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°© BOUGHT WITH THE INCOME
FROM THE

SAGE ENDOWMENT FUND
THE GIFT OF

Henry W. Sage ©

I8gr

 

 
 

 
publications of the Spenser Soctetp.
Issue No. 33.

 

PARALELLOGRAMMATON.

BY

GEORGE WITHER.

PRINTED FOR THE SPENSER SOCIETY.

1382.

\
Ghe Spenfer Society.

EC

COUNCIL.

jams GROSSLEY, Bie, F.S.A., President.
Rev. W. EF. BUCKLEY,, MLA Middleton Geary

JOHN LEIGH, Esq.
. H. MIDWOOD, Esq.

  
 

JOSEPH THOMPS Esq
RICHARD JOHNSON, ae 7 "Weasurtn
RICHARD WOOD, Eg: Hon. Secretary.

“LIST OF PUBLICATIONS.

Jae. For the First. Year 1867-8.
x; The Proverbs and Epigrams ‘of John Heywood. Reprinted from the Original
' Edition ‘of. 1563.

2. The Works ‘of John “Taylor the Water Poet. Reprinted from the Folio Edition.
of. 1630, a d. ;

. Lor the Seiond Year 1868-9.
3. The Works of John Taylor the Water Poet. Reprinted from the Folio’ of
- 1630, Part LH.
4: The Works .of John. Taylor: the’ Water Poet. Reprinted from the Folio of
(1630. Part LT: (Completing the volume.). :
5. Zepheris pens from the Original Edition of 1 504.

For. the Third Year 1869-70. z

6. The: “EKATOMMAGIA or Passionate Centurie of Love, by Thomas Watson.

Ref ad from the Original Edition of (circa) 1581.

y. Works” of John Taylor the Water Poet, not included in ‘the Folio Volume of
1639. .Reprintéd from the ‘Original Editions. First Collection.

  
PARALELLOGRAMMATON

GEORGE WITHER.

PRINTED FOR THE SPENSER SOCIETY.

 

1882,
3
 

PRINTED BY CHARLES E. Simms,
MANCHESTER,
 

PARALELLOGRAMMATON.

An EpristTue to the three Nations of
England, Scotland, and Ireland; whereby
their Sins being Parallel’d with thofe of Fu-
dah and J/rael, they are forewarned, and
exhorted to a timely Repentance, left they
incur the like Condemnation.

To render it the more effectual, fome Con-
fiderable Motions are therein expreffed touching Cere-
monies, and things indifferent: The L OR D's Sup-

per: The Czvil Government: The taking of Oaths :
The Mark of the Beaft: The Liberty of Confcience :
The great Sabbath; and the Two Witneffes, with
other Particulars of Concernment interwoven.

Written by GEO. WITHER.

If this be not of GOD, 'tis ewvzi,

And was infpired by the Devz/;

But whence it was, it will be known:
For, that which is of GOD, hee'l own.

 

 

 

Ezek. 3. 17.
Son of man, 1 have made thee a watchman to thefe
Nations; Therefore according tomy Word, give them
Warning from me. [f thou warn them, and they turn not
From their wickedne/s, they fhall furely die in their ini-
quity, but thou haft delivered thy Soul.
Be not afraid of them, nor of their words, nor of their
looks, though they be a rebellious People, and as Bryars
and Thorns unto thee, Ezek. 2. 6.

Imprinted MDCLXII years after the Birth of Chrift,
to prepare for the year MDCLXVI after his Paffion.

 

 

 

 
 

The Printer to the Reader.

ffe Author hereof intending whilft he was Pri-

Joner in Newgate, that this Epiftle /hould be com-
mitted to any one, who would honefily and confcientt-
oufly undertake the Publication thereof; it came a
while after the date, to my hands. But, finding it
not authorized to be imprinted, I was for a time,
Seavful to make an Impreffion thereof: yet, having
Jerioufly perufed tt, I thought the fame fo pertinent to
GOD's Glory and the prefent condition of thefe Na-
tions, zo¢ to permit fuch neceffary Precautions, Fore-
warnings and Exhortations to be mothered, that I
have adventured upon what fuch a feeming Tranf-
gveffion may make me liable unto; hoping (there be-
ing no prohibition to the contrary) the publick benefit
will more than recompence the offence, if it fhall be
offenfive to any, in regard 1 have done it confctentt-
oufly, and not in contempt of Orders, which are other-
while (by ingogitancy or cafualty) obftructive to their
own good intentions by whom they ave made. Let
therefore the Approvablenefs of the matter, and my
well-meaning, excufe me; and let us make fuch good
ufe thereof, that we may be all the more excufable
to GOD and men. This ts all 1 have to fay, but,
that it was not my fault it could not be finifhed at the
Prefs until this third day of May, 1662, being long
time after the date of the Epifile. So Farewel,

This for a Pofi/cript hereunto Tle add,
Which from the Author, by report, I’ve had.
He that this Book, by parcels doth perufe,
May both the Author and himfelf abufe.
A2 In
 

In the way of this Addrefs to his own Country-
men, the Author humbly tenders this following
Epigram, Yo ¢he Paftors, Elders, and other
Members, of the French and Dutch Congrega-
tions, inhabiting within the Iflands of Great
Britain.

Have but feen your Countries, (not yet known
Their Con/titution, as I do mine own)
And, therefore juftly cannot to your Nations,
As I might unto thefe, make Applications.
But, they and we have been profeffed One
In Faith and Chriftian Love, fome years now gone;
And, I fhall do the beft of my endeavour,
That fo again it may be, and for ever.
The Sewi/h Prophets very often hinted,
What, being heeded well, might have prevented
The Fudgments, afterward, infli€ted on
Egypt, Damafcus, Tyre, and Babylon,
With other Neighbouring Nations: So might I,
Had I the felf-fame gift of Prophecy,
Prefage to you, what darkly I forefee
Their Lo#, in probability, will be,
When we have drawn forth our, unlefs with heed
They feek how to avert what may fucceed,
And profecute, what Prudence doth require,
When men behold their Neighbours houfe on fire.
Your Countries may perhaps, difcern by this,
Some things that are among themfelves amifs ;
And by the Con/éellations in our fphear,
What Exhalations are engendring there.
If you fo think, and fhall it not contemn,
Let it communicated be to them ;
For,
For, whatfoere I either feem, or am,

From whom, to you, thefe Premonitions came,
They may be of concernment, and are fent

In hearty Love, and with a good intent.

If you with Love vouchfafe them good regard,
I have my whole aim, and a full reward.

The fev’ral Churches and the fev’ral States
Of Protefants, will have the felf-fame Fates
Throughout all Zwrope, with {mall difference,
Unlefs they in another mode commence,
Than yet they do; and fenfible become
Of that, which they are lately fallen from :
For, /elf-love, and neglecting of each other,
Will Angly ruine all, or, altogether.

I fomewhat have to utter, (if GO D fhall
Enable me) to thofe without our Pale :

But, they fo wholly feem to have forgot
Piedmonts late Cafe, and Germany's fad Lot,
That they muft fee a Storm again appear,
Before ought can be fpoke, that they will hear.
Our Corofives (if ev’r we fhall be fo)

Have made us fit, that Plai/ers may unto
Our Ulcers be apply'd. They fmart and prick ;
I therefore am become an Emperick,

And, this Catholicon (as it befalls )

Was preffed from between the Prifon walls,
Which is not only at this time a Dex

Of Thieves, but alfo, cram’d with hone? men.

Newgate, Your Servant in the Love
March 8. of Chrift Jefus,
1662,

George Wither.
PARAL-
(6)

 

PARALELLOGRAMMATON.

An Epifile Exhortatory and Premonitory to all
the Nations in the three Azugdoms of Eng-
land, Scotland, and Ireland, with the Do-
minions and Territories to them belong-
ing.

The Mufes language fuits with few of thofe
Who moft need this ; I therefore now in Profe
Exprefs my mind. My Pen, LORD, fo dire&,
That what I write may have fome good effect.

LORGE WITHER, an unworthy Servant

of Fefus Chrift and of all his Servants,

( called through that Annointing of the

holy Spirit, whereby every true Profeffor

of Chriftiantty is qualified for the work of his Gezera-
tion) wifheth Grace and Peace in the fame Chrift Fe-
Jus, to all the Inhabitants of England, Scotland and
Ireland, with the Colonies and Territories to them
belonging. Providence, dearly beloved Brethren,
hath fo difpofed of me, that I have neither Czvz/ nor
Martial employment, as heretofore; nor Parochial,
Congregational, or Oevconomical charge incumbent
upon me, or fo much as any certain place of Refi-
dence upon Earth, (except a Prifon) confining me toa
local or particular duty relating to others; nor Eftate
or Affairs in the world to intangle me: Therefore,
being a Freeman in the Sfirit, though in corporeal
Bands for difcharging my Confcience, and obeying
GOD
(7)

GOD rather than Men ; (and left at large in refpect
of other obligations) I conceive myfelf bound to be-
ftow the little remainder of my life in fome National
Services, whereby GOD may be glorified, my Bre-
thren edified, and my Country preferved from deftru-
tion. I am not altogether unknown unto you: For,I
undertook long fince, to be a Rememobrancer to thefe
Iflands of Great Britain, with a Refolution to execute
that Office,whilft I lived,as juft occafions and opportu-
nities fhould from time to time be offered, fo far forth
as GOD fhall give me grace; And I do now by
this Premonitory and Exhortatory Epifile, exhibite to
your ferious confiderations, that which Providence
hath lately offered unto mine ; preaching in my Lay-
mode, the Do€trine of Repentance, which is to us as
neceffary to prepare the way of our LORD Chrift
at this near approach of his /econd Coming, as it was
in that Generation whereto it was preached by Yohn
the Bapitift at his fir/t Coming in the fleth. That Pre-
monitor was fingle in his work, being thereto extraor-
dinarily defigned and qualified : Iam but one among
many, thereto fitted in fome degree by GO D’s or-
dinary difpenfations: Neverthelefs, by a Medium,
having an Allufion to his imitation, though much dif-
fering from it: For,as he was prepared for his work in
that Generation, by returning from converfingamong
men, into a defolate place or Wildernefs ; fo, I have
been prepared for that which I have to do, by con-
verfing among men in the world ; And, as he finifhed
his Life and Te/timony againft the corruption of his
Generation in a Pri/on, fo peradventure mutt I ; yea,
without peradventure, if GOD himfelf prevents it
not, with whofe good pleafure I fhall be well plea-
fed. Suffer me therefore with your patience to profe-

cute
(8)

cute my work, and let it not be fuppofed that I have
herein acted without Commiffion ; nor let this Allu-
fion to Fohn Baptifi, be mifconftrued, as if I thereby
arrogated or fought to infinuate an opinion that Iam
fomewhat more than I am; for, I conceive my felf to
be one of the Zaft in the Kingdom of Heaven, and to
be by the Grace of GOD onely that which I am,
having neither Mifion nor Commiffion, but that of
GOD’s Word and Spirit, whereby every true Servant
of his is qualified, called, and authorized, to profecute
the particular Services, whereto he is appointed in his
Time and Place.

During five or fix eminent Publick Changes for a-
bout fixty years together, I have had place, means
and opportunity (otherwhile as a private, and fome-
times as a publick perfon) to be an occular or an ear-
witnefs of manyof the moft {gual tranfactionsin thefe
three Nations, relating to their general well or it be-
ing; and was alfo a diligent Obferver (fomewhat
fooner than moft other men of my years) of the Peo-
ples Manners in private, afwell concerning GO D as
Men, even in perfons of all Degrees and Profeffions
from the higheft to the loweft inclufively ; as may
partly appear, by thofe Od/ervations, Oriations, and
Reproofs,which I have heretofore publifhed from time
to time ; and for which I began to fuffer, as I now do,
nigh fifty years paft. But,my Endeavours having had
little good effect hitherto,notwithftanding the various
and manifold zzter-changes of Fudgments and Mer-
cies, wherewithal GOD hath provoked us, (nor by
the frequent Applications which his A/int/fers have
made of them as occafions were offered) I not think-
ing myfelf difcharged from what I undertook, am
willing to adventure the lofs of more labour to prevent

(if
(9)
(if it be poffible) that which I fear may enfue: And
to that end am induced to add this Expedient, hoping
‘and believing, that fome of this Generation will be
hereby awakened out of their fecurity, when they
have herewithal confidered in how many evident Par-
ticulars, GOD hath verified my Pre/ages to thefe Va-
tions, lately and long ago publithed, when there was
little fear of fuch Events. The Generality,in my ap-
prehenfion,is more infatuated and much more wicked
than when I firft took notice of the world, and fo in-
fnarled with all manner of Confifons in things both
Divine and Civil, that, unlefs we fpeedily and more
ftrenuoufly return to GOD by Repentance, Faith
and Prayer, that we may be difentangled, all the great
hopes of the Temporal Profperity, which is by fome
lately conceived, will quite fail them,and all the fevere
Fudgments heretofore inflicted upon our true Types,
Fudah and L/rael, will be fhortly executed upon us.
I heartily pray we may efcape them, and to that in-
tent, forewarn you by ¢hefe Prefents, before it is too
late ; Not being thereto moved by fuch Phanatick
Lmpilfes, as thofe are by fome judged to be, whereby
GOD hath enclined many of his Servants (on whom
you impofe contemptible names ) in various Modes,
to awaken you out of your dreams and fecurity: But,
I have attempted it, upon thofe Motives, whereby
they and I have been warrantably provoked to be
Remembrancers for your weal and fafety, though ma-
ligned and perfecuted for our good will: and that
which inclined me to write unto you in this manner,
was thus occafioned.

I lately making ufe of my ordinary Contemplative
Objeét, the written Word of G OD, the better to pre-
ferve my Faith and Dependance in and upon him in

B thefe
(10 )

thefe my Bazds ; and having in particular refrefhed
my memory with what the Prophets left recorded
touching the Prevarications of the Children of Lfrael,
and the Inhabitants of ¥udahand Feruf/alem,onwhom
the Judgments fore-declared were afterward inflicted
for their obftinate impenitence ; I perceived them to
be fo like us, and we fo like them, both in our tranf-
greffions and wilfulnefs,that the Contemplation there-
of moved me to make this Premonitory Addrefs ; and
to preface it with fuch Preoccupations as 1 thought
needful ; and a brief Recapitulation of thofe Omztzons
and Commitions, wherewith I found the Yews to have
been charged by their own Prophets: hoping, the
Exemplification of fuch Premonitions, fo authorized,
and having fuch notorious Events, fhall fo prevail,
that when you have obferved, what they did, what
you have done, (and find it teftified by your own
Confciences, how you parallel them in the fame and
the like fins) you will not be fo ftupid, as to think, if
you continue in them, that you can poffibly efcape the
like Fudgements ; in regard, as the Crimes are the
fame, or equivolent, fo, you have the fame Accu/ers,
and the fame Fudge, with not a few Witneffes and
Agegravations of your Guiltinefs. Reade, hear and
deed then, what Limpeachments the Prophets of GOD
have in feveral times drawn up againft his own cho/ex
People, with what was threatned and befel them af-
terward, for their perverfnefs and impenitency.

‘ The Prophet Z/aiah perfonates the LORD, accu-
‘fing them to be, Rebellious Children, an ignorant in-
‘confiderate People, laden with Iniquity; A feed of
‘evil doers, corrupting each other, perverfe in their
‘wayes to the provoking of his Anger and ftill more

and
(11)
‘ and more apoftatizing,notwithfianding their frequent
‘ corrections and fatherly admonitions. That,they were
‘head-fck, heart-fick, and unfound in every part from
‘head to foot. That, nothing would work upon them
‘to amendment ; infomuch, that but for a Remnant,
‘which he had preferved among them, they had been
‘tike Sodom axd Gomorrah. The faid Prophet te-
‘ ftifies, that they had made ¢heir Wor/hib of G OD,
‘their Sacrifices and all their outward fervices of
‘him (even thofe which he himfelf had commanded)
‘to be as abominable, or as little regarded, as thofe
‘which he vequived not at their hands. That, their
‘Princes and Fudges were rebellious, the companions
‘of Robbers; lovers of Bribes, and Oppreffors of the
‘ Poor, the Fatherlefs and Widows. That, they pol-
‘luted themfelves with bloody defilements; were
‘guilty of a whorifh unfaithfulne/s to GOD; were
‘covetous and cruel to Men; Trufers to Vantties
‘and Lyes; wicked in their imaginations and Pra-
‘élices; and that by their manifold Tranfgreffions
‘ they had made a feparation between GOD and them.
‘Ifa. Cz. 1. he upbraids them, with following the vain
‘cufioms and fashions of other Nations ; with smulti-
‘plying (their Militia) their Garifons, and with their
‘gros Idolatries. Chap. 2. he reproves them for their
‘hauty looks,for the tniquity of their words & actions ;
‘ for their timpudence in finning ; for the infolency of
‘ their Children, and for the imperioufnefs of their Wo-
‘men, upon whofe petulancies he much infifting, rec-
‘kons up at leaft twenty of their feminine Gewgaws
‘and Baubles, fuch as with us are multiplied into al-
“moft twenty times as many; not omitting, thezr
‘ difcover'd necks, their wandring eyes, their affected
‘ geftures ov paces, nor the tingling of their fhooes or

B2 Slippers ;

rt
(12)
‘flippers ; as if fuch vanities in their Women were
‘to be a fign to other Nations in after Ages, that fome
‘deftruétive Change, was approaching unto them,
“whofe Women were become extraordinarily immo-
‘deft, and addi€ted to new fangles. Chap. 3. he
‘brands them, with bringing forth Oppreffion, when
‘ Righteoufne/s was expected ; with the fin of depopu-
‘ lation, by laying Houfe to Houfe, and Land to Land,
‘until there was no place left for the poor , with their
‘ early vifing to be drunk, and continuing at the Wine
‘ull night; with excels in Feaftings and Mufick in
‘times of general Calamity, without confidering the
‘neceoffities and affiétions of GO D's People, or what
‘he had done for them; he reproves them, for their
‘Scoffings, for their flighting the Works and Coun/fels
‘of the Holy One of Ufrael; for calling good, evil,
‘and evil, good; for putting darknefs for light, and
‘light for darknefs; for being wife in their own con-
‘ceits only, and for juftifying the Wicked, and con-
‘demning the Innocent. Chap. 5. He blames them,
‘for not returning to GOD when he chafitfed them,
‘and impeaches their Princes and Prophets, for lead-
‘ing the People to deftruttion, chap.9. He impeaches
‘ their Paftors and Watchmen of Blood-guiltine/s and
‘ Lenorance, terming them greedy, fleepy, and dumb
‘dogs, hunting after game, and filling themfelves
‘with firong drink. Chap. 46. He reproves their
‘neglect of Fuftice and Mercy, their hypocritical
‘Fafis, and meer formal Humiliations. Chap. 58.
‘He charges them alfo, with mufing vanities, with
‘plotting mifchiefs, with fpeaking lies, with fwift-
‘nels to fred innocent blood, with neglecting GO D's
‘wayes , and profecuting their own crooked paths,
‘Chap. 59. This is part of Z/aiah’s Charge; and
where-
(13)
‘wherefore was it recorded but for our warning and
‘inftruCtion ?
‘ The Prophet Yeremy adding his Teftimony, wit-
‘neffeth their Jugratitude, Apofiacies and Oppreffions.
“Chap. 2. Mentions their fottifh unapine/s to every
‘good att, and their pronenefs to that which is evil,
‘Chap. 4. Accufes them particularly, of Perjury, of
‘fwearing by falfe Gods, of Fornications, Adulteries,
‘and affembling by troops in Brothel-houfes ; and ev-
‘ preffes the bruitifhne/s of their lufes, by neighing after
‘their Neighbours Wives, like full-fed horfes. He
‘brands them, as //a did, for being a rebellious people,
‘fearless of GOD, betrayers and infnarers of Men;
‘for having uncivcumctfed ears; for being covetous,
‘ difaffecied in the wayes of G OD, and for out-acting
‘even the wicked in their wickednefs. Chapters 5,
‘and 6. he charges them wth confiding in Lyes, with
‘ depending upon a meer formal Profeffion of Holine/s,
‘and with a vain conceit, that their having the
‘ Temple of the LORD among them, fhould Janctifie
‘them and make them acceptable, notwithfianding all
‘ their Hypocrifie, [dolatry and Prophane/s. Chap. 7.
‘he upbraids them with perpetuated backflidings, ob-
‘fiinate tmpenitence, with furpafing brute creatures
‘in their brutifhnefs, with Jelf-conceit and felf-will,
‘to the rejecting the Wifdom of GOD; and with
‘being, from the higheft to the lowefi, even Priefis
‘and Prophets, falfe and deceitful in their hearts,
‘tongues and practices ; in regard whereof, he advi-
‘feth every man to beware of his neighbour, Chap-
‘ters 8 and 9. Azd in his 1oth Chap. complains, that
‘ both People and Paftors were brutifh, He complains
‘alfo, that they encouraged each other to fmite him
‘with the tongue, that is, to flander him, (probably
like
(14)

‘like thofe in our dayes, who confederate in defaming
‘the Servants and Meffengers of GOD, that their
‘ premonitious Reproofsand wholfom Cautions might
‘be the lefs regarded. Chap. 18. he records the
‘cancelling and burning Ais Roll of Prophecies, by the
‘hand of their King (which was well done, as by
‘the hand of the Hangman) with az intent to fuppre/s
‘his Teftimony againft their Wickednefs, publifhed
‘ by his upon a day of humiliation, wherein they hypo-
‘critically pretended to feek GOD by Prayer and
‘ Fafting. Chap. 36. he teftifies againft their hypo-
‘critical afking counfel of him concerning their de-
‘ parting out of their own Country into Egypt, and then
‘doing the contrary to what he advifed them in the
‘Name of GOD; and declares the maleparine/s of
‘ their Women, in juftifying their Superfiition (and
‘Tdolotrous hufwifery) zu making {pice Cakes for the
‘Queen of FHeaven (biafphemoufly fo called) and
‘their wicked afcriting to that Idol, the blefing of
‘Plenty, which they enjoyed (by GOD’s mercifull
‘long-fuffering and bounty) 27 the times of their pre-
‘dominant Idolatory and Profperity, Chap. 44.
‘ The Prophet £zekel brought in a large Impeach-
‘ment alfo, againft them, and by a Commiffion from
‘GOD, arraigned them for Rebellion, and Stud-
‘ bornnefs, chap. 2. Accufed their Prophets of Folly,
‘ Deceit, lying Divinations, and of pretending to fpeak
‘as from GOD, when he had not fpoken by them:
‘Charges them wth neglecting to make up the Brea-
‘ches of LIfvael, daubing with untempored mortar,
‘and deluding tke People with promifes of Peace;
‘when Deftruftion was tnuninent. Chap.13. he in-
‘dicted them of lngratefully giving thofe good things,
‘which GOD had gratioufly beftowed on them, to his

Enemies,

14
(35)
‘Enemies, and to ingratiate themfelves with their
‘ Adultrous Lovers; laying alfo to their charge the
‘horrible fin of facrificing their Children to Molech,
‘Chap. 16. and, with imputing Injuftice to GOD,
‘as if he punifhed men for fins not commitied by them;
‘and children, for thofe tranfgrefions of their fathers
‘whereof they were not guilty, Chap. 18. He ac-
‘cufes the Princes of Bloodfhed, the People of Difobe-
‘dience to Parents, of oppreffing Strangers, the Fa-
‘ therle/s and the Widow ; of difpifing and prophaning
‘Holy things ; of making Debate by Tale-bearing ; of
‘Tncefis, Fornicatious and Adulteries ; of uinfatiable
‘Luftings; of Extortions, Usury, and of wholly for-
‘gelting GOD, Chap. 23. He complains, that they
‘pretended to Godline/s, and to a defire of being di-
‘vetted and taught by GOD's Prophets, whereas they
‘ intended it not, neither gave much more regard unto
‘ them, than to Balladfingers and Fidlers, (or in words
‘to that effect) chap. 33. He teftifies, that sheir
‘ Shepherds fed themfelves with the fat of their
‘Flocks, and clothed themfelves with their wool;
‘but neither fed thofe that were hungry, nor ftreng-
‘thened thofe that were weak, nor cured thofe that
‘were feck, nor bound up that which was broken, nor
‘fought out that which was loft, nor brought home
‘that which went afiray; but, ruling over them by
‘force and cruelty, caufed the Flocks to be {cattered,
‘and wander throughout the Earth, Chapt. 34.
‘Confider to whom this may be applied; and who,
‘as they did, have fet their threfhelds by God’s thre-
‘ fholds, and their pofis by his po/fts, as it is faid the
‘Jews did, Ezek. 43.
‘ The Prophet Daniel confeffeth in his Prayer, chat
‘their Kings, their Princes, their Fathers, and the
whole
( 16 )

‘whole houfe of Lrael, had been tranfgreffors againft
‘GOD’s Laws, and defpifers of his Prophets and
‘ Servants.
‘ The Prophet Hofea calls them, che Children of
‘ Whoredom, and Covenant-breakers. "of. chap. 2.
‘He charges them, with being inconfiderate of their
‘own wayes, corrupters of their Kings, by making them
‘fport, and rejoycing their hearts with wickedne/s,
‘and delighting their Princes with lyes. hat, upon
‘their Feftivals they made their Kings (or them-
‘felves or both) fick with Bottles of Wine; meaning
‘as I conceive, that they were drunk: For, it is ufually
‘faid that Great men are fick, when they are diftem-
‘pered with drink ; and poor men drunk; and per-
‘adventure they then drank healths, as in thefe times,
‘until they had by drinking healths to others, drunk
‘away their own health. The fame Prophet fayes
‘alfo, that they caufed their Kings to firetch out their
‘hands to Scorners: which may peradventure figni-
‘fie the giving of their hands to be kiffed by unworthy
‘perfons, as a teftimony that they are in their favour.
‘He further charges them, zo be Adulterers, heated
‘with Luft like Ovens; and that theiy Kings and
‘ Fudges were apofiatized through neglect of GOD.
‘Chap.7. That they had likewife fet up Kings which
‘he intended not to fet over them, and fuch Princes
“as he approved not of, (which fin Samuel laid alfo to
‘their charge, when they defired a King like other
‘Nations.) Moreover, he impeaches them, for Cove-
‘ nant-breaking ; for tranfgreffing againft the Laws of
‘their Maker, and being forgetful of him, and be-
‘come ftrangers unto him; for building fuch Tem-
‘ples, and making fuch Fortifications as he approved
‘not of, Chap. 8. And addeth, that chey were a Vine

bearing

16
(17)
‘bearing fruit to themfelves onely; That, they had
‘fworn fallly in their Covenants, plowed for wicked-
‘nels, reaped Iniguity, fed upon the fruit of Lyes,
‘and confided in their own firength and Policy, chap.
‘10.
‘Joel particularizeth fuch Fudgments as were ap-
‘proaching for their fins; and exhorts them to fpeedy
“ Repentance.
* Amos complains, that neither Fudgements nor
‘ Mevcies prevailed to reform them; That, their
‘fins had made their Fafis, Oblations, and other pious
‘ duties, abominable to the LORD; That, they de-
‘ ferved the evil day, and caufed the Thrones of Of-
‘ preffion to be exalted: That, they firetched them-
* felves upon their couches and beds of Ivory, chearing
‘ their hearts with variety of Mufick, whilft the
“ People of GO D were oppreffed, and their fufferings
“ by them unregarded.
‘ Micaiah, chargeth thofe who were in Authority
‘with meditating mifchiefs upon their beds, at night,
‘and executing tt in the morning ; as alfo with covet-
‘ing and violently taking away other mens Houfes
‘and Inheritances, Chap. 2. He charges their Prin-
‘ces and Rulers with ignorance in Fudgment, with
‘hating that which ts good, with loving that which ts
‘evil, with plucking the skins of the People from their
‘flesh, tearing the flefh from the bones, and quite de-
‘ vouring them. Heaccules their Prophets of leading
‘ the People into errors, of being contentious and quar-
‘rvelfome with fuch as fed them not according to their
‘ unfatiable longings ; of building up Sion with Blood,
‘and Jerufalem with Iniguity. He affirmed, shat
‘ the Heads of the People judged for reward; that
‘ the Priefts taught ee hive; and that their Prophets
prophefied

17
(18 )
‘ prophefied for money, Chap. 3. He impeached the
‘ Nation of fraud and lying, of deceitfulne/s in their
‘ Trading, and of ufing falfhood in their weights and
‘ measures, Chap. 6. He complained, that good and
‘ vighteous men were perifhed out of the Land; that,
‘ they lay in wait for Blood, hunting their Brethren as
‘with Nets, and plaid upon both hands in their pro-
‘ fecutions of evil: That, their Princes were greedy
‘ of Gifts and Bribes, plotters of mifchief, and the beft
‘of them but a Bryar or a Thorn. That, Children
‘difhonoured their Parents; That, Kinfmen were
‘ treacherous to each other ; That, the moft dangerous
‘ Enemies were men of the fame houfhold; and, that
‘ neither Friends, Guides, Guardians, or they who lay
‘in each others bofoms, were to be trufted, Chap. 7.
‘ The Prophet Zephaniah attefted, that their
‘ Princes were like roaring Lyons and ravenous Wolves
‘ enawing the very Bones of the People: That, their
‘ Prophets were light treacherous perfons ; their Priefts'
‘ violaters of the Laws, and polluters of the Sanctuary,
‘Chap. 3.
‘ Haggai upbraids them, with neglect of GO D's
‘House, and fuffering that to be wafte, whilft they
‘were curioufly trimming up their own habitations.
‘ ZLechary declares, the hypocrifie of their Fafts, af-
‘firming that they were deaf to all good Counfel, and
‘ that, becaufe they would not liften unto GOD, he
‘“qwould not hearken unto them, Chap. 7.
‘ Malachi charges their Priefis both with offering
‘polluted Bread, and with making the Table of the
‘LORD contemptible; which laft mentioned crime
‘zs now alinoft epidemical.

Thefe Prefentments were made and recorded by
twelve

18
(19 )
twelve good and lawful men, and are a Breviate but
of fome of thofe Tranfgreffions which are enumerated
in the books of the Prophets, and charged upon the
Jews by their Mouths and Pens, before and after the
Babylonifh Captivity, even whileft interchanges of
Fudgmenis and Mercies were frequently difpenfed
to reclaim them, to the manifefting of GO D’s won-
derful patience and long-fuffering during their Preva-
vications. Of his Patience we have had the like ex-
perience, as alfo how unjuftly fome of his Meffengers
whom he hath sent to reconcile us unto him by Re-
pentance, are traduced and perfecuted as feditious
perfons, troublers of the common Peace, and dif-
affected to Civil Governments. To the fins afore-
mentioned, I might add the manifold Provocations
of the Kings, Princes, Priefts and People of that Na-
tion, in thofe dayes wherein they feemed to ferve
GOD with moft uprightnefs. The Patriarchs when
they were but one Family, during the life of Facod,
failed grofly ; and JMofes gave a true character of
their Pofterity in his time, as alfo what they would
afterward prove: So did the Prophet David in his
Generation, who, though he was a wife King (and
probably endeavoured their Reformation as much as
in him lay) complained, that ¢here was no good man
left ; that, there was no truft to be repofed in Princes ;
and charged them,who were in Authority, with ¢/a-
blifhing wickedne/s by Law; particularly enveighing
(in Pad. 82.) againft the corruptions of thofe Congre-
gations of the Mighty, which I conceive were equi-
volent with our Parliaments, Councils, and fupream
Fudicatories, as being extreamly depraved ; yea, he
perfonates GOD himfelf, ftanding where he beholds
their proceedings, and fharply reproving them, for

C2 their

19
( 20 )

their unjuft accepting of the perfons of the wicked; for
negligence in executing Fuftice on the behalf of the
Needy, the Fatherlefs, and the Widow: For being
wilfully ignorant of their duties ; for obftinatly walk-
ing on in darknefs ; and for deftroying even the foun-
dations of Righteous Government. Many other great
fins was that Vation guilty of, from the day of their
deliverance out of Egy/t, until their fettlement in the
Promifed Land; and likewife from that time, ftill
growing worfe (except otherwhile when they were
under the Rod } till they committed the great fin of
crucifying the Mefias, for which they were fcattered
throughout the world, to be preferved for a univerfal
Memorial both of GO D’s Fu/ftice and Mercy to his
People in all places and Generations (until their Re-
floration and the fulnefs of the Geziz/es) according to
David's prophetical Imprecation, Scatter them, but
defivoy them not, left my People forget it. Signal
were their Murmurings, frequent Idolatries and Re-
bellions in the dayes of Mo/es, Fo/hua and the Fudges.
Likewife, notwithftanding GOD’s daily miraculous
Prefence among them in a Cloud and a fiery Pillar,
feeding,protecting and providing for them forty years
together, in an extraordinary manner amid{t their
Enemies and in defolate places, they were fottifhly
diftruftful of him, and defired to return back again to
that Bondage from which he had delivered them by a
ftrong Arm. And, (as if they had a natural propen-
fity to flavery, and were neceffitated to be flaves one
way or another) when GOD had performed his
Promife,by fetling them a free People in a good Land;
They (being weary of the Government by Him efta-
blifhed, which was to have been a Preparatory unto
his Government, to whom alone all the Kingdoms of

the

20
(21)
the world belong) craved to be ruled after the mode
of fuch Heathen Kings as he had deftroyed for their
fakes.

Great were their failings and tranfgreffions alfo,
when they had Kings according to their own defire;
And fuch Kings as they were defirous of, occafioned
their extirpation out of that good Country which
GOD had beftowed on them. In the dayes of Da-
vid, Solomon, Afa, Hezekiah, Fofiah, Fehofophat,
(the beft of their Princes) they were guilty of great
Provocations, and of much greater during the Reigns
of their worft Kings; efpecially, of wilful and foolifh
Feroboam, who made L/rae/ to fin by his State-policy
and obftinatenefs therein ; when, notwithftanding
GO D’s extraordinary advancement of him from the
rank of common men, to a Kingdom (yea, to be a
King over his own People, of whom he had rent ten
parts in twelve from the Pofterity of his beloved Da-
vid) with a conditional Promife to eftablifh his feed
for ever on the fame Throne, did neglect the perfor-
mance of that Condition: And we are thereby taught
ferioufly to confider how difficultly they will be re-
claimed, who feek to accomplifh their ends by Staze-
policy, rather than by conforming to divine Counfels
and Commands. For, GOD proved him (as he hath
tryed others in the like manner in thefe dayes) by no
lefsthan three Miracles in one day ; manifefting two of
them upon his own perfon, yet they took no effect.
If with the fore-expreffed Prevarications, I fhould
confider all the fins of thefe Nations comparatively,
illuftrating the Parallel as I could, to fet forth what
refemblance our fins, in this Generation only wherein
I live, have unto their tranfgreffions, and how liable
we are made unto the fame Judgments which were

inflicted
(22)
inflicted on them (even to be caft out of our Country,
and be made Vagabonds throughout the world, as
they long fince were,& fome of us have lately already
been ) it would either provoke us to a fpeedy amend-
ment, or ftupifie us with amazement. For,fince I firft
knew the world, men of all degrees, profeffions and
relations, Princes and Sudjects ; Peers and Commons;
Husbands and Wives; Priefis and Lay-men; Pa-
vents and Children; Tutors and Scholars; Ma/fters
and Servants; high and low; rich and poor, are in
my Judgment much more depraved than formerly
they were; And many among us, have fo little re-
garded what GGD hath done for us, or againft us ;
fo often refifted the Holy Ghofi, and fo hardened our
hearts, that all Premonitions being rendred fruitlefs,it
may be feared that fome of us will be found, as guilty
of the Blood of Fefus Chrift and of his Prophets, as
the Fews were: And as by long continuing in their
fins, and by proceeding from one fin to another, they
at length, by the juft Judgment of GO D (who de-
Servedly makes them quite blind who will not fee when
they may) hardned into fuch impenitency and blind-
nefs, that when their promifed King and Meffias
came to make them a glorious and a happy WVazion,
they defpightfully rejected, flandered, perfecuted and
crucified him: So, I fear fome of us may fo parallel
them, that at Chrzf?’s fecond coming (which now
draws near) they will be liable to feverer Judgments,
than have befallen to the Yeews ; which I heartily be-
feech GO D to prevent.

But, it is your Application, not mine alone, which
muft make this propofed Parad/eleffe@tual; and there-
fore I entreat you, to take it into ferious confideration
whilft ye may, before the day of your Probation hath

an

22
( 23 )

an end; becaufe you have had them for an example,
as alfo the fame fore-warnings which they had, with
an Addition of many other timely Precautions. Do
it {peedily, left that evel /pirit which GO D fent be-
tween the Shechemites and their King Abimelech
(and which hath already poffeffed many) do by thofe
Animofities, which are ftill fomented between the
late differing Parties, render thefe Nations uncapa-
ble of being reconciled to GOD, and to each other
forever. Particularly, I befeech you who are in Au-
thority, to confider, what an illegal depriving peace-
able men of their Liberties, may at laft occafion. To
confider alfo, whether it be according to the Privi-
ledges due to the Humane Nature (and by the An-
tient Claims and Charters of thefe Nations, fo often
confirmed) that upon every flight fuggeftion, perhaps
of an enemy or an envious neighbour, ( For the Cafe
will be altered, if there be a probable jealoufie,
that the Common Peace is hazarded ; whereof
GOD will judge and avenge, if it be feigned, or fa-
tisfa€tion not made to innocent Sufferers ) whether,I
fay, fober men fhould be debarred of their Freedom,
by clofe Imprifonment many months and years,with-
out lawful Tryals, or knowing their Crimes or Accu-
fers; yea, fhut up without means of fubfiftance, fave
what they have by charity ; not only their Accefs de-
nied, who of meer compaffion are confcientioufly in-
clined to relieve, but their Wives, Children, Servants,
and all others to them relating, reftrained from fpeak-
ing with them, concerning thofe Affairs on whofe pro-
fecution and management, their, and other mens
Eftates, Credits, neceffary Livelihoods, and all their
outward Comforts may depend: Not fo much fa-
voured as with permiffion to write a Petition for their

Relief,
( 24 )

Relief, or left Neceffaries to fuftain the healths and
lives of their own perfons or families: much lefs to
pay thofe large Fees which are then exacted, and the
Charges which the profecution of Petitions to a
hearing will require, where the fuccefs alfo is uncer-
tain. Confider, if fuch Grievances be among us,
whether it would not be more agreeable to Fu/iice,
and a lefs provoking fin, to infliét death immediately
upon every fufpition of a crime, than to expofe men to
fufferings which are worfe than death,contrary toLaw,
and without permitting them to know either the pre-
tended Cau/fes, or their Accufers. Confider, whether
GOD or Men can be well pleafed,that their concea-
led Foes (and perhaps Foes to the State as much as
to innocent mens perfons) fhould be impowered to
impofe Injuries as Laws, and be lawlefs in their own
perfons, to the ruining or impoverifhing of many
thoufands depending upon thofe who fuffer in their
own perfons and eftates. This is to turn Honey into
Gall, and Phyfick into Poyfon, Laws into Snares,
and Priviledges into the worft Bondage. Thefe Op-
preffions I never heard of among the Fews or Gen-
tiles, or among Chriftians, until of late: and, if they
be found here,and long practifed, it will be impoffible
thefe Nations fhould be reformed, or their peace be
renewed with GOD, or eftablifhed between each
other: For the Relations which men of all forts and
degrees (howfoever differing or agreeing in their De-
figns, Judgments, Interefts or Affeétions) have to and
with each other, fuch Relations in their Eftates, Al-
liances, Credits or Engagements; and they are fo link-
ed together by one or more of thefe refpects, through-
out thefe three Kingdoms, that the Difcontents and
Mifchiefs occafioned by fuch Oppreffions, will extend

to

24
(25)
to all at the laft, from the higheft to the loweft. The
difturbing of ftinglefs Sees and their Breed, will
deftroy the whole Azve; yea, and all the ftalls of
Bees in thefe Iflands, and thofe likewife who are
gathering Wax and Honey in the remote Woods and
Wilderneffes of the Earth, for our enriching and their
own fubfiftance, will be fo affrighted and difcouraged
by finding themfelves and others liable to fuch Op-
preffions, and their quiet uncertain, that they will fly
to another Climate, left Hornets, Wafps and Drones
be encouraged to defpoyl them of their Hives, Lives,
and Honey.

To help prevent it,take this Breviate which I have
compofed, and thereby compare that which your own
confciences will bring to remembrance, wherein our
fins have parallel’d or exceeded the wickednefs of the
Fews; and that this Preparative may make it the
more practical,recommend it at your Meetings{whilft
you enjoy them, if you think it ufeful) to be confider-
ed both joyntly and apart, by every fingle perfon and
Congregation, how much it concerns us univerfally
and particularly, from the leaft to the greateft among
us: And let not the feeming sovelty of fuch expreffi-
ons as I may cafually infert (or the defpicablenefs of
my prefent condition) make you contemn them: fee-
ing this is a time of Probation, wherein GOD is
pleafed to exercife your humility by his moft defpifed
Servants, and by fuch difpenfations and means as are
denied by the wifdom of the world.

