Neither prosperity nor adversity should make us to deny CHRIST.

THeodoret reports of one Hormisda a Noble man in the King of Persia's Court, who because hee would not deny Christ, he was put into ragged clothes, depri­ved of his honours, and set to keep the Camels: After a long time, the King seeing him in that base condition, and remembring his former fortunes, hee pityed him, and caused him to be brought into the [Page 2] Palace, and to be cloathed againe like a No­bleman, and then perswades him to deny Christ; whereupon, the Christian presently rends his silken clothes, and sayes, If for these you think to have mee deny my faith, take them againe; and so hee was cast out with scorne.

Death to be much remembred.

The Egyptians in the middest of their Feasts, used to have the Anatomy of a dead man set before them, as a memorandum to the guests, of their mortality. And therefore are Church-yards, and places of buriall, adjoyned to Churches, and the most publike places, that men, women and children, by the continuall beholding of skuls, bones, graves, and buri­alls, might be put in mind of their end.

A brave act of Clemency.

Augustus Caesar understanding of a conspi­racy, that L. Cinna plotted against him, which was to murder him as he was at Sacrifice; Augustus sent for him, and before all his friends expostulated the matter with him; but Cinna having nothing to say for himselfe, the Emperour said thus to him, That life which once I gave thee as an Enemy, I now give thee as a Traytor and Parricide; let true [Page 3] friendship from this day be between us; and let us strive which of us two have the better faith, and whether I have given thee life, or thou received it with greater confidence.

A good Law against Projectors.

The Thurians had a Law, That whosoever went about to abolish an old Law, or establish a new, should present himselfe with a rope a­bout his neck before the people, that if his invention were not approved, he might pre­sently be strangled.

The glory of the World a meer Fable.

When Augustus Caesar (who had been Em­perour fifty yeeres, and lived in much pompe and glory) was to dye, he saw, all that he had enjoyed to be but a meer Fable; for thus hee said to them that were about him, Have not I seemed to have acted my part sufficiently in this Fable of the World? Annon personam me­am in hoc mundi Fabula satis commode egisse videor? valete ergo & plaudite.

Justice how to be qualified.

The Graecians placed Justice betwixt Leo and Libra, to signifie, That as there must be indifferency in determining, so there ought to be courage in executing. And the Aegyp­tians [Page 4] resembled Justice to a blind man with­out hands; blind, that he might not respect the person of any man; and without hands, that he should not receive bribes.

An example of excellent Justice.

A Citizen of Comun in the Dukedome of Farrara, being cast into prison upon suspition of Murder, his wife could get no promise of his deliverance, unlesse shee would give the Captaine, whose prisoner hee was, 200. Du­cats, and yeeld her body to his pleasure; which, with the consent of her husband, she did; but after the Captain had his desire, he notwithstanding put him to death: The Duke Gonzala hearing of it, commanded the Cap­taine to restore the 200. Ducats to the Wi­dow, with an addition of 700 Crownes; then he enjoyned him to marry her presently. And lastly, before hee could enjoy his new wife, the Duke caused him to be hang'd for his Treachery.

The rare piety of the young L. Harington.

It is recorded of that young, but truly No­ble Lord Harington, that he prayed not onely twice a day in secret, but twice with his ser­vants likewise in his chamber, besides the joyning at the appointed times of Prayer in [Page 5] the Family; hee meditated every day upon such Sermons as he had lateliest heard; every Lords day morning he would repeat the Ser­mons that he had heard the Sabbath before, and at night, those he heard that day.

Two learned Fryers.

Two Fryers disputing how many Worlds God made? One of them affirmed, that there were ten worlds, quoting that Text in Luke, Annon decem facti sunt mundi? The other, look­ing into the Text, replyed, Sed ubi sunt novem?

The Devill rebukes sinne.

Seneca in his Writings inveighs ve­ry bitterly against covetous desires, and worldly-mindednesse, and yet in the space of foure yeers, hee gathered together so many millions of Sesterces, that they amounted to the sum of 2343750. 1. of our money, as Mr. Brierwood hath cast it up.

But three Kings in Christendome.

Maximilian the Emperour was wont to say, that there were but three Kings in his time; first, the King of Spaine, who was a King of men, because he used his Subjects as men, not like beasts: Secondly, the King of France, who was King of Asses, for the immoderate [Page 6] exactions hee took of them: And thirdly, himselfe, who was a King of Kings, because his people would doe what they listed.

Basils brave resolution.

When Valens the Emperour sent his Officer to Basilius, seeking to turne him from the Faith, he first offered him great preferments, but Basil rejected them with scorne; Offer these things, saies he, to children: Then hee falls to grievous threatnings: Threaten, saies he, your purple Gallants, that give themselves to their pleasures.

False worke, false wages.

The Emperour, Charles the Fourth, making warre against the Duke of Austria, and finding himselfe too weak, sends privately for three of the Dukes chief Gentlemen, promising them great summes of money, if they would perswade the Duke to returne home; which they undertook, and so prevailed with the Duke, that hee gave over the warre for that time. Shortly after, the Gentlemen came to the Emperour, for the money he had pro­mised: The Emperour gave them great bags full of golden Ducats, but all counterfeit, whereof they afterward complained to the Emperour, who bade them bee gone like [Page 7] knaves; saying, That false worke, must have false wages.

Ajust reward of Treason.

Solyman the Turkish Emperour, imploying a Christian to betray the Rhodes, promised to give him his Daughter to wife, if he did the businesse: The service being done, the Tray­tor demanded what was promised; the Turk commanded his Daughter to bee brought forth in stately manner, as if shee were to bee married, saying to him, Forasmuch as thou art a Christian, and my daughter a Mahumi­tan, you cannot so live quietly or comforta­bly together, and I am loath to have a sonne that is not a Muselman both without and within; and therefore, 'tis not enough that thou abjure Christianity, (as many of you will doe upon lesser occasion) but you must pull off your skin, which is baptized and un­circumcised; which hee commanded to bee done, and then promised him, that if there came a Mahumitan skin in room of the Chri­stian, he should have his Daughter, but not before.

Too much prosperity dangerous.

St. Ambrose comming into a rich mans house who boasted that he had never felt any [Page 8] adversity in all his life, said to his friends, we must not stay here, left wee perish with this man: They were no sooner out of doores, but the earth opened and swallowed up the house, Master and all.

The uncertainty of worldly prosperity.

Croesus was so puft up with his great riches and outward glory, that he boasted himselfe to be the happiest man that lived; but Solon told him, That no man was to be accounted happy before death: Croesus little regarded what Solon had said unto him, untill he came by miserable experience to find the uncertain­ty of his riches and worldly glory, which, before, he would not beleeve; for when hee was taken by King Cyrus, and condemned to be burnt, and saw the fire preparing for him, then he cryed out, O Solon, Solon; Cyrus ask­ing him the cause of that outcry, hee answer­ed, that now hee remembred what Solon had told him in his prosperity, Nemo ante obitum foelix, That no man was to be counted happy before death.

A noble act of faithfull Courtiers.

Lewis the eleventh of France, going about to establish some unjust edicts, when some of his chiefe Courtiers perceived his drift, [Page 9] they went all together to him in red Gownes; The King asked them what they would? The President La Vacqueri answers, We are come with a full purpose to lose our lives every one of us, rather then by our connivency any un­just Ordinance should take place: The King being amazed at this answer, and at the constancy and resolution of those Peeres, gave them gracious entertainment, and commanded, that all the former Edicts should bee forthwith cancelled in his pre­sence.

Lavish vowes are but sleightly per­formed.

A Mariner in a great storme prayed to the Virgin to deliver him, and vowed to give her a wax Candle as big as his Mast; but when the danger was over, he told his Compani­ons, that now one of eight in the pound should serve her turne.

A Souldier of a pious and publick spirit.

'Twas a Noble Spirit that acted in one Terentius, a Captaine of the Emperour Va­lens, who being returned out of Armenia with a great Victory, the Emperour bad him aske a reward; hee asked onely that hee would [Page 10] be pleased to grant to those of the Christian Religion, one publick Church in Antioch, and although the Emperour were angry, and tore his Petition, bidding him aske something else, yet hee persisted in this, and refused any other reward for all the service hee had done.

Height of Malice.

One having gotten his enemy at an advan­tage, first caused him to speak blasphemy in hope of life, and then stab'd him, boasting when he had done, that he had made his ene­my lose both-body and soule.

A fit reward for Treason.

Camillus having besieged the Falerians, the Schoole-master trained all the youth of the City, as far as the Roman Watch, of purpose to betray them to the Romans their enemies; the Schoolmaster being taken with his Schol­lers, and brought before Camillus, received this answer, That a worthy Captaine should seek victory by trusting to his owne valour, and not by anothers villany; and so comman­ded him to be stript, and his hands bound be­hind him; his Scholars were sent back to their parents, with rods in their hands, whipping their Master before them; for which noble [Page 11] act, the Falerians submitted themselves to the Romanes.

Hee that hath no children, thinks all fond Parents fooles.

Agesilaus did use to play with his children when they were little, as to ride on Hobby­horses, &c. A friend of his taking him in the manner, rebuked him; But Agesilaus intrea­ted him to say nothing, till he had children of his owne.

Our late Bishops were true Prophets.

When King James came first into England, he was much petitioned to abolish the Cere­monies used in the Church, whereto he seem­ed indifferently inclined: But the Bishops lay at him continually, by no meanes to hear­ken to the Puritans, often harping upon this string, No Ceremony, no Bishop; No Bishop, no King; which (blessed be God) is now come to passe.

The Clergy of Rome bad good cause to be angry with Luther.

A German Prince askt Erasmus, what hee thought of the Doctrine of Martin Luther: Erasmus answered, That the Doctrine was good enough, but that it pincht too much [Page 12] upon the Monks bellies, and the Popes pre­rogative.

A sad Story.

A Fryer preaching upon these words, Vinum non babent, i. e. They have no wine; he divides the Text into two parts: First, here is Vinum, ibi optimus liquor. Secondly, Non habent, ibi pes­simus clamor; of the first part, he spake very largely; but when he came to the second, he brake off abruptly.

Gods Mercy to England, since it was a Common-wealth.

From the first of King James, to the last of King Charls, England was seldom free from the Plague, but now (God be praised) the Land is free from that judgement, and our London Bils of Mortality have given in of the Plague none, for many weeks together.

Prosperity needs ballancing with some Adversitie.

Newes being brought to Philip of Macedon, all in one day, of many good successes, as first that hée had got a prize at the Olympian Games; next, that his Generall Parmenio had overcome the Dardonians: Thirdly, that his wife Olympia was delivered of a Sonne; lifting [Page 13] up his hands to Heaven, he said, O yee Gods send me some moderate misfortune to coun­tervaile so great prosperity.

The sword of the Souldier knows not the goods of their friends, from the goods of their enemies.

When the Citizens of Papia in Italy were at dissention, by reason of the Faction between the Guelphs and the Gibellines, the Gibellines procured a favourer of theirs, called Facinas Cajus, to assist them, covenanting that hee should have the goods of Guelphes for his la­bour; but he being once come into the City, and prevailing, he spared the goods of neither of them; whereupon the Gibellines com­plained, saying, that their goods were also spoiled; hee answered them, that indeed they themselves were Gibellines, and should bee safe, but their goods were Guelphes, and so belonged to the Souldiers. And so it may fall out to them who have bin unfaithful to God, Religion, and their Country, though they themselves may prove to be Catholikes, yet their goods and places of preferment may be counted Hereticks.

Labour good both for body and soule.

The Heavens move, and are pure; the earth stands still, and is full of dregs; the industri­ous man hath no leisure to sinne; the idle man hath neither leisure nor power to avoid sin; Labour then is as wholsome for the soul, as 'tis profitable for the body.

Live-well and Dye-well are Twins.

Living and Dying well are Twins, daugh­ters of grace, like Lea and Rachel; and there­fore, as Jacob could not enjoy his Rachel, till he had married Leah; So all must first live well, which is tedious and unpleasant, before they can dye well, which is beautifull and faire. Thus the two Temples in Rome of Ho­nour and Vertue, were so contiguously built, that no man could goe into the Temple of Honour, before he went into the Temple of Vertue.

Apenance for Drunkennesse.

A Monke of Prague that had lived all his time in a Cloyster, knowing little of the fa­shions of the world, was at length appointed by his Superiour, to receive Confessions; which hee did of all such as came to him, and he enjoyned penance according to the [Page 15] nature of the sins that were confest: amongst the rest, there came one which made confessi­on, that he was guilty of Drunkennesse. The Fryar askt the Penitent, what kind of sinne that was? The man told him that it was drinking too much strong drink; but the Fryar, having no experience of it, put off the mans penance to another time, and in the in­terim he gate a good quantity of strong Li­quor into his chamber, where he so handled the matter, that he stole himself drunk, which (he being but a novice that way) made him ve­ry sick for a time: when the man came to him again for his penance; the Fryar enjoyned him to be drunk againe; and so, ever after he appointed all that confest drunkennesse, no other penance, but to be drunk againe; sup­posing, that to be drunk had punishment e­nough in it selfe.

The power of Preaching.

As the walls of Jerico fell downe by the Trumpets of the Priests, so the strong holds of Satan are overthrowne by the Ministery of the Word.

A fit Embleme for over-curious women.

Mercury being to make a garment for the Moone, could never fit her, but either it [Page 16] would be too big, or too little, by reason she was alwayes increasing, or decreasing. This may be the Embleme of some women, whose curiosity, about their clothes, can hardly be satisfied.

To speak well, a hard lesson.

One comming to a Holy man, desired him to learne him some good Lesson; the good man bade him endeavour to speak well, and when he had learned that, to come to him a­gaine, and he would give him another Lesson: The Holy man meeting afterward with his Scholler, asked him, if hee had learned his Lesson? He answered, no; saying, it was so difficult, that he knew not when hee should learne it.

They that spend their estate in Luxury, de­serve no pitty.

It is reported of Alphonsus King of Arragon, that when a Knight of his had consumed a great patrimony by lust and luxury, and be­sides ran into debt, and being to be cast into prison by his Creditors, his friends petitioned the King for him: The King answered, that, if he had spent so much money in the service of his Prince, or for the good of his Country, or in relieving his kindred, I would have hearkned to you, but seeing he hath spent so [Page 17] much upon his body, 'tis fit his body should smart for it: So when we look up to God for mercy in our distresse, and the comfort of the creatures have forsaken us, he may justly answer; If you had spent that abundance of the creature which I afforded you, in my ser­vice, or for the good of my people, I would have heard you, but now it is just you should be left in your distresse; and that so much pleasure as you have had, so much misery should follow; according to Abrahams speech to the rich Glutton, Luk. 16. 25.

The Sermon is not done untill it be practised.

A Lady that was not her selfe at Church that day, seeing her man come home, askt him, if Sermon were done? He answered no. Why then, said she, doe you come away▪ He answered, that though the Preacher had done speaking, yet the Sermon was not done, till the hearers had practised it.

Tyrants are Gods Rods, which he casts into the fire when he hath done with them.

Caesar having bathed his sword in the blood of the Senate, and his owne Countrey-men, is after a while, miserably murdered in the Senate by his owne friends Caessius and Brutus; to shew unto Tyrants, that the highest step of [Page 18] their greatnesse is tyed to a halter; and that they are but the scourges and rods of the Al­mighty, which he will cast into the fire, as soon as he hath done with them.

Though Kings Crownes sit light upon their heads, yet oftentimes they lye heavy up­on their Consciences.

Philip the third of Spaine, whose life was free from grosse evils, professing that hee would rather lose all his Kingdomes, then offend God willingly; yet being in the A­gony of death, and considering more tho­rowly of his account he was to give to God, feare struck into him, and these words brake from him; Oh, would to God I had never reigned! Oh, that those yeares I have spent in my Kingdome, I had lived a private life in the wildernesse! Oh, that I had lived a soli­tary life with God! how much more securely should I now have dyed? how much more confidently should I have gone to the Throne of God? what does all my glory profit me? but that I have so much the more torment in my death.

Christians lives should answer Christs rules.

Ponormitan having read the 5, 6, and 7. Chap­ters of Matthew, and comparing the lives of [Page 19] people with those Rules of Christ, said, that either that was no Gospel, or the people no Christians.

A triumphant Conquerour becomes a patient sufferer for Jesus Christ.

Trojane the Emperour had sent Eustochius, one of his chiefe Captaines, against the Bar­barians, who having vanquished them, re­turned home: The Emperour being very joyfull at this newes, goes to meet him, and brings him gloriously into the City: Now was a time for Eustochius to enjoy the Empe­rours favour, and what he could desire; but at this time, this very day, refusing to sacri­fice, with the Emperour to Apollo, hee suffers the Martyrdome of himself, his wife, and his children; even now denyes all his present pomp and glory, for Christ.

Awitty Answer of Aquinas to the Pope.

Thomas Aquinas comming before Pope Inno­cent the third, in whose presence a great quan­tity of gold was telling; The Pope said to him, Thou seest Thomas, the Church cannot say now, as at the beginning, Silver and Gold have I none; To which Aquinas replyed, True, Holy Father, nor can the Church say now, as [Page 20] it did then to the Cripple, Rise up and walke.

The world will be sure to keepe Christ poore enough.

The Church of Canterbury, before the dis­solution of Abbies, had three severall Shrines, or Altars, one dedicated to Christ, another to the Virgin Mary, and a third to Thomas a Becket; when these things were abolished, there was found in the Leger book of that Church, the yearly oblations made to those severall Shrines; As thus:

• Item, the Oblations offered to the Virgin, this yeare, 63. l. 5. s. 6. d.
• Item, to the Shrine of St. Thomas Becket, 832. 12. 3. ob.
• Item, to our Saviours Shrine the same year, 3. 2. 2. o.
• Item, the next year, to the blessed Virgin, 4. 1. 8. q.
• Item, the same yeare, to Saint Thomas, 954. 6. 3. o.
• Item, to our Saviour, pro hoc anno o. o. o.

So that, if that world had continued but a little longer St. Thomas a Becket would have undone both Mother and Sonne.

They that sleight Christ, ought to be lightly esteemed.

Amphilochius a Bishop, comming into the presence of the Emperour Archadius and his son, who was then partner with his father in the Empire, saluted the father with all reve­rence, but sleighted the son; whereat the fa­ther taking great displeasure, demanded the reason why he so sleighted his sonne? The Bishop answered, because he hath neglected the eternall Sonne of God, (he being at that time a professed Arrian) whereupon the Em­perour received the Bishop againe into fa­vour, and banished all Arrians out of his Do­minions.

Policy safer then flattery and plain-dealing.

The Lyon being charged with a stinking breath, and meeting with an Asse, would know his opinion, who plainly told him that it stunck abominably; whereupon the Lyon teares him in pieces for being so bold: next, he meets with a Spaniell, of whom hee de­mands the like, who said, he never smelt a sweeter breath in all his life; the Lyon pre­sently teares him in pieces for his flattery: Lastly, he meets with a Fox, whose opinion being likewise demanded, hee said, that hee [Page 22] had got such a cold that he could not smell; and so Reynold scap't. Great men seldome like plaine-dealing, and wise men never love flattery.

