown, Founder of the Brownists did dwell, whom out of curiosity, when a Youth, I often visited.

It was likewise a mile and half distant East from LIVEDEN, where Francis Tresham Esquire, so active in the Gunpowder Treason, had a large demeasne, and ancient habi­tation.

My Nativity may minde me of Mo­deration, whose Cradle was rocked be­twixt two Rocks. Now seeing I was never such a Churle as to desire to eat my morsel alone, let such who like [Page 65] my prayer joyn with me therein.

God grant we may hit the Golden mean, and endeavour to avoid all Extremes; the fanatick Anabaptist on the one side, and the fiery zeal of the Iesuite on the other, that so we may be true Prote­stants, or, which is a far better name, real Christians indeed.

XLIII. Amending.

ALL generally hate a Sluttish-House, wherein Nastyness hath not onely taken Livery and Seisin, but also hath been a long time in the peaceable possession thereof.

However, reasonable men will be contented with a House belittered with Straw, and will dispense with Dust it self, whilest the House is sweeping, be­cause it hath uncleannesse in order to Cleaness.

Many things in England are out of joynt for the present, and a strange con­fusion [Page 54] there is in Church and State, but let this comfort us, we trust it is con­fusion in tendency to Order. And ther­fore let us for a time more patiently comport therewith.

XLIV. Too much Truth.

SOme perchance will smile, though I am sure all should sigh at the fol­lowing Story.

A Minister of these times sharply chid one of his Parish, for having a base Childe, and told him he must take order for the keeping thereof.

Why Sir, answered the man, I con­ceave it more reasonable that you should maintaine it. For I am not Book-learned, and kenne not a letter in the Bible, Yea, I have been your Parishioner this seven years, present every Lords day at the Church, yet did I never there hear you read the TEN COMMANDEMENTS, [Page 55] I never heard that Precept read, thou shalt not commit Adultery Probably, had you told me my Duty, I had not committed this folly.

It is an abominable shame, and a crying Sinne of this Land, that poor people hear not in their Churches the summ of what they should pray for, beleeve, and practice, many Mock▪ Ministers having banished out of Divine Service, the use of the Lords Prayer, Creed, and Ten Commandements.

XLV. As it was.

SOme alive will be deposed for the truth of this strange accident, though I forbeare the naming of place or per­sons.

A Carelesse Maid which attended a Gentlemans Childe, fell asleepe whilest the rest of the family were at Church; An Ape taking the Childe out of the Cradle, carried it to the Roofe of the [Page 68] House, and there (according to his rude manner) fell a dancing and dandling thereof, down head, up heeles, as it happened.

The Father of the Childe returning (with his Family) from the Church commented with his own eyes on his Childs sad condition. Bemone he might, help it, he could not. Danger­ous to shoote the Ape, where the Bul­let might hit the Babe; All fall to their Prayers as their last, and best refuge, that the innocent Childe (whose pre­cipice they suspected) might be preser­ved.

But when the Ape was well weari­ed with its own Activity, he fairly went down, and formally laid the Childe where he found it in the Cra­dle.

Fanaticks have pleased their Fancies these late years, with turning and tossing and tumbling of Religion, upward, and downward, and backward, and forward, they have cast and contrived it into a [Page 69] hundred Antick-postures, of their own imagining. However, it is now to be hoped, that after they have tired them­selves out with doing of nothing, but only trying and tampering this, and that way, to no purpose, they may at last returne and leave Religion in the same Condition wherein they found it.

XLVI. No so, longe.

SOlomon was the Ridle of the World, being the richest and poorest of Princes.

Richest, for once in three yeares the Land of Ophire sailed to Ierusalem, and caused such plenty of Gold therein.

Poorest, as appeareth by his imposing so intolerable Taxes on his Subjects, the Refusal of the mitigation whereof, caused the Defection of the ten Tribes from the House of David.

But how came Solomon to be so much behind hand? Some I know score it [Page 50] on the account of his Building of the Temple, as if so magnificent a structure had impaired, and Exhausted his E­state.

But in very deed, it was his keeping of seven hundred wives, and three hun­dred Concubines, and his Concubines in all probability, more expensive then his Wives, (as the Thiefe in the Candle wasteth more wax, then the wick therof) All these had their several Courts, which must needs amount to a vast expence.

How cometh the great Treasure of our Land to be low, and the Debts ther­of so high? Surely it is not by building of Churches, all the World will be her Compurgators therein. It is rather be­cause we maintaine (and must for a time for our safety) such a numerous Army of Souldiers.

Well, It had been both for the profit, credit, and conscience of Solomon, to have reduced his Wives to a smaller number, as we hope in due time our standing Ar­my shall be Epitomized to a more mode­rate proportion.