The Theam which I have undertaken is fo copi-
ous, and will probably draw me into fo many perti-
nent collateral Mu/fings,feeming to fome impertinent,
that I muft apologize now and then for it, left you
think me too immethodical ; in regard when the Pen

D is
(26 )
is in my hand, to fuch or fuch purpofes as I firft in-
tend, I ufually take in by the way all Meditations
which then occur, feeming neceffary either to prevent
Prejudicacy, or to illuftrate my prime Intention:
fometimes alfo, that which cometh fo in, may be as
ufeful as the main Propofition. The Apprehenfions
I now have of the fad condition and hazards which
thefe Nations are in (at this prefent) fo diftract my
Mufe alfo, in fome cafes, that otherwhile, hardly
knowing what may be fitteft to be inferted or omit-
ted, I may fall into feeming Extravagancies. And,it
is not to be wondred at, if I do: For the moft excel-
lent of GO D’s Prophets have often (to our under-
ftanding) been tranfported into fuch Rapzwres; and in
fuch cafes as this, fo confufedly expreffed themfelves,
by reiterating the fame words and matter; by flying,
as it were,oz and off, to and fro, and ox and on again,
in what they intended ’to declare; that they intimate
more by their dark confufed and dif-joynted expref-
fions (to them who look as well after a /peritual as a
literal fenfe) than they could have done, by thofe me-
thodical connexions and profecutions, which would
appear moft elegant, and more plaufible to carnal! wif-
dom, in the Rhetorical modes of our times. For, the
Prophets taking into confideration at one and the fame
time, the Peoples extream perverfnefs, and GO D’s
abominating of their fins, together with his unfpeaka-
ble fatherly affection to the perfons of his E/eéfamong
them (for Davids and for his Promife fake) they in
one verfeorchapter of their Prophecies, perfonatehim
exceedingly inclined to Wrath or Jealoufie,and in the
fame chapter, or in the next, perfonate him as prone
to Compaffion: In one verfe threatning their perpe-
tual rejection; immediatly after, comforting and pro-

mifing

26
(27)
mifing to receive them again to his everlafting favour;
yea, and bitterly menacing thofe by whom he had
chaftifed them, for adding their Malice to his Cor-
rections ; which may feem, being underftoad accord-
ing to the nature and common language of men, to
imply contradictory paffions or irrefolution in GOD,
with whom there is no fhadow of changing; but it
the better infinuates intoourheartsanapprehenfion of
that fatherly tender-heartednefs which GOD hath
toward his People; and fignifies to my underftanding
(with reverence to his unchangeablenefs be it under-
ftood by others) that his People did as it were force
GOD by their finfull frowardnefs to imploy the ut-
mott of his Wi/dom and Omnipotency, to reconcile his
Fufticeand Mercy on their behalf; and that it is not
in the nature of humane words or language to extend
untoa full and plain demonftration of thofe particular
Notions which his Prophets divinely apprehended in
relation to GOD and his People: And if it fared fo
with them, much lefs will it be in my power, to put
Spiritual and Jupernatural Contemplations into a meer
natural or literal exprefion. Difcourfes of this kind
may challenge allowance of more thanordinary liber-
ty, by circumlocutions or digreffions ; for, like a Phy-
Jfician who is to cure a Patient who hath many com-
plicated difeafes, 1 am to apply this to a Body which
hath many contrary diflempers, and mutt therefore
make it fuch a Catholicon, as may not more increafe
the reft, by curing ove malady: and therefore I will
endeavour that which my confcience inclines me to,
with as much difcretion as I can; and the more a-
JSirattions you find in this Fpz/éle, the more it will ob-
lige you to a ferious confideration of what is in my
mode expreffed.

D2 Confider,

27
( 28 )

Confider, whether ever you faw a Picture made by
the moft cunning Painter, fo like the man for whom
it was limb’d, or that any one thing can more truly
refemble another, than the Inhabitants of thefe Z/les,
do refemble the People of Fudah and Ferufalem in
their prevarications ; and confider it fo that your fins
may lead you to lay the fafter hold on G O D’s infinit
Mercy, by abominating the one,and a right efteem of
the other: For, GO D hath made as many gracious
offers and promifes to us,as to them. They, who had
fo many grofs failings, were neverthelefs, his cho/en
People, and Saints by calling, feparated from other
Nations ; and I do believe, by the fatherly compaf-
fion extended untothem from time to time,and by the
manifold conditional promi/es and deliverances vouch-
fafed unto them whilft they prevaricated (in their mi-
raculous prefervation now they are fcattered) that, he
hath ftill mercy for them according to his Election,
giving them an Intereft in the fure Mercies of David;
and that in their open temporal chaftifements, they
fhall be fecretly purged through the hidden feed of
Grace remaining inthem; and received to his favour
in the evening of the world. In like manner I believe
that many among us at this day, who have in the ozd-
ward man, failed very much, to the difhonour of
GOD, and of their Chriftian Profeffion, having ex-
ternally fuffered,.to the glorifying of GOD’s Fu/tice,
are and fhall be by the fame /vee-grace in this life,
or at their tranflation out of this life, be received into
favour to the like glorifying of his Mercy in Chrift
Fefus ; yea, much more than it could have been done
by their own Righteoufne/s, GOD having alwayes
refpect through Chri/?’s merits to what they did con-
fcientioufly, though it were over-ballanced by much

humane

28
( 29 )

humanecorruptionand frailty, yet remember ftill, that
notwithftanding the znjfinit Mercy of G OD, he is to
be feared, and the more to be feared and fought un-
to with a filial fear, for the fake of that zxfinzt Mercy:
And, let heed be taken, left prefuming upon his pati-
ence beyond our limits, we outgo the Prefumption of
the Fews, or draw very near to fuch a dangerous Ex-
travagancy.

To that end, confider how GOD hath from time
to time, fought to reclaim us by the like interchanges
of Fudgments and Mercies; and how he hath try-
ed and provoked us, as he faid he would provoke the
Seus,by foolifh People in our efteem ; and by making
his Premonitions fignal unto us, by aéting to that
purpofe, many things appearing to be ridiculous in
our Judgments; as for example, by making ufe of
fuch a Di/penfation as this, and of fuch Perfons as I
am, to be your Remembrancers, by an impulfe of
Confcience, which we think cannot fafely be refifted,
though we are otherwhile tempted, as FYeremy was,
to complain to GOD of that hardfhip whereto he
hath expofed us: For, as the Prophets of the Fewi/h
Nation, being the Watchmen appointed in their Gene-
rations, to forewarn them what the fuccefs would be,
if they neglected their duties, or the People to repent,
being by them fore-warned : Even fo (as I believe)
GOD hath now in fome degree qualified me and
others (as he did heretofore a Plowman, a Herdfman,
and a Fruzt-gatherer) to be Premonitors in thefe our
times, of what we have obferved to be mifdone or
neglected, by men; and of what GOD hath done,
threatned, and promtfed in his Word concerning fuch
Delinquencies as we are guilty of, and fuch a Repen-
tance as is expected. In confideration whereof, I

dared

29
( 30 )

dared not for my part but fignifie what I have de-
clared ; left, though others perifh in their fins, their
blood may be required at my hands, for neglecting
that, which I think my felf bound in confcience to
forewarn them of in my mode; which is one kind of
Preaching, though not in ordinary. And though I
have not the Reputation of a Prophet, yet GOD
hath made me inftrumental in fore-declaring many
things pertinent to the wel-fare of thefe Nazzons, long
before they came to pafs: And I am one of thofe
defpifed ones, of whom he is pleafed to make ufe at
fuch times as thefe, after the Coun/els and Fore-
warnings of Royal Premonitors, honourable Prophets,
Minifiers and Remembrancers have been long neg-
le€ted ; And that which I have written will evidence
me at laft, to be neither /edztious Libeller, Madman,
Phanatick, or one difcontented with all Governments
and Governours, as 1 am by fome reputed, who will
be of another Judgment when they come to their
Wits: For, though I have not been wholly free from
Errors, thofe things which I write, are not fuch as
I have learned, like Parots taught by men; or which
were attained by reading or hearing onely; but,
fuch as were infufed by GO D’s Word and Spirit ;
and fuch, as he hath witneffed to my heart more cer-
tainly, than that which is made known by fenfe only.
If it were not fo, it had been impoffible for me to
have fuftained fo many years without difcouragement,
thofe Raylings, Revilings, Slanders, Perfecutions and
Oppreffions, wherewithal I have been exercifed by
them, who (as it befel to the Prophets, Apofiles, and
their true Succeffors) deemed my Cautions & Remem-
brances to be feditious and fcandalous to Authority,
and falfly imputed unto me (as is aforefaid) difcon-
tentment

3°
m3

tentment under all Governments; whereas I have
been actively or paflively obedient to every Govern-
ment whereunto GOD hath fubjeéted me, and re-
proved in general terms only (in a fober peaceable
way ) that Oppreffion and Unrighteoufnefs, which
hath been and will be diftru€tive to all Governments
and Governours who continuethem. I neither was,
nor am, nor /hall be difobedient to the juft commands
of any Governours or Government which thefe Na-
tions defire, and GOD permits, (though in his wrath)
but confcientioufly,as I now do, fubmitted at all times
to the Power in Being, and vifibly enabled to protec
me, as I ever thought it my duty, whether they
favoured or dif-favoured me; neither endeavouring
to Jet up or pull down any, howfoever they acquired
or exercifed their Authority : But remembred them
fometimes of their duties, as aforefaid, whom I evi-
dently faw to be forgetful thereof; doing it alfo,
without factioufnefs, and with fuch Cautions as be-
fitted me in my faction. I am neither melancholy,
nor fullen, nor delighted with contradi€tions: For,
though I have been a man of ftrife (as Seremy faid
GOD had made him to be) Iam not naturally con-
ftituted for fuch a work. My Converfation hath been
delightful to many ; my Body is as fenfible of fuffer-
ings as any mans; my natural A ffections are {trong in
me; my Infirmities being great and many, render
me as unable by my own ftrength, to fuftain the De-
fertions,clofe Imprifonments and Deprivations where-
tolam and have been expofed,almoft from thecradle;
and whereby the world feeks to fright me from pro-
fecuting that, whereto my Confcience enclinesme. I
likewife confefs my felf to be naturally as willing as
any of you, to take my eafe and pleafure in thofe de-

firable

3!
( 32 )
firable things of this life, which other men affect; and
might probably have enjoyed them, if I had neg-
leGied what I have done, and that way imployed the
little wit I have, or would defift from fuch profecuti-
ons for the future.

But, it muft not be fo: I have loft thofe Advan-
tages, that I might not lofe my felf, or you want a
Remembrancer; and am better contented in their
lofs, than ever I was in their fruition. I would not
fight againft the PAciiftims in Saul’s Armour ; nor
would my Corruption have permitted me to do my
work, if I had not been fo long difciplined by /u/f-
Servings, and at laft been ftript out of all that I had (or
might hope for in this world) as now I am; Neither
could I have had fo much experience of GO D’s
Mercy as now I have, in being extraordinarily (I
might fay miraculoufly) provided for, fupported, and
fupplied, with neceffaries for Soul and Body: Nor
could I have apprehended experimentally fuch Com-
forts in this life, as are difcovered unto me zz and dy
my reftraint and Poverty: Nor fhould I have be-
lieved, that GOD had fo great a Number of People
in this crooked generation,as I do now know he hath:
which Difcovery alone, is more joyous unto me, than
all my loffes and fufferings are grievous. Therefore,
if you believe me not herein, let not that which I feem
to fuffer in your opinion, be altogether ufelefs unto
you,for whofe advantage, and for whofe fakes I have
partly fuffered them: Nor let thefe Preoccupations,
or thofe which I fhall further add, be thought im-
pertinent, confidering what trivial Blocks many men
ftumble at, if they be not removed ; efpecially when
men, befotted with fin, and blinded with felf-conceit,
are drawn into a cauflefs Prejudice; fuch as thefe

Digreffions
( 33 )

Digreffions from my Text may fomewhat perhaps
prevent, and hint fomewhat alfo, by the way, ufefull
to other ends. But, when I have done, and faid and
written all that I can, it will not wholly prevent mif-
conftructions ; for GO D’s Word hath not efcaped
them. Howfoever I cram in fo many Preoccupati-
ons, becaufe they may be {as I inferred before) ad-
vantagious to fome others in the like cafes, and hint
fomewhat, collaterally pertinent to my chief Defign,
though in other refpects, they may be ofno availtome.
There be Weeds, which will permit no good Seed
to thrive in that ground where they grow, untill they
de deftroyed by often plowing ; or, until the earth
be prepared by a Crop of fomewhat deftructive to
them. Malice and Envy are of the nature of fuch
Weeds ; and fuch Herbs of Grace, as Rhue, or Re-
pentance, which implies Rue thy Sin, will never
take root, until they be extirpated and the heart pre-
pared by Love. Therefore, let us lay afide that AZa-
ficeand Vengeance, which lies yet at the heart-root of
many of the late Diffenting Parties in thefe Nations,
notwithftanding the late Ad? of Oblivion ; and con-
fider zn what times we are, and to what Period we
draw near, by being guilty of the fame fins (or of
fuch as are equivolent to thofe) which in all Ages have
been Symptoms and Harbengers of Defiructive Chan-
ges: and which do, as it were, compel GOD to
withdraw temporary Mercies from his own Cho/ex
People, and to infliét fevere Chaftifements in their
ftead. Heed well whether we juftifie not them by our
evil deeds, whofe ations we have condemned in
words, by our perpetrating the very fame wickedneis,
which we exclaimed againft in them, whom GOD
difpoiled of their abufed Power; and whether the
E fame

he
fea
Ge
(34)
fame Paths lead not to the fame Deftruétions? Ob-

ferve, whether our negle&t of common Fuftice, of
GOD’s Fudgments and Mercies, our Ingratitude, our
Murmurings,our Rebellionsagainfthim, our Hypocri-
fies, Apoftacies, Idolatries, Superftitions, Prophanefs,
Oppreffions,Spiritual and Corporeal Fornications and
Whoredoms, have not been as great, as many, and as
impudent as among the Sews? Whether our Thankf-
givings, Praifings, Faftings, Feaftings, Humiliations,
and our other Formalities in Religious and Moral Du-
ties, have not been as worthy to be rejected? Whe-
ther our Boaftings of our Civil Fu/tice, of our Fufé
Laws, of the Glory and Purity of our National
Church, be not much like their vain brags of their
Laws, of the Temple of the L OR D, and fomewhat
like the vauntings of luke-warm Laodicea? Whether
it be not an Abomination refembling (if not equivo-
lent) to the Yews impious and cruel facrificing their
Children to Molech, when we dedicate our Children,
under colour of a pretended zeal of offering them to
GOD in profeffing Chaftity (after the manner of
Hleathen Veftal Nuns) when we caufe them to pafs
compulfively through the Fzves of their Natural Af-
fettions, to the hazard of their Souls and Bodies, in
a fuffering which G O D requires not at their hands:
For, though Cha/iity is a Moral Vertue, zzforced
Virginity is none, but a finful Inforcement in Parents,

efpecially, when,under a pretended Piety, itisintended
only to fave a Child’s Portion (or the beft part there-
of) to be confumed upon their own Lutfts, or elfe to
advance another Child in their dedication there-
of to the world? Confider alfo, whether we have
not parallel’d the Jews as well in C7zvz/ as in Reli-
gious mifactings, and in fome things outgone them ?
Whether

34
( 35)

Whether our Alliances and Confederacies with pro-
feffed Enemies of GOD and his 7vruz¢h, have not
been contracted more for other finifter refpects, than
to preferve Peace and humane fociety? and whether
our truft unto, and in them, and in our own /ftrength
and policy, be not as evident in us, as it was in them,
and as repugnant to what GO D approveth? Whe-
ther we eftablifh not Wickednefs and Oppreffion by
Laws, as they did, or more barbaroufly than they ; as
by making fome pay for that, whereof not they, but
others have the benefit ; or, by making the formality
of Legal Proceedings and Tryals, fo chargeable, that
the Remedies of Grievances do often prove worfe than
the Difeafes ; efpecially to poor men who have moft
need of Relief; the profecutions of whofe Petitions
and Suits for Juftice or Equity, being fo tedious, diffi-
cult and expenfive, that the little remainder of their
Eftates which the Oppreffors had left, is quite con-
fumed by thofe Courts and Officers, which were con-
ftituted for a Remedy ; as if they had been purpofly
ordained to enrich and maintain Oppreffors in idle-
nefs, who do little or nothing for their large Fees.
Thus, to the lofs of mens Eftates, the lofs of labour
and precious time is added (with vexation of fpirit) to
the undoing of many Families: Thus the Caterpillers
and Locufts devour that which the Storms had left :
The oppreffed man perifheth without compaffion,
and would grow defperate, if accefs to GOD in
fuch ftraits were not cheap and eafie. For what can
they poffibly do, who deprived of all outward means
of livelihood, are alfo fhut up in Prifons, contrary to
Law and Equity, both from the comfort of Rela-
tions, and from endeavouring either for their liberty
or fubfiftence ?

E 2 Confider,
( 36)

Confider, whether even they alfo upon whom fuch
afflictions are come, and have no refuge but in GO D,
do not ftill negle&t him,and feek rather to bedelivered
by the World which oppreffed them, than by being
reconciled unto GOD, from whom cometh Salva-
tion; and whether there be not many among us (even
of thofe in every differing Judgment, relating to Piety,
Policy and Humanity) who wickedly devife falfe Ru-
mours, Vifions, Apparitions, Signs, Wonders and Re-
velations,to delude and amaze the People, or to dif-
credit thofe Reports which are true? and whether
there be not fome feduced rather by a feminine, than
guided by a true ma/culine /pirit, who, like the Wo-
men Propheteffes among the ews, put pillows under
mens arms, to uphold them in their Errours by their
Gipfie-like Prediftions 2 Some alfo, who, not only as
the Fews did, hunt after vain A /rological Predittions,
which they call Prophecies, & fuch Sorcerous Prefages
as mother Shiptons, but who have dependance alfo
upon them, and feek for eafe in their troubles, and
for cure of their fears and diftempers,as Sau/ did from
the Witch of Andor; and who, as others did here-
tofore, fend to enquire of falfe Gods, neglecting and
contemning fuch Remedies and Prefages of good or
evil, as are grounded upon the infallible Word of
GOD; asif they conceived that would be to them,
what Iicah wasto Ahad; and that they could ex-
pect no good Prefages to them from GOD’s true
Prophets, or by ought grounded upon his Word. I
perceive too evidently that it is fo ; and that this wic-
ked Vanity is fomented by the frequent publication
of Lying Pamphlets, purpofly invented to difparage
Truths. Therefore, beware of them, and try all /p7-
vits before you truft them (even mine as well as the

reft)
(37 )
reft) that ye may know what to adhere unto fafely;

and, neither be deluded by Impoftors, nor deprived
of the benefits which you may receive by wholfome
Cautions: For, as we are in that time in which the
Elect will be in hazard of being deceived; and though
it is true, that, chey who are not againftus,are with us ;
So, it is alfo true, that, many who feem to be with us,
ave againft us,and by that means get opportunities,
to draw us into wicked, or at leaft into uncomely and
unfafe practices.

Confider thefe things, you who forget both Pzety
and Humanity, and whether our Kings, our Princes,
our Nobles, our Commons, our Gentry, our Judges,
our Priefts, our Magiftrates, our Councils, our
Courts or Truftees, our Fathers, our Children, our
Women, our Servants, yea, all of us in general and in
particular, have not prevaricated as the //raelites did
heretofore when they were moft corrupt? whether
we have not fet our Threfholds by GOD’s Threfholds,
and our Pofts by his Pofts? whether our Blood-
guiltinefs, our Thieving, our Drunkennefs, our Cur-
fings, our Swearings and Forfwearings, Suborning of
Witneffes, and the Perjury of Furors, have not made
our Land to mourn becaufe of Oat/s, as much as
their Land did? Whether we have not been as
guilty byimmoderate coveting tolay Houfe to Houfe,
and Landto Land,to the occafioning of depopulation?
by lying and falfhood in our trading with each other;
by unequal weights and meafures ; and fome by vain-
ly fcatring and fquandring away the Eftates and In-
heritances left them by their Predeceffors ? Whether
we are not asculpable by Covenant-breaking, Bribe-
ries, Extortions, grinding the faces of the Poor; by
felling them for trifles ; by profecuting our cruel In-

tentions

37
( 38)

tentions, until Blood toucheth Blood ; by feeking to
cover one fin with another ; by juftifying the Wicked,
and condemning the Innocent, untill our Injuftice
cries as loud againft us for Vengeance as it did againft
them? Whether fome of our Mod/es (as we call
them) have not been Companions of Murderers and
Thieves, with Indempnity ? Whether we are not as
guilty of perfecuting, oppreffing, and murdering the
Prophets and Servants of GOD, by fhutting them
up in Dungeons and Prifons, till famifhed through
want of Relief,under falfe pretences of Sedition,Scan-
dals, or of being troublers of the Common Peace ; as
Seremy had been, if one Confcientious Blackamoore
had not been more pitiful than all the reft of the Peo-
plein Yerufalem ? Whether we have not fet up fuch
Governours and Princes, as G O D never intended to
fet over us, until we our felves would fo have it, in
imitation of our Patern the ews ? Whether our Wo-
men be not grown as malapert in juftifying their Su-
perftitions, as the Fewz/h Women were in the dayes of
Feremy ? and whether their feminine extravagancies
in new-fangled baubles, fantaftick habits, dreffings,
geftures and poftures, may not be a fymptom of our
approaching Defolation,as it was a Preludium to their
Captivity and Rejection? Whether alfo, our fuper-
ftitious Devotion hath not fed and countenanced as
many falfe Prophets as Fezebel did, fuppreffing, op-
preffing and filencing the true Prophets and Mini-
fiers of GOD and his Truth; making them alfo to
be objects of fcorn and ridiculous laughter in the pub-
lick Theaters? And, whether we have not often pre-
tended both a Reformation of our Manners, for our
perfonal advantages only,and a voluntary defire to be
counfelled and directed as the Yews did, when they

intended

oO
( 39 )
intended to depart from their Country into Egyfd,

yet, procured our fecret purpofes, as if done in de-
fpight of GOD? yea, and whether, as the Fudges
of the Fews, judged for reward, their Prie/s taught
for money, and their Prophets prophefied for hire, we
have not thofe Judges, Lawyers, and Divines, who
will make both Law and Divinity to fpeak any thing
for their advantage, who may either prefer them or
deprive them of their Preferments ?

Confider all thefe Particulars, and fuch other as
your own Confciences will bring to mind as confide-
rable; efpecially what Covenants we have broken,
and in what manner ; and therewith take notice and
remember, that I do but offer it to your confideration,
whether you are guilty of thefe fins in particular or
not, leaving the Verity thereof to your own fearch ;
and the Conclufion and Application to your own Con-
{ciences; in regard if they be filent, it would be to no
purpofe for me to charge them upon you, though I
could evidently prove them.

I confefs, I am very jealous we may be found guilty
of all the aforementioned Crimes ; of fome of them, I
know we are culpable, and of many alfo, unknown
to the Yews, which thefe latter times have produced.
Even in conftraining men to act and profefsinrelation
to Religion, again{t their Con/fciences, (if it be ac-
cording to the Cryes I hear) more cruel in that re-
fpeét than the worft of their Idolatrous Kings. For,
though they allured men to their Idolatries and Su-
perftitions, I do not remember that any one of them
compelled the worfhipping of Idols; no, not Sero-
boam (who notwithftanding GOD’s giving him a
Kingdom, with many gracious promifes to eftablith
it, was more wickedly politick than any other,to con-

tinue

39
( 40 )
tinue the fame to his pofterity in his own mode ) For,
I do not hear that he forcibly reftrained any from go-
ing up to worfhip GOD at Ferufalem, or perfe-
cuted any for not worthipping his Golden Calves ; but
permitted every man that would,to build Zagh Places,
to plant Groves, and to worfhip either the LORD
GOD, or Idols, at home,as he pleafed : Neither do
I reade that any of their beft Kings or Governours
made or executed any penal Laws touching the Con-
fcience, except only after the return from Babylon, in
an extraordinary Cafe, and in relation to the obfer-
ving of thofe antient Laws of their Mation, by the
breach of which their Civil Peace could not well be
without hazard ; at which time there was a penalty
threatned by Proclamation, and afterwards a Cove-
nant voluntarily and confcientioufly made, or was at
leaft pretended by Prince, Priefts and People, for
the breach whereof, Confifcation of Goods and Ex-
clufion from the Congregation was menaced ; but
how far forth it was put in execution it appears not ;
no had any wrong been done thereby, becaufe that is
no wrong which is done toa man by his own confent ;
no, nor that which is done againft his will, if it be
purpofed for his wel-dezmg, and cannot have any ef-
feét to his hurt, nor fail of that good which is pre-
tended ; which inforcing the Confcience can never
produce, but the contrary rather: for GOD is never
wel-pleafed with any fervice unwillingly done, though
the performance be good in it felf; and is alwayes.
highly difpleafed with every one,who for fear, favour,
or for any other end whatfoever, acteth or fpeaketh
again{ft his Confcience ; and no doubt as highly of-
fended with all thofe who offer violence to the Con-
fciences of other men, in regard it is not only inju-
rious
(41)
rious to men, but a prefumptuous offence alfo againft
a Prerogative due and proper to Him alone.

If thefe Prevarications be found among us, be it
known that they are furer tokens of GO D’s Indig-
nation, than thofe which we call Plague-tokens are of
their near approaching deaths who are vifited withthe
Peftilence :yet we have lately had other fgus and éo-
fens, which are both Prefgnificators of the General
Fudgmentand of the National Calamities which will
come upon particular Nations aid Perfons, when their
fins grow ripe ; according to what our Saviour Chrift
foretold, Lue 21. 25. where it is faid, There /hall
be figns in the Sun, the Moon and the Stars, and up-
on the Earth difirels of Nations, with perplexity,
the Sea and the Waves roaring ; mens hearts failing
in looking after thofe things which ave coming upon
the Earth: for tre Powers of Heaven shall be fhaken,
Gc. We have feen thefe or fuch like figns, whether
taken in a metaphorical or a literal fenfe, and the
fign alfo of the Prophet Fonas myftically revived, in
fome of the Saints of GOD, whofe Judgments are
begun upon thofe of his own Houfhold; and his
Fufticeand Mercy have been manifefted upon many
of them in our fight. Moreover, though we who
believe his Word havetherein fufficient manifeftations,
and look for no other figns of what is approaching ;
yet, GOD hath vouchfafed to Uzdelievers in thefe
dayes, what he denied to the like unbelieving and
adulterous Generation heretofore, if what hath been
credibly reported may be credited: For, we have
heard of more ftrange Prodigies, dreadful Appariti-
ons, and unufual Vifions in the Air, upon the Waters,
and on the Earth, within a few years, than I have read
recorded in all humane Stories fince the coming of

F Chrift

4f
( 42 )

Chriftin the fleth ; and, they are the more to be con-
fidered, in regard GOD hath been pleafed to give us
Signs of what he intends, though (as I faid before )
he denied Signs to thofe who defired them : and for-
afmuch as they madeus nota whit the better, it implies
an experimental verifying of this faying ; They who
will will not believe Mofes and the Prophets, will not be-
lieve one fent from the dead. Jfthe Signs and Won-
ders lately averred be true, or but in part true (as I
am perfwaded they are,though I never faw any fuch )
then they are very confiderable : And no lefs confide-
rable or fignificant are they, if feigned or delufions ;
feeing they declare this Generation to be prefumptu-
oufly wicked beyond all before them, as daring to
make, aver, and publifh Lies of that nature. IZfthey
are true, they are the Finger of G O D, pointing to
fomewhat whereof they are Signs, and which ought
to be heeded: yea, though they are but delufions of
the Fancy, they are terrible Signs of affrighted and
felf-condemning Confciences. Thole Apparitions
which we fee, or fear to fee upon the Earth, fhew us
from whence all our troubles come, even from our
Larthly-mindedne/s : and the Signs which men fee,
or think they fee in the Heavens, invite us to look up

unto thofe Fills, from whence cometh our Salvation.
We have yet other Signs of what is approaching,
and of what will certainly enfue, if not prevented by
Repentance ; and they are very fignificant and ob-
fervable, though very few heed them, or think them-
felves therein concerned. GOD foretold the obfti-
nate Fews, that he would provoke them by fuch as
they reputed a fooli/h People; and fo have we been
provoked by fome among us, whofe perfons, words
and actions appear unto the greateft number of us,not
only
( 43 )
only foolifh and contemptible, but impudent and

wicked alfo. Such were they and their A€tings,who
came naked into our Publick Affemblies ; and by
what fpirit foever they were thereto moved, were
Signs, which I believe GO D permitted, to fignifie,
that he will openly difcover our Shame, and {trip us
naked from all thofe Fig-deaves which we have
patched together to hide it; and take from us all
thofe things which we have made our chief delight,
pride, and ornament. And I am perfwaded thofe jg-
nal Aétings of that nature, which were perfonated by
fome of the Prophets, were in their times reputed as
ridiculousand fcandalous,as the extravagancies which
have been feen in our dayes. They likewife, whom
ye term Quakers, and who with much refolution and
patience, do fuftainthe Perfecutions whereby they are
profecuted in ail places; Even they, as I believe, are
inftrumental by a Divine Difpenfation, fignally to
forefhew that Contempt which GOD will bring up-
on our falfe Worfhip, falfe Honour, vain Comple-
ments, Hypocrifies, Superftitions, Formalities in Piety,
counterfeit Morality, and Difimulations with G OD
and Jfen. Many take great offence at them ; and I
do believe (becaufe it hath been averred unto me by
confcientious men) that fome, fo called, have profeffed
and taught erroneous and fcandalous Doétrines ; for,
there is no Difpenfation whereinto the Devd/ hath not
{crewed many of his Inftruments,to difparageandhin-
der what was thereby intended; but I do profefs,
that none among all them, of whofe Principles and
Converfation I have had opportunity to take notice,
hath appeared otherwife to me than a truly honeft
and pious man ; and though their /anguage and man-
ners are offenfive to many, they are not fo to me; be-

F 2 caufe,
(44)
caule, if they be not taken up with an affe€tation to

fingularity, whereof I cannot judge, unlefs I could
fee their hearts, they feem to me fuch as are effential
to their Di/penfation ; and had GOD fitted me for
the fame work, I fhould have done as fome of them
do, though I will not juftifie all that fome of them do.
Habakkuk in his mode, and at fuch a time as this,
was a Quaker: So likewife was Ezekiel the Pro-
phet, and a fign to the Fews, by GO D’s Difpenfa-
tion in his time; as appears, Hzek. 12. 17. The
Word of the LORD came unto me, faying, Son of
man, eat thy bread with quaking, and drink thy water
with trembling and carefulnefs, and fay unto the
People of the Land, thus faith the LORD GOD,
of the Inhabitants of Jerufalem, and of the Land of
Ifrael, They fhall eat their bread with carefulne/s,
and drink their water with aftontfhment, that their
Land may be defolate of all that is therein, becaufe
of the violence of them who dwell init. Let this be
well confidered, and whether our Quakers may not
be a fign of the like Judgement upon our chief City,
and all thefe three Nations ; yea,and to all thofe Na-
tions whither they have been difperfed, if they fpeedi-
ly repent not; for, their Adtings and Sufferings are
not in vain.

Ihave obferved one occafion of bardning the hearts
of many in this Generation, which was not ripened
until thefe latter Ages of the world; and though little
notice be taken thereof, it makes many defer their
Repentance, and hardens the greateft number into a
refolute perfeverance in their wicked courfes, by a
mif-apprehending of GOD’s Wayes, a mif-belief
of his Word, ignorant of his Fu/ffice, and a falfe
Conclufion drawn from an antient and true Prophecy,

by

44
(45 )

by reafon of the long continuance and prevalency of
Sin, Oppreffion and Tyranny in thofe courfes and Po-
ftures wherein they have been aéted. Men have wa/k-
ed fo far after the Counfels of the Ungodly, and ftood
Jo long in the way of Sinners, that they are now
Seated in the Chair of the Scornful,and make a mock
at Reproofs and Inftructions, according to this Pro-
phecy of the Apoftle Peter: In the latter dayes there
frall be {aid he) Scoffers, walking after their own
Lu/fis, and faying, Where is the Promife of his com-
ing? for, fince the Fathers fell afleep, all things con-
tinue as they were from the beginning of the Creation;
2 Pet. 3.4. Into thefe latter dayes we are fallen,
and by not heeding, not believing, or by not rightly
underftanding the ground of this Prophecy touching
the revealed things of GOD, the Scorners of good
Counfel have now fulfilled that Prophecy, to their own
difadvantage : For, to put the fear of GOD’s Judg-
ments out of their own and other mens hearts, they
fcoffingly and prophanely conclude, from the long
continuanceand prevalency,as aforefaid, that Sin and
Oppreffion have had in the world, from the Creation
until this day, that fo it will be until the end of time;
and deride thofe who expect the coming of Chri/fthe
King cf Righteoufnefs. Zu/h (fay they) thus it ever
was, and thus it will be for ever. GOD either heeds
zt not, or regards it not; and the Caveats, Coun/fels,
Threatnings, Promtfes,and Premonitions of thofe who
pretend to be Miniflers and Meffengers from GOD,
ave but politick Devices of their own brain, forged out
of Envy and Malice, to difturb us in our Pleafures,
dimintfh our Profit, and weaken our Power ; for after
above fixtecn hundred years preaching of their Ima-
ginary Kingdom to come, we fee as little, or lefs likels-

hood
( 46 )

hood thereof, than was at the birth of that King whom
they expect. To this effeét are their Scoffs, and there-
by they encourage each other in their Wickednefs
and Oppreffions. But they, and all whom they fhall
delude, will find themfelves to have been much de-
ceived, Therefore, in hope it may awaken fome out
of their dreams before it be too late, I will declare
unto you a My/tery, by few yet heeded, which GOD
hath revealed unto me in this my Confinement, to
ftrengthen my Faith, when it was exercifed and tried
by that and fuch like Atheiftical Arguments and Ob-
jections of carnal men, who prefume on the perpe-
tuity of their Kingdom: and I will illuftrate as plainly
as I can, that which I have apprehended, by looking
back as far as the Creation.

All things that GOD created, were exceeding
good, even Mankind, which is now depraved, was
made good and innocent, though of a conftitution
poffibly mutable: That poffible mutabzlity GOD pro-
ved by an eafie Law given in Paradi/e, without com-
pulfatively neceffitating, or byaffing our firft Parents,
to the right-hand or to the left, but evenly ballancing
them with a Free-wll; yea, and without debarring
them, until their Delinquency, from the Tree of Life
in the midft of the Garden, or from any other means
whereby they mighthave been preferved and confirm-
ed in their Integrity (fo far forth as was pertinent to
a Creature left free and under no reftraint.) In this
happy eftate they continued,until the Devz/ (who had
corrupted himfelf without a Tempter) being moved
thereto through envy, feduced our faid firft Parents
through fubtilty: For, he perceiving them to reft fa-
tisfied with the knowledge of Good only, without de-
firing cognizance of Evz/; firft, by Zying, prepoffeffed

them

46
( 47 )
them with an injurious misbelief of GOD, and then

with a falfe and vain opinion, that they fhould be-
come like GOD, by knowing both Good and Evil,
if they did eat of the Tree by Him forbidden. That
Sugge/tion being entertained, begat in them adefire of
an unprofitable knowledge; and that Defre being
conceived, corrupted into an actual difobedience of
GOD’s Command; whereupon they quickly found
themfelves to be guilty, naked and miferable. Their
former free liberty of accefs to the Tree of Life was
obftructed, as alfo the influence of many Graces for-
merly vouchfafed, and they were turned out of Eden
into the World, to get their living by the fweat of their
brows, in painful tilling the accurfed Earth, liable
both to a corporeal and fpiritual death: And, fince it
was their own choice and defire to know both Good
and Evil, GO D determined they fhould experimen-
tally know them, and that Priviledge be derived to
all the Pofterity of Adam, to fatisfie their curiofity,
and make them really and throughly fenfible thereby
of their neglecting his Goodune/s, of the Devil’s ma-
lice, whom they believed, and of their own unfaith-
fulnefs, ingratitude and folly, untill the time were
accomplifhed, wherein the Seed of the Woman fhould
break the Serpent's head. Divine Fuftice did fo de-
cree alfo, that after their exclufion out of Eden for
difobedience, there fhould be Enmity between the
Seed of the Woman and of the Serpent for ever ; and
a certain {pace of time allowed, wherein both righte-
ous and wicked men, fhould have an adtual as well as
a contemplative experience of Good and Evil, by per-
mitting Men, Good and evil Angels, to make tryal
what their own power, wifdom, folly, righteoufne/s or
wickednefs could produce, whilft GOD ftood as it

were

47
(48 )

were indifferently looking on as a Suferintendent, to
prevent (as occafions would be offered) what might
elfe by their mifaCtings, be deftructive to the whole
humane Nature, to the refidue of his Creatures, or to
his Eternal Decrees. Ignorance of this Myp/flery, and
not being acquainted with the concurrant Fu/fice and
Mercy of GOD, revealed in his lord, inclines
depraved Men to think and fay, all things continue
as they were fince the Creation; and that, fo they
fhall continue for ever: which evidently appears to
my underftanding to be otherwife determined ; and
how that long toleration of Wickednefs from which
they extract their falfe Conclufion, fhall ripen it unto
the deftruction of it felf. But, becaufe this AZ/y/tery
hath been long vailed, and is yet beclouded, I will
exprefs the fame as it hath appeared to me in this my
Loneline/s, that it may help ftrengthen the Faith and
Hope of thofe who can receive it, as it hath fortified
mine, to the making a large amends for all my Suf-
ferings. The better to explain it, I muft walk a little
about by the way of Circumlocution, that I may fetch
in fome collateral Notions, which will be pertinent to
my main Defign. Slight them not, my dear Brethren,
though in fome Circumftances I may differ from you
in Judgement: for, if we continue in the Lové of
Chrifi: Fefus, and of each other, that Love will at
laft bring us into all Truth, make all, who are of one
houfe, to be of one mind, and cover a multitude of
other fins, as well as our /gnorances, which are not
wilfully contracted.

L proceed with my promifed Illuftration. GOD
Almighty (all whofe A€tions are eternal) when he
was pleafed to give a being unto Time, and make a
vifible World, feemed in fome refpects, to work ac-

cording

qe
ce
( 49)
cording to the manner of men, the better to fuit his

workings, to the natures and capacities of his Crea-
tures; as by making his Actings to be zemporary, and
that which he could have perfected in one moment,
to be the work of fx Ordinary Dayes. In which
time, he having compleated all Created things, and
put them into an orderly way of procreating and
continuing themfelves by his afi/ting Providence, and
Superintendency, it is faid he refted the Seventh day,
and Sanétified it. Not, that he needed Ref, or the
fetting apart of any portion of Z7me for himfelf, who
is LORD of Zvernity, but in refpect only to man-
kind, and to what fhould come to pafs about the la-
ter end of Tzme. The Confideration of that Ref,
and Sanctification, dittated unto me that which I
have difcovered of the forefaid My/fery ; in the Il-
luftration whereof I fhall hint upon fome particular
Notions, repugnant to what hath been commonly
believed by many good men concerning the Sabbath;
whereia I hope to be as charitably cenfured, as I cen-
fure thofe, who fincerely declare their Judgements,
though they are not the fame with mine. Iam not
of their Opinion, who fuppefe the fore-mentioned
Sanétification of a part of Zze, did imply that Se-
venth day, which was afterward Commanded to be
obferved by the Fezs when they were brought out of
Egypt: For, it is faid by Mo/es, Deut.5. 15. that the
Sabbath at that time injoyned to be obferved, was
Inftituted fora Remembrance of that Deliverance,
as likewife to preferve them alwaies mindful to be
merciful to Servants, Cattel, and Strangers, as GOD
was to them, in vouchfafing Reff and Deliverance
from their hard labour, and cruel Zas£ma/ffers, in the
Land wherein they had been Strangers and Servants :

And

oe

49
(50)

And (the Sabbath being made for man, and not man
for the Sabbath) it was chiefly for that end Com-
manded. Nor do I think the Sanétifying of the Se-
venth day of the Creation (or that which was in-
joyned to the ews ) implyed to the Sanétification of
that which is called the LORD’s Day, which is ob-
ferved by moft Chriftians, according to an ancient
cuftome for a day of Affembling together in regard
upon that day of the week, our Saviour Fe/us Chrift
(with whom the Fewi/h Sabbath was buried ) arofe
from Death to Life upon that day of the week. Yet
I my felf do obferve that day, and acknowledge the
obfervation thereof (if not Fudaically or Super/ftict-
oufly kept and impofed) to be a pious Cu/fom and [n-
/titution, as well tending to our edification in Fazth
and good life, by our meeting to hear GOD’s Word
and communicate in other Pious Duties, as towardsa
fulfilling that part of the Moral Law, which is con-
tained in the Zen Commandements, and injoyneth as
allowance of competent Ref, and corporeal refrefh-
ment to Servants, Cattel and Strangers who would
elfe be oppreffed by unmerciful Ma/lers and Owners,
who either know not how to ufe their Chriftian Li-
berty, or are ignorant what is due to the Creatures by
the Law of Nature; and for that reafon, provifion
hath been prudently made by the practife of the
Church, and by Chriftian Princes upon penalties for
allowing of cerain portion of time, and they are not
wilfully to be neglected, nor fuperftitioufly to be ob-
ferved ; but, for conveniency, comlinefs and order
fake, that we may affociate in the Service of GOD,
and communicate in holy Duties, at fuch times, to
the edifying of each other: yet over and above thofe
times, GO D provided a Supplement for Moral Reft,

and
(sr)
and fpiritual Contemplations, by allowing to every
Day, a Night wherein to reft the body by fleep, and
to refrefh the mind by Prayer and Meditations. But,
I do not find that the LORD’s Day was injoyned by
any Evangelical Precept to be obferved inftead of the
SFewifh Sabbath, and in fuch manner as that was: Or
that the faid SFewi~h Sabbath was given at the Crea-
tion, or at any time fince by divine [n/titution, to be
an Univerfal Law to all AZankind, or to any of ano-
ther Vation, fave only to thofe who became Fewi/h
Profelytes whileft the Ceremonial Law was in force.
For, had it been otherwife, then that /eventh day
fhould queftionlefs, have been univerfally made
known, and kept without fcruple by other Nations,
without changing it into another day, until it had
been divinely done by the fame Law-giver, and that
change declared by the promulgation of his zew Cove-
nant in the Go/pel, it being not in the power of any
other to change his Ordinances, or to warrant a va-
riation from them in the leaft Pzmdctzlo, whether they
concern Faith or Manners. The obfervation of
Dayes and Meats, with fuch-like Ceremonies, had
their end in Chri/?; and every man is left at liberty,
as concerning a fteligious Obfervation of fuch things,
to doas the prefent neceffity requires, and ashe thinks
himfelf in his own Confcience obliged: And there-
fore the Afo/ile implicitly reproving them who pre-
fumed to judge between another mans Confcience
and GOD (to whom only he ftands or falls as his
Servant ) expecteth every one Zo do as he is perfwad-
ed in his Confcience ; and faith, Rom. 14. He that
obferveth a day, obferveth it unto the LORD, and
he who obferveth it not, forbears the obfervation
thereof in confcientious obedience to the LORD alfo:

G 2 which
(52)
which liberty he would not have given, had a _/et day
been effential to the morality of the fourth Com-
mandment. Therefore I am not offended with any
one, what day foever he obferveth or obferveth not,
who doth it Confcientioufly, not Contentioufly; nei-
ther condemning him/felf in that which he alloweth or
difalloweth, nor judging uncharitably of others who
claim the like liberty of Confcience. And I hope
the confcientious fanétification of Dayes pioufly fet
apart for Religious Duties, will be rather better, then
lefs obferved, by what I have hitherto, or fhall here-
after exprefs ; for there be many, to my knowledge,
who are more zealous in profeffing the obfervation of
this or that day, then in truly obferving any day as
they ought to do; as alfo of many other Chriftian
Duties ; and fuch Perfons will take moft offence at
what I have expreffed.