The best Sacrifice.

When the Athenians would know of the O­racle the cause of their often unprosperous successes in Battaile against the Lacedemonians, seeing they offered the choysest things they could get, in Sacrifice to the Gods, which their enemies did not; the Oracle gave them this answer, That the Gods were better plea­sed with their inward Supplication, without ambition, then with all their outward pomp in costly Sacrifices.

Cardinall Woolseys Father was a Butcher of Ipswich.

Will Summers, that was first Cardinall Wool­seys foole, hearing that his Master was like to be Pope, came running to the Cardinall, and with great expressions of joy, told him what he had heard; Why art thou so over-joy'd at this newes, said Woolsey, to his Foole? Marry, quoth Will, because I hope that when you are Pope, you will doe as St. Peter did when hee was Pope; what was that, said the Cardinall? why, St. Peter, when he was Pope he brought in Lent, and all the Fasting dayes, [Page 23] because his father and brothers were Fisher-men; and I hope, when you are Pope, you wil put them all downe, because your father and brothers were Butchers.

Some can better rule then be ruled.

Complaint being made to Henry the 8. of the Earle of Kildare, that he was so trouble­some, that all Ireland could not rule him: No, said the King, then shall hee rule all Ireland; and so made him L. Deputy of that Kingdom.

The Church stood in need of a Luther.

Charles the Emperor was wont to say, That if the Popes Priests were such as they ought to have been, they had not stood in need of a Luther.

Three dogs to be kept out of the Pulpit.

Luther was wont to say, that a Preacher should beware of bringing three dogs into the Pulpit with him, Pride, Covetousnesse, and Envy.

Luther would not be satisfied with a tem­porall reward.

Luther being at one time, in some wants, it hapned that a good sum of money was unex­pectedly sent him, by a Noble man of Germa­ny; at which, being something amazed, hee said; I feare, that God will give me my re­ward here; but I protest, that I will not be so satisfied.

Mutability of Fortune.

Sesostris having taken many of his neighbor Kings prisoners, made them to draw his Cha­riot by turnes; it hapned that one of these Royall Slaves, as he was drawing in the Cha­riot, had his eye, almost, continually fixt on the wheeles, which Sesostris observing, askt him why hee lookt so seriously upon the wheeles? Hee answered, that the falling of that spoke lowest which was even now high­est, put him in mind of the instability of For­tune; Sesostris duly weighing the Parable, would never be drawne so againe.

An Indian would not goe to Heaven, because he heard that the Spaniards went thither.

An Indian Prince, being perswaded by the Spanish Fryers to be baptized, and become a Christian, demanded first, what place was ap­pointed after this life, for such as were bap­tized? They told him, Heaven. Then he askt them, whither such went that were not bap­tized? They answered him, to Hell. Then he would know, to which of these places the Spaniards went, when they dyed? They said, to Heaven: Then said the Indian, let me goe to Hell, if the Spaniards goe to Heaven; for I [Page 25] desire not to come where such cruell people be. And indeed the Spaniards cruelty towards the poor Indians, was most intollerable.

Continuall happinesse, is the greatest unhappinesse.

Nihil eo in faelicius cui nihil infoelix contigit; to be alwayes in felicity, is the greatest infelici­ty; for (besides that continuall pleasures glut the sences) hee wanteth many improve­ments of his wisdome, many tryalls of his faith, many exercises of his patience, many incentives of his zeale, many preservatives a­gainst sinne, and many arguments of Gods love.

Christ weeping over Jerusalem.

Christ wept over Ierusalem; so did Ti­tus; and so did Marcellus over Syracuse; so al­so did Scipio over Carthage: But they shed teares for them whose blood they were to shed, but Christ for them who were to shed his blood.

Magistrates and Physicians must not kill too many.

Seneca adviseth Magistrates to let the clap fright all, but the Thunderbolt to strike but a few; for (said he) it is as great a shame for a [Page 26] Magistrate, as for a Physician, to have many dye under his hand.

Ingratitude.

Ingratum si dixeris omnia dixisti; for what is Religion, but gratitude to God? What is piety, but gratitude to Parents? What is loy­alty, but gratitude to Princes? What is Cha­rity and friendship, but gratitude to our Neighbours?

Affections infectious.

Our vitious Affections are so many dange­rous infections of the minde; for anger is a fit of phrenfie; feare, a shaking Feaver; Am­bition, a wind-Collick; Malice, an Impo­stume; Faction, a Convulsion; Envy, a Con­sumption; Security, a dead Palsey; Lust, an impure itch, &c.

Many are spiritually sick, and know it not.

As a man may take infection, or receive some bruise inwardly, or spring a veyne, and yet know not of it, till it be too late: So a man, that maketh great shew of Religion, carrieth a great appearance of Sanctity, both in publike and private, and feeles no inward griefe of conscience, yet may have taken some infection of Heresie, or have in him some pas­sion of malice, or bruise of faction, or rupture [Page 27] of Schisme, or corrupt humours of Luxury, may daily decay in grace, and be in a spiritu­all consumption, and yet perceive it not.

Satans greatest advantages against us, are from our selves.

Satan ever works upon advantages, sayles with the wind, and bows us that way we in­cline of our selves; for if our knowledge be weak, he tempts us to errour; if our Consci­ences be tender, to scrupulosity, and too much precisenesse; if our Consciences be large, to carnall security; If we be bold-spirited, to presumption; If timerous, to desperation; If flexible, to inconstancy; If stiffe, to Here­sie, Schisme, or Rebellion.

Humanity a good help to Divinity.

Abraham did first company with Hagar, be­fore he could have issue by Sarah: Hagar (saith Philo) is secular and humane Learning, with which, we must have to doe before we can ex­pect fruit from Sarah, that is, the study of Di­vinity: Thus Cyprian by his Rhethorick, Ter­tullian by the Civill Law, Justin Martyr and Origen by Philosophy, Basil by Physick, Augu­stine by Logick, Eusebius by History, Prudentius by Poetry, Greg. Nazianzen, Ierome, and others, by their exquisite skil in Arts and Languages, [Page 28] mightily improved their sacred Talent of Scripture knowledge.

This Scholler deserved a cup of Wine to his Fish.

A young and pregnant Scholler, who was Nephew to M. Archbishop of Canterbury; the Bishop sent him, from his owne Table, a dish of Fish, and bade that he should make him a paire of Verses, extempore, upon that subject, which the Scholler presently did in this manner.

The Arch-Bishop, and they that were at Ta­ble with him, laughed heartily at the conceit; but one Gentleman, who understood not La­tin, wisht it had been in English, that hee might have laught with them; whereupon, the paper was sent back to the Scholler, that he should turn it into English, which he did thus:

Dangerous sinning against Conscience.

Learned Doctor Willet in his Comment up­on Leviticus, relates a story of one Richard Turvin, of Tickill in Yorkeshire, Mercer, a man [Page 29] of good estate, who being indebted to Master Edward Wright, since Alderman of London, the sum of seventy nine pound, eleven shillings, and three pence, gave a Bill of his hand for the payment thereof, to Mr. George Hadley of London, Grocer, who was then a dealer for Mr. Wright; this Bill being negligently cast by, was fraudulently catcht up by Turvin, who after came at the time, and to the place, in the Bill mentioned, but tendered no money. This debt was afterward demanded of him, but he pretended payment made, and his Bill re-de­livered thereupon; and so persisting, a suit was commenced against him, and tryed be­fore Sir Nicholas Hide, Lord Chiefe Justice of England, in the Guildhall of London, in Trinity Terme, 1629. where two sonnes of Belial, by name Holbeck and Rogers, Porters of Gaines­borough in Lincolnshire, were produced, who deposed that they saw the money paid, and so the day was Turvins: Since which time, Mr. Hadley often meeting him, and charging him with this notorious fraud, his manner was, with oathes and fearefull imprecations, to face it out; but Mr. Hadley replying, that his con­science called him lyar and perjur'd wretch; presently, upon the name of Conscience, hee would flee from him; but (alas poore man) this his conscience he could neither fugere, [Page 30] nor fugare, flee, nor put to flight. It pleased God, now lately, to lay his hanc. upon him by sicknesse, and withall to touch his galled conscience; then follow fearefull terrours, anguish of minde, and horrible affrights; he cryeth out, that he saw the Devill stand be­fore him, threatning to teare him in pieces, with other desperate and dolefull words; and amidst this perplexity, he confessed the whole passage of this businesse, with all the circumstances; with some other of this kind; saying, that there can be no peace nor safety for him, till restitution be made to every one whom he had wronged; and thereupon hee took order, that full satisfaction should bee given, both for the debt and charges of suit.

A Wounded Conscience who can bear?

The same Author, in the same Booke, re­lates of a friend of his, who had a Prentice that proved false to him, and at last ran a­way from him: But some three or foure and twenty yeares after (being all that time ter­rified in Conscience, as himselfe told this re­lator) he came a great Journey, to finde his Master, and give him satisfaction.

A contest about our modern Languages.

Sir Tho. Moore, sometimes L. Chancellor of England, being at an Emperial Diet in Germany, where most of the Princes of Christendome at that time had their Embassadors; It hapned that one night they were altogether enter­tained at a great supper; at which, a discourse arose about the Language of their severall Countries, which of them should be the best; The Spanish Embassador contended hard for his, as being the most lofty: The French plea­ded strongly for the French Tongue; and so did every one of the rest, according as his af­fection to his native country led him; among whom, Sir Thomas Moore was not wanting to advance the credit of the English Tongue, but at last the businesse grew to this result, by a generall consent, that that language which was hardest to pronounce, was the best; then every one began to propound the hardest words of their severall Countries, which Sir Tho. Moore, being a generall Linguist, could ea­sily pronounce; then it came to his turne to propound some English word, to try the rest of the Embassadors, which was Thwick Thwack, where with they were all gravelled, one cryed Twick Twack, another Tick Tack, a third Whick Whack, [Page 32] but not one of them could pronounce Thwick Thwack; and so Sir Thomas carried it hard, born for the English.

Sinfull fruits never last long.

Cressus did not long enjoy the fruit of his Covetousnesse, for being slaine in warre, mel­ted gold was poured downe his throat, by the Parthians. Julius Caesar enjoyed not long the fruit of his Ambition, for he had 25. wounds given him in the Senate, whereof he instantly dyed. Heliogabalus enjoyed not long the fruit of his pleasure, for he was slaine, and thrown into a Jakes. Dionysius did not long enjoy the fruit of his Sacriledge and Tyranny, for he was glad to change his Scepter into a Fe­ruler, and turne Schoolemaster for his main­tenance. Achan spent not his wedge of gold, nor wore his Babylonish garment, but was soon stripped of both. Ahah and Jezabell purcha­sed a Vineyard with the blood of the owner, but they presently watered it with their own blood. Belshazzar had scarcely swallowed downe the Wine he carrowsed in the bowles of the Sanctuary, when hee saw his doome written on the wall. The rich man in the Gospel had no sooner said, Soule eate and drink and be merry, but he heard a voyce, saying, Thou foole, this night shall thy soule be required. The rich [Page 33] Glutton fared delicately, and went bravely every day, but the next newes you heare from him, is of his being in Hell, crying out that he is miserably tormented: And Judas fitted a halter to hang himself, with the same hands he took the money for betraying his Master.

How to pacifie Gods Wrath.

Themistocles understanding that King Adme­tus was highly displeased with him, hee gate up the Kings young sonne in his armes, and so treated with the Father, and thereby paci­fied his wrath: So should wee come to the King of Heaven, with his Sonne Christ in our armes.

The Devils cunning in leaving Jobs wife.

Gregory observes, that the Divel taking from Job, his children, servants, Cattell, &c. yet left him his wife, which was not out of his for­getfulnesse, carelesnesse, or any love or pitty to Job, but onely to vex and plague him, and drive him to impatience, and, if it might be, to despaire; Calide cuncto diripuit, calidius adju­tricem reservavit. And as another saith, Cor ma­lier is est tanquam, gradus ad cor hominis.

Why Jupiter is preferred before the rest of the Gods.

In the dayes of old, when all the Estates of the world, were about to chuse some one of the Gods to be chiefe Ruler over all men: The Priests, would chuse Apollo for his wis­dome: The Souldiers, Mars, for his valour: The Merchants, Mercury, for his negotiating: The Physicians, Esculapius, for his cures: But at last, they all agreed to chuse Jupiter, because he was the God that came downe into the world, in a showre of Gold.

Godly men leave a blessing to their posterity.

Master Samuel Herne, famous for his living, preaching, and writing; rich onely in good­nesse and children; as he lay upon his death-bed, his wife made great moane and lamenta­tion, saying, what should become of her little ones, if God took her husband? Peace, Sweet­heart (said hee) That God who feedeth the Ravens, will not starve the Hernes: which speech of his proved propheticall, for his children were all well provided for, through Gods providence.

Of one that said the Crosse-row instead of a Prayer.

A devout (but very ignorant) Spaniard, con­ceived that he ought to use other prayers, in his private devotions, besides the Pater-nosters and Ave-Maries; but so simple was hee, that he knew not how to pray otherwise; onely every morning he would kneele downe, and lifting up his eyes and hands to Heaven, deli­berately repeat all the Letters of the Alpha­bet, which having done, he added; And now O good God (said he) put these Letters toge­ther, that they may spell syllables, that the syllables may make words, and the words so joyned, as that they may become such sence, as may be most to thy glory and my good.

Dangerous delaying of Repentance.

Constantine had a conceit, that (because Bap­tisme washt away all sinnes) he would not be baptized till his death-bed, that so his soule might never lose the purity thereof, but im­mediately mount to Heaven; but sudden death preventing him, he was not baptized at all, as some say, or onely by an Arrian Bishop, as others affirme. If any shall erroneously, upon the same supposition, put off their repen­tance [Page 36] to the last, let them take heed, lest it ei­ther prove none at all, or none in effect.

Balaams wish.

One being asked whether he had rather be Croesus, who was the richest, but most vicious man in the world; or Socrates, who was one of the poorest, but most honest? answered, that in his life he would chuse to be Croesus, but in his death Socrates.

Most men are best in a low condition.

Pope Martin reported of himselfe, that whilst he was a Monk, and lived in the Cloy­ster, he had some evidences for Heaven; when he was a Cardinall, hee began to feare and doubt; but after he came to be Pope, he ut­terly despaired.

How God will try men.

When one was brought before Tyberius, who pretended right and title to a Crowne; and Tyberius upon long examination, could not detect the Imposter, nor trap him in his tale; at last he began to search the habit and shape of his body, and not finding there the softnes and delicacy of a Prince, but the brawninesse and servile fashion of a Mechanick, he so start­led the man, with such an unexpected tryall, as made him confesse the truth: So God will [Page 37] deale with those that usurpe a title to his Kingdome, and prevaricate his Name; he wil not take them on their bare words, or empty professions, but will examine their hands, and if he finde them hardned in the service of sin, their owne hands shall stop their mouthes.

Saint Austines robbing of an Orchard made a hainous sin.

After Saint Austin was converted, be began to be exceedingly troubled about the robbing of an Orchard, which he did in his Childe­hood; this act of his he aggravated against himselfe by many circumstances: as First, that he was not provoked to it by any need or want, for (saith he) I had better at home; Secondly, that he did it in meere contempt of Justice, out of a wicked minde; Thirdly, that it was more for the love of theft then of the fruit; Fourthly, that it was done at an unseasonable time, in the dead of the night; Fifthly, that there was abundance of Apples at that time in their owne Orchard; Sixtly, that he drew in other boyes to joyne with him, and so made them guilty with himself; Lastly, that when they had gotten as many as they could well carry away, they did not eate them, but threw them away to the Hogges.

A miraculous providence.

In the second year of Queene Mary, at a place in Suffolke, by the Sea side, all of hard stone and pebble, lying between the Townes of Orford and Alborough, where never grasse grew, nor any earth ever seen, there chanced suddenly to spring up, without any tillage, or sowing, so great abundance of Pease, that the poor people thereabouts gathered above an hundred quarters, in the month of August, yet there remained some ripe, and some blossom­ing, as many as were before: This hapned in a time of great scarcity.

A pertinent Answer, to an impertinent Question.

Euclides the Philosopher being demanded by one, what kinde of things the Gods were? And what manner of works they most de­lighted themselves in? Made him this answer, That hee was not very familiar with their persons, nor much acquainted with their pur­poses; onely so much he understood from them, That above all things, they hated such polypragmaticall Inquisitors. This is not much unlike St. Austins answer, to one that would needs know, what God did before the World was made? Who was answe­red, [Page 39] That hee was preparing Hell for such busie Questionists.

Of one that would not repent in the beginning of his sicknesse, lest he should recover.

Beda tells a story of a certaine great man, that was admonished in his sicknesse to Re­pent, who answered, That he would not Re­pent yet, for if he should recover, his Com­panions would laugh at him; but growing sicker, and sicker, his friends pressed him a­gaine to Repent; but then, hee told them it was too late; Quia jam judicatus sum & con­demnatus; for now (said he) I am judged and condemned.

Ridley blames himself for drinking there where the Gospel was refused.

Doctor Ridley comming to the Lady Mary (who was afterward Queen) and offering himselfe to preach, was refused; being gone out of her presence, one of her servants in­treated him to drink, which he accepted; but being inwardly checkt for so doing, he cryed, I have done amisse, to drink in that place, where Gods Word being offered, hath beene refused; whereas, if I had remembred my duty, I ought to have departed immediately, [Page 40] and have shaken the dust off my shooes, for a testimony against this house.

Ʋpon Canterbury's great Bell.

Injustice will be repayed at one time or another.

Richard the second, when he was deposed, and shortly after wounded to death, said, My great Grandfather Edward the second, was in this manner, Deposed, imprisoned, and mur­thered; by which meanes my Grandfather, Edward the third obtained the Crowne, and now is the punishment of that injury poured [Page 41] upon me his next Successor; well, this is right for me to suffer.

The Ministery is no idle Calling.

If a Minister had as many eyes as Argus to watch, as many heads as Typheus to dispose, and as many hands as Briareus to labour, hee might finde employment enough for them all.

Peter and Paul pictured blushing.

A Painter who being blamed by a Car­dinall, for putting too much red upon the visages of Peter and Paul, tartly replyed, That hee painted them so, as blushing at the lives of those men, who stiled themselves their Successours.

Seldome comes the better.

There were three Dionysians that succeeded one another, and each exceeded his pre­decessour in Tyranny and wickednesse; in­somuch, that they were continually exe­crated of all men; onely one old woman prayed for the life of the last, because shee thought the Divell himselfe would come next.

Mistris Hutchinson of New-England deli­vered of a strange Monster.

