Funebria floræ the downfall of May-games: wherein is set forth the rudeness, prophaneness, stealing, drinking, fighting, dancing, whoring, mis-rule, mis-spence of precious time, contempt of God, and godly magistrates, ministers and people, which oppose the rascality and rout, in this their open prophanenesse, and heathenish customs. Occasioned by the generall complaint of the rudenesse of people in this kind, in this interval of settlement. Here you have twenty arguments against these prophane sports, and all the cavills made by the belialists for the time refelled and answered. Together with an addition of some verses in the cloze, for the delight of the ingenious reader. By Tho. Hall, B.D. and pastor of Kings-norton.

THE DOVVNFALL OF MAY-GAMES.

THe times wee live in of late have been very Tropical, and full of turnings, and too ma∣ny, like Weathercocks, have turned with them. Lately men were exorbitant, and did run out into extream opinions; now they are exorbitant, and run out into ex∣tream practices: Before men were fanatick and wilde in their Principles; now men are fanatick and frantick in Practicals;* 1.1 they rant, they roar, they sing, they swear, they drink, they dance, they whore, they lye, they scoff; yea, some there are (I hope they are not many) that put their own blood into their drink, and then drink a health to the King, and to the confusion of Sion and its King; this is re∣ported to mee by persons of good repute;* 1.2 if this bee true, as sure as God is just and true, hee will bee avenged on the actors of such horrid blasphemy.

Lately wee were troubled with White Devils, who under pretence of extraordinary sanctity, published open He∣resie and Blasphemy against God, his Word, his Works, and Ordinances; now wee run madding on the other hand, and are like to be troubled with Black Devils, viz. blasphe∣mous Drunkards, blasphemons Health-drinkers, blasphe∣mous Persecutors, scorners of Piety, Sabbath-prophaners, observers of superstitious and heathenish customes,* 1.3 &c. These old Beelzebubs begin to put out their horns again; I

doubt not but the Lord in his due time will raise up the Honourable Houses of Parliament,* 1.4 as Carpenters to saw off these horns, Zach. 2. 19, 20, 21. else those that have power in their hands to cut off these horns of the wicked, and yet will not, they must wear them. Qui non vetat peccare cum potest, jubet. 'Twas the sin of Israel that when the Lord by a signal hand of providence had delive∣red them from their Egy••tian bondage, yet they returned in their hearts, and desires into Egypt again, Act. 7. 39. and longed to bee at their Garlick and Onions, and Flesh∣pots there, Numb. 11. 4, 5. and this brought a very great plague upon them, vers. 33. The Lord commanded Moses to bid the people go forward, Exod. 14. 15. hee loves to have his people go on in waies of piety and obedience, but if they once go backward, hee will destroy them, Isa. 1. 4. They have forsaken the Lord, and are gone away backward. See what follows, vers. 7. Their Country is desolate, their Cities are burnt with fire, and strangers devour their Land in their presence. And what can Englaud ex∣pect, if it go on in Apostasie (as it hath done of late) both in doctrine and manners, but the sword, pestilence and famine, and all other fearful judgements; that as wee have been notorious for sin, so now wee should be notorious for suffering? Could wee but once keep the narrow way of life, without turning to the right hand or the left, wee might yet bee an happy people, Josh. 1. 8. The way to Heaven, is like the way over a narrow bridge, under which is a great gulf, into which a man may fall by going too much on the right hand, or too much on the left hand; and to say truth, the Devil cares not much on which hand men fall into Hell, so hee can but get them thither. Wee all condemn prophane principles, but a man may go to Hell sooner for prophane practices, for these generate prophane principles; when men lead lewd lives, then they invent lewd and licentious Tenents to defend their lewd and loose practices; as wee see in Popery and Quakerism, and this brings men at last to love and desire prophane Preachers, and such as will sing placentia, and claw their sensual itch,

and then they perish without remedy, Prov. 29. 18. Isa. 30. 9, 10.

The Prophet Jeremy complains of some in his time,* 1.5 that were mad on Idols, Jer. 50. 38. and wee have those in our times that are mad on May-poles, Morrice-dancing, Drink∣ing Healths on their knees, yea in their Hats (as in the University by Scholars, &c.) doating on old, superstitious,* 1.6 prophane customes, returning with the dogs of the world to lick up that filth which seemingly they had long since vo∣mited up. And all this acted presumptuously with an high hand, against much light and love,* 1.7 against many wooings and warnings, a∣gainst many prayers and vows to the contra∣ry, what could the Lord do more for England than hee hath done, and what could wee do more against him,* 1.8 than wee have done? had hee been our deadly enemy, wee could not have acted more vilely & villanously against him, both in our principles, and in our practi∣ces, than many of us have done; and if after all Gods cost and care, instead of the grapes of obedience, we bring forth the wilde grapes of disobedience and rebellion, we shall provoke the Lord to pull up the hedge, to let in the wilde beasts, and to con∣sume us after hee hath done us good, and to repent of all the mercies which hee hath bestowed upon us. Hee will take a∣way his Gospel, with all those blessings which accompany it, and then woe unto us when the Lord departs from us, Hos. 9. 12. When God goes from a people, peace goes, protection goes, comfort goes, health, wealth, and glory goes. I do verily beleeve there hath been a greater flood of open pro∣phaneness in ten weeks past, than in ten years before. Do wee thus requite the Lord O foolish and unwise! Is this the thanks wee give him for an hundred years preaching of the Gospel, and for those signal mercies in bringing down blas∣phemers, and Anarchical ones without blood shed, or almost a blow struck. As King Achish said sometimes, Have I need

of Mad-men? So may I say, Shall we have Mad-men still? shall we never come to our wits again, living soberly, righ∣teously and religiously? When shall wee once be sound in judgement, sincere in affection, and unspotted in our con∣versations, answering our Gospel light with Gospel lives; and our Gospel-principles, with Gospel-practices, that all our teaching may rise at the last day for our justification, & not for our confusion. This open prophaneness is a great heart-breaking to the faithful Ministers of Christ, and makes them cry in the bitterness of their spirits, Who hath beleeved our report, and to whom is the arm of the Lord revealed? We have laboured in vain, and spent our strength in vain. If Moses were angry when he saw the people dance about a Golden∣calf, well may we be angry to see people dancing the Mor∣rice about a post, in honor of a whore, as you shall see anon.

The world begins to loathe Gods Mannah, they are wea∣ry of preaching, and sick of Sermons; and therefore 'tis just with God to ease them of such burdens, and to lay upon them the heavy yoak of cruel and tyrannical men, that they may know the difference between Gods service, and the service of the Nations.* 1.9 Men begin to cry out. Isaiah is too bold, Jeremy too harsh, Amos is too plain, hee must go fur∣ther off. 'Tis these precise Lots that will not let the people go quietly to Hell, that are the troublers of Israel; if once they could but bee shut of them then they might sing, and swear, and rant and roar, and be as safe as Sodom was when Lot was gone out of it. Let such prophane ones know, that if the Lord should in judgement once remove his faithful Ministers from an ungrateful world, woes and sorrows would soon surprize them. The glory would soon depart from England, if once the Ark of God were taken. 'Tis Liberty, Liberty, Liberty, that wicked men long for. As many men were lately for Liberty, and tolleration of all o∣pinions, so many are now for liberty, for all licentious pra∣ctices and if these be not restrained by the Magistrate, who must not bear the sword in vain, especially towards such sons of Belial, God will take the sword into his own hand, and will proclaim a Liberty for such Libertines, to the

sword, to the pestilence, and to the famine, and as hee hath wonderfully brought down those that were for all evil opinions; so hee will (in his due time) bring down those that are for all evil practices,—Deus dabit his quoque finem, & funem.

It hath cost mee some pains to finde out the Original of these prophane revels, when people shall understand the sinful rise and tendency of them; I beleeve there is no so∣ber man but will abhor them. The Lacedaemonians the better to deter their children from drunkenness, would bring forth a Drunkard, and lay him before them, that so they seeing his beastly condition, might learn to loathe that sinning sin of Drunkenness; I have presented these ••e••e••••icious practices naked to thy view, that thou mayest be brought to an utter detestation of them; for the very rehearsal of them is a good part of their confutation, Haec recitasse est re••••tasse. It would be a work well beseeming the Parliament, to improve the power which providence hath put into their hands, for the stopping of that general prophaneness which hath over-spread the Land; and to en∣courage Religion in the power of it, especially considering that noble and princely expression of the King (in his Let∣ter to the House of Commons) That nothing shall bee proposed by them to manifest his zeal and affection for the advancement of the Protestant Religion, to which hee will not readily consent. The good Lord at last unite the hearts of King, Lords, and Commons, for the promoting of this work of works, without which wee can never expect to prosper.

Had this rudeness been acted only in some ignorant and obscure parts of the Land, I had been silent; but when I perceived that the complaints were general from all parts of the Land, and that even in Cheap side it self, the rude rabble had set up this ensign of prophaneness, and had put the Lord Mayor to the trouble of seeing it pulled down▪ I could not out of my dearest respects, and tender compassion to the Land of my Nativity, and for the prevention of the like disorders (if possible) for the future, but put pen to

paper, and discover the sinful rise, and vile prophaneness that attends such mis-rule; that so their madness being made known to all, they might proceed no further; and the eyes of Gods jealousie might see nothing amongst us to displease him, but that wee walking as becomes his people, hee may rejoyce in us, and rejoyce-over us to do us good for ever.

My record is on high, that I have no sinister end in this work, but desire to bee found in the number of those that study the real peace and welfare of the Land: I have there∣fore exposed the work to the censure of the learnedst and severest Criticks that I could gain. I have added some Poe∣try, and made it as inoffensively pleasant as might be, that it might take with all, and exasperate none.

The experience which I have had of Gods blessing on my labours against Libertines in opinion, hath emboldened mee to go forth in his name against Libertines in practice; These mountains, as well as those, shall become a plain before Gods people.

I shall not trouble you with a crambe his cocta, for I know not of any one that hath in a set Treatise (not scarce∣ly by the by) handled this subject, which somewhat encou∣raged mee to set upon the work.

I shall be concise and argumentative, because I would not tire my self nor my Reader, with any tedious discourse in this kinde.

Arguments against May-Games.

The first Argument is this,

That, whose Rise, Root, and Original is evil, that thing cannot be good:

But the Rise, Root, and Original of May-Games is evil, Ergo, they cannot be good.

The Major is clear, and like a Mathematical Principle, shines so bright with its own light, that it needs no demon∣stration: for if the fountain be bitter, the streams cannot be sweet; if the root be naught, so is the fruit.

The Minor I prove thus, as the Revels and disorders of Christians sprung from the Pagans Saturnalia, and from them came to the Papists, and so to us (as is abundantly proved by Mr. 〈◊〉〈◊〉) so these Floralian May-Games had their Original from the Floralian Feasts,* 1.10 and enterludes of the Pagan-Romans which were solemnized about the first of May, then they came to Rome Antichristian, as a prop to uphold their supersticious and prophane Kingdome, and so to us.