XLVII. Thanke God.

A Nuncio of the Popes, was treated at Sienna, by a Prime Person, with a great Feast. It hapned there was present thereat, a Syndiek of the Citty ( being a Magistrate, parallel in his place, to one of our Aldermen) who, as full of words, as empty of wit, engrossed all the Discourse at the Table to Himself, who might with as good manners have eaten all the Meat at the Supper.

The Entertainer, sorry to see him discover so much weaknesse, to the disgrace of himself, endeavoured to stop the Superfluity of his Talke. All in vaine. The Leaks in a rotten Ship might sooner be stanched. At last, to ex­cuse the matter (as well as he might) he told the Nuncio privately, You I am sure, have some weak men at Rome, as well as we have at Sienna. We have so ( said [Page 72] the Nuntio) but we make them no Syn­dickes.

It cannot be otherwise, but that in so Spacious a Land, so numerous a Peo­ple as England is, we must have many weak men, and some of them of great Wealth, and Estates. Yea, such who are not only guilty of plaine and simple Ignorance, but of Ignorance garded and embroidered with their own conceitedness. But, blessed be God, they are not chosen Parliament men; the Diffusive Nation was never more carefull in their Ele­ctions of their Representatives.

God grant, that as the several dayes workes in the Creation were singly by God pronounced GOOD, but the last dayes work (being the Collection, and complication of them all) VERY Gen. 1.31. GOOD, so these Persons, good as single Instruments, may be BEST in a Consort as met together.

XLIX. Can good come from Ignorance.

KIng Iames was no lesse dextrous at, then desirous of the Discovery of such, who belyed the father of Lies, and falsely pretended themselves possest with a Devil.

Now a Maid dissembled such a pos­session, and for the better colour thereof, when the first verses of the Gospel of Saint Iohn were read in her hearing, she would fall into strange fits of fuming and foaming, to the amazement of the Beholders.

But when the King caused one of his Chaplains to read the same in the Ori­ginal; the same Maid (possessed, it seems, with an English devil, who un­derstood not a word of Greek) was tame and quiet▪ without any Impressi­on upon her.

I know a factious parish, wherein if he Minister in his Pulpit had but na­med [Page 62] the word KINGDOM, the people would have bin ready to have petition­ed against him for a Malignant. But as for REALME, the same in French, he might safely use it in his Sermons as oft as he pleased. Ignorance which gene­rally inflameth, somtimes by good hap, abateth mens malice.

The best is, that now one may without danger, use either word, seeing England was a Kingdome a thousand yeares ago, and may be one (if the world last so long) a thousand years hereafter.

L. Trusting maketh one Trusty.

CHARLES From the mouth of my worthie Friend, now gon to God. D. Clare Chaplain then to his Highnesse. the Second, King of the Scots, when a Childe was much troubled with a weaknesse in his Legs, and was appointed to weare STEEL-BOOTES, for the strengthning of them.

The weights of these so clogged the Childe, that he enjoyed not himself in [Page 63] any degree, but moaned himself, fast­ing at feasts, yea, his very Play being work unto him, he may be said to be a Prisoner in his own Palace.

It hapned that an Aged Rocker which waited on him, took the STEEL-BOOTS from his legs, and cast them in a place, where it was hard to find them there, and impossible to fetch them thence, promising the Countess of Dorset, ( Governess of the Prince) that if any Anger arised thereof, she would take all the blame on her self.

Not long after, the King coming in­to the Nursery, and beholding the BOOTS taken from his legs, was of­fended thereat, demanding in some anger, Who had done it.

It was I Sir (said the Rocker) who had the honour (some thirty years since) to at­tend on your Highness in your Infancie, when you had the same infirmity where­with now the Prince, (your very own Son) is troubled. And then, the Lady Cary, (afterward Countess of Monmouth) com­manded [Page 76] your STEEL BOOTS to be taken off, who, blessed be God, since have gathered strength, and arrived at a good stature.

The Nation is too Noble, when his MAIESTY, (who hitherto hath had a short course, but a long Pilgrimage,) shall return from forreign parts, to impose any other STEEL-BOOTS upon him, then the observing the Lawes of the Land, (which are his own stockings) that so with joy and comfort he may enter on what was his own inheritance.

But I remember, when Luther began first to mislike so me Errours in the Ro­mish Church, and complained thereof to Staupitius his Confessor, He used to say unto him. Abi in Cellam & ora, Get you gone into your Cell and pray. So will I do, (who have now done) and leave the managing of the rest to those to vvhom it is most proper to advance Gods Glo­ry, and their Countreys good. Amen.