Mistris Hutchinson of Boston in New-England, a woman of eminent parts and seeming piety, falling into many strange and dangerous o­pinions, which she pertinaciously held, and had drawne many others to imbrace them; when the Churches of God there (notwith­standing all their endeavours) could not con­vince nor reclaime her, but still she persisted in those desperate Errors; it pleased God to give a token from Heaven of his manifest dis­pleasure against her, and her opinions, and a warning to all those that did adhere to her in them. The matter was thus, Mistris Hutchin­son being big with child, and drawing neere her time of labour, was, at once, delivered of thirty Monstrous Births, or thereabouts; some of them bigger, some lesser, some of one shape, some of another, few of any perfect shape, none at all of them of humane shape; wherein the wisdome of God mightily ap­peared, in fitting this judgement to her sinne every way; for, as she had vented mis-shapen opinions, so she brings forth deformed Mon­sters: Secondly, as her errours were about thirty in number, so she brought forth about thirty Mis-shapen Births; And as her Errours [Page 43] were publike, and spread abroad in that and other Countries: so this Monster of hers is famously known in al the New-England Chur­ches, and in many other parts of the world. Though this visible hand from Heaven wrought upon many that had been seduced by her, yet she her selfe continued still obsti­nate in her way, and leaving that part of the Plantation, went to live, with her Family, neer a place which Seamen and our Maps call Hell-gate, where the Indians fell upon them, and slew her and all her family, her daughter, and her daughters husband, with all their children, save onely one that escaped.

Mistris Dyers fearfull Monster.

To the foresaid Relation, I may adde ano­ther as strange and remarkable, hapning in the same place, about the same time, and to a woman of the same way with Mris. Hutchinson. The Story is thus; At Boston in New-Eng­land, upon the 17. of October, 1637. the wife of one William Dyer, sometime a Citizen and Mil­lener of London, a very proper and comely young woman, was delivered of a large wo­man child, still borne, about two months be­fore her time; the childe having life a few houres before the delivery, but so monstrous, and mis-shapen, as the like hath not been [Page 44] heard of; it had no head, but a face, which stood so low upon the brest, as the eares, (which were like an Apes) grew upon the shoulders; the eyes stood farre out, so did the mouth, the nose was hooking upward, the brest and back was full of sharp prickles like a Thorn-back, the navell, and all the belly, with the distinction of the Sex, were where the lower part of the back and hips should have been; and those back parts were on the side the face stood; the armes and hands, with the thighs and leggs, were as o­ther childrens, but instead of toes, it had up­on each foot three clawes, with talons like a young Fowle; upon the back, above the bel­ly, it had two great holes like mouthes, and in each of them stuck a peece of flesh; it had no fore-head, but in the place thereof, above the eyes four hornes, whereof two were above an inch long, hard, and sharp, the other two were somewhat shorter; the father and mo­ther of this monster were of the highest form of our refined Familists, and very active in maintaining their party, and in reproaching some of the Elders and others who did oppose their errors. These things are so well knowne in New England (both this and the former re­lation) that the reverend Teacher of Boston hath made use of them in publike, and have [Page 45] beeu testified by so many Letters from thence to friends here, and also published in a prin­ted large relation, with all the circumstances by Mr. Thomas Welde a worthy Minister then of New England, now in Old, that the truth of these things is unquestionable.

Riches bring troubles.

Policrates bestowed five talents for a gift up­on one Anacrion, who for two nights after was so troubled with care how to keep them, and how to bestow them, as he carried them back againe to Policrates, saying, they were not worth the paines which he had already taken for them.

A just reward of covetousnesse.

Calipha King of Persia having filled a towre with silver, gold, jewels, and precious stones, and being in warre with Alanus King of the Tartarians, was so hated of his owne people for his covetousnesse, and base keeping backe of their pay, as that he was taken by Alanus in his own City, & committed to prison in the afore­said towre, Alanus speaking thus to him; If thou hadst not kept this treasure so covetously, but hadst distributed it amongst thy souldiers, thou mightst have preserved thy self and City, [Page 46] now therefore enjoy it at thine ease, and eate and drink thy fill, seeing thou hast loved it so well: And so he dyed in the midst of his Riches.

Gods Mercy.

The weapons of Gods Artillery are turned into the Rain-Bow; a Bow indeed, but with­out an Arrow; Bent, but without a string; with the back towards Heaven, as if we rather shot at God by our sinnes, then hee at us, by his Judgements.

Gods Infinitenesse.

God is a Circle, whose Circumference is e­very where, and whose Center is no where.

A Prophesie sulfilled.

Whitguift the last Abbot of Wellow in Lin­colnshire, would often tell his friends, that he should live to see the dissolution of Abbeys, and all such Religious houses, for that hee had read the Scripture over, and over, but could finde no foundation for them there; but I finde (said he) this in the Scripture, that whatsoever is not of Gods planting shall be pluckt up; which accordingly came to passe, here in England, in his dayes.

The different dispositions of men.

A Father that had three Sons, was desirous to try their discretions, which he did by gi­ving to each of them an apple that had some part of it rotten, the first eats up his, rotten and all; the second throwes all his away, be­cause some part of it was rotten; the third drawes his knife, and picking out the rotten eats that which was good. This may not un­fitly be compared to three sorts of men in our dayes, concerning the diversity of opinions in these times, some swallow all, good, or bad; others cast all away, right, or wrong; the wisest sort try all things, and keep only that which is good.

Affection marres judgement.

If the Faux of our Concupiscence give fire to the Gunpowder of our Appetite, 'twill blow up the parliament-house of our Reason.

Five pound lost for want of faith.

A reverend Minister of this Land that had many Children, whom he would many times aske what Callings they had most minde to; one of his younger Sons would alwaies say, that he would be a Merchant; Alas child, re­plyed his Father, I am a poore man, and shall [Page 48] not be able to give so much mony as that Trade requires; but still the boyes minde was to be a Merchant: It hapned one day that this Minister and his Wife were invited to a Knights house to dinner, where there were some Londoners of the Knights friends the same time; whereof one, as they sate at din­ner; asked if any at the Table knew of ever a hopefull boy, of honest Parents, that were willing to be a Prentice; the Minister desired to know what Trade that gentleman was of, who told him that he was a Merchant; O Sir, said the Minister, you Merchants require so much with your Prentises that tis not for poore men to thinke of putting a childe to your trade; 'Tis true, said the Merchant, we usually have good sums with our Prentises, but for my part I would take a boy that were religiously bred with a small matter; I pray Sir, replyed the Minister, what do you meane by a small matter? why said the other, I would take such a childe as I have spoken of with twenty pound, though we seldome take any under seven or eight score pound; well, after dinner this good Minister singles out his Wife (who had well observed the Mer­chants offer) and said to her; La ye wife, here's providence, this Merchant will take our boy with twenty pound; yea, quoth his [Page 49] wife, you are ever talking of providence, providence, tis a goodly peece of providence indeed; pray how should we come by twenty pound? the poore man sneakes away with a flea in his eare, not willing to tempt his wives patience any further, with his discourse about providence; towards night the Mini­ster and his wife tooke their leaves of the company, and went home; where they found a Serving-man, who desiring to speake pri­vately with the Minister, delivered him a pa­per sealed up, with a token in it from his Ma­ster, which the good man opening, found in it fifteene twenty shillings peeces; he goes immediatly to his wife, and shewes her what the gentlemen had sent them, telling her, that she had lost five pound clearly for want of Faith.

To be sensible that we are dead, is a signe of life.

An eminent Minister, who was a famous instrument of converting many Soules to God, was wont to say, that for his own part, he had no other evidence in himselfe of being in the state of Grace, then that he was sensible of his deadnesse.

A passage of providence.

There was another very godly Minister whose meanes were so small that oftentimes he was in great want of necessaries for his Fa­mily; one morning being Market-day, his wife came to him as he was at his study, and frowardly enough, ask't him for some mony to buy their weekly provision; the poore man answered, that he had not one penny; she cryed out, then you and your children must starve for ought I know; the Minister replyed, that he hoped God would provide for them, and perswaded his wife to send her maide into the Market; what to doe trow, cryed she, except she had mony? howsoever let her goe, said her husband; the wife re­plyed, her maid should not goe without mo­ny; the good man urged his wife againe, and againe to let her maid goe into the Market with her hand-basket, as she was wont to doe; at which importunity she sent her maid as formerly, to make their markets, but without one penny of mony; the wench to satisfie her Master, went up and downe in the Mar­ket a pretty while, till at length a Country­man came to her, and askt if she were not Master such a ones maide? who answered, she was; I pray then, said he, commend me to [Page 51] your Master, and give him this small testimo­ny of my love (which was twenty shillings) and let him send some body to fetch two bushels of Wheat, which I have set up, at such a shop for him; and I pray tell your Master, that though he knowes me not, yet I have cause to blesse God for the good I have recei­ved by his Ministery; so the maid bought such provision as she was wont to doe, and carried home the rest of the mony to her Master and Mistris, and acquainted them with this strange providence and seasonable mercy.

Between greene heads and grey haires, truth suffers much.

Inter juvenils judicium, & senile prejudieium ve­ritas corrumpiter; What for herbs in Summer, and tosts in Winter, a man cannot come by what he should have.

Ʋpon a Bishop of Elies Translation to Canterbury.

Laetentur Caeli, transfertur ad Kentum ab Eli, Cujus in adventum, flent in Kent millia centum

Rich Parsons need not preach.

A Gentleman meeting with a Ministers man of his acquaintance, asked him how his Master did; Very well Sir, said the man; But Thomas, said the gentleman, does thy Master preach still, as lustily as he was wont to doe? yes Sir, replyed Thomas, he preaches now and then, though God be thanked he need not; why need he not Thomas, quoth the gentleman? marry Sir, said Thomas, he is rich enough now, and may give over preach­ing an't please him.

A Prayer against the Grace of God.

In Edward the Sixt's time there happened a sweating Sicknesse in England, whereof mul­titudes dyed in a short time; the Scots that traded into the Northerne parts of this King­dome, demanded what disease it was that so many English-men dyed of? the Country people, that had never knowne any such sick­nesse before, knew not by what name to call it; but (as 'tis usuall in strange accidents) said, 'twas by the grace of God; this was presently carried into Scotland, that the Eng­lish dyed of a new disease, called, The Grace of God; whereupon the Clergy assembled together, and composed a Collect, or Prayer [Page 53] against the Grace of God, which was ordered to be us'd on Sundaies, and Holy-dayes, in all the Churches of that Kingdome; 'twas in Latine thus: Deus, & Sanctus Kintagernus, San­ctus Romanus, & Sanctus Andreas, libero nos hodie a Gratia Dei, & a faeda morte qua Angli moriuntur; and in English it was thus: God and Saint Mango, St. Roman, and St. Andrew shield us this day from God his Grace, and from the foule death that the English-men dyed upon.

Foure blessings came into England together.

Many cannot minde heaven, they are so taken up with the earth.

King Henry the fourth asked the Duke of Alva if he had observed the great Eclips of the Sun which had lately hapned; no (said the Duke) I have so much to doe on earth, that I have no leisure to look up to heaven.

Nothing got by neglecting opportunities.

One that had gathered together many of the Sybils Books, brought them to a King of the Romans to sell, but demanding too much for them, as the King thought, they [Page 54] could not agree; whereupon, the man burnt the one halfe of his bookes, and demanded double the price hee askt at first, for the re­mainder, which the King refusing to give, he burnt halfe of the remaining part, and doubled the price of all againe; and then the King considering the value of them, gave him the price. I am afraid, if we forbeare to give the prayers that God askes for the peace of Jerusalem, the time may come that wee may be content to give blood, and our estates too, and yet not do one half quarter so much, good, as we may now by prayer. This was spoken in a Sermon, by an eminent Minister of London, not long before our unhappy troubles.

Prayer more prevalent then an Army of men.

Mary Queen of Scots, that was Mother to King James, was wont to say, That she feared Mr. Knockes Prayers, more then an Army of ten thousand men.

A good tryall of bad servants.

Constantius the father of Constantine the great, when he was advanced to honour, he had a­bout him of his servants, some that were Pa­gans, and some that were Christians, he (to discover who were Christians, and who were [Page 55] not) made an Edict, That all those that were Christians, and would not worship the Hea­then Gods, should immediately depart from the Court; upon this, all the Pagans flockt about him; And many false-hearted Chri­stians also presented their service to him; To whom he made this answer; nay, (sayes hee) If you will be false to your Gods, I will never trust you to be servants to me.

Embassadours, whether sent from Kings or from God; must not be abused.

It is reported, that Rome was once destroy­ed to the ground, for some abuses that were offered to an Embassadour that was sent unto it: And David we know, never played any such harsh play in all his life, as he did to the Ammonites, that despightfully used his Em­bassadours, which he sent unto them, when they shaved their beards, and cut their coats: 'Tis no lesse dangerous for any, to abuse the Ministers of Jesus Christ, for they are Gods Embassadours.

An ignorant Bishop.

When Popery was profest in Scotland, com­plaint was made to the Bishop of Dankelden, of one called Deane Thomas, That he preach­ed too often; whereupon the Bishop sent for [Page 56] him, and charged him with what hee had heard; The Deane answered, that he preach­ed but once upon the Sunday; why man, quoth the Bishop, if thou that hast but a smal living, preach once a Sunday, what will the people say of me, that have a great living, and preach not once a yeare? But prethee Deane Thomas tell me what thou preachest so often upon? My Lord (said hee) I preach some­times upon the Epistle, and sometimes upon the Gospel appointed for the day, as it hits; Tush man (said the Bishop) thou art a foole; Ile tell thee what thou shalt doe; when thou meetest with a good Pistle, or a good Ghos­pel, which makes for the priviledge of holy Kirk, preach that, and let the rest be; My Lord (said the Deane) I have read both the old Law and the new, and I can find none but good Pistles and Gospels in the Book of God, if you can shew me any that are bad, I will let them bee: Now fie upon thee Deane Thomas (replyed the Bishop) what doest thou meane to trouble thy selfe so with the Scriptures? And clapping himselfe upon his breast, hee swore, that for his part, hee ne­ver knew Old Law nor New: whereupon, it grew into a Proverbe in Scotland (when they would expresse a very ignorant man) [Page 57] you are like the Bishop of Dunkelden, that knew neither old Law nor new.

A Knight that durst appeare for a per­secuted Truth and man.

One Dowglas, a Scottish Knight, having heard Master Wiseheart preach some things contrary to the corrupt Doctrine of those times, said, I know the Governour and Cardinall shall heare of it; But say unto them (said the Knight) I will avow it, and not onely maintaine the Doctrine, but also the person of the Teacher, to the uttermost of my power.

Christians must learn self-denyall.

Antoninus Pius when he undertook the Ti­tle of Emperour, said, he did then forgoe the property and interest of a private person: so when wee take upon us the Name of CHRIST, we should forgoe all selfish and private respects.

A covetous King, and an ingratefull Guest.

Our Henry the seventh, with his whole Retinue, were Royally entertained by the Earle of Oxford for three dayes together, at Henningham Castle in Essex; when the King was to depart, the Earle had caused three hundred of his Servants, Retayners, and Te­nants, to stand in ranckes on either side the long Cawsey from the Castle; when the King came to the end of the ranckes, and had taken notice of so many proper men, all in one Li­very, he turned to the Earle, and askt him if all those men were his houshold servants: No, Sir, answered the Earle, 'tis not for my ease, to keep so many in my house, saying, That most of them were Reteyners: Well my Lord (quoth the King) I thank you for my good entertainment, but I must not see my Lawes broken before my face, my Atturney must speake with you about this businesse: The King was as good as his word, for it cost the Earle of Oxford 14000. Markes for his Com­position, upon the penall Statute of Re­teyners.

Who is the most Foole?

A Cardinall that had a very fine staffe, his fool was importunate, that he would bestow it upon him; which the Cardinall did, upon condition, that hee should not part with it, but to one that was more foole then himselfe: The Foole layes up his staffe very carefully, till one day the Cardinal being sick, and like to dye, the Foole came to him & askt him, if he were willing to dye: O no, said the Car­dinall, I am afraid to dye, because I doe not know whether I shal go, to Heaven or to Hel; The Foole hearing his Master say so, runs pre­sently and fetcheth the Staffe, and gives it to the Cardinall again, saying he had met with one now that was more foole then himselfe; For (sayes the foole) you have spent your time so much in pompe and luxury, neglecting the good of your soul, that now you are afraid to dye; Take your staffe againe, for I know none that deserves it better.

'Tis enough to repent the day before ones death.

A Jewish Rabby pressing the practise of re­pentance upon his Disciples, exhorted them to be sure to repent the day before they dyed; one of them replyed, that the day of any mans [Page 60] death was very uncertaine; Repent therfore every day (said the Rabbin) and then you shall bee sure to Repent the day before you dye.

Meane Parentage no disparagement to vertuous men.

Seneca writing to a Knight of Rome, who was preferred for his valour, but yet of meane pa­rentage, for which he seemed to be troubled, Seneca cites him this notable saying of Plato; That there is no King but is raised from those which were servants; and that there is no servant but had some of his Ancestors Kings; Though gold comes from the earth, none despiseth it; and although drosse comes from the gold, none regards it; A vertuous man comming from meane Parentage, is truely honourable; and a vicious man com­ming from Noble parentage, is justly con­temptible.

Loving Wives.

Conradus, the third Emperour of that name, having besieged Guelph, Duke of Bavaria; would yeeld to no other condition, but onely to suffer such Gentlewoman as were in the City, to come out of the Towne, on foot, with such things as they could carry about them: [Page 61] The Ladies and Gentlewomen resolved (neg­lecting all other Riches) to carry their hus­bands, children, and the Duke himselfe, on their backs: The Emperour perceiving the quaintnesse of their device, took such pleasure at it, as weeping for joy, presently turned his former inexorable rage and hatred to the Duke, into speciall love and favour.

Some sorrows are not to be exprest.

Psamneticus King of Aegypt, being prisoner to Cambyses King of Persia, seeing his owne daughter passing before him in base array, be­ing sent to draw water, at which sight his friends about him wept, but himselfe could not be moved to utter one word; presently after his sonne was carried to execution be­fore his face; neither did this move him to shew any passion; but afterwards, when a friend of his was to suffer, then hee tare his haire, and shewed great sorrow; being de­manded the reason of this his carriage, he an­swered, That the losse of a Friend might bee exprest, but not the griefe for the losse of a childe.

Ingentes stupent,

A Painter being to represent the griefe of the standers by at the Sacrifice of Iphigenia, ac­cording to the interest and affection every one did beare to so faire, so young, and so inno­cent a Lady; when hee came to her Father (as if no countenance were able to expresfe his sorrow) hee drew him with a veyle over his face. Cure leves loquuntur, ingentes stupent. Hence comes the Fiction of Niobe, who having lost seven sons, and seven daughters, is feigned to be turned into a stone.

Valour scornes any kinde of base tricks.

Alexander being perswaded to make use of an advantage, which the darknesse of the night afforded him, to fall upon Darius; No, no, said he, it pleaseth me not to hunt after night stolne Victories; Malo me fortunae poeni­ieat, quam Victoriae pudeat; I had rather repent of my bad fortune, then be ashamed of an ill gotten Victory.