Their Rise briefly was thus,* 1.11 one Flora a notable Harlot, which had got much riches by whoring, at her death be∣queathed her substance to the people of Rome, about the year of the World,* 1.12 3760, and before Christ 242. (saith Calvisius) shee appointed a great sum of mony to lye in stock with the usury of which they should yearly keep cer∣tain Playes called Floralia or May-Games,* 1.13 in singing, dan∣cing, drinking, whoring, and all manner of lasciviousness, in remembrance of her. By sound of Trumpet all the whores were called to these sports where they danced naked about the streets,* 1.14 with Trumpets blown before them. Hence that of Juvenal speaking of a lewd woman, hee calls her a Flo∣ralian Curtesan.

—Dignissima prorsus.Floralia matrona tuba.

Juven. Sat. 60.

After some time the Senate of Rome being ashamed of the Original of these Floralia, invented this fig-leaf for a cover.* 1.15 They told the people that Flora was a Goddess, which had the tuition of Flowers (for Pagans and Papists have Gods and Goddesses almost for every thing,* 1.16 as St. Loy for their Horses, St. Anthony for their Piggs, St. George for their Wars, St. Roch for the Pestilence, St. Apollonia for the Teeth, St. John for the Day,* 1.17 St. Stephen for the Night, and St. Flo∣ra for their Flowers) and therefore shee must bee worshipped (according to the custome of the Heath••••∣nish and Idolatrous Festivals) with lascivious sports

and pastimes in May,* 1.18 that shee might the more carefully see to their flowers, fruits, and herbs.

These Floralian-sports were very antient, for I finde they were practised in Cato the Censors time, who flourished a∣bout the year of the world,* 1.19 3750. His gravity (saith the Historian) deterred the people from acting those obsceni∣ties in his fight.

Plutarch in the life of Pompey, makes mention of one Flora, that was Pompey's Curtezan, though shee were one ejusdem farinae, Flora by name, and Flora in deed, yet shee was younger than the former by a hundred years; for the Flora wee speak of, lived about two hundred years be∣fore Christ, when this lived about one hundred years be∣fore him.

A second Argument is this,

All Idolatry is unlawful.

But this is Idolatry. 'Tis a forsaking of God, who is the Fountain of living waters, to go to a broken Cistern. 'Tis a robbing God of his honour, and giving it to a whore. They keep a feast to her, set up a Pole adorned with flowry Garlands, Ribbons, and other ornaments, to the end that shee may preserve their fruits and flowers. Like the wor∣shippers of Baal, who danced round about the Altar in ho∣nour of that Idol, and to procure the more speedy audience from it. 1 King. 18. 26. Neither will this excuse you, to say, that you intend no such thing; for this is finis operis, though not finis operantis. The action must be judged of by the end of the work, and not by the end of him that worketh; now the chief end for which this feast was at first ordained, is Idolatrous. The Israelites had no intent to worship the Calf, yet that was finis operis, and therefore God chargeth them with worshipping of it, Ps. 106. 6. How unseemly is it

then for Christians, when they should bee praying to God, and praising him for the fruits of the earth, and for his crowning the year with his goodness, and making his clouds to drop down fatness on us, to bee ranting, and a∣busing his good creatures to riot and excess, giving the glory which is due to him, unto an Harlot? This is the very way to lose all, Hos. 2. 8, 9, 10, 11, 12. Other sins stir up Gods anger, but this provokes him to jealousie and rage, and puts him into a flame against us, when wee shall thus give his glory unto creatures. These mens actions do virtu∣ally and interpretatively thus speak, O Goddess, Flora, bee thou our helper, the earth is now adorned with fruits and flow∣ers, O do thou keep them from barrenness, and blasting; make them fruitful, that wee may bee the fitter for thy service, then will wee sing, and dance, and drink, and set up a pole to thy praise; hear us therefore, O good Goddess Flora, for our flowers and fruits, for on thee wee do depend, and thine honour do wee celebrate at this season of the year; hear us therefore wee beseech thee, and grant these our Requests.

This and much more is the language of such actions; I beleeve, there is not one of a thousand that knows or con∣siders this, it will be their wisdome, now their folly is dis∣covered, to say with repenting Ephraim, What have I to do any more with Idols? Hos. 14. 8. And according to Gods Commandement, wee must not onely cast away the Idols themselves, but also the rellicks and appurtenances of Ido∣latry, saying to them with indignation, Get you hence, Isa. 30. 22.

Arg. 2. To fear men more than God is Idolatry (Timor tuus, Deus tuus.)

But here is a fearing of men more than God; for divers years past whilst the sword of men was over our heads, here was none of this open prophaneness, but now that is remo∣ved, men fall to their old vomit again, not once consider∣ing that God beholds all their doings, and will bring them to judgement for all these things, Eccles. 11. 9.

Arg. 3. That which drives Gods fear out of mens hearts, may in no wise he tolerated: But these sinful, sensual sports and pastimes drive the sear of God out of mens hearts; when the Taber and the Timbrel, the wine and lewd wo∣men are in mens feasts, they regard not the works of the Lord, but they say unto God, depart, Job 21, 11, 12, 13, 14, 15. Isa. 5. 12.

Arg. 4. That which debaseth and debaucheth youth (which is the flower and best of our daies,* 1.20 and therefore ought in all reason and equity to bee given to God, who is the best of beings) ought not to bee tolerated: But these sinful, sensual pastimes debase and debauch youth. How many thousands of young persons have by this means got habits of drinking, whor∣ing, prophaneness, contempt of Gods waies, &c. so that all their friends, with all their counsel, prayers and tears, have not been able to reform them? Evil customes are not easily broken, Jer. 13. 23. Young Devils usually prove old Beelzebubs.

Arg. 5. All lying, stealing, and fighting must be aban∣doned:

But here is lying, stealing, and fighting.

The most of these May-poles are stoln, yet they give out,* 1.21 that the Poles are given them, when upon thorow ex∣amination 'twill be found, that the most of them are stoln. There were two May-poles set up in my Parish, the one was stoln, and the other was given by a profest Pa∣pist. That which was stoln, was said to bee given, when 'twas proved to their faces that 'twas stoln, and they were made to acknowledge their offence. This Pole that was stoln was rated at five shillings; if all the Poles one with another were so rated, which were stoln this May, what a considerable sum would it amount to? Fightings and blood-shed is usual at such meetings, insomuch that 'tis a common saying, That 'tis no festival unless there bee some fightings.

Arg. 6. All ungrateful and dis-ingenuous requiting of God for his blessings must be abandoned:

But these prophane practices are a most ingrateful and dis∣ingenuous requtting of God for his blessings.

Now in the Spring, when hee is loading us with his mer∣cies, for us to load him with our rebellions and provoca∣tions; and as hee renews his blessings with the year, so for us to renew our disobedience against him, and to fight a∣gainst him with his own favours, is such gross ingratitude, that the Lord calls even upon the inanimate creatures to be astonished at it, Isa. 1. 2, 3, 4.

Arg. 7. That which brings no profit or comfort to soul or body, may not be practised:

But these sensual, prophane sports, bring no profit to soul or body.

When the Romans were converted to the Faith, the A∣postle asks them, what fruit they had of their former loose, licentious practices, whereof they were now ashamed, for the end of those things is death, Rom. 6. 21. The Interro∣gation is a strong Negation, q. d. there was no true comfort or benefit to bee found in them; where hee useth three strong Arguments to deter them from such sinful practices. 1. They are unfruitful, there is no true profit comes by them. 2. They are shameful. 3. They are pernicious and deadly, they bring not onely temporal, but eternal death upon men. None are gainers by them but the Devil; God is dishonoured, his Ordinances prophaned, his Ministers contemned, the Land defiled, the Modesty, Chastity, and Reputation of people is blasted, and their souls debauched with idleness, effeminacy, incontinency, and luxury.

Arg. 8. That prophaneness which is committed against great Light, great Loves, great Patience and Forbearance, is abominable:

But this prophaneness is such.

In the times of Ignorance God winked (as it were) at such practices, hee took not so much notice of them as hee

doth now in these daies of light. This is the condemnation, 'tis that damning sin with a witness, that when light is come into the world, yet men will love darkness, and works of darkness more than light. Though Israel play the harlot, yet Judah should not sin, Hos. 4. 15. Though Pagans, Pa∣pists, and Infidels, that know not God, live in such kinde of lewdness and licentiousness, yet England that hath been better taught, should abhor such folly; for us that have had such famous preaching, praying, printing, signal victories, and deliverances continued to us, even to this day; for us to rant and roar, drink Healths, bee drunk and whore, and with the dog to return to our vomit, which for many years wee had left; this is such an high aggravation of our sin, that God will not brook it at our hands. When men sin pre∣sumptuously against great light, and with an high hand, they must dye for it, Exod. 21. 14. Numb. 15. 30, 31. We should think it too much that in the daies of our ignorance wee went astray; these bodies and souls of ours which sometimes were servants to unrighteousness and fin, should now become servants of righteousness and holiness, being wholly devoted to the service of God. It should bee as na∣tural and delightful to us now to serve God, as ever it hath been to sin against him.

Arg. 9. All occasions of sin must bee avoided:

But at these prophane meetings there are many occasions of sin; ergo, They must bee avoided.

For the Major it is clear, wee are oft commanded to shun the appearance of evil. 1 Thes. 5. 22. to hate the gar∣ment spotted with the flesh, Jude 23. and to keep our selves free, not onely from the gross blots, but also from the spots of the world, James 1. 27. Wee must not so much as taste of the Devils broth, lest at last hee bring us to eat of his beef; Isa, 65. 4. Hee that will no evil do, must do no∣thing that belongs thereto. Hee that saith Yea to the Devil in a little, shall not say Nay when hee pleaseth. 'Tis true in practicals, as well as in polemicals, that one absurdity being granted, makes way for many more to follow. When

men once begin to fall in this kinde, they know not where they shall rest. Our corrupt nature like tinder or gunpow∣der, is ready to bee fired with every sinful temptation, and therefore wee should carefully shun them, else wee con∣tradict our prayers, when wee pray that wee bee not led in∣to temptation; if wee run into them, wee mock God, and ruine our selves; for hee will not preserve us from the sin, if wee do not carefully shun the occasions of sin.

For the Minor, that at these prophane meetings there are many occasions of sin, is too apparent. Who sees not what drunkenness, swearing, cursing, fighting, stealing, lying, mixt-dancing, Morrice-dancing, Ribaldry, Debauchery, scoffing at piety, opposing of zealous Magistrates, Mini∣sters and people, prophanation of Sabbaths, mis-spence of precious time, complying with Heathens and Idolaters in their sinful and superstitious customes, perverting of that order which God hath set, turning night into day, and day into night? God hath ordained the night for man to rest in, and not to ramble and go stealing May-poles in.

