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Christian Reader.
FOR so in nature unfeignedly, as in Name professedly I wold have you to be. Miscal∣led you, I hope, I have not in this Compella∣tion. If I have, then are you utterly inca∣pacified as to the Concerns of these Mysteries and
Sublimities. So bold am I to tell * 1.1 you, and such and Anointed one am * 1.2 I; whatsoever Iudgment mai pass upon mee, or if I be not, yet do ••prai, resolv, endevour, or purpose; or at les••'st, desire, or wish to be. No mo at all of this, yet this beleev wee all of us, that it is a most rare Thing in it self, were there neither Rewards, nor Punishments, to be realy and truly Religious in the Old waie, which is the Good waie, out of which there is no Rest. But you mai sai, who cometh here? whence you? what Religion are you of? you are, I beleev, a pure one! Wel for me if I be. However to the Quae∣stion (not asking you who made you an Examiner) and in Meekness and Fear, as I ought, I answer, and that in the Words of a Servant of God, and of the Lord Iesus Christ, viz. I am of that (a) 1.3 Pure Religion and undefiled before God and the Father, which is, to visit the Orphans and Widows in their Tri∣bulation, and to keep mi self unspotted of the World. Of which Faith, or Persuasion, Iudgment, or Mind, was blessed Paul (in whom alone were evn the Apostles All) who further acquainteth you that Christ Iesus his Master and Lord was of the same, as to the whol Church; which Hee loved and gave himself for, that He mought sanctifi it, &c. not having spot, or wrinkl, or aught of such, but that it shold be holi and without blemish, or rather Amomous, so the (b) 1.4 Word is, that is irrepre••ensibl, safeguarded from the bitings of † 1.5 Momus, one of the feined Gods a∣mong the Gentils, who wold be ever carping (such was the suarl of his goodli Godhood) at everi thing, and who is, I fear, worshipped evn among our
own selvs. So Idolatrous, or superstitious are wee, all almost, becom. But more particularly, if that mai be more for your Satisfaction, and to let you know, by the waie, that neither the insinuating Ie∣suit hath deceived mee, nor perilous Books poiso∣ned mee, nor fantastic Teachers seduced mee, nor corrupt Church-men carried mee away with everi Wind of Doctrine, I here, publicly, to the Inter∣rogatorie about mi Religion, repli, Sir, I am of, that termed, the Reformed: but let mee tell you how: sciz. as Reformed not against either Pagan, or Papal Roam, and yet fairly and fully I mai safely affirm, from both: and this too without the dividing ad∣dition of that new cast Name, Protestant. To be ingenuously free, if I must protest against ani thing, it must be among other Matters, against (c) 1.6 Schis∣matic Names (for those I (d) 1.7 hate with a perfect ha∣tred) which so basely, thro' the iniquitie of the Times, to the grand disservice, damage and dis∣grace of the Christian Religion, at praesent abound. Nai, I cannot pati••ntly enough bear, or hear such Names; no, not evn then, when those be used, or rather abused, only for Distinction's sake. Certs, at the very best, these can be no better than Nic∣names, I was about to call the same, for the sake of the mani, Old Nick's names. The consideration and ponderation of which verily maketh mee not so promptly to approve, or thorowly like, evn that Name it self of Reformed, either Catholic, with Mr. Perkins; or Church, or Churches, with most, if not all:
All the name I desire is an honest good Fellow; Or a pure pu••e Christian, inoffensively mellow: V••hyp••chondriacous, or toucht with the yellow.Son of a Church, or Son of a Chappel, if there be no more in it than the mere Name, is alike to mee. Member of this, that, or the other Classis, Congre∣gation, or Bodie, is all one and the same thing, if ani thing at all, to mee. Nai, Plainly, a like to mee, (or rather unlike to mee) is a Friend with Thou and Thee, and Hat on Head, and that Super∣erogation of the demure look, or long Gaze, and of the formal putting forth of the Hand, which ap∣peareth, to such a Mortal as mee, a deceptio visûs; and tho' pretti; yet not half so fair, or neat, (mi∣thinks) as the Trics of Legerdumein. I care no more for Luther, or, that Patriarch of Presbyterie, Cal∣vin, Cramner, or Hooper, Iewel, or Hooker, Per∣kins, or Preston, Huit, or Love, one, or other, courteous Reader, than for thee, that is, to pin mi Faith upon ani Man's Sleev; for fear he mai carri it I know not whither: yet I care not if I tell you, nai, I dare not but tell you, that, of a truth, I am no Respecter of Persons, at less'st in this respect, and that I own and love you, as I do mi own self; and if that be not fair, hang fair: I dare not say your∣self, if you will: which saieing is commended, for∣sooth, for a great Piece of Wit and Law as it were, nai, it is avouched to be one of the best that ever was, wil, or can be made. But all this while I can discern therein neither Law, nor Love, Wit, nor so much as good Manners; I am so dull and dim too. * 1.8 I never hitherto could understand, see, or hear,
that Christianitie and Civilitie have at ani time gi∣ven the less'st bad, or unbecomimg Word, either before the Faces, or behind the Backs of each other: much less faln out, or gon together, as w••e phrase it, by the ears. I must acknowledg mi smal self greatly engaged to both for their teaching mee better Manners, and a more genteel Mode than that of making personal Quarrels, or Reflections. Nor have I onely of the two, abovenamed, learned, but of other, too. I learn somtimes somthing of ani thing, or Person, yea, or Word. Word? O brave! Word? what do words signi••i? what? in the ••udgment of wise Men, much; and in the Daie of Iudgment more: much more than I need, or can indeed tell you. But a word to the Wise-Wel, I have heard of a certain Word, O! it is A∣posiopesis. That is, truly, a strange Word, for it speaketh by holding its Toung. Peruse that Vers of the Evangelic (e) 1.9 Prophet, if this iniquitie be purged from you, til you (or rather yee) di — thus dreadfully in the Original, and nothing after it, but a silent Punctum. There is another too, (and but two shal I name in all). This is Prosop••poeia, which is a wondrous Word, as strange as the former. This speaketh to things void both of Reason and Sens and Life. Consult with the same (f) 1.10 Pro∣phet, and that Man of God mentioned in the Book of Kings. Nai, it frequently among the best of Orators bringeth up the veri Dead, and when so raised and fetcht up, maketh them alive, and next to speak, and that articulatly and distinctly, migh∣tily wel, and both audibly and laudably. Have a care now of your Words, mind wee, all and everi of us, all and everi of our Words. You know who
said, Man shal not liv by Bread alone, but by everi (g) 1.11 Word that procedeth out of the Mouth of God, was it not our Lord Christ? Told he not the Devil that? Quoted Hee not the Scripture too for it? If I shold sai the Toung is a (h) 1.12 World of iniquitie, wold not St. Iames be mi Compurgator, if ani shold tax, blame, or quaestion mee for so saieing? Mo, I dare venture to sai, there is a World in a Word: yea more than that, vouch, that this whol World, and the other likewise, were both made by one (i) 1.13 Word. Mai be, you wil beleev not one Word of all this? Wel be it so, or not: of this not a word more, than said, of this matter from mee; who yet dearly love words in their proprietie: I wish it prove not to an excess, which I mai justly fear; seeing, that Great Linguist and Apostl evn of the Gentiles, reproveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (k) 1.14 it self. What? Good words quaestioned, prohibited, spoken a∣gainst? Urbanitie it self ill-thought of, or, at best, a vanitie? What shal wee sai then, or think of Cramp-words, or Criticisms, Iocs, or Witti∣cisms, Railleries and Drolleries, Quirks and Quillets, Trics and Trangams, Kniff-knaffs, Bim∣boms, &c.? What of Whims and Shams, Punns and Flams, Stultiloquious Dialogs? What then of Obscoenities and Scurrilities, Huffings and Din∣gings, AEquivocations and Lies, Invectives and Sa∣tyrs, base Railings and malicious Detractions, Ac∣cusations, Condemnations? But what of com∣mon Oaths, cursed Dejuries, monstrous Perjuries, damnings most dreadfull, Imprecations innume∣rous, Execrations horrendous, Blasphemies stu∣pendous; to pass by their Autors, the infamous In∣venters; their Vtterers, the villanous Venters;
their * 1.15 Abetters, the odious Fomenters? Why? were none wiser than I, with the Man after God's own Heart, I shold refrein from evn good words, in their praesence, and be silent; or with the Arch-Angel, disputing about the Bodie of Moses, onely say, (l) 1.16 (tho' thei were Devils I contended with) The Lord rebuke you. But the new Mode is quite of another guise and other, far other-gets, Words, are the Couránt, pass for current Coin, and the newer-minted the more curious counted, yea, laid up in store to be brought forth upon som public, or special occasion evn som thereby worded to death by the learned an∣ger of the Archilochus's of the Age. What words can utter the Devilish Nois wee make and that one against the other? But what a confounded Bomb about the Pope? I know not the Man, (as Peter said in another case, and a sad one we know it was) and, sure I am, I ow him nothing but as he is, I sup∣pose, a Man: so, I confess, I do the dutie of Civil Language. Mai I not say, I honor him as (if hee be as thei sai) a Temporal Prince? If this mai offend a∣ni of the littl ones of Christ, I can forbear: yet these littl ones mai, and ought, to bear a littl with me like∣wise: forasmuch as I speak (m) 1.17 sound Words, yea the veri Words of the great God, as delivered by an Apostl, who commandeth mee to [n] 1.18 speak evil of no man, yea more (and as to love the Brotherhood so) to [o] 1.19 honor all men, and then — And so much for this pra••sent of this particular Point. Not med∣dling
with Popish Doctrines and Policies, by which the veri Pillars and Foundations of the intellectual World, Reason, Moralitie, Civil Government and Religion are all not onely out of cours, disor∣dered and shaken, but undermined, removed, ra∣sed down and digged up. Nor take I ani delight to relate what is credibly reported, if not recorded, of Pope Paul the third, who as he lai on his Death-bed was heard to sai, hee shold shortly be resolved of two Things, Whether there were a God and a Devil, an Heven and a Hell? Less'st of all shal I have a Rencounter with the Apocalyptic Beast (mark that) from which, O God, keep Thou us; els all our watching, warding, training, guarding and the best of endevours wil be in vain. For, as one divine∣ly, it is the immediate Praesence of the Lord, that must (not that in the inter, wee mai not interpose and oppose with tru Courage and Zeal, as wel as renounce and abhorr with heart and soul all man∣••er of† 1.20 Papism foisted in among us; not barely that Poperie which is openly and publicly professed and propagated in their known and common Positions and Principles, but that likewise, which is more un∣••••soernably, yet not less dangerously, masqueraded and disguised in Sects; whether under the Name of Faction, or Conscience) yet stil, as above, it is the immediate Praesence of the All-wise and the All-might•• that must both conduct us and secure us Vi∣ctorie: by this alone wee can hope to withstand
the Furie of the Nations, the Gates of Hell, and Plots of * 1.21 Papists.
But all this while setting aside the Whore, or Beast; how visibl are the nasti and beastli sai-ings and dooings that are amongst, nai against our † 1.22 selvs! What an Age, O! Oo! oh, ah, wo and aloss! do you the Reader and I the Scribler liv in! How am I† 1.23 nonplust for Expressions! Is it not (to synchronize and symphonize a little) an Anti-Ecclesia••tic, Anti-Fanatic (and to mouth out more) an Anti-phrastic and Anti-Christian (or more mildly, and where best) an Hyper-Caco-Critic Age? so ••illed and over-grown (not to mention speculativ Infidelitie, practicous Atheism, horrid (p) 1.24 Blasphemies, and all manner of Diabolism) with so much peevish passion and pestilent pride (by which onely a Man becometh con∣tentious) that men wil not yield one gry, iota, jod, or Chirik parvum (bit, or whit, is a thing too big) one unto the another. I wold not be understood, or conceived, Candid Reader, (if so you can be) to speak this of wise men (wheresoever those be) who albeit ever so much contended with, yet never so much as contend: well knowing, that tho' men mai have the right on their side, yet, for want of ha∣ving their Spirit right, be very erroniously censo∣rious,
short breathingly nosi, superstitiously super∣cilious, immoraly obstreperous and most inevan∣gelicly malevolous, vitious, vitilitigious; wrong∣ing both themselvs and other thei convers with: beeing mani parasangs (in regard of their, so pa∣ratragaediating, mani Degrees (in respect of their so domineering with Rodomontado-language, brandishing, as it were, with the Sword of their Mouth, as wel as the Mouth of their Sword) not only from the lowliness and meeknes of the Holi Lamb, but evn from the harmlesnes, or hornlesnes of the common Dove, yea from the noted commen∣dableness of the English good Nature (so proper to our Nation, that no other Language can tell what Good Na∣ture in Terminis, what the same verbatim translated, what the Idiotism of it neaneth) nai, further, from the fair serenitie, fine sedateness, charming sweetnes, obliging candor and conquering Patience, notori∣ously famous in meer Ethnic and Pagan Constitu∣tions and Tempers. But a littl to imitate Ahima∣az and to go, as hee, by the waie of the Plains. In these our daies everi man is for himself, is not then the Devil for him? Or, is God for us all, when wee are * 1.25 all one against another? Yet so it is. Everi man's Hand against Adam, and Adam's against e∣veri man. N. B. All more Ismaelites, than Israelites, or Iesuelites. Loving Brethren are as rare Birds, as black Swans: not to talk of remote Relations, Ac∣quaintants, or Strangers. A Brother's Knife, Sword; against a Brother's Throat, Heart. Iniquitie a∣boundeth (I fear to sai, yet I mai) with a Vengeance•• There are as mani Sins, as Saints, as Men: What prate I? Men? were men ever so mani, one man mought reckon all the rest; but the Sins of one Man are more than he can count; how much more then, for which he can giv account? No man's
Head can number his Sins, beeing far more than the Hairs of it. Assuredly in these [o] 1.26 last Daies there wil hang over us, or stand upon us periculous tempestivities, hard [p] 1.27 Seasons. Nations are becom Abominations. Since the World was, never was the World so wicked as now. It was in old times the wickednes of the World, but in our, it is (the Tabls being terribly turned) a world of wickednes. I shold shamelesly, said I otherwise, li. What saith the Apostl [q] 1.28 Iohn, confirmeth hee not what I have affirmed? The whol World, saith hee, lie's in wickednes; not wickednes, only, in the World. The case I take to be damnably base, no less than abominably different, and such, as confoundeth (however in mi thoughts) Philosophie it self: bee∣ing in a Diameter and absolutely opposit to the Rule of all Reason, Right Reason; for the Acci∣dent to be recipient of the Subject. I know not, I speak solemnly, how to call the wickednes of these last daies; mai I not write, according to all Chro∣nologic computation, the last hours; considering the time now and reflecting on that past when those words were penned? I resume and acknowledg miself wofully at a loss, so ineffably comprehensiv is the iniquitie of this Centurie, that it self alone conteineth the whol World: which heretofore was called a Seat of Wickednes; nai all the Wickednes that was in it, was once concluded within the com∣pass of one Gardin. To make the best of a bad matter, wee the most degenerate Of-spring of the first Adam (let us not name, for shame, without better Manners, the name of the Second) have farr ex••••••ed our Fore-father's evil, and for and in our time have set up Sin at such a pitch, rate, height, that it is moraly (shal I sai, or immorally?) im∣possibl
to imagine, how Posteritie shold add to our ini∣quitie! Sin is not only now customarily, obsti∣natly and obduratly, in private, connived at, con∣sented to and committed; but autoritativly, ex∣emplarily and Diabolicly, in public, countenanced, encouraged, taught and (what is our wo and worst of all) men are becom (to add one drop of Mercie more to our Miserie) irrevocably and irrecuperably and impudently impious. In plain English wee are from the Crown of the Head to the Soal of the Foot, not barely wounded, bruised and putridly sore, but mortaly Sick, senlesly diseased, and, as I dread, gasping and dieing, if not dead and gon, without all Remedie: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O' Great B••••••ain! how litl art Thou dwindled to! O England, the Land of mi Nativitie, once the Terror and Wonder of forein Nations, now maist Thou, with dread and shame too, wonder at thi∣self! Within thi Walls and Palaces Goodnes and Truth have not more Praecepts and Counsils than Contradictors and Adversaries. Religion (aloss) is but taken up (I wish I were mistaken in what now I write) under-hand, while Pietie and Honestie li un∣der-foot, and what more foul Iniquitie than feign∣ed Sanctitie? the old Proverb proclaimeth, † 1.30 dissem∣bling Pietie to be double iniquitie. NAI, How mai wee lament, to see the loathing of Manna, evn among Israelites! But if wee look into the World: Oh ••he monstrous Havock that is made of Moralitie•• The manners of Men (out of which beeing bad, good
Laws were bravely made) have now brought the veri Laws theirselvs, most basely, under their Subjection. Never more Laws than at this Daie, never ani more lawless than at this Daie. The Laws which men, suffering wrongfully, run to for succour (as silli Sheep in a Storm for shelter to Briars, or Brambls) prov littl better than those and serv but to tear off their Skins; or, at softest and fairest, to turn their Fleeces all to tatters. Yea, a pau'r man hath now enough offended, if hee be not abl to defend himself. Nai, what one man doth now, is an hainous crime, huge transgression and severe∣ly punished: when what mani doo is thought and judged wel of, tho' m••ch wors and farr more ab∣ominably base: provided it be done by Great Ones•• To stabb and kill are both valour and skill. Men perish merely for and at Men's pleaceurs. It is both the Rule and Practice to repell and repa•••• force with force and fraud with fraud, most un-Christianly. The Christian's Laws are bought and sold: the Christian Chraritie dead and buried, if not stinkingly rotten too. Lusts now are become Laws; or if ani venture to make these Sins, be bold to sai those must be, very venial: and yet, which is strange, a man shal be made a preie for a word.
As for Welth that rideth (up-a-Cock-hors (pass by the term) while Worth holdeth but the stirr up. Yet if the Devil shold com to mee, as formerly, when [r] 1.31 the Sons of God presented themselvs before the Lord, hee came likewise among them and mon lately to the veri Son of God [s] 1.32 Himself, tho' with an If and shold shew to mee all the Glories of this lower World, as hee did to our Lord and sai to mee, as to mi Iesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and
then com agen with his Devilish If, yet I hope, I shold be so strong in the Grace which is in Christ Iesus our Lord, as not to take him for mi Lord and deni Him who bought mee and fall to worship that Fiend for all the World. For, to speak as a Man and somwhat as a Philosopher,(s) 1.33 I never * 1.34 coveted to be master of ani thing without mee; insomuch that I have ever thought (since I knew how to use mi thinking facultie) a meer worldli man to be the greatest wonder in the World. But wo! and so it is. The World, the Flesh, and the Devil are, indisputably and indubitably, the Trinitie, which is best un∣derstood, and in sequel most adored. Hence wee see Praecepts wil do no good against Sins, no not Iehovah AElohim's Decalog, the Lord God's Law of the Ten Words, against men's Lusts, animosities, enormities, Anomies. Nai Mercies, the most ten∣der, melt us, mend us not and Iudgments, the most severe, harden and make us wors and what wil be the end thereof? Are not these a Lamenta∣tion and wil be for a lamentation? O! Where are the Moses's, the Iobs, the Samuels, the Daniels, and the Ieremiahs, the Mourners in Israel for the Abo∣minations thereof? It is, I confess, a good fault (be favourabl, I prai, to the Phrase) to afflict our selvs for others Faults and to be grieved thereat; so wee be not guilti thereof: but to mee it seemeth next to impossibl to look at praesent to other men and yet have a praesence of mind at the same time and be our selvs. Howl wee therefore wo [t] 1.35 worth
the Daic! shal it be the time of the Heathen? How i the nobl Vine turned into a degenerate Plant of a strange Vine to the Lord God! What, tho' wee wash with Nitre and take much Sope, yet our [u] 1.36 iniqui∣tie is marked before Iehovah. O the Wickednesses perpetrated with an high hand and repeted in the sight of the Sun! Oh! the stupendous prodigies of the innumerabl impieties that are daily, hourly, minutely and more, heard, understood, felt, smelt, acted under (or according to Copernicus, above) the Sun. Surely (I speak it in sober sadnes, the oneli Sercher of Hearts knoweth) the universal Fabric of the World turneth, til it be overturned and burned too, as it wil be for a Witch (of which there is enough and but too much proof and evidence) I sai the whol frame of the World (seemeth to mee and I think and take miself to be very free from ani ver∣tigo in mi cerebello) to circumgyrate, to wheel, whirl and turn round about in a Topsi-Turvi (ex∣cuse the expression) as if everi man went the wrong waie to work; All Arsi-varsi (words are wanting, what shal wee sai?) the clean, nai soul, contrari waie.
