Mixt contemplations in better times by Thomas Fuller ...

which sence Solomon is said to have built the Temple.

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

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

We read of Ahab [1 King. 21.25.] that none was like him, who sold himself to work wickednesse in the sight of the Lord whom Iezabel his wife stir∣red up. By the same proportion that person will prove peerlesse in piety, who hath a godly consort in his bo∣some, seasonably to incite him, who

is so forward in himself to all honou∣rable actions.

II. Miraculous Care.

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

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

and animosities which have caused this incurvation.

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

When thus our Land in Gods lei∣sure shall be restored to its former re∣ctitude, and set upright again, then I hope she may leave off her STEEL-BODIES which have galled her with wearing them so long, and re∣turn again to her peaceable condi∣tion.

III. Hand on Mouth.

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

But the answer is easie, seeing we read in the same Chapter vers. 5. That God saw, that the imaginations of the thoughts of man was only evil conti∣nually. God plainly perceived that the sufferers of violence would have been Offerers of it, if impowred with Might equall to their Malice. Their Curstnesse was a sharp, though their

Horns were not so long, and what they lacked in Deed and actions, they made up in Desires and Endeavours. So that in sending a generall Deluge over all, God was clearly just, and men justly miserable.

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

IV. At last.

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

To whom the other betwixt jest and earnest replyed; Madam, it is no wonder, that now your eyes are ope∣ned: for so long as this cup-bord was full of thick and massie Plate, you could

perceive nothing through them; but now so many clear and transparent Glasses are substituted in their room, all things are become obvious to your In∣tuition.

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

V. Mistaken.

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

I looked upon Wealth as what was Massie, Ponderous, and by Con∣sequence

probable to settle and be firmly fixed on the Earth.

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

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

VI. Truth.

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

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

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

The remedy turned the Malady of the Land, and we were in fear to be drowned by the droppings of that Tree, if God of his gracious good∣nesse had not put an unexpected pe∣riod to their Power.

VII. After-born.

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

VVhy Mother (said the Child) do you complain, seeing you want nothing you can wish, having clothes, meat and drink sufficient; Alas! Child (re∣turned the Mother) I lack Libertie, Converse with Christians, the light of

the Sun, and many things more, which thou being Prison-born, neither art nor can be sensible of in thy condition.

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

But their MOTHER-ENG∣LAND doth justly bemoan the sad difference betwixt her present and former condition, when she enjoyed full and free trade without payment of Taxes, save so small, they seemed rather an acknowledgement of their Allegiance, then a Burthen to their Estate; when she had the Court of a King, the House of Lords, yea and the

Lords House, decently kept, constant∣ly frequented, without falsehood in Doctrine or Faction in Discipline. God of his goodnesse restore unto us so much of these things, as may consist with his glory and our good.

VIII. An Heap of Pearles.

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

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

IX. Silent Sadness.

TWo Captains on the same side in our Civil Warres, Discour∣sing together, one of them (with small cause & without any measure) did intolerably boast of his personal Performances, as if he had been of the Quorum in all considerable actions: at last not ashamed of, but weaned with his own loquacity, He desired the other Captain to relate what ser∣vice

he had done in these wars; To whom he returned, Other men can tell you of that.

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

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

Here we dare not speak of him, who, though the greatest looser of all speaketh nothing of himself; And therefore his silence putteth a greater Obligation on us both to pitty him

here on Earth, and pray for him to Heaven.

X. Lost and Kept.

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

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

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

XI. All.

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

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

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

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

parted with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All their Livelyhood.

XII. Good Accountant.

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

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

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

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

XIII. No tittle of Title.

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

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

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

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

Upon the Question, what is the worst bread which is eaten. One an∣swered, in respect of the coursenesse thereof; Bread made of Beans. Ano∣ther said, Bread of Acorns. But the third hit the truth, who said, Bread taken out of other mens mouths, who are the true proprietaries thereof. Such Bread may be sweet in the mouth to taste, but is not wholesome in the sto∣mack to digest.

XIV. Freely, freely.

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

The Governour perceiving the fatten cap of this Divine to be torne; Fie, fie said he) that a man of your qua∣lity

should wear such a cap; The RATS have gnawed it. Oh no, Sir, (answered he) The RATES have gnawed it.