So that as in one Caesar there were many Marii, so in this one sin there is a confluence of many sins. Physicians say, that morbi complicati sunt periculosissimi, where there is a complication of diseases, there the cure is very difficult and dangerous. How perilous is it then to tolerate those prophane pastimes, which open the flood-gates to so much sin and wickedness, as the sad experience of all ages doth testifie? So that if I would debauch a people, and draw them from God and his worship to superstition and Ido∣latry, I would take this course; I would open this gap to them, they should have Floralia and Saturnalia, they should have feast upon feast (as 'tis in Popery) they should have Wakes to prophane the Lords day, they should have May-Games, and Christmas-revels, with dancing, drinking, whoring, potting, piping, gaming, till they were made dis∣solute, and fit to receive any superstition, and easily drawn to bee of any, or of no Religion: And this was the practice of the late Prelates, when they were bringing in Popery by the head and shoulders (as is made apparent to the

world out of their* 1.22 own writings) they first caused the book of sports to bee read in all Churches for the propha∣ning of the Sabbath (a lesson that people can learn too fast* 1.23 without a book) that so they might fit the people the better for the swallowing of those superstitious innovations, which shortly after followed.

When Balaam would draw Israel to Idolatry, hee first draws them to whoredome, and by this means destroyed them, which all his cursing could not do, Numb. 32. 16. So when Israel fell to Idolatry, then they fell to feasting, singing, dancing, according to the custome of Idolatrous festivals, Exod. 37. 6. 19. but see what follows such mad mirth, vers. 27. the sword and slaughter follows it at the heels. God is the same to the same sinners, and if wee bee like them in sin, wee shall bee like them in suffering.

Arg. 10. That which is of evil report amongst the godly, may not bee practised, Phil. 4. 8.

But these prophane pastimes are of evil report amongst the godly.

I never yet knew any godly man, or any that had but a taste of godliness, that ever approved, either by speech, or by his presence of such prophane meetings. Sure that must needs bee very bad, which all good men do shun and abhor.

Arg. 11. That which incourageth the rout and raskality of a people to behave themselves insolently and irreverently to∣ward the antient and the honourable, and all superiours, that may not bee tolerated (for 'tis reckoned as a great judge∣ment, Isa. 3. 5.)

But these prophane meetings do encourage the rout in their insolency against the antient and the honourable.

This makes the servant contemn his Master, the people their Pastor, the subject his Soveraign, the childe his

Father, and teacheth young people impudency and re∣be••••••on.

Arg. 12. That which is a m••nifest violation of our Bap∣tismal Vow, must bee abandoned.

But these prophane pastimes are a manifest Violation of our Baptismal Vows.

Then we promised to forsake the Devil and all his works, the Pomp and Vanities of the world, and that wee would not be led by the lusts of the flesh. Now at these prophane meetings there is a sad Violation of this sacred Vow; for if the Devil himself should come and live in a bodily shape upon earth, he would drink, and dance, and swear, and whore, and fulfil the lusts of the flesh, as these devils incarnate do.

Arg. 13. If Christ hath redeemed us from the sinful cu∣stomes, Paganish pleasures, and vain conversation of the world, then wee may in no wise follow them.

But Christ hath redeemed us from the sinful customes, Pa∣ganish pastimes, and vain conversation of the wicked, Luk. 1. 74, 75. Gal. 1. 4. Tit. 2. 12, 13, 14. 1 Pet. 2. 14, 15, 16, 17, 18. & 1. 4. 2, 3, 4.

Arg. 14. All inticements to Idolatry must be avoided:

But the observation of these Heathenish and Idolatrous Feasts is a great enticement to Idolatry.

Hence it is that Papists, and Popish persons are so forward to give people May-poles, and the Popes Holiness with might and main keeps up his superstitious Festivals, as a prime prop of his tottering Kingdome. By these sensual sports, and carnal-flesh-pleasing-waies of wine, women, dancing, revelling, &c. hee hath gained more souls, than by all the tortures, and cruel persecutions that hee could in∣vent. Hence the Whore of Babylon is said to have her wine of abomination and fornication in a golden cup, Rev. 17. 4. the better to intice men to her, as Whores were wont to give inchanted Potions to work amorous affections; so doth the Whore of Rome allure men to her self by the specious

baits of riches, liberty, pastimes, and carnal pleasures; hence the Lord, who knows our frame better than wee our selves, hath so oft forbidden us following the customes, feasts, and fashions of Idol••••••rs and Heathens, for fear lest they should bee drawn thereby to Idolatry, Levit. 18. 30. Deut. 12. 29, 30. These do insensibly steal away the heart from God and his Truth, they are the Devils bellows to blow up the fire of lust and uncleanness in the soul.

Arg. 15. That which is the joy and delight onely of super∣stitious, popish, prophane persons, must needs bee some vile and prophane thing; for like will delight in like, wicked men delight in those things which sute with their wicked lusts.

But these sinful and rude pastimes are the joy only of wicked men.

Who are they that delight in the fools filthy speeches, lascivious gestures, and the mans wearing of the womans apparel, contrary to Gods express command, Deut. 22. 5. but the prophane of the world? I never knew any good man that ever delighted in them; yea I have known some good men, that in their youth delighted in those sensual pastimes, which have abhorred themselves for it in their old age; and make the Observation when you please, and you shall finde that they are the idle, effeminate, graceless ones that are the upholders and frequenters of these disso∣lute meetings. So that as Solomon knew the true Mother of the childe, by her tender affection to it; so wee may know, that the Popish and prophane sort are the Parents and Patrons of these abominations, by their pleading for them,* 1.24 and promoting of them. And as it was some signal good thing which Nero (that monster of men) hated; so it must needs bee some notorious vile thing which such vile men love and plead for.

Arg. 16. All mis-spence of precious time must bee avoided: But in these licentious pastimes there is much mis-spence of precious time.

What a sad account will these Libertines have to make,

when the Lord shall demand of them, where wast thou such a night? why my Lord, I was with the prophane rabble stealing May-poles; and where wast thou such a day? why my Lord,* 1.25 I was drinking, dancing, dallying, ranting, who∣ring, carousing, &c. If for every idle hour men must give an account, what account will men bee able to give for all those sinful dayes, nights, Sabbaths, &c. which they have mis-spent in sensuality and luxury.

Arg. 17. That which deprives us of Gods Fatherly care and protection, must bee avoyded:

But this frequenting of such prophane meetings deprives us of Gods Fatherly care and protection.

Hee hath promised to keep us no longer than wee keep his wayes, Psal, 91. 11. which are the wayes either of our general calling, as wee are Christians, viz. praying, read∣ing, meditation, good conference, &c. or else the wayes of our particular calling, as wee are superiors or inferiors, wee must walk with God in those stations in which hee hath set us. If wee go beyond Gods bounds, wee cannot expect ei∣ther his immediate protection, or the protection of his Angels.

Arg. 18. That which breeds in mens hearts an hatred of the power of godliness, must bee abandoned:

But such prophane meetings breed in mens hearts an hatred of the power of godliness.

When men do evil, they hate the light of Piety in others; as the Theef hates the light that discovers him, and the Judge that condemns him; so do these hate the godly, be∣cause their light condemns their darkness, their piety the wicked mans impiety, their strictness condemns the worlds dissoluteness, and their self denying the worlds self plea∣sing. Wicked men love their lusts as their lives, and can∣not indure such as hinder them in the pursute of them; hence 'tis that the prophane rout raise so many lyes, slanders, and reproachful nick-names against the godly, and all because they run not with them into the same excess of riot.

Arg. 19. That which hardens wicked men in their sins, corrupts their minds and manners, and indisposeth them for the service of God, that ought to bee totally abandoned:

But these prophane sports do so.

They infatuate and besot men, they darken the under∣standing, and cloze up the eye of the soul, so that it takes no notice of Gods judgements;* 1.26 either imminent or present; These sensual pleasures stupifie and cauterize the consci∣ence, so that it cannot repent. They expel the fear of God, and all godly sorrow for sin out of the soul. They estrange the heart from God, and his worship, and make it burden∣some and wearisome to them, Mal. 1. 13. & 3. 14.

Arg. 20. Those prophane practices, which are condemned by Scriptures, Fathers, Councils, and other pious men, ought in no wise to bee tolerated:

But these prophane practices are such.

The Major is undeniable; the Minor I shall prove by its parts; and because a bare recital of testimonies, would be too flat and frigid, I shall therefore (to quicken and de∣light the Reader) indict and arraign this Floralian Harlot, and impannel a Jury against her. This way of clearing things cannot justly bee offensive to any, since 'tis but a kinde of Dialogue, and Dialogues have been ever account∣ed the most lively and delightful, the most facile and fruitful••est way of teaching. Allusions and similies sink deep,* 1.27 and make a better impression upon the spirit: A plea∣sant allusion may do that which a solid Argument some∣times cannot do. As in some cases Iron may do that which Gold cannot do,

—Ridiculum acri, Fort••us & melius magnas pl••rumque secut res.

Horat. Serm. l. 1. Sat. 20. & Quintil. Instit. l. 6. c. 34.

The Indictment of Flora.

Flora, hold up thy hand,

Thou art here indicted by the name of Flora, of the City of Rome, in the County of Babylon, for that thou, contrary to the peace of our Soveraign Lord, his Crown and Dignity, hast brought in a pack of practical Fanaticks, viz. Igno∣rants, Atheists, Papists, Drunkards, Swearers, Swash∣bucklers, Maid-marrions, Morrice-dancers, Maskers, Mummers, May pole-stealers, Health-drinkers, together with a rascalian rout of Fidlers, Fools, Fighters, Game∣sters, Whoremasters, Lewd-men, Light-women, Contem∣ners of Magistracy, affronters of Ministery, rebellious to Masters, disobedient to Parents, mis-spenders of time, a∣busers of the creature, &c.

Judg.

What sayest thou, guilty, or not guilty?

Prisoner.

Not guilty, My Lord.

Judg.

By whom wilt thou bee tried?

Pris.

By the Popes-holiness, my Lord.

Judg.

Hee is thy Patron and Protector, and so unfit to bee a Judge in this case.

Pris.

Then I appeal to the Prelates, and Lord-Bishops, my Lord.

Judg.

This is but a tiffany put off, for though some of that rank did let loose the reigns to such prophaneness, in causing the book of Sports, for the prophaning of Gods Holy-day to bee read in Churches (for which God hath spewed them out) yet 'tis well known that the gravest and most pious of that order, have abhorred such prophaneness and mis-rule, as B. Babington, both the Abbats, B. King, B. Hall, D. Davenant, &c.

Pris.

Then I appeal to the rout and rabble of the world.

Judg.

These are thy followers, and thy favourites, and so unfit to bee Judges in their own case.

Pris.

My Lord, if there bee no remedy, I am content to bee tried by a Jury.

Judg.

Thou hast well said, thou shalt have a full, a fair, and a free hearing.

Cryer,

Make an O yes, and call the Jury.

Cryer,

O yes, All manner of persons that can give in e∣vidence against the prisoner at the Bar, let them come into the Court, and they shall bee freely heard.

Judg.

Cryer, call in Holy-Scriptures.

Holy-Scriptures,

My Lord, I cannot get in.

Judg.

Who keeps you out?

Holy-Scriptures,

My Lord, here is a company of igno∣rant, rude, prophane, superstitious, Atheistical persons, that will not suffer mee to come in.

Judg.

Cryer, knock those prophane persons, and make room for the Holy-Scriptures to come in.

Cryer,

Vouz avez, Holy-Scriptures.

Judg.

What can you say against the prisoner at the Bar?