Christian Fortitude.

The Tripartite History tels us of one Sames a Noble man, who had and maintained a thousand servants of his owne, yet was depri­ved of all his estate by the King of Persia, and [Page 63] was compelled to serve one of the most abject and basest of his owne servants, to whom the King also gave his wife, that by this meanes he might cause him to deny his faith: But he not at all moved, kept his Faith intire, wil­lingly suffering all this wrong and indignity for Christ.

Tyrants requests are commands.

A poore man of Sevill in Spaine, having a faire and fruitfull Peare-Tree, one of the Fa­thers of the Inquisition desired some of the Fruit thereof: The poore man, not out of gladnesse to gratifie, but feare to offend, as if it were a sin for him to have better fruit then his betters (suspecting that on his denyall the Tree might be made his own Rod, if not his Gallowes) plucked up the Tree, roots and all, and gave it to the Inquisitor.

A piece of Policy.

A stranger gave out, that hee could teach Dionysius the Tyrant of Syracuse, a way to dis­cover any plot or practise that should be made against him, if Dionysius would but bestow a good sum of money upon him: The Tyrant being desirous to understand the truth of so necessary an art for his preservation, sent for him; who told him, that there was no other [Page 64] skil in his Art, but that he should deliver him a Talent, and then boast, that he had learned the use of so unvaluable a secret; Dyonisius liking the invention gave him the Talent, and by that meanes kept his enemies in awe.

An Ʋsurers last Will and Testament.

One that had been a great and griping U­surer being neare his end, was with much a­doe over-come to make his Will, which he dictated to the Scrivener after this manner: First, I bequeath my owne Soule to the Devil, for being so greedy of the muck of this world. Item, Next, I give my Wives Soule to the Devill, for perswading me to this course of life. Item, I give the Parson of our Parishes Soule to the Devill, because he did not shew me the danger I lived in, nor reprove me for it.

An admirable example of a selfe­denying Christian.

Marcus Galeacius was a Courtier to the Em­perour Charles the fifth, Nephew to Pop [...] Paul the fourth, and Marquesse of Vico, which is one of the Paradises or Naples, Naples the paradise of Italy, Italy of Europe, and Europe of the whole earth; his Father was not [Page 65] only a Marquesse, but in such favour with the Emperour, as he was joyned equally in Com­mission with the Vice-roy of Naples, to sway the Scepter of that Kingdome; his Mother of honourable Parentage, and Sister to Paul the fourth; his Lady was Daughter to the Duke of Niceria, one of the principall Peers of Italy; This Marquesse Galeacius being brought to heare a Sermon of Peter Martyrs, God was pleased so to worke upon his spirit, that he began to enter into serious thoughts whether his way were right or no, he being at that time a professed Papist; then he began to take up a constant exercise of reading the Scriptures, and to change his former com­pany, and to make choyse of better; his Fa­ther was much moved against him, using him with sharpnesse; his Lady wrought what she could by teares, complaints, and intrea­ties to take him off from that way; the most part of the Noble-men in, and about Naples, being either his kindred, or familiar friends, they continually resorted to take him off, & to follow their old pleasures together, yet at last having further light let into his Soule, to see not only the necessity of some truths that he understood not before, but likewise of deli­ [...]ering himselfe from that Idolatry that he apprehended himselfe defiled with; therefore [Page 66] his resolutions were strong to leave the Court, and his father, and honours, yea and his in­heritance, to joyne himselfe to a true Church of God, and according to this resolution he went away; much meanes were used to call him back, great offers of riches and prefer­ments to draw him; his children hung about him with dolefull cryes, his friends standing about him with watery eyes, which so wrought upon his tender heart (he being of a most loving and sweet disposition) that, as he hath often said, he thought that all his bowels rolled about within him, and that his heart would presently have burst, and he should there have instantly dyed; but he de­nied himselfe in all, and chose rather to live in a meane condition where he might injoy God, and the peace of his conscience, then to have the riches, glory, pleasures of Italy, and of the Emperours Court.

A Judgement upon perjury.

Ʋladislaus King of Hungary having conclu­ded a peace with Amurath the Turkish Empe­rour, which was confirmed by a solemne oath on both sides; afterwards by the per­swasion of some Cardinals, Ʋladislaus brake his engagement, and suddenly made war upon the Turke; in the first set Battle the Turkish [Page 67] Army had the worst, for a great part of the day; at which Amurath pulling the Articles of the peace out of his bosome, and lifting up his eyes to heaven, said, O Jesus Christ, if thou beest a God, as these Christians say thou art, Revenge this injury offered to thee and me, and punish these Truce-breakers; which words were no sooner spoken, but the battell and courage of the Christians began to abate, Ʋladislaus himselfe was slaine, and all his Ar­my discomfited.

A text well improved.

One preaching upon Num. 22. 30. Am not I thine Asse, &c. raised these foure solid and profitable Doctrines.

1 That the silliest, and simplest, being wrong­ed, may justly speake in their owne defence.

2 That the worst men have a good title to their owne goods, for though Balaam was a Sorcerer, yet the Asse confesseth twice that he was his.

3 That they who have done many good offices, and fail in one, are often not only un­rewarded for former services, but punished for that one offence.

4 That when the Creatures, formerly offi­cious to serve us, start from their former obe­dience, [Page 68] man ought to reflect on his owne sin as the sole cause thereof.

Delight in sinning.

Plutarch reports of one who would not be resolved of his doubts, because he would not lose the pleasure in seeking for resolution; like to him that would not have his Phisitian to remove the thirst he felt in his Ague, be­cause he would not lose the pleasure of drink­ing; and like those that would not be freed from their sins, because they would not lose the pleasure of sinning.

A wise answer to a foolish people.

When the Thracians told Agesilaus that they had Canonized him for a God, Have you power (saith he) to make Gods of whom you please? If you have, pray make a god of one of your selves, and when I see what good he hath thereby, I will thanke you for your kindnesse.

A notable act of charity.

Our King Richard the first being wounded in the arme with an Arrow, whereof he dyed within a few dayes; finding himselfe past re­covery, he caused the party that had woun­ded him, to be brought into his presence, [Page 69] who being asked what moved him to doe this fact? answered, That King Richard had kil­led his Father, and two of his Brothers with his owne hand, and therefore would doe it, if it were to be done againe; upon this inso­lent answer, every one looked the King should have censured him to some terrible punish­ment, when contrary to their expectations, in a high degree of charity, he not only free­ly forgave him, but gave a speciall charge he should be set at liberty, and that no man should dare to doe him the least hurt, com­manding besides, that a hundred shillings should be given him; an act that well shewed he had been at the holy Land, or rather in­deed that he was going to it.

A good speech of Constantine.

When Constantine the Emperour was told that there was no meanes to cure his Lepro­sie, but by bathing his body in the blood of Infants, answered; Malo semper aegrotare quam tali remedio convalescere; I had rather not be cu­red, then use such a remedy.

Men of great estates and eminency brought to great wants and extremity

The victorious Emperour Henry the fourth, who had fought two and fifty pitched Battels, fell to that poverty before he dyed, that he [Page 70] was forced to petition to be a Prebend in the Church of Spire, to maintaine him in his old age; and Procopius reports of King Guillimer, who was sometimes a potent King of the Vandals, that he was so low brought, as to in­treat his freind to send him a Spunge, a loafe of Bread, and a Harp; a Spunge to dry up his teares; a loafe of Bread to maintaine his life; and a Harp to solace himselfe in his mi­sery; and Philip de Comines reports of a Duke of Exeter, who though he had married Ed­ward the fourths Sister, yet he saw him in the Low Countries begging bare-foot. So also Bellisarius, the only man living in his time for glorious victories, riches, and renowne, ha­ving his eyes put out, was led at last in a string, crying, Date obulum Bellisario, Give a half penny to poore Bellisarius.

A censure of a curious woman.

Socrates writes of one Pambo, who seeing a woman curiously dressed and adorned, burst forth into teares, because she tooke so much paines to goe to Hell; and was more carefull of her face to please men, then of her heart to please the Lord.

Prosperity is subject to pride.

Gregory Nazianzen reports of himselfe, that [Page 71] when any thing fell out prosperously to him, he used to read the Lamentations of Ieremiah, to keep his minde humble.

A happy strife.

Zerxes making warre upon the Athenians, and Themistocles, and Aristides, Citizens of A­thens, being at mortall enmity, yet when The­mistocles was chosen Generall, Aristides went to him, saying; That it was now time for them to leave their strife, and to strive which of them should doe best in saving their Coun­try, whether you in ruling and commanding, or I in counselling and obeying; to which Themistocles replyed: Since Aristides you have the honour in beginning so commendable a strife betwixt us, I will endeavour to exceed you in the continuance of it.

God usually payes sinners with their owne coyne.

Hatto Arch-Bishop of Ments, having assem­bled a great number of poore people in a time of Dearth into divers Barnes, under pretence of releeving them, caused the Barnes to be set on fire, saying, they were the Rats that eate up the food of the Land; but within a while, he himselfe was eaten up of Rats, from whom by no means he could defend himself.

The noble and Christian courage of Agrippa.

Josephus hath a relation of Agrippa, how up­on a time he invited Cajus the Emperour to a Supper, and gave the Emperour so great con­tent in his entertainment, that he bade him aske what he would of him; Agrippa (though he knew it was to the hazard of his life and fortunes) made this request; I beseech you Sir, give commandement that the Statue which you have charged Petronius to erect in the Temple of the Jewes, may never be set up there. Many Christians would hardly goe so farre in venturing themselves, either for Church or Common-wealth, as Agrippa here did for the Jewes.

Hostility converted into courtesie.

Alexander comming with his Army into India, Taxiles an Indian King met him, and saluted him after this manner: Alexander, why should we strive one with another, except it be for water, or such necessary commodities as we cannot live without? if it be for mony that thou commest, if I be richer then thou, I am ready to give to thee; if thou hast more then I, I will not thinke scorne to receive from thee; Alexander being much pleased with his speech, imbracing him said, Thinkest [Page 73] thou this meeting of ours can be without fighting? No, no; for l wil fight and contend with thee in honesty & courtesie, because thou shalt not exceed me in bounty and liberality.

A word fitly spoken.

A company of neare friends dining toge­ther one Sabbath day, one that was at Table (to prevent impertinent discourse) said, That it was a question whether we should all goe to Heaven or no; which struck them all into a dump, and caused every one to enter into a serious consideration with themselves; one thought, if any of this company goe to Hell it must be I, and so thought another, and another, and indeed so thought almost every one then present, as well servants that wai­ted, as those that sate at table, as it was af­terwards acknowledged; and (thorow the mercy and blessing of God) this speech so wrought upon the spirits of most of them, that it proved the first instrumentall meanes of their conversion.

A true Noble-man.

Eusebius tels of a Noble-man called Vetius Epagathus, who appearing in the cause of Christians, not being able to beare the un­just dealings he saw against the Christians, he [Page 74] demanded that he might be heard in defence of the Brethren; but all that sate at the Tribunall being against it, because he was a Noble-man, the President asking him, if he were a Christian, he plainly and publikly confest it, and so was taken in amongst the Martyrs, being afterwards called the Chri­stians Advocate.

A just reward of tyranny.

The Governour of Transsilvania used to hang his Cap upon a Pole, which was set up on the top of a Castle, commanding all that passed by to worship it; which one Tellius re­fusing, the Governour commanded his Son to be tyed to a stake, and an apple to be set upon his head, enjoyning his father to shoot at the apple with an arrow, threatning him, that if he either hit his Son, or missed the apple, he should dye for it; the poore man (by providence) hit the apple, and so was free; the Governour askt him why hee brought two arrowes being to use but one; who answered, that if he had mist the marke with the one, he intended to have shot at him with the other, which he did after­wards, and slew him.

Nine Arguments against toleration of all Religions.

A worthy Gentleman of these times hath given nine Arguments against Toleration of all Religions, which are as followeth:

• 1 If liberty be given to Error, it will be­get licentiousnesse in erring.
• 2 This liberty is not the Magistrates to give.
• 3 The Rule of Truth must not be bent.
• 4 If Lawes be made for Errors, 'twill in­crease them.
• 5 To make unlawfull things lawfull, sa­vours of Popish Dispensations.
• 6 Toleration of Errours by Law, makes personall errours become Nationall Sins, and then the next is Nationall Judgements.
• 7 The Magistrate ought to be as tender of Truth, as men are of their Consciences.
• 8 This Toleration of all Opinions, is a charitable Impiety, and an impious Cha­rity.
• 9 To be bound to Truth, is the greatest Liberty, and to be free from it, is the greatest slavery.

Silence in Gods cause dangerous.

Luther professed, That he had rather bee accounted any thing, then be accused of [Page 76] wicked silence in Gods cause; let me be ac­counted, sayes he, proud, covetous, yea a murderer, yea guilty of all vices, so I be not proved to be guilty of wicked silence, while the Lord and his cause doe suffer.

A good Conscience preferr'd before worldly glory.

Flavianus Clemens one of Domitians Courti­ers, was so much in favour with that Empe­rour, as he intended to make his Son his Suc­cessor in the Empire, but this good Flavia­nus, rather then he would breake the Peace of his Conscience in the matter of his Religion, he was content to beare the turning of this great love the Emperour bore him into as great hatred, so as he hated him to death, and oppressed his whole House.

Honours change manners.

Two Schollers that were long brought up together, agreed, that which of them came first to preferment should help the other; one of them came afterward to be a Bishop, the other seeing himselfe forgotten, or at least neglected, came to the Bishop, desiring him to remember his promise; the Bishop made as if he knew him not: not know me, replyed the other! I am such a one; Oa said the Bi­shop, [Page 77] 'tis no marvaile I shou [...]d not knowyou, for to tell you true, I scarce know my selfe.

A good help for the Pope at a dead lift.

A Fryer Minorite wrote a Booke to prove that the Pope might be Excommunicate, as well as any other man; to which purpose he used this Dilemma; either the Pope is a Bro­ther, or he is not a Brother; if he be a Bro­ther, then 'tis certaine he may be Excommu­nicate by a Brother; if he be not a Brother, why doth he say, Our Father? at which the Pope was very much troubled; but a merry Courtier that waited on him said, That it was an easie matter to avoyd the Fryers Di­lemma; the Pope desired to know how; Why Sir, said the Courtier Vos nunquam dicite Pater Noster, & solutum est argumentum; Let your Holinesse never say the Lords Prayer, and there's an end of an old Song.

The sinfull examples of great men, are of dan­gerous consequence in the world.

Austin in his Confessions, speaking of Poeti­call Fictions, saith, that the Devill drew men on cunningly to wickednesse by them; for whereas the Poets feigned such and such men who were sometimes famous in the world, to be gods, and did cry them up for Deities, and [Page 78] attributed to th [...]m filthy lusts, and wicked uncleannesse, it came to passe, that such as delighted in such wayes, would blesse them­selves in this, that they did not imitate base men, but the coelestiall gods; Thus the Devil gets Sinne countenanced in the world, by the examples of great ones; the meaner sort thinking themselves safe, if they have but men of eminency for their patterne.

A fit Meditation for every man.

Franciscus Xaverius writing to John the third King of Portugall, gave him this whol­some counsell; That he would every day, for a quarter of an houre, meditate upon that Divine sentence; Wbat shall it profit a man to win the world, and lose his owne soule? And that he would seeke of God the right understand­ing of it; and that he would make it the close of all his prayers, the repetition of these words, What shall it profit a man, &c.

A Miracle in our dayes.

Mistris Hony-wood of Kent, an ancient and religious Gentle-woman, being in great di­stresse of Conscience for want of assurance, oft crying out, that she was certainly damn'd; one day, as she was in conference with some godly Divines, who laboured what they [Page 79] could to comfort her, and satisfie her spirit, she still persisted in her dispairing expressions; when the Ministers were about to depart, she called for a cup of Wine for them, which be­ing brought, she dranke to one of them a Glasse of the Wine, and as soone as she had done, in an extreame passion she threw the Venice Glasse against the ground, saying, As sure as this Glasse will breake, so surely am I damned; the Glasse rebounded from the ground without any harme, which one of the Ministers suddenly caught in his hand, and said, Behold a Miracle from Heaven to confute your unbeleefe, tempt God no more, tempt God no more; both the Gentlewo­man, and all the company were mightily a­mazed at this strange accident; and all glo­rified God for what was done, and the Gen­tlewoman, through the Grace of God, recei­ved much comfort, and lived and dyed full of peace and assurance. This hapned in King James his time, and the whole Story was related to him in a Sermon, immediately af­ter it was done; and so also was it related by another Preacher at Pauls Crosse.

Kings never want Laws to doe what they list.

Cambyses desirous to marry his owne sister, asked his Magi, whether it were lawfull or [Page 80] no for him to doe so? They answered, that indeed they had no Law for the Brother to marry the Sister; but they had another Law, whereby it was lawful for the Kings of Persia to doe what they listed.

The Churches treasure.

Saint Laurence the Martyr being demanded by Galienus the Tyrant, where he had be­stowed the Treasure of the Church? he told him that within three dayes he would re­solve him; in the meane time he gathered to­gether a great number of poore Christians, saying, that these were the riches of the Church.

He that serves God by a Proxy, shall goe to Heaven by an Atturny.

There was a Merchant that seldome or ne­ver went to Church himselfe, but used to send his Wife to pray for them both; it hap­ned that they both dyed much about the same time, and comming to Heaven Gates, Saint Peter let the Woman only in, saying, That as she went to Church for both, so she should be received into Heaven for both.

A sinfull life followed with a wofull death.

One Hermanus a great Courtier in the [Page 81] Kingdome of Bohemia, being at point of death did most lamentably cry out; That he had spent more time in the Palace then in the Temple, and that he had added to the ryo­tousnesse and vices of the Court, which he should have sought to have reformed; and so dyed, to the horrour of those that were about him.

A Bishops blessing not worth a halfe penny.

There was a poore blinde man that sate begging by the High-way, who hearing that a Bishop was comming, the old man bestirr'd himself with great expectation of a bountiful reward from his Lordship, crying, Good my Lord, good my Lord, bestow some small peece of silver upon this poore blinde man; for Gods sake, my Lord, one halfe penny, to this blinde man; but, on rode the Bishop, and not a farthing could the poore man get; who perceiving that the Bishop was past, he cryed to him, that if he would give him no mony, he would yet give him his blessing; (the Bishops blessing in old time was a good­ly matter) which the Bishop hearing, turned his Horse and went back to the blinde man, bidding him kneele downe, and he would give him his blessing (which was, to lay his hand upon his head, and pray God to blesse [Page 82] him) the blinde man fell upon his knees, but instantly starts up againe, and said; 'Twas no great matter whether he did blesse him or no, for he knew if it were worth a halfe pen­ny, his Lordship would not part with it.

Remarkable Circumstances about the Kings death.