It is alfo to be Confidered, that the Ceremonial ob-
fervation of a feventh part of time for the competent
reft of mens bodies, and providing due nourifhments
and refrefhments for the Soul (as alfo for perform-
ance of Holy Duties) neither zs, nor was, or can be
effential to the morality of Refi, or of Religious Du-
wes, but Circumftantial and Ceremonial only ; in re-
gard a due portion of time, or any fet time for thefe
purpofes, cannot be juft the fame portion, or a like
expedient for all, but muft be more or lefs, oftener
or feldomer, according to the differing ftrengths,
weakneffes, ignorances, or other defeéts, neceffities,
or occafions of Individual perfons, who {hall need the
fame; and who muft take and be allowed fuch times,
and fo much time, as {hall be neceffary, and is re-
quired by that morality, which was written in the
hearts of all men, among the refidue of univerfal

Morals

Lt
ie
(53)
Morals at the beginning of time. And the Ref of

that Wy/tical Sabbath, which GOD is said to have
fanctified as aforefaid, is neither pertinent nor com-
municable to Bea/ts, or meer natural Men; or to any,
fave to thofe Sazzts who are made one with GOD
in Chrift Fefus; and, who have wrought, and are
to work with GOD and Him, in the fr dayes of a
thoufand years a piece upon the work of Regeneration;
and in maintaining Goodagainft Zv7/, until it fhallob-
tain the Congue/?. Thefe thingsconfidered, the sancti-
fying of a more excellent Sadbazh, than that which
was obferved by the ews, or than that which is
called the LORD’s day, feemeth to have been inten-
ded by that which GOD is faid to have fanétified at
the Creation ; and the M/yftery which I would fhew
forth, relating to a confutation of the Error occafioned
by the long continuance of Wickednefs and Tyranny
in the World (and which was in part difcovered un-
to me, by meditating the foregoing Circumftances)
is this ;

GOD, having finifhed his Work of Creation the
fixth day, (wherein Jfaz was alfo made, for whofe
fake the World was made) His Wifdom fore-feeing
what the Devil’s malice, and humane curiofity would
produce, by defiring the knowledge of Good and E-
vil; it was his good pleafure (all his Operations as
to things Zemporary, being in Number, Weight, and
Measure, and a thoufand years with him but as one
day, and one day as a thoufand years) that, as he had
wrought /ix common dayes upon the work of Creation,
fo his ZntelleCiual and Reafonable Creatures, having
made themfelves workby their Prevarications, fhould
have fix my/ftical dayes of a thoufand years a piece,
according to the vulgar Accompt, wherein to do thofe

works

53
(54)
works which they ought to do, or had a defire to do,

that fo they might have a fufficient time wherein to
compleat their Auowledge of Good and Evil, accor-
ding to their longing, as aforefaid: And the /eventh
day which GOD fanétified after the work of Creati-
on, is, as I believe, that my/tical day of a thoufand
years; or that feventh part of time, (be it fooner or
later ) wherein Chri/Z, according to their expectation
in the main, whom you call 42zft-lJonarchy-men,
fhall vifibly Reign upon the Earth with his Saints, as
Fohn hath Prophefied, Revel. 20.5. At which time
will begin that great and Everlafting Sadéath, where-
in they fhall reft from their labours, and wherein they,
who have feen Chrifé upon the Earth in his Huzzilia-
zion, fhall there alfo behold him in his Glorijication,
to the rejoycing of his chofen People, and to the con-
fufion of his Adverfaries ; not in fuch a grofs, carnal
mannet, as is fancied by fome, but as becomes glo-
rified Bodies ; and as was partly typified, by our Sa-
viours Transjiguration upon the Mount, when his
Difciples then prefent, well knew not what they ei-
ther faw or faid; or, as it was at the hour of his
A/fcention, which is neither expreffible or intelligible,
in the {tate whercin we now are,

During the firft fix thoufand years of time, Gocd
and Evil are permitted to execute their diftine&t and
mixt Powers and Faculties, in working out their ends,
and in ftruggling forthe maftery, and manifeftation of
their Vazures, as they beft can, in and by all thofe
who are to them refpectively inclinable : And, when
that ix thoufand years are compleated (abating fo
much thereof only, as the violent fury of the De-
vil, Antichrifz, and their Confederates, fhall dimi-
nith of their own time, within the laft fix thou/and

yeurs)

54
(55 )
years) then the Wickedne/s of the wicked, the

Righteous endeavours of good men (fo far forth as
it is meerly their own) and all that feems good or e-
vil in their own ferength, weaknefs, wifdom, folly,
ungodline/s or piety, fhall come to an end, and be of
no force or efteem: Whereof, the Devil began to
be afraid, when he faid to Chri, Art thou come to
torment us before the time? That, feems to me, the
Seventh day which GOD is faid to have /anctified,
and to reft on after his ix dayes work aforefaid ; and,
in my apprehenfion, the preceding thoufand years be-
fore that great Sabbath, are the fix my/flical dayes
wherein men fhould have permiffion, as I faid before,
to do thofe works which they had a defire to be do-
ing, for perfecting their knowledge in Good and Evil
in this life, after they had, by difobeying GOD in our
firft Parents, entered into a Confederacy with the
Devil. This fenfe of that Myftery I received not
from men, but, by meditating an Interpretation of
the firft Chapters of the O/d Te/tament, by compa-
ring them with the laft Chapters of the Vew Te/ta-
ment, and by what I colleéted out of that Prayer
which Chrif#f himfelf left unto us to be a Pattern of
what we might abfolutely pray for ; in regard what-
foever Iam taught by him to pray for, lam warran-
ted undoubtedly to believe. Now, according to the
Contents of that Prayer, I do believe, that the Vame
of our Heavenly Father fhall be hallowed upon
Earth, and his K7zzgdom come down vifibly among
us, and his Wil? be here done as it isin Heaven;
which can never be until that great Sabbath. I be-
lieve alfo, That all who feek after his Kingdom which
is to come, with fincerity in the firft place, fhall be
daily fed with the bread of eternal life, and fupplied

with
(56)
with all thingsneceffary for profecuting their Work in
the meantime; That our fins fhall be forgiven us, as
we, by his example, forgive thofe who have trefpaffed
againft ns: That in all our tryals and Temptations,
whereby GOD exercifeth our Faith, we fhall be de-
livered from whatfoever is evz/in them, and beat laft
partakers of his Kingdom, Power, and Glory, even
here upon Farth where we have fuffered with him,
when that great Sabbath, afore-mentioned, begins ;
and in Heaven for ever.

But, you may think, perhaps to your difcourage-
ment the mean while, that time is very far off, becaufe
by our ordinary Computation of Times and Years,
there will feem to be about 300 years unexpired of
the laft thoufand of thofe 6000 years in which Anti-
chrift with his My/ftery of Iniquity was permitted to
Reign, 666 years, after he had attained to his full
power. Neverthelefs, let not that infringe the pati-
ence of any ; For, though GOD is abfolute in fulfil-
ling the times promifed for the benefit of his E/eé,
he doth not fo oblige himfelf to thofe times which
concern the lengthning out the Kingdoms of his Eue-
mies, but that they may be fhortned by their own
actions, according to this faying; The wicked live
not one half their time. It is probable, that our
Chronology is defeétive, fome Chronologers differing
in their Accompt hundreds of years, and they about
80 or 40 years who differ leaft. Or, if it were not
fo, the time of our /uffering may be fhortned for the
fake of GOD’s Elect; yea, Chrift hath promifed
that it fhall be fhortned for their fake, Matth. 24, 22.
And, probably, the fhortning the laft dayes of Tribu-
lation, will be occafioned by GOD’s permitting his
and their Adverfaries, to be fo violent and infatuated

in

56
(57)

in their furious profecutions of malicious Defigns to
uphold their Tyranny, when they feel ittottering, that
they themfelves will thereby fhorten their own time ;
And that the Kingdoms of the Devil, Antichrifi, and
the World will be fo divided and confounded in their
Defignment and Profecutions that they fhall help
deftroy themfelves and their Kingdoms, by their own
Aétings, and by provoking GOD, (according to his
Conditional Decrees) to come in, when £vd/ is at
the higheft pitch of Malignity; to make it evident,
that by his Power and Goodne/s alone, Good becomes
prevalent againft Luz, And probably fome Di/pen-
JSations of Mercy in that kind, will be vouchfafed as
to the weakening of Avxtichriji’s kingdom, betwixt
this time, and the year 1666, according to our Com-
putation after the dirth of Chriff; But that Num-
ber of the Mame, or Power of the Bea/és, whofe
time of tyrannizing is thereby limitted from the laft
of the times of the diftinét Aighe? Exaltations of
the two Bea/fs, until the full end of their Powers,
will not be until fo many years after the Pa/fion of our
Saviour, if I have not mif-grounded my Judgment,
as I believe I have not. For, at the time of Chri/?’s
Paffion, the laft of thofe Earthly Monarchies which
have oppreffed the Sazvts, was at the higheft ; and
ever fince it hath declined: Their longeft time of
continuance (as I conceive) being myftically num-
bred out unto them, in their own Mumerals, which
put altogether in order,according to their diftinét Va-
luations fingly, can make no more, as thefe their
Charaéters demonftrate, than M.D.C.L.X.V.I,
which is a M. years for the continuance of Heathen
Romes tyranny, after it was at higheft, until it was
fwallowed up by that &ea/ which arofe out of it,

H (for,

h 57
(58)

(for, old Romes Tyranny continued in the Czvi/ Go-
vernment of that Empire after Chriftian Emperours
had the Title) The remainder of the aforefaid fum,
being DCLXVI, is the time of the Reign of Anti-
chrift (or the Man of Sin) after he attained to an
abfolute Supremacy, which will have an end in or a-
bout the Seventeenth hundred year after Chri/?’s Na-
tivity, by our Accompt, if Chronologers have not
mifreckoned the times. This is my Judgment of the
Number of Beaft. When that day comes, I believe
the Souls under the Altar will no more cry, How long
LORD! We hall not then think the dayes or
years of our fuffering, for Righteoufne/s fake, were
over many; nor will the /coffers then afk any more

in derifion, Where is the Promife of his Coming ?
Then, how long or fhort a time foever it be, du-
ring which; the prefent, or the laft Tryal of the Sazzts
muft continue ; Let us confider how little a few years,
more or lefs, are in refpect of Evernity, and of how
fmall confequences all that is which we can fuffer, in
comparifon of that reward which is prepared for
thofe who overcome by patience. What can we
lofe? Or, what have they loft, who have been tran-
flated out of this life, by the cruelty of their Perfecu-
tors, but that which would have been a greater dif-
advantage had it not been loft? Perhaps that expe-
rience which I have had, in my particular, of GOD’s
extraordinary {trengthning me in my Sufferings, by
the encreafe of Hope and Confolations vouchfafed,
may be believed by fome, to the augmentation of
their conftancy andcomfort ; I dothereforeunfeigned-
ly profefs (though I profefs it in much frailty of the
Flefh) That if GOD continue his Mercy begun
(which I doubt not of) and fhall give me a full
draught

58
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draught of thofe Cordials, whereof he hath vouch-
fafed mea 7a/2z, I think I fhould not repine to under-
go for his glory, the heat of thofe terrible dayes,
which are begun, or near approaching: For, I con-
ceive it will not be much hotter than the Fiery Fur-
nace, which was heated fevenfold more than ufually,
for Shadrack, Mefech, and Abednego; and I be-
lieve, that to ftrengthen and preferve me, I fhould
have the fame Companion they had in that Frery
Tryal, if it might be fo much to GOD’s glory. Let
not then the length or fharpnefs of any Perfecution
difcourage from a Conftant waiting upon GOD,
whofe Grace will bea fufficient Affiftance in all Pro-
bations. Nor let your imperfect apprehenfions of
thofe myfterious expreffions, whereby the eftate of
that Sadéath or Kingdom, afore-mentioned, is de-
fcribed, miflead you either into a diftruft of the re-
ality thereof, or into any carnal mif-belief, mif-
teachings, or mif-a€tings, by a vain curiofity of
feeking to know further than is plainly revealed, be-
fore the time. For, Fancy is apt to make many er-
roneous reprefentations ; and that which fhall be, is
darkly expreffed, for the exercife of our Fazth ; and
we can no more apprehend it, as it is (being in the
ftate wherein we yet are) than Children of a month
old, can declare what manner of life they fhall here
live, when they come to ripe years. It may fuffice,
that fo much is declared and unfolded, by what is
fulfilled, and fo demonftrated by Allufions to things
of which we highly efteem, that it may affure us,
there is an unfpeakable glory and happinefs prepared
for all thofe who delieve, and fuffer for Righteoufne/s
Jake. Our fight, is yet too weak to behold it; Our
hearts are too narrow to apprehend it; and that hour

H 2 of

59
( 60 )
of the day, is not yet come, which will manifeft to
any, fo much as will hereafter be made evident to
all.

But, that we may not make our Afflictions and
Troubles greater than elfe they would be, and our
Confolations lefs than they might be by our own de-
faults ; and fo imbitter our Spirits againft the Truth,
and each other, that Repentance and Reformation be
obftructed thereby ; and left alfo, through defect of
true Pzety towards GOD, or of true Charity to
Men, will be found rather fufferers altogether for our
fins, than for Righteoufne/s fake, to the making of
our forrows endlefs in this life (as it happeneth to
many) or to the rendring of us more wicked and
cruel, when our Sufferings be removed, than we were
before ; to the perpetuating of an unhappy condition
hereafter: Be pleafed, for prevention thereof, to
take notice of a Triple Memorandum, which co-
ming fuddenly into my thoughts, I fhall here inffert
as neceffary for us all to take heed of at this time,
though I know it will difadvantage me in the opinion
of many. The Firf branch of it, is pertinent to
GOD's Glory: The Second, to the Civil Govern-
ment and Governors whereto he hath fubjeéted us:
And the Third, pertains to all thofe whom he hath
put under their fubjection. Obferve it well, O ye
Britifh Nations, and repent of your fins in General
and Particular, both againft GOD and Jen; efpe-
cially of your intrenchments againft GOD's Preroga-
tive, and your temporal and {piritual oppreffing the
members of his Son Fe/us Chrift, by the difhonor-
ing of him in his chief Attributes ; and by the breach
of your Publick Faith, plighted to Him and his Peo-
ple, againft whom very many of us have, in my

Judgment,

60
( 61 )

Judgment, much exceeded the Parallelafore-mentio-
ned, and all that I find recorded againft any other
Nation. If we expect a Reconciliation to GOD,
by a pardon for that, and our other manifold Tranf-
greffions, let us acknowledge our finfulnefs againft
the infinite extent of GO D's Mercy intended to all
Mankind in general (which is the firft branch of my
Memorandums) and not limiting it,as many do, fup-
pofe they glorifie him in fo doing, whereas, it is ap-
parently to his difhonour, and will be to the inflaming
of his Wrath, when there will be moft need of his
Fatherly Compaffion.

For, I will be bold to aver (though fome probably
will be offended at it, by whofe Charity I have been
here in part relieved) that the brotherly Love and
true Repentance whereto I would perfwade, will
never be effectually attained unto by them, who
knowingly, premeditately, and wilfully perfevere in
denying the Univer/al Redemption of Mankind by
Fefus Chrife;feeing thereon depends G O D’s moft
glorious Attribute; and in regard it is that, for which
we are much more obliged unto him, than all the reft
of his Creatures, he cannot but be highly difpleafed
with all thofe who confine the extent of that Mercy.
I know many in thefe times (fome of them in other
refpects very good and learned men) who think Unz-
verfal Redemption to be a new Doctrine, terming it
Ariminianifm and Popery; but, it is neither new, nor
repugnant(as is pretended}to the Orthodox Doétrine
of Licttion, Predeftination and the Free Grace of
GOD; nor afcribes ought more to Mature by the
Confequences thereof, than tends to our juftifying of
GOD, and to our felf-condemnation, if that which he
hath given us be not husbanded, according as he

hath

61
(62)
hath and doth enable. The oly Scriptures evidence it
to all who rightly underftand them. So far is it alfo
from being a Novelty (as ignorant hearers are made
believe) that it was received and profeffed fora necef-
fary Truth by the Churches of GOD in all Ages fince
Chrift’s birth,and contradiéted by very few in the firft
times of Chriftianity. Yea, it was believed many
hundreds of years before Arminius was born, or Po-
pery had a being in the world ; and will be profeffed
when the Oppofers and Traducers of that Verzty fhall
be quite rooted out of the Evangelical Kingdom. It
is, I confefs, a Doétrine imbraced by many in the
Church of Rome; but that makes it not erroneous.
If we renounce all things approved of by Hereticks,
and which Axdichrifé and his Confederates imbrace
and profefs, we fhall more difadvantage the Kingdom
of Chriftthereby, than they have done by all their
Herefies, Idolatries and Superftitions ; For they ac-
knowledge the holy Scriptures, and all the Articles of
our Creed; and hold (though in unrighteoufnefs) a
great part both of Moraland Evangelical Truths, by
a verbal profeffion, and with a mixture of humane
Traditions ; becaufe, if they did not fo juggle, they
could never have been hopefull to effeét what is in-
tended by their My/flery of Iniquity. It is the well
counterfeiting of Zvu¢h and Holine/s,which muft com-
pleat the Defigns of Axdichrif ; and there is not any
one fingle Herefie or Wickedne/s which doth fo fecret-
ly and fo mifchievoufly fupplant Chri; it under-
mines the Foundation of that Structure which open
Blafphemies above ground cannot endanger, andhath
already fprung fuch a AZzne, to the dividing of Luthe-
vans and Calvinifés, (as they are now termed) that
they will hardly be reconciled until all Controverfies
are at an end. Let

62
( 63 )

Let us therefore confider well what depends upon
it; how much it concerns the Glory of GOD; how
much he is difhonoured by a contrary belief, and how
much it detra¢ts from our own Priviledges and Con-
folations. GO D’s Mercy is above all his Works. It
is the Crown and Dignity of the KING of Kings, and
the Higheft of all High-Treafons to clip it. A profef-
fed denial of the Vniverfality of humane Redemption,
feems to meacurfed Counter-callol, made and fung by
Devils, in oppofition to that bleffed Nativity-Song,
which was fung by Angels at the Birth of CHRIST ;
Glory be to GOD on high, on Earth Peace, and Good
will to Men. For, how was G O D likely to be glo-
rified, Peace to be upon the Earth, or his Good-will
manifefted to Men by the incarnation of his Son, if
Man’s Redemption had not been Univerfal, but fo
narrowed, that it extended to a very few, and thofe
few alfo left without affurance they were of that fmall
number, whatfoever they fhould endeavour, if there
fhould be an Exception from that Aét of Grace, as
many fancy? Doubtlefs, if it had been fo, it would
have given occafion rather of Zow/ing than of fnging;
and been rather /ad than glad tydings, in regard of
that great terrour which might have feized upon all
Mankind, and caufed an Univerfal Lamentation,
when they confidered how many millions of millions,
were certainly expofed to Everlafting Damnation ;
how {mall a number in poffibility to be faved, and
how few of their dearly beloved Parents, Children
and Friends might be of thofe few, for whom Chri?
took upon him the humane Nature Oh! horrible
and unparalell’d Blafphemy! But bleffed be GOD’s
Name it is not fo. When the Children of J/racl
were redeemed from their Egyptian Bondage, which

was

63
( 64 )

was a type of our Univerfal Redemption, there was
not one foul, no not a hoof left behind them : Nor was
one foulabfolutely excluded from the benefit of Chri/is
Incarnation and Paffion; but they only, who by their
own default and unrepented fin, fhould fall away as
they did who perifhed in the Wildernefs. For, GOD
hath many times, upon feveral occafions, paffed his
Word, to afcertain the Univerfality of his Love to

Man without perfonal refpeéts, where perfonal fins,
without repentance, have not firft madethe perfon un-
acceptable, nay, our incredulity hath put him to his
Oath, to affure every finner ; and if neverthelefs we
ftill diftruft him, continue in our misbelief of his Word
and Oazh, and labour to draw others into the fame
crime; It cannot be an ordinary Judgement which
GOD will at laft infliét for fo extraordinary and fo
high an affront, it being a fin more heinous than Mur-
der, Adultery, and all other meer carnal fins put to-
gether ; yea more heinous than thofe the Yews com-
mitted by their [/dolatries, killing the Prophets, and
crucifying Chrift in the flefh ; for the laft was but a
fin againft his Wumanity, and their /dolatries but the
afcribing fome part of that honour to Creatures which
was due to GOD onely; whereas the limiting of
GOD's Univerfal Grace in Chrifi, with the con-
commitant Doétrines, and the Confequences thence
raifed, and the imputing to GOD, an eternal Re-
probation of the greateft part of Mankind, before they
had done good or evil, and for thofe fins alfo, which
they blafphemoufly fay, he neceffitated them to com-
mit, to fhew his Fu/fice, and manifeft his hatred to
fin, is a difpoiling GOD of his Divine Nature, of his
Goodnefs, and an afcribing unto him that which be-
longs only to the Devil. Oh the Patience of GOD!
What

C4
( 65 )

What can be fo abominable? They do not only make
Reprobation older than the father of it the Devil, but
make GOD alfo the Author of his wickednefs, in
neceffitating him to be a Devi/,and confequently Au-
thor of all the wickednefs committed by all the De-
vils in Hell, and all the wicked men upon earth;
which appears to me fo horrible an Impiety, that I
wonder not to fee the World fo full of Plagues and
Sins; and Sins & Sinners become fuch Plagues to each
other as they are; nor can I believe there will ever
be lefs Plagues where that Blafphemy is profeffed and
indulged as Orthodox Doftrine, until it be repented
of ; nor fhall I marvel if my words be mifundeftood,
and my good meanings mif-interpreted, if GO D’s
Word be fo miftaken, and his Love fo ill rewarded.
I know the bitternefs and uncharitablenefs of their
{pirit, who fhall be obftinate in this Judgment, yet am
neither afraid nor afhamed for any refpeéts to declare
my Confcience herein ; or in whatfoever elfe I think
may concern GO D’s Glory and the Peace of my
Country. Vf I think any to be in an Errour, I will
peaceably do the beft I can to reclaim them, but at-
tempt nothing to deftroy them; for that is an Avzi-
chriftian Principle, and I abhor it. Oh let us be
more heedful to avoid it, and more confcientious in
acknowledging our Deftruétion to be only and origi-
nally of the Devi/ and of our felves; I confefs that
GOD (who would have all men to be faved) hath
provided means of falvation for all, without excluding
any, who firft excludes not himfelf by his perfonal
fins and impenitency: and (that our manifold fins
may be forgotten) I defire we may henceforward be-
lieve both his preventing and affifting Grace, fhall be
vouchfafed to all thofe who fhall ask for it in Faith, or

I have
( 66 )
have not wilfully rejected it being offered.

In like manner ( for, I now come to the fecond
branch of my Memorandum ) if we defire an ex-
ternal Peace may be fetled and continued fo among
us, that we may ferve the LORD in Holine/s and
Righteoufne/s, let us be confcientioufly careful that
we intrench not injurioufly upon the Civil Govern-
ment whereto GOD hath fubje€ted us, how oppref-
five foever it fhall be, or feemeth to be unto any of
us in particular, during the time wherein GOD gives
ita Soveraignty over us. For, all Power, was and zs
of him by his Grace, or Permiffion; not only that
which was Patriarchal in Adam and Noah; with
that which was eftablifhed for a time in Mo/es,
Fofhua, and the Fudges of Lfrael; and that which is
called Ecclefiaftical in the vifible Church of Chrift;
but all thofe tyrannizing Powers, Governments and
Governors alfo, which have been in the world ever
fince the Creation until now, were gracious, or per-
miffive effects of that longing after the knowledge
of Good and Evil, which corrupted our firft Parents,
whofe Pofterity, were permitted to elect fuch Govern-
ments and Governors as they beft liked, till fome of
them loft that Priviledge by their own folly, as the
Fews, and others have done. Thus it was in all times
and Nations, after the natural and Paternal Govern-
ment ceafed by the death of Adam and Noah, ex-
cept that which was Supernaturally Conftituted over
the Fews in the dayes of Mofes; That, and the Pa-
ternal Government being conferred , the one by
Grace, and the other by Nature, were Branches of
the Fifth Monarchy ( as many now call the King-
dom of Chrift) which indeed is the Aha and O-
mega, the firft and the laft, ever one and the fame ;

in

66
( 67 )
in regard, that Providential Government, which is
and was in GOD the Father by right of Creation ;
and exercifed imperfectly by Adam, Noah, Mofes
and his Succeffors, was tranflated to GOD the Son,
who is the only and true Catholick King ( though
Axntichrift hath given that Title to one of his Vaffals)
yea, though this Government hath feemed a long time
fufpended, and been intruded upon by the Ufurpati-
on of Tyrants, in moft parts of the world, ever fince
the dayes of Nimrod, he will at laft affume his King-
dom, and the Government thereof, in his own Per-
fon, when the time appointed iscome. In the mean
fpace, his Father and He him/felf, have permitted
others to make Kzugs, and to be Kings and Gover-
nors, according as they could effect it by their own
Policy and Power. This was one produét of eating
the forbidden Tree; and of man’s defired knowledge
of Good and Evil ( efpecially his experience in what
is evil) hath been much advanced in all Nations
and Generations, by the Exorbitances of fuch Go-
vernors, and by the Popular Idolizing, and bafe flat-
tering their Kzzgs and Governors into a foolifh con-
ceit they were more than JZen, and by deifying them,
as the Romans and others did, until they became
worfe than Bea/és, and little better than Devz/s to the
reft of Mankind: in which fordid Flattery, the
Priefts in all times were moft inftrumental. There-
fore, GOD permitted for a punifhment of their
wickednefs and folly (and to perfect their defired
knowledge of Good and Evil, as aforefaid, the
Kingdoms of the Earth (as it is faid, Dan. 4. 17.)
to be governed by the bafeft of men; which will ne-
ver be otherwife, until the People fhall reform them-
felves by a true Se//-denial, and until that is fulfilled,

12 which

67
( 68 )
which hath been prefaged in thefe Ver/es:

“A King /hall willingly un-felf un-King,

“ And, thereby grow far greater than before ;

“ The Clergy, to contempt them/felves will bring ,
“ And, thereby, Piety /hall thrive the more.

When a King (or the Civil Governor or Gover-
nors, by whatfoever Title they Reign ) fhall quite
lay afide all thofe tyrannous Prerogatives, which
were ufurped by the Emperours and Kings of the Na-
tions, who knew not GOD; and when they fhall
Govern according to the divine Law, which he hath
declared in his Evangelical Word, and had once
written in the hearts of men, then fhall a Righteous
Government be eftablifhed; and when the Clergies
Prevarications fhall bring upon them a general Con-
tempt, fuch an endeavour will be in feafon. When
this comes to pafs, (which is contingent, and may be
or not be) Righteoufne/s will begin to flourifh, or
elfe never, until CZvi/? affumes his Univerfal King-
dom. But, that King or Supream Power, who thall
conform to the fore-going Prediction, fhall be the
Pyrotarrhon, and have the honour of the firft true
Vice-vregency under Fefus Chrif?, within his own Do-
minions. There fhall the Throne of Evangelical
Righteoufnefs firft begin to be eftablifhed; or, at
leaft, there fhall be the firft evident preparation for
that Monarchy.

It muft then be acknowledged ( Kings and their
Subjects being Relatives ) that all the mifchieves
which have befallen to Mankind in all Nations,
have proceeded equally from themfelves ; yet, as I
faid before, by GOD’s permiffive Providence, for a

juft

65
( 69 )

juft punifhment of their fins, by each other ; and the
People mutt fubmit patiently to the yoke, until he
vouchfafeth to take it off: For, as it hath given
Wickednefs, Wicked-men, and Devils opportunities
to manifeft their Natures toward the perfecting of an
experimental knowledge in Zvz/, to their fhame; So,
it hath occafioned alfo the manifeftation of the ¥u-
JSuce, Mercy, and Goodnefs of GOD, to his Glory,
in making good what he had promifed to his E/é,
by his Providential changing of Governments and Go-
vernors, fetting up, pulling down, inlarging or re-
ftraining, as may beft conduce to the punifhment of
Sin, to the encouragement of Vertue, to the exerci-
fing of the Patience, Faith, Humility, Conftancy,
Love, and other Graces of the Saiuts; as alfo to the
improvingin them anexperimental knowledge of that
which is Good, together with a deteftation of all that
is Hui; that, they might at laft overcome £vd/ with
Goodne/s: which gives an anfwer to all thofe Queries,
which have often been propofed by the Children of
GOD, when they have obferved the Profperity of
the wecked, whilft they are afflicted.

Thefe things confidered, it will be a Tranfgreffion
againft the Providence of GOD, if any private Per-
fous or Parties, howfoever oppreffed thereby, fhall
endeavour by Preaching, Writing, or Speaking fedi-
tioufly (much more by attempting it in an Hoftile
manner ) the innovating, changing, or difturbing the
Government or Governors whereunto they are fub-
jected; and they are Rebels againft GOD’s Ord:-
nance, there being no other ordinary means left to
the People, who are by them oppreffed, but humbly
Petitioning, declaring their Grievances, and pleading
for their due Priviledges by legal Proceedings, and

by

69
(70 )

by Appealing to GOD for redrefs of their Suffer-
ings; who doth heed all Oppreffions, and will pro-
vide Deliverers, as he did for the //raelites in Egypt,
when there was no likelihood of a Deliverance. For,
when Princes infatuated by their own pride and cor-
ruption, or by the giddinefs of their young Coun/fel-
lors, over-voting wifer men, as appears in Rehoboam,
fhall fo add to the provocations of their Forefathers,
by their perfonal impieties againft GOD, or by fo
oppreffing the People, as Rekoboam did, he will ei-
ther rend from them the hearts of the greateft part of
them, as he did from that foolifh King, or by fome
other way; and a Remedy will foon after follow,
without any irregular endeavors, by the private Heads
or Hands of any one of his Sazzts ; which would
but exafperate their oppreffors, give them thofe ad-
vantages which they watch for, to colour the utter
deftroying of thofe whom they opprefs, with an ap-
pearance of executing Fu/téice upon them; and it
would defer alfo that Deliverance which is Provi-
dentially defigned.

Therefore, not prefuming as their Coun/ellor, but,
as their Humble Remembrancer, I do hereby defire,
that the Kzzg and his Coun/ellors, as alfo the People,
might be hereby put feafonably in mind, to confult
with the Laws of GOD, of Mature, of their own
Nation, and with their own Con/ciences, what they
will diétate unto them, concerning their Duties to
GOD, and to each other in fuch Cafes: And,
that they may ufe their rational Faculties to that
purpofe, I offer to their ferious difquifition, thefe
following Queries :

1. Whether,

7°
(71)

1, Whether, that which was not ordained for its
own fake, dut for the fake of that which was pre-
cedent, and more worthy, ought to be preferred
before that, for whofe fake only it was ordain-
ed ?

2. Whether, there can be Treafon committed by one
of any two Parties againf? the other, between
whom there is not a Mutual Truft, axa Reciprocal
Obligation ?

3. Whether, tf that Allegiance and Mutual Truft,
which is between two Parties, be by one of them
evidently infringed, the other be not thereby, ab-
JSolutely freed from that Allegiance?

4. Whether, it be in the juft Power, of any humane
Authority zo make that Treafon, which is not
Lreafon by the Law of Nature and Truft; or
any thing, to be that which really tt ts not?

5. Whether a whole Nation, or the greateft part
thereof, can be guilty of Treafon againft their Su-
pream Magiftrate, failing of his Truft, in that
Sor which he was ordained, in the judgment of the
greateft number of thofe who intrufled him; and
whether they who are Confederates with him, in
the breach of that Truft, and in oppreffing the
People, ought to be reckoned as a part of that
People?

6. Whether a confiderable part of thofe People, who
are peaceable in their lives and converfations, and
Seck nothing but an enjoyment of thofe Freedoms
and Rights which belong unto them by the Laws of
GOD, Nature, and the Nation, may not with-
out juft blame, Petition to be freed from thofe Op-
preffions, which ave tmpofed by humane Laws ; and

when
(72)

when they who ave violently invaded in their Pof-
Seffions, ov in the exercife of their Confciences to-
ward GOD, according to his Fundamental Laws,
may not warrantably fland upon their guard
(though they may not take up Offenfive Arms)
as well as a private perfon, may Se defendendo,
endeavour to preferve his life, and his Hereditory
Poffeffions, from an injurious Affailant, in which
cafe (as T conceive) he is Indempnified by the
Law of our Nation?

7. Whether, all Oaths, Engagements, azd Covenants
whatfoever, taken, entred into and made, by com-
pulfion, contrary to the Laws of GOD and Na-
ture, be not void ipfo fatto, and to be repented of
vather than kept, when the Confctence is rightly
informed 2

Thefe Queries, being rightly refolved, both Kings
and their Sudjecis may be truly informed how they
ought to regulate their Fudgements and Adtings in
relation to each other, for the prefervation of their
honour, peace, and fafety ; but, private Perfons who
fhall undertake to Refolve them, will perhaps be
thought more bold than wife; and they will rarely
be Refolved impartially, either by any Supream Ma-
giftrate, who is not a true Lover of Juftice; or by
any of the Commonalty, who prefers Licentiou/ne/s
before a true Chrifiian, or manly Freedom; much-
lefs by any of them, whofe irregular Courfes are de-
ftructive to their Kings, their Country, and to their
our well-being. Therefore, inftead of giving my
private fenfe upon the faid Queries, I leave that to
thofe whom it more concerns, and advife all thofe
who think themfelves oppreffed (by thofe who act

under,
(73)
under, and for the Swpream Power) and are doubtful

how to behave themfelves in fuch wife, that they
may neither tranfgrefs the Ordinances of GOD, nor
give occafion of offence to their Governors) to put on
the pure white Epfod or Surplice of a fincere un-
byaffed Confcience, and repair to that Urim and
Thummin, whereby the Secrets of the LORD are
in all ftraits and difficulties made known to fuch as
fear him: And, in the mean time, I being neither
Sor or againft the Power of Kings, or the Priviledges
of the People, further than they are agreeable to the
Laws of GOD and Mature, will declare what my
own practice hath been in thefe late ftaggering times,
hoping it may be of good ufe to fome, and no way
hurtful to any.

Though I have been oft Imprifoned, and my ho-
neft and peaceable Intentions queftioned upon mif-
apprehenfions and mif-informations, I never endea-
voured ought by Fa¢tious Confederacy with others,
or in my fingle Capacity, by Word or Writing a-
gainft the Supream Perfon, or Power in being. It is
otherwife affirmed by fome, who (I think ) neither
know what I have done, written, or faid, but by
hear-fay ; and a Perfon of fome quality ( who fel-
dom read ought fave fcurrilous and obfcene Pam-
phlets ) charged me before many, in my abfence, to
have been a Troubler and Scandalizer of all Govern-
ments now fifty years. Ahad’ in fuch-like words
charged Elias to be the Troubler of //rae/, becaufe
he had reproved his wickednefs, who was the greateft
troubler thereof in his time: and the fame trouble-
fomnefs is imputed to every one in his time, who con-
{cientioufly reproveth Vice, when Wickednefs and
Folly are predominant, how modeftly foever he doth

K it.
(74)

it. But, if all my Adtings, Writings, and Speakings
were known and confidered, it would manifeftly ap-
pear, that neither my Principles or Endeavours ever
tended to ought, deftructive or difhonorable to the
Supream Magiftrate poffeffing the Throne, but to
that which was for the prefervation of his honour and
fafety, if rightly underftood ; and that, I have un-
feignedly exhorted others to the like obedience. To
our prefent Governor, I have no way failed in obedi-
ence fince his Reftauration ; and think thefe Nations
more than ordinary obliged to that duty, in regard
GOD hath given them thofe Governments, and that
King, which the greateft number of them defired,
when they called him Home unto them from a long
Exile: As alfo, becaufe, I am confident that mira-
culous Reftoration was vouchfafed to be a Te/t both
of His and our Obedience to GOD’s Commands ;
and of our conformity to that which he juftly expects
fhould be performed by King and People to Him,
and by them reciprocally to each other. According
to proof thereof upon the Ze/, fuch will be the
fequels refpectively to all Parties ; for I am not de-
ceived in the Say-Mafer ; nor is this unwarantably
declared by me, though I my felf am but one in the
Furnace of Purgation and Probation among the reft.
GOD brought in the Azzg without blood-thed, and
without being ingaged to any (except only in a few
Promifes upon the word of a King) that he might
depend on GOD only, and difpenfe Fu/tice and
Mercy impartially to all: which my hope is he will
do, when he is dif-intangled from fuch inconvenien-
cies thereto obftruétive, as his late troubles occafio-
ned; and when he is better acquainted with the
temper and conftitution of thefe Nations, to which

he

74
(75)
he was long a ftranger, even from his Infancy. I pray

GOD, that neither our fins, nor his own, nor their
Aétings who are to him what the Sons of Zerviah
were to David, prove hinderances thereunto, dy de-
ing too hard for him; of which 1 am fomewhat fear-
ful.

This brings to mind the third Branch of my Me-
morandum afore-mentioned, which I had almoft for-
gotten, and which concerns thofe, as aforefaid,
whom GOD hath now put vifibly under fubjection
to him, and whofe diftempers were much allayed by
many fair Promifes ( or pretendings at leaft) that
they fhould enjoy their Con/czences, and thofe eftates
which were granted ( and as they thought fecured )
unto them by the Publick Faith of the Nations. The
negleét of Performance to thofe purpofes according to
expectation (though outward clamors were upon
vain hopes awhile calmed ) may have evil effects
when leaft feared: For Unfaithfulnefs and Un-
mercifulne/s GOD will avenge, though men wink
at it; efpecially a National unfaithfulne/s (if not
repented and fatisfied for, feafonably in fome meafure)
whatfoever colourable excufes may be alleaged, will
be avenged, as is manifeft in the Cafe of the Gibeo-
nites. All the Three Nations are engaged by their
Common Fatth, given in pledge direétly or indire€tly,
both for the Liberty of Confcience in relation to
GOD, and for making good in fome proportion thofe
Debts and Contraéts, whereunto many were drawn,
under Pious and Civil pretences, authorized by that
vifible Power which was then in being, and counte-
nanced and fubmitted unto, by the moft eminent Per-
fons of all Degrees, Judgements, and Profeffions, as
well as by the greateft number of the People, without

K 2 any
( 76.)
any open contradiction ; Thereupon, they contribu-
ted their Eftates for fupport of that, which they
thought a lawful Power, even to the ruining of ma-
ny of their Families (as it hath fince happened )
who fubmitted thereunto confcientioufly in the fimpli-
city of their hearts (as many others did by compul-
fion, and fome for finifter refpeéts ) in obedience
only to them, who aéted in the Name of a Lawful
Supream Authority, which in reafon excufes them,
who are not to judge the Actings of their vz/ble Su-
periors, faubmitted unto by the whole Nation, or the
greateft part thereof as aforefaid. The Power now in
being alfo, together with many eminent Members of
the former Power (feemingly at leaft to be concur-
rent ) did, if I and many other miftake not, volun-
tarily pretend, both before and after the Refloration
of this Power, to indulge tender Confciences, and to
make fome competant fatisfa€tion to them who had
confcientioufly hazarded their Perfons, and trufted out
their Eftates,as aforefaid ; and who juftly expect that
their Loyal fubmiffion without blood-fhed fhould be
rewarded according to explicite or implicite Promifes
and Declarations, wherein they confided; and for
which (hoping it will be at laft performed ) they do
patiently fuffer in the mean time, befeeching GO D
to remove the Confufions and Burthens, wherewith-
al they, and many other in thefe Nations, are at this
prefent oppreffed and involved. Now then, that their
and our Prayers may be effectual to incline GOD
to have Mercy upon us all in general, let the negleét
of that expected Judulgence be taken into confidera-
tion, and fomewhat be performed according to what
is hoped for, to teftifie our thankful acknowledging
the large extent of GOD’s Mercy both to King and
People,
(77)
People, for bringing us fo peaceably into a way of

Reconciliation, which may poffibly be perfe€ted and
continued, if we prudently and gratefully perfue it,
and not make our felves liable again to thofe great
debts and trefpaffes which were forgotten, by taking
our Brethren by the throats, for failings lefs confider-
able, and by unmerciful deftroying them and their
Families ; efpecially, by being fevere unto them for
feeming deficiencies relating to GOD and the Confci-
ence, with which none have ought to do, but GOD
only, who is the proper Judge between Himfelf and
mens Confciences. But, for ought I perceive, every
Diffenting Party, is, and will be Judge in his own
Caufe, whomfoever elfe it concerns. And weare all
I confefs, even the beft of us, fomewhat over-byaffed
as to Self-Intereft. Princes and their Councils will
be fole Judges of that which they think concerns the
Peace of their Kingdoms and Self-Intereft ; Prelates
and their appurtenat Officers, will be Judges of that
which they conceive pertains to the Difcipline of their
own Church, and their temporary Dignities ; and
Confcientious men, fuppofe themfelves as competent
Judges, next under GOD, of what belongs to the
peace of their Con/ctences, as either of the former,
and refolve to aét according to their own judgements,
or to fuffer what fhall be impofed upon them: For,
as their Perfecutors may peradventure fay as the
Fews did when they Crucified Chrifz, that, they have
a Law, by which thefe ought to fuffer; So they may
fay, that GOD and Nature have Laws, by which it
ought to be otherwife; and to thofe Laws they may,
and I do for my part, appeal. Let therefore, if it be
fo, thefe three Nations feek unto GOD, as one
man, and humbly Petition the K7zg, in his own Per-

fon,

77
(78)
fon, that, to eftablifh his Throne in Righteou/ue/s, all
Publick and Private Grievances may be impartially
and effectually confidered hereafter, and not flighted
as heretofore. That, in things relating to GOD and
the Con/cience, men may be governed according to
his divine Law only; and in all Crvil Matters, by
fuch humane Laws as the People have cha/fen, and
Jnall chufe, agreeable to the Word of GOD and the
Law of Nature. Which Exhortation I propofe not
to ingratiate my felf either with the People, or the
prefent Government to any felf end: For, the Re-
Jtraints and Sufferings which have been impofed on
me, have been more advantagious than all the Zz-
berties or Preferments they can confer; and were I
put to chufe, whether I would enjoy the greateft
earthly Glory, or be expofed to the greateft earthly
Torments for a good Confcience; I would as foon
chufe the latter as the firft, if GOD might be more
glorified thereby: Indeed, I would chufe neither of
them, becaufe I know not in which of thofe eftates I
fhould moft honour God ; but leave it abfolutely un-
to him, to difpofe of me as he pleafeth ; and will not
defire (muchlefs attempt) any thing for my perfonal
fecurity, or for enjoyment of my Confcience, by
any unjuftifiable act.