The print or impression of the teeth of Taxes is visible in the clothes of many men, yea it hath corroded holes in many mens Estates. Yea, as Hatto Arch Bishop of Mentz is repor∣ted to have been eaten up by * 1.1 Rats: so the vermine of Taxes, if con∣tinuing, is likely to devour our Na∣tion.

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

I care not how much I am let blood, so it be not by the Adventure of an Emperick, but Advice of a Phy∣sician, who I am sure will take no

more Onces from me, then may con∣sist with my safety, and need doth re∣quire. Such the Piety and Policy of the present Parliament, they will impose no more Payments, then the necessity of the Estate doth extort. The ra∣ther, because they are Persons (Bles∣sed be God) of the Primest Quality in the Nation, and let us bloud through their own veins, the great∣est part of the Payments they impose, lighting first on their own Estates.

XV. Cry without cause, and be whipt.

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

It is just with God, that they who complained without cause, should

have just cause to complain. Tra∣ding, which then was quick, and in health, hath since been sick, yea in a swound, yea dead, yea buried. There is a Vacation in the shops in the midst of high-Tearm; And if shops be in a Consumption, ships will not be long in good health.

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

XVI. Spring began.

I Meet with two Etymologies of BONE-FIRES. Some de∣duce it from fires made of bones, rela∣ting it to the burning of Martyrs, first fashionable in England in the Raign of King Henry the fourth. But others derive the word (more truly in my mind) from BOON, that is Good,

and Fires; Whether Good be taken here for Great, or for Merry and Chearfull, such Fires being alwayes made on welcome occasions.

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

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

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

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

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

XVII. The Hand is All.

A Gentlewoman some sixty years since came to VVinchester-schoole, where she had a son, & where

Dr. Love (one eminent in his profes∣sion) was then Schoole-master. This tender mother seeing the terrible rods (the properties of that Schoole) began with tears to bemoan the condition of her son, subject to so cruell corre∣ction. To whom the Schoole-master replied, Mistris, content your self, it matters not how big the rod be, so it be in the hand of Love to manage it.

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

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

A pregnant experiment hereof we have in (the, call it, rod or sword of) our late Civil warre which lasted so long in our land; yet left so little signs behind it. Such who consider how

much was destroyed in the war, may justly wonder that any provision was left, whilest such, who behold the plenty we have left, will more admire that any was ever destroyed.

XVIII. All Tongue and Eares.

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

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

But know, it is more then probable that many Athenians told what they never heard, being themselves the first Finders, Founders, and Forgers of false reports, therewith meerly to en∣tertain

the itching curiosity of o∣thers.

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

Some pretend to Intelligence with∣out Vnderstanding, whose relations are their own confutations. I know some, who repair to such Novelants on purpose, to know what newes is false by their reporting thereof.

XIX Give and Take.

THe Archbishop of Spalato, when Dean of Windsor, very affectio∣nately moved the Prebendaries there∣of, to contribute bountifully tow∣ards the relieving of a distressed For∣reigner, reporting him a person of

much worth and want, to whom one of the Company replied.

Qui SV A DET SV A DET. Let him who perswadeth others, give something of his own.

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

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

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

Such mens judgments cannot pre∣tend

to the exactnesse of the Gibeo∣nites Iudg. 20.16. that they hit the Mark of the Truth at an hairs breadth and fail not, yet will they not abate an hairs breadth in order to unity; they will take all, but tender nothing, make motions with their Mouthes, but none with their Feet for peace, not stirring a step towards it.

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

XX. CHARITY, CHARITY.

IN my Fathers time, there was a Fellow of Trinity Colledge Camb. a Native of Carlton in Leicestershire, * 1.2where the people (thorow some oc∣cult cause) are troubled with a whar∣ling

in their throats, so that they can∣not plainly pronounce the Letter R. This Schollar being conscious of his infirmity, made a Latine Oration of the usuall expected length, without an R therein; and yet did he not only select words fit for his mouth easie for pronuntiation, but also as pure and expressive for signification, to shew that men might speak without being beholding to the Dogs letter.