Holy-Scriptures,

Very much, my Lord, I have often told them, that the night of ignorance is now past, and the light of the Gospel is come, and therefore they must walk as chil∣dren of the light, denying all ungodliness and worldly lusts, living soberly, righteously, and religiously in this present world. I have often told them, that they must shun all the appearance of evil, and have no fellowship with the un∣fruitful works of darkness, nor conform themselves like to the wicked of the world: But they must think the time past of their lives too much to have lived according to the lusts of men in the dayes of their ignorance, but now they must live according to the will of God, making his glory the ul∣timate end of all their actions and recreations. I have of∣ten told them, that our God is a jealous God, and one that will not indure to have his glory given to Idols or Harlots.

Jud.

This is full, and to the purpose indeed, but is there no more evidence to come in?

Cryer,

Yes, my Lord, here is Pliny, an antient Writer, who lived about ninety years after Christ, and is famous for his Natural history.

Judg.

What can you say against the prisoner at the Bar?

Pliny,

My Lord, I have long since told them, if they would beleeve mee,* 1.28 that these were not Christian, but Pa∣gan-feasts; they were Heathens, and such as knew not

God, who first instituted these Floralia and May-Games. I have told them that they were instituted according to the advice of Sibylls-books in the 516th. year after the founda∣tion of the City of Rome was laid, to prevent the blasting and barrenness of the trees, and fruits of the earth.

Judg.

Sir, you have given us good light in this dark case; for first wee see that the rise of these Feasts was from Pagans, and that they were ordained by the advice of Si∣bylls-books, and not of Gods book; and for a superstitious and Idolatrous end, viz. that hereby Flora, not God might bee pleased, and so bless their fruits and flowers. This is clear, but have you no more evidence?

Cryer,

Yes,* 1.29 my Lord, here is Coelius Lactantius Fir∣mianus, who lived about three hundred years after Christ, who will plainly tell you the rise of these prophane sports.

Judg.

I have heard very well of this celestial,* 1.30 sweet, and firm defender of the Faith, and that hee was a second Ci∣cero for eloquence in his time. Sir, what can you say against the prisoner at the Bar?

Lactan.

My Lord, I have long since declared my judge∣ment against this Harlot Flora in my first book of false Religion: where I have told the world, that this Flora was a common-whore and one that got much mony by her har∣lotry; at her death shee made the people of Rome her heir, and left a certain sum of mony for the yearly celebration of these Floralian sports. The Senate after some time, the better to cover this foul business, make her the Goddess of Flowers, and tell the people that they ought to celebrate this lascivious Feast of this lascivious Harlot, with all man∣ner of lasciviousness, that so shee being pleased, might pros∣per their fruits and vines.

Judg.

This is plain and full, I now see that Lactantius is Firmianus, not only sweet, but firm and constant against the Whore. But have you no more evidence?

Cryer,

Yes, my Lord, here is Synodus Francica, which was called in Pope Zachary's time, Anno Dom 742.

Judg.

What can you say against the Prisoner at the Bar?

Counc.

My Lord, I have long since decreed, that the people of God shall have no Pagan-Feasts, or Enterludes, but that they reject and abominate all the uncleannesses of Gentilism, and that they forbear all sacrilegious fires which they call Bonefires, and all other observations of the Pagans whatsoever.

Judg.

This is clear against all Heathenish Feasts and Customes, of which this is one. But have you no evidence nearer home?

Cryer,

Yes, my Lord, here is one that may go for many, 'tis one that will conquer them all, and with the Sword of justice will suddenly suppress them.

Judg.

Who is that I pray you? let mee see such a man.

Cryer,

Why my Lord, 'tis Charls the Second, King of Great Britain, France and Ireland, Defender of the Faith.

Judg.

Truly hee deserves that Title, if hee shall now appear in defence of the Truth, against that prophane rout which lately threatned the extirpation both of sound do∣ctrine, and good life. I hear that the King is a sober and temperate person, and one that hates Debauchery, I pray you let us hear what hee saith.

Cryer,

My Lord, the King came into London, May 29. and the 30th. of May hee published a Proclamation against prophaneness, to the great rejoycing of all the good people of the Land. When all was running into prophaneness and confusion, the Parliament sate still, and wee poor Mini∣sters had nothing left but our prayers and tears; then, even then it pleased the Most High (in whose hand is the heart of Kings) to put it into the heart of our Soveraign Lord the King, eminently to appear in the cause of that God, who hath so eminently appeared for him, and hath brought him through so many dangers and difficulties to the Throne, and made so many mountains a plain before him, to testifie against the debauchery and gross prophaneness, which like a torrent had suddenly over-spread the Land. The sum and substance of the Kings Proclamation is this, That it is the duty of all to take notice of Gods transcendent

goodness to us, and to walk with such circumspection, integrity, and reformation in our lives, that wee may not drive away the mercy which is coming to us, by making our selves unworthy of it; and in order hereto, wee think it high time to shew our dislike of those (against whom wee have been ever enough offended, though wee could not in this manner declare it) who under pretence of affection to us and our service, assume to themselves the liberty of reviling, threatning, and reproaching others, and as much as in them lyes, endeavour to stifle and divert their good inclinations to our service, and so to prevent that Reconciliation and Union of hearts and affections, which can onely with Gods blessing make us rejoyce in each other, and keep our enemies from rejoycing.

There are likewise another sort of men, of whom wee have heard much, and are sufficiently ashamed, who spend their time in Taverns, Tipling-houses, and Debauches, giving no other evidence of affection to us, but in drinking our Health, and inveighing against all others, who are not of their own dissolute temper; and who in truth have more discredited our cause by the licence of their manners and lives, than they could ever advance it by their affection and courage. Wee hope that this extraordina∣ry way of delivering us all, from all wee feared, and almost bringing us to all wee can reasonably hope, hath, and will work upon the hearts even of those men to that degree, that they will cordially renounce all that licentiousness, prophaneness and im∣piety, with which they have been corrupted, and endeavoured to corrupt others; and that they will hereafter become examples of sobriety and vertue, and make it appear, that what was past, was rather the vice of the times, than of the persons, and so the fitter to bee forgotten together.

And because the fear of punishment, or apprehension of our displeasure, may have influence upon many, who will not bee restrained by the conscience of their duty; Wee do declare, That wee will not exercise just severity against any Malefactors sooner, than against men of dissolute, debauched, and prophane lives, with what parts soever they may bee otherwise qualified and endowed, and wee hope that all persons of honour, or in place and authority, will so far assist us in discountenancing

such men, that their discretion and shame will perswade them to reform what their conscience would not; and that the dis∣pleasure of good men towards them, may supply what the Laws have not, and it may bee cannot well provide against, there be∣ing in the licence and corruption of the times, and the depra∣ved nature of men, many enormities, scandals, and impieties in practice, and manners, which Laws cannot well describe, and consequently not enough provide against, which may by ex∣ample and severity of vertuous men bee easily discountenanced, and by degrees suppressed.

However, for the more effectual reforming these men, who are a discredit to the Nation, and unto any cause they pre∣tend to favour and wish well to; wee require all Mayors, She∣riffs, and Justices of the Peace, to bee very vigilant and strict in the discovery and prosecution of all dissolute and prophane persons, and such as blaspheme the name of God, by prophane swearing and cursing, or revile, or disturb Ministers, and de∣spise the publick worship of God; that being first bound to the good behaviour, they may bee further proceeded against, and exposed to shame, in such a manner, as the Laws of the Land, and the just and necessary Rules of Government shall direct or permit.

Judg.

Now blessed bee the Lord, the King of Kings, who hath put such a thing as this into the heart of the King, and blessed bee his Anointed, and blessed bee his Counsel, the good Lord recompence it seven-fold into his bosome; and let all the sons of Belial flye before him, as the dust be∣fore the wind, and let the Angel of the Lord scatter them.

Prison.

My Lord, I, and all my retinew are very much deceived in this Charls the Second, wee all conceited that hee was for us. My Drunkards cryed, a Health to the King. The Swearers swore, a Health to the King, so long, till they swore themselves out of Health. The Papist, the Atheist, the Roarer and the Ranter, they all concluded that now their day was come, but alas how are wee decei∣ved!

Judg.

I wish that you, and all such as you are may for

ever bee deceived in this kinde, and that your eyes may rot in your heads before ever you see Idolatry, Superstition and Prophaneness countenanced in the Land. Such truly∣pious-frauds are pleasing to God, delightful to his people, and grievous to none but such as should bee grieved for their villany and licentiousness.

Judg.

But have you no more evidence to produce against these prophane practices?

Cry.

Yes, my Lord, here is an Ordinance of Parliament ready mounted against them.

Pris.

My Lord, I except against this witness above all the rest, for it was not made by a full and a free Parliament of Lords and Commons, but by some Rump and relick of a Parliament, and so is invalid.

Judg.

Toto erras coelo, you are quite deceived, for this Ordinance was made by Lords and Commons, when the house was full and free; and those the best that ever Eng∣land had, for Piety towards God, and loyalty to their So∣veraign, for they were secluded and imprisoned for their loyaly and fidelity. Let us hear what they say.

Ordinan. of Parl.

My Lord,* 1.31 I have plainly told them, that since the prophanation of the Lords day, hath been heretofore greatly occasioned by May-poles (a Heathenish vanity, generally abused to superstition and wickedness) the Lords and Commons do therefore ordain, that all and singular May-poles shall bee taken down and removed by the Constables, Borsholders, Tything-men, Petty-Con∣stables, and Church-Wardens of the places and parishes where the same bee; and that no May-pole shall bee here∣after set up, erected, or suffered to bee within this King∣dome of England, or the Dominion of Wales; and if any of the said Officers shall neglect to do their office in the Pre∣mises, every of them, for such neglect, shall forfeit five shillings, and so from week to week, five shillings weekly, till the said May-pole shall bee taken down.

Judg.

This is to the purpose, and may pass instead of many Arguments, for a Parliament of Lords and Com∣mons, so pious, so prudent, so loyal and faithful to God

and the King, to condemn these sports as a vanity, a Hea∣thenish vanity, abused to superstition and wickedness, and to be supprest under a penalty; This may clearly convince any so∣ber man of the sinfulness of such practices, and make them to abhor them, for what is forbidden by the Laws of men (especially when those Laws are consonant to the Laws of God) may not be practised by any person; but these pro∣phane sports are forbidden by the Laws of men, and are herein consonant to the Laws of God, which condemn such sinful pastimes. But have you no more evidence besides this Ordinance to batter these Babylonish Towers?

Cry.

Yes, my Lord, here is one that may go for many; 'Tis the solemn League and Covenant, taken in a solemn manner,* 1.32 by King, Lords, and Commons, the Assembly of Divines, the Renowned City of London, the Kingdome of Scotland, and by many thousands of Ministers and people throughout this Nation. In the second branch of it wee vowed the extirpation of Popery, Prelacy, Superstition, Heresie, Schism, Prophaneness, and whatsoever shall bee found contrary to sound Doctrine, and the power of godli∣ness.

Pris.

My Lord, these things are out of date, and do not binde now our troubles bee over.

Judg.