It hath been faid, That the Kingdom of Heaven
muft be taken by violence; yet, let us now be cauti-
ous that we feek not to make paffage into it, by a
Carnal violence, and by the Temporal Sword (which
Sword belongs principally to the Kingdoms of this
World ) left we perifh by that Sword as many have
done. Our Saviour faid to Peter, when he fmote off
the ear of Afalchus in his defence, Put up the Sword:
for in truth it was not then in feafon, nor is fo now.

Had

78
(79)

Had either a natural or a fupernatural Refiftancebeen
then feafonable, our bleffed Saviour (as he at that
time faid) could have prayed to his Father, and have
had more than twelve Legions of Angels immediately
fent unto him for his Refcue. Thofe Angels, when
the time appointed comes, will appear under the Con-
duct of Michael their Arch-Angel, to do that exe-
cution upon the Ufurpers of Chri/t’s Kingdom, which
hath been long fince foretold, and which we daily
pray for. The Weapons of our Warfare are not Car-
nal; nor fhall the Congue/? which we expect, be ob-
tained by any other Sword in the hands of the Saints,
but that Zwo-edged Sword, proceeding out of his
Mouth, whom Yokn faw ftanding between the feven
golden Candlefticks, fharpned by the Faith, Hope,
Love, Patience, Prayers, and Conftancy of the
LAMPBP’s followers; which Conqueft at or about
the end of the laft of thofe Ax dayes, aforefaid, of a
1000 years a piece ; or at the /horining of that day,
and at the beginning of the great Sabbath, which
GOD fanétified at the Creation, will be accom-
plifhed. Till that time, the Sazzts are patiently to
wait upon GCD, and permit his Enemies to enjoy
their time, without grudging or fretting at their pro-
{perity, as David counfels in his 37 Pfam. In order
to their final Deftruction, fome proceedings will e-
very year be made, whilft the rt Vial is pouring
out (and which is already in a great meafure dif-
fufed) and probably a fjgnal progreffion, in fome e-
vident particular, will be vouchfafed betwixt this and
the end of 1666 years after the birth of Chrif;
and be compleated at or about the end (as I have
before declared) of the thoufand fix hundred fixty
and fixth year after his Pa/fon, if the Foundation of

my

79
(80)

my Calculations fail not. The Planets in their
Courfes are moving toward thofe Con/féellations and
Influences, which will fhortly demonftrate they are
fighting for the People of GOD againft their Ene-
mies, as they fought againft Sz/era and his Army ;
and when GOD deftroyed the Hoft of five Kings,
with hailftones, who Warred againft the Gzdeonztes,
whilft they went under the Protection of Fo/hua. But,
we have a furer Word to truft unto than the Book of
the Creatures (whofe Charaéters our Folly hath
now made obfcure) even GOD’s written Word and
Spirit; and the Prophefies in that Word contdined,
will fhortly be fulfilled ; and then the knowledge of
Good and Evil, asto all fublunary things, being expe-
rimentally known in full, fuch an end will be put to
all their ftrugglings for the Victory, that our Scoffers
will from thenceforth no more fay, or think, that all
things are to continue as they are; but they who
now infolently perfecute the Sazdés, will, miferably
affrighted, fneak into Dens and Caverns of the
Earth, wifhing the falling Mountains might cover
them from his Prefence whom they have perfecuted
and defpifed. GOD’s White Banner hath been dif-
played among usa long time heretofore, to invite us
by fair means to come in, and make our peace: His
Red Colours are now hung forth, and though it hath
already coft us much blood and treafure, we return
not unto him; and if we delay it until his Black
Flagg be fet up, it will be then too late to Retreat
without a mifchief: for, they who are to come upon
the black and pale Horfes, will immediately follow

to do execution.
It is high time to look about us, and take heed
what this Spérit faith unto the Churches, typified by
the

80
( 81)
the feven Churches in Afia, wherein the ftate of
the moft eminent Congregations, which are Mem-
bers of the Catholick Church in all Ages, are ton-
cerned; as is alfo that Univerfal Church in all the
Contents of St. Fokn’s Apocalyps, throughout her
feveral Ages, until the end of the My/ftery of Ini-
guity, The fixth Trumpet (as I believe) hath
founded, and is yet founding. The ¢hird great Wo
will come forth, A My/tical Earthquake hath al-
ready fhaken down a Tenth part of the malignant Ci-
ty: The Nations, being both affrighted and angry,
are labouring to repair the Breaches, and have part-
ly skinned over fome of their putrifying Wounds,
with Patches and Plaifters ; and like the old Zgy/-
tians, (their true types) encreafe the works of
Bondage and Slavery, to the fuppreffing of GOD’s
People, within their Jurifdictions, becaufe they
perceive them endeavouring to feparate from
them: But, the time is near, wherein the true
Lfraelites, and their Oppreffors, will receive the Re-
wards refpectively prepared, and due unto them
by GOD’s Judgments promenced againft the one,
and his gracious Promifes to the other; though his
Enemies ftruggle yet againft him like Pharoah and
his Armies in the Red Sea, when their Chariot-
wheels were taken off, and while the waves on ei-
ther fide ftood heaped up ready to fwallow them.
The Grand City, being divided into three parts, will
ere long fall, with every fubordinate Power, King-
dom, City and Society thereto belonging; and wo to
all them who have not feparated from her by re-
pentance. Her abominations ave come into remem-
brance before GOD; Her fins ave almoft full ripe,
and She is become an habitation of Devils, and a recep-

L tacle
( 82 )

tacle for every unclean bird: all Nations have drunk
the Cup of her Fornications, and ave befotted and be-
witched with her Sorceries and Inchantments: The
Merchants of the Earth ave enriched by the abundance
of her carnal Delicacies, and by her Traffick in fpiri-
tual and temporal Merchandizes, for they have traded
together, not only, for Gold, Silver, Pretious Stones,
Pearls, fine Linnen, Silks, Purple, Scarlet, Veffels
of Brafs, Iron, Wood, and Marble, Spices, Odours,
Oyniments, Oyl, Wine, Wheat, Beafts and Chariots,
but alfo for the Bodies and Souls of men ; according to
what was prophefied; pretending to fettle upon
their Chapmen, Poffeffions in Heaven, that they
might cheat them and their Heirs of their Inheri-
tances upon Earth. Their Formal Devotions being
of the fame nature and value, with fuch as were in
ufe among the old Heathen Idolaters (and for the
moft part borrowed from their Idol Temples) will
not avail them in the day of their Vifitation ; but
be caft out as unholy things, fit for nothing but to
be trampled under foot and deftroyed, with all
thofe Trumperies which the Founders of the J/Zy-
Siery of Iniquity have raked together out of Fudai/m
and Gentilifim, to trim up a will-Worfhip. They,
who dote on them, fhall perifh with them, and
GOD?’s People whom they now opprefs and re-
proach, fhall be delivered from their fcorns and
oppreffions,

If they, with whom GOD hath intrufted the
Civil Power, fhall joyn with her in oppreffing his
People, he himfelf will deliver them from all
their oppreffive A€tings and Conftitutions, who by
a cotrupt exercife of their Authority, are more or
lefs at enmity with his Kingdom ; and perfecutors

of

82
( 83 )

of his Saints, as turbulent and feditious Perfons,
for profeffing their Confciences, and not complying
with them in their Abominations, and vain Inventi-
ons, repugnant to the diétates of his Word and
Spirit, who is their Sovereign Paramount: Yea, fo
many of the Czvil Governors and Magiftrates, as in
their publick or perfonal aétings, adhere finally to
Antichriftianifm in the effentials thereof, fhall be
therewith deftroyed: But, they who Conform to
the Kingdom and Goverment of Chrifi, fhall be
thereunto admitted, and therewith honoured. Be
wife therefore, O ye Kings, and learn what ye are to
do, you that are Fudges of the People; Let not the
Kings and Rulers of the Earth, bind them/felves toge-
ther in their Counfels againft the L OR D and his A-
nointed,nor the murmuring Peopleimaginevain things;
For, GOD who fits in Heaven derides their attempts,
and maugre all their oppofition, will fet his King upon
the holy Hill of Sion, Plal. 2. Amen.

Thefe things confidered, our future Repentance
and Reformation will not alone confift in forfaking
our Tranfgreffions againft the moral Law, and the
impudent prophanefs whereof we are guilty, by
meer carnal fins, but in timely differting alfo every
Spiritual wickednefs, by coming out of Babylon, and
defifting from complying with her, and efpecially
by razing out the Mark of the Beaft, if we have in
any mode received it; which is not to be perform-
ed by a local departure or feparation ; but, by a re-
linquifhment of their Superftitions and Idolatries,
and by avoiding the mark of the Bea/i, both in the
hand and forehead, which I conceive not to be any
thing forcibly impofed upon men againft their
wills, as Oaths, Stigmatizings, or Conformity with

L2 them
(84)

them in things. indifferent. But, I judge that
Mark to be a voluntary approving the Power of
the Beafi, and an adhering to him or his Jmage, by
juftifying their tyrannies, profeffing their Idola-
tries, and by openly or fecretly perfecuting the fol-
lowers of the LAMB; For, thefe Qualifications
knit together with an &c, will make fuch a perfe&
Charatter, whereby to diftinguifh them from the
Difciples of Ckri/z, that they fhall be priviledged
to buy and fell, or to enjoy any place of Power,
Honour, or Profit within his ufurped Jurifdi€tion,
which he exercifeth, at feveral ¢zmes, and under
various Notions: For, I conceive, that the fit and
fecond Beafi, mentioned in the Revelation, as alfo,
the mage of the Beaft; The Skarlet Whore, with her
Cup of Fornications ; The Red Dragon, The Falfe
Prophet, the feven Heads, the ten Horns, the /moke
which afcended out of the Bottomlefs Pit, and the
Locufis proceeding out of that /moak, do all toge-.
ther make up but one Afy/ftical Body of Iniqutity, as it
was by degrees produced, a€tive and manifefted in
feveral times, according to the true nature thereof
in every particular part. The jiv/? Bea/i, being the
fourth and latt humane tyranny, defcribed by Daniel
in the laft of the four Beafts, whereof he had a Vi-
fion in the Raign of Bel/hazer, is that Monfter out
of which all the Appurtenances of the faid My/ftery
fucceffively branched. The /econd Bea/? is that
mixture of temporal and fpiritual Oppreffions and
Wickedneffes which fprouted up from the firft, by
Satanical Delufions and flefhly Impoftures: It is
called the Limage of the Beafé, becaufe of the mani-
fold refemblances which it retains of heathenifh-
Romes Cruelties, Pride, and Superftitions ; and

their

84
(85)
their forming of it into that mage, was partly (as
I judge) to colour and countenance their Novelties
and wicked lmpo/tures with an appearance of vene-
rable Antiquity, and with a /uccefive Authority,
which is one of their chief boafts; and it was part-
ly to fhare alfo among themfelves the Diguities and
Profits, which were formerly enjoyed by the Fila-
mines, Arch-Flamines, and other Priefis among the
Gentiles, who had large Priviledges and Poffeffions :
It is expreffed by a Red Dragon, in refpect of the
bloody Perfecutions thereby raifed in the Primitive
Church; It is called a Whore arrayed in Skarlet,
with a golden cup of Fornications in her hand, to figni-
fie the carnal Pompe and Pleafures whereby it
fhould infatuate and bewitch the great men of the
World. It is likened to a Falfe Prophet, to inti-
mate the counterfeit Sanctity and Gravity, whereby
it fhould delude foolifh Kings and Nations: The
Smoke afcending out of the bottomlefs Pit, implies
the Jugglings and Sophiftications, whereby they
fhould becloud the Truth, and darken mens under-
{tandings with fictitious Gloffes and falfe Interpre-
tations. The Locu/es, prefignified that innumerable
company of Locuft-like unprofitable Cardinals,
Abbots, Prelates, Monks, Fryars, Jefuites, and
fuch-like devouring Animals, as were afterward
bred and brought forth in that /moke, and now
fwarm into every part of the World, to the de-
vouring, not only of the Fruits of the Earth, but
to the deftroying of the Fruits of Grace likewife,
in the bud and bloffome. The /even Heads, figni--
fied their ufurping o/d Romes claim of Supremacy,
over all Kings and Nations in the Earth, when her
Jeven Hills wore the Imperial Crown. The zx
Horus

85
( 86 )

Horns may betoken, that addition of femporal Power,
which it would acquire by fubjecting and enflaving
Kings, Kingdoms, and Republicks, to the throne
of Antichrift; and by joyning the cemporal Sword,
to the imaginary Keyes of St. Peter, until the grofs
Impoftures of that man of Sin, or my/ftical Whore,
fhould be by them difcovered, as they will be ere
long, provoking the Kings of the Earth rather out
of felf refpects, then in any regard of Chrifés
Kingdom, to begin to hate the Strumpet, and-prey
upon her flefh.

I am fufpitious, that I may be fuddenly deprived
of the Means and Liberty which I yet have to ex-
prefs my mind in publick; Therefore, being un-
willing, to leave unmentioned any JVotion coming
at this time to my Remembrance, whereby Regen-
tance may be haftened, Concord increafed, and
things prevented which may be deftructive to com-
mon Peace; And, in regard, teeming Tranfgreffions,
are or may be at this time occafioned, by the Im-
pofing and Refufing of Oaths, to the multiplying
of troubles and Imprifonments, not only upon per-
fons, who are thought unpeaceably affected, but,
to the oppreffing and total ruining alfo of many
innocent Families, whofe M/afers are confcienti-
oufly afraid of all Oaths; I am refolved (not-
withftanding it may be to my perfonal difadvan-
tage) to declare my Judgment concerning that,
and fome other Particulars, which I conceive may
conduce to the dif-infnaring of many, whofe mif-
underftandings have expofed themfelves and others
to great hazards. My perfonal refufing or taking
of fuch Oaths, as I hear are tendred, cannot bring
either outward detriment or profit unto me, be-

caufe

86
( 87 )

caufe, I have neither Eftate or Liberty, which will
be thereby loft or faved, nor fo much as hope of any
future Preferment in the World; therefore (with
out felf-ends) I do voluntarily declare, for the
fake of others only (not judging the Confciences
of any who are of another opinion) that I think,
if the Supream Power, or Perfon, be doubtful upon
probable grounds, of any Subjects Loyalty, they,
or he, may for their own, or the Publick fecurity
and fafety, require it by an Oath, fo far forth as
the Laws of GOD, Nature, and the Nation, do
oblige or permit. For, Allegiance and Fealty are
due from all Subjects, to the Power, and Per/fons
whom GOD hath fet over them, fo long as he
continues a vifible poffeffionary Power, able to
Protect them out of an Ufurpers hands; yea, fo
long as he is prefent with them to encourage them
in their Loyalty by his Righteous a¢tings or Suffer-
ings: therefore, I know no reafon, why an En-
gagement by Oazh fhould be denied to him or them
who have bound themfelves by the like Obligation
to be their Leige Lords, and to govern them ac-
cording to the Laws of GOD and their Country,
Upon this confideration, I never refufed the Oath
of Allegiance, to any poffeffionary Power or Perfon,
claiming or exercifing a Soveraign Authority with-
out oppofition ; and I conceive I deferved as little
blame in fo doing, as is ufually imputed to the In-
habitants of a befieged City, fubmitting to their
Conquerors, when they are over-powred by an E-
nemy, and differted by their Officer in Chief ; for
who is bound to refift, when the LOR D of Hofts
appears againft them? Of the Oath of Supremacy,
I made as little fcruple: For, as I underftand it,

(and

87
( 88 )

{and as King ames expounded the fame) it in-
tends no more than the other, except only an ex-
clufion of all Forreign Powers; if (as I think it is)
it be the fame Oath which was heretofore tendred
to me when I was a Commiffioner of the Peace. That
Oath, as I remember, enjoyned an acknowledge-
ment of the K7ug’s Power over all Perfons within
his own Dominions, as head Governor, fubordinate
‘to Chrifé only, in all Caufes whatfoever, whether
Ecclefiaftical or Civil; and not, as many fancy,
that he hath a Power over the Caufes, or a Co-head-
(hip with Chrift; for, thefe were ridiculous Claims
and Acknowledgements, in regard no Natural or
Politick-Head can fuit with the Spiritual and Myfti-
cal Body of Chrift Fefus, nor the Power of any
Earthly King make a Righteous Caufe to be unjuft,
or an unjuft Caufe to be righteous ; though it be too
often, made fo to appear by an abufed Authority ;
of which abufe, there is at this prefent great likeli-
hood and jealoufie touching a Caufe now depend-
ing and relating to Perfons in this Jayl, wherein I
am a Prifoner; and I am fufpitious that fomewhat
is endeavouring, which may redound to the difho-
nour of GOD and the King. All Oazhs given or
taken contrary to Law, being void 72/o facto, as
foon as they are taken, ought to be repented of, by
thofe who took them either ignorantly or through
fear, and make them to be the greater offenders
who Impofe them, though that doth not totally ex-
cufe the Takers of fuch Oazhs, upon compulfion.
Indeed, fo little regard is made of Oaths in thefe
dayes in many Cafes, efpecially by Waitneffes and
Jurors in Courts of Judicature, that it was never
more truly averred of any Land, than now of this,
that
( 89 )

that 22 mourueth becaufe of Oaths: For every man’s
Eftate, Life and Credit, is in hazard, by Suborners
and falfe Witneffes; infomuch, that it were well
with us if the feverity of Zenues, and Tenedia Bi-
permis, were here revived, to terrifie Forfwearers
and falfe-Witneffes ; left impudent perjur’d Per-
fons fwear honeft men out of all they have. An
Oath, though it be abufed, is the ufual and lawful
medium, both by divine and humane Authority, to
evidence Truths in Controverfie between man and
man, and relating to the Common Peace; and in
my Judgment, not unlawful in private Differences,
when in Charity and Reafon it is needful to afcer-
tain matters of Confequence, the doubting where-
of may be hurtful to him, who is incredulous of
what is affirmed, or elfe of what may be injurious
to another perfon: For, though our Saviour faid,
that whatfoever in our Communication (to which
his words are to be reftrained) is more than YEA,
and NAY, cometh of evil; yet a further Affeverati-
on may not be ab/olutely evil, being neceffitated ei-
ther by an evil Cuftom in him who Swears when
there is no need of an Oath; or elfe by an evil
cauflefs diftruft in the Hearers; and therefore in
ferious Matters (as it appears by Chri/’’s own
practice in fuch cafes) more is fometimes requifite
than a bare Affeveration. The word Verily, double
(which is equivalent with /zfazth, and Introth in
our language ) was often added by him in his Affir-
mations to confirm them; and the former may,
without juft blame, be otherwhile added by us,
though many (who do therein, as it were Tithe
Mint and Annis) are offended at fuch additions,
ignorantly fuppofing them to be Oaths.

M Never-

mt 89
(90 )

Neverthelefs, I am fo tender of offending their
Confciences, who fcruple at fuch Niceties, that I
deny my felf liberty, even in many fuch indifferent
things, except I caufually flip into them through
inadvertency: and I judge not uncharitably of
thofe who dare zot Swear at all, becaufe they have
a written Word inducing them to be of that Judg-
ment, Yames 5. 12. where it is faid, Above all
things, Swear not, neither by Heaven, nor by Earth,
nor by any other Oath; but, let your Vea be Yea, and
your Nay, Nay; which feems to be a Caution a-
gainft all Oaths whatfoever, in the underftanding
of fome, but not in mine: nor do I think this
Scripture is to be limitted ( as fome have
thought ) to Promiffary Oaths, in regard there is no
word in the Text, or Context, to warrant fuch an
Interpretation. Perhaps, that which is offenfive
in Oaths, confifts more in the Circumftances or
Formalities, than in what is by them effentially
intended : I think therefore it would be a Provifion
worthy a Chri/uan Government, and would be more
fatisfa€tory to thofe whom it concerns, than the
Teftimony of a Peer upon his Honour, ( Confci-
entious men deferving at leaft as much Credit and
Priviledge, upon their dare word, as the other by an
empty Title) if for an Expedient in this cafe, a
Law were enacted, whereby the Teftimony of thofe
Perfons, who are Confcientioufly afraid of Swear-
ing, may be taken for a legal witneffing of the
Truth, by an atteftation upon their word only,
evidenced by fome fuch aétion as the lifting up of
the Hand, without the ufual Formalities of an Oath;
upon the fame Penalties which our Laws infli& on
pervjurd Perfons; who deferve at leaft, the fame

Pains

go
(91 )

Pains or Muléts, which may befall to other men
by their Falfhood. This, I fuppofe, will difpleafe
no reafonable or confcientious man, in regard none
ought to think that they are not in confcience oblig’d
to Affert the Truth in Controverfies between man
and man, or in matters relating to publick Juftice,
or common Safety, when it tends not to an Accu-
fing of themfelves: And, I have this charitable
belief of the greateft number of them, who make
Confcience of Swearing, as aforefaid, out of meer
Confcientioufnefs, that they will be more trufty
in their Affertions, and more Loyal to the Supream
Power (though it favour’d them not) upon their
bare verbal Engagements, than the greateft part of
them will be, who voluntarily take, or impofe Oaths
by Compulfon on other men. I am affured alfo,
that GOD will not hold them guiltlefs, who by
Threatnings, or by Oaths, or by Imprifonments,
or Tortures enforce men to aét againft their Con-
{ciences, or to accufe themfelves or other Inno-
cents, in their diftempers and torments. St. dgu-
Sine in his City of God, inveighs againft it, as an abo-
minable oppreffive Cruelty, practifed till then by
none but Heathenifh Tyrants ( and afterward by
the Bea/t who fprung from them) to enforce Inno-
cents, againft the Laws of GOD and Nature, un-
juftly to accufe themfelves, and thofe whom they
intended to deftroy ; whereas both Divine and Hu-
mane Fuftice dire€ts to other means of difcovering
Truths, and vindicating of fufpeéted Perfons. The
Holy Ghoft wills, that every man before he fuffers,
fhould be tryed and Convicted by the mouth of zwo
or three Witneffes; upon which Precept, the Law of
our Nation, called the Great Charter, is founded:

M 2 And
( 92 )

And (as it is exemplified in the Cafe of Achan,
wherein the fafety of a whole Nation was concern-
ed and indangered by his private fin) no man is
to be interrogated as touching things which may
tend to the accufing of himfelf, until there be ei-
ther an Accufer produced, or a previous probabi-
lity, in fome degree, evidencing that he is guilty,
as Achan appeared to be upon a providential difco-
very firft made out, by jive Lots, before it came toa
perfonal Examination; and even then, Fo/hua pro-
ceeded nor rigoroufly, or by menacings, but meek-
ly, and by a Fatherly compellatur, faid unto him,
My Son, give, I pray thee, glory to the GOD of If-
vael, and tell me, what haft thou done? Whereupon,
he Confcientioufly confeffed his Crime. In this
temper of Spirit, it becometh all Chriftians to
fearch out doubtful matters, and not by a tyran-
nous violence, in what hazard foever the Publick
may appear, by the concealment thereof. This is
my Judgment, whereto I will add what fhall de-
ferve to be well heeded at this time (to wit) That
not only thofe Confeffions or Accufations which
are extorted by threatnings or tortures, are no
proofs at all of what is Confeffed againft them-
felves or others; but that all thefe Informations
and Accufations likewife, which Condemned or
Guilty men are allured, tempted, or bribed unto,
by hopes or fears, promifes of pardon, favour, or
reward, and not confcientioufly declared, ought
not to be regarded as a valid Evidence further than
they concur with other Circumftances, and unque-
ftionable proofs. For, they who are corrupted or
diftempered, by covetoufnefs, hopes, fears, en-
forced neceffities, or long and hard durance, will

for

92
(93 )
for the moft part, fay any thing to efcape a prefent

mifery, as by fad experiments it hath been often
feen. Even at this day (as I am credibly informed)
there is a man living, who being thought murdered,
a poor innocent man was hanged lately in chains as
principal in the faét, and his Mother and Brother
executed as Acceffaries, upon the faid man’s Con-
feffion, when he was diftempered to a degree of
diftraction, by hard durance, by the threatnings of
the Profecutors, and by his own fears and frailties ;
which were perhaps thought to be effects and evi-
dences of his gud/tine/s. But, who can help this? or
how or when will it be better, whilit Oaths are for-
cibly impofed? and whilft they who have no confci-
ence are more indulged than the moft confcientious
men. I would to GOD that our Publick and Pri-
vate Peace and Safety were no more endangered by
Salle Witneffes, Suborners of Perjury, Trapanners, lg-
norant or corrupt Furors, (and by fome of them, who
impofe Oaths againft men’s Confciences) than by
them who make Confcience of Swearing.

I may feem perhaps to make tedious Digreffions,
impertinent to my firft Defgx ; but they are not fuch
if well confidered : for, I being like a Beggar who is
never out of his way, might add much more (colla-
trally at leaft) tending to my firft purpofe, which I
omit, partly, becaufe it cannot now be born, & part-
ly, for that I am not in fuch a capacity to exprefs it,
as affures me it is part of my work at this prefent ;
Therefore I will proceed with what I am certain fo
to be, left I be prevented (as aforefaid) by what I
expect may fhortly happen to the depriving me of
thofe Tools and Opportunities, which I have at this
time and place in my fruition. And, I conceive,

that

93
( 94 )
that what I purpofe next to treat of, will be fo ne-

ceffary toward the performance of thofe duties, for
promoting whereof IJ have tendred the preceding
Parallel to your confideration, that, neither all your
experimental knowledge of Good and Evil, nor your
fTiftorical Faith, nor your Formal Devotions, nor the
reft of your /nppofed Virtues or Merits will affect fo
much as may make them acceptable if that be want-
ing; in regard it is that, without which they will
be unfavoury and fruitlefs. My Brethren, it is
LOVE and UNITY in and with Him, who
is the Fountain of that Love which muft reconcile
us to GOD and to each other; that, which muft
preferve us in fafety, and deftroy our Adverfaries,
who will elfe deftroy us by our Divifions, whofe
Unity will fo divide the malignant City and Kingdom
of Antichrifé, that they fhall be inftrumental for
your deliverance by their own deftruction ; where-
as they have hitherto prolonged our miferies and
hazarded our deftruction, by fowing and cherifhing
the feeds of divifion among us underhand; and un-
der colour of reconciling you to your true Mother,
fought to bring you by degrees back again to an
acknowledging the Whore of Babylon to be the Spouse
of Chrift, and your /piritual Mother: Many alfo, who
have not that wicked Defign, are ignorantly contri-
ving and profecuting that, which may be a further-
ance thereto, unlefs prevented. If any Mazional or
Provincial Churches, may warrantably arrogate that
Lnfallibilily, which hath been denied to Popes or Ge-
neral Councils, and which evidently appears they
never had; then poffibly, that whereto fome drive,
might feem feazible: But, it is not our or their po-
litick endeavourings to eftablith that which is cal-

led

94
(95 )
led Conformity and Uniformity in externals, that

will fettle a general Agreement in all Religious
Concernments in the mode intended; much leffe
accomplifh GOD’s Work. Unity in Effentials is
neceffary, and ought to be profecuted to the utmoft
of our ability. Uniformity and Conformity alfo in
Circumftantials, might be expedients helpful toward
an enjoyment of much outward peace, if they could
be attained unto: But, if it be an Unity in Errors,
or fuch a Conformity in things accidental or in-
different, as is not every way homogent to and with
the whole Myftical Body of Chrif, or not adequate
to the true Original Paterns, but intrenching upon
the Chriftian Liberty in things indifferent, tempo-
rary and mutable, as occafion may require; it would
make that which is harmlefs in it felf, to be hurtful
by confequences; that which is bad, to be worfe ;
and, as it may be eftablifhed, prove a Confederacy
and Confpiracy both againft Cri and his Members,
and deftructive to the Priviledges of Grace and
Nature, rather than a wholfom and lawful Confti-
tution ; efpecially, if they who take upon them the
contriving an Uniformity in Religious Doétrines
and Difciplines, may be queftionable, as to their
dependency to their Jutere/?, or to their calling to
fuch a work, by having crept in at a back-door, or
at a window, for ambitious or covetous ends. If
fuch Ediéts fhould be made and ratified, as men fo
qualified are likely to contrive, I know not what
we had then to do, fave only to aét and fuffer as
GOD and our Confciences will direct ; patiently
and peaceably waiting on him until he provides a
Remedy.

Unity

95
(96 )
Unity is a virtue beautifying and fecuring ; come-
ly, and yet as terrible to the Adverfaries thereof as
an Army with Banners: But Unzfonmity, is neither
abfolutely a Virtue, nor fo beautiful, nor fo fecu-
ring at all times, as Variety and differing Forms,
if they be orderly united upon a Foundation capable
of them ; and not unfeafonably or contentioufly
affeéted. He is an unskilful General who marches
or fights always with his Army in one figure; but he
who puts it into feveral fhapes, according as place
and occafion requires, a€teth like an able Comman-
der; A Phalonx will beft endure the fhock when op-
pofed by numerous and furious Enemies, but Bazalias
formed into Bodies much differing from each other,
will be moft ferviceable at fometimes. Variety of
Forms in Structures render them more beautiful,
more conveniently ufeful, and more honourable to
the Founders, than thofe which are all of one fhape,
as we fee in thofe Palaces which confift of unequal
Piles and Turrets of differing forms, lefs and grea-
ter, higher and lower, round and fquare, and of the
feveral models of Architecture, diftinét and joyned,
mixt and interwoven. The fweeteft Mu/fck is not an
Unifone, but a Harmony made up of differing Inftru-
inents, Strings and Voices. The World had not been
properly called Ko/mos, but Akofinos; not beautiful,
but deformed; Nor man’s body, been termed a “ttle
World, or Beauty, if the various Creatures of the
one, or the Members of the other had not confifted
of Diffimilitudes, divers fhapes and differing fa-
culties, knit together into one frame, by a decent
Simetry ; and made fo to fympathize, that they
might be the more ferviceable to their Maker and
to each other; which could not have been, without
variety
(97)
variety of Forms and Qualifications. If (as St.

Paul faith) 1 Cor. 12. 18, 19. AW the Members
were one Member (or all alike in form) where were
then the Body? But, GOD hath made them all, as it
pleafed him, and many differing Members make one
Body: Even fo alfo in the Catholick Church of Chrift,
which is his My/tical Body, there are many particu-
lar Churches true Members thereof, which in fome
external and circumftantial things differ from each
other; There are diverfities of Gifts, Judgments,
Adminiftrations and Difpenfations ; but all of them
are of the fame LORD), by the fame Spirit, and
GOD is the more glorified by that variety : To
the confideration whereof, I befeech that GOD,
fo to dire&t and encline thofe with whom he hath
intrufted the adminiftration of Civil Powers, and
the difpenfation of his holy My/fteries, that they fo
intrench not upon the Priviledges of Chrif’s Evan-
gelical Kingdom, to eftablifh an outward Peace in
their Temporal Governments and Jurifditions by
humane Contrivements, that, at laft there be nei-
ther external nor internal Peace among them.

If all our Fadgments and Affections were the fame,
and all men fo alike temper’d, that they were uni-
verfally enclined to the fame temporal objects, in
this eftate wherein we now are, it would occafion
more quarrels and mifchiefs, than their difparity
hath produced; GOOD and EV TEL could not
have been fo well known as they are; Nor had we
been veafonable Creatures, but had then lived and
acted by zn/tiné only, as Birds, Beafts, and other ir-
tational Animals do, and there had been little or
no ufe of Love, or of the other Vertues or Paffions
of the mind, to the Glory of GOD; at leaft, not

N fo
98 )

fo much as hath been occafioned by the diverfity of
Judgments and Affections managed according to
his Word and Natural Reafon thereby fan€tified ;
nor indeed had we been more finful or more righ-
teous than brute Creatures, as it will be manifefted
when Love, the foundation of our Being and Well-
being, hath repair'd thofe defeéts and flaws, which
our Lufts ill-governed, and Satan's delufions have
made in our wll and underfianding, by feparating us
from GOD, and from each other. Schi/m is that
which hath fo multiplied our fins and forrows. I
mean not that Sciz/m, which the prophane and fu-
perftitious Enemies of Truth (confederating with
Antichrift in his Miyftery of Iniguity) chargeth us
withall, becaufe we feparate from them ; for, that
Schifm or Separation, denominates us to be Sains;
the word SAINT, in the firft acceptation, is one
Separated from the world, from the Enemies of GO D's
Truth, from communicating with them in their
Errors, Impieties, and Superftitions, and fanéti-
fied for his Service. That therefore, which I re-
prove, is that Schi/im which many of us have made
in the feamlefs Robe of Chrifz, by a malicious fepa-
rating from each other; by fuch contentions and
wickedneffes as proceed out of felf-conceit, felf-
will, pride and lufts, with a feeming refpect to in-
different things, as effential to GOD’s Worfhip,
or to our own Eternal Happinefs; whereas they
being but temporary advantages or difadvantages,
do incline the heart to an uncharitable cenfuring,
hating and perfecuting thofe who diffent, though it
proceeds from weaknefs or ignorance only, or elfe
from their belief, that until they be unqueftionably
convinced in their underftandings to the contrary,

they

98
(99)
they are obliged to profefs and a& according to

their own faith and knowledge, rather than to the
faith and knowledge of other men, of whofe wif-
dom and interity they are not certain, whatfoever
good opinion the world hath of them, or they of
themfelves ; efpecially when they perceive it war-
ranted in the Word of GOD, by fuch claufes as
this; Rom. 14. 23. He that doubteth (and atteth
otherwife than he believeth he ought to do) zs con-
demned ; For, whatfoever ts not of Faith ts fin. Happy
as he who condemueth not himfelf in that which he
alloweth, or difalloweth, On rhe contrary; Unhappy
are they, who are feduced by their Authority and
Power, who denying evident Truths in fome cafes
(and being unrighteous alfo in their converfations)
have made it juftly dubious, that the things which
they would inforce on them, are not according to
GOD’s Will. What confcientious perfon can
fuppofe himfelf obliged to renounce his own Judg-
ment of things which he believeth have their foun-
dation in the Divine Word, to be guided by them,
who practice not in their deeds what they profefs in
words ? Who can confide in them, who neither en-
tered into their Function, or the Sheep-fold, by the
door; nor are of fuch a converfation, being entred,
as becomes the place they execute; but are appa-
rantly vicious, ambitious, proud, covetous and
cruel impofers of heavy burdens upon their Bre-
thren ? not only in things indifferent, as being ab-
folutely neceffary (though GOD hath left them
at liberty to be ufed, or not to be ufed, as occafion
thould require) but inforcing fome fuch alfo, as are
evidently contrary to GOD’s Commands, and
other things which are fo far from having being pra-

N 2 ctifed,

99
( 100 )

&tifed, or approved of by the Churches of Chrift (as
is pretended) that they are manifeft appurtenances
to the My/fiery of Iniquity, or to the Kingdoms of this
World rather than to his Kingdom, as they are alfo

for the moft part who impofe them by conftraint.
If the heart be fo deceitful, that it deferves not to
be trufted with what it is confcientioufly perfwaded
belongs to the furtherance of its own happinefs ;
how can it juftly? or, why fhould it be compelled
to truft upon what other men’s confciences perfwade
it to believe? feeing he himfelf, and not another,
muft fuffer what may thereby fucceed. If we muft
depend upon the faith and knowledge of other men,
and be obliged to fuch a Canonical obedience, as is
impofed upon many; what need we trouble our
felves to fearch further than to our Parifh Prie/?, be
he never fo ignorant or prophane, fince he is thought
fufficiently qualified for the information of all thofe
who are committed to his charge. If there be not
a degree of Reafon, and a proportion of fan¢tifying
Light fet up in every man, whereby he may fee what
he ought to do, and in what condition he is. What
is then meant by the Aidden Manna which Chrift
promifed? or, to what ufe is the white Stone with
a New Name thereon written, which no man knows
but he to whom it is given? Verily, mens hearts are
more deceitful to other men than to themfelves ;
and therefore GOD hath not left us to depend
wholly upon other men, nor would we fhould fo
hear them, as to adhere to their Judgments and
neglect our own; But expect that we, as the noble
Bereans did, fhould examine all Doétrines and Di/-
ciplines by the holy Scriptures, and truft other men
no further than they teach agreeably thereto: And
GOD

roa
( 101 )

GOD having according to what was in them pro-
phefied, ingraven fo his Laws in the heart, that
we may reade them there, we are not to defpife
the dictates of our own hearts, which Solomon tells
us are better than many Coun/fellors, as doubtlefs they
are, when grounded upon divine Precepts and Pro-
mifes.

A time is near at hand, wherein Orthodox Tea-
chers, will not fo abound as Impoftors; and there-
fore I skrew into this Zpz//e as much as convenient-
ly I can, to prepare for fuch a day, by encouraging
men to preferve their Confciences from being viti-
ated by thofe Mountebanks which will arife. Be
wary of fuch, and take heed alfo, left that which
you think to be a confcientious perfwafion, be but
an impreffion of Opinions begotten by delufions,
or fetled by meer cuftom and breeding only, or by
an over-high efteem of their Knowledg and Sanéti-
ty, by whom you have been taught, which hath
prepoffeffed many with a fuperftitious credulity to
their great difadvantage ; asit hath fared with fome,
who having in their Childehood, heard foolifh
Tales of Cats being Witches, or of Witches af-
fuming the fhape of Cats, thereupon admitted and
cherifhed by degrees fuch an Antipathy in them-
felves againft thofe neceffary Creatures, that they
are diftemper’d to fwooning, when a Cat cometh
accidentally into their prefence, and could never
be freed from that infirmity whilft they lived. That
which may truly be called Confcience, hath no fuch
caufual or phanatick beginnings, nor terminates
in ought which is difhonourable to GOD, injuri-
ous to our Neighbours, or harmful to the Soul of
him who cherifhes it, though it may bring trou-

bles

101
( 102 )

bles upon the Fleth : which if it do, thofe troubles
being patiently and meekly fuftained, will evi-
dence it to be a good Confcience rightly grounded,
and improve the Sufferings, which it occafioneth,
into Confolations; whereas it is impoffible, that
an ignorant or pretended Confcience fhould endure
much hardfhip or long-fufferings. Let us there-
fore, well examine and try our Confciences, and
then not be afraid for any outward refpect whatfo-
ever, to profefs unto others (when juft occafions
are offered) that, whereof we truly make Confci-
ence; feeing, by that means, if we be rightly in-
formed, we may help rectifie the Confciences of
our erring Brethren, or be an occafion of our own
better information, if we have erred ; in the mean
time it will be a tryal and exercife likewife of each
others Meeknefs, Love, and Humility; And, he
whofe Confcience thus inclines him, can never be
thereby damnified, or want Confolation, whatfo-
ever he fuffers, though it may have fome errour in
it through humane frailty. For, he that is unfeign-
edly confciencious of what he profeffeth, becaufe
he believes it is agreeable to the Will of GOD,
(and will not therefore infringe it, through fear
of any outward difadvantages, or for the enjoying
of any temporary benefit) hath fo much of GOD
and of his Love in him (as alfo of Brotherly Af-
fe€tion ) that if his SFudgment be faulty, Love will
rectifie it at laft; whereas, whatfoever his Judge-
ment be, who wants Love and Sincerity, or con-
formeth to the Judgments of other men, meerly
for external ends, it will be corrupted to his detri-
ment, yea, though it were an approveable Judge-
ment. The Truth which is profeffed, whereunto

the

102
( 103 )
the heart is not inclined for its own fake, but, for
fome carnal refpects, will rarely be fanctified unto
any man, without much trouble in the Flefh, and
affliction in the Spirit.

Therefore, to force or allure the Confcience by
temporary baits from what it fincerely profeffeth
in a peaceable deportment to the Civil Power, is a
great Cruelty and Oppreffion ; and whofoever is
guilty of that violence or infinuation, is like one
of them, who was faid, to Compa/s Sea and Land
to make Profelytes, (or obedient Subjects ) and did
but thereby make Hypocrites, and fecret Traytors;
beget Children for the Devil inftead of true Be-
lievers; or Vaffals for Antichrifz, rather than loyal
Leige-men to their Governours. Whatfoever they
pretend unto, they thereby feek fomewhat for their
own advantage, much more than for GOD’s glory,
the publick peace of the Nation, or the Salvation
of private perfons. This is my Judgment, and
will be until I fhall be convinced to the contrary,
and then I. fhall heartily recant it, (as I will all
my other private Opinions upon thofe terms, in
whatfoever I have Dogmatically declared, and
offered to Confideration.) But, I yet doubt not of
what I have averred, and am confirmed in my be-
lief by what the LO RD hath faid by his Prophet
Lfaiah, to all thofe who tremble at his Word, and
ferve him according to their Confcience: Your
Brethren (faith he) hated you, and cafe you out
(pretending it to be for GOD’s glory) for his
Names fake ; but he /hall appear to your joy, and they
JSnall be afhamed, Va. 66. 5.