King Charles was beheaded in that very place where the first blood was shed in the beginning of our late troubles, for a company of Citizens returning from Westminster, where they had been quietly petitioning for Justice, were set upon by some of the Court, as they past by White-Hall; in which tumult divers were hurt, and one or more slaine, just by the Banqueting-house, in the place where the Scaffold stood on which he suffered; 'Tis further remarkable, that he should end his dayes in a Tragedie at the Banqueting-house, where he had seene, and caused many a Co­medy to be acted upon the Lords Day.

Men of publike spirits would not out-live their Countries prosperity.

When Titus had taken and sacked Jerusa­lem, the Priests came to him and begged their Lives; that mercifull Prince, and darling of Mankinde, caused them to be slaine, as dege­wretches, [Page 83] that would desire to out­live their Temple and Religion.

One good turne requires another.

Augustus Caesar being requested by an old Souldier of his, to be present at the hearing of a cause he had; Augustus answered, That he would send one in his roome; the Soul­dier replyed, O Emperour, I sent no Deputy to fight in thy quarrell at Philippi, but went my selfe; whereat Augustus blushing, yeelded to his request.

The lively picture of our times.

When God raised up Luther, Melancthon, Zwinglius, and divers other Worthies to be the Reformers of his Church; At the same time, the enemy of Mankinde raised up the Anabaptists, to be the disturbers of his Church; And the more active Luther and the rest were, in labouring a Reformation, accor­ding to the Gospel; the more violent were, Thomas Muntzer, Storch, Knipper Dolling, and the rest of that Phanicall frenzie crue, in raysing tumults and confusions, and disgrace­ing those worthy instruments of God, ray­ling upon them, and upon whatsoever they did, towards the worke of Reformation; crying out, that Luther was worse then the [Page 84] Pope, and that he and his Party savoured no­thing but the flesh; and because these mad­headed Anabaptists could finde nothing in the written Word, to defend their Errours, and the tumults which they raised, they fly to Revelations, and Inspirations; hereupon every Fish-monger begins to boast of the Spi­rit, feigne revelations after the example of Storch, and Muntzer, and the Pulpit is open to every Cobler and Tinker; they scoffed at the publick Sermons of the reformed, in­veighed against the Lutheran Faith, as being voyd of good workes; Muntzer, the chiefe trumpet of these uproares, proclaimes open­ly, that he was raised up by the command of God, for the punishment of wicked Princes, and altering of politick Government; his usuall subscriptions to his Letters was, Thomas Muntzer, the Servant of God against the ungodly.

Nine Pillars for the supporting of Faith.

David hath couched nine severall Argu­ments in one Verse, for the strengthening of his faith in God; as we may see, Psal. 18. 2. 1 Jehovah, 2 My Rock, 3 My Fortresse, 4 My Deliverer. 5 My God. 6 My strength. 7 My Buckler. 8 The Horne of my salvation. 9 My high Towre.

The undaunted spirit of Ignatius.

Ignatius, when he was in his enemies hands, and ready to suffer Martyrdome, he used this notable speech; I care (sayes he) for no­thing visible, or invisible, so I may get Christ; let fire, the Crosse, the letting out of wilde beasts upon me, breaking of my bones, the tearing of my members, the grinding of my whole body, and the torments of the Devill come [...]pon me, so be it I may get Christ.

More Devils in the Country then in the City.

A Holy man travelling to a great and po­pulous Towne, spyed a great company of Devils in every field, and about every house in the Country as he went; but comming to the City, he found only one Devill there, who sate on the pinacle of the highest Church; this Holy man conjuring him downe, deman­ded of him the reason why there were so ma­ny Devils in the Country, and but one in the City? He answered, That one was enough in the City, because there was so much wicked­nesse in it, that they were all his owne alrea­dy, and he only kept watch least there should be any alteration amongst them; but in the Country, the people were so poore, industri­ous, [Page 86] and honest, that they were enforced to imploy their greatest numbers and paines to gaine them.

Confesse and be saved.

The Duke of Roan visiting his Common Goale, demands of the first Prisoner he saw, wherefore he lay there? he answered, for no offence that ever he had committed, but up­on malice; the like answer made the second, and the third, and so all the rest; but com­ming to the last, he answered; That he lay there for his offences of Felony, and Murder, expecting death, as he had deserved. The Duke liking his humble confession, bade the Goaler take away that wicked fellow from those holy and innocent men, saying, He was enough to infect them all; by which meanes he only escaped.

No matter by whom, so Gods work be done.

Matthew Langi Arch-Bishop of Salzburg said, 'Twas true, that many things were greatly a­misse in the Church of Rome, and that the whole Clergy stood in need of Reformation; but that such a Rascally Monk as Martin Lu­ther should be the Author of such a work, was intollerable.

A good use of a wooden god.

Diagoras having something to boyle, and wanting other fuell, he tooke his wooden god Hercules, saying, It is now the time of Her­cules; that as thou hast served Euristheus in twelve Labours, so thou shouldest serve me in the thirteenth; and so threw him into the fire, as a peece of wood.

Three good questions for every man to aske himselfe every night.

Seneca reports of one Sexius, who every night when he should take his rest, would ask himselfe three questions; 1 What evill hast thou healed this day? 2 What vice hast thou stood against? 3 In what part art thou bettered?

'Tis not Blood, but Faith that makes men noble.

Romanus the Martyr, who was borne of No­ble Parentage, intreated his Persecutors that they would not favour him for his Nobility; for it is not (said he) the blood of my An­cestors, but my Christian Faith that makes me noble.

The old Cardinall did not like the new way of chusing Popes.

An old Sicilian Cardinall, after long absence, comming to the election of a new Pope, and expecting that incessant Prayers, as of old, should have been made to God for the dire­cting of the choyse of Christs Vicar; and finding now, nought but canvasing, promi­sing, an [...] threatnings for Voyces; Ad hunc modum (faith he) fiunt Romani Pontifices? Are the Popes of Rome chosen after this manner? He would stay no longer in the Conclave, but away he went, and never saw Rome after.

The Low-Countries compared to a Cow.

The State of the Low-Countries hath been resembled to a Cow, the King of Spaine spur­ring her; the Queen of England feeding her; the Prince of Orange milking her; the Duke of Anjoy pulling her back by the tayle, but she befoul'd his fingers.

The Counsell of Constance.

At the Counsell of Constance, Anno 1414. were assembled Sigismund the Emperour, four Patriarchs, twenty nine Cardinals, three hundred forty six Arch-Bishops, and Bishops; five hundred sixty foure Abbots, and Doctors; six hundred Secular Princes, and Noble-men; foure hundred and fifty common Harlots; six hundred Barbers; three hundred and twenty Minstrils, and Jesters.

Of one that had never troubled God with his prayers before that time.

A man being sick, and afraid of death, fell to his prayers, and to move God, to heare him; told him, that he was no common Beg­ger, and that he had never troubled him with his prayers before, and if he would but heare him at that time, he would never trouble him againe.

England and Scotland seldome long at peace.

That which Vellejus said of the Romans and Carthaginians, may as truly be said of the English and Scotch; That almost for three hun­dred yeares, there was, either Bellum inter eos, aut belli preparatio, aut infida pax: Either Warre, or preparation to Warre, or a false Peace be­tween them.

What to doe in time of danger.

The Duke of Saxony preparing an Army a­gainst the Bishop of Magdenburg, which he hearing of, he fell to prayer, reforming his Church, and amending what was amisse; which one of his friends perceiving, and saw that he made no preparation for his defence, asked him, if he did not heare what the Duke intended? yea, said he, I doe heare it well enough; Sed ego sanabo Ecclesiam meam, & Deus pugnabit pro me; I will reforme my Church, and then God will fight for me.

A Rule for Kings.

Theopompus being demanded by what means a King might safely keep his Kingdome, an­swered, by giving his friends free liberty o [...] speech.

Riches the bane of the Church.

Bishop Jewell records out of Joannis Pari­sensis and others, that when Constantine the Great advanced Bishops, and endowed the Church with Lands, and great temporall Pos­sessions, there was a voyce of Angels heard in the aire, saying, Hodie venenum funditur in Ecclesiam; This day is poyson poured out up­on the Church.

Germany baned by three things.

Luther Prophesied that there were three things which would be the bane of Christian Religion in Germany; First, Forgetfulnesse of Gods great blessing in restoring the Gospel againe to them; Secondly, Security, which, said he, already reigneth every where; Third­ly, Worldly wisdome, which would bring all things into good order, and undertake to cure the publick distempers, with wicked Counsels.

Learning too low for Noble-mens Sons.

A great Peere of this Land (not guilty of [...]uch Learning, nor any great friend to it) [...]id, it was enough for Noble-mens Sons to winde their Horne, and carry their Hawke [...]ire, and that Study and Learning was for [Page 94] Children of meaner ranke; to whom it was justly replyed, That then Noble-men must be content that their Children may winde their Hornes, and carry their Hawkes, while meaner mens Sonnes doe weild the affaires of State.

The Earle of Castle-havens miserable Comforters.

When the Earle of Castle-haven was to be beheaded, there were sent two great learned Deanes and Doctors of Divinity to his Lodge­ing, to pray with him before his death; who calling for a Common Prayer-booke, they read over the Letany to him, which was all the Prayers they used with him; the Earle much grieved and discontented there-with, brake forth into these speeches: Alas, what doe these Doctors meane to trouble them­selves, or me, in praying to God to deliver me from Lightning & Tempest, from Plague, Pestilence, and Famine, from Battle and Mur­der, and from suddaine death; who am now presently to dye, and lose my head? Or what doth their praying, to preserve all that travell by Land or by Water, all Women labouring with Childe, all sick Persons, & young children▪ concerne either me, or my present condition, who am now ready to perish and b [...] destroyed [Page 95] miserable Comforters are they. This he spake with teares in his eyes, and thereupon desired the Company that was with him to goe into another roome from these Deanes, where he made such an heavenly fervent extemporary Prayer, pertinent to his present dying condi­tion, as ravished all the Auditors.

An Imposture handsomely discovered.

The Duke of Gloster being with Henry the Sixth at Saint Albans, there was a great brute up and downe the Towne of a famous Mira­cle wrought at that very time, upon a poore man, by vertue of St. Albans Shrine; which was the restoring of fight to this poore man, who, as he said, was born blinde, the Miracle was so noysed in the Towne, and in every mans mouth, that the Duke desired to see the man that was thus cured of his blindnesse; who being brought to him, he asked him if he were borne blinde? who answered him, that he was; and can you now see (said the Duke) yea, I thanke God, and St. Alban, saith the begger, Then tell me, saith the Duke, what colour is my Gowne of? the begger rea­dily told him the colour; and what colour is such a mans Gowne? the begger told him presently, and so also of many others. Then said the Duke, goe you counterfeit Knave, if you [Page 96] had been borne blinde, and could never see till now, how come you so suddenly to know this difference of colours? and thereupon, in­stead of an Almes, he caused him to be whipt openly up and downe the Towne.

Iesuiticall juggeling.

When the House at Black-fryers in London fell, and had killed about a hundred Persons, and wounded above as many more, who were Roman Catholicks met there to heare a Popish Priest preach, which was in the yeare 1623. upon a Sabbath day, and the fifth of Novem­ber (the Powder Treason day) according to the Romish account; the Jesuits presently pub­lished a Booke, wherein they set forth this ac­cident, with all the Circumstances, as a Judge­ment of God fallen upon a company of Here­ticall Protestants and Puritans, as they were met together in a Conventicle; All this was, that the poore deluded people might not come to the knowledge of this remarkable Judgement, lest it should startle them in their profession of Popery, and that it might con­firme them in their indignation against the Protestant Religion; and thus they make lyes their refuge.

A remarkable Judgement upon a wicked Counsellour.

It was a very remarkable peece of Divine Justice which befell the Lord Hastings, by whose advice Richard the third put to death the Earle of Rivers, and Grey, with others at Pomfret in the North, without either tryall of Law, or any offence given; It pleased God, that this very Hastings, who counselled the Tyrant to take away the heads of these No­ble-men thus unjustly, lost his owne head, the very same day and houre, in the Tower of London, in the same lawlesse manner, and by the command of the same lawlesse monster.

What cast Lucifer out of Heaven, and Adam out of Paradice.

God (saith one) had three Sons, Lucifer Adam, and Christ; The first aspired to be like God in power, and was therefore throwne downe from Heaven; The second, to be like him in knowledge, and was therefore deser­vedly driven out of Eden; The third did al­together imitate, and follow him in his mercy, and by so doing obtained an everlasting inhe­ [...]itance.

The worlds Hypocrisie.

Omnia religiosa nun [...] ridentur; He that makes Conscience of his wayes, is accounted one of God Almighties Fooles; we are all (in effect) become Comedians in Religion, and while we act in gesture, and voyce Theologicall vertues, in all the courses of our lives, we re­nounce our persons, and the parts we play.

Stay the Bells, the man is alive yet, and like to plague you worse.

While Martin Luther was yet living, some Popish Priests published a Booke in Italian, re­lating the strange and fearefull manner of his death; thus the story lyes. A stupendious and rare Miracle which God, ever to be praised, shewed about the filthy death of Martin Luther, a man damned both in body and soule, so that it conduced to the glory of Jesus Christ, and the amendment and comfort of godly men. When Martin Luther was sick, he desired the Lords Body to be communicated to him, which he receiving, dyed presently; when he saw that he must dye, he requested that his body might be set upon the Altar, and be adored with Divine worship; but God, to put an end to his horrible errours, by a great Mira­cle warned the people to abstaine from that [Page 99] impiety which Luther invented; for when his body was laid in the Grave, suddenly so great a stir & terror arose, as if the foundations of the earth were shaken together; whereupon all the Funerall trembling, were astonished, and after a while lifting up their eyes, beheld the sacred Host appearing in the aire; where­fore with great devotion of heart, they pla­ced the most sacred Host upon the holy Altar, whereupon the fearefull noyse ceased; but in the night following a loud noyse, and rat­ling, much shriller then the former, was heard about Luthers Sepulcher, which awaked all the City, terrified them, and almost killed them with astonishment; In the morning, when they opened the Sepulcher, they found neither his body, nor the bones, nor any of the cloaths; but there came a sulphurous stinke out thereof, which almost over-came the standers by. By this Miracle many were so amazed, that they amended their lives, for the honour of the Christian Faith, and the glory of Jesus Christ.

A faire confutation of a foule Lye.

When this Lye came printed into Germany, Luther confuted it with his owne hand, after this manner. I Martin Luther doe professe and witnesse under my owne hand, that I on the [Page 100] one and twentieth day of March received this Figment, full of anger and fury concerning my death, and that I read it with a joyfull minde, and cheerfull countenance; and but that I detest the Blasphemy, which ascribeth an impudent Lye to the Divine Majesty; for the other passages, I cannot but with great joy of heart laugh at Satans, the Popes, and their complices hatred against me; God turne their hearts from their Diabolicall ma­liciousnesse; but if God decree not to heare my prayers for their sin unto death, the Lord grant that they may fill up the measure of their sins, and solace themselves to the full with their Libells, full fraught with such like Lyes.

God is not alwaies alike present with his most faithfull Servants.

A very eminent Preacher of this Land being on a time at a Noble-mans house in the Country, was intreated to preach on a weeke day at a Lecture, then kept at that place, which he did; but was so extreamly bound and straitned in his spirit, that he had al­most no utterance, nor inlargement at all, wherewith he was exceedingly dejected; in the after-noone he rode away from that place to another Towne not farre off, in company [Page 101] with an eminent Divine, who had heard him that day; all the way as they rode, he did no­thing but complain of Gods hand in straitning him that day more then ever; but preaching the same Sermon the next day, God so assisted him, that he never had more enlargement.

Ʋpon a Gentlewoman that well deserved it.

Luthers constancy to the Truth.

Martin Luther was ever constant in knowne truth, from the confession whereof he could never be removed with threats or promises, so that when upon a time one Papist demanded of another, Why doe you not stop the mans mouth with Gold and Silver? the other an­swered, This German beast careth not for money.

Heavinesse may endure for a night, but joy commeth in the morning.

There lived lately at Tilbury in Essex, one Master Vere▪ elder Brother to the late Lord Vere; this Gentleman fell into great trouble [Page 102] of minde, yea he grew to such a degree of de­spaire, as that he rejected all the comforts, that many godly Ministers, and other Chri­stian friends endeavoured to apply to him; nay he would not permit them to pray with him, nor in his Family; neither would he suffer either, Reading, Singing, or praying to be used in his house for a long time, though formerly he had both liked and used all such Christian exercises; and that which is most strange, he sent to all the godly Ministers and Christians that dwelt neare him; to desire them for Gods sake, that they would not pray for him, saying, that it would but increase his torments in Hell; in this sad condition he continued a long time, till walking one day in his chamber alone, he hapned unawares to sing a line or two of a Psalme to himselfe; at which instant he began to feele some in­ward refreshing in his spirit, and by little and little he grew abundantly filled with heavenly comforts, in such a measure (as he told all that came to him) that it was impossible for any tongue to utter, or heart to imagine, that did not feele them; Thus he continued about three quarters of a yeare, injoying heaven up­on earth, and then he dyed in the armes of Jesus Christ.

Vertue and valour is the best nobility.

One Verdugo a Spanish Commander in Frizeland, of very meane birth, but an ex­cellent Souldier; being at a great Feast with certaine of the Spanish Nobility, and sitting uppermost at Table, as it belonged to him there, being Governour of that Country; some of them began to murmure that he tooke the place before them, to which he thus re­plyed; Gentlemen (quoth he) question not my birth, nor who my father was, I am the Son of my own desert and fortune; if any man dares doe as much as I have done, let him come and take the Tables end with all my heart.

Want of learning in Noble-men to be lam [...]nted.

Sigismond King of the Romans greatly complained at the Counsell of Constance of his Princes and Nobility, that there was not one of them that could answer an Embassa­dour who made a speech in Latine; whereat Lodowick the Elector Palatine tooke such a deep disdaine in himselfe, that with teares he lamented his want of learning, and presently returning home, began (though very old) to learne his Latine tongue.

The meanes Julian used to destroy Christian Religion.

The Apo [...]ate Julian, who made it his busi­nesse to destroy Christian Religion, betooke himselfe to the use of two principall meanes; the one whereof was obstructing the wayes of liberall Education, by putting down Schools of Learning, that Christians being kept in ignorance might sooner be cheated of their Faith, and lesse able to resist the Heathens Sophistry. The other was, Indulgence to all kinde of Sects and Heresies, in hope by coun­tenancing them, to create such a distraction a­mongst Christians, as should bring speedy de­struction, not only upon the Orthodox party, but upon the very profession of Christianity.

Christ only inlightens the soule.

Were it not for the Sunne it would be per­petuall night in the world, notwithstanding all the Torches that could be lighted; yea notwithstanding all the light of the Moone and Stars; it is neither the Torch-light of Naturall parts, and Creature comforts, nor the Star-light of civill honesty, and common gifts; nor the Moon-light of temporary faith, and formall profession, that can make it [Page 105] day in the soule, till the Sun of righteousnesse arise and shine there.