The sixth branch of the Covenant will tell you, That wee are bound all the daies of our lives to observe these things zealously, and constantly against all opposi∣tion; and I suppose every good man thinks himself bound to preserve the purity of Religion, to extirpate Popery, and Heresie, Superstition and Prophaneness, not onely in times of trouble, but these are duties to bee practised in our places and callings all our daies. Besides, the Royalists do plead the Covenant at this day,* 1.33 for the preservation of the King; and if it bee in force as to that particular, as in∣deed it is, then much more doth it binde us still to the ob∣servation of those things which do more immediately apper∣tain to the worship of God. Since Gods honour is to bee preferred before the honour of any man whatsoever. Now if our May-Games and mis-rules do favour of superstition

and prophaneness (as 'tis apparent they do) if they bee contrary to sound doctrine, and the power of godliness (as to all unprejudiced men they are) then by this solemn League and sacred Covenant wee are bound to root them up. This is sufficient, if there were no more; but because men are loath to leave what they dearly love, let us see whether you have any further evidence.

Cry.

Yes, my Lord, here is an excellent Order from the Council of State, made this present May, wherein they take notice of a spirit of prophaneness and impiety that hath over-spread the Land, to the dishonour of God, and the grieving of his Ministers and people; they do therefore or∣der, that the Justices of the Peace, and Commissioners for the Militia, do use their utmost indeavours to prevent all licentiousness and disorder, all prophanation of the Sabbath, all interrupting or discouraging of Ministers in the work of their Ministery; that they suppress all Ale-hou∣ses, and all ungodly meetings; that they own and protect all such as have adhered to the Parliaments cause and in∣terest, and all good men in their sober and pious walking, against all that are turbulent, malignant or disaffected, and upon just cause to secure them. The Council doth likewise command them to have a special care to prevent prophane∣ness, and disorders of people about May-poles, and meet∣ings of that nature, and their rude and disorderly carriages towards people, in molesting them to get monies from them to spend vainly at such meetings.

Ju.

This is full, and to the point indeed, blessed be God, and blessed be their counsel. But have you yet no more evidence?

Cry.

Yes, my Lord, here is Mr. Elton, a man eminent for Piety, and of known integrity in his time, hee hath long since told us (in his Exposition of the second Com∣mandement) that such filthy company, where there is such filthy speeches, and lascivious behaviour, with mixt dancing at their merry meetingss, are great provocations to lust, and inducements to uncleanness, and therefore to be abhorred of all sober Christians.* 1.34 To him assents that great School-Divines Dr. Ames, who tells us, that those who will shun

incontinency, and live chastly, must shun such prophane meetings, and take heed of mixt dancing, stage-playes, and such incentives to lust, where wickedness is presented to the eye and ear, and the man puts on the womans ap∣parel, which is an abomination to the Lord, Deut. 22. 5.

Pris.

My Lord, these were old Puritans and Precisians, who were more precise than wise.

Cry.

I will produce men of another strain, here are Bi∣shops against you.* 1.35 B. Babington hath long since told us, that these sinful pastimes are epulum Diaboli, the Devils festival, the inticements to whoredome, and the occasions of much uncleanness, being condemned by Councils, and forbidden by Scripture, which commands us to shun all appearance of evil.

Judg.

This is good, but have you no more?

Cry.

Yes, my Lord, here is one more, 'tis B. Andrews, a man of great note for his learning (who in his Exposition on the seventh Commandement) tells us, that wee must not onely refrain from evil, but also from the shew of evil; and must do things honest not onely before God, but also before men; to this end wee must shun wanton dancings, stage-playes, &c. because our eyes thereby behold much vanity and a man cannot go on these hot coals, and not bee burnt, nor touch such pitch, and not bee defiled, nor see such wanton actions, and not bee moved; Besides, there is much loss, and mis-spence of precious time, at such pro∣phane meetings.

Judg.

This is pious, and to purpose, here is evidence sufficient, I shall now proceed to sentence.

Cry.

My Lord, I desire your Patience to hear one wit∣ness more, and then I have done.

Judg.

Who is that which comes so late into the Court?

Cry.

My Lord, 'tis acute and accomplisht Ovid.

Pris.

My Lord, hee is a Heathen Poet, who lived about twenty years before Christ.

Judg.

His Testimony will bee the stronger against your Heathenish vanities. Publius Ovidius Naso, what can you say against Mistress Flora?

Ovid.

My Lord, I have long since told the world, that the Senatorian Fathers at Rome did order the celebration of these Floralian sports to bee yearly observed about the beginning of May,* 1.36 in honour of Flora, that our fruits and flowers might the better prosper. At this feast there was drinking, dancing, and all manner of lasciviousness, by a harlotry company, suitable to the memorial of such an Har∣lot, who was light her self, and therefore delighted in Jokes and pleasant Comedies, but not in sad and dire∣ful Tragedies.

Pris.

Sir, you wrong the Poet, and may, for ought I know, wrong mee, by wrapping up his ingenious narrative in so little room.

Judg.

Grata brevitas, I love those whose writings are like Jewels, which contain much worth in a little compass, yet since the learned and ingenious Reader may desire to hear the Author speaking in his own language (since hee speaks so fully and clearly to this purpose) you shall for once have your desire.

Dic Dea,* 1.37 responde, ludorum quae sit origo, &c. Convenere patres, & si bene floreat annus, Numinibus nostris annua festa vovent. Mater ades florum, ludis celebranda jocosis, Distuleram partes mense priore tuas. Incipis Aprili, transis in tempora Maii, Alter te fugiens, cum venit, alter habet. Cum tua fint, cedant{que} tibi confinia mensum, Convenit in laudes ille vel ille tuas. Circus in hunc exit,* 1.38 clamata{que} palma theatris, &c. Quaerere conabar, quare lascivia major His foret in ludis, liberior{que} jocus. Sed mihi succurrit numen non esse severum, Apta{que} deliciis munera ferre Deam. Ebrius incinctis phylirâ conviva capillis Saltat, & imprudens utitur arte meri, Ebrius ad durum formosae limen amicae Cantat, habens unctae mollia serta comae.

Nulla coronatâ peraguntur seria fronte, Nec liquidae vinctis flore bibuntur aquae.* 1.39 Scena lenis decet hanc, non est mihi credite, non est, Illa Cothurnatas inter habenda Deas. Turba quidem cur hos celebret meretricia ludos, Non ex difficili cognita causa fuit. Non est detetricis, non est de magna professis, Vult sua Plebeio sacra patere Choro, &c.

Cry.

Now my Lord, and please you, wee will call over the Jury, that the prisoner may see wee have done her no wrong.

Judg.

Do so.

Cry.

Answer to your names. Holy Scriptures one, Pliny two, Lactantius three, Synodus Francica four, Charls the Second five, Ordinance of Parliament six, Solemn League and Covenant seven, Order of the Council of State eight, Elton nine, B. Babington ten, B. Andrews eleven, Ovid. twelve.

These, with all the godly in the Land, do call for Justice against this turbulent Malefactor.

Judg.

Since 'tis so, I shall proceed to sentence. Flora, thou hast here been indicted by the name of Flora, for bring∣ing in abundance of mis-rule and disorder into Church and State, thou hast been found guilty, and art condemned both by God and man, by Scriptures, Fathers, Councils, by learned and pious Divines, both old and new, and therefore I adjudge thee to perpetual banishment, that thou no more disturb this Church and State, lest Justice do arrest thee.

An Answer to all the Cavils which are of any weight or worth which are brought in defence of May-Games.

Vice seldome goes bare-faced,* 1.40 it usually, like Harlots, paints, or puts on the vizzard of profit, pleasure, frugality, good neighbour-hood, &c. the better to deceive such care∣less sinners as devour the bait, but forget the hook. The na∣ked discovery of the danger which attends such licentious

practices,* 1.41 is half the cure, for no man that is well in his wits, will run on in such paths, when hee plainly sees the mis∣chief and misery that attends them.

Object. 1. Young people must have some Recreations.

Answ.* 1.42 'Tis true, modest, moderate, manly Recreations are fit for them, but sinful, sensual, sordid Recreations, such as drinking, fighting, dancing, whoring, gaming and debauchery, these emasculate mens spirits, and make men deboist, and unfit for the service of God or man, these must bee abolished and abandoned in a Christian Common∣wealth; such Recreations are meer destructions, and such mirth is madness, Eccles. 2. 2.

'Twas a good resolution of a good man,* 1.43 I will chuse such Recreations as are of best example, and best use, seeking those by which I may not onely be merrier, but better. What Re∣creations bee unlawful,* 1.44 you may see at large in others.

Object. 2. These are Customes of great Antiquity, of above eighteen hundred years standing.

Answ.* 1.45 Antiquity without verity is of no validity. Christ is Truth, not Custome. Old Customes, if they be evil Cu∣stomes, are better broken than kept, and the older they be, the worse; the more Editions, the more Additions. The customes of the people are vain, and to be abhorred, not to be followed by us, Levit. 18. 30. Jer. 10. 3.

The Heathenish Olympick-Games, and the Pagans Sa∣turnalia, where they invented sports for the honour of their gods, and gave licence to all to be as lewd as they pleased at those seasons,* 1.46 these were antient, it doth not therefore follow that they were good. So Episcopacy is an∣tient, but Apostolical simplicity is more antient, and the Church flourished most without it.

Object. 3. These May-poles are set up to shew the season of the year, this was the plea lately of a fantastick and real fa∣natick.

Answ. I should think that a green and living tree should minde us of the season of the year, better than a dead bush; and a living man better set forth the ex∣cellency of a man, than a dead man. 'Tis not without

cause that the Apostle calls wicked men, absurd and unrea∣sonable men,* 1.47 2 Thes. 3. 2.

Object. 4. Our Fore-fathers practised such things.

Answ. Our Fore-fathers were Idolaters, it doth not fol∣low that therefore wee must be so too. They lived in times of ignorance, but wee live in daies of light, and therefore must walk like children of the light, renouncing the works of darkness. Wee must live by Rule, not by Example, and follow our Fore-fathers no further than they followed Christ, hence the Lord so oft forbids us to follow our Fore∣fathers, Psal. 78. 8. Ezek. 20. 18, 19, 20. Zach. 7. 4.

Object. 5. If men bee not thus imployed on Festivals, they will bee idle, and bee worse imployed, and wee have no ill in∣tentions in what wee do.

Answ. There is no necessity that people should bee idle on holy-daies, for by the Law of our Land, if men will keep holy-daies, they must keep them holily, spending them on∣ly and wholly (saith the Statute of 5, and 6. of Edw. 6. chap. 4.) in praising God, and praying to him, hearing his word, and meditating on his works, &c. So that the Sta∣tute, by those two words, Only and Wholly, excludes all May-Games, revels, dancing, drinking, rioting, and mis∣rule.

2. They cannot likely bee worse imployed, than in such loose, lascivious, licentious practices, amongst rude and deboist company, where they shall hear, see, and learn all manner of vice and villany, to the corrupting both of their minds and manners, and the undoing of themselves, both here and hereafter.

3. Whereas you say, you have no ill intentions in so do∣ing, who can beleeve that you will joyn your self with such prophane company out of a good intention? can a man touch pitch, and not be defiled with it?