NB. Lord have Mercie upon us! Christ have Mer∣cie upon us! Lord have Mercie upon us! wee need all cri and cri agen and make it, at less'st, our Com∣mon Praier; if peradventure that mai praevale and be proper for this daie and time wee liv in; where not only the Whore, the Beast, and the fals Prophet are, but the Red Dragon, the Devil and Satan sit upon the Throne reigning in great state, holding out the Sceptre. For without dispute, or doubt, less can neither be said nor seen, so tru and apparent it is. Wee now celebrate, as it were, the veri Incarnation, yea, the Inauguration, yea, the
Aggrandization, as I mai sai, and Exaltation and veri Glorification of the * 1.37 Prince of Devils; such a damning crew we cannot but sadly view reigning, raging, roaring: that, to sai no more, Torie his∣self must turn out of door. For the Abyss of Hell is opened•• and Hell it self unspeakably hath * 1.38 en∣larged it self, having been til now confined, but now is com up and broken loos upon us publicly, got above ground to act its part here on the stage of this World. But I draw the Curtein and go and glad I can escape too so, and leav it to the [u] 1.39 An∣gel's Iudgment, but the God of this [v] 1.40 Age, I mean, the Devil's Commandment, He who is filthi, let him be filthi stil — Nevertheless let him re∣member withal that he must and shal (who is thus his most humbl and obedient Servant, remane, nolens volens, without, evn the veri Gates, (where dogs are) of the holi Citie, the New Ierusalem. For there is no entrance thereinto but by these [w] 1.41 Gates. What then wil the woful consequen∣ces hereof be? No less, nor more, nor other than these, that when the inexorabl Messenger, whose Name is the First Death, shal com (as certenly, and yet, as uncertenly hee wil) and uncloath and unflesh him too; the Second Death, when the first hath doon, shal follow and Hell (which hee shal find to be more than a Bugbear, or Scarcrow) when hee goeth thro' the Gulf, that [x] 1.42 empti place, void space, or great fixed [x] 1.43 passage to it) H••ll, I sai, (once a∣gen,
becaus I wold not have him forget where it is, least hee unhappily fall into it) shal, must and wil have him and hold him fast too (whatsoever loos opinion hee in his Life-time, here on Earth, mought have b••en of as to it) or grant, it shold, or could not; yet he falling in, and it beeing, con∣fessedly, the t 1.44 lowest part of the created World, and under the waters too, and that farr beneath the Sea in a much lower place, vorago, or, as above∣said, Abyss; moreover, (if the Scriptures of Truth mai be credited) a u 1.45 Craving (beyond the Hors-leeche's two daughters, the Grave, or the barren Womb, the Earth, or the Fire) and v 1.46 hid and horribly dark, and a certain definit x 1.47 dolefull place: But how y 1.48 deep, tho the remotest from heven, the most high God, alone, knoweth. To repete, for the sake of a persisting and persevering Sin∣ner, by waie of caution, shold Hell have no hands to hold him, or were there no keies to these Chambers of Death, wherewith to lock him in, (both which are as fals as Iudas, or the Devil) yet stil (I cannot sai non obstante) nor stil, in the sens we most common∣ly take it, if there were no more nois, than the wai∣ling and gnashing of teeth there) Yet stil, I continue and procede to ask (and let him answer) what can hee hold on, when in; or what can hee hold by to help him to get upward; much less up and out out agen. Hic labor, hoc opus est — But to help a littl at this dead lift and it is but a very littl and that badly too, Hee need not fear fal∣ling into it, for hee and such as hee is, so continu∣ing
and forgetting God, shal be * 1.49 turned in∣to, nai, rather than that shold fail, [a] 1.50 brought, [b] 1.51 cast and thrust, or drivn down into Hell; that Hell, on the other side and far beyond and below the pro∣fundities of Sheol, where the * 1.52 Gehenna of Fire is, and where are (to speak a litil of it) the profoundest sorrows, the Plaguiest miseries, the worst enter∣tainment 〈…〉〈…〉olt damned Companie; whose veri languag•• 〈…〉〈…〉h, oo, o, wo, and, at most and best, Belching 〈…〉〈…〉sphemies for ever, ever.
This is but littl to what the Scriptures tell Of this confounded dreadfull place of Hell; But what is meant, mai som sai, by all this? Nothing, but that wee mai not walk amiss, But enter through the Gates to th' Citie of Bliss; Where the AEternal Tabernacles are: Whither Christ is ascended to praepare Mansions for his Discipls, that there Hee And thei together mai for ever be. For in this high, this holi, happi place Thei'l see Him, as Hee is, evn face to face. ' O strive wee then, strive all to enter in, ' 'Tis onely violence doth heven win, ' And keeps, through Grace, from Hel••, the Devil and Sin. ' Not that, altho' the Gate, yea and the Waie, ' Be * 1.53 strait and nar••ow, as the Scriptures sai, ' The difficultie must in these two li:The Truth is I am not a littl pleaced with that common saieing among the Scots upon one Dead, tho * 1.63 hanged. Of whom when thei hear ani speak ill, thei cri Hush, Hee is justified. There is no Ob∣servator, with [le] 1.64 allowance, in ani such waie, up∣on
ani person deceased: Speak wel, or not at all, of the Dead, is an old honest sai among our selvs: Mai I not Sai it is a good Pro∣verb? Undoubtedly the Devil showed himself more a Gentleman, or if that mai offend, more civil howe∣ver, to poor Iob than mani are to the Deceased: who in this are baser Accusers of the Brethren than Hee. For St. Iob, was then alive and mought, be∣caus he was abl and had the opportunitie (which was fair) to answer, plead, or travers. Recollecting mi self, wee have another antient and excellent A∣dage by waie of a severe Reprehension and strict Prohibition, Rake not up the Ashes of the Dead, as if hee were more than a Rascal, or Rogue, that wold offer that inhumanitie, which the scientific Graecs called † 1.65gnawing of dead mens Bones; Thei gave such a Dog that Bone to pick, or rather threw it to him and at him. Historie* 1.66 (whereof mi reading hath not been much, and wherein I never affected to show that littl of which I am a Register, Master, or Pos∣sessor) telleth us, that one of our Monarchs, by name Iohn, King of England, wold not have the Bones of one (who while living had been his great Enemie) untombed, tho' wished and sollicited by a Courtier, no smal Favorite, so to doo. Oh no, cried the King, wold all mine Enemies were as honorably buried. Com, let all us Englishmen be Gentlemen and shame all sli Observators by the Candor of our convers and Car∣riage. O let our Moderation be known to•• (s) 1.67 all men. The Lord is at hand and Iudgment at the Door. The best of us all wold be glad at the Daie of Doom (tho' now we be dooming daily one another) to have our grains of allowance and why not now? Mai we
not fear in this our Daie Belshazzar's TEKEL, i. e. Thou art weighed in the Balances and art found wanting? Christan Reader, why shold you and I be found, I sai not so much wanting, but so much as wanting to our own selvs; specialy in ••o plain and perilous a point? Pleace, I beseech you humbly, to accept of this Distich:
'Tis one man' work to have a serious sight Of his own sins and judg himself aright.O judg not, least you be judged: but if you wil judg, judg this (t) 1.68 rather, that no man put a stumbling Block or an occasion to * 1.69 fall in his Brother's waie: chiefly, thi weak Brother's, for whom Christ died: you wil find it, at the long-run, the best and safest waie, be sure. Haply yet you mai sai your Iudg∣ment in this matter is you know not how. Giv mee libertie to sai, as a Physician was wont, pleasant∣ly to delicate Dames, when thei complained thei were thei could not tell how, but yet thei could not endure to take ani Physic; Your only waie is to be sick and then you wil be glad to take ani Medicine. A∣way, away with such indifference in such a dange∣rous point, you wil turn a conscientious Persecutor, if you have not a great care and so be condemn∣ed by the veri Turk. For I read of a certain Sul∣tan, or Soldan (taken among them for their Prin••e, King, or Emperor) who died at the Siege of Zige∣tum
(the Inhabitants of which are now, not called Zigae or Zigi, but, Circassi, upon the Coast of the Euxine Sea, in Sarmatia Asiana) being persuaded by the Mufti (the High Priest, Chief Churchman, Metropo∣litan, Arch-Bishop, Supream Clergiman, Spiritual Su∣perintendent, Superlative Minister, Head, Pope, as it were, among the Turks, created by the Emperour him∣self, I would have all understood) This Turkish Em∣perour, I sai, who was persuaded by this Mufti, or rather extremely urged by him, by no manner of means, to suffer so mani Religions as were in his Dominions, as judging all such dreadfully dangerous to the wellbeing of the Empire, Hee replied, I have heard you, now hearken to mee, remember what I sai, and know and beleev with mee, That a Nosegaie of ma∣ni Flowers smelleth far more sweet than one Flower one∣ly. Which said, hee had done, and (if my Author hath not lied) immediatly died. O that our * 1.70 ani∣mosities had so done here; but I am much afraid, it will fall out † 1.71 among us, or be as much doue, as the Sermon, a good honest Englishman was asked about by one of his Nighbors, if it were don? No, saith hee, it is said, but it is not done, neither wil be, I fear, in haste. So, I fear, as to the state of things, I could (as a certain King in the companie of Bion the Philosopher did) for grief tear mi hair, but that som man mought sai of mee, as Bion did of this King so dooing, Doth this Man (said hee) think, that baldnes wil asswage grief? But is not this given as meat to an Elephant, that one is afraid of? As Augustus used to sai, Petitions to Princes shold not so be. Or, it is likely, I shal be served by most
Readers as one was by Aristotl, who, after a long idl Discours, concluded (as I was going to doo, if I had not thought of this) thus: Sir, I have been too te∣dious to you with mani Words: In good sooth (said that Old Philosopher and Sage) You have not been taedious to mee, for I gave no heed to ani thing you said Howsoever, I wil venture to fetch you (now mi hand is in) one Storie more, and that is of the Ambassa∣dors of Samos, who (and who can tell how this mai take?) beeing come to King Cleomenes of Sparta, praepared with a prolix Oration to stir him up to wage war against the Tyrant Polycrates, g••eedily expected his replie: The which after hee had list∣ned a great while unto them, was this ensuing, Touching your Exordium I have forgotten it; the middl I remember not, and for the Conclusion, I will doo * 1.72 no∣thing. So I shal now conclude this Scoene with that of Alexander the Great, when one wondred why hee not onely not killed his Foes, but took them to be his Friends: It seemeth, saith hee, to thee profitabl to kill an Enimie while I fear him, and make him mi Friend, while I advance him. Nor is there ani waie, when all is thought, said, writ, or done that can be like to it; and therefore to one, telling Henrie the fourth King of France that there is nothing doth sooner make those who are out of their wits to become temperate than the punishment which is inflicted on them: the King did bravely interrupt his Speech, and Divinely told him, Mercie pardoneth those who have not deserved it, and the juster the † 1.73 wrath is, the more commendable is Mercie. Nor is that of Lewis
••he twelfth King of France less remarquabl, who ••ooking upon the Roll of King Charls his servants, ••nd finding two who had been his deadli Inimies, up∣••n each of those names hee made a † 1.74 (a sad omen, ••s these two thought) wherewith thei, beeing in ••reat perplexitie, supposed the Gallows to be prae∣••ared for them: which their fear beeing discover∣••d to the King, Hee sent them word, To be of bon ••orage, of good cheer (as wee sai) for Hee had crossed ••ll their evil deeds out of his remembrance. Nor can forget (tho I wel know, where you mai, gentl Rea∣••er, sai that I did, and that not very far from this ••••ace) that memorable passage of Antoninus Pius, ••ost worthi of that name, som speaking in his prae∣••nce of wars and battels, that Iulius Ca••sar, Scipio ••nd Hannibal had fought and overcame in the field, ••ee responded, let everi man hold what opinion hee ••••inketh good, and prais what pleaceth him; but for mi ••on part, I do more glori in conserving peace mani ••ears, than with wars to conquer mani Battels. ••he Emperour * 1.75 Maximilian the second could not en∣••••re that war shold be made for Religion, and was ••ont to sai, That it was a deadli sin to seek to force mens Consciences, the which belongeth to God onely. Here is much Gold in a littl ore; or Diamonds, and ••••ch (and so polished, that further labour is su∣••er••luous to fit these for use; these need but using: ••••ke som I have read of which grow purely smooth. mai sai of these Potentates abovenamed, their ••ords are Sententiae potius quàm sermones, qua••que ••••gnificant veriùs quàm exprimunt. When I am ve∣ry
serious I am all for Isidores of whom it is said that hee spake not words, but the veri Substance a•• Essences of things. Other worders as there are t•••• mani, not to † 1.76 conceal som (I hate tho all personal ••••••••lections) of our impertinently idl Pulpit-Prate•••• or, if you wil, too busily laborious Cushion-Cuffe•••• such and mani mo such lungs, were it not boie-is•• co••ld hiss out o' dores. Not that if such Asses s•••• kick mee, shold I set mi wit to their, and kick them ag•• as Socrates said to one who wished him to rev•••••• himself of a Fellow who had realy kicked him. W•••• not this Reparteé like a Socrates? It was certe•••• As the old Cynic, being told that mani despised hi•• wel answered. It is the wise man's part and port•• to suffer Fools: Why not? Fools are oft foils (to•• o••f and make the Wise mani times far more (w) 1.77 i••••••••strious. The truth is there is no avoiding them, 〈◊〉〈◊〉 here. If ani wold, or that hee mai not, greatly fea•• I shal be bold to tell him hee must not be here. T•••• Proverb instructeth us all in this point, sai-i•••••• Hee who is afraid of everi pile of grass, must not piss a meddow. Which putteth mee in mind of a mem••••rabl * 1.78 passage of Sr. Horatio Vere, when in the Pa••••tinate a Council of war was called, and debat•••• whether thei shold fight, or not? som Dutch Lo•••• said (a name King Iames wold nevr to them allow, 〈◊〉〈◊〉 Honor's Fountain nev'r in them did flow) nai, t•••• argued, urged, that the Enemie had mani pee•••• of Ordinance in such a place, and therefore it 〈◊〉〈◊〉 extremely dang••rous to engage in a fight: That br〈◊〉〈◊〉
Nobleman retorted, Mi Lords, if yee fear the mouth of ••he Cannon, yee must never com into the field. The ••ike mai be said of Knaves, but I turn away from ••hem, and beg your diversion, kind Reader, bee∣••••g it is such a sad, glad, bad, mad world wee liv 〈◊〉〈◊〉, so take leav to tell you the sai-ing of a merri ••••llow, (an ounce of Mirth beeing worth a pound of Sor∣••••w, and Burton's melancholie into the Bargain) It is ••is. That in all Christendom there were neither Scho∣••••rs enow, Gentlemen enow, nor Iews enow. Not the 〈◊〉〈◊〉st, for that then so mani wold not be doubl and ••••••ebl Beneficed; Not the second, in that so mani ••••••sants are put in and ranked among the Gentrie; ••or the last, becaus so mani Christians profess so ••uch Usurie. I hope, you will not sai of mee now, ••••at is said of the Germans, that thei understand more ••an thei can utter, and * 1.79 drink more than thei 〈◊〉〈◊〉 carri••. I have not, I think, so carried the ••atter, or miself. If ani shold of mee speak so ••••l, I must subjoin, or rejoin that of the wisest of 〈◊〉〈◊〉n (then so accounted and declared by the Oracl) 〈◊〉〈◊〉. Alak! the man hath not yet learned to speak wel, 〈◊〉〈◊〉 I have learned to contemn what hee speaketh. This ••••courageth mee to mention here that sai-ing of ••••smi di Medici, accounted one of the Wits of Ita∣•••• whose following sai-ing so mani find so much 〈◊〉〈◊〉 son as to make it Renowned, when hee said, I have ••••rned by the Scriptures to love mine Enemies; I never there read, that I was to forgive mi ••••••ends. To mee this seemeth more a flash of wit in∣••••••d, than ani Light of Wisdom, or the soliditie of 〈◊〉〈◊〉d sens. Hee shold have com forth with Cardinal ••umnus, one of his own Countrimen, and spoken
as hee to the purpose, who when the Pope threatn•••• to take away his Cardinal's Hat, faced Him wi•••• this answer, evn His own Holiness: That then 〈◊〉〈◊〉 wold put on an Helmet to pull Him out of his Thr•••• * 1.80 This is somthing like Steph••n's Cap, as wee s•••• not the Cardinal's. However I shold be loth to 〈◊〉〈◊〉 listed under him, remembring that of Luther (w•••• was far from a Coward, for hee feared not to 〈◊〉〈◊〉 under that Roof that was tiled with Devils) 〈◊〉〈◊〉 Hee wold be very unwilling to be a Soldier in that ••••••••mie where Priests were Captains: becaus the Chr•••••• (to add nothing els) not the Camp was their pro•••••• place. Mai I not praesume now to praedict, co••••••dering the pains I have somwhat taken to be Compilator, (or rather as one of the common C••••••ctors) not to be dealt with for these mi citations, by Theocritus, an ill Poet repeting mani of hir ••••••ses, was; to whom whe•• hee asked him, which 〈◊〉〈◊〉 best liked? answered: Those which hee omit Wel enough. If this sli Sarcasm shold be mi 〈◊〉〈◊〉 I shal not fall into ani passion: I have had a s•••••• Chancerie, which, a Gentleman said, (who chec•••• for his choler by one who proposed Iob to him a pattern of Patience) Iob, hee was confident, ver had. So I wil on, yet a while, for fea•••• omitting what som mai like; To giv you som 〈◊〉〈◊〉 tho' very few; which, if dislik••d, I shal not re•••••• to take agen. Not that I take miself to be like, near aequal to, that man full of Words, I have 〈◊〉〈◊〉 of, who took hims••lf to be a great huge mi•••• wit, made his boast, alwaies bragging, that was the leader of the discours in what Comp•••••• soever he came, and none, said hee, dare spe••••••
mi praesence, if I hold mi peace, for fear of som such Reprimand as this (givn then to this Bragado∣cio) viz. No wonder, answered one, for thei are all struck dumb at the miracl of your Silence. How far was this babbling fellow from that judicious Statesman whose Apophthegm this was: Hee who knoweth to speak wel, know••th likewise where to hold his peace: wisely concluding, Think, before you speak, an hour; before you promise, a daie. Now, Reader, if I mai ask what you I think, tell, prai: An Hodg-podg 'tis I saie. Lick enough. I heard one Dutchman spraken that varietie is perplexitie. I read in one Seneca, and hee wrote varia lectio delectat. Now am I almost at mi wit's end. You wil haply reflect and sai that mai soon be, becaus I had but a littl waie to it. Farther likely, that
this Praefa∣cing Porch wil be bigger than the whole Hous: These Gates than the Citie.I know you allude to Mindum, but mi mind to mee is a * 1.81 Ki••gdom. You Retort, Hee who his humor will ••ull••ill: His humor is himself to kill. This is ominous if not abomi∣nous: This praesage's somthing more than that is ordinari: Therefore refrein. O Wo••••••••••full! This causseth mee to call to mind the Gr••••e ••ato, when one asked counsil of Him in s••ber earnest •• What harm hee thought aboded him (so was the word then as I understand) becaus Rats had gnawn
his Hose. Hee merrily, for all his Gravitie, answer∣ed: That it was a strange thing to see that; but it ha•• been more strange, if his Hose had devoured the Ra••••. This Storie maketh mee troubl you with that Tr••••dition of King Henrie the Eighth's Fool, commi•••• into the Court and finding the King transpor•••••••• with an unusual joi, boldly asked him the caus there of: to whom the King answered: It was, beca•••• his Holines had honored him with a Style more em••••nent than ani of his Ancestors. O good Harrie (quo••••••ed the Fool) let thou and I defend one another, a•••• let the Faith alone to defend it self. What a va•••• glorious point was this? How plainly did the fo•••• evn point at them both for a coupl of Fools I re••••koning it all vanitie. Which last words force me (nolentem and I know not how to sai volentem) t•• acquaint you with a Kentish famous Storie: A Knig•••• whereof having spent a great Estate at Court, a•••• reduced himself to one Park and a fair Hous in it was further ambitious to entertain Queen Elizabe•••• (of blessed memorie) at it. To that purpose hee h•••• new painted his Gates, with a Coat of Arms, and Motto overwritten thus, o••a VANITAS, i•• great golden Letters. The Lord Treasaurer Bu••••leigh, attempting to read, desired to know 〈◊〉〈◊〉 the Knight what hee meaned by oia: who told hi•• it stood for omnia. The Lord replied, Sir, strange at it very much, you having made your omn•• so littl as you have, you notwithstanding make yo•• VANITAS fo large. To enlarge not mu•••• more, becaus of this Box I have given miself; o••••ly I am bold to endevour the recoverie of one o•••• Storie tho' far inferior to either of the former; b•••• yet more proper to what wil follow. It is of on•• Enatius at Roam, a certain man so named, somwha••
aged and of a condition, complexion, or constitu∣tion, naturaly, importune, ambitious, quarrellous, querilous, mutinous, and full of tumult, hubbub and garboil. The Emperour Adrian (Hee who said, Turbâ Medicorum perii, and under whom 10000 Souldiers were at one time martyred) beeing adver∣tised, that Enatius was dead, Hee strangely fell in∣to a great laughter, and protested, vowed and (som add hee knowing Enatius so well) sware, That Hee could not a littl wonder, how hee could intend to die; considering his so littl leisure, and his so great * 1.82 business both night and daie. Thus you have an end here of squabls and brabls and a Gallimaufreie of Stories. I shal close with this Epitaph on two contentious coxcombs that were pecking at each other as long as thei could stand to weet, (to wit, to blunder and be daub) or rather, to wet, con∣s••dering all circumstances, viz.