In warre policy is better then valour.

The Oracle of Apollo at Delphos, being de­manded the reason why Jupiter should be the chiefe of gods, sith Mars was the best Soul­dier, made this answer; Mars indeed is the most valiant amongst the gods, but Iupiter is the most wise, concluding by this answer; That policy is of more force in Military af­faires then valour: Parui sunt arma for is, nisi sit consilium domi.

The qualities of a good Servant.

The first duty of a Servant, is willingnesse to learne whatsoever is necessary; the second, faithfulnesse, in performing truly whatsoe­ver belongs to his duty; the third, careful­nesse, in seeking all honest meanes to profit his Master; the fourth, silence in tongue, in not replying to his Masters speeches.

Men are easily drawne to vice, but hardly to vertue.

Calistes the Harlot said, she excelled Socrates, because when she was disposed, she could draw away his Auditors from him; no mar­vell (saith Socrates) for thou allurest them [Page 106] to dishonesty, to which the way is ready; but I doe exhort them to vertue, whose way is hard to finde.

The wonderfull power of Prayer, even in our dayes.

At the beginning of our New-England Plan­tation, our Country-men were driven into great streights, and one time especially above the rest; for the wind held so contrary, that the long expected Ships, which should bring them necessaries out of Old England, could not come to them, whereby they were brought almost to extremity; And besides, it had not rained by the space of eleven weeks, which made them despaire of receiving any reliefe from the seed that they had sowen: In this sad condition, they kept a day of seeking the Lord by Prayer, and of solemne humbling of themselves before him. Now marke the e­vent; before they had fully ended the busi­nesse of the day, it pleased God to send them a gracious raine, which so refreshed the par­ched earth, that they had a plentifull crop from it; and the next morning three English Ships came into the Bay, which abundantly supplyed their wants.

Christ is All, and in All.

We have all things in Christ, and Christ is all things to a Christian; If we be sick, he is a Physician: If we thirst, he is a Fountaine: If our sins trouble us, he is Righteousnesse; if we stand in need of help, he is mighty to save; if we feare death, he is Life; if we be in darknesse, he is Light; if we desire Heaven, he is the Way; if we hunger, he is Bread.

Queene Elizabeths godly answer about Tollerating of Popery.

The Emperour and almost all the Popish Princes of Christendome, interceding with Queene Elizabeth, in the beginning of her reigne, to Tollerate the Popish Religion in her Dominions, and that she would suffer the Papists to have Churches in Townes by the Protestants; she answered, That to let them have Churches by the others, she could not, with the safety of the Common-wealth, and without wounding of her honour and conscience; neither had she reason to doe it, seeing that England imbraced no new Reli­gion, nor any other then that which Jesus Christ hath commanded, that the Primitive and Catholick Church hath exercised, and the ancient Fathers have alwaies with one [Page 108] voyce, and one minde approved. And to al­low them to have divers Churches, and di­vers manners of service; besides that, it is di­rectly oppugnant to the Lawes established by the authority of the Parliament, it were to breed one religion out of another, and draw the spirits of honest people into varieties; to nourish the designes of the factious, to trouble Religion and the Common-wealth, and to confound humane things with Divine, which would be ill in effect, and worse in example; pernicious to her Subjects, and not assured at all to those to whom it should be allowed.

An excellent custome amongst the Athenians.

Amongst the Athenians, when the Magi­strates had ended their Government, which lasted but a yeare, open Proclamation was made throughout the City, after this manner: Whosoever can accuse the Magistrate of any unjust act committed, let him come forth, for they have ended their Magistracy; upon this Proclamation, every Accuser that could make just proofe of offence, had his free ad­mission.

A Murder strangely discovered.

A company of Villaines as they were mur­thering one whom they had robb'd, to which [Page 109] purpose they drew him into a Field remote from the High-way; whilst they were com­mitting this bloody act, it happen'd that a flock of Cranes flew over the Field, to whom the dying man cryed out aloud, saying; You Cranes shall beare witnesse what they doe un­to me; this murder lay hid for a long time, and no knowledge could be got of the murde­rers, untill a certaine day, when a publick Solemnity being made in the same Field, whereat two of them who had committed the murder happened to be present; suddenly a great noyse of Cranes was heard above in the ayre, which one of them perceiving, scof­fingly said to his fellow (not thinking that any body heard him) Harke fellow, these are the witnesses that Ibicus when we kild him said should disclose his death; This being over-heard by one that stood nigh them, they began to be had in suspicion; whereupon they were called into question by the Magi­strate, and upon strict examination, at length they confessed the Fact, and Justice was exe­cuted upon them accordingly.

A strange accident at Oxford Assizes.

At an Assizes holden in Oxford, 1577. one Robert Jenke a Stationer, and an impudent Fellow,, was there accused and brought to [Page 110] Tryall, for speaking words against the Queen; it hapned in the very instant while he was Ar­raigned, that there arose such a Damp, and poysonous smel, that the most part of the com­pany there present, dyed in a short space after, the contagion spreading no further then to those that were upon the place; amongst o­thers Robert Bell, chiefe Baron of the Exche­quer, Mr. Barham a famous Lawyer, some of the Nobility and chiefe Gentry, most of those that served upon the severall Juries, and about three hundred more dyed there.

Manna is a perfect resemblance of Jesus Christ.

Christ is signified by the Manna, which the Israelites did eate in the Wildernesse, in many respects;

First, as Manna was a meat prepared of God, without the labour of the Israelites, so is Christ given unto men, not out of any work or merit of theirs, but of the free gift and goodnesse of God.

2 As Manna came from Heaven besides the ordinary course of Nature, so Christs birth was wonderfull, and different from other men.

3 Manna was distributed to all alike, even so Christ communicates himselfe to all alike [Page 111] without respect of persons, for in him is nei­ther male nor female, bond or free.

4 Manna when it came first was an un­knowne thing, so Christ was unknowne when he came into the world.

5 Manna was food, and a plentifull food, there was enough for every body, so is Christ the Food and Bread of our Soules, and suffi­cient to feed many, yea even the whole world.

6 Manna was of a most sweet and pleasing taste, and so is Christ unto that Soul which can truly relish him.

7 Manna was white and pure, even so is Christ also white and pure, he hath not the least staine of sinne.

8 Manna before it was eaten was brayed in a Morter, or broken in a Mill; so was Christ bruised in the Garden, and broken up­on the Crosse, that he might nourish our soules to eternall life.

9 As Manna was given only in the Wil­dernesse, and ceased as soone as they came in­to the Land of promise; so is Christ our Spi­rituall food in the Eucharist, so long as we travell in the wildernesse of this world, but when we shall arrive in the heavenly Canaan we shall have no more need of Sacraments.

Men much in debt seldome sleep soundly.

When a Gentleman of Rome that had con­cealed his broken estate dyed, and his goods were set to open sale for his Creditors satis­faction, Augustus himselfe sent to buy that bed for his owne use, wherein the man, so farre in debt, could possibly take his rest.

Our high Gallants have not for the poore.

A poore man were as good goe begge of an Image, or Monument, as of those gorge­ous Idols, which represent nothing but ap­parrell; They have not for them, they say, when their superfluities might supply his ne­cessities.

The most carnall Religion is best pleasing to carnall men.

Mahumitanisme hath raised it selfe to the height it is now at, by these foure advanta­ges, First, by permitting much carnall liber­ty to the Professors (as having many Wives) and no wonder if they get Fish enough, that use that bait. Secondly, by promising a Pa­radice of sensuall pleasure hereafter, where­with flesh and bloud is more affected, then with hope of spirituall delights. Thirdly, by prohibiting Disputes, and suppressing of all [Page 113] Learning; and thus Mahomet made his shop darke on purpose, that he might vent any thing. Lastly, this Religion had never made her owne passage so fast and so farre, if the sword had not cut the way before her, as commonly the conquered follow, for the most part, the religion of the Conquerours.

Ignorance of other mens condition a cause of uncom­fortablenesse in many Christians.

A godly Minister in Germany, that was much troubled in his minde, fearing that his condition was not good, because he was so pestered with inward lusts and corruptions, was desirous to advise with Martin Luther, and to acquaint him with his trouble; comming to him, he relates to Luther, how he was con­tinually haunted with temptations to pride and vain-glory; and that he could never pray, nor preach, but that his heart was poysoned with thoughts of vaine-glory and selfe-seek­ing; Lut [...]er hearing this good mans com­plain [...] against himselfe, burst out into teares, and taking the Minister by the hand, said; O Brother, I blesse God, that I have lived to meet with one that is troubled with my Dis­ease; for I thought that no man had been troubled with such a temptation, in the Pu [...] pit, but my selfe; and as this godly Minist [...] [Page 114] case afforded comfort to Luther, so Luthers free acknowledgement of his being in the same condition, was no lesse satisfaction to him.

A brave Cupboard of Glasses well broken, and the story better applyed.

One Pollio a famous Roman, had a most stately Cupboard of curious Glasses, whereof he made very great account, giving charge to all his Servants (with severe threatnings) that they should beware of breaking any of his Glasses; one day, Pollio having invited many of his friends to Dinner, the Glasses were brought forth, and set upon the Cup­board; and as Pollio was walking up and downe the roome, before his friends came, considering his fine Glasses, he began to thinke what a feare his Servants lived in, by reason of those Glasses, saying to himselfe; that they were but brittle toyes, and if any of them hapned to be broken, it would dis­quiet him more then they were all worth; saying further, that if he brake them himself, it would both prevent his being angry with his Servants, and free them from a great deale of feare; hereupon he gives the Cup board­ [...]loath a twitch, downe came all the [...]lasses, and were shattered to peeces. This [Page 115] Story was related in a Sermon before King James, by Doctor Burges of Ipswich, and thus applyed; Sir, (speaking to the King) the Ceremonies of the Church of England, are pretty specious things, but very brittle, and subject to breaking; and your Majesty hath given strict charge to your Servants, with severe threatnings, that they break none of them; your Subjects live in great feare of in­curring your displeasure, if by chance they should breake any of them, and 'tis likely you will be very angry if any of them be broken, I most humbly beseech your Highnesse, in the behalfe of your good Servants, who feare to displease you; that you would play the part of wise Pollio, and breake these Glasses your selfe; abolish these brittle Ceremonies, your selfe, that so your faithfull subjects may be freed from their continuall feare, and the oc­casion of your Majesties displeasure removed. King Iames was much taken with this hand­some passage, countenanc'd the Doctor, and seemed inclinable to the motion; till the Bishops about him had changed his minde, which they did, by buzzing into his head their old principle, of no Ceremony, no Bishop; no Bishop, no King; and so cunningly did they play their Game, that they had suddenly incensed the Kings minde so against him, for [Page 116] that audacious passage in his Sermon, as they termed it, that the Doctor was clapt up in the Tower, whence he could not be delive­red, till he past his promise to leave the Kingdome; which accordingly he did, and went over into Holland, where he remained for many yeares, preacher at the Hague.

The Churches security.

That Ship cannot be cast away wherein Christ is the Pilot, the Scripture the Card, his Crosse the maine Mast, his Promises the An­chors, his Spirit the Winde; J [...]ctatur, nun­quam mergitur ista ratis; it may be [...]ost, but ne­ver shipwrack't.

No Jesuites in Hell.

A Jesuite preaching at the great Church in Padua, towards the end of his Sermon, he fell into a large commendation of the Order of the Jesuits, ex [...]olling it above all the Religi­ous Orders that then were, or ever had been in the world, giving God thankes, that he had the happinesse to be of that Order; and in the close of his Discourse, he told his Au­ditory that he would acquaint them with a Vision which he had lately seene; The other night (said he) I dreamed that I was in Hel, where me thought I saw Popes, Emperours, [Page 117] Kings, Queens, Cardinals, Bishops, Abbots, Monks, Fryers, and some of all sorts of men both Ecclesiasticall and Secular, but not one Jesuite amongst them all; which made me to blesse God that ever I was borne to be of so blessed a Society; which, though it had sent so many thousands of that holy Order to the Grave, yet never any of them went to Hell; and so he concluded his Sermon, with a fresh encomium of the Society of Jesuites. The next Sunday after, a Dominican Fryar preached in the same Church, and he also, towards the end of his Sermon fell upon the high praises of the Order of the Jesuits; repeating much of the Jesuits Sermon, the day before, and be­wayling himselfe, that it was not his for­tune to be of that holy Order; whereof none ever went to Hell, as the reverend Father had told them the day before; at last he told the people, that he also had seene a Vision, and dreamed likewise one night that he was in Hell, where he saw Popes, Emperours, Kings, Cardinals, and all sorts of Orders, as the Jesuite had notably shewed them, the day before; but not a Jesuite (said the Fryar) could be seen amongst them all; then thought I to [...]y selfe, O what a blessed Order is this! O that I had been a Jesuite, and not a Domi­nican; and still I cast my eyes all over He, [Page 118] but could not finde so much as a peece of a Jesuite there, but store of all other religious Orders; yea, even of Dominicans, my owne Order, I saw great store; at last me thought I beckned a little Devill to me, and askt softly in his care, whether there were any Jesuites in that place or no? he answered, That there were none there, but that they were kept in a Hell by themselves, which is a great roome under this, where (said the little Devill) there be abundance of them, and they come hither so fast, that my master Lucifer scarce knowes where to bestow them; and besides, they are so unruly, that if they were not kept by themselves, every body would be soone weary of this place. He further told me (me thoughts) that his master durst not let them have any Gunpowder, for feare lest they should blow up this place.

A worthy example of gratitude.

Thomas Cromwell, who was borne of meane Parentage, became Earle of Essex, and Lord Chancellour of England; when he was a young man he had a desire to see the world, his first adventure was into France, whether he went as a Page to a Souldier to carry his Knap-sack, but that Army being over-throwne, Cromwell wandered up and downe till he came to Flo­rence, [Page 119] where his necessities made him beg up and downe the streets; it hapned that one Francis Frescobald (a Merchant of that City, and one that had traded much in England) meeting with this young tatter'd stripling, and finding him to be an English youth, he carried him home to his house, and there be­stowed a new suit of apparrell upon him, en­tertaining him with all courtesie, till he was minded to returne home into his Country; when Frescobald perceived Cromwels desire to be going homewards, he provided him a Horse, which he bestowed upon him, and sixteene Ducats of Gold in his purse. Now it pleased God, after a long time, that as Cromwell was advanced to high preferment, so Frescobald was brought low in his estate, through many misfortunes and losses; insomuch that he was forced to come over into England, to get up some monies, which some Merchants of this Nation were indebted to him; being here, and following his businesse in London, it hap­ned that Cromwell (who was then Lord Chan­cellor) as he was riding in the street towards Court, espied this Italian, and guessing who he was by his habit, he called him to him, asking his name; who answered, that his name was Francis Frescobald; Cromwell expres­sing much gladnesse to see him, caused one [Page 120] of his Servants to carry him home to his house, there to stay till his returne; Frescobald all this while knowing not what this meant, nor who it was that shewed him this courtesie, having quite forgotten his former kindnesse to Cromwell, not knowing what was become of him; well, at Dinner-time my L. Chan­cellour came home, bringing with him the Lord Admirall, and some other Noble-men to dine with him, and in the presence of them all, he fell to imbracing this Stranger, and exprest exceeding much gladnesse to see him, and holding him fast by the hand, he turned to the Lords, telling them, the extraordinary favour that this Italian had shewed him in his extreame necessity, and so relates the whole story to the Lords; at dinner Cromwell placed this his friend next him at the Table, and af­ter dinner, when the Lords were gone) he falls to inquire of him the occasion of his com­ming into England; who truly tels him how it was, that he was much decayed in his estate, and that his comming hither was to get in some debts owing to him here, which were about fifteene thousand Ducats; after many expressions of thankfulnesse, and condoling with Frescobald for his misfortunes, he carried him into an inner chamber, where opening a Chest he tooke out a bagge of Gold; and first [Page 121] of all he gave him sixteene Crownes, saying, there was that which he lent him at his com­ming from Florence; next, he gave him ten Crownes more, saying, so much the Suite of Apparrell cost, which you gave me; then he gives him other ten Crownes, saying, that you bestowed so much upon the Horse I rode away on; but considering you are a Merchant, said Cromwell, it seemeth to me not honest to returne you your money without some con­sideration for the long detayning of it; Take you therefore these foure Baggs, and in every of them is foure hundred Ducats, these you shall receive and enjoy from the hand of your assured friend. This done, he caused Fresco­bald to give him the names of his Debtors, and what every one ought him, appointing one of his Officers to cause his Debtors to make present payment of what they ought; the Officer plyed the businesse so well, that he had quickly procured all Frescobalds Debts; whom Cromwell entertained in his house all the while, and would have had him to con­tinue with him his whole life, promising him the loane of threescore thousand Ducats for foure yeares, if he would continue and trade here in England; but Frescobald, who desired to returne into his owne Country, and there quietly to continue the rest of his life, with [Page 122] the great favour of the Lord Cromwell, after many thankes for his high and noble enter­tainment, departed towards his desired home; where richly arriving, he gave himselfe quietly to live: But his wealth he small time enjoyed, for in the first yeare of his returne he dyed.

The absurdity of Sooth-saying, or judiciall Astrology.

The absurdity and imposture of Divinati­on, or Sooth-saying, is ingeniously obser­ved by Cicero; in Pompey the great, Croessus, and Iulius Caesar; to whom all the Chaldees and Wisards, not only promised prosperous and long lives, but assured them of timely and peaceable ends; yet of their tumultuous imployments in the passage of their time up­on earth, and of their wretched and misera­ble deaths, Histories make ample and fre­quent mention.

Where humane helpe failes, we may expect Divine.

Philo with other Jewes being accused to Cajus Caligula (by one Appion) that they had refused to give Divine honour unto Caesar; and for that cause were commanded from the Court; he said to the rest of the Jewes, [Page 123] his companions in that adversity; Be of good comfort, O my friends and Country-men, a­gainst whom Caesar is thus grievously incen­sed; because of necessity, Divine aide must be present, where humane helpe is absent.

Eight Rules to know false Doctrines by.

They that would not be corrupted with the Errours and Heresies of these times, must carefully reject all erronious and hereticall Doctrines; to which purpose these generall rules may be very usefull.

First, whatsoever Doctrine is contrary to godlinesse, and opens a doore to Libertinisme, and prophanenesse, must be rejected as Soule­poyson; such are Doctrines against the Sab­bath, Family duties, and publick Ordinan­ces; and such is the Doctrine of an Univer­sall Tolleration of all Religions.

Secondly, such Doctrines must be rejected, as hold forth a strictnesse above what is writ­ten; many Doctrines in Popery are of this sort, as Selfe-whippings; voluntary Poverty, and Vowes of Continency.

Thirdly, whatsoever Doctrine tendeth to the lifting up of nature corrupted, to the ex­alting of unsanctified Reason, and giveth Free-will in supernaturall things to a man unconverted, is a Doctrine contrary to the [Page 124] Gospel. This Rule will preserve us against all Arminian Tenets.