Be not offended, if in fome Particulars I feem
not to be at prefent, wholly of that Judgment

which
( 104 )

which you beft approve of ; for I fhall be fo at laft,
if it be truly approveable. In the mean time,
by fuch neceffary offences, the perfons and things
which are beft to be approved, will be the better
known; and though I diffent from fome good-men
in things indifferent (or in fuch as they think not
indifferent ) or though I may with-draw out of a
confcientious refpeét, to others, from partaking
with fome Profeffors of Chriftianity, in that which
I or other men conceive to be erroneous or fcanda-
lous; yet, an Meretick or Schifmatick, properly fo
called, I hope never to be, becaufe GOD’s grace
preferveth me from wilful averrations, and from
infringing of Brotherly Love. Whether it be in
Spiritual or Temporal things, I judge in the ab-
ftraét, as I think the Word of GOD judgeth of
them, leaving mens perfons to him, and to thofe,
unto whom a perfonal Judgment of them belongs ;
declaring my Confcience and Belief, as I think I
am obliged to do without perfonal refpeéts or dif-
refpects, that I might preferve concord, and incline
other men to be like-minded toward me, and to
each other; and I conceive I therein give no juft
occafion of fcandal to my Superiours, or to the Ca-
tholick Church. When a City is firft Incorpora-
ted, every man who had a Poffeffion therein, or is
afterward admitted to be a free Citizen, may there-
in exercife the Trade and Faculties which he had,
asa Freeman, before there were di/tinct Societies, in
the fame, and cannot juftly be dif-infranchized,
or reputed a Tranfgreffor, though he be none
of thofe new Companions. I was admitted into
the City of GOD before there were (to my
knowledge) any gathered Churches therein, and I

conform

104
( To5 )

conform according to my power and underftanding
to all the pofitive Laws of shat City, living peace-
ably in concord with every Fraternity; and if all
the diftin&t Corporations therein will receive me in-
to their Soczeties, I will be obliged to be conform-
able to every one of them, fo far forth as their By-
Laws and Orders be in my Confcience agreeable to
the Univerfal Laws of the Czty of GO D, and not
repugnant to each other. For, Iam not only a
Profeffor of Univerfal Humanity and Philanthrophy,
butalfoa Fefutteand a Catholick Chriftian. A Fefuite
of the Society and Order inftituted by our Patron
Fefus Chriff; not of that upftart Sect, lately and
falfly fo called and invented by /enatius Loyola, for
the fervice of Autichrif#, under colour of that name.
A Catholick alfol am, but not a Roman Catholick
(which is an abfurd term, contradictory to it felf)
nor am I of any other particular profeffion, which
may imply a repugnancy to Univerfal Truths or Du-
ties ; therefore cannot feparate in Love from any ;
efpecially, not from thofe of any Church, who are
in a poffibility of being in Chri? Fe/us, though they
are for the prefent entangled in fome Errors ; and I
have as well a Charity for mine Enemies, as an af-
fe€tionate Love for my Friends; not only defiring
the Salvation of all thofe who profefs Chrz/7, by what-
foever Sect or Name diftinguifhed (and of the pro-
phane among them, reputed as Publicans and Sin-
ners) but that [nfidels alfo, Mahumetans, Fews, yea
and Axntichriftian Chrifians (who are the worft of all
men) might (ifGOD pleafed) come out of the
Malignant City by Repentance into his New Feru-
Solem. And forafmuch as it is faid, He would that
all men fhould be faved ; I would have them compelled

O to

8 105
( 106 )

to come in, by all manner of loving coimpellations,
and by preaching unto them the Univerfal Love
and Mercy of GOD in Chrift Fefus, by our exem-
plary good lives, as well in deeds as in words. To
this end, I have much upon my /pz7it to be expreffed;
but, I referve it to be inferted, in what I have
begun to meditate upon the more Excellent way,
mentioned by St. Pawé, and for illuftration of that
Univerfal Gofpel, which St. Fohn in his Revelation
informs us, an Angel flying through the midftof Hea-
ven, was commiffioned to preach: For, I have
hitherto fo long obferved, and infifted upon ex-
preffing the ingratitude of Mankind, and the pre-
varications of the world, that I am as weary there-
of as it is of me; and leaving her henceforth to her
own wayes, without reproof, will fpend the reft of
my time (if my Pen be not taken from me) to mag-
nifie that Eternal Love, by which all things were
created, and which fhall be in GOD’s time mani-
fefted in the perfe€ting of what his Wifdom intend-
ed before there was a vifible World. Mean-while I
will proceed with what I have now in hand.

The General Love by me profeffed, as is afore-
mentioned, fo prevails with me, that I can com-
municate with the Members of any Chriftian Con-
gregation (if they will admit it) to break Bread in
remembrance of Chrif?’s Paffion,and in any other
pious Duties, provided the Communicants be not
fcandaloufly prophane in their lives, or obftinate
Profeffors of Antichriftian Principles deftructtive to
the effence of Faith or Humane Society ; yea, though
there be a furplufage or defeét in fome circumftan-
ces; provided alfo, my Confcience checks me not
therein, for being a ftumbling-block to other of my

weak

106
( 107 )
weak Brethren: And I do ingenuoufly confefs, that
in fome particulars wherein I praCtically comply
not with others, I could do it without offending
mine own Confcience, in refpe€t of the things
themfelves; if I be not enjoyned to acknowledge
that is neceffary which I think not fo to be; to pro-
fefs I believe that which I cannot believe; or, if I
were not confcientioufly fearful, I fhould thereby
give encouragement to Superftition, and be a more
dangerous offence to the weak ones of a contrary
Judgment, than would confift with Chriftian Cha-
rity, the Glory of GOD, and mine own internal
quiet. And, whether I fhall at any time here-
after conform, or not conform to other mens Judg-
ments in things controverted, in publick or private,
I fhall do it, or not do it, confcientioufly in the
fear of God, as my heart then inclines me (though
it fhall be to my external difadvantage) without
contempt to Authority, or difrefpe€t to any Pro-
feffion. Nor will it much offend me, as in relation
to my felf, to be compelled to fubmit to things in-
different ; becaufe, if that be a tranfgreffion, the
fault is not mine, but their crime who compel
that to be done as neceffary, which is left indiffe-
rently to be done, or not to be done, as juft occafion
makes it expedient or inexpedient ; and when the
doing or not doing of it, may advance the Common
Peace, I prefer that, before my own private conve-
niences or inconveniences ; yea, before all things,
except the Honourof GOD only. But, take notice,
that notwithftanding this latitude of my Confci-
ence, I am fometimes in as great ftraits in refpect
of the particulars afore-mentioned, as they who
have the narroweft latitude, and fhall in fome cafes

O02 more

10%
( 108 )

more willingly fuffer, than do that which I have a
liberty to do: But I will doas GOD direéts me
in every emergency ; and defire all my Readers to
take heed, that they make neither mine, nor any
other man’s Confcience, an abfolute Patern or Pre-
fident whereby to regulate their a€tings, till they
be convinced by better Arguments than Prefdenis
or Examples. Follow other men (as St. Paz faid)
as they follow Chri/, and no further: for that lati-
tude which is vouchfafed to fome, is not given to
all, nor at all times to the fame perfons in the fame
cafes, but varioufly difpenfed, and at no time ju-
ftifiable in any, but when it is grounded upon the
Law of GOD by Faith, and warranted by his
holy Spirit, working in our hearts according to
thofe Principles.

I again befeech you all in the Love of Jefus
Chrift (of whatfoever Judgment you are) to reade
without prejudicacy, what I have further to de-
clare, tending (as I think) fo Univerfal Concord,
to the preventing what may difturb the peace of
your private Confciences, and conduce to that Re-
pentance and Reformation, whereunto I would per-
{wade. It proceeds from no Phanatick Refolution
taken up for mine own advantage ; nor from a par-
tial refpe€t or difrefpect to any diffenting Parties,
but is that which ever fince I was of underftanding
I have judged reafonable, and been fo conformable
unto in my practice, that I neither gave juft
caufe of offence to any, nor perfwaded any to be
of my Judgment further than their own Confcien-
ces inclined them. I much reverencing the Mazi-
onal Church of England, without defpifing, or facti-
oufly adhering to any Congregational A ffemblies; and

here-

1o8
( 109 )

heretofore conceived that Set-Forms of Prayer, as
wel in publick as in private, were for many refpects
expedient at fometimes, for fome perfons, though
not alwayes neceffary for all men. I believed (as
I ftill do) that fuch Prayers as were at any time
dictated by the Spirit of GOD, were at all times
accompanied and fanctified by the fame Spirit,
when any Congregation, or perfon, having the fame
occafions, did with a fincere intention of the heart,
fpeak them unto GOD in the fame words ; and
that they who affented unto thofe words with fince-
rity, offered up a Sacrifice pleafing unto GOD,
though they were but formally only read by him
who officiated as the mouth of the Congregation.
I thought alfo, that fuch Forms as are enjoyned,
might be helpfull to fome, either to bring things
needfull at prefent to remembrance, which might
elfe have been forgotten, or to affift thofe who had
not the gift of vocal Prayer in publick; or to help
inftruct the Ignorant in giving decent Attributes
to GOD in their Devotions; or to ftir up their
own or other mens hearrs in that Duty, by pre-
venting fuch Zautologies, impertinent and undecent
Interjections, or fuch deficiencies in words as may
be offenfive to their hearers, and otherwhile obftru-
tive to themfelves in the performance of that Du-
ty. I judged likewife, that the Forms of Prayer
publickly ufedin the Church of England were pious,
and in few particulars juftly to be excepted againft
as offenfive, if not magifterially impofed as necef-
fary for all, or formally only repeated, without a
hearty intention; yea, I confefs that I concei-
ved the Letany (whereat much offence is taken )
to be the beft Patern of Prayer, as in refpect of the

form,

109
( Ilo )

Form, for a Congregation or Family, next to that
which was prefcribed by our Saviour ; becaufe con-
fitting of many fhort Petitions, Confeffions, and De-
precations, (to be ufed as occafions are offered ) the
hearers give affent to every one of them vocally at
the end thereof; and are then, thereby kept the
more attentive, and their minds more from wan-
dering, than ufually they are in a long continued
Prayer ; and for that it joyns together both the J7z-
nifier and the People in their Devotions. Upon thefe
and the like confiderations, I had a reverend efteem
of that Form, and of fome other Prayers, notwith-
ftanding their Objection, who fay, the Common-
Prayer-Book was taken out of the Roman Miffal:
For, though the Papifis had part of it in their
Lyturgie,to fet a flourifh upon their /uper/titious
Novelties ( which Trafh had buried under it that
little whereof good ufe might have been made )
fo much as the Sazats and Martyrs retained at
the time of Reformation, and which in effe&
was a Collection, for the moft part, of what was
in the Greek and Roman Churches before the Pa-
pal tyranuy began, was not originally Papal, but by
degrees mixt with fuch humane Inventions, as would
not elfe perhaps, have been fo foon and eafily ad-
» mitted; and I knew not wherefore (the Rubbifh
being again feparated) but that the wholefome words
might be as well hallowed to a pious ufe, as the
Cenfers, wherein Incenfe had been offered up with
ftrange fire, by Madab and Adbzhu, and be re-fancti-
fied by a fincere devotion, when it is needfull.
Therefore, I was, at firft exploding thereof, forry
it was not rather purged of what feemed offenfive
than quite taken away ; and that it was not left to

be

110
( 111 )

be ufed, or not to be ufed, as occafion might re-
quire, or as mens Confciences thereunto inclined
them, without compulfion: For, I thought the fud-
den Junovafion, then intended, would be unfeafon-
able, and probably, as it was carried on, produce
thofe or fuch like ill effe€ts, as followed foon after ;
which prefuppofal of mine, I publickly declared al-
fo, at that time, with as little thanks for my labour,
as peradventure I may have for what I now ex-
prefs.

Yet, when I perceived many had made it an Jdol,
as others did of things no lefs neceffary in their
feafon than the Brazen Serpent, (which was at firft
fet up by GOD’s Command) I fubmitted to what
his Providence produced at that time, who difpo-
feth of all things, and permitted that Formality
among other, to be taken away: Yet I knew by my
own experience, and by what hath been confeffed
by fome, endowed with more excellent gifts than I
am, that GOD, who diftributes his Graces as it
pleafeth him (partly, perhaps, to prevent fpiri-
tual pride, and partly, to encreafe Love, by making
each Member of Chrift to need each other ; or, for
fome other caufe known to himfelf only, (as when
he withheld that fluent vocal expreffion from Mo/es,
which he conferred on Aaron) doth not give to eve-
ry Servant of his that confidence in their own abili-
ties which may have, not fuch fatisfacton in their
own verbofity, that they can fpeak to him extemporary
in the prefence of an Auditory, though they are full
of devout thoughts, and want not that gift of zz-
ternal Prayer, which makes their filent mental De-
votions, or broken expreffions, acceptable unto him,
and as effectual as Hannahs Whifperings were, of

which

TIt
{ 112 )

which ZZ misjudged. And indeed, where there is
the neareft communion in the clofets of their hearts
between GOD and the fouls of his dearly beloved
ones, they are more priviledged than the greateft
Favourites of Earthly Princes (who make not their
Petitions after the manner of other Courtiers) and
being fo ingratiated, that they are many times pre-
vented in their defires by his free Grace, cannot fet
themfelves at fuch a diftance as they muft do who
petition in the ordinary mode; neither can they
when there is need, fo effectually pour out their
hearts unto him in the formality of words, as by a
Spiritual communication, though they ufe words other-
while, for the fake and example of others, who have
not that way of addre/s, and who may elfe perad-
venture think they pray not at all. In my own par-
ticular, it often fo fares with me, that when my
heart is fulleft both of matter and of ftrong defires,
to pour out all in words; I am fo fearful to forget
what is moft neceffary to be fpoken for, that I can
fay little or nothing in words; yet have fuch prayers
of mine been heard and gracioufly anfwered. If it
were not fo, many poor afflicted fouls would be in a
fad condition ; and it may be that the declaring of
my experience in this cafe, will be a means of con-
folation to fome.

My private Prayers are for the moft part, fuch ;
and when Iam neceffitated to be the mouth of o-
thers, Then (as many do who think it not obfer-
ved) I heartily, not formally only, make ufe other-
while of fome formal words, both to help light my
Candle, and to draw out of my heart by degrees,
that which is in feafon for prefent occaffions; And
as the {weet favour of Ambergreece (which it natu-

rally

Il2
( 113 )

rally puts not forth of it felf) is drawn out by things
added thereto which have no fweetnefs of that kind ;
fo otherwhile by thofe /orms, which are in them-
felves but dead Letters, that which lies unaétive
within us is quickened; yea, fometimes the ope-
rations of the Spirit may be ftirred up by a contem-
ptible means, even in the moft excellent Prophets
of GOD, as it appears by Zézas, who to roufe up
his Prophetical Spirit, called for a Fzdler, and it is
faid, 2 King. 3.15. That when the Minfirel (or Fid-
ler) played, the hand of the L OR D came upon him.
Neverthelefs, I defire not that any Forms of Prayer
fhould be compulfarily impofed on thofe who need
them not; efpecially, not on them who are called
to be Teachers and Speakers on the behalf of other
men: For, though I my felf have not that excel-
lent Gift of extemporary Prayingand Speaking, which
becomes him who undertakes to fpeak to, or for a
Publick Affembly ; I would not have fuch Places
conferred on thofe who are not able, on all im-
mergent occafions, to fpeak unto the People from
GOD, and unto GOD for them on whom they
take charge, either in fit words of their own, or in
fuch of GOD’s words as are ftored up in memory:
Nor do I think it reafonable, that men fo qualified,
fhould have their fpirits confined to other mens
words ; and perhaps otherwhile to fuch words as
they cannot make ufe of with a fafe confcience,
though they feem pious and plaufible unto many ;
as for inftance, when in our Thank/givings or Pray-
ers to GOD, we mention Perfons or Adtions with
fuch Attributes, Epethites, or Affirmations, as we
either doubt of, or believe to be untrue, or are
not affured that they are approved of by GOD.

P There
( 114 )

There may be no defect in the Form or in the Mat-
zer, to common appearance ; yet there may be fome
Complements in it, which every man’s Confcience
cannot brook; and to inforce the ufe of Set-Forms,
not prefcribed by GOD in his Divine Worfhip,
as neceffary, whether it be on Mznzifler or People,
look (in my underftanding) when it is pretended to
be for their good, like bidding Gue/ls to a Fea/ft, and
when they come, to conftrain them to eat of all
that is fet before them, even more than they need,
and that alfo which their ftomach loaths (one mans
meat, as our Proverb fayes, being another mans poy-
Jon) and if it be refufed, cram it down their throats,
whether they will or not; or elfe keep them pri-
foners, and ftrip them of that which they have about
them. I alfo allow to every man his due freedom
in things of that nature, that when I come to joyn
with any in publick or private Prayers, I bring not
with me to their difcouragement, a cenforious mind
to judg uncharitably of defeéts in words or circum-
ftances, but endeavouring diligently to obferve
what is fpoken (be it extempory or a fet-form ) and
whether it be fpoken heartily, or curforily onely
(which concerns not me, but the Speaker) I do
confent to the wholfom words of him that fpeaketh,
in fo much as I believe tends to the Glory of GOD
and to our Publick or private neceffities, paffing by
that which I think impertinent, as if it had not
been fpoken ; adding alfo fecretly in my heart, an
amendment or fupply, where I conceive a defect
ftriving againft my own corruptions, if any uncha-
ritable cenfure begins to rife up, by exercifing my
Faith and Humility, by which means that which had
elfe been equivalent to a fet-form of Prayer as to

me,

Il4
(115 )

me, is made my own ertemporary devotion, though
partly perfonated by another man: And by thus ex-
ercifing the Principle of Love, I neither give juft
caufe of offence for the prefent, nor difable my felf
to take opportunities to reCtifie at another time,
that which I thought not then approvable in him
that prayed. When they in whofe pious duties I
was partaker, kneeled, I kneeled ; when they ftood
up or fate, I did the fame ; the like in all other in-
different things, that / might not difturb their De-
votions. Moreover, when heretofore in the Pub-
lick Affemblies, they rofe up at the repetition of the
Creed, I was not offended at it, but pitied their ig-
norance who did it fuperftitioufly ; For, in the Pri-
mitive Times, that pofture was often ufed in true
zeal, to fignifie to thofe /ufidels, and others among
whom they lived, their voluntary affenting to that
Belief: and (as I remember) it is recorded, that
the Chrifian Souldery in thofe dayes, drew out their
Swords, thereby implying that they would defend
that Profeffion to the death, with hazard of their
lives, if need were. Alfo, when the Congregation
communicated in receiving Bread and Wine, I fate
or kneeled as the reft did, without irreverence in
fitting, or fuperftition in kneeling: For I kneeled
not to adore the outward Elements, or the Table
which is now termed an Altar ) but, to put my
felf into an humble pofture of addreffing my heart
to Fefus Chrift in Thankfgiving and Prayer: By
which conformity, in fuch indifferent things, (which
many fuperftitioufly obferve, and many as fuperfti-
tioufly omit) I preferved peaceablnefs in thofe who
would have been difquieted, and otherwhile gained
thereby an opportunity to rectifie the Judgments of

P 2 fome,

ITs
( 116 ) '
fome, who make the obfervation or not obferva-
tion of fuch indifferent things, to be effential to
their Religion ; and / am afraid that too many are
only religious in the obferving or not obferving
{uch punctilio’s ; feparating for trifles, and being ig-
norantly affected, or uncharitably difaffected, to
the vexation of themfelves and others.

Upon thefe and the like confiderations 7 hereto-
fore conformed to the Difcipline of the Church of
England (knowing in my own confcience, as Paul
faid of an Jdo/, that to me who made not confcience
of worfhipping thereof, it was not only no dol but
as a meer nothing ) fo for fuch as my confcience
would permit without offence to my weak Brethren ;
fuppofing fuch Forms of Prayer or Difcipline, as
were continued or inftituted by the firit Reformers,
when they feparated from Babylon, were not con-
trivements of humane Policy only, the better to
withdraw the People’s hearts from Romifh Superfit-
tions, but fincerely eftablifhed for the time being,
in that mode, becaufe they thought them edifying,
or becaufe it was not in their power to perfect their
intention, or elfe (which is my Judgment) it was
permitted fo to be, becaufe the Providence of
GOD would ripen that work by degrees, as it
might beft advantage his Kingdom in the time to
come, according to his permiffions at the wearing
out ef Fewi/k Ceremonies. And, 7 thinking it my
duty, to make the beft ufe 7 could in my place, of
that Faculty whice he gave me, to render fuch Az-
mane Conftitutions,as I had not power to take away,
more edifying & lefs fuperftitious, compofed about
forty years paft,a Hymn for every obfervable day in
the year, to prevent that fuperftitious obfervation,

where-

116
(117 )
whereby GOD was difhonoured in thofe dayes;
and to the like intent, conformed, as aforefaid, in
fome other indifferent things then practifed, un-
til that Di/cipline was interdifted ; and perhaps
had fo done now it is reftored, but that 7 evi-
dently perceived the Adverfaries of fincere Refor-
mation, (fome of whom feemed to be Friends there-
to) have laboured to enflave us to their Judgment ;
and others, by the o/d way, to bring us back again
to Rome, by drawing usa little nearer thereunto,
by preffing that upon us, wherein we feemed at firft
to be feparated from her; pulling down, fetting
up, and adding what may advance their Defigns
under colour of repairing the old model of Refor-
mation: And ever fince that Difcovery, 7 have
defifted from that conformity, which 7 formerly
thought a thing indifferent; and as / lately fub-
mitted to the Providence which abolifhed that for a
time, whereof I thought good ufe might have been
made, fo 7 fhall gladly now do, if it be abolifhed for
ever, with all the remainder of humane Inventions,
which have been added to Divine Worfhip: For,
though / have heretofore endeavoured to improve
them, and (as you may perceive by what is decla-
red) am not ignorant of the beft ufe that can be
made of them; / now fee men have made fuch
Idols of their Difciplines and Formalities, that they
are as meer dead things for the moft part among all
Profeffors. In words they are very zealous for ocb-
ferving the Sabbath, or Lord’s day, Holy-dayes and
other fuch Odinances, but keep them not as they
pretend they are bound in confcience. In hearing
they hear not; in praying they pray not as they
ought to do; for their bufineffes on thofe dayes,

are

117
( 118 )

are principally to fee and be feen in their beft
clothes, to confer of their temporal affairs ; to hear
news out of the Pulpit, or from other places, with
fuch-like ; and their formal devotions are but fruits
of a truft repofed in the work done, heedlefly hudled
up, as the Papifts do their Pater Nofers and Ave
Maries, as if fo, or fo many Prayers repeated, or
fo many Sermons or Maffes heard, were meritorious.
Therefore, notwithftanding I yet fee not in this my
flefhly being, how the Soul of Religion can be pre-
ferved without fome Form wherein it may be vi-
fible and aétive, I am neverthelefs confidently
perfwaded (and perhaps may therein be a Prophet
to this Generation) that GOD who is a Spirit, and
to be worfhipped in Spirit and Truth, will ere
long deftroy all external Formalities, but fuch as
he himfelf hath ordained; in regard his jealoufie
is as much provoked by our Phanatick Idea’s, as by
Graven Images. In the Primitive Church, 1 do not
find either thofe Forms of Prayer, nor thofe Ditf-
ciplines, nor that artificial mode of Preaching
which is now in ufe, they came into fafhion by de-
grees; And I do believe, that though GOD hath
permitted other Difpenfations to be and continue a
long time, and was alfo pleafed to make them
fomewhat effectual for prefervation of his Zruth;
yet that Simplicity of Worship, Preaching, and Pray-
ing, whereby the Gofpel was firft planted, will be
again received hereafter. Howfoever it pleafeth
GOD to proceed, every man is obliged while fuch
Difpenfations continue, to be, fo far forth conform-
able unto them, as he confcientioufly believes them
to be neceffary or expedient for Edification ; and I
for my part will husband them as well as I can with

pre-

118
( 119 )
prefervation of my obedience to GOD, and chari-
ty to men,

I refolve neither to feparate from, or comply
with any, but as their Doétrines and Difciplines are
contradiétory or agreeable to the Word of GOD in
my underftanding, in obedience to him, without
wilful or factious difobedience to the Civil Power,
or giving juft occafion of offence to the Elders or
Members of the Church of England, or of any par-
ticular Congregation within thefe Z/ands ; but what
I cannot believe warranted, I cannot pra€tife or
profefs, whatfoever penalty I incur. I conceive
not the Church of Exgland, or any other Church,
to be fo properly called the Mother, as the Nur/e of
thofe who are in them begotten and regenerated :
Nor was I by Covenant at my Bapti/m, or at any
time fince to my knowledge, made a Son or Mem-
ber of any Prelatical, National, or Congregational
Society, but of the Catholick Church only. If I
thought otherwife (and were not confcientioufly
perfwaded, that it would be uncomely (or fome-
what worfe) to go back again to the door for an
Initiation after I have been openly admitted to com-
municate at the LOR D’s Table) I would be re-
baptized ; therefore, I will conform to no Perfo-
nal, National, or Congregation Judgement or
Practife, further than I know it to be Catholick,
and warranted to quadrate with neceffary decency
and good order, by GO D’s Word and the Light
which is in me, fanctifying through his Grace the
talents of Nature. How other men ought to de-
demean themfelves, the fame Light in them, affifted
as aforefaid, will alfo direét; and of their actings
in things controverted, there can be no other com-

petent

11g
( 120 )

petent Judge but GOD. For, there is a Lati-
tude by him vouchfafed to the Confciences of fome
perfons, in fome cafes, to vary otherwhile from
General Rules; as to the Children of L/rae/, in for-
bearing Circumcifion, whilft they were in the Wil-
dernefs ; to Paw/, in Circumcifing Timothy ; as al-
fo touching fome outward Conformities, in refpeét
of the Civil Power, even in things injurious to
their own perfonal Right, according to Chrift’s ex-
ample, who paid tribute to C@/ar the ufurper of his
Kingdom. In great ftraits and neceffities, that
which is not lawful may be expedient, and there-
fore tolerated. It was unlawful for any to eat of
the Shewédread, but the Priefts ; yet, Alercy being bet-
ter than Sacrifice, David and his followers did eat
thereof rather than perifh by hunger ; and Rea/on of
State excufes not Sau/ from being a Murderer in
flaying thofe who gave it unto them, in that necef-
fity, though by the Arbitrary Laws of earthly Mo-
narchs, it was adjudged Treafon. Moreover, that
Toleration which was defired by Vaaman, appears
to me approvable (though I was cnce of another
Judgment) That A/yrian Lord being cured of his
Leprofie, humbly defired, in refpeét of his nigh
Relation to the King of A//yria his Mafter, who had
fent him to be cured, that GOD would pardon him,
when only to do his fervice to the King, he went
with him to the houfe of Rimmon, if whilft his
Mafter there leaned upon him, he bowed down,
without intending any Adoration to the /do/ (which
I conceive was implyed.) In anfwer to this re-
queft, the Prophet faid, Gozz Peace; which if it
had not amounted unto a toleration according to
his Petition, the Prophet in my Judgment, had

neither

120
( 121 )
neither dealt faithfully nor charitably, to fend away
one fo likely to be a true Profelyte, with plena-
ry fatisfaction and inftruétion concerning his duty.
7 can neither excufe thofe who Magifterially burthen
the People of GOD, with indifferent things as
being neceffary to his divine fervice, whilft they on
whom they are impofed conceive them to be fuper-
ftitious, and an infringment of their Chriftian Liber-
ty ; nor blame thofe who fhall humbly, peaceably,
and orderly plead to be delivered from their bon-
dage, and obey in fuffering: For though they may
Authoritativly fay, as the Yews did when they cru-
cified Chriff, We have a Law by which he ought to
Juffer, that may anfwer and be bold to fay, GOD
and Nature have Laws by which it ought to be o-
therwife. The benefit of thofe Laws J do modeftly
( not fa&tioufly ) endeavour to vindicate, and will
be as wary as / can, not to hazard Subftances for
Circumftances or Accidents, nor be afraid to giori-
fie GOD and confefs Chriff, in the fame good
words, which are formally ufed by wicked or pro-
phane men, though 7 will not joyn with them in
their intentions ; but knowing that Truths and pious
Words are fometimes ufed to deceive, will fo far
only conform to other mens Words and Actions
as they are good in themfelves, and as they may be
turned to the Truths advantage in my underftand-
ing: Much lefs then will 7 make fcruple to joyn
with Chriftian men, in pious Expreffions, and in
indifferent Actings, though there may be a finifter
intention in them, unknown to me, who am in cha-
rity-to judge the beft, where evil is not apparent.
And, becaufe J may poffibly thereby take occafion
fometimes to make that which was impertinently

Q or
( 122 )
or fuperftitioufly intended, both a means to fruftrate
that ill intention, and to improve a righteous pur-
pofe, as GOD doth, to glorifie his Fu/tice and Mer-
cy by our prevarications.

Therefore, as to advance the Glory of GOD,
and preferve their own internal quiet, / exhort all
men to be watchful that they neither aét or omit the
doing of any thing, but as they are confcientioufly
perfwaded, until they fhall be convinced to the
contrary; So, 7 defire them for prefervation of
their outward peace, to be as wary, neither wilfully
or factioufly, or for finifter ends to refufe Confor-
mity to the Ordinances of men, in fuch particu-
lars as come within the extent of things decent,
orderly, and well-fpoken of by good men, and may
conduce to Edification in Piety, or of Civil Con-
cernments which clafh not with Divine Conftituti-
ons. Be not afraid or afhamed to conform, if you
have no better ground of diffent than your tempo-
rary advantage or difadvantage, or becaufe you
have heretofore aéted and profeffed to the contra-
ry, efpecially in fuch cafes as may make it more
obftruétive to the Gofpel of Chrift, and to the im-
provement of Chriftian Amity, than by giving
offence to fome Brethren; when as many of ano-
ther Judgment will be offended alfo, of whom you
ought to be as confcientioufly tender, in which
cafe there will be need of much fanétified difcreti-
on. J likewife humbly befeech all thofe, to whom
GOD hath committed the managing of Civil Pow-
ers, to be careful (if they would have men con-
{cientioufly obedient to their Civil Conftitutions
and Commands) that they intrench not upon
GOD’s Prerogatives and pofitive Ordinances, to

the

122
( 123 )
the provoking of his wrath, by impofing on his
People unjuft or unneceffary burthens in Concern-
ments Divine or Civil: or by giving thofe power to
domineer over the LORD’s Heritage, who pre-
tend to be Paftors of Chri/?’s Flocks under them,
and may multiply, by their affiftance, impertinent
and fuperftitious Traditions and Ceremonies, till
at laft they, leaving nothing indifferent, bring the
moft part of Civil Caufes into their Ecclefiaftical
Jurifdictions, and be deftruétive as well to the Su-
pream Civil Magiftrates, as to the Eftates, Perfons,
and Confciences of their faithful Subjeéts, by de-
priving them of their natural and fpiritual Rights
and Freedoms, one by one. That unneceffary coft
which many thoufands are, or may be enforced un-
to, by their Vifitations, Inquifitions, Articles,
vexatious Profecutions in feveral Courts, their
numerous exacting Officers, and by Bribes to fu-
percede or take off the Procefs, Cenfures, and
Mulcts, cannot be fum’d up; befides the charge of
all thefe, and thofe other burdenfome Impofitions
laid upon the People fince Axtichrifi got power ;
Among the reft, that one of impofing the obferva-
tion of Holy Dayes (as they call them ) above the
Seventh part of timefet apart by ancient Chriftians in
place of the Fewz/k Sabbath, amounts yearly to an
incredible fum, and by my calculation, to a greater
burden than the Zxcz/e, and all other Taxes: For,
it deprives the People of above the 12th part of
thofe dayes, wherein GOD by the old Law allow-
ed them to do what they had to do in their temporal
Affairs:- And if we could caft up into one fum,
what the labour of every man, woman, beaft, teem
of horfes and oxen probably arifeth unto in thofe

Q2 many

123
( 124 )

many dayes, which are fuperftitioufly dedicated to
Saints and Angels, together with the finful or vain
expences which they occafion by drunkennefs, ga-
ming, and other vanities and mifchiefs, during
thofe dayes, it would appear fuch an annual charge
(befide hindrances in Trading, and loffes at Har-
veft and Seed-times) that being added to all the
other Impofitions, Services and Payments, lawful-
ly, and unlawfully laid upon the Wazion, it would,
in my judgement, feem greater than ever was
charged upon any People, who were not abfolute
Slaves ; neverthelefs, that fuperftitious obfervation
was not to be murmured at, if it tended ought to
the Glory of GOD, or but to the benefit of any
part of Mankind, except thofe who are enemies to
the Kingdom of Chrifz. That, fuch Oppreffions
might be prevented, and redreffed when begun,
GOD left not them, who fhould be Kings and Go-
vernors over his People at large, as the Kings of
the Nations were, but gave them, befide many other
examplary Paterns of Righteoufnefs, the Law of
a Fuft Monarchy, in Deut. 17.15. before the com-
ing.of Chrifz, and many Evangelical Precepts fince,
whereby they, and their Subftitutes under them,
ought to be regulated. And in all times, divine
Providence hath raifed up fome, as well in the
Campe, like Eldad, and Medad, as in the Taber-
nacle, to be Remembrancers of what ought to be
done. They have alfo thofe M/inifters of the Gofpel,
who, inftead of thofe Prie/s, whofe lips were hereto-
fore to preferve knowledge, by whom they may, and
ought to be affiftant with their Counfel, which
would not be in vain, if confulted.

But,

124
( 125 )

But, hereupon arifeth a Que/tion, lately put to my
Confcience, which may, perhaps, be of concern-
ment at this time, if I could give a fatisfactory
anfwer thereunto; for which caufe I will endea-
vour it fo far forth as my Judgment extends. The
Queftion is, Whether they who being called to a
Spiritual Function, to minifter in things relating to
the Kingdom of Chrifz, and the divine Service of
GOD, may intermedle in the adminiftrations tou-
ching the Kingdoms of Men, or in civil and com-
mon matters ; feeing it feems to be an undertaking
to ferve two Ma/fters, which may occafion the neg-
leét of the one or of the other? I Anfwer; it may,
or it may not be fo, according to the mind and fin-
cerity of the Undertaker.

The State of Venice, rarely admit any of the
Clergie to be of Counfel in their Civil Affairs, be-
caufe they are jealous of the Popes Intereft among
them: yet, I remember they had one, by whofe
wifdom and faithfulnefs, they were more advan-
taged, than by any one Counfellour that ever they
had. But, this was a rare Bird; Rara Avis terris,
nigroque fimilima Cigno. Many fuch are not bred at
a time in one neft. The Woods yield few white
Ravens, and as few white Dawes are bred in Chur-
ches; yet I have feen both. If he that is called
to the Miniftry of the Go/pel, fhall ambitioufly de-
fire wordly honours or profits, which he formerly
enjoyed not; or fhall not willingly for-go what he
formerly poffeffed, when he is called to follow
Chrift, and finds it is, or may be his hindrance
therein, he cannot, as I believe, with a good
Confcience, either keep that which he had, or ac-
cept of other temporary Dignities or Profits. But,

if

125
( 126 )

if he be born to any temporal honour or eftate, or
fhall have them beftowed on him by his Prince, who
may have need of his Service in the adminiftrati-
on of Fuftice or of other Civil Affairs, without his
own defire or feeking ; and confcientioufly believes
he may thereby the better ferve his Mafter, Chri?
Fefus, he ought (in my underftanding ) to keep
what we had, and accept of what is tendred, rather
than reject it ; provided he be watchful that honors
corrupt not his manners, nor his Riches choke the
feeds of Grace; and that when he ferves his Prince
or Country in a temporal capacity, he leans not to
them and forfakes his beft Mafter, making ufe of his
additional power, to the difadvantage of Chri/?’s
Kingdom ; provided alfo, that when he ferves his
Prince or Country in a temporal capacity, he fo
remembers his fpiritual Engagement, that he
humble himfelf into a parity with his fellow Com-
miffioners, ordained by Chrifi, as meekly as if he
had no temporary additions or priviledges more
than they; fo totally laying them afide in the exe-
cution of his /pzritual Function, that he may not
over-awe them in their Votes, or fo much as feem
to think them any appurtenances thereto. Where
this Moderation is with fincerity preferved, both
GOD and the Kzng, may be the better ferved ; then
Peoples Chriftian and Civil Liberties be the more
fecured ; and both Parties be as mutually helped
as one hand in wafhing the other. This, I con-
ceive, is as lawful, and as agreeable to the will of
GOD and a good Confcience ( with the provi/oes
afore-mentioned ) for prefervance of the Civil
politick Body, and of peace in the Church, as it
was for Fehojeda, the High Prieft, to intermedle,

toge-

126
( 127 )

together with his Prie/tly Office, in the adminiftra-
tion of the Czvil Government,for prefervation of the
King and Kingdom of Fudah; or, as it was for
Paul, and other Difciples, who officiated in preach-
ing the Go/fel, to exercife their Mechanick Trades
for the fubfiftance of their bodies, which was lefs
confiderable than the well-being of the Sazzts in
their bodily concernments. As there be no worfe
Counfellours than Priefs, if they be corrupt and
wicked ; fo, there be none better, if they be pru-
dent and fincere; and therefore I grudge them not
a double honour, who are approved fuch. But, when
the moft ambitious, and the moft covetous felf-
feekers of a Forimal Minifiry, {hall be only, or chiefly
confulted withal, who endeavour the eftablifhing
of their own Ecclefiatical Conftitutions, or Popi/h
Canons, fhall be joyned to a Civil Government by
their own procurement, or by other indirect means,
with perfons who for the moft part, wholly intend
alfo the fettlement of their Polttick ends ; there can
be nothing expected but an utter overthrow of all
the Foundations of Righteous Government both in
Church and Commonwealth, This ismy Judgment ;
which, if it may tend to produce as good effects as
are by me intended in declaring it, would rejoyce
my heart, though I were fure to die for it when it
is publifhed.