Two falling out into a Ditch ••hei fell; Their falling out, was ill: but in, was wel.Whether this be true or not, is not so much mate∣rial: were it alltogether a Fabl, yet if you put it all together, you wil find it not at all impertinent, for in the first Line the Parallell is obvious; in the other the moral good; NB. in both the end aequal, yea Excellent: far better (I cannot but beleev than
wee, in all probabilitie, shal † 1.83 com to. Wee, who are so desperately blinded with the mists and clouds and darknes of praejudice, passion, pride, envie, hatred, malice, and all manner of uncharitablnes, that tho' wee be faln into the Ditch, notwithstan∣ding, wee are falling upon one another in the Ditch; that is visibl: and there plunging one the other o∣ver head and ears (as wee mouth it) and that so: that see, wee shal never (I fear so) the waie out agen: at less'st to mee it so (rebus sic stantibus, vel veriùs obstantibus) seem invisibl. Yee have heard that it was said by them of old time, Happi is the man whom o∣ther mens harms do make to beware: but I * 1.84 sai unto you who am but one and of new time, How unhappi is the man whom neither other mens harms, nor yet his own, do make to beware! What Warrs! what Bloodshed! what De••tructions have wee beheld in the State! what Factions! what Fractions! what Di••tractions do wee behold in the Church! what in all mens minds! In a word what? or rather, in∣deed, what not? Let mee now tell you, sweet Rea∣der, (possibly you mai sai it was but reasonabl, I dare sai it is seasonable) what, with a greedi Ear, and a bl••ed••ng Heart, I heard from one, sai-ing, Gladly do I remember those happi daies (now happi onely in the remembrance) that Golden Age, wherin wee had
but one Truth, but one Waie, in which men wal∣ked lovingly, without contentious * 1.85 justling one an∣other, when those Silver Trumpets of the Sanctuarie gave no uncer••en sound; when the waie to heaven was, tho' a narrow, yet (as the Poetaster above sung, sounded, or noised) a plain and direct path, i. e. not block'd up by envious Censures, by Bulki Do∣ctrines, by distracting clamors. An humbl and hearti practice of the sober, righteous and godli Truths, (tho' as common as the Common-Praier it self, or as homo is a common name to all men) in those daies, alone necessari, without doubt, to Salvation, is farr more safe and sure, more blessed and happi, than all the lofti notions and towering speculations of bustling Heads and too busi Brains. Which consi∣dering compelleth mee to think, sai, conclude, and beleev that there is som Reason in the old Scotch Rhythm which I put at the † 1.86 Bottom for their perusal. The waie, in the veri Iewish Chur••h, was easi enough, for the Peopl in general and had littl, or no difficultie in it, as to the apprehending what was to be by them performed: ••or as for the Cere∣monial Law, which, I confess, was full of Mysterie, that onely concerned their Clergie and Scribes. And in the Christian Church our waie is far from beeing taedious, or our burthen heavi: why then shold wee
add length to the one and weight to the other, by an addition of unnecessaries. The whol of man's Beeing, Busines and Blessednes, is not invol∣ved in much difficultie. Nai the Christian Religi∣on, Praecepts and Practice are all plain, clear easi, fully guiding one in all natural, civil and re∣ligious Duties: And for Points of Faith, these are neither mani, nor hard to be ••ound: yet to think those atteinabl by the reach * 1.87 of Reason (the prae∣sent attemt of most of our modern Doctors) is to make divine Revelation it self unnecessari; and tho' the use of Reason, I acknowledg, to be one of mi best Weapons, yet I shal not dare so to manage it; for the force of it in mee is such as causeth mee to con∣clude the contrari: for without controversie, not ani one work of the Deitie is, or can be guilti of a∣ni needless varitie. Nevertheless, as to the waie of Salvation that is as plain, as hee who runneth mai, almost, read it, and consequently † 1.88 Foundational Doctrines, either few, or clear, or both. The The Truth is, Foundation, in a strict acceptation, is no more than onely one, according to that of the Great Apostl, which is Iesus Christ, and which is laid: for oth•••• Foundation can, than this, no man lai. As for Doctrines Traditional, Superstitional, and Deduc••ional, these are (world!) without end: for everi * 1.89 Church in everi Age, according to its
praesent Power, for the interest of its own beloved Tenets, and for the upholding of their own Auto∣ritie wil be, infallibly, imposing. Nai, the veri Ten Commandments, which either literaly taken, or, as spiritualy by our Lord interpreted, are as clear as the daie. Yet by Preachers and Writers deduction of particulars without number, out of everi Com∣mandment, are made evn (contrari to what the Scri∣ptures of Truth speak of all Christ's Commandments) grievous; and not onely so, but absolutely impos∣••ibl for the mobile (that monstrous Head, or mani headed Monster of Confusion) I mean the mani, the multitude, the vulgar, the Populo (what shal I name them? the Commow Peopl) to keep in their me∣mories. Now take Fundamentals in a larger sens, as I confess such there are, yet are these as plain, as true and few too. For our blessed Iesus hath redu∣ced ••ll the Commands into Two. And His holi A∣postl Paul those two into One; And without you wold have none (I know not I must needs acknowledg) how you can have less. Now that all this is no less than all Truth; pleace to consult the Citations of holi writ; which, for your satisfaction, both of in∣formation and confirmation, I have placed a 1.90 at the Bottom: add for a Conclusion, be sure you forget not, what followeth, that is to sai, The Peremp••ori Negation of this Foundation wil be man's Positive De∣struction and final and aeternal Damnation: To which Hee beeing so contrari, disobedient and ungodli, shal, irrevocably, be adjudged. But this is not the thing wee matter, wee are for showing of fan∣cie
and wit and that in serious, yea, sacred Sub∣jects: which is, as a great a crime, as † 1.91 wearing a Crown of Roses in a time of common ••alamitie; like that man, whom for so dooing the Romans con∣demned to Death. Not that I am, ani jot, affected, much less infected, with the Haeresie of som Hol∣ders forth, who count, yea censure, both wit and* 1.92 learning, as the Scumm of the bottomless Pit (for I know how to prise both as much as I am deprived of both, and that is not a littl) but I am grandly afflicted with the high abuse thereof, sorely lamenting the evil ef∣fects which com there from like so mani filthi Satyrs, or rather fierce Fiends, debaubing each other, and falling out with and upon, nai biting and devou∣ring one another, yea plotting the destruction and that of pau'r innocent Christians: Tho' it be wel∣known Wit was given for more worthi ends. A Spa∣nish Verdugo replied to Sir William Stanly railing against his native Countrie, Tho' you have offended your Countrie, your Countrie never offended you. It is storied of Marius that hee was never offended with ani report whatsoever it were, that went of him, sai-ing: If it were tru, it wold sound to his prais: if fals, his Life and manners shold prov the contra∣ri. Diogenes us••d to sai, when the Peopl mocked him, Thei deride mee, yet I am not derided: I am not the man thei take mee for. V••spasian the Emperour
was not moved with the mocks and scoffs of Deme∣trius Cynicus, but contemned them, sai-ing slight∣ly, I use not to kill barking Dogs. Philip of Macedon acknowledged himself much engaged to his Ene∣mies (the Athenians) for speaking evil of him: For thei made mee (said Hee) an honest man, to prove them Liars. Plato, beeing asked how hee knew a Wise man, answered, When beeing rebuked, hee wold not be passionat; and beeing praised, hee wold not be proud. Nai, when Dionysius the Tyrant † 1.93had plotted the Death of Plato (His Master) and was defeated by Plato's escape out of his Dominions; when the Tyrant thus disappointed requested Him by a Letter conveied afterwards to him, not to speak evil of Dionysius, what was the Philosophers replie? onely this, That hee had not, truly, so much time as once to think of him, knowing there was a just God wold one daie call him to an account. How much no∣bler was that of Iugo an antient King, who set all his Nobles, beeing Pagans, in his Hall below, and certain pau'r* 1.94 Christians in his Praesence-Chamber with Himself: at which all standing amazed, Hee told them, This Hee did, not as King of the Drones, but as King of another World, wherein these were his Fellow-Princes. Marquess Pawlet, there beeing at Court in his time strange factions and animosities, yet was hee greatly esteemed, yea, beloved of all
parties: and beeing seriously demanded, how hee stood so right in the jndgment of all the contentious Courtiers, replied: By beeing a Willow and not an Oak. This maketh mee call to mind that of Dion of Syracuse, who suffering exile came to the Court of Theodorus, a Suppliant, where having his Audience long delaied, and hardly getting admittance, Hee accosted his Compa∣nions with these words, mildly & patiently sai-ing, I remember I did the like, when I was in the like dig∣nitie. There goeth a storie of the old Cynic above∣named, that rather than hee wold want exercise of his patience hee wold make an humbl address to and a great while beg Alms of Dead mens Statues, and beeing demanded why hee did so? Hee said, that I mai learn to take denial from other men more patiently. It was a pretti and unpassionate * 1.95 re∣plie, that a Steward once made to his angri Lord, who called him Knave, &c. Your Honour mai speak what you pleace, but I beleev not a word that you sai, for I know miself an honest man. Nor was that an∣swer amiss from Diogenes to a base and bawling fel∣low, who told him, that for all his beeing now reputed (forsooth) a Grand Philosopher, hee had once been a Coiner of Monie, viz. 'Tis tru, such as thou art now, I once was; but such as I am now, thou wilt never be. This base bawling mentioned, remindeth mee of Alexander, who when one of his Commanders in the warrs did speak loudly but did littl, told him, I entertained you into mi ser∣vice, not to rail, but to act the part of a Soldier. I read of Isocrates who alwaies asked, of a Scholar
givn to babbl and prattl, a doubl fee before his ad∣mission, One (quoth hee) to learn him to speak wel; another to teach him to hold his toung. Assuredly, to have learned to speak good Words is wel: nai to speak such alwaies is a great Atteinment: yet to have not learned to speak those se••sonably, is not a smal reflection on the Speaker how great soever: as the * 1.96 Narrativ beneath wil Verily and Merrily demonstrate. What is it then to be rarely gifted in the two virtues of our Times, lieing and slan∣dring? what? in the injurious Hulls and Huzzae's of rich rough men? with whom, as Melancthon was wont to sai, whosoever dealeth, had need to bring a Divine, a Lawyer and a Soldier to get his Right. (Far from that nobl Commander, who, in the wars having taken great Spoils, said to a Soldier behind him, Tolle istos, ego Christianus.) But as to revenge, or passion, right good was that Speech of the Lord Tresaurer Burleigh and worthi of Remembrance, sciz. That Hee used to over••••m envie and ill will, more by patience than by Pertinacie. This putteth mee in mind of a Philosopher, who gave thi•• answer to one asking him, how hee was abl to endure so base and brawling a † 1.97 Wife, I have hereby, said hee, a School of Philosophie in my hous and learning daily to suffer pati∣ently, I am made the more milder with other persons. Why shold I let pass here the retort of an undaunted Cap∣tive,
who contemning the domineering Braves and insulting Braggs of him who took him: Thou hol∣dest thi conquest great in overcoming mee; but mine is far greater in overcoming miself. What think you of that Speech of the Graecian Statist who had extraor∣dinarily deserved of the Citie hee dwelt in, whe•• one told him, that the Citie had elected four and twenti O••ficers and ejected him, or omitted rather, and left him out; his answer, left upon Record, i•• onely this, I am glad the Citie affordeth twenti fou•• abler than miself. Here was no nois, nor ani reproch∣ful words from him upon the Citie for their ingra∣titude; no, nor so much as an expression of ani pride, or good conceipt hee had of his worth, or parts, (like that storie put in the * 1.98 Bottom of this Page) tho•• hee mought have most righteously re••lected on the whol Citie. But the Antient waie seemeth to go quite another waie, as is apparent by this notabl Speech which proceded from the lips of one Nemon (Ge∣neral then of Darius's Armie) to one of his Soldiers (listed under him in that warr which was then a∣gainst Alexander, whom this fellow reproched: This Generalissimo, hearing it, came to him and smote him, telling him, Sir, I did not hire you to re∣pro••h Alexander, but to fight against him. How contrari to the Temper of this Soldier was William Prince of Orange, who to satisfi those who reproved His too much humanitie, said, That man is wel bought, who costeth but a kind Salutation. Such an•• one must Scipio certenly have been, or better, of
whom it is recorded, that viewing his Armie hee sa••d, There was not one who wold not throw himse••f from the top of a Tower, in service to and for the love of him. But, I fanci, som wil sai, what is all this to us, or the Autor? Nothing, that I know, but Paterns and Praecedents for reasonabl and seasonabl speeches; ••n short, mani good words and good manners, if wee can speak thereof and not offend. However, I ••hansi agen, that I see one repraesenting mee, amidst these Históric relations, quaerieing if ani one have ••eard the like: as the storie goes of the Lydian Croesus, enthroned in his Chair of State, and ask∣ing a Sage, if hee at ani time beheld a more beau∣tifull, or gracefull Spectacl? Yes, replied the Wise man, Dung-hill-Cocks, Phesants and Peacocks: for these are clothed and adorned with their own nativ beutie, but your is but borrowed glorie. This is mi State, I confess; nor have I ani thing to sai in the pra••sent case to the contrari; beeing in the same Praedicament, if you put it home so closely, Dear Reader, and so severely, evn with him; who beeing an Answerer, when a Professor pres••ed him, (a bet∣ter Christian than a Clerk, saith mi Author) with an hard Argument; Reverende Professor, quoth hee, ingenuè confiteor, me non posse respondere huic Argu∣mento. To whom the Professor, Re••tè respondes. Whether you wil speak so to mee, or what fur∣ther you wil sai I cannot tell; yet this I can tell, that this is not the ingenuous Talk of the times; nor are wee so kind to convers, as to make use in publick, of such kind of Quaestions and Answers: No, our words are like those of Woodrofe * 1.99 the She∣riff to Mr. Rogers the Proto-martyr in Queen Ma∣rie's
Daies, Thou art an Haeretic. I wish our An∣swers were like the Martyr's, That shal be know•• (saith hee) at the daie of Iudgment. Such like words evn Religionists too often use in Reparteés, mutu∣ously. So retorting the same, or in as gross terms, specialy when accused: much unlike the condu•••• and prudence of Scipio, who beeing one daie accu∣sed before the Roman Peopl, evn of no less than a•••• huge and capital o••••ens and Crime, in liew of ex∣cusing himself, or insinuating into the favor, or opi∣nion of the Iudges, turning to them, Hee said, 〈◊〉〈◊〉 wil wel becom you to judg of his Head, by whos•• means yee have Autoritie to judg of all the World Here (mi thinks) I hear one sai-ing, what mo sto∣ries? no end of these Tales? judging of thes•• Lines, as Apollidorus of old did of the Books o•• Chrysippus, s••iz. That if other men's Sentences w•••••• left out, the Pages wold be void. But this hath bee•• the portion of mi betters: so, I mai wel be co••••tent. For so, or near so and with less Reason wa•• the illus••rious Erasmus served, of whose Enchein••dion one said, That there was much more Devotio•• in the Book, than in the Autor. Nai this is ver•• modest, I dare sai, in the opinion of our mode•••• Saints,
H••c in re quéis fas totam concedere palmam.as Maximilian (the Emperor abovementioned) in a•••• other, but f••r better case, and in a public meet∣i••g, or general Conv••ntion of the common Peers o•• rather Di••t, so call••d, with all the Princes of Ger••manie: where the Duke of Saxon magni••i-ing hi Metals and rich Veins of Earth: The Duke of B••••varia migh••ily extolling brave Cities and stron•• Towers: and the Duke P••l••••ine (••o name but 〈◊〉〈◊〉 mo) praeferring his Wines and the fertilitie of h••••
Lands, the Duke of Wittenberg said, I can lai mi Head and sleep upon the Lap of ani of mi Subjects, I have a broad in the ••ield ev••ri where. Giv Him the Palm, said the Emperour. Now such judging I dearly like. But that Lot of his falleth rarely in so good a ground: Princes rather treading in the steps of the Praedecessors of Domitian, who percei∣ving mani of them to have been hated, was so wise as to ask and inquire of one, How Hee mought so Empire it, so Govern and Rule as not to be hated, or envied? The Person replied, Tu fac contrà, by not doing what thei did. But it is not mi place to correct the Errata of * 1.100 Kings, those Arcana Imperii shal never puzzl mi•• pericranium: God grant mee the continuance of his Grace to govern miself. I must acknowledg I am not of the Religion of that Monck, who, covetous and ambitious of Martyr∣dom, told the Sultan, that hee was com into his Court to di for telling and declaring the Truth, was answered, Hee needed not have rambled so f••r for death, for hee mought easily ••ind it among his Prin∣ces at home. Much learneder, modester and wiser was Favorinus (under favor of more correct judgments) telling Adrian the Emperor, who had much cen∣sured him in his own Profession of Grammar, that hee durst not be learneder than Hee who commanded thirti † 1.101 Legions. I cannot but commend in such pe∣rilous
Points specialy, the modestie of pietie, and the prudence o•• Silence; with that obligation that lieth upon all men to live peaceably with one another, bu•• p••incipaly o keep th•• peace with their Prince; or to k••ow however, in such grand Circumstances, how •••• hold their p••ace: In a less case, where speaking ra•• no-Risc, and the Speaker stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out o•• harms waie (as wee sai) Silence hath been solemnly chosen as the best and most commendabl. † 1.102 Con∣sult that famous Storie beneath. But oh tha•• praejudice, envie, rancour, malice, the censures, the hard speeches and proud judgings of one another daily! far from committing the judgment to him wh•• judgeth righteously, The God of all the Earth•• Whose justice triumpheth over, and exalteth it self in the destru••••ion of those* 1.103 Luciferian Sinner••, who seem to arrogate and assume no less to them∣selvs than a kind of Divinitie, while thei think conceiv, plot and contrive, yea determine and conclude, their own multiplication, augmenta∣tion and addition of glorie, advance and all ad∣vantages to be ••he alone ••it, proper and adaequate objects of all their aims, intentions, designs, re∣solu••ions, endevours and actions. O man! know∣est thou all this time where thou art? Thou art go••
into the Iudgment-Seat of the Lord, not only as to thiself, but likewise as to other. But who art Thou [a] 1.104 who judgest another? There is but one [b] 1.105 Law∣giver who is abl to save and to destroi. Dread you not to have judgment without mercie? [c] 1.106 so speak you, and so doo you, as one who shal be judged by the Law of Libertie, which is Perfect and but one; which who∣soever shal keep whol, and yet offend in one (d) 1.107 point, hee is guilti of all. But thou art so farr from bee∣ing a Doer of the Law, that thou art becom a (e) 1.108 Iudg: for hee who judgeth his Brother judgeth the Law, and judge his brother that man doth, who speak∣eth evil of him. How dare one man then speak e∣vil of another? seeing who speaketh evil of his Brother speaketh evil of the Law, and consequent∣ly speaketh evil of and judgeth the Law-maker and Giver, evn the Lord God himself. Trembl then to detract from, traduce, or speak evil of and judg an∣other. But rather than not drive this devilish Trade (which surely wee praeposterously conclude to be of grand consequence) wee do, make, and wil argue, (and too often swear) men to speak and write evil by consequence, who never did so much as think so in the less'st. Shal I praesent you, judicious Reader, with two lines?
Mai Praiers get Syllogisms into their Den, And Ergo all go sweetly into Amen.O when shal wee keep * 1.109 the golden Rule to doo, or
not doo to another, what wee wold have another doo, or not doo to our own selvs! so shold wee b•• rich towards God and store up treasaur on the oth•••• side of the Grave, that wee mai not be bankrup•• for ever. Other dooing wil be our utter undoo••ing; but this dooing, thus living wee shal fare, •••• nigh, as wel, as if wee were* 1.110 Alms giving. Which wh••••soever plentifully giv, are provided for aeternaly•• as having procured a Tresaur which thei mai safe••ly praeserv ••or themselvs by putting it (thro God•• gratious grant•• into such bags, as wax not old. O the AEternitie of the Divine Dil••ction, Exclus•••••• of all Faith, or Hope! O the fertilitie of the grea∣test of the three Theologi•• Graces, namely Lov•• when habitual in us! O the peculiaritie of th•• perfec••ly Christian virtue of Charitie! so frequentl•• exhor••ed to in the new Covenant: and seldom or not at all mentioned in the Old; however no•• in the English Translation thereof; without which no admittance into the rest of holiness here; no en∣trance into th•• heaven of happiness hereafter. Now who wold be so wretchedly cruel to his own wel-beeing, as to be without this dilection, love, cha∣ritie towards God, and towards, His Image, man? who wold be thus wanting to himself evn whil•• here, specialy, if hee consider himself as wanting everi kind of waie, the veri same love and kindness, or loving kindness.