Fourthly, all Doctrines that set up our owne righteousnesse, whether of Morality, or Sanctification, in the roome of Christs Righ­teousnesse; that place good workes in the Throne of Christ, are Doctrines of Antichrist, and not of Christ.

Fifthly, All Doctrines that doe so set up Christ and his Righteousnesse, as to decry all workes of Sanctification, and to deny them to be fruits and evidences of our Justifi­cation, are to be avoyded and abhorred. This Rule will keep us from most of the errours of the Antinomians.

Sixthly, That Doctrine that lesseneth the priviledges of Beleevers under the New Te­stament, and maketh their Infants in a worse condition, then they were in under the Old Testament, cannot be the Doctrine of the Gospel; for the Gospcl tells us, That Jesus Christ was made a Surety of a better Testament, established upon better promises. This Rule will preserve us against the poyson of Anabap­tisme.

Seventhly, That Doctrine that cryeth up purity to the ruine of unity, is contrary to the Doctrine of the Gospel; for the Gospel calleth for unity, as well as purity. Eph. 4. 3, [Page 125] 4, 5, 6. This Rule will teach us what to judge of the Congregationall way, and of Tollerating different Religions, which tends much to the breach of Spirituall love and unity, and cannot be the Government of Christ.

Lastly, whatsoever Doctrine is contrary to the rule of Faith, or to any duty required in the ten Commandements, or to any Petition of the Lords Prayer, is not a Doctrine of Christ, and therefore to be rejected.

A good argument for the immortality of the Soule.

When Frederick the Emperour was told of the death of a great Noble-man, who had lived ninety yeares in all voluptuousnesse and pleasure, yet was never knowne to be either diseased in body, or disquieted in minde, by any temporall affliction whatsoever; this be­ing related to the Emperour as a strange thing, he made answer; Even hence (said he) wee may ground, that the Soules of men be im­mortall; for if there be a God, who first created, and since governeth the world, (as both Divines and Philosophers teach) and that there is none so stupid as to deny him to be just in all his proceedings; there must then of necessity be other places provided, to [Page 126] which the Soules of men must remove after death; since in this life we neither see re­wards conferred upon those that are good and honest, nor punishments condigne in­flicted upon the impious and wicked.

Great men are only happy by report.

Great Persons had need to borrow other mens opinions to thinke themselves happy; for if they judge by their owne feeling they cannot finde it; they are happy onely by report.

Nero's over-throw.

Vespati [...]n the Emperour asked Apo [...]onius what was Nero's over-throw? who answered, that Nero could touch and tune a Harp well; but in Government, sometimes he used to winde the pins too high, and sometimes to let them downe too low.

Not good to be too Satyricall.

He that hath a Satyricall vaine, as he may make others afraid of his wit, so he had need be afraid of others memory.

An Episcopall character.

'Tis reported of one Ralph Bishop of Dur­ham, that he was witty only in d [...]ising, or [Page 127] speaking, or doing evill, but to honesty and vertue his heart was as a lump of Lead; he was counted the principall infamy of that Age, living without love, and dying without pitty; saying of those who thought it pitty he lived so long.

A fine way to get preferment.

Guymund Chaplaine to Henry the first, per­ceiving that the worst Clerks were advanced to the best Dignities; one day, as he was reading Divine Service, he hapned upon James, the fifth Chapter, where comming to the seventeenth Verse, he read thus; It rained not upon the earth one, one, one yeares and five one months, instead of three yeares and six months; the King observed it, and rebuked him for it; he answered, that he did it of purpose, for that he saw such Readers were soonest preferred.

A man to be trusted.

Some men are no more to be credited then a Greeke, whose unfaithfulnesse became Pro­verbiall, and was commonly called, Graeca fides; for though a Creditor hath ten Bonds, ten Seales, and ten Sureties (as usually he hath) yet the Borrower will not keepe his credit.

What is, and what is not the worke of a Minister.

Our worke is to make men Christians, not Criticks; to bring them unto Faith, and not to doubtfull Disputations; to feede their Soules, and to guide their Consciences; not to dazle their eyes, nor to puzzle their judge­ments, nor to perplex their conceits, nor to please their humours, nor to tickle their fan­cies, nor to foment their jealousies, and cen­sures of things and persons, by novell, speci­ous, and unpractised curiosities.

Calvins sweet temper.

It was a good temper of Calvin, who (be­ing told how Luther rayled on him) profes­sed, that though Luther should call him De­vill, yet he would still acknowledge him for an excellent Servant of God.

A merry Epitaph upon a Singing-man.

This Musicall Epitaph made upon the Chanter of Langres in France, was very fitly applyed to the busie Viccar of Grantham, who was bred a Singing-man, and one of the first that turned the Communion Tables Altar­wise.

Severall Lawes and Customs, of severall States and Common-Wealths.

Ptolomeus King of Aegypt feasting one day, seven Embassadours, at his request every one of them shewed unto him three of their prin­cipall Lawes and Customs; and first, the Em­bassadour of Rome said; We have the Temple in great reverence, we are very obedient to our Governours, and we doe punish wicked men, and evill-livers severely. The Carthagi­nian Embassadour said, In the Common-wealth of Carthage, the Nobility never cease fighting, nor the common People and Artif [...] ­cers labouring, nor the Philosophers teach­ing. The Cicilian said; In our Common-wealth, [Page 130] Justice is exactly kept, Merchandi [...]e exercised with truth, and all men account themselves equall. The Rhodians Embassa­dour said; At Rhodes old men are honest, young men shame-fac'd, and Women solitary and of few words. The Athenian Embassadour said; In our Common-wealth, rich men are not divided into Factions, poore men are not idle, the Governours are not ignorant. The Lacedemonian Embassadour said; In Sparta envie reigneth not, for all men are equall; nor Covetousnesse, for all goods are com­mon; nor Sloath, for all men labour. The Embassadour of the Sicyonians said; We per­mit none to travell, lest they should bring home new Fashions, Phisitians are not suffe­red, least they should kill the sound; nor Lawyers, least they should maintaine Suits and Controversies.

The vertue of Christians prayers.

The Emperour Marcus Antonius being in Almany with his Army, was inclosed in a dry Country by his enemies, who so stopped all the passages, that he and h [...]s Army were like to perish for want of water; the Emperours Lieutenant seeing him [...]o distres­sed, told him, that he had heard, that the Christians could obtaine any thing of their [Page 131] God, by their prayers; whereupon the Em­perour, having a Legion of Christians in his Army, desired them to pray to their God for his and the Armies delivery out of that danger; which they presently did, and incontinent a great Thunder fell amongst the enemies, and abundance of water upon the Romans, where­by their thirst was quenched, and the enemies over-throwne without any fight.

A smart Satyre.

It was a smart invention of him, that ha­ving placed the Emperour and the Pope, a [...] reconciled, in their Majestick Thrones, he brought the States of the world before them; First comes a Counsellour of State with this Motto, I advise you two; then a Courtier, I flatter you three; then a Husband-man with this Motto, I feed you foure; then a Merchant, I cousen you five; then a Lawyer, I rob you six; then a Souldier, I fight for you seven; then a Phisitian, I kill you eight; Lastly, a Priest, I ab­solve you all nine.

If the Devill take the Prince, what will become of the Bishop?

A certaine Germaine Clown, or Boare (as they terme him) seeing the Bishop of Colen ride in state, with a great Traine of [Page 132] Horse-men before and after him, stood gaping on the Bishop as he passed by, and smiled to himself; the Bishop perceiving it, made a stand, and demanded of the Boare why he thus smiled, bidding him speake the truth freely without feare, for he should sustaine no damage; whereupon the Boare replyed; That he smiled to think with himselfe, whe­ther Saint Martin (Patron, and first Bishop of Colen) ever rode in such state as he did now; the Bishop hereunto answered; That he was an ignorant silly Fellow, for he did not ride in his state, as he was Arch-Bishop of Colen, but as he was the chiefe Prince Elector of Ger­many; whereupon the Clowne wittily retor­red; Suppose (said he) my Lord▪ the Devill should come and fetch away the Prince Ele­ctor, I pray what would become of the Bi­shop? I feare me he would to Hell too; at which the Bishop being confounded went his way.

Bishop Wrens unsufferable insolency.

When Wren was Bishop of Norwich, and had put downe all after-noone Sermons on Lords dayes in his Diocesse, it hapned that the Earles of Bedford and Doncaster, with three or foure Lords more, were invited to the Baptizing of the Lord Brooks Childe, at Dal­lam [Page 123] in Suffolke, which was to be in the after-noone on the Lords day; the Noble-men earnestly desired Master Ash (Houshold Chaplaine to the Lord Brcoks) to preach, which through great importunity he did; this presently comming to the Bishops eares, he sends his Apparitor with a Citation for Master Ash to appeare before him, with whom the Lord Brooks went along to the Bishop, whom they found sitting in state like a great Lord, or Demy Pope; they desired to know his Lordships pleasure, to which the Bishop answered; That his Chaplaine had openly affronted him in his Diocesse, in daring to preach therein without his speciall License, and that on the Lords day after-noone, when he had expresly prohibited all Sermons with­in his Jurisdiction; telling Master Ash, that he would make him an example to all others; my Lord Brooks told the Bishop, That it was by the earnest intreaty of those Lords, and his owne command, that his Chaplaine then preached, and that he hoped there was no cause of offence in the matter; to which the Bishop replyed: That my Lord Brook did very ill to offer to maintaine his Chaplaine in this, saying, that no Lord in England should affront him in his Diocesse in such a manner, if he did, his Majesty should know of it, and [Page 134] that he would make his Chaplaine an exam­ple. Hereupon he presently proceedeth a­gainst Master Ash in his owne Court with all violence, no mediation of Lords o [...] friends could pacifie him, till at last the Earle of Don [...]aster told him, That he would complaine of him to the King, if he would not cease prosecuting Master Ash, since he preached by the Lord Brooks command, and at his, and o­th [...]r Lords intreaty; hereupon the Bishop leaving the Chaplain, falls upon the Church­wardens, fines them forty shillings a man, injoynes them publick Pennance in the Church, to aske God and the Bishop forgive­nesse, and to confesse that their pennance was just; O pride! O tyranny.

The Doctor could not pray without b [...]oke.

When the Religious Lord Vere was sud­denly struck with deaths arrow, at Sir Henry Vanes Table at White-Hall, as he sate at Din­n [...]r, and carried from thence into a With­drawing Chamber, where he dyed; a Grand Doctor of Divinity, (one of the Kings Chap­laines) being there present, was upon this un­expected occasion desired to kneele downe and pray with the Company; the Doctor hereupon calls for a Common-prayer Booke, and answer being made that there was none [Page 135] present, he replyed, that he could not pray without a Book; whereupon a Knight there present tooke him by the Gowne, and forced him to kneele downe, telling him, that my Lord was dying, and he must needs say some Prayer or other; upon this he begins, Our Father which art in heaven, for other prayer could he say none; which the Knight hearing, bade him hold his peace, for my Lord was dead, and he was but a dead Divine, who knew not how to pray.

He that stopt other mens mouthes, had at last his own [...]pt with a vengeance.

Thomas Arundell Arch-Bishop of Canterbury, a grievous persecutor of Gods people, and a great suspender and silencer of his Ministers; who occupying his tongue, braines, and E­piscopall power, to stop the mouthes, and tye up the tongues of Gods Ministers, and hinder the preaching and course of Gods Word, was by Gods just Judgement so s [...]icken in his tongue, that it swelled so bigge, he could neither swallow, nor speake for some dayes before his death; and so he was starved, cho­ked, and killed by this strange tumour of his tongue.

A true Slave.

There was, not long since, in the Towne of Ipswich an old man, who was so extreamly base and miserable, that he lived in a most sordid manner, not allowing himselfe con­venient necessaries, either for back or belly, but would walke Horses at Innes, begge his victuals up and downe the Towne, and weare such old rotten Canvase Jackets, and Bree­ches, as the Sea-men threw away; when this wretch was dead, his two Sonnes, who were newly come from Sea (knowing that their Father had money, though he would never part with a farthing to them) fell a ransaking the house, and at last they found what they lookt for, though the quantity farre excee­ded their expectation; the neighbours that came into the house with them stood amazed to see so much money in such a mans house, the two Sons leapt up and downe for joy, and one clapping the other on the back, said; Faith sirrah, was not this a true Slave?

Cardinall Pools answer to a Figure-f [...]inger

One that pretended skill in judiciall Astro­logie, came to Cardinall Poole, telling him, that he had been calculating of his Nativity; the Cardinall askt him, What he meant by [Page 137] his nativity? The Astrologer answered, his Birth, under what Planet he was borne, and what Fortunes would befall him, which he said, he had gathered from the Starres, and Coelestiall houses; Tush, replyed the Cardi­nall, I have been borne againe since then.

How to deale with crafty sinners.

The Lot when it was directed against A­chan, first it fell upon the Tribe; secondly, it fell upon the Family; Thirdly, upon the Houshold; and lastly, upon the person of A­chan; he hid his sinne ever till it lighted up­on him. So, the crafty sinner is not moved, when the threatning is given out generally a­gainst the Nation; neither when it is given out against the City where he dwels; nor when it comes to his Family, till in particu­lar it come to his Person, and till it be said to him, Thou art the man. Sin is a shamelesse thing, yee may spit seven times in the face of it, before it blush.

A covetous man is like a Christmas Box.

The covetous man is like a Christmas Box, whatsoever is put into it cannot be taken out, till it be broken; he soaketh up the wa­ters of riches like a Spunge, and till death doth come and squeeze him with his Iron [Page 138] graspe, he will not yeeld one drop of that which he hath received.

'Tis hard to know a mans disposition till he be out of check.

'Tis said of Tiberius, that whilst August [...] rul'd, he was no wayes tainted in his reputa­tion; and that whiles Drusus and Germanicus were alive, he feigned those vertues which he had not, to maintaine a good opinion of himselfe, in the hearts of the people; but af­ter he had got himselfe out of the reach of contradiction and controulment, there was no fact in which he was not faulty, no crime to which he was not accessary,

Love me a little and love me long.

'Twas a witty reason of Diogenes: why he askt a half penny of the thrifty man, and a pound of the prodigall; the first he said, might give him often, but the other, ere long, would have none to give.

Curst Cowes have short hornes.

Foelix Earle of Wartemberg, sitting at supper with many of his friends, it hapned that some at the Table fell into discourse of Luther, and the peoples generall receiving of his Doctrine; upon which the Earle swore a [Page 139] great Oath, that ere he dyed, he would ride up to the spurs in the bloud of the Lutherans; but the very same night God stretched out his hand so against him, that he was choaked with his owne blood.

Martin Luther the famous Instrument of Gods glory, liv'd and dyed a very poore man.

Luther being very sick, and expecting death, (though it pleased God he recovered that fit) he made his Will concerning his Wife and Children, after this manner; Lord God I thank thee, that thou wouldest have me live a poore and indigent person upon earth, I have nei­ther house, nor lands, nor possessions, nor mony to leave; thou hast given me Wife, and Children, them I give back unto thee; nou­rish, teach, and keep them (O thou the Fa­ther of Orphants, and Judge of the Widow) as thou hast done unto me, so doe unto them.

Rulers should ever be at leasure to doe Justice.

An old Woman complaining to Adrian the Emperour of some wrongs done to her, the Emperour answered, he was not at leasure to heare her; to whom she replyed, That then he ought not to be at leasure to be Em­perour; where-with Adrian was so affected, that he not only righted her wrongs pre­sently, [Page 140] but also ever after was more diligent to heare his subjects Causes.

Luthers Epitaph by Theodorus Beza.

A Prophesie accomplished most exactly forty yeares after it was attered.

Spotswood Arch-Bishop of Glasgow, having procured the imprisonment and co [...]demnati­on of one Mr. Welsch, and other godly Mini­sters in Scotland, Anno 16 [...]5. Master Welsch writes, out of prison, a Letter to the Lord Levinston of Kilsyth, wherein he Prophesieth, not only the utter abolishing of Episcopacy, but the down-fall and ruine of that great Prelate and his Family, in these words; Sir, I am farre from bitternesse, but here I de­nounce the wrath of an everlasting God a­gainst him (meaning Spotswood) which assu­redly shall fall, except it be prevented; Sir, Dagon shall not stand before the Arke of the Lord, and those names of Blasphemy that he [Page 141] weares of Lord-Bishop, and Arch-Bishop, will have a fearefull end. Not one word of this is fallen to the ground, for Episcopacy is now abolished there, as all men know; and for that part of the Prophesie which con­cernes Spotswood himselfe; even in the top of all his honours, when he had come up to be Arch-Bishop of St. Andrewes, and Chancellor of the Kingdome, he was cast out of Scot­land, and dyed a poore miserable man at London, having not a six-pence of his owne to buy bread, while he liv'd, nor to bury him when he was dead, but as it was begg'd at Court. The evident hand of God lighted on his Posterity; his Lands of Darfie (all the conquesse he was able to make to his eldest Son Sir John Spotswood) is ready to be sold, and that branch of his posterity to goe a beg­ing; his second Son, Sir Robert Spotswood, Pre­sident of the Colledge of Justice, for his Treason against Scotland, did dye miserably upon a Scaffold at St. Andrewes, an obdurate impenitent man; his Brother, the Bishop of Clogher, was cast out of his great estates in Ireland, and in his extreame old age, forced to teach Children in Scotland for his bread; but being unfit for that imployment, he went to London, where he was long a Sui­tor for the meanest place in the Ministry, that [Page 142] he might be kept from starving, but could not obtaine it.

Learning is to be preferred before Honour.

The Emperour Sigismond having Knighted a Doctor of the Civill Law, this new Knight presently leaves the society of his old fellow Doctors, and keeps company altogether with the Knights; which the Emperour observing, called him foole, for preferring Knight-hood before Learning, saying; That he could make a thousand Knights in one day, but not a Doctor in a thousand yeares.

The ingenuity of a Scotch Colonell.

A Scotch-man newly come over to U­trecht, and presenting himselfe to Colonell Edmunds his Country-man, told him, That my Lord his Father, and such & such Knights and Gentlemen his Cousens were all in good health; the Colonell turning to the Gentle­men that were in company with him at that time, said, Gentlemen, beleeve not one word he saith, my Father is but a poore Baker of Edenborough, and workes hard for his li­ving, whom this Knave would make a Lord, to curry favour with me, and make you be­leeve I am a great man borne.

Truth & Error elegantly compared to Tamars two twins, Gen. 38. in a Sermon before the Parliament.