2. Admit your Intentions were good, yet that will not

warrant you to do evil.* 1.48 That which is evil per se, can ne∣ver bee made good by any good intentions, as I have pro∣ved at large else-where.

Object. 6. I can see no hurt in May-Games, they are none but a pack of precise fools, who are enemies to the King, that cry them down.

Answ. Who so blinde as those that will not see? Canst thou see no hurt in drunkenness, fighting, whoring, steal∣ing, prophanation of the Sabbaths, contempt of Religion? &c. The Devil, who is the god of this world, hath blinded thine eyes, and as blinde men are not fit to judge of co∣lours, so thou art unfit to judge in such cases. The Devil deals with thee, as Elisha did with his enemies, hee first smit them with blindness, and then brings them into Sama∣ria into the midst of their enemies; but as hee prayed for them, so shall I for thee; Lord open their eyes, that they may see; and the Lord opened their eyes, and behold they were in the midst of Samaria, 2 King. 6. 18, 19, 20. So say I, Lord open the eyes, and awaken the consciences of these blinde, secure sinners, that they may see, and if the Lord shall vouchsafe you this mercy, then will you see your selves in the Devils camp, on the brink of destruction, and thou wilt abhor thy self for thy vile presumption in this kinde, if thou doubt of the truth of this, ask any gracious, a∣wakened, inlightened soul, that knows the terrours of the Lord, and the bitterness of sin, and hee will tell you, that hee durst not practise such prophaneness to win a world.

2. There may be great sin in that which the blinde world counts a small matter.* 1.49 To eat an Apple, to bow to an I∣mage, to pick a few sticks on the Sabbath, &c. These, and many such, to a carnal eye seem small things, and yet wee know God hath sadly punished such as acted them. I have before proved that these practices are sinful; now there is no sin simply considered in it self, that is small, as appears,

• 1. In that there is no small God that wee offend by it.
• 2. No small price was paid for it.
• 3. No small punishment is prepared for it. This is a complicated sin (as I have proved before) and there∣fore

• is not to bee so lightly esteemed of.

3. Whereas thou sayest that none but a few precise fools oppose this prophaneness, thou art much deceived. Was David a foolish precisian, who would have no familiarity with the wicked, but bids them depart from him? and pray∣ed the Lord to turn away his eyes from beholding vanity; and poured out rivers of tears, because men transgressed Gods Laws. Was Paul a foolish precisian, who commands us to walk precisely, and circumspectly, to shun the ap∣pearance of evil, to have no fellowship with the unfruitful works of darkness, but reprove them rather; and to live soberly, righteously, and religiously in the world? Were the Antient Fathers fools, who do unanimously enveigh a∣gainst such prophane practices? Were Perkins, Babington, Dod, Andrews, Elton, &c. precise fools, who do condemn these prophane practices in their Expositions of the seventh Commandement? Sure thou art some singular conceited∣fool, that thus censurest all the grave and pious sages of for∣mer and latter times for fools, and all because they oppose thy folly, which will bee bitterness in the end.

4. Whereas thou accusest them as enemies to the King, which oppose such prophaneness, let mee tell thee, the King hath not better friends in the Land, than such as op∣pose those prophane practices; nor more deadly foes, than such as do promote them; these set open the flood-gates to all rudeness, disloyalty, debauchery, and effeminacy, where∣by people are made unfit, either for the service of God, or the King. Those that are suffered to rebel against God, will not stick (when a temptation comes) to rebel against the King. 'Tis the dark and ignorant places of the earth, which are habitations of cruelty and rebellion. Should a man debauch your children and servants, and take them to such prophane meetings, where they should learn to swear and swagger, to rant and roar; I know no wise Parents that would count such for their friends. These licentious exer∣cises are the very nurseries of villany, the bane of piety and peace, and the overthrow of those Kingdomes that tole∣rate them. The Romans, when they grew idle and luxu∣rious,

became effeminate, and lost all. When people grow exorbitant, and transgress Gods Law, and change his Ordinances, then comes a curse upon a Land, Isa. 24. 5, 6.

So that this is but an old trick of the Devil and his A∣gents, when they would destroy Gods people, to put ugly titles on them, and call them troublers of Israel, trumpets of rebellion, enemies to Caesar, raisers of sedition, the Pests of a Nation, &c. Thus, as the Heathen Persecutors did put Bear-skins on the backs of the Christians, and then bait them like Bears; so the limbs of Satan, when crost in their lusts, put ugly titles upon Gods people, that so they may take occasion thereby to destroy them. Thus Elijah was cal∣led the troubler of Israel, when indeed he was the chariots and horse-men, the stay and strength of Israel. Jeremiah was counted a common Barretor, a man compounded of no∣thing but contention. Amos must come no more to Bethel, 'tis the Kings Court, and hee that comes there must bring silken, not sharp and plain language. Holy Daniel is accu∣sed for a factious man, and one that would not observe the Kings Laws, Dan. 6. 12. Christ himself, in whom was no sin, yet underwent the revilings and contradictions of sinners; hee was called a mad-man, an enemy to Caesar, a glutton, a wine-bibber, and one that had a Devil, Joh. 10. 20. and troubled the world, John 19. 12. The Dis∣ciple is not above his Master, nor the Servant above his Lord, and if they have called the Master of the house Beel∣zebub, what may the servants look for?* 1.50 Thus Paul was counted a pestilent fellow, a troubler of the State, a babler, a mad-man, a seditious, factious fellow, and yet who freer from these crimes than hee? Hee commanded all men to pray for Kings, and those in authority, and commands e∣very soul to bee subject to the higher powers, and comman∣ded Titus, cap. 3. v. 1. to teach people subjection to prin∣cipalities and powers.

Thus they dealt with the Primitive Christians, if any ca∣lamity fell on the Land, they presently cried, Away with these Christians to the Lions, 'tis they that are the cause

of all our misery. When Nero had set Rome on fire, hee laid it upon the Christians. The Martyrs in Queen Ma∣ries time were accused as seditious, factious, turbulent per∣sons, that so they might bee made odious both to Prince and people. Thus Cochlaeus the Papist gave out, that Luther was begotten by an Incubus, and strangled by the Devil. Thus Bolsec tells us, that Calvin was a branded Sodomite, and consumed with lice. Putean saies, that Beza died a Catholick, with a thousand such like. For Popery hath three figures which uphold it; the first is Auxesis, the extol∣ling and advancing of her Parafites. 2. Meiosis, a debasing of her opposites. 3. Pseudologia, lying lustily, for lying and murder are the two props of Popery, which plainly shews that it is a devilish Religion, John 8. 44. There are some that in Print do charge Gods people as enemies to Peace and Truth.* 1.51 The Church and State (saith one) ever since the Reformation, hath found the Old Puritan faction to bee inveterate and irreconcilable enemies to Peace and Truth. Whither will not malice, and hopes of preferment carry men! The same Author yokes Presbytery and Popery to∣gether, Popery and Presbytery (saith hee) both in opinion and practice differ in many things, onely in Terms. This is as true as many other things which hee hath published in that In∣vective. Doctors in Divinity, should defend the Discipline of Christ, and his people, and not raise slanders on them. But let such know, that it is not Piety, but the want of it which breeds tumults and sedition in a Nation. 'Tis not the godly, but the ungodly; 'tis the swearer that makes the Land to mourn, 'tis the Atheist, the Papist, the Blasphemer, the Fornicator, the Drunkard, &c. that trouble Israel, and bring calamities upon King and Kingdome, 1 Sam. 12. ult. A* 1.52 Jesuited Papist (standing to his own Principles) cannot bee a good Subject. None can bee an absolute Papist, but hee must needs bee an absolute Traitor, saith a learned* 1.53 Professor.

As for the godly, they are of those that are peaceable in Israel, they are indued with the wisdome which is from a∣bove, which is pure and peaceable. They are peaceable in themselves, and labour to make and preserve Peace a∣mongst others. They are the strength and glory of a Land. As Sampsons strength lay in his hair, so the Governours of Judah shall one day say, That in the inhabitants of Jerusa∣lem lies our strength, Zach. 12. 5. They are the blessings of a Nation, and by their prayers they keep off many a judge∣ment. By a Letter from Breda (May 10. 1660.) I finde that his Majesty hath oft been heard to say, That the prayers of his subjects will most advantage his cause, and that those who do indeavour to express their affection by debauchery, may ruine themselves, or at least stain his reputation, his Majesty desiring no such attendants. An excellent saying, and well becoming a Prince.

Religion makes the best subjects, the best servants, and the best relations. Where Religion comes in the power of it, there men obey, not for fear (as wicked ones do) but for conscience sake. There are no better Subjects in the world than these, none more faithfull to their trust, none pray more for their Governours, none pay their dues more freely to them, These are they that will venture their lives and estates for their good, when such as serve them for their own ends, will leave them and forsake them; and though for the present the righteous may bee condemned as Traitors, and the wicked bee exalted to honour, yet in Gods due time hee will clear the innocency of his servants, as the light, when the names of the wicked shall rot. Espe∣cially at that great day of Revelation, then shall we clear∣ly discern betwixt the righteous and the wicked, between him that feareth the Lord, & him that feareth him not. This may comfort us who are faln into the last daies, which are called perilous times,* 1.54 wherein hee that refrains from evil, maketh himself a prey. 'Tis criminous now adaies amongst many men to bee sober and pious. If a man will not drink Healths, or give mony to those that will, if hee will not rant and roar, and run with others into all excess of riot, this is

enough (with some men) to make a man an enemy to the State.

I have a little experience in this kinde my self; This last May opposing some Floralians in their prophane practices (whom I thought after above twenty years preaching should have learnt better things) they gave out that I was little better than a Quaker, a Preacher of false Doctrine, and an enemy to the King, and should be thrown out of my place; and why so? why because I hindered practical Fanaticks in their frantick practices, Grande nefas! See how these people who never studied Machiavel, yet are natural Ma∣chiavelists, one of whose Principles is, Calumniare auda∣cter, saltem aliquid adhaerebit. Lye lustily, some filth will stick. I see sying is coming in fashion apace, I shall there∣fore (having this opportunity) clear my self and my bre∣thren in the Ministry (who are or may bee aspersed in this kinde.)

1. For Quakerism, I have preached, prayed, practised, and printed against it, and openly (as occasion required) op∣posed them and their blasphemous principles, and satanical practices; and thus hath every faithful Minister done (ac∣cording to the measure of grace received) and therefore for shame forbear such gross slanders.

2. For my Doctrine; 'tis sufficiently known to the world, the summ and substance of it is in great part publisht to the world.

3. That I am an enemy to the King, is as true as all the rest. I preach for him, I pray for him, I print for him, I pay to him, and command men so to do, and am ready to sacrifize my life for him in an honourable way, and when I cannot yeeld Active, yet I shall readily yeeld Passive obedience, and shall say with Bradford the Martyr, If the Queen will banish mee, I will thank her; if shee will imprison mee, I will thank her; if shee will burn mee, I will thank her.