None need for this to us make ani leg: For wee the same Boon need and shold it beg.
The Best of men beeing but men at the best. The Proof's apparent, if brought to the Test,Thus like Christians, indeed, wee shold and ought not onely to forbear one another in love, but to bear, too, one another's Burthens, so fullfilling the Law ••f Chri••t and owing nothing to ani man but Love: everi one * 1.111 giving to everi one a Manifesto of the same, by making and taking all means and methods, opportunities and advantages to oblige mankind (ali••s, the man of thi kind) both bodie and soul: but chiefly the later, which i•• the best charitie in the world, and best pleacing to Christ who overcame the world, and while therein, went about dooing good, and whose mea•• and drink it was to doo the will of God, which was to have all men to be sa∣ved and to com to the knowledg of the Truth, evn Christ, the waie, the Truth, and the life. Into whose Crown (who now liveth for ever more) if hee be gained ther••by to him, Thou hast put and set a Iewel, a fair one, evn of grea••e•••• price and high∣est value. O how far then from the right are unmer∣cifulness, uncharitablnes, hardheartednes, strife, rancour, envie, judging, censuring, slandering, backbiting, speaking, or whispering evil! specialy of and against Persons and Things neither known to thee, nor understood by thee! How far, I sai, from right, I dare not take upon mee to judg! This onely I sai, to such Practicers, what Christ did to those (f) 1.112 Hypocrites, who could discern the
face of the Skies, Yea, and why evn of your selvs judg yee not what is right?
Now if such things be right, then, surely, nothing's wrong; Let's all, like Devils, fight and damn, ith' cursed throng; God, Christ and th' Spirit 'spite and mock'em in a Song.Yet stil I shold beleev it to be the better, safer and wiser waie to humbl our selvs under the mighti hand of God (taking holi Iames for our council in the case) and praepare to meet our God, who is a God of Iudgment and a consuming Fire and everlasting too; into whose hands to fall it is a fearfull thing: Hee likewise beeing the living God and no Person-Respecter, but recompensing everi one according to his work. If wee therefore wold not fall short of felicitie here and hereafter, let us fall, out of hand, upon dooing and mainteining good works, and for ever abandon falling on, or out with one an∣other: but if there be a * 1.113 wise man among us and one indued with knowledg, let him be persuaded by and with blessed Iames to shew out of a good conver∣sation His Works with me••kn••s of Wisdom; evn tha•• Wisdom from above (h) 1.114 which, first, truly chast and pure is; further more pacific, qui••t, not rigid for its own right, moderate, obsequious, p••rsuasibl, yi••lding; full of mercie and good fruits; without disceptation, o•• controversie, not doubting, certen; without Hypocrisie,
not stage-plaier like, not dissembling its judgment, not a••••ing ani waie counterfei••ly. O that wee were thus wise a••d in the meeknes of this wisdom walk; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simus, let us go to a••d fro' one another, pass things easily to and agen, having such a praesence of mind alwaies, as to becom all things to all men, with the Doctor of the Gentiles that (i) 1.115Omniformist: who tho Hee were free ••rom all, y•••• Hee made himself a servant to all, that Hee mought gain the moe, by all means save som. This hee did ••or the ends of the Evangelie. When s••al such glad Tidings be∣fall us, bless Church and State! O what a glorious state shold wee and our Churchmen and women and Children and all things els be in! Of this pure tem∣per wa•• the Autor (as you mai see evn by that littl hee speaketh to the Reader b••fore this Discours) yea re∣nownedly clothed with the meek Spirit of our only Lord, Iesus the Christ, (the Author and Finisher i. e. the Beginner and Ender not of our, your, or their, but of the (m) 1.116 Faith, with reference to all times and per∣sons, according to the tenor and T••stimonie of the Scri∣ptures of Truth) I must tell you it agen. The Autor had the Spirit of meeknes, with the Faith and Lov which is in Chri••t; for the excellence the of know∣ledg of whom his Lord hee su••••ered (like another Paul as is wel known to all, sciz. who knew him) the loss of all things, which hee reckoned at no higher rate than Dogs-meat (but not such as is givn to dogs in ••hese daies, which good Christians wold be glad of) that hee mought win Chri•••• a••d be found in Him, not having his own Righteousnes, but that which is by the Faith of Chri••t, that Hee mought know him and the power of his Resurrection a••d the Fel∣lowship
of his Su••ferings, beeing made * 1.117 conformabl to his Death; if by a••i means Hee mought attein to the Resurrection of the dead: Which undoub∣tedly Hee (maugre all whisperings, † 1.118 backbitings, censures, or praejudices of unbeli••f to the contrari) did did follow after and (to t•••• ••••••••citie of mortalitie) at∣teined the nearest to ••••, o•• all that, in this Age, I have known, or heard of. Thus much I can testif•• since mi acquaintance with him, for Hee was not onely a bare liver by the Faith of Iesus; but in the Work and Service of Love (Faith's best demonstra∣tion and the Law's Fullfiller) a true Laborer: and as to winged Mysteries (if I mai speak mi sens witho•••• essens) a littl incarnate Cherub (or rather S••raph) or (that I mai not excede the words of Truth and Holiness, to the extending, in the less'st, the lines of Modestie) a very highly mystic and transspiritualized Person. A specimen of which not more great than just and due Eulogie and Encomium, this Tract, tho' a smal one, is. Which Writings Hee (before his As∣scension to the Spirits of Iust men perf••ctly sancti••ied) advised and consulted with mee about, as is suffi∣ciently known not only to his Hous-keeper, but to his most agreeabl and supersensual Companion and Fellow-laborer in the Evangelic-angelic Work, viz. ••. L. mi Praecursor, or Prae-Epistoliz••r and a daili Exsp••c••ant to be clothed upon with the heavenli Bo∣die
to com down from above, waiting in the Spi∣rit for the fullnes thereof, and who hath not long since appeared in, to, or from the World (pleace to take which Praeposition you best approv) in an Heaven∣li Cloud. A product fairly and fully meriting the Titl, as is clear, notwithstanding the Cloud to ani spiritual Discerner. Favor mee with somuch freedom as once agen to affirm, that the Autor, ex∣cluding all other, (by what names, or Titles soever dignified, or distinguished, or wheresoever praesi∣ding, or residing in Court, Citie, Camp, or Coun∣trie) committed these Papyrs, according to the certen knowledg of the Person, ut supra, hinted, or lettered, to the custodie and Correction so continued, (under correc••ion be it spoken) and so confirmed was his confi∣dence herein of Mee; who highly ••steemed him in love for his Works sake, not forgetting evn this, which now (thro the Divine Providence according to mi trust, word, or (as som wil have) words too, is now com forth, with an open face, to public view, from its recess, or privacie. (••ere hearken and heed hereto) by the wholey unasked, therefore freely of••ered be∣nignitie and generositie (of which I am a witness, and which likevise witnesseth the) dignitie and Divinitie of the Soul and Spirit of the Person so acting, viz. W. B. that famous Anti-Satánic Athleta, Anti-Dae∣moníac Pal••strita, and Hell's black Regiment's Anta∣gonist: yea, moreover ••••••••aptive's Redeemer and the mani-mani poor and needi, oppressed and dis∣tressed People's most readi and praesent Refuge and Asylum, wheresoever hee resorteth: tho', more principaly at the place of his Residence at Wilmin∣ton in Kent. Where beside, or rather about, evn,
all * 1.119 the Countrie over, Hee is wel known and wel nigh from everi quarter, or corner thereof ad∣dressed unto, as an honest, diligent, expert, long experienced and very successfull ••hysician. Let this brief Character of this gallant, generous, re∣solute and religious man be, I prai, kindly admit∣ted and accepted from mi welmeaning meanness: til a larger and fairer appear: which when it doth, wil be but his due: tho' his modestie, I mai safely sai, wil not be abl to suf••er it: such is the tender∣ness of his Spirit v••sibl enough, in ani thing that mai but verge toward his own advantage: whom therefore I wold willingly more discover to the World (to which hee doth so † 1.120 much good and in which hee hath done so great things) and declare his Name, in words at length and not, as now, in letters, were I not afraid that his humili••ie wold be there∣by highly o••••ended, which doth and can endure all things, except his own Eulogiums and Commen∣dations. To the Sun-••hine of which and his mani∣fold virtues I have onely lighted, or tinded (tho' ex officio) this my Rush-ca••dl which is one (I must confess to mi shame) of the shortest, less'st and worss'••t. For this do I here ‖ 1.121 humbly crave his can∣did
construction and heartily beg the boon of his pardon; beeing too sensibl of the great need I have thereof: albeit I mai haply go without it, in that I have, so openly and boldly (as beeing without his leav, or knowledg) attemted tho' but this: unless by the seasonabl request and importune intercession of som intimate Friend, or other, it mai happily com to be givn to mee. I am not so sage as to foresee how hee wil handl mee for this mi fool-hardiness; nor can I praesage what the event mai be, His * 1.122 Re∣sentment of this mi boldnes wil be so great. I must now run the Risc, the hazard, jacta est alea. I must take mi Lot, how fair, or foul soever I be in his Books. As to this praesent Book I am bold to sai I foresee (such clearness there is in mi eies) the Crystal Streams thereof, going to be perturbed by the over diligent and silthily dirti feet of mani grim and ugli Satyrs: which seem to mee to call for and to have already praevaled with, several faln Angels ••o mingl with them and becom their Coadjutors ••nd Coagitators; that so these purely fluent Wa∣••ers mai the more suddenly and surely be made mere stagnant and putrid Puddls, or most foul stink∣ing Pools. Nevertheless, I adventure herein to praedict (tho' I be no Prophet, nor the Son of a Prophet) for all the possibilitie, probabilitie, or proximitie of the feat, or fact; the impossibilitie, for all this, of the accomplishment; yea, I am more than confi∣dent (for I am Sure) that the contamination thereof by their so complotted commixture wil prove no other than a Chimaera: unless I mai add (as I beleev it wil be) a slurr and blurr, or a base∣foul Iilt upon themselvs. Nai further, shal conclude
it never feacibl; til that veri daie, when I shal be∣hold the dazling Beams of the glorious Sun in its Zenith, darkned by the mere steams of som Dung-Hill lieing on the lowest ground. But enough if not too much of this dirt and ••ilth. Now not to be dirti miself, however not so dung-hill-bred as to account so wretchedly of the Reader, as if Hee were unworthi to have ani accompt of the Book: or to giv a••i ••aus wher••by the Publisher thereof shold be thought so av••rs from Apologies as to judg all of lit••l value, much less to condemn all evn the best (with som * 1.123 G••andees) as idl and useless at best; at less'st far below Prudence † 1.124 by waie there∣fore of obviation, praevention, praeoccupation and anticipation, in companie with a fair praesolution of som praemised objections, which it is not im∣probabl mani ill-natur••d and ill-mind••d men mai make evn to the suspecting, or, at fair••st, scrupl∣ing, if not severely quaestioning, first, how honest∣ly this worthi Writer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, came by these high Mysteries and grand Arcanums, viz. Th•• Knowledg of what in the ensuing Pages is argued and dis∣coursed: then, What necessitie of th••ir beeing now, or, at ani time, exposed and published, This I here offer and praesent. To the First. mi Respons is, tho' not dubious, yet doubl, h. e. Negativ and Affir∣mativ, Thus; Hee, as a Philosopher, not falsly so called, and a Divine indeed, came to the reception, perception and cognition, or rather introspection, intuition and introreception of the praementioned; Not by reading, or poring on Books, or Manu∣scripts;
nor by the teaching of men, brethren, or Fathers; nor by ani conferring with Flesh and Blood, but by the pure Revelation of the Holi and Blessed Spirit of God, who is the Sercher and Re∣veler of the deep things of God, as St. Paul b 1.125 testi∣fieth. Now in regard I have mentioned the Reve∣••ation of the Spirit, I cannot apprehend it an imper∣••inence to speak somwhat of, yea, inlarge so much ••he more, upon the several sorts and different kinds ••hereof, as properly praelimina••i, antecedaneous ••nd very requisitly assistent to the advance of the ••nquisitiv Reader's judgment and belief of, about ••nd concerning these divine rarities, mysteries and ••ublimities.
The first waie is by Vision, when the Spirit of God praesenteth the heavenli species, or ideas to the ••ntern senses of the inward man. (Quid quaeris, ••rudite * 1.126 Lector, vin quid species, vel Idea potiùs? sci∣••e certiùs ut queas, consulas Platonem, velim; cui, ••uid esse videatur, audi. Idea est, earum quae naturâ ••unt inviolabile, immutabile, immortale & aeternum ••xemplar. Vide porrò si dubius animi es, Aug. L. lxxxi. quaest. 46.) This of Vision I look upon as one of the ••owest Form or Degree.
The second is by Illumination, when the Spirit of the mind is thorowly illustrated, or enlightned by a Raie, or Beam proceding from the Holy Spirit, and purely apprehendeth the Truth and the veri Sens of the Blessed Spirit beside and without ani praesentation of extern Objects. Of these kinds the glorious Apostle Paul maketh plain mention, where
Hee (c) 1.127 saith, I wil com to Visions and Revelations 〈◊〉〈◊〉 the Lord.
The third is by Transportation, or (if you wil n•••• bear with that Term) Translation. When the Spir•••• of the Mind is, in veri deed, truth and realitie rap•• and caught up, transported and translated tran••∣scendently and divinely into the veri Principl 〈◊〉〈◊〉 self, there to view, introspect and comprehend, 〈◊〉〈◊〉 wel as apprehend, the Wonders of Iehovah AE•••••• him, the ever adorabl, holi and blessed Triune•• Deitie. Of this Degree the same glorious Apo•••• telleth us, when hee declareth that Hee was (d) 1.128 caug•••• up into the third Heaven, * 1.129 into Paradise, whe•• Hee heard wordless Words (so the Graec most emph••••••••ticly) Words unutterabl, unexpressibl, unspea••••abl, un••••oidabl, — Nihil heic nisi vota 〈◊〉〈◊〉 persunt. This is an higher Degree than either 〈◊〉〈◊〉 the former (the pair praeceding beeing far inferior 〈◊〉〈◊〉 this) for here (as much as possibly you mai, or can mi•••• the veri Spirit of the Mind is elevated, supersens••••••ly and superrationaly sublimed, or lifted up to 〈◊〉〈◊〉 into that Principl, where the things theirselvs do ••••∣aly subsist, have their Essence and Existence. No•• it is observabl and meriteth an Asterisc large and 〈◊〉〈◊〉 both in the Line and below, that by this veri wa•••• of Apocalyptic Manifestation this Highly Spiritu•••• Person had, (thro' God's free love and to the prais•• the Glorie of His Grace) the things here treated 〈◊〉〈◊〉 made known to Him and seen by Him. For 〈◊〉〈◊〉 Spirit of his mind was without ani peradventure (〈◊〉〈◊〉 above in mo Words was uttered) taken, carried drawn, fetched, or catched up* 1.130 far, farr away, fro••
••is Bodie, evn up to and into the veri * 1.131 Arche∣••ypous Globe of all Globes, that of all originals the ••riginal it self: where, unclothedly, uncoveredly, ••akedly, uncompoundedly, abstractly and simpli∣••edly Hee stood, appeared, was in His Spirits a∣••ong, with and in the Praesence and Companie of, ••e innumerabl (numberless number of) the Throne-••ngels, who are the Inhabitants of the Still AEter∣••itie. Nor are these Sublimities in Religion becau•• ••naccountabl as it were, and uncondescendabl to ••••e meerly Rational, or uncompliabl with the ••ules of Syllogism to be reputed (much less reproch∣••••) as the Phrensies of an overheated Devotion, or ••••e Visions only, or apparitions of an old doting ••ermit's Cell, separated from veritie and departed ••••om entitie, as only som Phantasm, Spectrum, ••ngastromyth, or Ghost; nor ani supererogating ••••rfections, or rather praesumptuous and temerarious ••nthusiasms at best; their Heads swimming in an ••••finit Vacuum and all ••ss••ntial thought lessning (like ••••m soaring hawks) into a strange transcendence and ••t last passing away into invisibl atoms, or nothings ••r (however to make the most thereof) imperceptibl ••btilities of unconvervably profound Contempla∣••••rs; whose Eies have never a more immutabl fixa∣••••on, than at that veri moment when thei see no ••ind of thing; as if all were stupefaction rather ••••an Satisfaction, nai hus••ing Fanaticism by such, ••amely, who beleev ani such atteiments impossibl ••ithout cracking the Soul's Hypostasis by the im∣••oderate displaies (as th••i call such) of immediate ••evelation: not considering so much as that tru
Metaphysics are to this daie (non obstante, or for all 〈◊〉〈◊〉 glori••ing in discoveries upon discoveries) a Grand D••••sideratum in Philosophie. But pure (c) 1.132 Religio•• which hath brought Life and Immortalitie to lig•••• wil teach us to look up and wait for larger me••••sures and fuller pourings forth of the Holi Spirit 〈◊〉〈◊〉 all be taught of God, according to Scripture-Proph••••ties and Promises, thro' the Blessed Spirit, assure to us to abide for ever with and in us. All th•• while I am not ignorant how those, who look aft•••• such promises with an eie of Faith, are looked up•••• evn as the Commanders of Ramoth Gilead look•••• upon the Prophet sent to anoint Iehu King of Isr•••••• to wit, as so mani mad men: But (d) 1.133 Wisdom 〈◊〉〈◊〉 been justified, or more cleerly judged, or the sent•••• hath, as in judgment been pronounced of Wisdom by 〈◊〉〈◊〉 her children, as few Sons as thei be. The Truth 〈◊〉〈◊〉 were all Truths evident to man's understanding wold not only set an undervalue upon Truth,* 1.134 b•• swell man with Pride evn to a bursting. Nor is p••••••fect knowledg of immediate causses altogether ••••••quisite for finding out Truth. Here notwithst••••••ding give mee leav to persu and take (and th•••• too) mi wretchedly sawci, stubborn, refractori a•• too oft rebellious Reason to an O! the Hights, & and there to lose, a littl, both it and miself in t•• vision and contemplation of these Divinest My••••••ries and then to descend gradualy and sacredly gen to visit and convers here below, but not wit•• out a Seraphic kind of Lov, that noble and cert••
••onsequence and Fruit of an operativ and activ ••aith. For and to which there do (mi thoughts) want mani mo objectiv (a) 1.135 impossibilities, far more ••han as yet have in this our Age appeared to ani ••erson: all which wil be found yet (when ani such ••hal arise) too low, easi and littl for a nobl Spirit ••f Faith: which is an higher Principl by mani de∣••rees of Demonstration, than the most recti••ied ••eason, beeing it is no less, ••or lower than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the firm and evidential ••robation of invisibls, things out of sight(b) 1.136 (that most ••nlimited Sens which extendeth its Roialtie through the ••hole Vnivers; purvei-ing for all the capacitie of the ••nderstanding facultie and pointing at what it can never ••ake ani perfect discoverie of: for by the veri visibl ••••ings of the Creation the invisibls are collected) so farr 〈◊〉〈◊〉 I from not being persuaded, convinced and ful∣•••• satisfied of and concerning the most abstruse and ••nigmatic Verities and Mysteries in Theologie.