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

Think not that our Sermons must be silent if not satyrical, as if Divini∣nity did not afford smooth subjects e∣nough to be seasonably insisted on in this Iuncture of time; let us try our skill whether we cannot preach with∣out

any Dog-letter or biting-word: the Art is half learned by intending, and wholly by serious endeavouring it.

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

XXI. But one Favourite.

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

England hath but one Isaac or legi∣timate Religion of the Church, name∣ly, the Protestant, as the Doctrine

thereof is established in the 39. Arti∣cles. But how many spurious ones she hath (whether six, sixty, or six∣score) I neither do know, nor will enquire, nor will I load my Book, and trouble the Reader with their new, numerous and hard names.

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

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

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

XXII. Calmly, Calmly.

WE read Gen. 3.8. that when God solemnly proceeded in the sentencing of our first Parents, he was heard walking in the Garden in the cool of the day, to teach men, when they go about matters of Mo∣ment (wherein not only the present Age, but Posterity is also concerned) to be-calme their souls of all Passion. But alas! much Reformation made

(rather under, then) by King CHARLES was done in the heat of the day, in the dog-days of our civill dis∣cords, and mid-summer Moon of our military distractions. So that possibly, when, that which was done in the heat of the day, shall be reviewed e∣ven by the self-same persons in the cool of the day, they will perceive something by them so reformed, now to need a new Reformation.

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

XXIII. Try and Trust.

IT was wisely requested by the chil∣dren of the Captivity, Dan. 1. And warily granted by the Kings Cham∣berlain unto them, that by way of try∣all,

they should feed on pulse for ten dayes, and then an inspection to be made on their countenances, whe∣ther the Lillies therein did look as white, and Roses as red as before, that so their Bill of their Fare might be ei∣ther changed or continued as they saw just occasion.

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

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

XXIV. Alike but contrary.

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

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

However hence it doth not follow that it is lawfull for a private man with Axes and Hammers to beat down a Christian Church, because Sampson pluckt down Dagon's Tem∣ple; nor doth it follow that men may burn their brethren with fagot and fire, because Eliah called for fire from heaven; These being acts not miracu∣lous but mischievous; & no might from heaven, but meer malice from Hell,

required for the atchieving thereof.

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

XXV. Chasma, Phasma.

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

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

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

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

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

XXVI. Share and Share-like.

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

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

If ten men together be to lift a log, all must jointly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, heave up their parts (or rather their Counterparts) together.

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

Ches-Shire is Ches-Shire (and so I

hope will ever be) but it is not all England; and valour it self may be pressed down to death under the weight of multitude.

The L^d Bacon would have rewards given to those men who in the Quest of natural experiments,* 1.3 make proba∣ble mistakes, both because they are industrious therein, and because their aberrations may prove instructions to others after them; and to speak plain∣ly, an ingenuous Miss is of more cre∣dit then a Bungling casual Hit.

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

XXVII. Natale solum dulcedine, e. c.

I Must confess my self born in North∣hamptonshire, and if that worthy Countie esteem me no disgrace to it,

I esteem it an honour to me. The English of the Common people therein (lying in the very heart of the Land) is generally very good.

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

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

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

XXVIII. Seasonable prevention.

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

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

If our Taxes had continued longer, they could not have continued longer,

I mean the Nation was so impoveri∣shed, that the money (so much was hoarded up, or transported by military Grandees) could not have been paid in Specie.

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

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

But, blessed be God, they are stricken upon the Cheek-bone, Psal. 3.7. whereby their Teeth are knockt out. Our fathers were not more in∣debted to Gods goodnesse for delive∣ring them from the Spanish Arma∣do, then we are from our own English Army.

XXIX. VVolf in a Lamb-skin.

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

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

Quakers of themselves are a com∣pany of dull, blunt, silly souls. But they go down to the Romish Phili∣stines,

and from them they whet all the Edge-tooles of their Arguments, a formal Syllogism in the mouth of an Anabaptist is plain Iesuitical Equivo∣cation.