The different judgements of Professors throughout the Land, shew that our Church hath Twins in her wombe; so much of Truth as hath been already owned by the Par­liament, Zarah-like hath put forth the hand; none can say, but this came out first, for you have marked it with the scarlet thred of a Ci­vill Sanction; yet is there a Pharez, a Divisi­on, or Separation (as the word properly sig­nifies) whose breakings out are notoriously knowne, as also his challenge of Primogen [...] ­ture: Our hopes are, that Zarah will in due time be fully borne, notwithstanding this in­terposition; and that you will say to the Party that separates in Doctrinall Principles, by maintaining opinions that are destructive, and prey upon the vitall spirits of Religion, as the Mid-wise then did to Pharez; upon thee be this breach, and not upon us; may it never come to be upon you, may you never come to be partakers of other mens sins in so high a degree. Hitherto the damnable He­ [...]esies; and daring Blasphemies which have been vented every where, may be thought to stand on the private account of such as [...]ent them; but if representative England [Page 144] (which God forbid) should espouse their Crimes, by over-much connivence at them, the guilt would then become Nationall, and too heavie for us to beare.

A comfort for poore faithfull Ministers.

As Christ, and all his Apostles were poore, in respect of worldly goods; so for the most part, the most eminent Ministers of the Gos­pel have been men of meane conditions, as to worldly estates; Martin Luther had neither lands, nor houses, nor mony to leave his Wife and Children when he dyed; Calvins Inventory (Library and all) came not to six score pound; Mr. Perkins dyed a very poore man, Mr. Ainsworth (even while he wrote his excellent commentary upon the Pentateuch) had but nine-pence a week to live on; Mr. Samuel Herne, when he dyed, left a Wife, and many small Children, without any meanes to main­taine them, Mr. Dod, for many yeares toge­ther, had nothing to live on but providence; whether this were from their neglect of worldly incombrances; or from the worlds not favouring such men; or from the wisdom of God, that the world should not charge them with Covetousnesse; or, for that God would have them live by faith; or to teach, that the Servant is not above his Master; o [...] [Page 145] to shew that Gods love is not to be measured by worldly dispensations; or, lastly, That they might not be insnared with the things of this life; whether (I say) it be for these, or some other reasons, that God is pleased to keep his most faithfull Servants upon such short commons, feeding them (as it were) from hand to mouth, keeping them shorter then many others, that doe him farre lesse service, is hard to say.

They that have money, and will not imploy it, deserve to have it taken from them.

Dionysius the elder, being advertised of one that had hidden great store of money, com­mands him upon paine of death to bring it to him; which he did, but not all; but with the remainder he went and dwelt in another Country, where he bought an Inheritance, and fell upon some imployment; which when Dionysius heard, he sent him his mony againe, which he had taken from him, say­ing, Now thou knowest how to use riches, take that I had from thee.

A Luxurious Nation will soone over­throw it selfe.

Philip King of Macedon making war upon the Persians, understood that they were a [Page 146] people which abounded in all manner of de­licate Wines, and other wastfull expences; whereupon he presently with-drew his army, saying, It was needlesse to make war upon them, who would shortly over-throw them­selves.

A speedy returne of prayer.

Upon the first of August, 1649. a generall day of Humiliation for Ireland was appointed to be kept thoroughout England; at that time the Enemy was master of all Ireland, ex­cepting London-Derry, and Dublin, both which places were straitly besieged, and al­most brought to the last cast; it pleased God, the very next day after our Fast, to give our fmall Forces there such a miraculous Victory, and the Rebels such a shamefull defeat, that the like (by so unlikely meanes) hath scarce been known. God was seene in the Mount, and his peoples extremity was his oppor­tunity.

A pretty device to cousen Conscience.

Many Ships of severall Countries lay long wind-bound at Alexandria, at last the wind came faire, upon a Saturday morning, which made the Sea-men hoyse up sayles and away; amongst the rest there was a Jew who was [Page 147] Master of a Ship, but he durst not stirre that day, because it was the Jewes Sabbath; yet loath he was to misse such an opportunity, and to lose the company of his consorts; wherefore he hires a couple of Janizaries to beat him a ship-board, and to force him out of the Harbour with the rest of the Fleet, that so he might pretend an unavoydable neces­sity.

A witty trick of a blinde man.

A blinde man that by long begging had gotten a good quantity of money, which he changed into Gold, and fearing least he might be cousened if he kept it about him, intended to hide it somewhere in the ground; To which purpose he acquainted a neare Kinsman of his with his riches and intend­ment, desiring both his secresie and assistance, who promised him both; so one night they went and hid the Gold in a convenient place, where the blinde man might easily of himselfe finde it when he pleased; a while after the poore man goes in the night time, to feele if his Treasure were safe, but com­ming to the place, and opening the hole, he found that the Gold was gone; he presently conceits that his Kinsman had deceived him, to whom going the next day, instead of com­plaining [Page 148] of his losse, or challenging him for his money, he told him, that he had some more Gold, which he thought best to put to the other, and hide all together in the same place, desiring him to goe with him at night for that purpose; which his Cousen promised to doe; but before the houre appointed, his Cousen carries the bagge back to the place where it was formerly hidden, and leaves it there as at first, supposing that he should have it againe with advantage; so when night came, away they went to the place, the Kins­man opens the hole, and taking out the purse gives it to the blinde man, who, by counting the peeces, findes his just quantity he had put in, and instead of putting in the other Gold, as he pretended, he puts the purse up into his pocket, saying, he would dispose of it in some other place; and thus this blinde man cousened his Cousen.

The industriousnesse of Peter Ramus.

Peter Ramus from his youth to his dying day, never used, by his good will, any other bedding then Straw, and in his Studies so watchfull he was, that if he heard in the morning the Smiths, or Carpenters, or any other Artisans at work before he were stir­ring, he would blame himselfe of negligence [Page 149] and sloathfulnesse, that they should prevent him, and be more diligent in their Mechani­call Trades, then he in the study of the Liberall Sciences.

An impregnable place taken by a fine Stratagem.

The Island of Sarke joyning to Garnefie, and of that Government, was surprised by the French, and could never have been reco­vered againe by strong hand, having Come and Cattle enough upon the place, to feed so many men as would serve to defend it; and being every way so unaccessable, as it might be held against the great Turke; yet by the industry of a Gentleman of the Nether­lands (in Queene Maries time) it was in this sort re-gained. He Anchored in the Roade with one ship of small burden, and pretend­ing the death of his Merchant, besought the French, being some thirty in number that held the place, that they might bury their Merchant in hallowed ground, and in the Chappell of that Isle, offering a Present to the French, of such things as they had a­board; whereto (with condition that they should not come a shoare with any Weapon, no not so much as with a Knife) the French­men yeelded; then did the Flemings put a [Page 150] Coffin into their Boate, not filled with a dead Carkasse, but with Swords, Targets, and Harquebuffes; the French received them at their Landing, and searching every of them so narrowly as they could not hide a Pen­knife, gave them leave to draw their Coffin up the Rocks with great difficulty; some part of the French tooke the Flemish Boate and rowed aboard the ship to fetch the commodi­ties promised, and what else they pleased; but being entred they were taken and bound; the Flemings on the Land, when they had carried the Coffin into the Chappell, shut the doore to them, and taking their Weapons out of the Coffin, set upon the French; they run to the Cliffe, and cryed to their company aboard the Fleming, to come to succour them, but finding the Boat charged with Flemings, yeelded themselves and the place.

The Service-booke and Ceremonies pleasing to Papists.

When Queen Elizabeth came to the Crown, bloody Bonner Bishop of London was depo­sed, and clapt up in prison; a friend of his comming one day to visite him, he asked how the world went abroad, and what kinde of Service the Protestants used in Pauls, and o­ther Churches? his friend told him, that [Page 151] they had the Masse still (meaning, the Booke of Common Prayer) and Organs, and Coaps, and Surplices, and Singing-men, and the like; nay (said Bonner) if they taste of our Broth, I doubt not but ere long they will eate of our Beefe.

A Butcher of Norwich Churched.

A Butcher of Norwich being dangerously goared in his bowels by a Bull, lay a long time before he could be recovered; but being at length cured, he sent to the Minister of his Parish, to desire that thankes might be given to God, in the Congregation, for his great deliverance; the Minister was so devout an observer of the Booke of Common Prayer, and of Bishop Wrens injunctions, that he would not use any other prayer then what that Booke afforded; and so, when the man was come into the Church, he turnes to the forme of Thanksgiving for Womens delive­rance from the paine and perill of Childe­birth, which he made to serve the turne for that time; and so the Butcher was suffici­ently Churched.

A gracious providence.

A Minister seeing some of his Parishioners shooting at Buts upon a Lords day, went to [Page 152] admonish them to forbeare, telling them the danger of prophaining that day▪ some of them cryed out, That the King had granted liberty for that, and other Sports, and they would take it; the Minister replyed, that though the King dispensed with it, yet the Law of God forbids it, saying, that we ought to obey God rather then man; short­ly after, many Articles of Inconformity were exhibited into the Necclefiasticall Court a­gainst this Minister; and amongst the rest, that he said, He cared not for the Kings Lawes; and this was subscribed under the hands of two of those principall Archers. Upon this a Commission was sent downe, with Commissioners, Proctors, an [...] a Notary to examine Witnesses, upon the place, about these Articles; some few dayes before the speeding of this Commission, one of the fore­mentioned Archers lying upon h [...]s Death-bed, and much troubled in minde, could not be satisfied till he had spoken with the Mini­ster, who comming to him, he desired par­don of him, for the great wrong he had done him, in setting his hand to a false accusation, saying, in the presence of many Neighbours, that he was so threatned by the Apparator, and others, that he was forced (though a­gainst his Conscience) to doe as he did; but [Page 153] the other Witnesse that had subscribed this dangerous Article (as 'twas made, and possi­bly in those times might have proved so) he stands to what he had done, and said, he would sweare it upon all the bookes in Eng­land; but when the Commissioners were come to Towne, and ready to fall upon the busi­nesse, his heart began to smite him, and taking an honest neighbour with him, came to the Minister, cryed him mercy, and denyed that ever he had heard him speake such words; this being knowne to the Prosecu­tors and Commissioners, they put up their Pipes, and away they went like Knaves as they came.

A pretty waggish trick.

Three Cambridge Schollars sitting up late one night at Cards, in their chamber, he who had won the others money, began to complaine that it was late, and time for them to give over; his Companions urged him to play still, but he pretending to be very weary, would play no more, but goes away to bed; his fellowes continued playing still, hand to hand; who when they perceived the other Schollar to be fast asleep, they put out the Candle, drawing the window curtaines so close that no light at all could be seene; [Page 154] and on they went with their Game, some­times wrangling, and sometimes chafing so loud, that they wak't him that was at bed; who looking up, and perceiving no light, askt them if they were mad to play in the darke? but they were so earnest in their play, that they seemed not to minde him; where­upon he sits up in his bed, asking them seri­ously, whether they could see to play or no? and desired them for Gods sake, to tell him, whether there were any light in the chamber? being thus earnest, they answered him, and said, that though he had won their money, he needed not to jeere them; he protested that he did not jeere, but was in good earnest, and that, if they had any light he was blinde, vowing that he could not see one bit; where­upon they rose from the Table, and came to the bed side, one of them asking him, if he did not see them now, nor the candle in his hand? no truly, said he, I can see nothing at all; then said the other Schollar, his eyes to see too are as cleare and good as any of ours; at which words the poore Schollar burst out a weeping, saying, that he was stone blinde, and what shall become of me? This is a Judgement of God upon me for spending my time in play, as I have done, and for be­ing so covetous to win other mens money; [Page 155] then he prayed one of his Chamber-fellowes to reach him his breeches, which having, he put his hand into his pocket, and gave them all the money which he had won of them; the other Schollars seeing their plot had taken so well, thought good to keep their compa­nion no longer in blindnesse, but lighting their candle againe with the Tinder-box, the young man forth-with recovered his sight.

Some mens sins goe before-hand to Judgement.

One Mr. W. was very busie in prosecuting an Indictment against his Minister at a Quar­ter Sessions, for omitting the Crosse in Bap­tisme; and being a man in high favour. with the Justices, he made no question of prevay­ling; at night (according to his usuall man­ner) he fals to drinking, till he was so ex­treame drunke that he was faine to be carried home; in the morning his Wife began, mildly to blame him for his acting against the Minister the day before; at which hee, with fearefull Oathes swore, that he would soone rid the Towne of the Puritan; but be­hold the hand of God! This wretched man, as he was about to rise, and having put one arme in his Dublet (even as the Oathes were [Page 156] uttering) he was taken speechlesse, yea and sencelesse, and so instantly dyed.

Lilly a grand Imposter.

Mr. William Lilly, whom the Fools of this Ge­neration so much flock to, did in his Progno­stication of 1644. positively say, that Prince Rupert should not live beyond the 28th. yeare of his age; which he pretends to know by the Stars, and affirmes with as much confi­dence as if he meant to be his Executioner; but Rupert is now above thirty, and herein Lillies wit-craft fayl'd him; he that will ob­serve his cunning Predictions, and note how of the failes, shall finde him a most notorious Juggeler, and deceiver of the people, even to the shame of our Nation, and the scandall of Religion. The Learned Spanhemius saith tru­ly of such kinde of men; That they doe ex­treamly offend against the Divine providence of God; against the tranquility of Common-wealths; against the Liberty, Quiet, and Consciences of men; and therefore ought to be banished out of all Common-wealths, and Christian Societies: To which may be added the Judgement of Saint Austin (in his excel­lent Book, De civitate Dei) who saith, That Christians ought chiefly to beware of such Astrologers, as Prognosticate things that [Page 157] come to passe; for when such Predictions fall out truly, it is a figne that they which utter them, are in confederacy with some evill Spirits, by whose helpe they fore-tell future events, and not by Art, or any thing found in the Stars, as they pretend.

The fruite of Covetousnesse.

When Baldwine King of Jerusalem besieged Askelon, he promised the spoyle of that Ci­ty to the Knights Templers, whereof a part of his Army then consisted; an assault­able breach being made, the Templers first entered, who conceiving they had enough to weeld the worke, and master the place, set a Guard at the breach, that no more of their fellow Christians should come in to be sha­rers with them in the booty; but their Co­vetousnesse cost them their lives; for the Turkes contemning their few number, put them all to the Sword; yet at last the City was taken, though with much difficulty.

A right Counsellor rare to finde.

Alphonsus King of Spaine comming very young to the Crowne, some advised that se­ven Counsellors might be joyned to governe with him, who should be men fearing God, lovers of Justice, free from filthy Lusts, and [Page 158] such as would not take bribes; to which Alphonsus replyed; If you can finde out seven such men, nay, bring me but one so qualified, and I will not only admit him to governe with me, but shall willingly resigne the King­dome it selfe to him.

Courtiers are usually Flatterers.

Aristippus the Philosopher, seeing Diogenes washing of Herbs for his Dinner, said, If Dio­genes knew how to make use of Kings, he need not live upon raw Herbs as he doth; to which Diogenes replyed, That if Aristippus could content himselfe with Herbs, he needed not to turne Spaniell, or to flatter King Dionysius for a meals meate.

The peoples rage, and Gods just hand against a wicked Tyrant.

Leander in his description of Italy, saith, That in Spoleto (the chiefe City of Umbria) there was a strange Tyrant, who in the time of his prosperity contemned all men, and forbare to injure none that came within his clawes, esteeming himselfe sure enough for ever being called to account in this life, and for the next he cared little; but God upon the suddaine turned upside downe the wheele of his felicity, and cast him into the peoples [Page 159] hands; who tooke him and bound his naked body upon a planck in the Market-place, with a Fire, and Iron Tongs by him, and then made Proclamation; That seeing this man was not otherwise able to make satisfa­ction for the publique injuries he had done, every private person injured by him, should come in order, and with the hot burning Tongs there ready, should take off his Flesh, so much as was correspondent to the injury received, as indeed they did, untill the miserable man gave up the Ghost.

A wonderfull Earth-quake.

In the yeare one thousand five hundred seventy one, there hapned a most terrible Earth-quake in the County of Hereford, neare the Towne of Kinaston, which Master Cambden relates after this manner; Upon the twelfth of March, about six of the Clock in the evening, the earth opened, and a Moun­taine, with a Rock, upon which it was sciua­ted, after a hideous noyse, and strange crash, that it was heard by the Neighbours a great way off, raised up it selfe, as if it had awake­ned out of a profound sleep, and forsaking his deep bed below, mounted up into a higher place, carrying with it the Trees which were rooted thereupon, the Shepheards Tents, and [Page 160] the flocks of Sheep feeding thereon; some Trees were almost quite covered with earth, as if they had but newly taken ro [...]te there; it left in the place from whence it departed an overture of forty foot wide, and eighty ells long, the whole field was about twenty Acres; it over-threw a little Chappell neare unto it, carried from the East into the West, a Yew-tree, which was planted in the Church-yard, and with its violence, drave up before it High-wayes, with Shep­herds Caves, with Plants and Trees that were thereon; it made Mountaines level, and arable grounds mountainous, as if then they had took their beginnings. And thus from Satur­day night, untill munday noone following, it rested not, till at last, as if it were then ty­red with the long way, and wearied with its weighty burden, it setled and became quiet.

Great Theeves condemne little Theeves.

A poore Sea Captain brought before Great Alexander for Piracy, confessed his fault, and said; Indeed I am a Pirate, because I preyed upon some poore Fisher-men in a Cock­boat; but if I had scoured the Seas as thou hast done, and robb'd all the world with a [Page 161] Navie and an Army, I had been no Pirate, I had been and Emperour.

The foundations of Religion are not to be removed.

Almcrick King of Jerusalem, demanded of William Arch-Bishop of Tyre, how the Re­surrection of the Body might be proved by reason? hereat the good Bishop was much displeased, as counting it a dangerous que­stion, where with one removeth a foundati­on stone in Divinity, though with intent to lay it in the place againe. But the King pre­sently protested, That he demanded it not out of any diffidence in himselfe about that Arti­cle, but in case one should meet with a sturdy man, who would not trust Faith on her single Bond, except he have Reason joyned for se­curity with her. Hereupon the Arch-Bishop alleadged many strong arguments to prove it, and both rested well satisfied.

Rich men should belp their poore Kindred in their calling, but not take them from their profession.

When one, being an Husband-man, claimed Kindred of Robert Grosthead Bishop of Lincolne, and thereupon requested favour of him, to be­stow [Page 162] an Office upon him; Cousen (quoth the Bishop) if your Cart be broken, ile mend it; if your Plow be old, ile give you a new one, and Seed to sow your Land; but an Husband-man I found you, and an Husband-man ile leave you.

A mannerly answer of a young Gentleman.

King Iames asking a young Gentleman what kin he was to such a Lord of the same name, the Gentleman answered; That his elder brother was his Cousen German.

Of one that preach [...]d well, but lived ill.

It was said of one that was an excellent Prea­cher, but a very bad liver, That when he was out of the Pulpit it was pitty he should ever goe into it; and when he was in the Pulpit, it was pitty he should ever come out of it. And of another of the same kinde it was said; That they who did not know him, would thinke he were in good earnest, when they heard him preach.

Martiall Discipline is very strict.

There was a French Souldier that mounted a Bulworke of a Fort which was besieged, by whose valiant example the Fort was ta­ken, for which peece of good service Mar­shall De Thermes the French Generall Knight­ed him, but within an houre after he hanged him, because he did it without command.