The fourth and last degree of Revelation, and ••hich is of all the highest, is the Coming Down of* 1.137 ••et the Catachresis, I prai, be candidly interpreted for ••e sake of that Dove) the Holi Spirit, into the Essence •••• the Soul, there to complete, finish and accom∣••••ish the work of Regeneration; and to fix it in its ••ate of Glorification, unveiling the beuties and ••••ening the Glories of the New Ierusalem, coming ••om God out of Heven into the Soul's Centre. ••o this degree of Revelation came the holi Apostls •••• the Daie of Pentecost by the Descent of the Holi ••host, Gust, Wind, Breath, or Spirit; to be ••ow once agen, once agen (as one of the Marian
Martyrs said, known it is wel enough about what) ••••∣vived and renewed, as the Prodromus, or For runner of the AEternal Evangelie (the Everlasti•••• Gospel so called) to the Honor and Glorie of the ••••••jestie on High, the shame and confusion of the D••••vil with his Angels and Agent••, which shal, at 〈◊〉〈◊〉 be most low, and to the intermediate and intermi••••bly triumphant joie and unexpressabl refreshing the Heavenli, longing, panting and longsufferi•••• humbl, waiting, faithful Servants of Christ, 〈◊〉〈◊〉 all oppre••••ions, oppositions, or supplantations the World, yea the hearing and beeing evn in 〈◊〉〈◊〉 midst of all, the too often, unheavenli Plantatio•• or unwholsom words not of our Lord Iesus, 〈◊〉〈◊〉 of the (c) 1.138 Doctrine according to Godliness in Church, (not to meddl with the Great ones) in State, whose Bibl is the Statute-book and the Art•••• of whose Faith are mostly grounded, I fear, 〈◊〉〈◊〉 Positiv injunctions & who look no further haply 〈◊〉〈◊〉 the peru••ing the Arguments of the three grand •••••• postors, the Leviathan, or (which is more pla•••• the Law of their Prince; which I renegue no furt•••••• than as repugnant to that of the Prince of Kings of the Earth: it beeing sufficient for 〈◊〉〈◊〉 I can in mi place and s••a••ion, as to that Qu••stion Point, be taught thro' Grace, mi dutie to Go••••••••nors in God and for God, out of the Book * 1.139 God (that God, as I mai sai, of Books) as hither have had the repute of a reasonabl, apt and 〈◊〉〈◊〉 Scholar at that lesson•• Maulgre, I continue,
whol (c) 1.140 Plantation which the Father, who the Heven∣ly, hath not planted of what denomination soever, whether rotten Foundations, superstitious super∣structions, Anti-Christian innovations, unchristian Dominations, fals, unwritten Traditions, in∣humane inventions, unscriptural institutions, in∣junctions, impositions, or propositions, appositions, or suppositions of what are,* 1.141as cunningly as common∣ly, called convenient contrivances, innocent indif∣ferences and orderli decences, under the plausibl praetext, placent notion, specious name, pruden∣tial guise and fair construction of that famous Eu∣angelic Canon, or Rule (the grand Ecclesiastic Cy∣nosura) sciz.(d) 1.142Let all things be done decently and in or∣der. Which † 1.143 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at best, is not so much an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which I humbly conceiv and offer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, purely for sweet, dear, holi, hevenli Peace sake and in a sens and consci∣ence of mi (by mee as yet beleeved) dutie, omnibus & singulis qibuscunqe fortassean seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu Sacerdotum, seu Praefectorum nominibus & titulis indigitentur & insigniantur. Which Words so rendred, to procede in the waie of Peace and Truth (a Conjunction which I wold ever call Copula∣tiv, and make, if I could, perpetuously Consummativ) som Godli and learned Writers upon very probabl
reasons Scholar like tendred (which I like) and wit•• out ani bitter reflection (which I love) and not wit•• out accurate retrospection, inspection and circu••••spection, as to the design of the Apostl's discour•••• and their very serious meditation and ruminati•••• on the scope of the Text, with fervent supplicati•••• (after * 1.144 Consultation too of the best Commentators 〈◊〉〈◊〉 the place) thro' the supplies of the Spirit of Grac•• and in the name of Christ, the Wisdom of the ••••••ther, to God the Father of Lights and the Spiri•• of all Flesh (which I cannot, neither mai, loath) hav•• after all, apprehended and thereupon do beleev That, if the Reading were according to natural D••••cencie and Scripture-Order in the room, place o•• stead of decently and in order, those foregoing word wold be much more consonant to and with the S••••gnificance of the † 1.145 Original and by consequen•••• (tho' stil under Correction of more illuminated Head•••• be assented and consented to (specialy by the Church of Christ coming out of Mysterie-Babylon, gathered or scattered) as the fairest and best interpretatio•• and exposition. O who wil giv, that our sight 〈◊〉〈◊〉 be happily cleared by this smal foretast, or ani ••••ther (as Ionathan's was by tasting a littl honie from 〈◊〉〈◊〉 end of his Rod) and who can tell but it mai, speci•••• if wee look up for Eie-salv from Heaven, whi••••
our Eies are looking upon the letters and words and not be wholey taken up with the Letter without the Spirit, which wil quicken us and put Life into our Spirit: otherwise wee mai li dead at the letter til wee di. The Word of Life wil be most welcom to enlivened Spirits. O that the Spirit of Praier were raised agen from the dead (as one mai sai) what happi hopes then shold wee have of a glorious and spiritual Resurrection after so great a death hath passed upon the Churches! Oh it is high time to begg as for Life that the Blessed Spirit wold come as Floods upon dri ground, since the chois Gar∣dins of the veri Saints, for want of Spiritual dewes from Heven, are withered; that the Churches mai be as watered Gardins and the Saints and Servants of the most High mai at less'st at last, like the Wil∣lows by the water-courses, grow up; evn into him, in all things, who is the Head of everi man and o∣ver all things, to the Church which is His Bodie: the fullness of him who filleth all in all, and who wil make good His Great last Testament-Pro∣miss of a doubl portion of his [a] 1.146 Spirit in a plenti∣full and powerful effusion thereof, in the later glo∣rious * 1.147 Ministration, to † 1.148 counsil and comfort, suppli and support the Saincts, til the conspicuous appa∣rence of his Personal Praesence: without which his Praesence (which can be no less, wheresoever it be, than Spiritual) no Communions, Ordinances, or ani ex∣tern Administration can be effectual. Let us all
therfore look upon it as one main work of the daie to set Faith at work on the Promises, and be earnest with the Father of Spirits to send down a special Unction from on High for the new spiriting of His Peopl, e••n that other spirit which Caleb had, See∣ing a commune Spirit wil never carri them fully thorow in the work of their Generation. Let us al prai that the Golden * 1.149 Pipes mai, more and more, empti their golden ill out of their selvs from the Olive-tree and that thei, who desire and endevour to keep the Commands of God and the Testimonie of Iesus, mai be anointed with the Oil of Gladnes in more abundant mensures. Prai wee all that the Spirit of Glorie mai com down and rest among and upon us, as a Refiner's fire to purifi us (for our Gold is dim and our fine Gold changed) considering, Hee who hath the seven Spirits is too visibly turned aside from our golden Candlesticks, that so wee mai of∣fer up pure offerings in truth of Righteousnes and holiness, beeing renovated in the Spirits of our minds, which mai be placent to the Lord, as in the daies of old. Prai wee all (for I praefer it before Preaching † 1.150 in this our Daie) and set wee upon the ‖ 1.151 Gates of Heavn with an holi violence knocking daie and night: for the Devil is com down in great Rage, wrath and violence throwing round
about (and that with grandest furie) his fieri darts to∣ward his Catastrophe, or period: Hee sadly fore∣seeing the short time hee hath to rant, or rage in.
O Tri wee all what Power we have with the Fa∣ther of Lights to set his Power on work to shake the Powers of Darkness in this hour of Tentation that is com upon all the Dwellers upon Earth and to help us in the Discoverie of that now above 5000 years experienced Master of the Black Art, transformed too often into the most dangerous white Devil, yea, an Angel of Light, tho' disgui∣sing himself and setting his face in secret (so the Ho∣li Mother-Toung) to be then less'st in sight, when, without doubt, most at work; that so hee mai soo∣nest defile and safest beguile us and wee not aware of him, while wee shal (like those mentioned in the [a] 1.152 Apocalyps) be taken with the fine hair of the Locusts which asscended out of the bottomless Pit, that stung them as Scorpions with their Tails. O let the Remembran∣cers of the Lord, who loveth to be put in Remem∣brance of the good thing [b] 1.153 promised, make mention thereof before him, that the Hyperpanonomous Iesus the Christ, the Lord of Righteousnes, the Lord of Lords, Tzion's King and King of Kings, mai be set upon this Holi Hill, that the Heathen mai be His inhaeritance and the uttermost Parts of the Earth His Possession (taking to himself his great Power and Reign) and put the Government upon his shoul∣der and arise to shake the Earth, yea and the Hea∣vens terribly once more for the introducing and setting up that Kingdom which cannot be shaken and the things that shal remane, according as is Pro∣phecied [c] 1.154
O when shal the sounding of the Seventh Angel be heard as the great voices in Heaven, all the world over, sai-ing, The [d] 1.155 Kingdoms of this World are becom the Kingdoms of the Lord and of his Christ and hee shal reign for ever, or into the Ages of the A∣ges. And how long, O Lord holi and tru, shal the good old Promisses, to be renewed in these la∣ter daies, rest unaccomplished!
Oh when shal the Saviours com upon Mount Zion [e] 1.156 to judg the Mount of Esau and the Kingdoms be the Lord's and the Lord rais up Carpenters to break the Horns that scatter Iudah, so that no man can [f] 1.157 lift up his Head; and put the Honor upon his Saincts, to expedite the Iudgment, as it is [g] 1.158 written, with a two-edged Sword in their hands and the high prai∣ses of God in their mouths to giv Blood to drink to the Woman who is drunken with their Blood and the Martyrs of Iesus, and destroi that great Citie which reigneth over the Kings of the Earth, and o∣vercom all his and their Inimies in the Blood of the [h] 1.159 Lamb, that so, at last, the loftiness and haugh∣tiness of men beeing bowed down and made low, The Lord alone [i] 1.160 mai be exalted in his Daie.
Here permitt mee, kind Reader, to speak a word, or two, or mo, as to the parts and pietie, meek∣ness and humilitie, conscience and judgment of this illuminated Autor, specialy, as to Forms and Ceremo∣nies and Controversies. Hee was then as far above all kinds of Church-divisions, differences, or in∣differences (yet stil keeping the unitie of the Spirit in the Bond of Peace) as the Light of the Sun at middaie is above that of the Glow-worm at midnight. For Hee lived, specialy in his later years, wholey givn
up to God. If at ani time hee discoursed, it was Love, Life, Spirit; and if hee proponed ani Quae∣stions to ani, those were, (to the best of mi informa∣tion, and, when by him, of mi memorie) alwaies heart-serching to tincture and quicken them, in lieu of heart-separating * 1.161 Quaeries to turmoil, or deaden them. Hee walked with the best Charitie at this daie ever when abroad, to provoac perpetuously to lov' and good works and to visit som very sick Souls, who lai languishing under spiritual Consumptions, in the Name of the Lord. Nor could hee be found without a bright purely discerning Eie and a brave chois heart, not barely enlightned, but blessedly inflamed, beeing and living such a Luminarie, as moved in a much higher and diviner Orb than to mee (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) men haply wil giv credit: tho' the Powers of the World to com fell somtimes won∣derfully on him and wrought in Him (prai peruse and profoundly ponder His beloved 2 of Cor. v. to the 14.) to such an Elevation and clarification of his veri mortal Bodie, when hee was fervent in the Spirit of Praier, that, I fear and therefore forbear to express, least it shold be reputed by som (those principaly who despeir of atteining such perfections, or arriving at ani such Hights theirselvs, so, consequently, are more readi to beleev it) a Sp••ritual Romance: tho' I mi self have more than once been thereof an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
Testis oculatus, * 1.162 Eie-Witness. All this while now † 1.163 where is the wonder? To mee there is no more in it than the Bubbling up in a Quick-spring. It is true, where there is no stirring up of the Grace of Christ in ani, there the Grace of Christ wil ne∣ver stirr up ani. Fire that lieth covered under Em∣bers wil not rise, without beeing blown, into a flame. There is never ani Exsultation of Spirit, where there is no Actuation of the Graces of the Spirit. O the incredibl intern exercitations and extern ex∣ertions of the veri visibl form of som Persons! thei are so divinely transformed! O that I had the Wings of a Dove that I mought flee away, &c. cried St. David, a man after God's own Heart and most like him, when hee was lifting up his all to God in hearti Praiers and high Praises. Doth not the veri Creature wait with an outstretched neck, or rather with the [a] 1.164 Head put forth, or thrust out for the manifestation of the Sons of God? And shal the Sons of God theirselvs, whom the world knoweth not and whose Life is hid with Christ in God, neither have, nor doo ani thing extraordi∣nari in themselvs, nor in the work the Lord is car∣rieing on in the World; which is high and heaven∣li, much above the World. It is very observabl in the Dove, that it casteth its Head this waie and that before it taketh its flight. But that which is reported by the Humanists of Oryx (a kind of Goat in AEgypt) is most remarquabl, that it is so affected
with the fear of scorching heat at the rising of Si∣rius, i. e. the Dog-star, that it standeth with tears in the Eies, as if it seemed to deprecate the intolerabl heat thereof, and to thirst with an unquench∣abl desire for som humiditie and refreshing moi∣sture from heaven. What, is there nothing wil make a man excellent above his Nighbor? yea sure, and that visibly too, if hee be righteous, or els Solo∣mon's [a] 1.165 sight was not right. Not so much as a gaietie in the looks of a godli man above another? not a littl Wisdom to make a Sainct's Face to shine a littl more than ordinarily is discerned: Wisdom doth somtimes as it were magicly transfigure a man, as hath been found in experience; Hence not un∣likely that Topic Proverb among the Spaniards, There are two Magicians in Segura, * 1.166 the one Experi∣ence, the other Wisdom. tho' I wel know Italie is the School of Prudence: for it is said, that where∣as the French is wife after the fact, the Dutch and En∣glish in the fact, the Italian is wise before: but an Englishman Italionat is a Devil incarnat. Tru it is, yet it doth not appear what the Sons of God shal be, shal it therefore at no time appear that such Sons of God there be? Never, acknowledgedly, acting in the Demonstration of the Spirit and Po∣wer? What are becom of all the Promises and Prophecies concerning the later Daie-Glorie? Where is the shining forth of your good Works, that men mai see those and glorifi your Father who is in Heavn? Is it not dreadfull for children of the Daie to walk as dark Lanterns? nai wors,
to put out their lights † 1.167 within likewise, that thei mai not see themselvs? Wil not the Lord God serch such, as with Candles? O arise yee Sons and Daughters of Tzion, rows up your selvs and lift up your heads, for your Redemption draweth nigh. A Christian must be so alltogether, or not at all. Hee must be throughly pure, the veri Name of Christ taken upon him, obligeth him against a * 1.168 depraved conversation, hee must depart from ini∣quitie. Up then and be dooing and let it be seen by som singular thing, which neither prophane, nor Professor have don, or can doo. You ••gno who it was that asked this Quaestion [b] 1.169 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; But som wicked one mai sai this looketh like the Wisdom of those of Zago [nm] 1.170 who dung∣ed the foot of the Steepl ••o make it grow higher. Here is enough of all conscience about puritie. It is known wel enough how the Devil climbeth, b•• the skirts of the Vicar, up to the [hd] 1.171 Steepl. I could repli,
— Sed Cynthius aurem Vellit, ait motos melius componere fluctus.
Compose wee therefore our selvs, paus and make a stop, least an Hue and Crie com after us. For∣get not the beloved, that darling Motto of Sr. Ma∣thew Hale, the greatest, most perfect and inimitabl patern of the eminentest Virtue, deepest Learning and most indefatigabl Industrie the Age praecedent, praesent, or subsequent hath, doth, or wil (such ••s mi judgment and belief in the case, or point) enjoied, afford, shew: whom to speak less of, were greatly ••o lessen him, and could not but be looked upon as such an Heterodox Paradox, as nothing but the basest of ignorance, envie, malice and (that omnia in uno) ••ngratitude to his name and memorie could be guil∣••i of, or durst adventure to be the Autor, or Pro∣mulgator of. Pass by civily the Digression, or ra∣••her pass it nobly into the Archives, Rolls, or Re∣••ords of Fame out of dear love to his du Honor, who hath, so confessedly, surpassed all; and having neither aequal, nor superior, by consent of all, ••ould merit no less Titl than that (which yet his ••reater Humilitie voluntarily resigned ••o the best of Ma∣ters and most Clement and Serene of Princes) viz. of ••he renowned Lord chief Iustice (at less'st) of En∣gland.
But what's becom of his beloved Mott? Reader, albeit I know you had it not, Yet know you too, I had not it forgot.No, no: Engraven as it was on the Head of his Sta••f; so impressed it was and is in the thoughts of mi Head, sciz. Festina lenté. A sai-ing mani of our Hous-wives cannot, surely, abide; and thei stick not to tell us as much very roundly, when thei rown in their maid's ears so frequently and ••ierce∣ly, What slow haste make yee? Yee are good, rarely good, to go on a Deadman's Errand. But stil the Wis∣dom
of this Motto is, wil and must be great: whic•• too mani witti men by the neglect thereof, too o•• ten, to their no smal disgrace and detriment ha•• found. Thus Canis festinans coecos parit catulos. N•• more haste than good speed is sure good Advise for Qi nimiùm properat, seriùs absolvit. The curi••ous English of which I take to be that sai-ing, 〈◊〉〈◊〉 usual, of the great Secretari Walsingham at th•• Council-Tabl, Mi Lords, stai a litl, and wee shal ••••••ner make an end. O! who knoweth the incon••••••niences and * 1.172 mischiefs of † 1.173 Passion and Praecip••∣tance. Nai wee do sai too commonly of wit it se•••• ‖ 1.174 whither wilt thou? How rare is it to have th•• spoken of it, which was reported to have been, b•• the ever memorabl Sir Henrie Wotton, of the wit 〈◊〉〈◊〉 Sir Philip Sidney, that it was the measure of [pc] 1.175 C••••grui••ie. O vain, wild, pittifull, follifull, 〈◊〉〈◊〉 man! how hardly art thou persuaded to be eas•••• thi self, or constant to thi resolution, or serious•• thi convers! Was it not somwhat, more than barel•• a witti speech of him who said that Men's Acti•••• were like Notes of Music, somtimes in spaces, somti•••• in lines, somtimes above, somtimes below; and seldom, 〈◊〉〈◊〉 never, streit, for ani long continuance. How do yo•• Reader, rellish this? Is there not harmonie in it
But I mai here forget that of the sweet Singer of our Israel, holi Mr. Herbert, who in his Templ hath given you the exact † 1.176 Picture of poor man's impo∣tence, while hee telleth you
How weak a thing is man, how far from power, Beeing twentie several things, each several hour!How sad then do wee all find all things at home, and truly not much better abroad. Do wee not see the greatest are but in and out, and that too with their greatest, highest and best * 1.177 Favorites, who are no better than mere Tenants at will. See wee not the brightest Star twinkl? Yea the biggest, those of the first magnitude which wee judged to have been fixed in their Glorie, to have faln wors than Comets, most strangely and basely? Alvaro de Luna whom Don Iuan King of Castile so loved, admired and almost adored, that hee knew not how to advance high enuf: This Favorit used so sai to them who wondered and stood agast, as it were, at his Grandeurs (or, as our foolish Phrase is, Fortunes) Iudg not of a building before it be finished. What is the meaning of that? Hee (I dare not sai was murdered, but) died by the hand of Iustice. Can you hold out, and your peace too, a littl longer, while I onely demand of you, if this, as a Babbler
did of ‖ 1.178 Aristotl, if his discours were not strange? The Philosopher said, No. So haply you mai repli But then, I fear, you mai com with a surreplie, •• hee did, sai-ing, But a man having feet (giv me•• leav to put in, and those two at libertie) shold not gi•• himself so much patience as to hear thee. Sai you s•• too? Then I have don ringing, the Clapper ••∣gon, as, like it is, you wish these Crotchets. Well am apt to think yet, that you have som Music, (a•• wel as I) in you, gentl Reader: which if it pro•• so much as not to be out of Tune while I shal b•• strike one string; I wil praeengage, that the Clo•• shal com off sweetly, con la bocca dolce, as the * 1.179 Ita∣lian waie and wording is. I shal put it into a kin•• of vers, that you mai be the more kind to it, ••f less avers * 1.180 from it. If I fail therein and it shol•• fall out to be barely a bald Rhythm; however •• Sir Thomas More said to the poor poring Scholar i•• that known Storie, Now 'tis somthing.
Now somthing hath, the Proverb saith, som savo•• Nai somthing more, it hath somtimes a flavour. To High-gate in one's mouth, † 1.181one man did sai,
From London 'tmought be carri'd. You cri away; I wil: To th' Crotchet came into mi Crown, Which I crave Licence now to set it down. A Scazon 'tis, with which I mai be bold, Of one more Honorabl far than old; (Yet older far than most) and mi dear Friend, But now deceased. Now too I will end.And that with the Music, which is worth the heark∣ning too.
Placere singuli•• volam; sed ut prosim. Nec displicere metuam; dummodo prosim.To mee't's above the Music of the Sph••rs, And hee, who hears it not, must want his ears: His taste too: for it doth outflavour Wine. It is th' Elixir, Reader, make it thine. O! take, keep, use, ponder and prize each line: For, sure, in each there is a Spirit Divine. Once, these a Great Divine's were: but now Thine. Thei're great too, Greater than I can divine. These to translate int' English I've a mind; But the translated left'em so behind: So I'l be just to Him; to mee, prai, you be ‖ 1.182 kind.