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

XXX. Various fancies.

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

I dare not flatly condemn them, lest I come within the Apostles reproof, 2 Pet. 2.12. speaking evil of things they understand not. If by Christs reign∣ing they only intend, his powerfull & effectual ruling by his Grace, in the

hearts of his Servants; we all, will, (not turn) but continue Fift Monarchy men, having alwayes been of this judgement since we were of any judge∣ment, Had we as many Armes as fin∣gers, we would use them all herein to embrace their Persons and Opinions.

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

For herein since some make him but about to set forth, others to be well on∣wards of his way, others to be allight∣ing in the Court, others to stand be∣fore the door, others that he is ente∣ring the Pallace, according to the slownesse or swiftnesse of their severall fancies herein.

However, if this be but a bare spe∣culation, and advanceth not any fur∣ther, let them peaceably enjoy it. But if it hath a dangerous influence on mens Practices to unhinge their Allegiance; and if the pretence to

wait for Christ in his person be an in∣tent to slight him in his Proxy, [the Magistrate] we do condemn their O∣pinion as false, and detest it as damna∣ble, leaving their persons to be orde∣red by the wisedomes of those in Au∣thority.

XXXI. Made Loyal.

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

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

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

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

XXXII. Attend, Attend.

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

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

The other came cringing and con∣gying; If it please your VVorship (said he) the times are very hard, and tra∣ding is dead, I have brought to your

VVorship five pounds (the whole due being twenty) and shall procure the rest for your VVorship with all possible speed.

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

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

However such who court God with luscious language, give him all his Attributes, and (as King Iames said of a Divine, who shall be name∣lesse) complement with God in the Pulpit, will be no whit acceptable

unto him, if they do not also endea∣vour to keep his Commandements.

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

XXXIII. No Remedy but Patience.

ONce a Goaler demanded of a Prisoner, newly committed un∣to him, whether or no he were a Ro∣man Catholick? No, answered he: What then, said he, Are you an A∣nabaptist? Neither replied the Priso∣ner. What (said the other) are you a Brownist or a Quaker? Nor so, said the man, I am a Protestant, without wealt or gard, or any addition equally opposite to all Hereticks and sectaries. Then, said the Goaler, get you unto

the Dungeon, I will afford no favour to you, who shall get no advantage by you. Had you been of any of the other Religions, some hope I had to gain by the visits of such as are of your own per∣swasion, whereas now you will prove to me but an unprofitable Prisoner.

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

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

XXXIV. Pottage for Milk.

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

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

XXXV. Moderate may meet.

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

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

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

PEACE in our Land like St Paul, is now likely to be encountred with two opposite Parties, such as are for the Liberty of a Commonwealth, and

such as are for an absolute Monarchy in the full height thereof; but I hope neither of both are so considerable in their number, parts, and influence on the People, but that the Moderate Party, advocates for Peace, will pre∣vail for the settling thereof.

XXXVI. What, never wise?

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

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

STOES Chronicle pag. 889.

Among other things of Note it happened, that upon the tops of some hills, divers beasts of contrary na∣ture had got up for their safety, as Dog, Cats, Foxes, Hares, Conies, Moles, Mice and Rats, who remained together very peaceably, without any manner or sign of fear of violence one towards another.

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

XXXVII. Recede a Title.

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

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

Surely many Moderate Man de∣sign'd a good marke to themselves, and propounded pious Ends and Aims in their intentions. But Quere whe∣ther in pursuance thereof, in our late Civil destruction, they were not vio∣lented to out run the Marke, (So im∣possible it is to stop a Soul in the full

speed thereof) and whether they did not in some things over-doe, and ex∣ceed what they intended.

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

XXXVIII. Beat thy self.

I saw a Mother threatning to beat her little child for not rightly pronoun∣cing that Petition in the Lords Prayer, and forgivens our Trespasses, as we forgive them that Trespasse against us. The child essaied and offered as well as it could to uttet it, adventuring at Tepasses, Trepasses, but could not pro∣nounce

the word aright. Alas, it is a SHIBOLETH to a child's tongue, wherein there is a confluence of hard consonants together, and therefore if the Mother had beaten defect in the Infant for default, she deserved to have been beaten her self.

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

XXXIX. Without Blood.

IT passeth for a generall report of what was customary in former times, that the Sheriff of the County used to present the Iudge with a pair of white Gloves, at those, which we

call MAYDEN-ASSISES, viz. when no Malefactour is put to death therein; a great Rarity (though usu∣all in small) in large and populous Counties.