This Paragraph flipt in by way of Parenthefis,
whilft I was profecuting what I had to declare
touching what is intended to be forcibly impofed
upon confcientious men; upon which Theame T
could alledge many things, both for and againft
what is affe€ted and difliked, more than either of
the diffenting Parties have (that I yet know of) faid

for

127
( 128 )

for themfelves ; yet had not faid fo' much, but that
it thereby appearing I am neither partial not igno-
rant what may be on both fides objeéted, I may be
heard with the lefs prejudice on both fides, in that
which I rationally and confcientioufly declare ; who
conceive the Controverfies between them both at
this time, to be more myfterious and ridiculous,
than heretofore the Conteft was between the Greek
and Roman Churches concerning the Feftival of
Eafter. Thefe are onely my Caveats and Hints ;
wherein the manifold Confufions, both in matters
Divine and Civil by me obferved, and the multi-
plicity of my Mufings thereupon, make my Expref-
fions alfo to be confufed; yet peradventure they
may ftartle fome into a more ferious confideration
of them hereafter, if they do no more. In the mean
time, GO D's Word, Chriftian Prudence, and
your own Confciences, muft be your Guides, to
which I refer every man, hoping it will be better
weighed than it hath been; and that they will take
heed on all fides, that their Confciences be not de-
luded, feigned, infringed, palliated, or byaffed to
the right hand or to the left, but as they fhall be
reafonably convinced: For, we are likely to be in a
great ftrait ere long, which will try who hath Faith
and Conftancy, who are truly confcientious or hy-
pocrites ; where injuftice and oppreffions abound,
there can be no true Love ; where Love is not, there
can be no Repentance or Peace; and where thefe are
not found, Confufion, Defpair and Deftruction will
take place. Nor the diffembling of our Condition,
nor our pretending things which are not; nor our
difcountenancing of Truth, and countenancing of
Lies and falfe Rumours, and fictitious Prophecies,

whether

128
( 129 )

whether it be on the behalf of our private Inte-
refts, or of the Civil Government, or of GOD,
will avail us for good, but be of evil confequence?
To fuch wicked Vanities, I find very many over-
prone at this time, and well-pleafed with publica-
tion of that, which they believe to be falfe and er-
roneous, fo it may advantage that whereunto they
are inclined. And for prevention of what thefe
and fuch like prevarications may effect, my Con-
{cience compels me to infift fo much on the fore-
going particulars, and on thofe Jvterjections which
are occafionally and fuddenly caft into my heart,
that probably I fhall be blamed for tranfgreffing in
Tautologies, Pleoomafmes and defect of Method, and
may alfo bring upon my felf an increafe of troubles
in the flefh, by fo plainly expreffing what J am, and
what comes into my mind, rather than omit what I
think neceffary, or not clearly expreffed that which
I fuppofe fit to be offered to confideration at this
Critical time: Yea, and fome tell me, to whom I
have communicated thefe Papers, that it will make
many of thofe to fall from me, by whofe Charity
I have been hitherto relieved in my prefent neceffi-
ties. But, Mon nobis nati fumus, we are not born
for our felves only; and if I fuffer hereby, I fhall
be well contented with GOD’s Pleafure therein ;
who, though his Promi/es do often feem to clafh, and
run crofs to his Providences a long time, {for the
probation of our Fait and Conftancy) will make
them to meet at laft in the compleating of that
which will be moft for his Glory, and the true

happinefs of all who depend upon his Word.
Such a wicked fpirit of Divijion, Vengeance and
Perfecution is a€tive, to their intolerable oppreffion
R who
( 130 )

who ferve GOD according to their Confciences ;
and fuch a defect both of Chriftian Love and Hu-
manity, even among thofe who profefs the fame
Fefus, and of fome who are Pafors of his Flocks,
that they make it a Principle of their Affociation,
and as it were effential to their Function, to endea-
vour by any means whatfoever (whereby they incur
not the penalty of humane Laws) to fupprefs all
thofe by violence, who are not conformable to them
in Doéirine and Difcipline, even to the maintaining
in practice (though they openly profefs it not in
words) of this Maxime of the Papi/ts, That Fazth is
not to be kept with Hereticks ; and do their utmoft to
provoke the Civil Magiftrate to draw the Temporal
Sword againft them, and thruft them into the Fire ;
whereas the Apoftle Paw/ advifeth, that fuch as are
obftinatly incorrigible in things juftly reprovable,
fhould only be cut off from the Congregation of
Saints by the Spiritual Sword, and as it were pull’d
out of the Fire by the holy violence of a loving
Zeal, that if poffible they may repent and be faved
both in Soul and Body; yet many, againft whom
their hot-fpirited Brethren are fo violent, as being
fetters up of Mew Lights, do fet up no other Lights
than fuch as were fet up in the feven Golden Candle-
Jucks in the feven Churches of Afia, when they
were at pureft ; and not fuch Cazdles without Light
or lighted at noon-day, as are fet up in many places.
Some have much wondred what inclined them to
that ufelefs practice; and to inform them, I will
declare, what I conceive to be the reafon thereof;
They have fome Fugling part to play, which they
would not have the common people difcover: For,
you feldom fee Puppet-playes, and fuch Mymical

Con-

130
( 130)

Contrivements prefented but by Candle-light, the
better to obfcure their fecret Conveyances. Their
common plea of Axtiguity for their old Lights, is
fallacious: Error may plead it in many cafes as well
as Truth, though truth derives a pedigree far more
antient than our modern or moft antique Superfti-
tions ; which are not fo antient as Heatheni/h Ido-
latries from whence they fprung. Nay, many of
them are meer Novelties; and therefore all right-
principled men, who are perfecuted for their Mon-
conformity, adhere in their belief and pra€tice to
the written word only, according to their under-
ftanding thereof ( when they have difcharged their
Confciences ) in profeffing their Faith to GOD
and their Con/cdences, in which he hath his Tribu-
nal: For, hoping, that they who diffent from them
in Judgment, profefs that which they feem to be-
lieve, to no felf-end, but only, becaufe in their
underftanding it accords with the revealed Will of
GOD, they dare not intermeddle to judge be-
tween GOD and them, nor be the lefs affeétio-
nate unto their perfons, though they are in fome
points deluded for the prefent. This temper of
fpirit I have endeavoured to cherifh in my felf to-
ward all thofe who diffent from me in Judgment ;
and that we may be one in Love, preferve a Chri-
ftian Fellowfhip with the Members of every Con-
gregation profeffing Faith in Chrifz, who are not
fcandalous in their lives, or malitioufly wilful in
thofe dividing Principles which are deftructive to
Piety or Humanity. Inrequital whereof I have had
large teftimonies of the like affection to me from
fome of every Chriftian Society, by their late feafon-
able Charity ; yea, fuch a confiderable number of

R 2 perfons

131
( 132 )

perfons at this time in this Mation, differing from
me and from each other in Judgment, have feemed
fo to center in the Principle of Love, by their affecti-
onate, a well as charitable refpe€t to my Perfon,
ever fince I was deprived of my Eftate and Liber-
ty; that, confidering my unworthinefs (that the
tenth part of them were not formerly of my Ac-
quaintance; and the multitude of other neceffi-
tated perfons, who are more nearly to them related)
I do much mind it, with much thankfulnefs to
GOD and them, and more rejoyce in it for their
fakes than for mine own; becaufe, I hope it isa
Symptom that this Vzrtwe will more encreafe, to
the Glory of GOD and their Confolation, by our
Afflictions and Perfecutions, than it did by out
temporal Profperity and carnal Peace. Not long
fince (as I publickly declared in a Poem tending to
the Profecution of this work) I thought I fhould
have been as lonely as Zézas thought himfelf, but
GOD hath made it appear, that he hath many
Servants in this Mazéon. And my defire to render
this precious Oyntment of Love more diffufive a-
mong men, hath made me fo copious in words,
and feeming Puigreffions upon this fubjet ; where-
in, as Paul faid of himfelf, 2 Cor. 15. 13. Whe-
ther I am befide my Jelf, it is of GOD; or whe-
ther [ am therein fober, itis for your caufe. And
as the fame Apoftle faith, 1Cor.9.19. Though I
be free from all men, T have made my Self a servant
unto all, that I might gain fome of all Judgments;
denying or allowing to my felf thofe things that
are lawful, fo far forth as they are expedient for the
edification of others, and no further. Let us all
endeavour the fame thing ; and, if we defire Peace

with
(133)
with GOD and among our felves, make Love a
medium to that Repentance and Reformation,
which is expeéted, by confidering that the wifeft
among men, know but in part, ( by labouring to
imitate Chrifi, in his Life, Meeknefs, Love, Pa-
tience, Forbearance, Long-fuffering and Humili-
ty, as well as by making a verbal profeffion of his
Doétrines) and by feeking with mildnefs to re-
claim thofe who erre in Judgment or Manners;
not perfecuting, tearing and deftroying them, for
failings which they fee not in themfelves, which
they would hate if they faw them, and for which
we ought rather to commiferate, than afflict and
opprefs them. They were Di/ciples, who were fo
zealous, that they would have Fire called down
from Heaven; but, their Mafter Chri/i, reproving
them, faid, that they knew not of what fpirit they
were. Judge your felves, not others; but, as Paul
advifeth, forbear to judge them 7x refpect of Meats
or Drinks, or of an Holy-day, or of the New-moon,
or of the Sabbath; which were a fhadow of things to
come, whofe body is Chrifti. Nor let any (as he
counfelleth in another place) deguile you of your
reward, by a voluntary humility, and worfhipping of
Angels, &c: Philip. 2. Nor by any of thofe Orat-
nances of men, which,as I faid before, come with-
in the extent and meaning, of Touch not, tafe
not, handle not, or the like; but put on, as the holy
elefled of GOD, bowels of Compaffion, Meeknefs,
Humblene/s of mind, Long-Juffering ; and above all
other, Charity, which ts the bond of Perfection: and
let your Converfation be fuch as becomes the Gofpel of
Chrife. And, as that Apoftle advifed, Phil. 4. 8.
Whatfover things are true, whatfover ts honefi, uf,

pure,

133
( 134 )

pure, lovely, whatfoever ts well fpoken of ( that is by
good men ) and whatfoever is neceffary to preferve
the Common Peace, and Brotherly Concord, in the
fear of GOD, and in obedience to his Truth,
think on thefe things to do them: For, you are
thereto obliged ; and whilft you do fo, ye fhall nei-
ther fear, nor need to be afraid of your Adverfaries,
or of what is feared thefe later times will produce ;
becaufe that fearlefne/s will be an evident token of
Perdition to them, and of Salvation to you in G O D,
on whom you have confidence, that, he who hath begun
a good work in you will perfect it, until the day of Fefus
Chrift.

Mercy and Love to others will incline GOD to
be merciful to our fins, whereas by defect of Love
and Mercy in us toward others, we fhall be liable
to Judgment without Mercy, by a felf-condemna-
tion. They, who think to do GOD acceptable
fervice, or to have a happy accomplifhment of their
own ends, by perfecuting thofe who ferve GOD
according to their Confcience and underftanding,
do but kick againft the pricks, as Paul did when he
was Saul, a perfecuter; and ftumble upon a Stone
of offence, upon which they will be broken into
pieces, if their hearts be not changed, as Paul's
was. Alfo, when they expect GOD fhould for-
give them their Trefpaffes againft him, they will
fail of their hope: For, how can they perform the
condition of their pardon, by forgiving thofe who
Trefpafs againft them, when they profecute a Bro-
ther for thofe offences which he commits not a-
gainft them, but, in their opinion, againft another,
who, for ought they know, is rather well pleafed,
than offended at what they judge an offence. This

kind

134
( 135 )

kind of trefpaffing againft our Brethren, will bring us
within the compafs of thofe horrible MalediGtions,
which are prophetically pronounced againft fuch
perfecutors in the 109 P/alm; and therefore let us
take heed of it. Tyrannizing over the Confcience
is a fin, which I do not find the ews to have been
charged withal until the coming of Chriff, and when
their general Defolation approached ; nor that the
Gentiles were often guilty thereof, until the Worlds
Grand Monarchs ufurped an Arbitrary Soveraignty
over the reft of Mankind, and would be reputed
Gods ; not then, until Mebuchadnazzar’s time;
nor among Chrifiians, until Prelacy ( which fprung
from Heathentfin) brought into practice, to fettle
their Novelties, with their Ufurpations of thofe
pompeous Pontifical Dignities which they found in
old Rome, and have continued by Oppreffion and
Perfecution, ever fince the power of the fir/? Bea/t
mentioned in the Revelation, was transferred to the
Second: And they are fuch fweet Morfels to flefh and
blood, that the Beft Reformed Churches (as they call
themfelves ) are loth to let go the Rags and Re-
liques which fome of them at firft had, and do yet
retain of thofe of Carnal Diguities and Perquifites ;
but preferve as much of them as they can in /pecie,
or, in di/guized Forms, perfecuting, more or lefs, to
uphold their Diana ; which is a fin fo deftructive to
that Peace, Repentance, and Reformation whereto
I would perfwade, that (judging uncharitably of
no particular Perfon, Congregation, or National
Church, though I conceive of their defects and
fins, as I believe the Word of GOD judges of
them ) I will proceed one ftep further, to fignifie

what

135
( 136 )
what I apprehend thereof, and of what Clafis I
think them to be, which is plainly this.

Wihatfoever Perfon, Perfons, Congregation, or
Society of men, or National Church, or Civil Go-
vernment, /hall be fo efpoufed to his, or their own Fudg-
went, Will, Formalities in Dilcipline, or Profeffion
of Doétrines relating to the worfhip of GOD, as to
arrogate Infallibility to them/felves, and fhall thereupon
endeavour by humane Policy, by the temporal Sword,or
by any other way than by the word Preached, and by
Such Difciplines as are thereby warranted, to inforce
other men to conform to thofe Doftrines or Difciplines
which they pleafe to eftablifh and profefs, though it be
the Truth, until they ave convinced in Confcience, that
wis fo: Or, whofoever fhall Conftitute a Miniftry
of the Gofpel, otherwife than is ordained in holy
Scripture, ecther by Jetting up fuch Officers as are not
thereby Divinely Authorized, or by cafting out, or
jfilencing fuch as Officiate according to the Primitive
practice of Chriftians : Or, whofoever fhall act or com-
bine with others, to fet up, or deftroy, or uphold any
Civil Authority, to the Difturbance of the Common
Peace, under Pious and Religious Pretences, otherwife
than the Laws of Nature, and of the Nation, do al-
low: Or, having gotien power of Computfon, fhall in-
Sorce any, contrary to their Confciences, to comply with
them therein, or to fubmit to their Commands further
than by a Paffive Obedience: Or, whofoever fhall make
their Congregational or National Sanctions, which
velate to GO D's Worfhip only, to be unduly Inftru-
mental for advance of their perfonal Power, Efiates or
Preferments, Temporal or Spiritual, by over-awing
their
( 13a7 }
their Brethren, or otherwife than ts agreeable to divine
and humane Jutftice ; or, to a purpofed excluding of
thofe from the like advantages, meerly becaufe they are
of differing opinions from them in Religious Controver-
fies, though in fundamentals of Divinity and Huma-
nity, 2 their Prudence, Manners, and in all other
vefpecis they are as capable of that Truft, as other men.
All fuch, whatfoever fhew they make of Chriftian
Piety, or true Morality, are ( ta my Fudgement,
though they carry not the Mark of the Beaft zz their
Forcheads) in a degree, more or lefs, for the time be-
ing, Confederates with Antichrift, and Members of
that Divided Kingdom, and Malignant City, which
mufe be deftroyed, and help defiroy it felf, fo far forth
as the Temporal Sword, meer humane Powers and
Policies, w7ll be ufeful to that purpofe. The Work of
the Saints confifting only in their Conftancy, Patience,
Love, and in the exercife of fuch-like Spiritual Wea-
pons ; efpecially in the fincere Love of GOD, and of
each other, grounded on his Eternal Love to Mankind
in his Son, King Jefus; which Love

 

When thus much was Printed, a part of the Copy
was loft at the Printing-houfe, which could not be
fupplied without fending privately that which was
left to the Azzhor, in whofe hands both this Supple-
ment, and the reft of the Copy, was feized in his
Chamber. The Providence of GOD mutt be fub-
mitted unto, and we doubt not but the Remainder
will fhortly come to cur hands, either from a Copy
which is faid to be fent into Holland, or by another
which is in a Friends hand that will keep it fafe.
And perhaps, when they in Authority have perufed
what is feized, and fee how innocent a Piece it is,

S and

Ss 137
( 138 )

and how much it tendeth to the Glory of GOD,
the Honour of the King, and the Settlement of the
Common Peace, it will be returned back to the
Author, that it may be made publick; this is the
hope of good men who have feen it , unlefs for our
many fins GOD fhall juftly deprive us of that
means, which he gracioufly intended to bring to the
knowledge of the King and People, thofe things
which are pertinent to their joynt Confideration at
this time, for prevention of his further Wrath, and
the Judgment deferved. That which is wanting,
amounts to about feven or eight Pages; and con-
taineth Particulars of much concernment, not men-
tioned in the Title; Among which, that confider-
able Myftery of the Reign and Kingdom of Chrift upon
Earth; and what is to be believed thereof, is
ftated, fo far forth as Man is capable of it in this
flefhly being; fo that none who are principled a-
right therein, will or can, with a good Confcience,
think that the Weapons or Militia of that Kingdom
are carnal, or that the Kingdoms of the Earth and
Antichrift, are to be deftroyed by any fuch Inftru-
ments in the hands of the Saints ; which being well
Confidered, would have been advantagious to pre-
ferve the Common Peace. So Farewel.

 

FINIS.

 

138
Issue For the Fourth Year 1870-1.

8. A Handefull of Pleasant Delites, by Clement Robinson, and divers others.
Reprinted from the Original Edition of 1584.

9. Juvenilia: Poems by George Wither, contained in the collections. of his
Juvenilia which appeared in 1626 and 1633. Lart J.

10, Juvenilia: Poems by George Wither. Part IT.

For the Fifth Year 1871-

11, Juvenilia: Poems by George Wither, contained in the collections of his
Juvenilia which appeared in 1626 and 1633. Part I77.

12. Miscellaneous Works of George Wither. Reprinted from the Original Editions.
First Collection.

for the Sixth Year 1872-3.

13. Miscellaneous Works of George Wither. Reprinted fiom the Otiginal Editions.
Second Collection.

14. Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from the Original ‘Editions. Second Collection.

For the. Seventh Year 1873-4.

15. Flovvers of Epigrammes, ovt of sundrie authours selected, as well auncient as late
writers. By Timothe Kendall. Reprinted from the Original Edition of 1577.

16. Miscellaneous Works of George Wither. Reprinted from the Original Editions.
Third Collection. °

4

for the Eighth Year 1874-5.
ry. Belvedére ; or, The Garden of the Muses. By John,Bodenham. Reprinted
from the Onginal Edition of 1600.

18, Miscellaneous Works of George Wither. Reprinted from the Original Editions.
fourth Collection.

for the Ninth Year 1875-6.

19. Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from the Original Editions. Zhird Collection.

20. The Worthines of Wales. By ‘Thomas Churchyard. Reprinted from the
original edition of 1587.

For the Tenth Year 1876-7.

21. Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from the Original Editions. Fourth Collection.

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Lifth Collection.
Ghe Spenfer Sorietp.

—so

COUNCIL.

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Rev. W. E. BUCKLEY, M.A., Middleton Cheney.
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THOMAS SCHOFIELD, Esq.

JOSEPH THOMPSON, Esq.

RICHARD JOHNSON, Esq., Zreascrer.
RICHARD WOOD, Esq., Hou. Secretary.

SSS

LIST OF PUBLICATIONS.

Sik For the First Year 1867-8.

1. The Proverbs and Epigrams of John Heywood. Reprinted from the Original,

Edition of. 1562. ar

2. The Works of John Taylor the Water Poet. Reprinted from the Folio Edition
of 1630. fart J.

. Lor the Second Year 1868-9.

| 3. The Works of John Taylor the Water Poet. Reprinted from the Folio of
_ 1630. Fart Ll, :

4. The Works of John Taylor the Water Poet. Reprinted from the Folio of
1630. Part LLL. (Completing the volume.)

5. Zepherla, Reprinted from the Original Edition of rs94.

for the Third Year 1869-70.

6. The ‘zxarommse1s or Passionate Centurie of Love, by Thomas Watson.
Reprinted from the Original Edition of (circa) 1581.

7. Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from the Original Editions. rst Collection.
EXERCISES

VPON THE

FIRST PSALME.

oe

Both in Profe and Verfe.

BY

GEORGE WITHER.

PRINTED FOR THE SPENSER SOCIETY.

1882.
S.
 

E. Simms,

RLES

Cra

Pxuxtrp by

=

ESTER.

Maxci
 

 

 

EXERCISES
VPON THE
Firft Psatme.

Both in Profe and Verfe.

 

By GEo: WITHER,
Of the Societie of
Lincolnes Inne.

 

But, his delight is in the Law of the Lorn. &c.
Psa. 1. verf. 2.

Lonpon,

Printed by Ldw.Griffin, for John Harrifon,
and are to be fold at his thop, in Pater
Nofter Row, at the figne of the
Golden Vnicorne. 1620.

 

 

 

 

 
 

 

 

eslanlenlesle

OPEABSD OAGSICS<AG
TO

YOVNG GENTLE-MAN,
S. [oHN SMITH, Knight;
onely Sonne to the honourable
Knight, S. Tuomas Situ,
‘Gouernour of the Za/f-[ndia
Company, &c. The Author
of thefe Exercifes, heartily

wifheth all true happi-
neffe whatfoeuer.

SIR,

Yessy Vch hath beene the re-

     

fpect, and many the
courtefies; which, I
haue receiued from your no-
ble Father. And the greateft re-
A 3 quitall

 

 

 
 

The Epiftle

 

 

 

quitall I can giue him; is, to
make my felfe (as far as in mee
lyeth) fuch a one, as that hee
neede not repent, nor be afha-
med of the refpect hee hath
fhowne mee: and that, if I
fhould dye vnable to repay his
kindneffes; he might yet, haue
fome caufe, to think his fauors
not altogether loft vpon mee.
Nay rather, might reckon
them among the good deedes
he hath done) in regard I haue
made vie of them, (not to fol-
low my pleafures, but) to ena-
ble me in fome good endea-

uours.
Of which, this little volume
is a part; & knowing, I fhould
well

 

 
 

 

Dedicatorte.

 

well witneffe my loue vnto
him, whenfoeuer I gaue good
teftimony of mine honeft affe-
tion towards you. Lo, as a
pledge therof, I confecrate to
your vfe, thefe Exercifes. And,
with your name, deliuer them
ouer to the world. That, when,
and wherefoeuer they fhall be
read; you may be remembred,
both for a louer of thefe kinds
of ftudies, & a Fauourer of his,
who was defirous to bee ho-
neftly employed. For, fuch
haue you approued your felfe
towards mee, both in your
courteous familiarity: and by
that free acceffe, which in my
meditations, I haue alwayes

A4 had

 

 

 
 

The Epifile

 

 

 

had to your Library.

Accept then thefe papers; &
let it not be tedious vnto you,
fometime to read them ouer.
For, though I may be thought
fitter by many, to accompany
you in the way of pleafures:
then to prefent you with any
found precepts of morality, or
Religion. Yet, I hope, you
fhall finde-me an Inftrument:
readier to encourage you, in e-
uery of thofe vertues, wherwith
your education hath acquain-
ted your youth: then to whi-
fper ought, that may bring you
in loue with thofe vanities;
whereunto, ouer-many other
of our Gentry, are fo much en-

clinde.

 

 
 

 

Dedicatorte.

 

clinde. For, though that way,
I might haue more bettered
my fortunes, and efteeme, a-
mong fome men. This way,
I am fure, I fhall better fatisfie
my confcience, and my dutie
to God.

Neuertheleffe, I prefer not
this to inftruét you; but, to
be a Remembrancer, of thofe
things, in which you haue al-
readie beene inftructed. For,
your good Father, hath not
onely largely prouided for
you, the temporall felicities :
but, afmuch, as in him lieth,
prepared you for that Blefed-
nes, which is treated of in thefe
Exercifes. More he cannot do;

feeing,

 

 

 
 

 

 

The Epifile, &c.

feeing, it muft be euerie mans
particular endeauor, that {hall
purchafe him this treafure, be-
ing the moft invaluable that
can be For, the greateft Monarch
of the world, hdth neither
power to giue, nor take it, from
you. Yea, and without it, the
more of other bleffings you

 

poffeffe, the more miferable
they will make you. But, I
know, you will bee happie in
the profecution therof, that
you may treble that happines,
in the poffeffion of it. And, to
that end, you haue my pray-
Jers, who am

moft fatthfully yours,
G. W.

 

 
 

 

CErainesnces

LEO COO OOOCEEO

 

To the Reader..

ae now, that many of you,
Ee ere this time, expetied
the firft Decade of the
cree ene to the promi/e,

 

an my Preparation. And ther-
fore, when you behold here, but a
tenth part of tt, [ fhall be thought to
come too much fhort of what I inten-
ded. Asindeed I doe feeing, [ then
wanted not much, of hauing fint-
fhed the whole Decade in that
manner, as I purposed to fet rt forth)
But, of tt were here fitting (or any
way for your profit) todrfcouer them,

L might

 

 

 

 
 

 

To the Reader.

L might giue undenyable reafons (to
excufe my felfe) which I now con-
ceale,

Onely thus much, I will fay.
Few men confider, how many paine-

 

Sull dayes (after the maine labour ts
ended) the writing ouer againe of
Such a volume will aske; how many
moneths tt may be afterwards atten-
ded at the Preffe; how much charge,
the Authors little means, may (with-
outany profit of his labours) bee put
to; nor, through how many vnloo-
ked-for troubles and bufineffes, hee
muft make way vnto the perfor-
manceofit. For,tf they did know,
and weigh this; fo many, that are
zdle ones themfelues, would not fo
often (as I heare they doe) blame my
zdleneffe.

 

 

 

10

 
 

To the Reader.

 

dleneffe. But, rather wonder, how;
and when, I got meanes and time, to

performe what is already done.
Difcouragements, and hinderan-
ces, I haue had many, fince I began
to meddle with the Plalmes. Bud
helps, orencouragements, I haue had
none; no, not the leaft part of one:
faue the comforts, which I haue
Jound,withinmine owneheart. And
they are fo great, thatl am fill refol-
ued to proceed in this work, as I fhal
be enabled. For, though it may come
the more flowly forward, by rea-
Jon of fome lets: yet, am perfwaded,
God will fupply, by his grace, what-
Joeuer, [ am that way depriued of.
And (if I can haue patience) bring
what I intend, to much more happie
perfection,

 

 

 

 

EE
 

To the Reader.

 

 

 

perfeltion, then uf I had receiued no
obftacle in the performance.

This Pfalme, zm the meane
while, my friends were defirous of ;
and haue wifhed me thus to publifh
the reft, by one or two together, vn-
tall a whole Decade be imprinted:
That fo (euery Plalme, being an
entire thing of it /elfe) thofe poore
men, who are defirous of them, and
vnable to fpare fo much money to-
gether, as will buy a greater booke,
may by little and little, without any
hinderance furnifh them/feluesof all.
And befide, they thinke the portable.
neffe of tt, may make it the more
frequently read ; for which caufes I
haue hearkned unto them.

Take then in good part, this little

beginning

 

Iz

 
 

To the Reader.

 

beginning. Value tt, as tt fhall de-
Jerue to bee efteemed ; And, let not
my unworthinefe bee any blemifh
onto it. For, though I am no pro-
Set Diuine; yet, my profeffion ts
Chriftianitie, and thefe my labours,
hauingtheapprobationofA uthority,
are not to be defpifedly reckoned of,
as mine; but receiued as the do-
Etrines of the Church: who hath
now, by her allowance, both made
them her owne, and deliuered them
ouer unto you. So; Gods bleffing on
you, and me, and farwell.

 

 

 

 

13
 

 

 

 

The feuerall Exercifes

vpon this Pfalme,
are thefe.

Preamble: wherein the Author, the
Perfon, the Matter, the Method, the
Occafion, and V/e, of this Pfalme, are
treated of. pag. 1.

The Metricall Tranflation of this Pfalme, with
fhort notes, to iuftifie the queftionable
places in that ver/ion. pag. 9.

The Seuerall Readings of this Pfalme, in moft
of the ancient and moderne Interpreters.
pag. 15.

An Exfofition, divided according to the parts
ofthe Pfalme: the firft part begins, pag. 19.
the fecond, pag. 89..

Meditations in verfe, vpon the fame Pfalme,
beginning : pag 123.

A fhort Paraphrafe in profe, wherein the
vvords of the Pialme are vvholly preferued.
pag. 159.

A Prayer, taken out of the Pfalme, petitio-
ning for the bleffings ; and to be deliuered
from the vnhappineffe therein mentioned,
pag. 163.

EXER-

 

14 -

 
 

Seer PG ee
EXERCISES

VPON THE
firftt PsaLME.

1. Of the Author of the firft Pfalme,
and the perfon {peaking there: Of
the matter al/o, and method of it:
with the occafion, and vfe.

He firft Pfalme (which
oye hath no title in the
i cad Hebrew) moft of the

Os HN} learned Fathers af-
Ag|| cribetoDanid;asOri-
gen, Ambrofe, Bafil,
Augufline, Cafsiodore, &c. yea, and S.
Lerome (though he elfewhere follow-
| B eth

Gi

 

 

 

Cheeni

 

 
 

Etxercifes upon

 

* In Epift. ad
Paulin de om-
nibus facris
Scripturis.

The perfon
{peaking in
jthe 1. Pfalme,
4 & the matters
{handled in it,

 

 

eth the opinion of the Hebrew Do-
tors in his time) in one of his * Epi-
ftles, attributes this P/alme to Dauid.
Some alfo there bee, who fuppofe it
to be compofed by E/dras, who is af-
firmed by Athanafius and Hylarie, to
haue gathered the P/al/mes into one
volume. But fince the Scriptures
make no certaine mention thereof,
vrging no man to follow this or that
opinion, I leaue it as indifferent ; al-
though I muft confeffe, that I my-
felfe am more enclined to their fide,
who impute this P/a/me, with all the
reft, to Dauid. But doubtles, whofe-
foeuer it were, or by whomfoeuer
the whole booke was thus ordered;
this, was moft properly made a
Proeme to the reft, for that it treats
of Bleffedneffe, which is the principall
end of all Inftru€tions.

The Perfon principally fpeaking
in this P/alme, is the Holy Ghoft, by
the mouth of the Prophet, who doth

hereby

 

16

 
 

 

the firfe Pfalme.

 

hereby firft teach vs who is truely
happy, verf' 1.2. Secondly, by a Si-

militude, we are made to vnderftand.

the excellent eftate of him, that is fo
bleffed. verf 3. And laftly, wee are
here informed, that the wicked be-
ing nothing fo, dreame of a falfe
vneertaine felicity, and are, both in
refpect of their prefent and future
condition, moft miferable. verf 4.
5.6. In breefe, this P/alme may bee
diuided into two parts, the firft three
verfes, fet forth the bleffedneffe of
the Church in Chrifi, and the other,
declare the lamentable condition of
all that feeke for happineffe without
him.

Something I will fay, concerning
the ground and occafion of this
Pfalme ; for, I haue fhown you before
in my Preparation, that there were
certaine diuine fubiects, fome of
which the holy Prophet alwayes
made the firft Odceé?s, of his contem-

B 2 plations,

 

The occafion
of this Pfal,

Vide Prepar:
to the Pfalter.

cap. 5.

 

 
 

 

Eixercifes upon

 

Genef. 2.

 

plations; and the meanes, whereby
he afcended vnto the cleere know-
ledge of the high Myfteries, deliue-
red in euery Pfalme. Now, although
here be no Zi#/e to fhew vs fo mani-
feftly, what he made the foundation
of his contemplation, that we fhould
peremptorily conclude it, to be this,
or that particular; yet, by the matter
of the P/alme, we may (I hope) with-
out iniury to the Holy Spirit, giue
our meditations leaue to ayme ther-
at. And to me it plainely appeareth
to bee that Double-Law of God,
which was giuen in Paradife, For,
though at the beginning, God crea-
ted man, that he fhould know, loue,
enioy him, and bee made bleffed in
that fruition; yet, he would not that
fuch bleffedneffe fhould be obtained
without fome condition. And ther-
fore hee gaue him an eafie, but (as I
fayd before) a Double-Law, partly
affirmatiue, partly negatiue: the af-

firmatiue

 

18

 
 

 

The firft Pfalme.

 

firmatiue part was, that hee fhould
dreffe the garden, and eat freely of
euery tree therein: the negatiue was,
that he fhould not eat of the Tree of
knowledge of good and euill. And
there was both a promise of reward,
for his obedience; and a commina-
tion of punifhment, if hee tranfgref-
fed: but Adam, who by obedience,
might haue beene eternally happy ;
by difobedience, was thruft out of
Paradife, into a world of miferies, to
wander for euer in difcontentment,
and in the vnhappy fhadowes of
death. Which God beholding with
pity, beftowed on him, in place of
originall righteoufneffe which hee
loft; a meanes of Iuftification: and
(changing the accidents, though not
the effence of his firft command)
gaue to him in his Word, that gene-
rall Law of Faith, by which hee, and
his pofterity, might bee direéted out
of the way of perdition, and ariue

B 3 againe

 

19

 

 
 

Etxercifes upon

 

 

 

againe at true felicity. This Myfte-
ftery, being the firft in the holy book
of God, that moft neerely concernes
vs, the Prophet, as it feemeth, con-
templated, and made it the obieé&
and ground-worke of this firft
Pfalme: For, as God .gaue to our
firft Parents in Paradife, a negatiue
and affirmatiue Law, fo in that vni-|
uerfall Law, impofed fince their fall,
fome things are commanded, and
fome forbidden to bee done; and
that Law, in refpect of the effence, is
one throughout all the ages of the
Chureh. Moreouer, as Adam, if hee
had kept the Commandement of
God in Paradife, fhould haue there
liued a happy life, and peraduenture
beene tranflated from thence with-
out death, into a more glorious blef-
fedneffe in Heauen; fo wee, by kee-
ping the Law, which is fince giuen
ynto vs infteed of the Tree of life in
this world, fhall obtaine the bleffed-

neffe

 

20

 
 

 

the firfe Pfalme.

 

neffe of Grace in Gods Church for
the prefent, and the perfeCtion of all
happineffe (euen the life of eternall
glory) hereafter. Contrariwife, as
Adam, by contemning the Law of
God, with the tree of life, in eating
the forbidden fruit, loft thereby the
Eftate of bleffedneffe, and incurred
for the breach of a double Law, the
danger of a double death; fo, thofe
which tranfgreffe the two-fold Law
of Faith and Workes, which he hath
fince giuen in his Word, doe both
depriue themfelues of the fore-na-
med felicity, and are the fecond time
{and that irrecouerably) in the way
of eternall damnation.

The effect hereof is opened in this
Pfalme; and therefore it may with
good probability bee fuppofed, that
he tooke the Parable, whereupon he
compiled this Hymne, from the My-
ftery of the Tree of Life planted in
Paradife, and from the Law and

B4 Charge

 

21

 

 

 
 

 

E-xercifes upon

 

The vfe of
this Pfalme.

 

Charge which was there giuen vnto
Adam; and he fheweth, that as the
tranfgreffion of the Commande-
ment, is the way that perifheth; fo
the fulfilling of the Law of the Lord,
is the onely meanes which is left vs,
to recouer againe the happineffe that
we haue loft.

This P/alme wee may fing, or me-
ditate, when wee are difpofed to
praife and fet forth the bleffed and
vnfpotted life of our Redeemer; or
elfe, when wee are difcouraged with
the profperity of wicked world-
lings (which feemes to bee the onely
happy men) we may hence, both in-
forme our felues of their end: and
comfort our foules, with remem-
brance of the bleffed eftate, of a good
Chriftian.

THE

22

 
 

 

 

the firft Pfalme. 9

 

The metricall Tranflation of
the firft Pfalme.

 

| KDE (SS Deo Kear Das

Here the Prophet hath expre/fi, ‘8
Who alone are truely bleft ; =
All things profper with the iuft, f
But the wicked perifh mu/ft. iE

a
Ry
= Te i SN ESI SRT 8 j

eeripnic na liK Kap

 

 

Fle Man ts bleft, who walketh not Paftray
Ln ther “lewd Coun/els, that ungodly are,

Who necther ftandeth in the finners way,
Nor with the feornfull fitteth in their chaire.

But, in the Law of the *eternall Lorp,
*Sincerely placeth he, his whole delight,
And in his Law, this euer-bleffed Word,
Doth sexcercife himfelfe both day and night.
He,

 

 
 

 

10 Etxercifes upon

 

| He fhall be like a tree, which clofe befide

| The" Riuers fet, his fruit doth timely giue;
| Azs leafe /hall neuer fade, i but freth abide,
kAnd whatlfoe’re he takes in hand fhall thriue.

But with ungodly men it is not fo: — (fann’d)
For they are like the chaffe, which (' being
By puffs of winde, ts driuen to and fro.
Ln ludgement, therfore fhall not finners ftand:

|WVor the ungodly” (be admitted) where,

| Lhe righteous fhall°in one a/sembler then :
|For, 1Gop well knowes their way y' Righteous
But perifh fhall, y path of wicked men. (are

* Bleffings, or all happy things, belong to
that man, &c. For fome take the Hebrew word
to be a Subftantiue plurall, and fome an Adie-
Ctive plurall; but which foeuer it be, it is fully e-
nough expreffed in this our Englifh phrafe, Blef,
or, Bleffed is the man. » The word, a/tray, feemes
heere to be added onely for the verfe fake, but the
fence indeede includeth it, feeing it is an errone-

ous

 

24

 
 

 

The firft Pfalme.

II

 

ous walking from God, which is meant in this
| place. ¢This Epithite is not added in the Origi-
nall, nor other, which I fomtime vfe in my metri-
call tranflation of the Pfalmes: neuertheleffe, I
| think I may, with a good confcience, infert them ;
where they are either fuch, as are warrantable in
| fome other places of holy Scripture, to bee well
yfed in that fence: or fuch as may bee naturally
proper to the fubiect, which they are applyed vn-
to. AsIthinke thisis. 4 This word, Zvernall, is
| an attribute moft proper to God, and indeede
not to be applyed to any other. For, nothing can
be rightly called efeval/, but that which euer 25,
was, and /hall bee, without beginning or ending :
and therfore I haue added it to the word, Lorp,
that it might the better expreffe here, the Hebrew
Tetragrammaton, nin’ ¢& This, and many o-
ther fuch like words, may feeme to bee added in
diuers places of my tranflation; whereas, the
power of the Hebrew being confidered, they
will bee found included in the Text. ‘£ Thefe
words are added, explicand: causd, and therefore
put in a different character: which liberty, all
Tranflators haue taken, euen in their profe-tran-
flations ; and to authorize me heerein, I haue not
onely the example of moderne Interpreters, but
of the Septuagint alfo, who both explicandi, & or-
nandi causé, haue added many words, in their
tranflation. As in the fourth verfe of this Pfalme,
éux 8urws, and in the fecond verfe alfo, aro’ wpo-
odmev tis yijs, neither of which, are in the He-
brew. & The word, exercife, which is vfed in
fome Englifh Tranflations, doth (in my opinion)
better and more fully expreffe the meaning of the

Holy

 

 

 
 

 

12

Eixercifes upon

 

m The directi-
on letter ts heere
left out in the
verfe; and
therfore refer
this note to the
word, Sinners,
in the laftverfe
of the fourth
Stanza,

Holy Ghoft, then the word, meditate; feeing it
may as properly bee applyed to the Aeart and
tongue, as to the hand ; whereas the word, med?-
tate, is neuer with vs vfed fo largely, although it be
fometime fo taken, with the Zatizes. » Rivers, of it
felf, afwell expreffeth the meaning of the Prophet
in our tongue, as Kiuers of water ; for, as by Flames,
without other addition, we vnderftand Flames of
fire: fo, without other addition alfo, by Rivers,
we fully enough vnderftand, the water, diuiding it
Selfe into many fireames. +Thefe words are expli-
candi caufa al{o, as that, fpoken of before in the fe-
cond verfe. * Andhe /hall make what ére he doth
to thriue; fo it may be read alfo; for fome tran-
flate the words thus, E¢ guicguid facict, profperare
facie. ' Explicand: caufa, as before. ™In the
firft verfe, becaufe there are degrees of Sinners
mentioned, and (in the Hebrew) diftinguifhed
by three feuerall words, which the Zaéznes inter-
pret Zmpij, Peccatores, and Derifores, that is, the
Vugodly, Sinners, and Scorners, therefore in that,

and in all fuch places, where is meant more then
one fort of offenders, I haue called them,
which the Zatines terme Jmfpij, the UHickev, or
Wngodly ; and thofe which they call Peccatores, I
haue termed Sitnerg: but in this, and fuch like
places (where one kinde of euill doers is onely
fpoken of) I haue indifferently named them,
fometime the Wicked, fometime the Ungudlyp,
fometime Httners, and fometime by fuch other
names, as I knew were vfuall in our tongue, to

denote fuch Sinners, as the Holy Ghoft there
poynted at; for, howfoeuer the circumftances
doe in many places appropriate thefe words, the
Stuners,

 

 

26

 
 

 

the firft Pfalme.

13

 

Sinners, or the Ungodly, to particular degrees
of Offenders : yet in our tongue, we indifferently
vie either of them, to fignifie the congregation of
reprobate-emembers of the Deuill. = Thefe
words are included in the fenfe, though not lite-
rally expreffed, vide annotationes Francife. Vatabl.
° This is added, explicand: caufa; for here feemes
to be meant, that great Affembly of the Faithfull,
which at the generall Iudgement, fhall bee per-
fectly made one in Chrift, who is the head of that
myfticall body. P I may feeme perhaps, to haue
inferted this word, tex, more for the rimes
fake, then for any force it here hath; but, being
well confidered, it will appeare to be neceffarily
added, for it hath refpect to the time of that iudg-
ment (fpoken of before) in which will be con-
gregated that principall Affembly of the righte-
ous, out of which all vnrepentent finners fhall be
vndoubtedly excluded. 4I told you in my Pre-
paration to the Pfalter, that where foeuer in tran-
flating thefe Pfalmes, I met with the Hebrew #-
tragrammaton nin’ I would either expreffe
it by the word LORD, as the Afofile, the Szp-
tuagint, the Fathers, and fome Englifh tranflators
haue done; or elfe by fuch a word as fhould fome-
what effentially expreffe the Godhead: and diftin-
guith it alfo by writing the fame in Capitall let-
lers ; as in this place, the word GOD is Cha-
ractered: Which (how euer fome may thinke)
is a fignificant, effentiall name of the Deitie; yea,
(except the Hebrew TZetragrammaton, whole
myfteries I am not able to fearch into) I thinke
there is no one word of any language, more fig-
nificant to expreffe the effence of the Deitie, then

is

 

 

27

 
 

14

Eixercifes upon

 

 

 

is the word GOD, which though it be for diffe-
rence fake a little otherwife pronounced, is the
fame in fignification with the word of GO OD, an
Englith ¢etragrammaton (out of whofe number and
forme of letters, if it were to any purpofe, I durft
vndertake to gather myfteries equall to many of |
thofe which fome Iewifh Rabbines and Catalicti-
call Dodtors haue framed out of the letters and
forme of the Hebrew vn/peakeable Name.) It com-
prehends in it felfe all attributes whatfoeuer,
which are expreffed in the knowne Names of
God, vfed throughout euery language of the
world, for eternity, omnipotency, beautie, know-
ledge, loue, prouidence, bleffednes, with the per-
fection of thefe, and all other excellencies; ferue
but to make vp one Summune Donum, one Chiefe
good, and that is GOD: who, is the perfection
of all Goodneffe, and he, to whom onely this ef-
fentiall Name ought to be giuen, As appeareth in
St Matthews Gofpell, Chap. 19. verf. 17. where
Chrift himfelfe telleth vs, that there is none to
whom this name of GOOD, appertaines, but
to the Deitie: There is none good, but one, fayth he,
euen God. And this is made fomewhat the plainer,
by confidering the englifh word, by which we
fignifie him that is Gods oppofite ; for, we call him
not as other Nations doe, by a name comprehen-
ding fome one attribute of his, as the deceiuer, or fo;
but we impofe a name on him, which at once, ex-
preffeth all that can be faid of him in a thoufand
words, to wit, the Deuil/ ; for, all the particular vn-
happineffes, mifchiefes, and wickedneffes of the
world; ‘put together, doe make but one perfect
ewill, and he in whom they meet is properly ter-
med

 

28

 
 

 

the firfe Pfalme.

i)

 

med the Deuzl or th’euill, for it fo feemes to haue
beene aunciently pronounced, vntill the Saxon
Character being fomewhat like our D. made vs
loofe their pronunciation ; and as we call him that
is the fulneffe of all Good, GOD; fo; him that is
the protection of all euill, wee name the Dewill.
Thefe notes I haue added, to fnew the Reader, that in
my tranfiation I tooke no vaine libertie, but made con-
Seience of the leaft variation, and paffed ouer nothing,
ontill I had fome reafonable warrant for what I did.

Drea pS Seo OSS QOseD USA
Varize Lectiones.

Lr i. Mufculus, & tranflaiiones
Anghcane reddiderunt tn, pre-
|fenti, fed Grecus, & Latina vilgata, &
reliqui, ta veteres, quam recentiories, le-
gunt in preterito; & alijhabent accedit
ad confilit, a/z7 ambulauit in confilia,
pretera Grec: vertit émi cabedpa dorpod.
z. in fede Peftilentiart, vt ef, zz vulg:
lat: fed Leronim: habet, Cathedra deri-

forum, fic eff etiam in recentioribus.
Ver. 2. Deliciee ipfius, vecentior: vo-
luntas

 

 

29

 
 

16

Etxercifes upon

 

 

 

luntas eius in lege domini, vulgat:
Jat. In lege Iehove: recentior: in fta-
tuto, Chaldeus. Pluraliter in ftatutis,
Arabs: intelligens queuts inftituta Det.
& vbi efi, in lege eius meditabitur
in vulg: lat: tranflatio Anglicana no-
uifsima, & alij habent, Meditatur, &
Chaldeus, in luminatione eius cantat,
Jive Tubilat.

Ver. 3. Et eft velut, &c. ali7 legunt,
& fuit, Grecus xi éoras, z. & erit. Que
fruétum fuum dat: recentior: dabit
Genev: fruétum fuum concoquens,
ad maturitatem producens, Chah
deus. Folium eius non marcefcit, re-
centior: non defluet, Vadg. Lat. &
omnia, quzecunque faciet, profpera-
buntur, Vulg. Lat. Chaldeus fic reddi-
dit, Omne germen quod germinat,
grauefcit, & profperatur.