Allow mee to be a smal Critic, (I dare not aim at beeing an Observator) on the Word * 1.183 translated: Evn til hee was not.
So temperate was Hee in all things, that I have heard him sai, Hee was never sick in all His Life; and from this World, in soundnes of Mind, Memo∣rie and Senses, like another Moses, Hee went away; tho', by the waie, discoursing all along, Divinely, to his very last minute; and then this mighti man and as greatly meek did (not di, shold I sai that shold I not li? but) fall asleep in Iesus.
Tibi, Domine; qui velociter venis, Amen. Nae, veni, Domine!
O com and feed all thi Supplicants with the per∣petuous influence of thi purest Divinitie! Let thi Heavenli Highness sublime them to the Zenith of thi dearest and nearest Societie; and here, evn now, not only raie, beam and warm them with thi Ardors, Flames and Powers; but likewise en∣soul-spirit-Heaven them in Thiself. This all thi longing and humbl Petitioners, at thi Throne of Grace, crave, beg, prai; beseeching, that Thou, who dwellest in Love and art Love, wold con∣desscend and caus vehement-divine Love, thorowly, to penetrate, transmute and transfigure them into it s••lf; yea further convince and convert (if it mai consist with the good pleaceur of thi holi Will) all the Rational Powers of humane Nature into a Lov of that Lov, which fullfilleth all thi Commandments, as in heavn, evn so on earth. In the inter, let all Thine, wheresoever dispersed, or howsoever distressed, understand and beleev, that it is their * 1.184 Strength, not to make haste, but to sit still, and see the Salva∣tion of God, and that it is no more in their power to
••hange Kingdoms and Governments, than the cours of the Luminaries which are set in the blu visibl firm Expans, the Out-spread; or to unhinge the Po∣siture of the whol created World. It is Thou and Thou onely, who art Lord of Lords and King of Kings, the Great and Mighti One, who must doo these great and mighti things. It is Iehovah AElo∣him the most high God, who reigneth in the King∣doms of men, and who soley is Hee who giveth these to whom soever Hee pleaceth, and who wil make all Adam know, that all bold * 1.185 rashnes carrieth certen ruine within it self; but overcoming † 1.186 Patience it is which perfecteth both God's and Man's Works. Amen.
Now I exspect mi Reader to sai, let mee prai, to wit, that you wold no longer Tantalize mee, but giv mee the favor of the Great Person's Name, who was so translated.
Doubtless I am not worthi him to name, But shold be counted worthi of great blame, To bring this Person here to mee, while I, Chius ad Coum, venture to stand by: This needs must be a grand indignitie.
But seeing for all this, need there is to get ou•• of this lurking hole, and to com abroad with hi•• name for his Honor, which shold be sacred to e∣veri serious Soul; as not beeing possibl to be spred abroad so much as his merits mai chalenge mo•••• righteously; Therfore it wold be injustice to with∣hold Him from you ani longer, to conceal hi•• Name by not answering to your Quaerie, and Com∣plieing with your Request. It was then the truly Honor and, and it wil be as tru and right if I sai (re∣bus sic stantibus caeterisque non paribus, which, I judg none wil gain-sai) the most Reverend Father in God, or (if that offend ani) with God (that is most sure •• ani be) the most humbl Lord and meek Lord Bi∣shop Sanderson, of happi memorie, more happi Iudgment, and most happi Life and Death; latel•• put sorth by the elegant Penn of an excellent En∣glish Writer: who modestly acknowledgeth the bold undertaking, as beeing very unworthily in∣ferior to the Merits of that Apostl of a Bishop (cer∣tenly so hee was, if ani such have been) without a∣ni Adulation I speak the truth before God and I not, mi Conscience likewise bearing mee witness in the Holi Spirit,* 1.187 Now seeing I have put mi Con∣science so to it, let mee put, too, this to Conscience, and be so far his Abetter (for want of a better) therein, as to conclude a better Resolver thereof in all cases England never saw, never knew. Where∣upon I further venture (and with all safetie) to vouch that hee was the Non-such Casuist in all Christen∣dom, nemine, certè Anglorum, contradicente. So
great a Master of right Reason and sound Iudg∣ment was hee, which rendred him, without dispute, as inimitably judicious, so incomparably pretious to all Posteritie: nor wil his Works di, while Worth shal liv. Of which, I mean his written Works, that I mai speak som few words, I humbly beg, in regard of our miserably and uncharitably divided and subdivided Principles aud Practices, but more particularly, of Ceremonial Controversies: which are so bandied about, like a Ball, to and agen and make such a nois and racket in our Nation. O the sad circumstances, sans ceremonèe, that wee are now in! How strangely tho' are wee converted in∣to Wolvs (which are far wors than Sheep, or yet Dogs) and that about the veri Worship of God! Monstrum * 1.188 horrendum! O the Metamorphosis of our Manners! O the Metempschosis of our Souls! It is not a mere Acatastasis of our minds that marreth all the Beutie and Glorie of our Religion and Nation. Mai wee not lamentably fear an Ichabod? Mai I proov, I prai God, a Pseudoprophet. But yee best of Professors, tell mee truly what you think, is not God going about to take away his Glorie, Grace, Euangelie, Spirit and all with Him?
What said Herbert long agoe? Religion stood on its Tiptoe: Hee did mistake: mai I do so?
O yee Professors, can I have ani hopes that yee wil hinder his departure from our Land? Mai hee
not go fast and far away for all you? Why? Who, or what staieth him, sai yee, save yourselvs? I tell you, truly, his dear hidden littl ones who cri greatly after him daie and night. An handfull it is, as it were, of wrastling Saincts, who have been so spiritualy cunning that thei have got within Him and hold him (with reverence and humilitie be it spo∣ken upon the In-turn) and wil not let him go, but there keep him. Els were hee got loos, wo to you and us all. How wold hee lai about? and what a deal hand the living Lord hath, where hee striketh, let Heaven, Earth and Hell trembl to think. But blessed be God there are som few, to whom hee hath said, concerning the work of mi hands co••∣mand yee mee, and these hold him to his word, an•• that so, til Hee is readi to cri out, as of old to Is∣rael (quondam Iacob) Let me (a) 1.189 go: As if hee shold have said, I never met with such a Fellow in •• mi life. What is thi* 1.190 name? So that of God to Moses, let mee alone, as if the hands of Omnipo∣tence were held: All which holding of God All∣mightie's Hands is but by lifting, purely, up o•••• Eies, Hearts and Hands to him our Father, who in the Heavens. Surely so did Sanderson † 1.191, abo•••• (whom for singular honor's sake I singly now name) be∣fore hee desscended into the Sand to wrastl wit•• his dissenting Brethren about Religious Co••∣cerns,
Church-ceremonies so controverted, that up∣••n the Hypothesis (for so I wold be understood that ••here be things Adiaphorous in the Church, or Churches,* 1.192 if Christ hath ani more than one) San∣••erson, I sai, hath, thro' God's blessing upon his ••••udious and pious wrastlings, without Controver∣••••e (as that great is the Mysterie of Godliness) most Dia∣••hanously, perspicuously, no less clearly (unless ••oecis, mai I sai, auribus & mente?) than the Sun-Beams upon a Wall of Crystall; if not as transpa∣••ently, as the Streets of the new Ierusalem, cleared, ••lustrated and adjudged that cloudi gloomi moot∣••ase, or point, that perplexed AEnigma, that A∣••han of our Israel, or rather Abaddon and most ••ertenly Church-confounding Controversie (for I ••an call it no other) while it so continueth, as dan∣••erously (the Devil knoweth it doth and ••hereat joieth) ••preading like a Leprosie and eating as a Gangraen 〈◊〉〈◊〉 and Cancer, and wil infallibly and inevitably de∣••our and destroi (but so wil it not be in God's Holi Mountain) without the opportune interposition of ••rudent indulgence, mutuous toleration and grand ••oderation; or, what is not over so much, as up∣•••• all God's Works, evn his (unesxpected, undeserv∣••d, tho' I trust, not undesired and unbegged) Mercie, ••oth Root and Branch, us and our, as in a Daie, ••ur name and place beeing taken away, to the
Dicite Io Paean, & Io bis dicite Paeanof them, whom none of us can be ani such Ignora∣••us, as not apparently at this time of daie to ken, ••s wel as their crueltie and fraud; which God of
the same His immens * 1.193 Mercie, infinit Love, and for the sake of his own Son and Name Avert; A∣men and Amen. And let both the King (who (k) 1.194 repraesenteth God) and the Parlement (who (l) 1.195 repr••∣senteth the Peopl) sai Amen; and whom that the all-wise, allmighti and most mercifull God mai salvi∣fi, fortifi and grandifi; sanctifi, tranquillisi and fe∣licifi (if it mai stand with the good pleaceur of his Wil•• heartily praieth the poor Praefacer. But now tho•• late (yet better late than never, so the Proverb)
To the Second Quaestion, sciz. Why, or what n•••• have wee to expose to public view these Arcanums, o•• Mysteries of the Archetypous Globe, Original World•• Principl of AEternitie, &c.
Answ. It was, among other, for these reasons grounds, persuasives, motives, or, if you pleace inductives and incentives.
First, Hee did suppose and humbly conceiv th•• the Holi Spirit of God did not communicate wit•• him, and revele to him these Highest Mysteries fo•• his own knowledg and proper Satisfaction.
Next and in sequel Hee looked at this Tresau•• as a Talent given to him and entrusted with hi•• not to wrap it up in a Napkin (as the deservedly ••∣proved † 1.196 slothfull Servant did his) but to put it out 〈◊〉〈◊〉 his Master's use. Quite contrari to the Principl•• Practices and custom of selfi men.
Add to these, His generous ‖ 1.197 Benignitie wold not allow him to engross to himself, or envi to other of his own make, specialy his Countri-men, these purely * 1.198 pleasant sensations, glorious intro∣versions and divinely tru intellections of his mind, which hee could not but conclude to be serviceabl in som waie, or other, of spiritual instruction, im∣prov, advance, or use.
Nor is the burning Fire of Charitie (or rather di∣vine Love that centred in his Heart) to be buried (neither indeed could it be) under the Ashes of Obli∣vion, or secrecie: which never seeking it self but the good and benefit (& quod bene fit bis fit) of his Nighbor, extorted these from him by mani, mani∣fold and those very great, strong, restless and im∣portunate impulses: which, without manifest dis∣obedience to the heavenli Visions and Revelations, could not be repulsed, resisted, or refused.
Besides, or rather persuant to what is already ur∣ged, the Publication was for the sake of his School-Fellows (as Hee was wont to word it) who were, or are, wold, or shold be taken up into this same High-School, and taught the same Lessons (most proper to the Daie) by the same School-master: that so thei (principaly the more cautiously curious; spiritualy ambi∣tious and sacredly inquisitiv of and among them) mought be gratified and satisfied in viewing (thro'
this purely pellucid medium) the † 1.199 coelestial Fabric frame and most inward work in the veri spring everi wheel within a wheel, yea everi the minut∣est movement thereof, and be therby infinitly co••∣firmed by these exarations of His Penn and Em••••nations (as I mai sai) of his divinely tinctured Sp••••rit; as those reciprocously ratified by these Test••••monies: not that I wold have the mind of ani i••••genious and spiritual Indagator blindly acquiescei•• ani assertions, or conclusions neither arising upo•• Principles of Faith, nor from necessari praemilles but praeserv his opinion and particular persuasio•• as indeed hee cannot well omitt, or decline the t••••king this mi caution and counsil.
Moreover, Hee allowed the printing and publi••••••ing of these Writings, that there mought be e••••stant a Characteristic, an appropriate and disti••••guishing Character, in truth and in veri deed, of i••••maculate Divinitie, by Demonstration, as it 〈◊〉〈◊〉 and likewise Praelibation; as an † 1.200 Antipast, or giving a foretaste to the Universities (from w•••••• hee had his Doctorate, tho' hee took few of these Degr•••• there) and (had these been in all Languages) to t•••• Univers it self, as of the certentie, soliditie a•••• sublimitie of the Mysteries and Powers of the 〈◊〉〈◊〉 vine Magia, so of that vastly grand and verily i••••compatibl (I had almost added yet incredibl) differe•••• and dis••inction twixt the Rational and Intellectu•••• Power, or Facultie, the apprehension and co••••prehension in Men and Saincts, in order and ••••••dence
to and toward their beeing filled (a) 1.201 with, or into, all the Fullness of God, thro' the Love of God in Christ (which passeth knowledg) shed abroad in their Hearts, by the Holi Spirit which is given to them.
Surely, wee do not know by ani other means that wee are the Children of God, but becaus God sealeth unto our (b) 1.202 Heart, by his Spirit, our Adoption of us out of free Grace, and wee by Faith receiv the assured Pledges of Him given in Christ's Love: for tho' everi Beleever hath the Testimonie of His Faith from his Works, yet it cometh à posteriori probati∣one, from a later, or secondari proof in stead, or place of a sign. It is only an addition, or inferior Help for a prop to Faith, not for a Foundation to lean on. Tru it is, everi one mai be confirmed and assured in their calling by their sober, righteous and godli Life: But how? As a proof, not from the Caus, but from the Sign, or Effect: The Assurance of Faith doth wholey rest and reside in the Grace of Christ. Evn in Nature Children do not first com to know their Parents, either by their love to their Brethren, or ••y their Obedience to their Parents, but from their Parents Lov desscending on them. So wee read in (c) 1.203 Holi Writ, and so it is, that wee loved him, becaus Hee first loved us. Let men boast of their mighti Reasonings, their close Deductions, their strong-••inked Consequences and their elaborate Demon∣••trations, made out by the most Metaphysicous Divines, in * 1.204 Religion; when thei have don all ••o justifi themselvs (as a late Writer rarely) in a cau∣tious
advance toward Heaven, thei wil find, that The best Divinitie consisteth in the Vnions of Love 〈◊〉〈◊〉 Wonder; that there are such Doxologies, transsce••∣ding Reason's reach, as mai be dignified with th•• Title of Faith's Triumphs; such Eucharistic 〈◊〉〈◊〉 Theologic Enlargements and Exspatiations in th•• Heart and Spirit, springing and arising and exsu••∣ing from the wondrous affection of Love, acco••∣panied with that immuculate and ineffabl Ioie, as no•• can signi••i, or hint; none can beleev, or concei•• but those who have felt and enjoied that beatifi•• [d] 1.205 Experience: which is only inferior to, or only le•••• in, som Degrees of beeing, that, which wee cal•• Heaven. That the capacitie of Reason is much la••∣ger than that of Sens, I cannot but concede: 〈◊〉〈◊〉 that the largeness of the Will and Affections, wh•• are in it, farr surmounteth Reason, I cannot li••••¦wise but confess. Wherfore els, I prai, hath Go•• required that our desire and love of Him shold 〈◊〉〈◊〉 more complete and perfect than our knowledg 〈◊〉〈◊〉 Him? Are wee not obliged by the express Co••••mand of God Hisself to entertein and imbrace 〈◊〉〈◊〉 Perfections with the closest adhaesion of Heart 〈◊〉〈◊〉 Soul? Albeit those wee can apprehend only wit•• partial and rather a lax aenigmatic, than strict so enti••ic knowledg.
Of the two I shold rather praefer In••gination, than Ratiocination in Discourses co••••cerning divine Subjects; the former beeing, con••••••sedly, the Spring and Engine of the Affectio•• thro' its nobl suppli-ing Reason by raised and ••••••gurativ adumbrations and its admirabl affordi•••• all those agreeabl illustrations, which serv to ki•••• it into vaster conceptions, to sweeten the severi••••
of it, and then beutifi it with all those allurements and adornments which fairly and e••fectualy (and that not unusualy) recommend a cold, dead specula∣tion to a warm, liveli affection. And this is pro∣perly and totaly the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, opus, Work of the Ima∣gination, when it hath warily received and enter∣teined the veritie and dignitie of its Object from a superior Facultie. Nor can it but be so, in strict∣ness of proprietie, allowed; and not only Reason and Iudgment, (which all permitt, conclude and ap∣prove) but Imagination and Phansie, the meanest and most trivial Power of Man's Soul, likewise: seeing evn the [e] 1.206 Meteors are called upon, as wel as the [e] 1.207 Firmament, (as is finely by one noted and observed) to prais the Lord. Nai more, Phantasie mai be, and, under a good menage, mostly, is, an admirabl Organ and incomparabl Incentiv of heavenli Prais and divine Adoration: in like manner as the Om∣nipotent Iehovah AElohim deemed it most fit to choos [f] 1.208 the Rainbow (that Circl of Phantastic Co∣lors, as one called it) for the Symbol (shal I not sai ••he Sacrament?) of his Darling Attribute (if At∣••ributes be not more properly God, than in God) namely Mercie. Nai, I heard one sai, that the strength and vehemence of Imagination, Phantasie, or Phan'sie wil, somtimes, carri forth the Reason and Iudgment to make new Worlds of discoveries, ex∣cite both to take such Circuits and Travels in the contemplation of AEternal Entities, til the veri Soul is readi to be vertiginous, to swim and grow giddi, and the Speculation turneth almost Apople∣xie. Yea further, actuate the Rational Power be∣yond its praesent Order, without ani illusive Phana∣••icism, &c. to a tast and immature Anticipation of
unproportioned Knowledg: yet stil with this pro∣viso, that the Intellectual and Rational Power and Facultie are far from beeing the same. Deig•••• therfore to take notice that the intellectual * 1.209 know∣ledg is only learned from the Spirit of the mind 〈◊〉〈◊〉 man, standing in the Centre, beeing then only an•• there purely receptiv and divinely scient, (what 〈◊〉〈◊〉 I sai sentient?) of the supercoelestial things the••••selvs. Whereas the Rational, which the confound∣ing Iesuit wold make the pure Religionist beleev to b•• Mechanism (the Diana of this inquisitiv Age) and th•• whole Encyclopoede of Arts and Sciences but 〈◊〉〈◊〉 brisk circulation of the Blood, and all thinking an•• reasoning Power a mere local motion, and that to•• tumultuous; Hee notwithstanding wel knowing 〈◊〉〈◊〉 to be most admirably rare in its due place (which 〈◊〉〈◊〉 doth as wel, too, make use of) and without whic•• and the exercise therof a Man is below the Bea•••• that perisheth; Yet (for all this) I sai the Ratio•••• speaketh, writeth and acteth from its rolling sug∣gestions, cogitations, conceptions, motions, 〈◊〉〈◊〉 shut out of the Centre † 1.210.