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

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

XL. Against the Hair and the Flesh.

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

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

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

Oh when a man hath not onely devoured Widdows houses, Matth. 23.14. but also they have passed the first and second Concoction in his sttomack;

yea, when they are become blood in the Veins, yea sinews in the Flesh of his Estate, Oh then to refund, to mangle and disintire ones demesnes, this go∣eth shrowdly against flesh and blood indeed. But what saith the Apostle. flesh and blood shall not inherit the Kingdome of God.

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

XLI. A Free-will offering.

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

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

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

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

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

XLII. A good Anchor.

ISaac ignorantly going along to be offered, propounded to his father a very hard question Gen. 22.7. Be∣hold

the fire and wood, but where is the lamb for a burnt-offering.

Abraham returned, God will pro∣vide himself a lamb for a burnt offe∣ring.

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

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

It hath kept many an honest soul in these sad times from sinking into despair; that though they had no Expresse in Scripture that they should be freed from the particular miseries relating to this War. Yet they had Gods Grand Charter for it, Rom. 8.

28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

XLIII. Eyes bad, not object.

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

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

If men look upon our late times

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

XLIV. Ever, Never.

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

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

Iacob taxed Laban Gen. 31.41. Thou hast changed my wages ten times. I have neither list nor leisure to en∣quire how farre our alterations of Go∣vernment within these few years, fall short of that number.

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

XLV. Hear me out.

I Must confesse my self to be (what I ever was) for a Commonwealth: But give me leave to state the mea∣ning

of the word, seeing so much mischief hath taken covert under the Homonymy thereof.

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

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

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

XLVI. Mons Mobilis.

I Observe that the Mountains now extant, to fall under a double Con∣sideration;

• Those by Creation.
• Those by Inundation.

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

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

For such Mountains of Gods ma∣king, who either by their birth suc∣ceed to Estates, or have acquired them by Gods blessing on their law∣full industrie, good successe may they have with their wealth and honour. And yet let not them be too proud, and think with David (That God hath made their mountain so strong it can∣not be moved) but know themselves subject to the Earthquakes of mutabi∣lity as well as others.

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

XLVII. Not invisible.

A Waggish scholler (to say no worse) standing behind the back of his Tutor, conceived himself

secured from his sight, and on this confidence he presumed to make an∣tick mocks and mouths at him. Mean time his Tutor had a Looking-glasse (unknown to the scholler) be∣fore his face, wherein he saw all which his Pupil did, and the Pupil soon af∣ter felt something from his Tutor.

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

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

XLVIII. Best race.

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

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

This is a fruit of Adam's fall, and floweth from Original corruption.

Oh! for the future let us change this our Ambition into holy Emulation, and fairly run a race of grace, who shall outstrip others in goodnesse.

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

XLIX. Feed the Lambs.

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

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

O for the Ancient and Primitive Ordinance of Catechizing, every youth can preach; but he must be a man indeed who can profitably cate∣chize.

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

L. Name and thing.

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

Some (most forcedly) will have it Hebrew derived from the word to see or face one,* 1.4 importing such whose Pi∣ety consisteth chiefly in Visage, looks & outward shewes; Others will have it Gerek from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to shew and appear; their Meteor Pietie consisting onely in short blazing the forerunner of their extinction. But most certainly the word is Latin from Fanum a Temple, and FANATICI were such who living in or attending thereabouts were frighted with Spectra or Appari∣tions, which they either saw or fan∣cied themselves to have seen. These People in their fits and wild raptures pretended to strange predictions;

—ut fanaticus oestro Percussus Bellonatuo, divinat & in∣gens Omen habes, inquit, magni clarique triumphi. Juven. Sat. 4. Ut mala quem scabies & morbus re∣gius urget, Aut fanaticus error. Hor. in Poet.

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

FINIS.

Notes

• * 1.1

  Mun∣ster's Cosm∣in Ger∣man.
• * 1.2

  Camd. Brit. in Leicest∣erstire.
• * 1.3

  In his Ad∣vance∣ment of Learn∣ing.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vidit.