Ver. 4. Non fic Impij vecentzores.
Sic eft etiam in Vulgat: Lat. & in Sep-
tuagint. fedidem repetunt, vidt: ovxotTas
oi daeBels ove ows. Non fic impij, non

fic,

 

30

 
 

 

the firfe Pfalme.

17

 

fic, & in fine verfus addunt, amd mpo-
oetrou Ths ys, a facie terre. Sic etiam
& Arabs. Tanquam gluma recent:
Puluis, Vudgat. Lat. fed idem fignificat.
nos enim in occidentali parte Angle
vocamus tegumentum tritici, Tuk,

Ver. 5. Non ftabunt impij recentz:
alij legunt, Confiftent, Grecus, obk ava-
ornoo, Nonrefurgunt. Sic Valea. Lat.
In iudicio, recent: in Die Iudicij
magni, Chaldeus. In fine, Arabs: de-
notans extremum Iudicium, in fine
Mundi, In Congregatione Iuftorum
recenti. Alij in Cetu. Ad in Conci-
lio. Grec: ob« Boury Sixaiov. Viale: Lat:
In Confilio Iuftorum.

Nota, quod in libris Grecis & Lati-
nis, verfus tertius in duos diuiditur.

The reafon why I haue heere in-
ferted thefe various Readings, and
in Latine, rather then in Englifh, ap-
peares in the third chapter of my
Preparation to the Pfalter.

Cc The

 

 

gt

 
 

18

Eixercifes upon

 

 

The firft part of the

PsSALME.

I. Ba. zs the man, that

doth not walke in the

counfell of the ungodly,
nor fiand in the way of finners, nor
fit in the feat of the feornfull.

2. But his delight is in the Law
of the LorRD, and in his Law
doth he meditate, day and night.

3. And he fhall bee lke a tree
planted by the riuers of waters, that
will bring forth her frurt in feafon,
his leafe fhall not fade, and what/o-
euer he doth, fhall profper.

The

 

 

 

32
 

 

the firft Pfalme.

19

 

The Expofition.

In nomine Patris, & Fil, &
Spiritus Sancit.

LESSED: As a word of
comfort, and a figne of good
fpeede to my labours, ftands
heere to make happy my beginning
of this endeauor: and I humbly be-
| feech the Euer-liuing God of Dauid,
both to make Jdlefed my procee-
dings, & grant that my end may be
crowned with the glorious reward,
of eternall Bleffednes. For, that is the
precious Iewell, which euer fince the
world begun, hath beene the princi-
pall ayme, whereat every man fhot,
and the prize, after which they haue
run. But indeede, the way it hath
beene often miftaken, and among the
Philofophers, which were accounted
wifeft, it was a long time queftiona-
C2 ble

 

The way of
Bleffednffe, is
by moft men
miftaken,

 

 
 

 

20

E-xercifes upon

 

In what things
the Worldling
placeth his
happineffe,

1 Cor. 15.

Rom. 14. 17.

 

ble, both wherein this happineffe
confifted, and by what meanes it was
to bee attained vnto. Nor in the
times of heathen ignorance onely,
were men deceiued in their aymes ;
but euen amongft vs alfo, at this day,
the greateft part run wide, propofing
vnto themfelues, a happineffe in the
enioying of thofe vaine things, wher-
by, they are often hurried quite be-
fide it. For, fome place their felicity,
or Summum Bonum, in hauing the
foueraignty and authority ouer o-
thers; fome, in abundance of riches ;
and the greateft part, Epicure-like, in
flefhly delights and pleafures, Lez
vs eat and drinke (fay they) for to mor-
row we fhall die, But the Kingdome
of God is not meat and drinke, as the
Apoftle faith; and therfore that men
might not ftill bee deceiued, and fo
weary themfelues in a wrong courfe ;
the Author of this Pfalme hath here
decided the matter in queftion: and

fhewes

 

34

 
 

 

The jirft Pfalme.

fhewes vs, that true Blefedneffe, nei-
ther confifteth in obferuation of the
mortall vertues, as Philofophers
thought; nor in the worfhip of ma-

 

ny Gods, as the Pagans fuppofe; nor
in obferuing the Law of Mo/es, as the
Jewes dreame; nor in enioying the
pleafures of this life, as great Courti-
ers and, Epicures beleeue: But quite
ouerthrowing the opinions of all
thefe, and their foolifh expectations,
who build their contentment on ho-
nour, riches, and fuch like things of
this world ; he affirmes, that man only
to be moft truely bleffed, and in the
path to higheft happineffe, who,
fhunning the wayes of meere natu-
rall men, endeauoureth alfo to auoyd
the cuftome of finners, to feperate
himfelfe from the fcornfull enemies
of the truth, and to continue fincere-
ly, embracing and rightly profeffing
the doétrine of Gods word. And
this kind of Preface, the Holy Ghoft,

C 3 as

 

21

 

35

 
 

 

22.

Eixercifes upon

 

Why the Ho-
ly Ghoft vfed
this preface.

Matth. 5. 3.

 

as it feemes, hath vfed; becaufe, by
difcouering (at the firft view) fo pre-
cious a Tewell, as Bleffedneffe; hee
would allure men, to giue the more
heede vnto thofe myfteries and in-
ftru€tions, which are afterward deli-
uered: and, if it were poffible, make
them more willingly conforme
themfelues vnto the courfes, which
are inclufiuely propounded. The
like kind of beginning hath the hea-
then Philofopher, Arz/otle, vfed in
his Ezhicks ; and which is more to be
heeded, our Sauiour made it the Zx-
ordium of his Doétrine: as appeares
in that his firft Sermon preached in
the Mount, where he begins to pro-.
nounce, who are bleffed: Bleffed
(faith he) ave the peace makers, Bleffed
the poore in foirit, Bleffed the meeke, &c..
and fo faith our Prophet. Bleffed, that
is, according to the originall, Blefed-
neffe, Blefings, or all happy things,
appertaine vnto that man, who walketh

not

 

 
 

 

the firft Pfalme.

23

 

not in the Counfell of the ungodly, nor
frandeth in the way of fimners, as it
followeth in the Pfalme. And this
his Bleffedneffe is double; for, he hath
the hope and means of happineffe in
this world, and affurance of eternall
glory in the next: or, as the Apoftle
expreffeth it, doth the promife of this
life, and that which is to come.

Now, what the bleffings of this
life are (which God hath ordained,
for fuch as walke in his ordinances)
you may read in the lait booke of
Mofes; Bleffed, fayd he, /halt thou be tn
the Citie, and bleffed in the field; bleffed
Shall be the fruit of thy body, the fruit of
thy ground, the fruit of thy cattell, the
encreafe of thy kine, and the flocks of thy
Snech. Bleffed fhall bee thy basket, and
thy fore; bleffed fhalt thou be when thou
gotth out, and bleffed when thou com-
mefein. Yea, as it is in the fame chap-
ter, among many other temporall
bleffings, God /hall make thee holy unto

C4 himfelfe,

 

1 Zim, 4. 8.

Duet. 28. 3.

 

37

 
 

 

24

Etxercifes upon

 

1 Cor,

1 Pet, 3. 11.
Pfal. 34. 14.

 

himfelfe, if thou keepe his Commande-
ments. Or if you would, in a word,
receiue a glimpfe of the perfection of
the bleffedneffe, which belongs to
the godly man. S. Pau/ giueth vs the
beft knowledge of it, in fhewing how
farre it is beyond the reach of our
knowledge; for, faith he, either hath
eye feene, nor care heard, nor can it en-
ter in the heart of man, what God hath
prepared for them that loue him, 1 Cor.
2. 9.

This P/alme, as I fayd in the Ar-
gument, confifteth of two parts; in
this firft part, is fet forth the bleffed e-
ftate of the Iuft, and who is fuch an
one: in the other part, the miferable
condition of the wicked. In the two
firft verfes, the Bleffedneffe, and Piety
of the man fo happy, is both nega-
tiuely, and affirmatiuely defcribed ;
for, the Prophet hath begun, accor-
ding to that faying of S. Peter, Shun
euill, and doe good: and indeed, true

righteouf-

 

 
 

 

the firft Plalime.

25

 

righteoufneffe confifteth, afwell in
efchewing what may prouoke, or
difpleafe God, as it is expreffed in the
firft verfe; as in ferioufly perfor-
ming, or endeauouring that which
may pleafe him (which is declared
in the fecond.) And, as a well expe-
rienced Phyfician, doth firft purge a-
way all the ill humours, that occafi-
oned the fickneffe of his weake Pati-
ent; before hee will adminifter thofe
Cordials, which are prepared to re-
couer his health: So, by this order,
in his defcription of a bleffed man,
the Holy Ghoft doth fhew vs, that
before the phyfick of his Word, can
worke effectually in our hearts, for
the faluation of our foules; wee muft
bee clenfed from the corruptions,
which wee haue gotten by the euill-
affected counfells of our owne hearts,
or, the infectious fociety of the
wicked: and, as it were, diet our
felues, by abftaining from their abho-

minable

 

 

39

 
 

 

26

Fixercifes upon

 

What manner
of expreffion
the Holy
Ghoft vfeth.

minable cuftomes; which Dvzet, is
here firft prefcribed in the negatiue ;
And it is, as if hee had fayd thus. Jf
you euer intend to recouer the health of
your foules, and become partakers of
true bleffedneffe; you muft neither watk
in the counfels of the vngodly, nor fiand
in the way of finners, nor fit in the feat
of the feornfull: for thefe are the
courfes which hee fhuns, that doth
arriue at happineffe.

But, the Holy Ghoft hath not here
vfed the ordinary manner of fpeech,
in his defcription; but rather, by
way of Metaphor, expreft it: & the Di-
uine Mu/e, hath into three Trazds, or
triple heads, diuided this Megatiue.
In which are to bee confidered three
Jubiecis, three qualities, three actions.
And there is an admirable gradation
in all the parts: firft, in the /wdzec?s, or
perfons; from an vagodly man, to a
finner: from a finner, to a fcorner.
Next, in the degrees of finne ; as, from

 

the

 

40

 
 

 

The firfe Pfalme.

2%.

 

the counfell, to the way: from the
way, to the feat. Laftly, in the man-
ney of it; from walking, to flanding ;
from flanding, to fitting: and their
wickedneffe, is increafed to the full.

By the vugodly, fuch are heere vn-
derftood, who are ftill in their origi-
nall corruptions; and being ignorant
of God, and his feruice, encline to
thofe euill affections, whereunto their
nature is fubie€t. Yea, by the vugod-
ly, are principally meant Jijfidels ; fuch
as are ignorant of religion, and the
diuine worfhip of God, according to
his Word: fuch, as employ all
their endeauours, without thought
of him, to become happy in this life ;
giuing themfelues ouer vnto coue-
toufneffe, pleafures, with fuch like
vanities, whereunto their affeCtions
lead them.

The word wugodly, in our tongue,
doth of it felfe, very well anfwer to
this Explication; for, as Godlineffe

moft

The firft
Triade.

The vngodly,
who they are. ]

 

 

F 41

 
 

 

28

Etxercifes upon

 

Ta. $7. 20.

Watking.

Pfal, 119. 1.
Gen. 5. 24.

2. Chron.22-3.

 

moft properly appertaineth to God
and faith; fo, ungodlineffe expreffeth
the contrary thereunto. The Origi-
nall importeth fuch a crue, as are fo
reftlefly affetted with worldly cares ;
and euill perturbations of the minde,
that they are endlefly, hurried to
and fro in their vngodlineffe : like the
fea, which hath no power to ftay it
felfe. And fo Efay deéfcribes them,
The ungodly (faith hee) are like the
troubled fea, when tt cannot reft; whofe
waters caft up mire and dirt.

By walking, is Metaphorically vn-
derftood, the ordinary proceeding
of men in.all their actions, whether
of faith or works. And in this place
is ment, a departure from God in the
progreffe of their liues.. And although
in my metricall tranflation, I haue ex-
preffed it by adding the word, a-
Jrray; it is nothing from the naturall
fence of the verfe: feeing there is
ment an, erronius walking, or wande-

ring

 

42

 
 

 

the firft Pfalme.

29

 

ring from the right way ; as.the word
abijt in the vulgar latine, verie well
manifefteth: for, it fignifieth moft
properly, 4o goe away. And Saint Au-
guftine faith, Ile abijt, qui recefsit a
Deo.

By Councels are here ment the in-
ternall deliberations of the minde;
and that naturall inclination of man
to euill, which God. fpake of when
hee faid; that the /maginations of the
thoughts of his heart, were onely euill
continually, For, Councell is not here
fo ftrictly taken as Ariflotle defines
it in his E¢thicks ; where hee faith, that
Councell ts the finding out of the fitteft
meanes to bring any thing to paffe; but
Councell in this place, fignifieth rather
Tempations, then fuch Councell:
and it hath afwell refpect to the in-
ward perfwafions of our owne Ilufts,
as to the outward aduife of others,
Euery man, faith Saint Lames, ts temp-
ted, when he is drawne away and enti-

ced

Councell.

Gen, 6. 5.

Gen, 8, 21.

Arift.3. Eth. 3.

Lam. 1. 4.

 

 

43

 
 

 

30

Etxercifes upon

 

Triade 2,

Sinners who
they are.

 

ced by his owne corruption, Iam. 1. 4.
But if you will know further, and
more particularly what the externall
Councels of the ungodly be, where-
to they tend, and what euents follow
them; you may reade it in the Pro-
uerbs of Solomon, Chap. 1. verf. 10.
2. Sam. 19. 2. Gen. 37. &6.

Now, we come to the fecond 77i-
ade, in the Negatiue, which faith ; that
the Blefed man, is fuch a one as doth
not fland in the way of finners, and
here is expreffed a degree of wicked-
neffe beyond walking in the Councels
of the vngodly, For, by thofe that are
faid to /fand in the way of finners,
are fuch vnderftood ; who are not
onely led by the vaine deuifes, and
imaginations of their owne hearts
(which proceede from original guil-
tines) or fuch, who are fimply igno-
rant of God, and Religion (as the}
heathen nations are) But, thofe are
thereby ment alfo, who haue fol-

low-

 

44

 
 

 

the firft Pfalme.

31

 

lowed the Councell of their owne
lufts, to put them in execution, with
fuch as are willingly ignorant of the
worfhip of God; _ negligent of
the meanes of their conuerfion: and
offendors againft the precepts of the
firft, and fecond Table of the law.
Thefe are faid to /fand, not becaufe
they walke no further in the path of
vnrighteoufneffe- but rather, becaufe
they not returning back to the way
of Godlineffe, follow their wicked
actions, with a fetled delight in them:
Stant quia in peccato deleciantur, faith
Saint Augu/tine ; yea, they are fuch as
perfeuere vntill they haue gotten a
habit in finne, and made (as it were) a
beaten path in vnrighteoufneffe. For,
fuch is the Zmphafis of the word, as
it imports a continuance and infifting
in euill: not a falling by infirmitie, as
Dauid,and Peter fell; but a reiterating
and heaping of finne vpon finne,
through the whole courfe of their

liues.

 

To ftand, what
it meanes.

 

45

 
 

 

32

Eixercifes vpon

 

What the
way is,

Pfal, 86. 11.
Adis, 18, 25.

Ma, 7. 13.

Eccles. 7. 22.

Who they are
that ftand in
the way of
Sinners.

 

liues. For, the word way, both here,
and in other places of Scripture is
many times Metaphorically ufed
for Doétrine, or Religion ; and
fometimes for the manner of our
liuing, whether good or bad. But, the
way that the Prophet here meanes, is
that droade and much troden way, lea-
ding to deftruction, whereof our Sa-.
uiour fpake, in the Gofpell of Saint
Matthew.

And to make the matter more
plaine; thofe that land in the way of
Sinners, are not fuch as vnwilling,
or through infirmity offend: For,
there is no man on the carth that doth
good, and finneth not (faith the Prea-
cher) but thofe who fetling there
loue vpon euill, haue gotten (as I
faid) a habit in finning: and fuffer
themfelues to bee carried headlong
by the concupifcence of their hearts
into all wicked a€tions, vntill they
haue by continuance made them-

felues

 

46

 
 

 

the firft Pfalme.

32

 

felues not onely feruants to finne
and vncleanneffe: but euen blufh-
leffe, and without fhame, both of
what they doe ; or before whom, they
commit their follies.

Such, were the Sodomites, that pref-
fed into the houfe of Zot; fuch fin-
aers, were the Beniamites of Gibeah;
fuch, are all the keepers of publick
houfes of iniquity; fuch, are thofe
common fwearers; that when you
tell them of their oathes, will in
fport (to make an vnfauory ieaft)
fweare that they fwore not: fuch, are
they, that goe to bed late, and rife
early, to follow drunkenneffe ; fuch,
are thofe that fpend all their youth
in ridiculous vanities, and are diftin-
guifhed from the children of God,
by their language; For, it often
foundeth God .damme me; and fuch,
are thofe Gallants amongft vs, as
dare, impudently, boft of their beaft-
lineffe, or in merriment publifh their

D owne

 

Gen 19. 4.

Lud, 19. 22.

Efay. §. i.

Pro, 23. 29.

 

47

 
 

 

34

Gen, 13. 13.
Sam. 15. 18,
Math, 26. 45.
Luke 7. 37.
Lob. 9. 16.

The 3. Triad.

What it is to
fit in the feate
of the fcorne-
full.

Scorners who
they are,

Etxercifes vpon

owne lafciuioufneffe: euen thefe are
fuch, as the holy-Ghoft meaneth in
this Zviade; and diftinguifheth from
other offendors, by the name of
Jinners; as appeareth through both
Tefiaments.

The laft part, or Trade of this Ne-
gatiue is: hee muft not /t iz the feate
of the fcornefull (that is) hee muft not
haue fellowfhip with obftinate Here-
ticks; nor carelefly, ftubbornly, or
againft his owne knowledge, conti-
nue in vnrighteoufnes or vnbeleefe :
nor {coffe at Religion, with the pro-
feffors thereof: nor infult ouer good
men in their miferies: nor by blaf-
phemous fpeeches, or erronious do-
€trines, malicioufly oppofe himfelfe
againft God, and his truth: nor be
affociated with fuch men, as are
wholly giuen ouer to a reprobate
fenfe. For, by corners, the holy
Ghoft meanes thofe, who are not on-
ly guilty of originall vncleaneneffe ;

or

 

 

 

48
 

 

the firft Pfalme.

35

 

or polluted with aétuall fins ; but fo
rooted in them, that they haue there,
fet vp their reft; yea, they are fuch
as, being hardned by their continu-
ance in finne, grow incorrigible, in-
credulous of Religion, contemners
of God, and fo prefumptuous; as
they dare reproach, blafpheme him,
peruert his truth againft their owne
knowledges ; and yet as it were in
defpite of him, promife vnto them-
felues impunity : Such they are alfo,
as vngracioufly deride the ordinance
of God; and make Iefts at his word.
And fuch, Saint Peter faid, there
fhould be in the laft dayes ; euen /cof-
Jers, walking after their owne lufts, and
Saying, where ts the promife of his com-
ming : for, fince the Fathers fell afleepe,
all things continue as they were? Such
Jfinners, and fcorners as thefe; were
the /ewes that defpifed Chrif?: Such,
are they that for temporall aduance-
ments, maintaine Doétrines againft

D2 the

 

Pet. 3. 3-

 

 
 

36

Etxercifes upon

 

Mat.23.14.

The Chaire
or feate of
Scorners.

To fit; what
it meanes,

 

 

the knowne truth, and their owne
Confciences; fuch, are thofe that
make Religion a colour for their vil-
lany; Deuouring widowes houfes, vn-
der the pretence of long prayer: and
thefe, if they once get into the Chaire,
and fit there; are thofe finners which
fhall neuer bee forgiuen: For, by
the Chayre, or feate, is vnderftood ; a
defperat fecurity, and a. diuelifh ob-
ftinacy in malicious wickedneffe ;

and hee is properly faid to / there,

that continues in his peruerfeneffe,
without repentance, vnto the end of
his life. And the reafon why there is
no redemption for fuch, is; not be-
caufe there is want of mercy in God:
but by reafon there is no repentance

fin man.-

Thefe, make vp the three degrees
of comparifon, and the third and laft
ftep to the Diuell: For, to wadke in
the councell of the vngodly (which is
the purpofe of finning) is bad: To

fiand

 

59°

 
 

 

The firft Pfalne.

37

 

Jfrand in the way of inners (which is
the action of it) is worfe; But to /¢
in the /eaze of the fcornefull (which is
to die impenitent in his wickedneffe)
is worft of all, and the higheft degree
of a Reprobate.
But, to draw into fewer words
this expofition of thefe three-folde
Negatiues; by the uugodly, are ment
unbleeuers; by finners, thofe that
are:vniuft and difhoneft in their a€ti-
ons; by /corners, obftinate Hereticks ;
by the Councels of the vugodly, are
vnderftood the vaine cogitations of
meere naturall men, with the fuper-
ftitions of Zewes and Pagans ; the way
of finners,is a vitious courfe of life,
as the breach of the morrall pre-
cepts; and the Chayre of Scorners, is
the obftinate profeffion of falfe Do-
€trines. Now, he that beleeues not
the promife of the Gofpell, walkes in
the Councell of the firft; hee that a-
di&s himfelfe to Pride, Couetouf-
D3 neffe

A briefe of
what went
before.

 

 

51

 
 

 

Exercifes upon

 

The Chaire
of Peftilence.

 

neffe and fuch like ; /ands in the way
of the fecond: And hee, that dies
in the maintenance of a falfe wor-
fhip, or in any of thefe finnes, with-
out repentance; is feated in the /eate
of the fcornefull, Which the Septua-
int calleth ; the Chaire of Peftilence.
And it very well expreffeth the na-
ture of that finne: For, as the plague
of Peftilence, is a difeafe moft dange-
rous; infe€tious; and the fuddaine
deuourer of mightie congregations :
So, thofe kind of finners doe by their
doétrines, contemptible {peeches of
God, and euill example; quickly in-
feét, poyfon, and kill the foules of
an innumerable multitude of men.
And therefore, obftinate Hereticks,
Atheifts, falfe Teachers, Seorners of
the Truth, Deriders of Religion, and
vnrepentent finners; may very well
be faid to fit, in the Chayre of Pefti-
lence: For, they are the plague of
the world ; and to be abhorred as a

moft

 

R2

 
 

 

the firfe Pfalme.

3g

 

moft dangerous, and _ infe€tious
Peftilence, to the foule of Man.

And thus haue you this gradation
opened; which may bee eyther vn-
derftood according, to the ordinarie
courfe: to wit, as from the pofitiue,
to the fuperlatiue: in this manner.
He that is a bleffed man, muft bee
carefull, that he walke not in the Coun-
cell of the ungodly; much more that
he fland not in the way of finners : but
aboue all things, he muft be moft cir-
cumfpect, that he fhunne; she infe-
tious feate of Scorners; Or, elfe it may
be inuerted thus: The man that wold
be bleffed ; ought not only to auoide
the peftilent feate of Scorners & obftin-
nate inrepentant finners-: but efchew
alfo as farre asin him lies, the action, or
iteration of any finne; nay, he fhould
not fo much as fuffer his thoughts
willingly, to wander after the vugodly
perfwafions of carnall depres.

The Doétrines and Obferuations,

D4 to

 

The
Doétrines &
Obferuations
arifing out of
this verfe.
Ob, I.

 

53

 
 

 

40

Etxerciyfes upon

 

The policy of
the Diuell, to
draw vs vuto
the Counfels
of the vngod-
ly, and fo
forth to de-
ftruction.

which may properly be gathered
out of this verfe, are thefe. Firft, I
obferue, that there be but three fteps
to Hell, the purpofe of finne; the
aétion of it; and an ob/tinate continu-
ance therein, without repentance:
and vnleffe we be very watchfull, we
may flip downe thofe three ftayres,
before we be aware: For, Facilis de-
JScenfus Auerni; it is an eafy way to
Hell: and the nature of finne is fuch ;
that it infinuates by degrees, into the
heart, without being perceiued. Frirft,
it fcrues into good liking ; and gaines
the confent, or purpofe; then pro-
ceedes it vnto action. And fo for-
ward, vntill it grow ripe; euen to
the contempt of God: and this is the
policy of the Diuell; to deceiue
men: For hee knowes, if hee fhould
perfwade at firft onfet, to renounce
God: it is fo vnnaturall a finne ; that it
wold feem abhominable, to the worft
difpofed men: & the hart would not

admit

 

 

54

 
 

 

the firft Pfalme.

AI

 

admit fuch a perfwafid to take place.
Therefore, he makes not that appeare
to bee his ayme ; but prefents them,
rather with fuch bayts, as feeme to
haue no danger inthem. He counfels
them (according to the natural encli-
nation of their hearts, and the exam-
ple of worldlings) to feeke prefer-
ments, riches, pleafures, with fuch
like vanities ; hee fhewes them the
glory and vfe they may haue; he per-
fwades the Chriftian, who is in a
meane degree of life, that if he would
feeke after honours, he might there-
by become a Patron, for the afflicted
members of the Church, or Com-
mon-wealth. But he knowes well,
the olde faying will proue true, Ho-
noves mutent mores, Honours change
manners: and that preferment is a-
ble, not onely to make them forget
many good thoughts, and refoluti-
ons, which they haue in a lower e-
ftate: but to blot out of memory

alfo :

 

 

55

 
 

42

Exercifes upon

 

 

 

alfo, friendfhip, kinred, and the
knowledge of themfelues (as wee
daily fee it doth) yea, the Deuill is
fure, that if hee can procure a man,
but once to climb the ladder of pro-
motion ; it will fo intangle him with
the loue thereof, that it is twenty to
one, but that he will renounce God,
before hee will yeeld to ftep one de-
gree backe againe.

Others, hee tempts with eafe ; and
makes them (poore foules) beleeue,
that if they might disburthen them-
felues of fuch bufineffes, or fuch and
fuch cares, that they fhould then bet-
ter attend to the feruice of God, and
with a more quiet minde, follow
their deuotions. But the Deceiuer is
fubtill, and hath by experience feene,
that afflictions make thofe feek God,
often and earneftly, that being deli-
uered of their cares, cannot finde
one houre in a month, to ferue him.

Others, againe, hee allureth with

the

 

56

 
 

 

The firft Pfalme.

43

 

the loue of riches: and that hee may
may do fo, he caufeth them to imagin
(perhaps) that if they were wealthy,
as fome men are, whom they know:
there fhould not fo many  poore
people, goe thinly clad; nor fuch
numbers die, for want of fuftenance.
So many Churches fhould not lie ru-
ined ; nor fo many works of Pete, or
for the publike profit, bee vnperfor-
med, Yea, he perfwades. them, that
thefe temporall things, may not only
be fought after, and enioyed, with-
out the difpleafure, or difhonour of
God; but ferue him alfo for his fer-
uice, and the better fetting forth of
his glory. And indeed, fo they may ;
where they are moderately fought
after, and gained by honeft meanes.
But, where there is one that feekes
| them, with fuch temperance; there
are ten, who fettle their mindes fo
vpon them, as they choke up all
thefe. good determinations, that

were

 

Few feeke the
things of this
world tempe-
rately, as they
ought,

 

A 57

 
 

44

Fixercifes upon

 

 

 

were at firft {pringing in their hearts,
For, a man that is not contented with
his eftate, but defires things out of
his owne concupifcence, without re-
fpeét vnto the will of God; that
man hath giuen the Deuill aduan-
tage, and is walking in the counfells of
the ungodly ; even after the vaine co-
gitations of an vnregenerate heart.
And not confidering the dangerous
aduife, that his appetite giues him ;
hee firft fuffers his thoughts, to bee
bufied about thofe vanities; next,
approoues of them; and then ha-
ftens, to put them in execution:
which aduantage, the Enemy of
mans fafety hauing gotten, hee cau-
feth him to iterate, and augment his
tranfgreffion, vntill his heart growes
hardned, and his confcience lofe the
fence and feeling of finne.

And fo it comes to paffe, that hee,
who made no account of the tranfi-
tory things of this life, and was tou-

ched

 

58

 
 

 

the firft Pfalme.

ched with the guilt of fuch, as the
world accounts moft veniall finnes ;
before he was allured vnto the Coun-
Sells of the ungodly : having walked a
little in them ; fteps fuddenly into the
way of finners. Which isa great broad
path, that leades downe a fteepe hill,
vntill (without the great mercy of
God) he ariue at the feat of the fcorn-
full, or the chaire of obftinate impe-
nitency: and when hee is once fo
low, and feated there; the hill of re-
pentance prooues fo fteep, that hee
neuer returnes again; but there con-
tinueth in a defperate eftate.

Hereby then wee are taught, that
if wee will bee preferued from the
danger of finne, we muft auoyd the
cuftome of finne; yea, the firft en-
ticements, & leaft occafions thereof ;
and not prefume vpon our owne
ftrength : for, hee that is content to
heare euill coun/ell, tempts God; and
is not fure, whether he will therefore

draw

 

 

et

Doet.

 

i)

 
 

Etxercifes upon

 

 

 

draw his grace from him, and fuffer
him to bee deluded by it. Concupi-

{cence ; if it be not refifted, will turne

to action; action, to iteration; and
at laft, comes hardneffe of heart:

for, he that feeles in himfelfe, the euill

motions of luft, and can hardly re-

‘ftraine them, hauing no obieéts to

entice him; how much leffe, will he
bee able to curb them, if hee come,
where hee may haue.the beauty, and
wantonneffe of another, to inflame
him? Or, if he could not bridle his
affections before he had committed
vncleanneffe, when hee had more
grace, more fhame, more denials, and

‘many more ftops, to hold him backe,
from wickedneffe: Alas! why fhould
-any man thinke it poffible, for him to
‘forfake it, at his owne pleafure, when

hee ‘hath put himfelfe out of the way
of vertue; and hath neither inward
grace, nor outward meanes, to pre-
uent it? If, when thou hadft two

eyes,

 

60

 
 

 

the firfe Palme.

47

 

eyes, thou couldft not keep the way,
being in it: canft thou hope, hauing
neuer an eye left thee; to find it, when
thou art out of it? No doubtleffe, if
wee cannot keepe the fea from ouer-
flowing vs, when the bankes are
whole; furely, after they are once
broken, the breach will encreafe, and
the flouds will come in, vntill they
haue quite ouer-whelmed vs: vnleffe
the mercifull hand of a greater pow-
er, then our owne, help to recouer vs.
A little water will extinguifh a cole ;
but a flame is not fo eafily quenched.
And therefore, we ought to kill thefe
Cockatrices in the egge, and bee wa-
ry, not to giue the leaft advantage,
vnto the infirmities of euill, We haue
examples enough to warne vs. Da-
wid was a good, and an extraordina-
ry man; yet, giuing his eyes too
much liberty, the euill coun/ells of vn-
godly affections, got by thofe win-
dowes, into his heart, and drew him

on

 

 

 
 

 

Eixercifes vpon

 

The bold pre-
fumption of
man.

on in their wadke, vntill they brought
him to the way of finners; where hee
food a long time, heaping one of-
fence vpon another: And had not
God fent a Prophet of purpofe, to call
him out of that way ; as holy a man as
he was, he had neuer of himfelfe re-
turned, vntill he had taken vp his /eat
with the fcorners. And yet, for all
this, wee, euen wee weaklings, dare
giue our felues any liberty. We can
willingly runne thither, where wee
know before, that we fhall here fee;
nay, bee compelled, to bee partakers
of finne: and notwithftanding, war-
rant our owne fafeties.

Some, I haue heard fay ; that in all
companies, they could beare them-
felues temperately, and among
Drunkards, efcape free, though all
their companie failed of that go-
uernment: but alas, they fee not
their owne deformities ; for, I haue
knowne, that fome of them, were e-

 

uen

 

62

 
 

 

the firft Pfalme.

49

 

uen then diftempered, when they
fayd fo.

Others, I haue heard, fo confident
in their owne vertues ; that they haue
profeffed themfelues able, to refift
the ftrongeft temptations of inconti-
nency: and that, though they were
all alone, with the moft tempting
beauty, and where they had the grea-
teft prouocations to folly ; they could
neuertheleffe keep themfeues, from
any difhoneftaét. This I haue heard:
and beleeue me; I think fuch a thing
poffible, if they rely more on Gods
grace, then their owne abilities; and
came into this temptation, by acci-
dent, without wilfull feeking, or de-
firing any fuch occafion. Yea, many
(no doubt) haue efcaped fuch trials.
But, if any man depend vpon his
owne chaftity, and purpofely tempt
himfelfe with opportunities, to doe
euill ; hee, walkes the way which God
approoues not: and therefore it fhall

E perith.

 

 

 

63

ihe,
 

 

50

Eixercifes upon

 

| Genef. 39.

 

perifh ; yea, although hee intended,
at the firft, no more, but to haue it in
his power, to doe euill; it is a thou-
fand to one, if God giue him not o-
uer, to be vanquifhed by that finne,
which hee foolifhly prefumed to o-
uercome,

Whilft Jo/eph was about his bufi-
neffe, the allurements of his Miftres
had no power ouer him: and fo,
whilft with him, we feek well to em-
ploy our felues; though coun/els of
ungodlines, be rounded in our eares;
and ftrange vnlooked for temptati-
ons, with faire opportunities, lay
fiege againft vs; yet they fhall not
preuaile; no, not thefe that feeme
Miftreffes ouer our affe€tions, and
powerfull enough to command vs.
But, if we leaue to be honeftly bufied,
and, as many of vs young men doe, |
being idle our felues, feeke out thofe,
who are euery way as idle; and with
vaine difcourfe, or vnfeemly geftures,

paffe

 

 
 

 

The frft Pfalme.

51

 

paffe away our precious houres.
Queftionleffe, fomtime or other, we
fhall bee betrayed to commit that,
which wee little thought perhaps, to
haue beene guilty of ; and grow, after
a while, fo bafe, to feeke that thing of
the Mayd, which wee prefumed the
Miftrefe could neither haue com-
manded, not wooed vs vnto. Nay, I
am perfwaded ; that Jo/eph, who hath
gotten the title of Chafte: if hee
would haue left his affaires, and ven-
tured himfelfe, as fome of vs doe, in
effeminate court-fhips ; it is to be fea-
red, that the Spirit of God would
haue left him, as it forfook Samp/on,
or Dauid. And then, a meaner wo-
man then his MW<freffe, might haue
wrought him to her will; and it isa
queftion, whether he would not haue
proued the Attempter, of hers, or

fome others Chattity.
The fecond obferuation, that wee
may take from hence, is this; that if
E2 _ there

 

Obfer. 2.

 

 
 

 

52

Eixercifes vpon

 

Obfer. 3.

Two forts of
men, heee
warned to re-
pent.

 

there bee degrees in finne, and feue-
rall fteps, that lead vs from the way
of bleffedneffe ; we muft not thinke
it enough, if we can auoyd fome one
degree of finne. Nay, it is not fuffi-
cient, if we fhun all but one: for, he
that hath gone but one ftep backe
from the right way; if hee doe not
come backe that one ftep, he is neuer
likely to ariue at happineffe, though
hee neuer goe further on in a wrong
path. But it is impoffible, to ftay vp-
on any one degree of finning (with-
out repentance) and not to ftep into
another: as appeareth in the former
obferuation.

Thirdly, if wee muft bee wary, to
auoyd the Counfels of the ungodly,
& the impiety of misbeliefe ; afwel as
to fhun the way of finners: which (as I
fayd before) is the committing of a-
ctuall finnes. Then, two forts of men
are hereby warned, to amend them-
felues, if they euer will intend to bee

bleffed :

 

66

 
 

 

the fir? Plalme.

53

 

bleffed: The firft, are thofe morall
men, that thinke it fufficient, fo they
can bee counted iuft pay-mafters,
quiet neighbours, honeft plaine-dea-
lers, and fuch as doe no men hurt;
though they neuer know what be-
longs to God, or Religion. The o-
ther, are fuch Profeffors, as fuppofe ;
that if they haue heard Diuine Ser-
uice, twice euery Saboth; fix Le-
€tures in a week; and flubbered ouer
their ordinary deuotions: it is no
matter, how difhoneftly they liue;
how vncharitable, and contentious
they be among their neighbours ; nor
how irregular they bee in the courfe
of their liues. But, both thefe ought
to know, that God promifeth not a-
ny Bleffedneffe to fuch Triflers, as do
his feruice by halues ; but vnto them,
that hauing both religion, and hone/ly;
faith, and workes ; neither walke in the
Counfels of the ungodly: nor fiand in
the way of finners. For, all others are

E3 in

 

 

67

 
 

 

54

Lixercifes upon

 

Verfea.

Three things |
obferuable in |

the fecond
verfe.

 

in danger, to take vp their /eat with

the fcornfull.

‘Thus much, of the Biefed mans
defcription, by the Negatiue, contai-

‘ned in the firft verfe of this P/alme.

On which I wil enlarge my obferua-
tions no further; but come to the
Affirmatiue, contained in thefe
words. But his delight, ts in the Law of
the LORD, and in his Law, doth hee
meditate day and nigh,

In which Affirmative, there are
three things to bee obferued, by the
bleffed man; & they are oppofed to
thofe three, which are to be auoyded |
in the former verfe: To the walking
in the Counfells of the ungodly, is op-
pofed, a delight in the Law of the
LORD: to flanding in the way of fin-
ners, is oppofed, the meditation of the
Diuine Word: and, to fitting in the feat
of the feornfull, a continuall perfeue-

vance, both day and night, in the true

Jeruice of God. Yea, thefe words haue

in

 

68

 
 

 

the firft Pfalme.

in them, an excellent Axdtithefis, or
contradiction, to the courfes of the
wicked ; who, employeth al his coun-
fels, endeauours, and aétions, in fee-
king vaine ends, and aduancing his
owne wayes: while the iuft man, fet-
ting at nought, all earthly affaires
and delights, in refpect of Gods will ;
is heartily in loue with his Word, and
continually exercifing himfelfe, in
the ferious meditating, teaching, and
practice therof. For, the word Jeghe,
which is interpreted to, meditate,
hath reference, afwell to the words
and workes, as to the thoughts (in
which fence, it is not vfed in the
Scriptures only; but the Poet alfo
faith—_Meditabor arundine Mufam.)
And it was well expreffed in the
word, Exercife, in our olde Englifh
Tranflation.,

By the Law, is vnderftood, not
onely the morall Lawes; for then,
‘| Blefedneff2 might haue been obtai-
E4 ned,

 

 

55

To meditate,
what it means

Pfal. 35. 28.
Pfal. 36. 30.

What is fig-
nified by the
Law.

 

69

 
 

Exercifes upon

 

Of mam,
the Hebrew

Tetragramma-

ton, and the

ned, by working, according to the
morall vertues, as the heathen P£zo-
Jophers taught. Nor, is here meant
the Ceremoniall Law alone; nor
that, and the morall together onely.
For then, the wicked Jewes, though
they continued in their vnbeleefe,
might become partakers of this hap-
pineffe. But the Zaw, in this place (as
I told you in my Preparation to the
Pfalter, it was fometime to be vnder-
ftood) fignifies the Law of God, as it
hath at once, refpeét to all the ages of
the Church, from Adam, vntil the end
of the world: and therfore compre-
hends the Law of Grace alfo ; yea, all
the Doétrine of God, contained in
his Word. And this Law, is called the
Law of the LORD; or if you will
haue it, according to the Originalle:
The Law of symp; or, IHVH
(if we may expreffe the Hebrew Te-
tragrammaton in our letters.)

word Jehovak.| And thefe Characters, fome late

 

 

Inter-

 

7O

 
 

 

the firft Pfalme.

57

 

Interpreters read Jehouah; fuppofing
the forme of that word, to imply
as much as; He that is, that was, and
that is to come. For, fay they; Je,
is a figne of the time to come. Jeueth;
Hee will bee, Ho, of the time pre-
fent. Hoveth, hee that is. Vah, of
the time paft. MHavah , hee was.
Which wee will not denie to bee a
probable, and ingenious conceite:
but indeede, the word J/ehouah, it
felfe; is not confeffed to be fo much
as heard of, to be an Hebrew word,
among the Zewes: neither doth it fi-
gnifie any thing in that tongue. Nor
can we haue one Teftimony, that
the Hebrew Tetragrammaton ; was
euer anciently fo pronounced. And
therefore, vnleffe we had better au-
thority, then probabilities, and vn-
certaine conieCtures, of new Gra-
marians: I fee no reafon, why we
fhould venter, to put this vnknowne
name vpon God. Which if it be the

right :

 

Rew, U1, 17.

 

7

 
 

LEixercifes upon

 

 

 

 

right: yet, not fo fufficiently warran-
ted, to be truely reuealed vnto vs;
that we may vfe it, with the fame
confidence, wherewith we  pro-
nounce the other names of God. As
you may fee more at large, in the
thirteenth Chapter, and third Se-
tion of my preparation to the Pfal-
ter.

But, to teach vs then, that this /aw;
in which it is here faid, the bleffed
man delighteth; is not the Jaw of
man, but of God; know that the vn-
pronounceable Hebrew word here
vfed (and infteede of which, the
Iewes fpoke Adonaj, or Elohim; the
Septuagint, and Apoftles, Képuos : the
Ancient latine expofitors, Dominus ;
and the authorized englifh Tranfla-
tions, for the moft, LORD) is an effen-
tiall and vncommunicable name, of
our great, eternall, and euerliuing
God ; who is moft truely called, Hee
that is, that was, and that is to come:

and

 

72

 
 

 

the firft Pfalme.

59

 

and therefore, wherefoeuer you find
this Zetragrammaton, aypy. You
may be affured, that there is to bee
vnderftood, eyther one, or all the
Perfons of the facred Trinity. For,
whereas the word, Adonai, and El-
him, are fometime communicated to
others; that is neuer fo. And ther-
fore, becaufe the word LORD, by
which wee (according to the Apo-
ftles) haue expreft it; may be com-
municable to men: You fhall vn-
derftand ; that, wherefoeuer in the
laft Englifh tranflation, you finde
LORD, thus in Capitall letters ;
there, is that glorious, and moft effen-
tiall name of God, to be vnderftood ;
which neuer ought to be applied vn-
to any other.

But (which I had almoft outflipt)
you muft note that the holy-Ghoft,
vfeth here the word Delight; to fhew
vs further: that the deuotions of a
bleffed man; are not conftrained, or

feruile :

 

The meaning
of the word
Delight.

 

& 73

 
 

 

60

Exercifes upon

 

Pfal, 19. 10.