Or as Chrysostome (before him) said to the Empresse Eudoxia, If the Queen will, let her banish mee, the earth is the Lords, and the fulness thereof; if shee will, let her saw mee

asunder, Esay suffered the same. If shee will, let her cast mee into the Sea, I will remember Jonah. If shee will, let her cast mee into a burning fiery furnace, or amongst wilde beasts, I will remember Daniel, and the three children. If shee will, let her stone mee, or cut off my head, I have St. Stephen and the Baptist my blest companions. If shee will, let her take away all my goods, Naked came I out of my Mothers womb, & naked shall I return thither again. Thus heroickly hee. For my fidelity to the King, in refusing the Engagement, I lost two hundred pound, and ran the hazard of my whole live∣lihood; for I had no Law to recover a penny. At two pub∣lick Disputations against Sectaries, I ran great hazards, at the first 1650. there was a great rabble of Sectaries met together, who gave out untoward speeches against mee.

In August 1651. About a week before the King came into Worcester, I was called to assist in a Disputation against some Sectaries, this falling out at that juncture of time, I was look'd upon as an enemy to the Common-wealth, and therefore the Constable was commanded to bring mee in prisoner to Worcester, to be there secured amongst the Roy∣alists; and lately have I been threatned (from another coast) with an Arrest, for opposing the Millenarians and Fifth-Mo∣narchy-men. I mention these things, not for any sinister ends of fear or favour, but to prevent, or at lest to blunt the edge of those vile aspersions, which are cast upon the Pres∣byterians, as if they were enemies to Caesar; when I dare be bold to say, and it were easie to make it good, that God hath not better servants, nor the King better subjects, than those of this Judgement. Who were it that God made Instruments to bring about the great change which is now wrought in the Land? were it not our brethren of Scotland? Who were they that petitioned in Print for the life of the late King? were they not the Presbyterian Ministers of London, one of them losing his head not long after upon a Royal account! Who where they that opposed the Engagement with invin∣cible Arguments in Print, were they not the Presbyterians of Lancashire? who are those that strenuously opposed de∣bauchery and prophaneness on the one hand, and Sects and

Heresies on the other, when others were dumb, and did tole∣rate them? were they not the men of this judgement? Now those that help to keep sin and errour out of a Land, those are the best friends to a Land, and the Kings best subjects.

If any shall ob••ect that wee were for King and Parlia∣ment, I freely confess it, so wee were, and so wee are still; and so I think is every honest hearted-subject, who under∣stands any thing of the frame of this Government. To this wee are bound by the Protestation, Covenant, and other Obligations. I look upon him as an enemy to the Land of his Nativity, who goes about to separate the King from the Parliament, or the Parliament from the King. As for the lawfulness of the Parliaments war against those that with∣drew the King from the Parliament (for there was not the lea••t intent in them to hurt the person of the King, and therefore they were imprisoned by the Army) that case is very learnedly and modestly cleared by Dr. Austin in his Allegiance not impeached, by the Parliaments taking up of Arms (though against the Kings personal commands) for the just defence of the Kings person the Laws of the Land, and Liberties of the Subject; yea they are bound by the Oath of Allegiance, so to do, proved from the words of the Oath, from Principles of Law and Nature, and other Testimonies;* 1.55 of this Judgement is Mr. Pryn, Mr. Ruther∣ford in his Lex Rex, Yea B. Bilson (a man far enough from faction or sedition) concurs with them, yea so doth Grotius and Barclay.

Obj. 7. They are many and mighty that approve of such prophane practices, and 'tis wisdome to go with the tide of the times, and the current of the world.

Answ. Indeed, if you mean to perish with the world, you may do so, but if you will bee the Lords people, you must not fashion your selves like to the world, for the world like a great beast, lies tumbling in its own filth, 1 John 5. 19. The way to Hell is a broad way, and hath many passengers, Matth. 7. 13. Even Seneca that wise Moralist could say,* 1.56 that 'tis one of the worst Arguments that a man can use, to say that the multitude doth so and so, and

therefore wee'l do so too. Wee are expresly forbidden to follow a multitude in evil, Exod. 23. 2. The more joyn to∣gether in sin, the nearer to judgement; generality in sinning brings generality in suffering.* 1.57 When all the old world was corrupted, then came the flood. When all Sodom burnt with lust, then came fire from Heaven and consumed them. When the mean man boweth down to Idols, and the great man humbles himself before them, God will not pardon, Isa. 2. 8, 9.

2 Few great men are good men, 1 Cor. 1. 26. and there∣fore follow not any bee hee never so great or good, any fur∣ther than hee follows Christ; yea should any command you to break the Laws of God, yet you must chuse rather to o∣bey God than man. 'Tis no dishonour to the Kings on earth to see the King of Kings obeyed before them, and therefore St. Peter bids us first Fear God, and then honour the King.

Obj. 8. If God were displeased with such prophane practices, hee would never have born so long with the wicked, nor suffer them to prosper as they do.

Answ. 1. You are much deceived in thinking they are not punished, for this prospering in wickedness is the sorest punishment, Deus tunc magis irascitur, cum non irascitur, God is never more angry, than when hee seems not to bee angry, but lets the wicked prosper in his way, Psal. 81. 11, 12. Hos. 4. 14, 17.

2. Though hee bee slow to wrath, yet is hee great in power, and will by no means acquit the wicked, Nahum 1. 3. Though hee bear long,* 1.58 hee will not alwayes bear, but as men sin against the Lord, so first or last let them bee sure their sin will finde them out; for as Piety▪ hath the Promises, and though no man should reward it, yet 'tis a reward it self;* 1.59 So Impiety hath the Threatnings annexed unto it, and though no man should punish it, yet 'tis its own Tormen∣tor. Gods forbearance is no acquittance,* 1.60 but the longer hee forbears, the heavier will his wrath bee when it comes, and hee will recompence his patience with the fierceness

of his fury (as I have shewed at large elsewhere.) I shall conclude all with that sweet and seasonable counsel of Samuel,* 1.61 1 Sam. 12▪ 24, 25. Only fear the Lord, and serve him in truth, with all your heart; for consider how great things hee hath done for you.

But if yee shall still do wickedly, yee shall be consumed, both you▪ and your King.

As a Mantissa, and little over-weight, I shall give you a Coppy of Verses, which have lain long by mee, they will give some light▪ and some delight to ingenious and ingenuous Readers.

HO Passenger! knowest thou not mee? Where is thy cap, where is thy knee? Thy betters do mee honour give, And swear they'l do it while they live: Both high and low give mee respect, I can command them at my beck: I think thou art some Puritan, Or censuring Precisian, That loves not May-poles, Mirth and Plaies, But cries, alas, these wretched daies! That stop their ears; and shut their eyes, Lest they behold our vanities. But Goodman-Goosecap, let them know, I do disdain their holy show, Their peevish humours I do scorn, And hold them wretches all forlorn: Their Censures all I do shake off, And at their zeal I freely scoff, I will stand here in spight of such, And joy to hear that they do grutch. But prethee fellow learn of mee, My Birth, my Worth, my Pedigree▪ My name, my fame, my power, and praise, My state my acts, my honoured daies. I am Sir May-pole, That's my name: Men, May, and Mirth, give mee the same,

Dame Flora once Romes famous whore, Did give to Rome in daies of yore By her last Will great Legacies, Her yearly Feasts to solemnize In May-times sportful pleasantness In lust procuring wantonness, In shews and sights of such delight, As mens affections ravisht quite. In Bowers of May-sprigs gaily built With Flowers and Garlands all bedilt, In tuffs of trees, in shady groves, In rounds of sounds, and wanton loves, And thus hath Flora, May, and Mirth, Begun, and cherished my birth, Till time and means so favoured mee, That of a twig, I waxt a tree: Then all the people less and more, My height and tallness did adore; Romes Idol-gods made much of mee, For favouring their Idolatry; When thus inlarged was my Fame, Then into other Lands I came, And found my pomp and bravery Increased much by Popery; Sith their will-worship I advanc'd, I was most highly countenanc'd: All Townships had mee in request, Where ere I came, that place was blest, And to say sooth, I'me near of kin Unto that Romish man of Sin, And why? 'cause under Heavens Cope, There's none I say so near the Pope. Wherefore the Papists give to mee, Next Papal, second Dignity. Hath holy Father much adoc When hee is chosen: so have I too: Doth hee upon mens shoulders ride? That honour doth to mee betide; There's joy at my plantation, As is at his Coronation.

Men women, children, on an heap, Do sing and dance, and frisk and leap; Yea drums and drunkards on a rout, Before mee make a hideous shout; Whose loud alarms, and bellowing cryes Do fright the earth, and pierce the skies. Hath holy Pope his noble guard? So have I too, that watch and ward: For where 'tis nois'd that I am come, My followers summon'd are by drum. I have a mighty retinue, The scum of all the rascal crew Of Fidlers, Pedlers, Jayi-scap't-slaves, Of Tinkers, Turn-coats, Tospot-knaves, Of Theeves, and Scape-thrifts many a one, With bouncing Besse, and jolly Jone, With idle Boyes, and Journey-men, And Vagrants, that their Country run: Yea, Hobby-horse doth hither prance, Maid-marrian, and the Morrice-dance. My summons fetcheth far and near All that can swagger, roar and swear, All that can dance, and drab, and drink, They run to mee, as to a sink. These, mee for their Commander take, And I do them my black-guard make. The Pope doth keep his Jubilee, A time of mirth, and merry glee: On such as unto Rome will go, Great benefits hee doth bestow; For sins past, yea, and sins to come, Hee saith hee can free them from doom: Hee brings men to transgression, With hope of absolution: And if they will in him beleeve, Do what they list, hee'l them forgive. I dare avouch in doing this, My power is as great as his. My yearly Jubilee keep I, Which great concourse doth dignifie,

And to all such as it frequent, I procure mirth and great content, I do inlarge their conscience, And qualifie each great offence: I take away all fear of evil, Of sin and hell, of death and devil: I tell them 'tis a time to laugh, To give themselves free leave to quaff, To drink their healths upon their knee, To mix their talk with ribaldry, To reel and spue, to brawl and fight, To scoff and rail with all their might: I bid men cast off gravity, And women eke their modesty: Old crones that scarce have tooth or eye, But crooked back, and lamed thigh Must have a frisk, and shake their heel, As if no stitch, nor ache they feel. I bid the servant disobey, The childe to say his Parents nay. The poorer sort that have no coin, I can command them to purloin: All this, and more, I warrant good, For 'tis to maintain neighbour-hood. The Pope's a friend to Letchery, Witness his Stews for Venery. In this I come not far behinde, I give them leave to take their kinde, I have allurements for the same, As they do know that love the game: First, mirth doth make their passions warm, Then liquor strong their lust doth charm, Then dancing gestures, looks, and words, More fewel to their fire affords, And 'cause their works do hate the light, Wee take th' advantage of the night, Which covers with dark Canopy, The means producing bastardy. The Pope doth challenge power divine, I next to him may say 'tis mine.