Finaly, These intern manifestations are ma•••• out and put forth to public use and perusal, for t•••• vindicating and asserting Truth, and for period••∣zing, or putting an end, in fair probabilitie h••••••ever,
to the several, otherwise endless, altercations, disputations and dubitations of, in and about My∣stic Theologie; as mai most clearly appear to the diligent, judicious and spiritualy illuminated Per∣user of the same. Hee having set before his Eies, one of the first and fairest Objects, deserving to be set in Letters of Gold and engraven upon all our Minds and Spirits, as with the point of a Diamant. For here Hee maketh and giveth a Diaphanous Manife∣sto and perspicuous Demonstration (and you wil not, I dare sai, nobl and Christian Reasoner and Rea∣der, deni, or gain-sai that it is à Priori) evn from supersensual Sight and intellectual Vision; which amounteth to littl less than a Divine Apocalyps, or (style it what you pleace) Revelation, Manifestation, Inspiration, Communication, Certification, De∣claration, Notifica••ion, or, if you wil, Informa∣tion, that there ever was, and now is and wil be an O∣riginal and AEternal Globe, or World, which did exist before AEternal Nature (here I had need as I do in∣deed, heartily prai you not to be impatient, nor out of good humor by reason of (no reason for, you wil sai) this startling Epithete, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! seeing the following Pages wil make it, as you wil find, fairly co-incident with Nature) and all her pure Forms, Powers and Properties; so in sequel, anteceding (that is more strange than all the rest you mai repli; nai, I beleev, wil: so I must ad∣mitt, or however permitt you in this most wonder∣full point, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I re∣vert and, as above, averr it, i. e. by consequence, prae∣ceding all other Worlds, Globes, Centers and Cre∣ations whatsoever. Hee furthermore declareth (as it is made apparent by this Tract) that the Spi∣rit and Soul are two distinct Essences, the former beeing of a more sublime Origination, or (as wee
vulgarly) of an higher Descent. Is it not so? Why? Do not the Golden Rules delivered by antient Phi∣losophers seem to set forth as much? How came those famous Lights of Wisdom set up almost all the World over? Nai, what issue is there of the pretious Dictates of our gracious Saviour and His holi Apostls who spake as never man, or mere So•••••• spake? Nai, what becometh of the Image of G•••• impressed on Man at the first, and wherein (setti•••• the Angels apart) hee excelleth the whol Creation•• NB. When the holi Iesus, the Christ of God, vouch∣safed and condescended to be conversant among men, Hee made it his chief Work (what Christia•• wil be against the ensuing Truth?) to improve the mind and spirit of man farr above the hight of the Soul's Reason: and wee are so farr from conforming to our Blessed Lord's cours, as Reason it self, if 〈◊〉〈◊〉 sens almost, is yet too sublime for us: except so•••• few who
Apparent rari nantes in Gurgite vasto.(as the Poet singeth) bravely looking up and beari•••• up their Heads in this Universal Sinking towar•• (and I prai God it mai go down not wofully further, •••• dolefully deeper than) the Profundities of [a] 1.211 Sh•••• out of which som are saved. Com along with me•• kind Reader, if thou be not quite tired, and ma•••• use of the strongest legs, of thi reason, nai exercis•• the Brains of it, yea let the Head and Crown of 〈◊〉〈◊〉 asscend to that of [b] 1.212 AEternitie (leaving farr be∣low, those effects of curiositie and accidental emer∣gences, the Arts and Sciences † 1.213 liberal, falsly so called
and highest natural Philosophie too, upon which the Great Diana of this Mechanic Age, h. e. Natural Theologie is reared, buoied, hoisted, built up) and let thi Reason, I sai, soar aloft, evn, if possibl, up to AEternitie, beeing environed with Time (as it is a part of that Prius and Posterius without which the beginning and end of ani beeing cannot be conceived to be, not as it is defined the Measure of Motion, which had a Beginning) on that Founda∣tion; that of an AEtern Beeing [c] 1.214 of Beeings (no∣thing beeing abl to make it self) Reason existeth, sub∣sisteth, standeth, buildeth and finisheth, I mean concludeth, That AEternitie it self is: but* 1.215 what it is, the imbecillitie of ani rational Facultie is such as it cannot possibly comprehend, i. e. how ani thing shold have beeing without beginning and ending; yet such a beeing there must be, or no God there must, or can be, and where now wil Reason be? I fan∣cie (and you know what hath been written already of Phansie) that Reason, notwithstanding all the sub∣limitie
and vivacitie Phansie can afford, or give to it in all its best conceptions, like a sorri-silli Guide, doth but lead mee with confidence and leav mee in confusion in a dull dark Labyrinth, or Maze, in a Maeandrous passage, or Place. Hence evn the most Metaphysic Subtilissimoes after that thei have fati∣gated, or quite tired and wearied (and but worsted) themselvs with their Divisions and Subdivisions, I must affirm, thei have not arrived at so much of immodestie, as to make Reason the adaequate mea∣sure of* 1.216 Truth, but do ultimately resolv it into a Conformitie with the Divine Intellect, which a Plat••∣nist wold after this manner (as one more excellently expresseth and exactly humoreth, than that ut supri lateiné) by waie of an Exegemátic Character, thus•• That there is an AEternal Mind that comprehendeth th•• intelligibl natures, species and ideas of all things, whe∣ther actualy existing, or possibly only, and that compre∣hendeth it self and all the extent of its own Power, ••••∣gether with an Exemplar, Platform, of the wh•••• World, according to which Hèe produced the sam••. What of all this? Why dato & concesso, the Praemis∣ses granted and allowed, yet stil the Conclusion wil•• and must be, in spite of all our Reason, assisted with the clearest imagination, wee are no less in the dark: for unless notice be vouchsafed to us by the AEternal Mind of what is conformabl to His infallibl and infinit Intellect, there wil be littl, or no certentie of Truth obteined by us. Such is the peculiar Province of Re∣velation which is the tru (or praetended) foundation stil of all knowledg whatsoever. Moreover, it hath all
the benefit of Philosophie and natural Religion's light in its best progress of Reasoning, in its high∣est Zenith, exaltation, elevation, sublimation and Acme (to be silent as to a further and unfailing ra∣tification from Divine Testimonie and the Trans∣scendence of the Objects, proper quarto modo to an Apocalypsie, which giveth it freer admission and ma∣keth a more solid, valid and durabl impression up∣on our intellect: Tho' wee acknowledg, when all is don, how magnificously soever wee † 1.217 bragg and va∣por and taper of our Reason, or Faith, Intellect, intelligibl Ideas and aeternal Verities, these wil ne∣ver conduct us to enter into Paradise, or our Ma∣ster's joie; but only as these are conjoined with our * 1.218 affections, which commix, co-incide and as it were identifi with that grandest and Divinest Mysterie of Love, sciz. God made Flesh: which gave (as one superexcellently) the Angels new Anthems, a new Scaene of Knowledg and consequently a new Heven. So much, if not too much, of the distinction of these Powers, and of that refined one of Soul and Spirit in man, I sai Man, who certenly is more, than is con∣teined in that old definition Animal Rationale, if hee were no more than Animans intellectuale; tho' were I worthi to define Him it shold be rather by Religio∣sum than by either, or both mentioned. Nai, se∣riously thinking, considering and ruminating of the Rarities and Merits of his Creation by Iehovah AElohim, who breathed into his Nostrils [a] 1.219 the
Breath of Lifes, and who, as the Father of Spirits formeth that in man, I can scarce forbear calling Him Animal Divinum; tho' I be not such an Ani∣mal, without the facultie to think, nai, and to foresee this definition deemed, forthwith, by the a∣cute as unphilosophi••; yea the Terms doomed, o•• however if not so adjudged, yet (to speak favora∣bly) impleaded, as carri-ing in their veri Bowels a self-duelling, by som: chiefly those, who have b•• great Labors procured unto themselvs a deep-read•• confusion of thought. Let mee complete this Para∣graph with the three constituent Parts of man ac∣cording to the Apostl's Philosophie, or Iudgment in that Praier of his where mention is made of Bo∣die, Soul and Spirit; which Spirit, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [b] 1.220 what it signi••ieth in the New Covenant, or * 1.221 Te∣stament, the Places at the Bottom, and mani mo, do tell. But to interpret it, as most do, by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Graces of the H. Spirit, wold make the Apostl's Praier so impertinent, improper, strange, if not ridicu∣lous, unless those Graces had at ani been found blame-worthi, that I cannot but appear most exceedingly blameabl miself, shold I add one Word to contra-argue it. However let mee add the following words tending toward the conclusion of this prodi∣giously prolix and strange sort of a Praeface, viz.
that seeing the Architypous Globe, or Original Beeing is the Basis and Foundation as wel of AE∣ternal Nature (to use you a littl to the Term that you mai be the less terribl against it) as of all other Essen∣ces, Globes, Worlds, producted, educted, or brought forth out of the Womb of pure Nature su∣pranominated, wee have therfore, first of all, made known (as is fit and order requireth) the Primari World of all Worlds. Next to it Nature (an empti name to som, I know, and wors) Then the Angelic World, had wee not been praevented and obstructed by the pertinacie and (I wil not add) perfidie of one Person: who hath not onely not complied with the fair desires of the Living (which is disobliging and disingenuous) but contradicted (which is fouly ominous) finaly frustrated, I fear to sai (that wold be dread∣fully dangerous) the veri will of the * 1.222 `Ο ΜΑΚΑΡΙ∣ΤΗΣ, `Ο 'ΕΝ 'ΑΓΙΟΙΣ. With whom and whose Writings I have altogether don, after I shal have told thee, candid Lector, that this Spiritual Man, as hee cared not to be counted prolix (which hath made mee the longer and the more to imitate him) pro∣vided, Hee could profit but ani Person: tho' with repetition upon repetition (which to captious, or cu∣rious Critics, I am no such Novice, or Idiot, as not to ••gno to be very nauseous) so neither sought hee the Prais of men, which hee was far above: albeit I, like an ambitious and praesumtuous Friend and Free-willer, have made an offering in this pitteous Prae••ace to the Memorie of his pretious Name: which wil rise higher and shine brighter, more and more (for, so, [a] 1.223 the path of the Righteous is as the shining Light that shineth more and more unto the perfect
Daie) tho' to those who love darkness, abominably; and to Moles, Bats and Owls, invisibly. To pro∣cede, as hee wrote not ani uncouth, much less, un∣true things; so hee slighted censures, as much as ani thing: (fit only like * 1.224 Charcoal-sparks, to affrig•••• Children) hee never concerning himself at all, as to ani thing, men shold unworthily * 1.225 sai, or Satyricl•• write against what hee had surely found and sweet∣ly felt. Take therfore now I do mi fair leav of him, who beeing raised on high (above the God of th•• World (or Age rather) which blindeth the minds of them who beleev not, least the Light, &c. as the A∣postl goeth on) and placed near the Regal Throne of the most High (evn when here (Hear ye this all y•• Wonderers) Hee knew and saw, that there was a Spi∣rit in man, when illuminated by the Spirit of Go•• (the Father of Lights and Spirits) which is abl to serch, find, feel, apprehend and comprehend what words cannot utter, and so transscendently above ani things in this Book written by him. The more interior Portraicture of whom could only be drawn by himself, not by ani other Pencill; how much less then by mi Penn? Nai it is far from beeing drawn by, tho' possibly designed & as it were in the outlines on and in these Tabls of his own Heart, the praesent papyrs: therefore no exact Lineaments can be here exspected. Leav likewise here I do the Issue and Success to the Benediction of the holi, good and gra∣cious, the immortal, invisibl, aeternal and only wise Spirit, who reveled these deep things to him, and made him and mee willing to impart the same spiritu∣alities [c] 1.226 for, as is hoped, the service and benefit
of mani, the consolation and confirmation of som few, the confutation, redargution and conviction of unbeleevers, ill-beleevers and † 1.227 ill-livers, and for the rectification and illumination of the base mespri∣sions of most, and dark conceptions of mo; who have other Ideas and apprehensions, than do, without doubt, becom the only True, semper eadem, sempitern ever-adorabl and super-benedict Tri-une Deitie. For (as one excellently and admirably) that man doth but beli God, in plain English, when God is said, or thought to be All things, those things, or like ani thing men, or Angels can imagine: it beeing alltoge∣ther unproblematic and without the less'st shadow of scrupl, and mai wel be accounted as an Axiom (if not spoken as the [d] 1.228 Oracls of God) that hee belieth God, who speaketh falsly of God, and truly (wil that Word here pass?) so hee doth, who saith more, or less than the Truth. In which as it is [e] 1.229 in Iesus the Christ, our High-Priest, Prophet, King and Iudg; so am I (and in the Faith and Lov that is in him) tho' the ve∣ri off-scouring of the whol Creation, so consequently most unworthi of the Name of your Friend, Ac∣quaintante, or Compatriot, yet cannot but subscribe miself to be,
Dear Christian Reader,
Your's, as your self, and your own Soul* 1.230 E H. MAMP.
Sed antequam de re, paucula de te, itidem de me: quippe intra nos est, quod contra nos est.
Sed antequam de re, paucula de te, itidem de me: quippe intra nos est, quod contra nos est.
Iam. I. ver. last.
Ephes•• V. ver. 27.
Religion is no mormo, Mom••s, nor frowning Furie.
1 Cor. IV. ver. 1, 3.
As much as carnalitie: tho' had I been in the ARC (a Type, supposed, of the visibl Church) with cursed Cham, I shold hardly, for all mi hatred, I beleev, have leaped out: except I had been out of mi wits, as out of the waters.
Whilst Hypecrisie lieth under the cloudi Brow of a Pharisee: a ••heerfull countenance is the Emblem of Innocence, which ex∣cl••d••th as wel Moreseness, as Madness.
Isaiah XXII. 12.
Chap. I. ver. 2. 1 Kings XIII. 2.
Matth. IV. 4.
Iam. III. v. 6.
Ioh. I. v•• 1, 3.
Eph. V. v. 4.
We all mai ••igh to sai, what wee sadly see, o••r Rents like to prove our Ruine, our Distractions our Destruction.
O what a Rout There is about Roam's Outward Man of sin! Look into self, What, art an Elf? Rout Anti-Christ within. Bona verba, quaeso. E. H.
2 Tim. I. v. 13.
Tit. I••I. 2.
I P••t. 2. 17.
A Priestl•• Brat, by them engendred on Ignorance, Fear and Sup••rs••it••on. These three completly maks the triple Crown; And stil support old Rome's Imperial Throne. How stily do the Priests by help of these Make men beleev and then do what the•• pleas.
Papism that's a secular Devise, Meer Trick of State in Reverend Disguise, Th'ambitious Spawn of later Centuries.
The Church is wounded and rent most desperatly by the ev•••• Spirit of Division. Remember wee all the Apolog of Bessarion•• So humbly r••q••esteth E. H.
After all that can be writ, or said, this same motto mu•••• be subscribed, Peccatur, plu•• quàm exaratur; in•••• vereor quàm •••• intelligatur. E. H.
Lewis King o•• France severely punished Blasphemies, sear∣ing their Lips with an hot Iron. And becaus by his com∣in ••nd it was executed on a great rich Citizen of Paris, ••m said 〈◊〉〈◊〉 w••s a ••viant. Hee hearing it, said before mani, I wol•• •••• ••o•••• by searing mi own Lips, I could banish out of mi Realm all abuse of Oaths.
Dum singuli pugnant, universi vincuntur.
2. Tim 3. v. 1.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
1 Ioh. 2. 19.
Vnless the Almightie appear in the Majestie, as originaly, a Fiat and create Salvation for us.
NB. Ta••e heed of those Serpents that are of the color of the ••ro••nd. Holi Paul doth beseech you to mark them: Rom. 16. ••7. Lam misin••orme•• if the same, rendred contrari mai not as ••el be readd nigh. There are no Doctrines so perilously r••p••g∣••ant to the Truth, as th••se that nearest resembl it. E. H.
Iob i. 6.
Mat. iv. 5.
Mat. iv. 9.
One beeing readi (I shold have said, nigh) to di, clap•••• a 22s peece into ••his Mouth, and said, som wiser than other som, if I must leav all the Rest, yet this I wil take with mee.
Ezechiel xxx. 3.
I••r. vi. 22.
O Res! O mores! bone vir, vel Daemona adores. E. H.
Isa. 5. 14.
Rev. 22. 11.
2 Cor. 4. 4.
Rev. 22 14.
Luke 16. 26. Iob. 26. 7. Datur ergô vacu••m contra Pagan••rum omnium Philosophiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Luke 16. 26. Iob. 26. 7. Datur ergô vacu••m contra Pagan••rum omnium Philosophiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Ezec. 26. 20. Psal. 88. 6.
Prov. 27. 20. & 30. 15.
1 Pet. 3. 19. Matth. 25. 30. Mark 9. 45,46.
2 Sam. 22. 6. Psal. 18. 5. & 116. 3.
Psal. 86. 13. Prov. 19. 18. Revel. 21.3. Non est ab orco qui te reducat Orpheus.
Psal. 9. 17.
Isa. 14. 15. Psal. 88. 6.
Mark 9. 45. & 18. 9. Mat. 5. 30. 2 Pet. 2. 4.
Psal. 9. 17.
The famous Sir Thomas Moore meeting Bishop Fisher of Rochester going befo••e the King's Commission••rs at Lambeth, saluted him thus, Wel met mi Lord, I hope, we shal meet in ••ea∣ven. To which the Bishop r••plied, This shold be the waie, Sir•• Thomas, ••or it is a veri strait Gate we are in. Thei both, saith my Au••hor, suffered for refusing the Oath of Supr••macie.
It was the saieing of a Person of Honour, an elect Ladie, very usual with her: How easi Conveniences are to be found, and yet how ha••d is it to find them. This I take to be apposite.
Mat. 7. 14.
Erasmus was wont to f••i in his Time•• That to preach with mani Ministers, was 〈◊〉〈◊〉 perfricare frentem & linguain yolver••.
Rom. x. 6.
One said that Aristotle's Schoal was a great Scold.
Rom. xvi. 17.
It is reported of Iovinian that Pious Emperour (whose symbol was, Scopus vitae Christus) that he said to the Orthodox and Arrian Bishops, contending about Faith: Of your Lea••n∣ing I cannot so wel judg, nor of your subtil Disputations, bu•• I can obse••v which of you have the bet••er behaviour.
Iohn xiii. 34, 35.
The waie hath been alway the same since the veri moment of Christ's consummatum est. E. H.
De mortuis nil nisi bene.
There is none but Ghosts and Goblins that fight with the Dead, was the sai-ing of Plancus, beeing told that Asinius Pollio had written certain invectives against him; which shold not see light til a••ter his Death, to the end he mought not an∣swer aught.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graeculus esu••iens renegabit, juss••ris. E. H.
Lege Historiam, rè fias historia.
Phil. 4. 5. Peruse, p••nder and practise the profound Morals of vers the 8, That littl Bibl you know it to be without peradven∣ture, all pure good Divinitie. E. H.
Rom xiv. 13.
O preserve the Conscienc••, whatever you doo, from being offended: which mai slumber ••erhaps, but never slee••eth pro∣••ound••y; and is armed, as one said, wi••h a power more than Papal; by ••hich it erec••eth a Tribu••al within Psyc••e's own Quarter••, (as is wi••••lly and wor••hily expr••ssed) summoning, ar∣raigning, judging, excusing, and mani times condemning her∣self, I me••••, the Soul, that Mistress, Governess, Qu••en with∣in her own Familie, Province, Territories.
The first Principle of Policie is for a State to praes••rv it self: of Divinitie for to excommunicate spiritual Anim••siti•• (E••gla••d's Epidemic diseas) and quite slai self! E. H.
To reform things by a Civil War is, at best, but to let on•• blood by giving him a base dash on the n••se.
A Souldier of Augus••us when his Adversar••e's thro it was in his power, he ••••ng ••he Retre••t sounde••, gave over his violence with these word••, m••lo obedire D••ci, q••àm hostem occidere.
Lewis ••he twel••••h Ki••g of France, when he heard that th•• Pope had ex••••emely cu••sed him, mildl•• said, This Pope was made to c••rs, but ••ot ••o prai.
But why do the wicked so persecute the Righteous? Becaus ••he Devil is in them; for it is worth observing that before Iudas ••ent to the High-priest to inform against and betrai his Master, 〈◊〉〈◊〉 is said that the Devil en••red into Him. see Luke xxii. vers. 48. ••mpared with Iohn xiii.27.
Hee was lik••wise wont to sai that to compell the Couscience, 〈◊〉〈◊〉 to force heave••.
When a Pirat said to one o•• his fellows, VVo to us if w•• known; an honest man in the same s••ip rep••ied, A••d wo to•• if •• be not known.
O••posita ju••ta se posita elucescunt magis. This i•• known Maxim.
That this Re••ation is undoub••edly tru, I the more 〈◊〉〈◊〉 be••••ev, b••••a••s ••f that Dutch Proverb, which telleth mee 〈◊〉〈◊〉 b••ing••th him••elf i••to nee••less dangers, di••th the Devil's Ma••••
Henrie the fourth King of France seeing the Chappel which Familie of Bass••m Pierce had builded, and reading this vers ••e Psalm, which was set down for an Emblem, Q••id retri∣••m Domino pro omnibus quae retribuit mihi? Hee said, Bas∣•• Pierce, as a German, shold have added, Calicem accipiam.
A ••l••wn accosted the Bishop of Collen ministring i•• Templ like a Bishop, but as he was a Duke, g••ing guarded a Tyrant, Whither thin••est thou the Bishop shal go, whe•• Duke is damn••••?
There is a Storie of the Persia•• Counsilors, wh••, when ask∣e•• by their King, (supposed Cambyses) in love with his own Si∣ster, If ani of their Laws did, or could admit a man ••o marri ••is Sister? responded negativly; but yet affirmed, there was a Per∣si••n Law, which declared that their King mo••ght doo what hee pl••aced.
— Credat Iudaeus Apella, Non ••go; Tu, Lector, f••rsan mihi dicere possis.
This Enatius was more mischi••vo••sly busi than the Lord of Eppi••g's Fool, of whom it was said, Tha•• hee was allwaies busi and had nothing to doo.
Our Church and State-Divisions and Feuds with the bitter Zel••, undue contentions and irregular Heats (the effects of our Lusts and not of our Religion) have done more mischi••f than all the Perse••btions put ••ogether. E. H.
Audito nomine Pacis ••biit Papa Sixtus. Morn, Myst. p. 593.
To•• mani, like the Sarmatians, are so barbarous as that thei know not what it meaneth, quid sit non, intelligatur. Florus Hist. Rom. l. iv. p. 403.
Cautelam abundantem non nocere a••••irmatur: Ubi vero ipsam videmus expertentiam non docere negatur. Ita E. H.
Rob, Will. and Davy Keep wel thy Pa••er noster and Ave; And if thou wilt the better speed Gang no farther than thy Creed. Sai wel and doo none ••ll, And keep thy self in safety still.
Illyricus, whe•• on•• quaeried of h••m, why ••he Old Translations (of ••he Bible) had no Vowels? I think (saith hee) that thei had no Consonan••••, for the•• could not argree among ••hemselvs.
But when Glossed upon by Tallow-chandler, mai not one truly sai that there i•• a Thief in the Candle?
Unus, apex verbi ratione vale••••ior omni Milléque Decre••is Consilissque vi••ùm.
The good Agenda, the easi C••e••enda, and the exc••llen•• Pe∣tenda, as I am not (so neither ••eed ••ni almost be) ignorant of. Let me add, nor the Participanda•• as generaly necessari to ••alvation, acco••ding to the Chu••ch-Catechism. S•••• sic a••t E. H.
Ecclesiast. chap. last, vers•••• last. Psal. cxix. 143 in the later part of the vers. Prov. vii. 2. so M••t. xix. 17. l. p. Mat. xxii 37 to 40, and 41. Marc. xii. 27. to 35. Rom. xiii. 8, to 11. 2 Thess. ii. from vers 10. to vers 13.
Wee are for salving the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and stating the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an•• if ••h••t were all, it were wel: but wee are far from ap∣proving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am afraid, and farther ••rom aiming at the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. E. H.
Pelican, a German Divine s••id, concerning his learning, When I app••ar before God, I shal not appear as a Doctor, but as an ordinari Christian.
Those who upon no account wil tolerate other persons are thei••se••vs to be, upon that veri account, reckoned and doomed in∣tolerabl. E. H.
Wee shold never be at rest while wee see the followers of our meek Lord, Prince and King Iesus, ••alli••g out one with another, maug••e that whol Sacietie of Angels, that slight of Phoeni••es, as the Iesuits style themselvs. E. H.
When one deman••e•• of Socrates how h••e was abl to bear such a one's bitter railing so patiently? Hee replied: It is enough for One to be augri a•• a time.
Blessed Bernard, coming to the great Church of Spire in Ger∣manie, was no s••oner therein, but the Image of the Virgin Marie there erected ••reasently saluted him, and bad•• him Good morrow, B••rnard: Whereat Hee, not at all ignor••ng•• the ••ugling ••••i••s of the Friars, responded out of St. Paul, Oh, your Ladiship hath quite forgotten your self, It is not lawful ••or a Woman to speak in the Church.
Secundus the Philoso••her her beeing as••ed what was a Wife? Answered, Shee is contrari to an Husband.
Plutarch reporteth of two men, both hired at Athens for som public work: one of which was full of toung, but slow at hand; the other blunt in words, but a curious Workman: Beeing sent f•••• by the Magistrates to tell them how thei wold procede: when the first had made a prolix Harangue in describing it ••rom p••int to point; the other seconded him with this sh••rt Speech: Yee men of Athens, what this man hath said in words, that wil I make good in true Performance.
It ••••, without dis••ute, a most deplorabl thing, t••at the Chri∣stian Religion professed so by and among us shold b••, e••n to the pe∣••il of exsp••ring, crucified, as it were, twixt•• Ritualitie and Scru∣••ul••sitie•• tho' the later ma•• be of God, the ••ormer of good men. E. H.
Consult that o•• the Prophet Amos chap v. 13 What then is h••e who saith to the King thou art wicked, and to Princes yee are un∣g••dli? What hee who wold strike Princes for equitie? n•• Iob, no Solomon.
A Legion at first c••nsis••ed of 3000, or 4000 foot, and ••00, or 400 hors; a••ter it was incres••ed to 6000 foot and 600 hors, eve••i o••dinari Foot-Legion consisting of 10 Cohorts, a coho••t of 3 Ma∣ni••les, a manipl of 2 Centuries, and each c••nturie of a 100 men. So everi Hors-Legion consisted of 6 Turmae, or Troops, a Turm•• o•• 10 Decuries, and each Decurie of 10 men.
At a most solemn Con••ention of Philosophers, before t•••• Em••ass••do••s 〈◊〉〈◊〉 a forein P••••••ce, and that e••eri one, a••co••d••n•• to his s••••e••al ab••lities, mad•• d••monstration of their wisdom that so the Embassador mought have matt••r to repor•• o•• the a••∣m••ed wisdom of the Graecia••s: Among those one there was 〈◊〉〈◊〉 stood stil and sp••k•• nothing in the Assemblie, insomuch that 〈◊〉〈◊〉 Embassad••r comi••g t•• him, said: And what is your Guift, th•••• I mai ••epo••t i••? T•• whom the Ph••losopher, Repo••t unto yo•••• King, that you•• fo••nd one among the Graecians that knew ho•• to hold hi•• ••e••ce.
P••t••e, a flower that groweth in the Devils Gardin. Lu•• thi ••onsci••nce be thi Iudg here, that it be not thi Accuser her••∣after.
Rom. xiv. 13.
Iames iv. 12.
Iames ii. 10, 11.
Iames ii. 13.
Iam. iv. 11.
Heretofore in the Kingdom of Arragon at the King's Cor••∣nation and other solemn times, there was a public declaration made in the King's own hearing, That justice was superior to him: but the Monarchs of Spain have abolished it; tho thei theirselv•• stil do subsist by Iustice. E. H.
Qi suadet sua det; mai som sai who look out sharp in and for this b••w••tching World. E. H. To that Obj••••tion this solution, Eleemosy••a no•• est di itiarum dispendium, s••d ditescendi com∣pendium, quaestús{que} omni••m ube••rimus. Yet to giv the Pe••••••••o••s in alms wil not (NB.) satis••i ••or steali••g the P.g.
Tho it seem a Paradox that giving is a richer Trade than lending, evn use upon use: yet it is an infallibly Orthodox Axi∣om: for he who giveth to the pau'r, lendeth to the Lord. E. H. vide Prov. xix. 17. The Poor are God's Rec••ivers, and the An∣gels are his Auditors.
Luke xii. 57.
The Lord Burl••igh beeing at Cambridg with Q. Eliz. (o•• ever blessed memorie) visiting the several Schools, said, Here I find one School wanring, The School of Discretion.
Iam. iii. 17. Let Reason persuade Thee, Be••ore it invade Thee.
1 Cor. ix. 19. & 22. St. Paul an Omniformist, proved so by his own self: not by E H. MAMP.
H••b. xii. 2. compare this with Acts xiii. 39, ult.
There is the Con••ormist indeed.
It is the 〈◊〉〈◊〉 Re••ormation to turn Order to Con••usi••n•• and Su••••••stition to 〈◊〉〈◊〉. In quae, ••o••e D••ns, ••eservam•••• 〈◊〉〈◊〉 ••. H.
So the Catalunian Proverb,
La voz de pleu, voz de Deu.
Wel knowing and beli••ving that Gallican Adage, Fient de chien & marc d'argent, S••ront tout un, au jour du Iugement.
When you have a Petition to make buie your Paper of Mr. Humble.
Quite contrari to that Sai of the French, Il n'y a si petit Saint, qui ne desire la Cha••delle.
Som affirm a printed Apologie to be like Penance in a white Sheet. This remindeth mee o•• that of the Italian, si io casca•••••• in dietto, mi ••ompe••ei il n••so, so•• tanto disgratiato.
A Fool stil mai confute a Philosopher, as the Philistine•• were knockt down by the Iaw-••one of an As••.
1 Cor. ii. 10.
S'el Sol mi splende, non curo la Luna.
Mouro que naon podes aver, forrao por tu alma. Refian Portuguez.
2 Cor. xii. 1.
2 Cor. xii. 4.
So from the Earth, out of Hell, above the Clouds: ••he•• clearly, in no Purgatorie of ani kind: where som idly enough (if not too, impiously) place such Devotions and Transports. E••••
So from the Earth, out of Hell, above the Clouds: ••he•• clearly, in no Purgatorie of ani kind: where som idly enough (if not too, impiously) place such Devotions and Transports. E••••
Can the knowledg of the holi On•• doo less than make one's ••nowledg holi? E. H.
As much wit is shown in a pertinent Question, as judgment in •• wise answer. Ut sono nola, sic h••mo loquelâ.
2 Tim i 10. Iohn vi. 45. Eph. v. 18. Habb. ii. Ioh. xiv. 17.
Luke viii. 35. Matt. xiv. 19.
Truth, like the God of Truth, hath its nubes & calig•••• in circuitu ejus, which is its venerabl Veil and maketh it my•• and realy (as it ought to be) revered. E. H.
Matt. xvii 20.
Heb. xi. 1.
How fals that famous Maxim of Nihil est in intellectu, quod ••n fuerit prius in sensu; I appeal to thee, O judicious Reader, declare. E. H.
1 Tim vi. 3. Too mani make the Holi Bible like the 〈◊〉〈◊〉 ••••teria Prim••, and draw Qidlibet ex Qolibet, to the 〈◊〉〈◊〉 pr••judice and reproach of Religion; now evn like the Poet's •• almost. E. H.
Biblia ri••e docet, qi sic docet ut doceat se: Qi facienda doce•• qi{que} docenda facit.
Matt. xv. 13.
Som are of that Faith that Refiners of Religion frequently turn Quack salvers.
1 Cor. xiv. vers last.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clemens Romanus, Paul's Fellow-laborer in his Epistl to the same Place.
To exalt Christ's Church upon the Devil's back I•• zele that wit and grace doth lack. E. H.
What a commendation is Deliberation! whereas hee w•••• doth a serious (much more a sacred) busin••ss in haste, rideth•••• upon an Ass, and check by Ioul with the Devil. E. H.
Two Brittish, or old Cambrian Proverbs and Cymra••ca•• Adages s••em to spe••k to this concern, A noddo, Duw, ry nod 〈◊〉〈◊〉. The other; A gai•• Daw yn ••chaf. This Toung making li•••• us•• of ••rticls and insi••nificant Ligaments of Speech than our de••ivereth more matter in sewer words, which maketh it m•••• difficult to be En••lished The first of the ol•• saied Sawes, th•••• •••• God saith, it must be so. The second thus, God's Word up∣permost.
Gal. iii. 14.
Science, or Conscience is but at best our Guide, not our Rule. E. H.
The Church'es Autoritie is not coercive, but directive; not imperativ, but declarativ. So. Bp. Davenant. de jud. cont. C. xxvi. p. 145.
M. Luther used to sai that Reading Praier and Tentation made a Preacher: the first a full; the second an holi; the third an experienced Man: and I am misinformed if his motto were not Bene orâsse est bene studuisse: and that ••ustus Ionas said of Luther, that Hee could have of God what hee pleaced.
Zech. iv. 11, 12.
Much Preaching, like great sounds, hath made mani deaf•• Albe••t ••aith is not so voluminous and explicit as is now exhorted to in the Pulpits, nor so required by ani praeceding Age, as in this praesent. E. H.
Praiers like Petards break open Heaven-Gate.
Rev. ix. 8, 10.
Ier. xxxiii. 13, 16. Rex ••st qi R••gem, Maxime, no•• habeat.
Hebr. xii. 26, 27, 28.
Apoc. xi. 15.
Obad. xxi.
Zech. i. 20, 21.
Psal. cxlix. 6, 9
Revel. xvii. 6. 19. 21.
Isa. ii. 11. 17.
God Allmight•• is the Centre and the Religions of the W••rld are as so mans differing Lines tending from the Circumference to the Centre: tho' I cannot sai of Religions, as of Regiments, or Autorities, better ani than none at all: for some Religious (or ra her Superstitions) are to be abhorred as Hell; from whence their Origin was. E. H.
Pato, Ganso y Ansaron tras cosas suenan y una son mai som sai: and of all this discours here, as the Spaniard of a Woman, viz. De la mala muger te guarda; y de la buena no fies nada•• Let't be: wel enough. Aranda del Duero, para mi la quiero. A Sai-ing of Philip the second. And why mai not I be King over mi self, as hee over other Folk? E. H.
Somos Gallegos, y no nos entendemos••
Rom. ••iii. 19.
Prov. xii. 26.
Dos Adevinos ay en Segura, uno experiencia, el otro cor∣dura.
Surely there cannot be a position more pernicious to pure pieta in the power thereof than that which holdeth exterior delectatio•• to excede interior Satisfac••ion. E. H.
An altogether Christian's not deprav'd. Almost a Christian shal almost be sav'd. E. M.
Mat. v. 47.
P•••• pazzi che quei da Zago chi davan del letame al Campanile perche cresces••e.
Por las holdas del Vicario, Sube el Diablo al Campanario.
The patient man is alwaies at home and out o•• har•• waie. E. H.
It was not improperly said by him, who having passed 〈◊〉〈◊〉 grand climacteri•• Year, said, That hee was got loos from •• ••nruli passi••ns, as from so m••ni Lions and Wolvs.
When Gowry was led to the Tower, a Fri••nd o•• his told hi•• Ah! mi Lord, I am sor••i you had no more Wit. Tush (qu•••• hee) thou knowest n••t what thou saiest; when sawest thou a ••••∣com hi••her?
Wit in the Brain of man mostly, but, specialy if hee be 〈◊〉〈◊〉 Complexion Cholorie, is like Quick-silver in an hot Loaf: ••••••∣ler having more heat than light. E. H.
Est pictura loquens, mutum Pictura Po••ma.
Aristotl, the Philosopher's P••p••, no less: Ipse dixit, so I guess The latein to be, Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: t••e infallibl Hee.
As the Italian Poet ingeniously
Opera di natura è che l'huom' Favella, Ma se cosi ò co••i, Natura lascia al' A••te secondo che t'abbella.
As the Italian Poet ingeniously
Opera di natura è che l'huom' Favella, Ma se cosi ò co••i, Natura lascia al' A••te secondo che t'abbella.
A great Merchant, but not so wise, as the Mayor of Ban••••••ie, who wold prove that Henrie the third wa•• before Henrie t•••• second: Beeing as tru, as that report of th•• Papists, viz. t•••• ••he Devil ran away with Luther, Calvin died blaspheming, 〈◊〉〈◊〉 •••• recanted, and Iunius had a cloven Foot. Now what shal i•• don to th••e, thou ••als Toung? vid. Psal. cxx. 3.
Outdoo all F••ench Women, who are so kind, that at first En∣trance you mai have acquaintance; and, other som sai, at first acquaintance you mai have entrance.
A Translator is an Autor, as a Cobler is a Shoo-maker.
You wil make mee (som wil sai) beleev as soon, that the Spa∣nish Moon is as hot as the Swedish Sun.
The rebell useth to fire the Beacon when there is no danger: and unfortunate Princes steer their cou••s by them who know not the use of the Compass.
A Warr is a Fire struck in the Devil's Tin••erbox. Civil Warrs like Fire in the Bed-straw.
With Time aud Art, the Mulborrie Leafs grow to be Sattin. Zele, like Fire, dangerous; if it b••eak out of the Funnil ••f the Chimnie. E. H.
I do not ignore, what som affirm, that Cases of Conscience are, at best, but a spurious kind of Divinitie: which I repudiate not, I spurn not against, but receiv and imbrace with this proviso, that these be downright such, as are terminated on the lowest deg••ee of Goodn••ss and Iustice. E. H.
Italie a great Bordell, France a great B••diam, Germanie a great Brew-hous, England a
The greatest Arms the Turks at ani time used against the Christians were the••r Divisions and intestine broils: the readiest waie to ruine ani Countrie.
Gen. xxxii. 26, 27.
The Divine goeth to Heaven by Iacob's Ladder; the Astro∣nomer by Iacob's Staff: so making, as wel as hee can, Heav•••• com to him, in stead of his going to Heaven. E. H.
Among all our late furie and bloodshed this Man of God ••••••ver was within the view of a Battail, or Skirmish; neither 〈◊〉〈◊〉 see somuch as a Pistol discharged, or a Sword drawn against a•••• singl Person. This I had from his own mouth; and as hee live•• all his d••••es in pietie and peace; so, in the same, those ••hee ende••, and was not: for God took him.
I shal not fle•• away. I hope, from Christ and his Chur••h for ear of ani, or mani Hymeneus's, Alexanders, or Iudass••s.
Mercie is the inseparabl Inmate of a magnanimous S••irit.
Parlement-bills without the Royal Assent, like matches with•••• Fire.
Parlement-bills without the Royal Assent, like matches with•••• Fire.
Idlness ••he Devil's couch, and lust his cushion. E. H. Sloth breeds the Scurvie. An Idl man tempts the Devil to tempt him.
Cloaths warm the bodie, and the bodie the cloathes by waie of thank full correspondence.
A S••ate of pleaceur (take it in ani kind of sens whatsoever) is not onely lawfull, but laudabl (becaus a proper medium, when moderate, to obtein the needfull) and above all things evn by the most superlatively sublimed souls and spirits eligibl and con∣cupiscibl. E. H.
What is the Beatifi•• Vision it self (I ask no Braggadoc•• Sch••olist this Quaestion) but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of ••he purest sensati•••• sai you? s••ve-tru. E. ••
Christianism and Epicurism to the truly spiritual discer•• li••••l l••s•• than a needless LOGOMACHIA. E. H.
What is the Beatifi•• Vision it self (I ask no Braggadoc•• Sch••olist this Quaestion) but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of ••he purest sensati•••• sai you? s••ve-tru. E. ••
Christianism and Epicurism to the truly spiritual discer•• li••••l l••s•• than a needless LOGOMACHIA. E. H.
Eph. iii. 18, 19. compared with Rom. v. 5.
1 Ioh. iv. 13.
1 Ioh. iv. 10, 19.
Arminius meeting Baudius one daie disguised with drink, ••ee told him, Tu, Baudi, dedecoras nostram Academiam. Et ••u, Armini, (answered hee) nostram Religionem.
Rom. v. 4.
Psal. cxlviii, 2, 3, 4, 8.
Psal. cxlviii, 2, 3, 4, 8.
Gen. ix. 13.
The ex••rcise of the Facultie of the Intellect, sp••cialy •• som things, wherein it is absol••te, is not only one of the greate•••• of man's delights, and excluding ani thing of Sens, as not app••••••teining to it (so far it is acknowledg••d by all t••e Learned) 〈◊〉〈◊〉 further is and mai be sty'ed an Umbrage of the contempla••i•••• Satisfaction that is asscribed to the Godhead it self. So another v••∣ry divinely.
So giving us no more direction (much less ani introspectio•• as to those My••teries) than the finger of a Mercurial Statue 〈◊〉〈◊〉 men when thei are blundring groping and puzzling in som da•••• passage, or ••lace. E. H.
I Sam. ii. 6. Hos. xiii. 14. Psal. xxx. 3.
Isai. lvii. 15.
Yea proved so far from beeing so realy in their nature, or 〈◊〉〈◊〉 that thei have been som of the most Tyrannous enslavers of 〈◊〉〈◊〉 ju••gments, and imprisoning fetters of their understanding 〈◊〉〈◊〉 the Divi••e Mr. F. B. in the Praeface to his Book entit••l•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Deut. xxxiii. 27.
All this the old Proverb maketh littl, or no wonder, sai-ing•• Wee can go no where, but wee have God over and under.
Truth whence soever it cometh, doth com from God
Historie informeth us, that not only Religion and Laws, but all Arts and Sciences•• all nobl Inventions have ever boasted of their AEgeria's, their assisting Daemons, too.
There must be of necessitie in the passions, or affections som kind of Spiritualitie, otherwise incorporeous thing•• could never by these be made as objects of their election. E. H.
Gen. ii•• 7.
Rom. ••iii. 16. Gal. vi 18. Thess. v. 23.
Wh••••e y••u shal not find t••e B. Virgin (nor in ani of o•••• 〈…〉〈…〉 rosly ab••sed as by the Pap••sts themselvs, not only wh•••• 〈◊〉〈◊〉 sai their Ave Maries (•••• prai-ing f••r her, which is most 〈…〉〈…〉 as wel as to Her•• which is unlawful an•• 〈…〉〈…〉 but when ••he•• make her mend T••••mas a B••ck••r's 〈…〉〈…〉, ther, sing to a third, ••••twixt Ma•• a 〈…〉〈…〉, sapplia N••n's place which was 〈…〉〈…〉 a ••aw •••• Hous, ••ring an Abbiss 〈…〉〈…〉 with child ••y 〈◊〉〈◊〉 serving 〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Sit Divus, modò non s••t vivus. Caracalla said to them who desi••ed that som Honors mought be spent upon his Brother Ge∣ta, Now dead out His waie. This by the waie for a••i unnatural B••other, w••om it mai concern.
Prov. iv. 18.
NB. Reader, tho' 'tis modestie to decline prais, yet 'tis a Pride not to care what the World speaks of thee. That ••rom mee. E. H.
NB. Reader, tho' 'tis modestie to decline prais, yet 'tis a Pride not to care what the World speaks of thee. That ••rom mee. E. H.
Rom i. 11
One mai go to Heaven off the Devil's back, viz. the Gal∣lows; yet know, that tho' tru Repentance (that Laundress of ••he Conscience) be never too late; yet late Repentance is seldom t••u.
Hee is happi who endeth his journie before hee be quite tired: sciz. before hee be too old.
1 Pet. iv. 10.
Eph. iv. 21.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isidor. Pelusiot. Epist. lib. iv. epist. 67.