I can command more countenance Than can the Lords own Ordinance: They do to mee their love convert, That from the Church withdraw their heart; I can command from them great cost, Who on the poor would think it lost: For mee they will adventure life, They flye the Gospels threatned strife▪ The honour of the Sabbath day, My dancing-greens have ta'en away. Let Preachers prate till they grow wood, Where I am, they can do no good. The Pope doth every where beat down The haters of his triple Crown: Bell, Book, and Candle do defie Such as will not on him relye; And to effect his dear intent, New Locusts still from Hell are sent, That fill the world with villanies, And act each where their Tragedies; Sometimes mens lands, sometimes their state Must pay for't, 'cause they do him hate. And have not I as powerful wrath, To work the world as great a scath? Have not I vassals like the Devil, To pay such with all kinde of evil, That 'gainst mee spake, or dare to frown, Much more that say, they'l pull mee down? These brave my foes unto their face, And glad this office to imbrace. In colour that they plead for mee, They'l fight against all honesty: To make their foes seem odious, They'l first proclaim them factious: They'l term them Rebels to the State, And say they seek to innovate, And breed disorder in each thing, Yea, that they hate their Soveraign King: And if they be not purg'd, the Land, Nor Church, nor Commonwealth can stand.

Then Libels foul are cast abroad When filthy slanders lay on load. Incarnate Devils wee them call, Of men most vile, the worst of all. Rogues, Theeves and Drunkards, saith our pen, Compar'd with these, are honest men: And as for Papists, oh! they are Subjects more true than these by far: Yea, Puritans wee do them prove, All such as do not May-poles love; And if some matter there bee found, That wants good proof to make it sound, Wee have whole dozens prest to swear, And freely false witness to bear: Yea, when my Rogues do victuals want, When mony, cloths, and all grow scant, Then forth a forraging they go, And fall upon our common foe. No pillage seemeth half so good, As what is stollen from th' brotherhood. Thus do wee joy our foes to grieve, And 'tis our death that they do live. And lest you think my stately port, Maintain'd alone by th' baser sort: I have some of a better note, That jet it in a silken coat; I cannot boast much of their grace, But this Ile say, they're men of place, Whose Country-worship hath great praise For May-polizing now adaies; Though cold enough in better things, In this they reign like Parish-Kings; Though bit to th'bare by Usury, Yet prodigal to maintain mee: Yea, Gentiles of the Female kinde, To mee devoted have their mind, They keep my Festivals with joy, And fence mee from my foes annoy. Themselves sometimes will lead the dance▪ And Tomboy-like, will leap and prance:

And though they seem (O fatal hap) As light as feathers in their Cap, Yet how much bound to them am I, To grace mee with their levity! And more than these, some learned men, Perhaps Divines, what say you then? That have disputed oft in Schools, I hope these are no simple fools: These stifly do maintain my cause, To bee according to Gods Laws; They say, I benefit the poor, And help t'increase the Churches store, They'l make them good, were't not for mee, All love would perish speedily. They Champion-like, dare to maintain, That Papists to the Church I gain, Where neither fear of God nor man, Can make them come, These say, I can. O leap for joy, yee Papists all, Sith these do you my Converts call, And cleave no more to Popish Rites: You are Sir May-poles Proselites. Now Traveller learn more grace to show; And see that thou thy betters know. Thou hear'st what I say for my self, I am no Ape, I am no Elf, I am no base ones Parasite, I am this great worlds Favorite, And sith thou must now part mee fro, Let this my blessing with thee go. There's not a Knave in all the Town, Nor swearing Courtier, nor base Clown, Nor dancing Lob, nor mincing Quean, Nor Popist Clerk▪ bee't Priest or Dean, Nor Knight debaucht, nor Gentleman, That follows Drabs, or Cup or Can, That will give thee a friendly look, If thou a May-pole canst not brook.

FINIS.

Notes

• * 1.1

  Cantants fre∣munt, perstre∣punt, tumultu∣antur, & fu••en∣tibus similes in∣sanire videntur.
• * 1.2

  Nicol. de Cle∣mangis, de no∣vis celebritati∣bus non institu∣endis.
• * 1.3

  Vetus fabula, novi histriones.
• * 1.4

  Quid tristes queremoniae, si non supplicio culpa reciditur, quid leges sine moribus vanae proficiunt?

  Ho∣rat. Carm. l. 3. Ode 24.
• * 1.5

  Against Healths. See my Comment, on 2 Tim. 3. 3. p 94.
• * 1.6

  I have this from an eye-wit∣ness, and cannot but mourn to think, that those who should bee teachers of others, have learnt no better themselves, Surgunt indocti & rapiunt coe∣lum, &c.
• * 1.7

  Yea in some places Maids drink Healths upon their knees; 'Tis vile in men, but a∣bominable in women.
• * 1.8

  There were two persons of quality, that some years since drank this Kings Health upon their knees, and not long af∣ter sought to betray him; this I have from an eye-witness of good quality.
• * 1.9

  Omne tempus Clod or, non omnes (atones feret. Sen. E∣pist, 98.
• * 1.10

  V. De Croy. Con∣formities chap. 19. Conform. 1. p. 44.
• * 1.11

  V. Hospinian de Orig. Festorum p. 99. Polydor.
• * 1.12

  Virgil. lib. 4. cap. 14. & lib. 5. cap. 2.
• * 1.13

  Godwin Antiq. lib. 1. sect. 2. c. 9. p. 7, 8. & l. 2. sect. 3. cap. 3. p. 87.
• * 1.14

  Floralia in ho∣norem Florae; è meret••ice Deae factae, ageban∣tur à meretri∣cibus exutis, omni cum verborum licentia, motu••mque obscaenitate. Farnab. in Martial. Epig lib. 1. p. 2.
• * 1.15

  V. Aug. de Ci∣vit. Dei. lib. 4. cap. 8
• * 1.16

  The Heathens had thirty thousand gods. Weemse on 2d. Command.
• * 1.17

  chap 5. p. 97. Vol. 2.
• * 1.18

  Hi ludi cele∣brantur cum omni laseivia, convenientes memoria meretricis. Nauclerus Chronogra. Volat. Gener. 24. p. 48. Cui calculum adjecit Munster in Cosmographi. & Rosinus de Antiquit, Rom. lib. 5. cap. 15.
• * 1.19

  Val. Maximus lib. 2. c. 20. sect. 8. & Seneca Epist. 98.
• * 1.20

  Quid de effoeminata dicam ju∣ventute, quae iuxu illis tempo∣ribus ac petualantiâ dissoluta, cunctis flagitiorum generibus implicatur? Clemangis de novis celebritat. non instit. p. 144.
• * 1.21

  Our latras? fu∣rem video, Phi∣lip. dixit.
• * 1.22

  V. The Can∣terburian Self∣conviction.
• * 1.23

  Ad deteriora faciles sumus, quia nec dux, nec comes deesse potest; & res ipsa sine duce, sine comite procedit, non pronum est iter tantum ad vitia, sed praceps. Seneca Epist. 98.
• * 1.24

  Non nisi grande aliquod bonum quod à Nerone damnatum

  Tertul. advers. Gentes, cap. 5.
• * 1.25

  See Reasons to move us to re∣deem time, in Mr. Ambrose his Sermon on Eph. 5. 16.
• * 1.26

  See the danger of carnal plea∣sures, in my Comment. on 2 Tim. 3. 4. P. 119, &c.
• * 1.27

  Bis dicitur, quod per simili∣tudinem dicitur.
• * 1.28

  Plin Nat. Hist. l. 18 c. 29.
• * 1.29

  Lactant. de fal∣sa Relig. l. 1. c. 20.
• * 1.30

  Fluvius qui∣dam eloquent: â Tulliana La∣ctantius.
• * 1.31

  V. Ord. of Par∣liament for the Lords day, 1644.
• * 1.32

  The King took it at his Coro∣nation in Scot∣land, Jan. 1. 1651. as ap∣pears by an ex∣cellent Sermon preached by Mr. Robert Douglas, p. 28.
• * 1.33

  V. Dr. Griffiths Serm. on Prov. 24. ••••. p. 12. preached at Mercers Chap. 1660.
• * 1.34

  Ames C••s. Cons. l. 5. 6. 39.
• * 1.35

  Babington on the 7th Com∣mandement.
• * 1.36

  Floralia cum maxima lasci∣via, ludis, at{que} jocis obscaenis, conviviis luxu∣riosis, coronis, saltationibus, cultu versicolore & luminibus, celebrati fuere, Christianorum cujusmodi sunt hodie Floralia eodem mense Maio, Stuckii Antiquit.
• * 1.37

  Ovid. Fastorum lib. 5.
• * 1.38

  Ludi florales in circo sive thea∣tro, celebrati.
• * 1.39

  Coronâ cinctis.
• * 1.40

  Nemo malum odit, nisi qui distincte videt. Barlow Exer∣cit. Metaphys. p. 28.
• * 1.41

  Nullum vitium sine patrocinio.
• * 1.42

  Quae major vo∣luptas quam fastidium talis voluptatis? Ter∣tul. de spectac. c. 29. ubi plura.
• * 1.43

  B. Halls Medi∣tations and Vows, cent. 3. med. 47.
• * 1.44

  Perkins Cas. Cons. l. 3. s. 4. Q. 1. p. 141.
• * 1.45

  Boltons Dire∣ctions for walk∣ing. p. 154, &c.
• * 1.46

  V Mr. Pryn, in several Trea∣tises against Episcopacy.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, absurd fellows, a compact of meer incongruities, solecising continually in opinion, speech, action, and whole life, Dr. Slatyr.
• * 1.48

  In my Com. on Amos 4. 4, 5.
• * 1.49

  The great dan∣ger that is in little sins, you may see in an accurate little Tract. of Mr. Peck, on that Subject.
• * 1.50

  Gravissima quae{que} persecu∣tio semper suit sub praetextu a∣liquo honestissi∣mo, que{que} major erat crudelitas, co semper fuit Praetextus speci∣osior. Rolloc. in Johan.
• * 1.51

  Dr. Griffith in his Samaritan revived, p. 65. and in his ser∣mon on Prov. 24. 21. p. 40, 41 Quis tulerit Gracchos de se∣ditione queren∣tes? Juven.
• * 1.52

  V. Dr. Dave∣nant, Determ. Quest. 17. p. 81
• * 1.53

  Dr. Prideaux, Higgaion Selah sect 7, 8. p. 17, 18, 19. V. Mr. Pryn, The Treachery and Disloyalty of Papists to their Soveraigns.
• * 1.54

  Ille est publicus inimicus cui haec voluptas displicet. Aug. de civit. Dei, l. 2. c. 21.
• * 1.55

  Bilson. Philand. par. 3. p. 179. Grotius de Jure belli, l. 1. c. 4.
• * 1.56

  Argumentum pessimum est turba. Sen.
• * 1.57

  See fifteen reasons against following the world. Bur∣roughs on Mat. 11. 29. chap. 48. p. 204.
• * 1.58

  Rectè fecisse praemium est. Sen.
• * 1.59

  Maxima pec∣cantium poena, est peccasse.
• * 1.60

  Nec ullum sce∣lus licèt fortuna illud exornet muneribus suis, licèt tueatur ac vindicet, impunitum est, quoniam sceleris in scelere supplicium est. Senec. Epist. 98.
• * 1.61

  In my Com. on Hos. 13. 12. p. 6, 7.