Day & Night,
what it figni-
fieth,

Gen, 1. 16.

 

feruile: but rather, proceeding from
a true and affe€tionate pleafure, in
the worfhip of God, with the ftudie
of his word. It muft be unto him, as it
was to Dawid: More to be defired then
fine Gold; and fweeter then honie, or
the honie-combe. Yea, the excellence
of his affection ; is further, and ano-
ther way manifefted; in that hee is
faid to meditate thereon, Day and
Night: For, the Day and Night, in
holy Scripture, hath a three-fold vn-
derftanding: Temporall; Morall,; and
Allegovicall. Temporall, is the day
which wee enioy by the prefence of
the Sunne: the night thereof, is that
which is made by the abfence of the
fame. Morally, it is taken for life
and death ; Profperitie and aduerfi-
ty, or fuch like: and this is alfo Me-
taphoricall. Allegorically, the old Law,
is called the Night; and the Go/peli,
tearmed the Day: and therefore Za-
charie in his fong ; wherein he fpake

 

of

 

74

 
 

 

the firft Pfalme.

61

 

of Chrift, and the light reuealed va-
to Mankinde in the new Teftament,
faith ; that The day-/pring from on high
hath vifited vs; to giue light to them
that fit in darkneffe. But Saint Paul,
writing vnto the Romanes, concer-
ning the faith of Chrift Jefus; faith
in playner tearmes: That the Night
was paft, and the Day was at hand, E-
uen thus many waies, are the Day
and Night to be vnderftood, in the
booke of God. But in this place;
they are to be confidered, according
to all and euery of thefe. The blef-
fed man; meditateth on the Law of
the LORD, day and night; that is:
He pondereth all the mifteries of
lefus Chrifé; as they were promifed,
figured, and prophecied of, in the
old ZTefiament, (which, as the Night,
fhadowed them ouer) and then be-
leeueth and confeffeth them, as they
were fulfilled in the new Zefament ;
which was the Day that made them

ap-

Luke 1. 78. 79.

Rom, 13. 12.

 

 

 
 

62

Lixercifes upon

 

 

 

apparant to the whole world: Yea,
he is continually enclined vnto the,
ftudy of Piety, without intermiffion ;
Morning and Euening, at Noone-
day and at Mid-night; both in Pro-
fperity and Aduerfity ; Openly and
Secretly. For, many can bee
content, perhaps, to fpare fome lit-
tle time in the Day, for the meditati-
on of Gods word: but there are ve-
ry few, that will breake a fleepe; and
arife at night, with Dauid, to praife
God: many can be content, whileft
they gayne any outward benefit, or
preferrement by their profeffion ; to
be hot and earneft in the ftudy there-
of: but few dare abide, the blacke
and terrible night of perfecution.
Nay, a little aduerfity, or worldly in-
conuenience, cooles all their zeale.
Hypocrites by Day, that is; openly
in the eyes of the world ; will be ve-
ry forward, and feeme to be ftout
profeffors: but, in the Might, that is,

fecretly ,

 

a6

 
 

 

the firfe Pfalme.

 

fecretly, and by themfelues; where
none but God is witneffe: they can
laugh at their owne diffembling; and
with thofe people, of whom God
fpeakes by the Prophet Jalachi, they
fay thus: J¢ ts zz vaine to ferue God;
and what Profite is it that wee keepe
his Commandements? Againe, there
be others, that by Might, with Nico-
demus, dare, peraduenture, come to
God ; yet by Day, are affraid (or a-
fhamed) to be feene in a Religious
mans company. But neyther of
thefe, haue well vnderftood what is
ment by Meditating Gods word Day
and Might: nor are they yet in the
way of Blefedneffe.

Out of this verfe; I doe obferue
thefe things. Firft, that there is no
true happineffe, without the know-
ledge of God; and the continuall
meditation of his word. And that
thofe, who are fincerely adicted to
his feruice, and the loue of his Truzh,

are

 

Mat, 3. 14.
Ob, 1.

 

a7

 
 

Etxercifes upon

 

 

 

 

are in the right way to Blefedneffe ;
howfoeuer Atheifts, and worldly
men, thinke them fimple fooles ; and
their ftudy loft labour.

Secondly, I here. note; that he
cannot promife to himfelfe, the re-
ward of Bleffedneffe; that frames a
Religion, or way to ferue God, out
of his owne braine; though neuer fo
ftri&t, or feeming holy: For, it muft
not be the Lawes, or traditions of
men; that, he muft meditate, but the
Law of the LORD,

Laftly, I doe here learne this Me-
thod, for the right ftudy of Dz-
winity; and prattife of Chriftianity.
Firft, that there muft he a loue vnto
the heauenly word: Secondly, a
progreffe, or going forward; in the
meditation thereof: and laftly, fuch
a conftant perfeuerance therein, from
time to time, and at all times with-
out limitation ; in fo much, that there
muft bee fome part of euery day

and

 

78

 
 

 

The firft Pfalme.

65

 

and night, feparated for the feruice
of God; that we may fay with Da-
uid: Euening, Morning, by Day, and at
Midnight, will I pray unto thee.

And, he fhall be like a Tree planted,
&c: Hauing deliuered in the two
former verfes, who is a Iuft and blef-
fed man, both by the Wegatiue, and
Affirmative: he now confirmes his
former propofition : Firft, by a fimi-
litude, taken from a fruitefull Tree,
euerlaftingly greene: Secondly, by
the end, and profperous fucceffe, of
all he takes in hand. By which illu-
ftration, we may not imagine, that
they are compared with any intent
to be made equall (For, the bleffed
ef{tate of a good man, is farre beyond
all earthly comparifons) But by fuch
knowne things, the holy-Ghoft ap-
plies his demonftrations to meane
capacities. And this kinde of tea-
ching, was vfuall with our Sauiour ;
as appeares by his illuftration of

F Faith ;

 

Pfal. 55. 17.

Verfe 3.

 

79

 
 

 

66

Etxercifes upon

 

Mar. 4. 30.

Mat. 16. 19.
Luke 13. 19.

Vide Epifi.
fHenr. Steph,
before Mar-
lorets com-
mentary vpon
the Pfalmes,

 

Faith, and the kingdome of Heauen,
in likning it vnto a graine of Mufard-
feede; or comparing Doétrine to
Leauen, and fuch like. Nor hath it
beene negleéted among prophane
writers: For, a liuely Simily, is e-
fteemed among all Poets (as well
ancient as moderne) to be one of the
principall ornaments of their Poefe.
The Elegancy of whofe Poems, fome
haue not beene afhamed to preferre,
before thefe vnimitable Odes:
whereas, were they as learned in
thefe ; as they would feeme to be in
the other (at left, if they could reade
them with the fame defire and af-
feétion) they fhould here finde; e-
uen, in the literall excellency; as
many rare, and admirable exprefti-
ons. Obferue well this firft illuftra-
tion ; and fee in what Author you can
better it.

For, although men may, for many
refpects, be refembled vnto Trees;

by

 

So

 
 

 

The firft Pfalme.

by reafon of fome fimilitude in their

 

condition (as thus: Euery Tree is
eyther for building, or fire wood ;
and fo, all men are eyther prepared
to build up the new lerufalem with-
all; or, appointed fewell for hell
fire) yet; there are certaine choyfe
Trees, which doe more properly
ferue to figure out the eftate of the
Bleffed: as here in this Pfalme, and
by this comparifon ; you fhall vnder-
ftande. For; hereby, fiue things are
made remarkeable in the vpright
mans happineffe. Firft, he is refem-
bled vnto a Tree that is planted. By
which, the ftability, and certainty of
his eftate is fignified: For, as fuch a
Tree ; is, where, by the carefulneffe
and diligence of fome gardener, or
husbandman ; he may be manured,
‘and preferued from the choaking of
Thornes, and violence of beatts ;
whilft the wilde Trees of the For-
reft, are euer in danger, of fome ru-

F 2 ine ;

 

67

Fiue things
obferuable in
this illuftrati-
on of a godly
mans happi-
neffe.

He is Planted.

 

 
 

 

68

Pfal, 92.

Math, 15. 13.

 

Etxercifes upon

 

ine: So, the iuft man, who in the
Scripture is refembled vnto a Palme
tree ; hath this fure and bleffed hope
for his comfort: That God, who
firft planted him; will alfo proteé&
him from being fpoyled of his leaues
by the ftormes of aduerfitie ; or o-

-uerturned by the malice of the ad-

uerfarie. When it fhall come to
paffe, that (as Chrift faid) Tho/fe plants
which his heauenly Father hath not
blanted, Should be rooted vp.

Moreouer, a Tree planted ; in-
fteede of that wilde nature which
formerly it retayned ; is bettered,
and made more fruitefull by a new
plantation: and in like manner ; that
man, who had elfe beene naturally
apt to bring forth nothing, but the
fowre fruits of the flefh ; being plan-
ted in the vine-yeard of Gods
Church, by the hand of Grace: re-
generates, and yeelds forth plenti-
fully, the fweete fruits of the fpirit.

Second-

 

82

 
 

 

the firft Pfalme.

69

 

Secondly, it is planted by the
Springs, or Riuers of water; by which,
the bleffedneffe of the Iuft man, is
further illuftrated : For, as that
tree, can neither be barren thorough
the fterrile drought of the foyle; nor
endangered by the fcorching heate
of Sommer: whofe roote is euer moi-
ftened, with the nourifhing waters
of a pleafant ftreame ; So, the rege-
nerate man, hauing his roote in
Chrift (where the euer fpringing
fountaines of his Grace; with fweete
dewes of mercy, continually cherifh
it) euen he, fhall alway flourifh. For,
neither can he be confumed as the
wicked are, by the burning fire of
Gods indignation ; nor made vn-
profitable for want of nourifhment.
To the fame effeét fpeakes the Pro-
phet Zevemy, in his illuftration of fuch
a mans happineffe ; by a fimilitude
taken from the like Tree. He /hall bee
(faith he) as a Tree that is planted by

F 3 the :

 

Secondly, heis
placed by the
Riuers of wa-
ter.

‘ Levem, 17. 18,

 

83

 
 

 

7O

Lixercifes upon

 

The Riuers of
waters, what
they meane.

Thirdly, he is
fruitfull, and
that in feafon,

the waters; and that fpreadeth forth
her rootes by the Riuer, and fhall not fee
when heate commeth: but her leafe
Shall be greene, and fhall not be carefull
in the yeere of drouth, neither fhall ceafe
Srom yeelding fruite. By the Riuers
of water, in this Pfalme, is Allegori-
cally meant ; the word of God, and
his Sacraments: which, are the means
whereby he infufeth into vs, the
graces of his Spirit ; keepes vs grow-
ing in Faith ; and nourifheth fruits, to
eternall life.

Thirdly, it giueth fruite in due Sea-
jon: Whereby is manifefted ano-
ther propertie of the bleffed Iuft-
man: By the fruite (faith our Saui-
our) the Tree is knowne: and fo is the
iuft man by his workes: Who, in
bringing forth his fpirituall fruits,
may (not vnfitly) be refembled to a
Tree. For, as the Tree brings forth
fruits for others, rather then for it
felfe: So, the vpright man fruéti-

fies

 

 

84

 
 

 

the firfe Pfalme.

71

 

fies, and fends forth good workes,
and deedes of Charitie; not, thereby
to merit ought for himfelfe; but to
glorifie God, and to benefit others.
Which is a noble Bleffedneff. For,
as the Apoftle faith ; zt 7s a more blef-
Jed thing to giue, then to receiue. Fur-
ther ; we haue the Pronoune His: to
fhew vs, that as the Tree giueth
forth no fruite but his owne, and ac-
cording to his kinde; So, the righ-
teous, doth the workes proper to a re-
generate man; all the good deedes
which he performeth, are done with
that which is his owne: and fo chere-
fully ; that they may be called His.
Yea, he yeeldeth forth good fruits,
according to the meafure, and qua-
litie of thofe gifts which he hath re-
ceiued. Laftly, the Tree giueth
forth her fruite 7 /ea/on, or in time:
that is; in her time of fruitfulneffe ;
and fo ; the vpright man, doth
good in due time; euen vpon the

F 4 firft

 

Acts, 20.

The pronoun
fis,

When, fruit is
giuen in fea-
fon, or in time

 

85

 
 

 

72

Eixercifes upon

 

Fruit, what it
fignifieth.

Loh. 15. 8.

Fourthly He is
euer flourifh-

ing.

 

firft occafion offered. He is neuer bar-
ren, when neceffity requires fruit. If
in one day, a thoufand men neede
his comforting hand ; he is euer wil-
ling, according to his ability, to giue
redreffe vnto them all. Neyther too
foone, nor too late comes his chari-
ty: but, like fweete and well ripened
fruite, is euer, then ready to be recei-
ued; when it may be moft accepta-
ble to God, timely, in refpect of him-
felfe; and very profitable to others.
But indeede, by the /ruzz here is prin-
cipally meant Faith, and the confef-
fion of faluation by Chrift: which can

| neuer be, without workes. And that

is it, which our Saviour meant, when
hee faid: Herein is my Father glorified,
that you beare much fruit.

Fourthly, Hs leafe fhall not fade:
Yet ; the fimilitude holds very pro-
perly, in that the d/efed man is re-
fembled vnto a tree, not onely fruit-
full, but flourifhing alfo; and euer a-

dorned

 

86

 
 

 

the firft Palme.

73

 

dorned with the comely ornament
| of greene leaues. For, as the Palme-
tree, whereto the Iuft man is likened,
in the 92 Pfalme (and from which
tree, it is very likely, this fimilitude
was taken) is neuer, as Pliny faith,
without fruit; and therefore muft,
confequently, bee alwayes greene:
fo, the Iuft man is continually beau-
tified, with all the accomplifhments
of a Chriftian ; full of holy thoughts,
plentifull in profitable words, and
ferioufly exercifed in good actions,
without wearineffe in well-doing:
and to accompany that fruitfulnefie,
enioyeth fuch a perpetuall happines,
as growes at no time fubiect to any
momentary change. What ftorm fo-
euer happens, hee is ftill in a flouri-
fhing and profperous eftate: yea,
when the vngodly (like thofe trees
which are altered, according to the
difpofition of euery feafon) muft
lofe, in the winter of their triall, all

that

Plin, lib. 16.
cap, 20.

 

 

87

 
 

 

74

Lixercifes upon

 

5. What ever
hee doth, pro-
fpers,

 

that vncertaine glory, gotten in the
fpring-time of their profperity : euen
then ; the happineffe of the righteous
is fo permanent, as the coldeft froft
of aduerfity, can neuer ftrip him of
his faire leaues: that is: no perfecuti-
on fhall bee able to take from him,
the faire liuery of his profeffion, nor
put him, befide the Crowne of an
immortall glory.

Fiftly, what/foeuer he doth, fhall pro-
Jper: In thefe words, hee doth (as it
were) fumme vp, and make perfect
his expreffion of appineffe. And the
Prophet doth it without the Meta-
phor; for, I haue obferued, that to
expreffe one and the fame fentence ;
partly by the figure, and partly with-
out: is ordinary in the P/falmes. Yet,
the great Scholler, and Cardinall,
Bellarmine; in his Comment vpon
this P/falme, would haue thefe words
(whatfoener hee doth fhall profper) to
be referred vnto the 7vee. Then, ha-

uing

 

88

 
 

 

“She fot. Pinte,

75

 

uing interpreted the Hebrew Verbe,
lafliach ; profperare faciet, will make
to profper: he gathers from thence,
an aétiue vertue to bee in the tree ;
helping on the ripening of his owne
fruits. And, by the application of the
fimilitude, would alfo note vnto vs;
that, there were an actiue vertue of
Jree will in man, concurring with the
Diuine grace, to meritorious works.
But, by his leaue, it feemes to mee,
not fo to bee vnderftood ; for, that
interpretation, is both harfh in the
fence, and contradictory to the opi-
nion of moft Expofitors. Yea, one
of his owne fa€tion, Lovrinus, a lear-
ned Jefuite, writing on this P/alme,
fayth ; that it ought rather to be vn-
derftood of the Ju/t man, then of the
Tree. Lyra, a very ancient Expofi-
tor, hath fo taken it alfo: and fo haue
the greateft number of moft authen-
ticall Writers. For which caufe; I ra-
ther allow it: but efpecially, by rea-

fon

 

 

 
 

Gene/. 39.

A Caueat.

Rom, 8. 28,

 

76

 

E-xercifes vpon

fon I beleeue it, to be indeed the beft,
and natural fence of this Text ; agree-|
able to the happy eftate of a good
man ; and the fame bleffing, which
the Scriptures teftifie, to haue beene
vouchfafed to fuch as feare God.
For, it is fayd of Jlofeph: The
LORD made all that he did, to profper
in his hands.

But from hence, wee muft neither
gather, that all thofe are good men,
who profper, and thriue, in the things
of this life; neither imagine, it is
heere promifed, that the Righteous
fhall bee without troubles, or hinde-
rances, in their temporall affaires.
The meaning rather is: that al things,
(euen thofe) wherein they feeme
to the world moft miferable, fhould
redound to their comfort; and pro-
{per them in the way to eternall life.
According to the faying of S. Paul;
All things worke together for good, to
them that loue God. Dauid alfo con-

firmeth

 

 

go

 
 

 

The firft Pfalme.

77

 

firmeth the fame, out of his owne
experience : for, faith he; /¢ was good
Jor mee, that T was in trouble, And in-
deede, it is the end which crownes
all, and that which makes the vnder-
taking profperous, or vnfortunate:
not the occurrences, that happen
well, or ill, in the proceeding. For,
though a Commander in the warres
finde, that all his determinations pro-
ceeded ill, in the ordering of his Bat-
tles ; and that all his Stratagems, tur-
ned a while, to his hinderance: yea,
though with the loffe, of many thou-
fands of his men, and the effufion of
much of his owne bloud, he hath en-
dured a terrible, and fharp encoun-
ter. Yet, if at laft, the victory bee on
his fide, he hath his aime ; and thinks,
that his vndertaking profpered in his
hands. So, though a Chriftian man
hath, in this life, fuffered innumera-
ble miferies ; though matters haue
fucceeded fo ill with him, that for-

row

 

 

gt

 
 

 

Etxercifes upon

 

Bleffedneffe,
two-fold.
Luke 14. 15.

 

row vpon forrow, and mifcheefe vp-
on mifcheefe, ouerwhelmed him, and
euery thing that he endeauoured, fell
out contrary to his expectation ; yet,
if at laft (as queftionleffe he fhall) he
reape the Crowne of immortall glo-
ty : we may very well fay, that what-
JSoeuer he did, hath profpered. Yea, his
miferies and infirmities, were for his
good, fuffered to come vpon him ;
euen they alfo, profpred in his hands ;
and were the meanes to make him,
a right bleffed man.

For, you muft vnderftand, that
there is a two-fold Blefedneffe; Bea-
titudo in via, & in Regno;, A bleffed-|
neffe in the way, and in the Kingdom.
That in the way, is alfo two-fold ;
one, on the right hand; and the o-
ther, on the left: The /eft-hand hap-
pineffe ; is the abundance of tempo-
rall profperities. For, the P/almifZ
hauing reckoned vp many temporall
benefits ; concludeth with  thefe

words.

 

Q2

 
 

 

the firft Pfalme.

words. Bleffed are the people, that bee
jo. Happineffe on the right hand, is
the gift of fpirituall graces, beftowed
in this life. For, faith our Sauiour,
Bleffed ave the poore in {pirit, the hum-
ble; thofe that hunger and thirft after
righteoufneffe, &c. But the laft of
thefe blefings; appertaines onely to
the children of God: the other, are
indifferently beftowed, both on
good and bad.

The Bleffedneffe in the Kingdome ;
is that, which is principally meant
in this P/alme: and indeede, the
moft perfect compleat happineffe.
The poffeffion of that, wee haue
now in hope onely. None, but the
fonnes of God, can enioy it, in the
other world (as is aforefayd) nor,
can any man, but thofe that haue
their hearts enlarged, by the Holy
Ghoft ; enter into a worthy thought
thereof, here. For, as S. Paul faith; [¢
is that, which eye hath not Jeene, nor

eare

 

 

79

Pfal, 144. 15.

Matth. 5.

1 Cor, 2.9

 

93

 
 

 

 

 

80

Eixercifes upon

 

What makes
perfect Blef-
fedneffe.

 

eave heard, neither comes it into the
heart of man, to conceiue what God
hath prepared for them, that love him.
It is fo many degrees, beyond the
felicity of this life, that the moft
bleffed man is miferable here, in
comparifon of the happineffe, which
hee fhall bee crowned with all, after
his death. And therfore, if you haue
refpect to that, which may moft pro-
perly bee called Blefedneffe, it muft
bee loked for in another world ; for,
as the Poe? faith :

Dicig. beatus
Ante obitum nemo, fupremag. fu-
neva debet.

 

 

We none may bleffed cail,
Before their funeral.

But, becaufe carnall men, are too
too much perfwaded, that true feli-
city may bee enioyed in this life; I

would

 

 

94
 

 

the firft Palme.

8I

 

would haue them learne, what is re-
quired, to the making vp of a perfect
Bleffedneffe. For, they muft know,
there are three things, which are of
the effence of true felicity. The firft
is, the knowledge of the Cheefe Good;
this is eternal life, to know the only true
God, and him whom thou haft fent, Te-
Jus Chrift, faith S. Loin. Secondly,
there muft be a fruition, and full en-
ioying of that Cheefe Good, being fo
knowne. And laftly, a perfect de-
light, and contentation in that which
is enioyed. Without euery of which
circumftances, there is no perfect
happineffe. For, hee that enioyes,

and is contented; without the full :
knowledge, of the certainty, and ;
worth of that, which he enioyes: hath
but a dull vncertaine contentation ; |
and is depriued of a great part of his

felicity.

In like manner, hee that knowes |
what it is to bee happy, and hath it)
G not |

 

Loh, 17. 13.

 

95

 
 

 

82

Etxercifes upon

 

Cap. 3.

 

not in poffeffion, is fo farre from
happineffe; that he is the more mi-
ferable, by the apprehenfion which
he hath, of the great good hee wan-
teth. But if hee did know, and enioy
to; yet, if hee had not the bleffing
of a contented minde, it were as
much, as if he enioyed nothing.

S. Auguftine hath a fpeech, much to
this purpofe, in his firft Booke, De-
Moribus Ecclefie Catholice: For, faith
he, Beatus neque ille (quantum exifti-
mo) dict poteft, qui non habet quod amat
qualecung. fit; neq. qui habet quod a-
mat, fi noxium fit; neg. qui non amat
quod habet, etiamf optimum fit. That
is: Neither, as I thinke, can hee bee fayd,
to be bleffed, who enioyeth not what hee
loueth, whatfoeuer it be; nor hee, that
attaineth to what hee affecieth, if it bee
hurtfull; nor hee, that is not pleafed
with that, which he poffeffeth, although
it bee the beft thing. And hee giueth
this reafon: Nam, & qui appetit quod

adipifer

 

96

 
 

 

the firft Pfalme.

 

adipifci non potest cruciatur ; & qui ad-
eptus eft, quod appetendum non eft, fal-
litur; & qui non appetit quod adipifcen-
dum effet; aegrotat. Id eft: For hee
which defiveth what cannot be attained,
is vexed; hee that hath attained vnto
that, which proues not worthy defiring,
as deceived; and hee which affecteth
not, what is indeede worthy the enioy-
ing, is ficke ; or faulty in himfelf. And
fo, not one of thefe, can bee bleffed:
becaufe, neither of their foules is
without vexation and mifery. For,
if it might bee fo; thefe two contra-
ries, Blefednefe, and Vuhappinefe ;
fhould dwell together at the fame
time, in one man: which were im-
poffible.

This Bleffedneffe, cannot then, con-
fift in temporall & tranfitory things.
For, though we may haue the know-
ledge of their vtmoft good, & get alfo
the poffeffion of them; yet, it is im-
poffible, they fhould giue vs a con-

G2 tent,

 

True bleffed-
neffe confi-
fteth not in
temporall
things.

 

 
 

 

Eixercifes vpon

 

Ecelef. 1. 14.

 

tent, beyond which, nothing is to be
defired. For, the foule of man, is of
a fpirituall nature; and of fo large an
apprehenfion, that the whole world
is not able to fill it. Though you
fhould feede the boundleffe defire
of man, with Kingdome vpon King-
dome ; hee would neuer finde end of
defiring, vntill hee had the poffeffion
of the whole world, with all the crea-
tures therein: and though he could
compaffe that: yet, becaufe the
mortalitie of his body, would euer
put him in feare, to be depriued ther-
of ; he would neuertheleffe be full of
difquiet. Nay, were it poffible, that
feare, might be taken away alfo: it
would then difcontent him, that
there were not more worlds, & new
things, to couet and poffeffe. And fo,
he would bee vnhappy, in the mid-

deft of all that happineffe.
This, made Soloman fay (when he
had fearched into the nature of all
creatures,

 

98

 
 

 

The frft Pfalme.

85

 

creatures, and fought to pleafe his
foule, in whatfoeuer it longed for)
that all things vnder the Sunne (euen
knowledge, and thofe which are ac-
counted the beft) were vanity, and
vexation of fpirit. And this, if world-
ly men did better confider, doubt-
leffe, they would not fo much adi&
themfelues to the things of this life:
but feeke to haue their foules, rather
filled with the knowledge of God;
who is only able to fatisfie them, &
without whom, they are euer empty,
and feeking vp and downe for that,
which fhould fill them. For, the
end to which God created the foule
of man, was (as S. Augu/tine {aith)
That fhe might know him; in know-
ing, loue him; and in louing, enioy
him: wherein confifteth perfect dle/-
Jedneffe, neuer to be loft againe; and
that, which is principally meant in
_| this P/falme,
The Doctrines, that we may gather
G3 from

 

 

99

 
 

 

86

Etxercifes upon

 

Do€?. 1.

Dol. 2.

What the Ri-
uers of wa-
ters fignifie,

 

from this third verfe, are thefe.

Firft, that if the Blefed are plan-
ted, & not as naturally growing trees :
then, the efficient caufe of our falua-
tion, is God. For, it is of his graci-
ous fauour, that we are planted in the
Vineyard of his Church; otherwife,
wee had beene, as wilde Olive-
trees, growing on the barren moun-
taines.

Secondly, in that it is fayd. The
Bleffed is as the Tree, planted dy the
riuers of waters: Wee are taught,
what the inftrumentall caufes of our
faluatiS are ; euen the Word of God
& his bleffed Sacraments. For, by the
Springs, or Riuers of waters, are thofe
allegorically wnderftood (as I fayd
before) & in that, they are fayd to be
planted; thereby, wee alfo gather
further, that fuch as are out of the
Church, till they bee there feated, by
the fountaines of (life and inocula-
ted into the myfticall body of Chri/2)

are

 

rt00q

 
 

 

the firfe Pfalme.

 

are not yet in the flate of Bleffed-
neffe.

Thirdly, wee may hereby know,
whether wee belong to God, or no.
For, if wee bee trees of his Vineyard,
wee cannot but bee fenfible, of the
fweet graces and operations of his
Spirit: and fhall not be found barren,
of thofe fpirituall fruits, which God
wil looke for, in their due time. And
be affured, that if wee bee vnprofita-
ble ; though wee carry neuer fo many
faire leaues of hypocrifie, to couer
our fterility : we fhal one day bee ftript
of them, and caft into the fire.

Fourthly and laftly, wee are here
taught, not to iudge of men, by their
profperity, or aduerfity; but, how-
foeuer their outward affaires fuc-
ceede, to efteeme them bleffed, and
happy men, that loue and honour
God. And fo, I conclude this firft
part of the Pfalme, which doth in
breefe deliuer thus much: That hee,

G4 which

 

Doct. 3.

Doct. 4.

 

IOI

 
 

88

Etxercifes upon

 

 

 

which would be a bleffed man, ought to
auoyd all manner of finne, loue Gods
Word: meditate it, practife it, goe for-
ward in that prattife, bring forth
Sruits of righteoufnefe; and
continue unto the end
of his life, in that
courfe.

SLO CRI WAC CAS

The

ASSO OA ESI CSA RSI

 

 

102
 

 

the fort Pfalme.

 

The fecond part of the
PsaLME.

fle ungodly are not
+ Wo but ave like the

Chaffe, which the
winde driueth away.

5. Therefore the ungodly fhall
not ftand in the tudgement, nor fin-
ners in the Congregation of the righ-
teous.

6. For, the LorRD know-
eth the way of the righteous: but
the way of the ungodly shall pe-
rifh.

The

 

 

103

 
 

 

go

Etxercifes upon

 

Ver. 4.

 

He Prophet; or, rather the
Holy-Ghoft, by the mouth
of the Prophet, hauing in

the former part of this Pfalme ; in an
excellent manner, fet downe vnto vs
the bleffed eftate of a good Chrifti-
an; and in diuers particulars difcoue-
red, and illuftrated his matchleffe
Bleffedneffe ; that we might be there-
by drawne to loue and feeke it. Doth
now, in this other part, briefly (yet as
fully) acquaint vs with the miferable
condition of the vnbeleeuing: finner.
euen in thefe few words: The ungod-
ly ave not fo. For, they carrie in
them a dire€t Axtithefs vnto the
whole firft part of the P/alme; and
imply euery whit afmuch, as if the
Prophet had faid: The wicked are
juch; as neyther difcontinue their
walke, in the Counfels of the ungodly :
nor fhunne the way of euill doers; nor
auoide the /eaze of the /cornefull, And
therefore, are in no poffibility, to be
fo

 

104

 
 

 

The firft Pfalme.

gI

 

fo happy as are the righteous. And
this the Septuagint, very powerfully
expreffeth, by doubling the Nega-
tiule, ode ofrws of dceBels, ob obras, the wic-
ked are nor fo, nor fo. To wit: nor fo
holy in their life; nor fo bleffed in
their end. They are not fo ftudious
of Gods word, as the righteous; and
therefore he taketh no fuch know-
ledge of their waies: they doe not fo
affect the zvay of his feruice ; & there-
fore he fuffers their way to perifh : they
are not fo planted; and therefore not
fo fafe, but in danger to be rooted
vp, by the iudgements of God: they
are not fo fituated, where they may
be nourifhed, by the moyfture of the
Riuers of Gods grace, conueyed by
his word and Sacraments, into their
hearts; and therefore, not fo flouri-
thing; but in danger to be withered
by the burning heate of his Indigna-
tion: they are not fo fruitfull; and
therefore, likely to vndergoe a curfe,

with

 

The diffimili-
tude that is
betweene the
wicked, and
the righteous,

 

g 10g

 
 

 

Q2

Eixerctfes upon

 

Math, 3. 10.

 

with the barren fig-Tree. They are
in nothing anfwerable, to the condi-
tion of the well planted Tree, here
{poken of: but vngodly men, and
Hypocrites, for the moft part, yeeld
no fruit at all. If they bring forth
any ; itis not good. And then it is no
better then if they were vnfruitfull :
For euery Tree that bringeth not forth
good fruite, fhall be hewen downe, and
caft into the fire. Or though it might,
perhaps, for fome refpects, be cal-
led good fruite, which they giue;
then it is none of their owne -: For,
they doe, like moft of the great rich
men in thefe dayes ; who, other ‘while
indeede, relieue a few poore foules.
But it is with the fruit of other mens
jabours. Yea, they leaue many
goodly fhewes of Charity behinde
them; with that which had beene,
with extreme couetoufneffe and op-
preffion, torne, as it were, out of
the throates of their poore Neigh-

bours.

 

106

 
 

 

the firft Pfalme.

93

 

bours. Or if we fhould grant that it
was their owne fruite they gaue ; yet,
it would be found to come out of
feafon, and when there is no great
neede of it: whereas a cup of cold
water; giuen unto a poore man in
extremity : comes in better feafon,
then a great deale of vaine liberality
at other times. But, if wee fhould
yeeld them this; that their fruite
came in /eafon ; it is in their owne
feafon then: And when is that?
Forfooth, now and then; perhaps
at fuch times, when as the cuftomes
of their Countrie require publike
hofpitality. And then ; it is but forc’t,
fowre, and unfauorie fruite. For,
moft commonly, for one honeft man
that fhall fatisfie his neceffity among
them ; two Ruffians fhall be made
drunke. Or elfe their /ea/ox is, when
they may take occafion to make
moft fhew to the world, of the fee-
ming good they doe: like the Phari-

Ses,

The World-
lings feafon in
which hee
brings fruite,

 

 

107

 
 

 

94

Exercifes upon

 

Math, 6, 2.

 

fies, that blew Trumpets, when they
gaue almes. But indeede, the prin-
cipall time and feafon of their vin-
tage is; when the Axe is fet vnto the
roote of the Tree. Then; when the
leaues of their youth, and profperity
are fallen off; the branches quite wi-
thered; the bodie rotten, ready to
ftinke with putrifaction; and they
in cafe no more to hoard vp, or keepe
it vnto themfelues; then (if the Dz-
well doe not come before they be a-
ware, and carry them away by the
Rootes; as fometime he ferueth old
Trees in the Forreft) it may fo fall
out, that they leaue a few vnfeafona-
ble fruits behind them: which often,
in fine painted Almefhoufes; make
fhew of more reliefe, then is halfe
performed.

Nor are the vngodly, in refpeét of
their vnfruitfulneffe, or vntimelineffe
in bearing fruite (onely) fo contrary
to the righteous: but euen their

leaues,

 

108

 
 

 

the firft Pfalme.

95

 

leaues, thofe their faire leaues; that
make them feeme fo flouri(hing, are
but the Sommer ornaments of pro-
fperity ; and muft wither and fall off,
in the winter of their triall. Yea,
nothing they take in hand fhall prof-
per them in the way to true happi-
neffe; therefore all their vnderta-
kings are in vaine. And as the holy-
Ghoft here faith : [4 7s nothing fo with
them, as with the Godly.

Thus; exceeding elegantly, hath
the Prophet defcribed the mifery of
the wicked, by oppofing it vnto the
felicitie of the Iuft. Which he yet
maketh more apparant: and, how-
foeuer the world efteemes her owne
as fortunate men; he fhewes the
contrary. Seeming alfo, not conten-
ted to fet it forth by a fimilitude, di-
rectly contrarie to the former; he
leaueth the firft Metaphor, and re
fembles them, to the vileft and ligh-
teft Chaffe: as if elfe, he fhould not

haue

 

 

109

 
 

 

96

Lixercifes upon

 

Why the wic-
ked are refem-
bled to Chaff.

 

haue made them contemptible e-
nough, in his expreffion.

And here I could fhew, how pro-
perly the wicked may, for diuerfe
reafons, be likened unto Chaffe. As
in regard of that lightneffe, which
makes them inconftantly carried a-
way, with euery vanity: or in re-
fpect of their fterility, with fuch like.
Which (becaufe euery reafonable ca-
pacity can apprehend them) I will o-
mit: & only defire you to take from
hence this obferuation. To wit, that
the enemies, and oppreffors of Gods
Children ; with all other vngodly
men (though they be admired of the
world, and feeme mighty and vnmo-
uable in their owne haughty opini-
ons) are, (neuertheles indeed) poore
bafe things; meere Chaffe. Nay,
the worft and lighteft of it: euen
that which is fcattered euery way
with the winde. Or worfe, if worfe
may be; For, they~are not onely

vn-

 

T1090

 
 

 

the firft Pfalme.

97

 

vnfetled, and reftlefly driuen too and
fro, in their owne vaine praétifes ; or
tumbled vp and downe by the dif-
tempered furie of their miferable af-
fections: but their riches, honours,
powers, and ‘heir very place of being
(as Dauid faith) /hall decay, and be no
more found, For, the terrible winde
of Gods wrath, fhall puffe all, in-
to euerlafting perdition. Yea,
Gods iudgement will rufh vpon
them on a fuddaine, and inuifibly,
as a wind: which fhall come they
know not from whence; and carrie
them they know not whether. Nor
fhall their ftrength, eminence, or
greatneffe, defend them. But, as the
winde makes moft hauock among
tall Cedars, on high Mountaines :
So, fhall their pride and _ loftineffe,
make them more fubiect to the tem-
peft of Gods indignation. As appea-
red in Pharaoh, Nebuchadonezor, He-
rod ; and fuch other. But fome may

H fay

 

 

Ifl

 
 

 

Fixercifes upon

 

The vnhappy-
nes of world-
ly men in this
life.

 

fay; many vngodly men liue free
from all thofe miferies and croffes
here fpoken off. Truely, it feemes
fo for a time ; but the greater will be
their forrow at the laft. Nay, I am
perfwaded, that euen in this life, and
at the beft; they haue fo much bit-
terneffe, to make vnfauorie all their
delights: as, if we could look into the
hearts and confciences, of thofe that
feeme happieft men to the world-
ward. I beleeue we fhould difcouer
fo much horror, and difquietneffe ;
as would make vs fet light by our
difcontentments. For, many of
them, amid their aboundance of
wealth and honours; are more dif-
tempered with toyes; then a conftant
Chriftian is, with his greateft afflicti-
ons. And if trifles will not moue
them; they haue matters of greater
confequence to difturbe their reft.
One grieues, to fee the familie, which
he thought to make honourable, by

his

 

 
 

 

The firft Pfalme.

99

 

his owne pollicy; quite rooted out
by the improuidence of his Chil-
dren: Yea, the miferable Catiue,
liues to behold his fonnes prodigali-
tie, confume his vfury ; and yet hath
not the power to afford himfelfe the
benefit of his owne labours, neither
to doe one good deede, that may
purchafe a prayer for him ; untill it
is too late, Another, hath labour’d
for the applaufe of the people; and
with vexation of fpirit, comes to
heare his name made the iuft fubiett
of Libels; and himfelfe reputed o-
dious in the common-wealth. One,
is ficke, for fome difgrace receiued
from his Prince. A fecond, grieued
with the vnkindenes of thofe whom
he thought his beft friends. A third,
mad at the pride of his equall. A
fourth, ready to hang himfelfe for
the infolence of his inferiour. <A fift,
pines with enuying at his fuperiour.
A fixt, fleepes not for defire of pre-

H 2 ferment.

 

 

2 113

 
 

I0O

Etxercifes upon

 

 

 

ferment. A feauenth, trembles
through feare of lofing his office.
The eighth, hath a wife that is more
fhame, and difcontent vnto him,
then all thefe. And, which is worfe
then that too; he knowes not what
fhall become of him at laft. For,
fometime he thinkes that men die
like beafts, without hope of another
life. And then, it grieues him, that
he muft for euer, leaue the world,
which he fo much loued. Ano-
ther while, he remembers he hath
heard of a God; and a Day of Iudge-
ment, Which, putteth him into fuch
a defperat feare; that he is neuer a-
lone, but his heart quakes; and his
guilty Confcience fo ftings & threa-
tens him, with hell and damnation;
that hee fometime wifheth hee
were indeede, realy dufi, or Chaffe ;

and that, the winde might fcatter
him into nothing. ;
Oh God! that I were able fo to {crue
this

 

114

 
 

 

the firft Pfalme.

IOI

 

| this, into the hearts of worldlings ; as to
make their muddy apprehenfions, more
Jenfible of their vnhappinefe: and
allure them, to feeke for that true
and perfect felicitie, which ts here pro-
mifed. But alas! itis beyond my po-
wer, For the whole world (almoft)
hath runne through all the degrees of
wickedneffe; and the greateft part, are
become Benchers, zz that damnable
Society of Scorners: with whom, tt is
impofsible to preuaile. Nay, my God;
would thou mightft? bee pleafed
(though it were but fo farre, to ena-
ble mee with thy fpirit) that the ap-
prehenfion of thefe things, might e-
uer continue in my felfe, fo feruent,
as at Jometimes they be. For, by that
meanes, I fhould not onely ; neuer more
againe, be carried away by thofe vanities
and infirmities, whereunto youth and
the frailty of my condition is prone ;
but become alfo, fo highly delighted
with the contemplation, and hope

fT 3 of

 

 

118

 
 

102

Etxercifes upon

 

 

 

of that incomparable bleffedneffe which
is prepared for the louers of thy Law:
that the worlds minions fhold fee, I did
not meerely in word; but truely in
deede; neglett, and defpife all thofe
things, which they account either feli-
cities, or difafiers in this life. Yea, they
should perceiue me, fo farre from thin-
king my felfe a miferable man, For
being in pouerty, flandered, neglected,
contemned, tortured with fuch like: or,
Srom imagining my Jelfe a happy man,
in the fruition of that vaine fauour,
honour, wealth, eafe, fame, and refpeci,
which they glorie in: as, they fhould with
enute be forced to confeffe within them-
Selues ; that, by a meanes which the
world knew not, [ had ariued at fuch
Jelicitie; as in vrefpett thereof, their
happineffe, was but as dirt, and dung
to Gold and Siluer. And perhaps alfo
when they weve tn ther greateft earth-
ly pompe: It fhould more vexe them, to
behold me (whom they account mifera-

ble)

 

116

 
 

 

the firft Pfalme.

103

 

ble) difdayning thofe things as triuiall,
wherein they place their higheft blef-
Jedneffe; then tt can delight, or content
them, to poffeffe thofe pleafures or pre-
Serments which they enioy. This, oh Lord
were pofsible; if thou wouldft alwaies
preferue in thy feruant, the confiderati-
on, which at fometime thou vouchfafeft
to beflow vpon me. But I am the mea-
neft of thy children ; and I confeffe that
thefe good affections, and apprehenfions,
which I fometime haue of the bleffed-
neffe here promtfed: doe often; yea, too
often faile in me. And then, I doe not
onely fhrinke as much as any other, vn-
der the burthen of temporall affiiciions :
but my heart is alfo intangled, with
thofe defires, and prepofterous con-
tentments, that vaineft world-lings
JSecke after. Which weakeneffe; I both
heartily pray thee (Oh God) to heale in
me; and furely beleeue alfo, that thou
wilt doe it, when it fhall be moft for thy
glory, and my furtherance, in the way

fT 4 of

 

 

117

 
 

 

104.

Etxercifes vpon

 

Verfe. 6,

To fiand, what
it fignifies.

 

of truefe Bleffedneffe. The thought
whereof; hath now fo highly tranfpor-
ted me; that, I had almoft forgotten
what I had more to fay, touching
the infelicity of the wicked. But now I
defcend againe, to fpeake of them.

Therefore the ungodly fhall not fiand
in the Iudgement, &c. You haue for-
merly beene giuen to vnderftand, of |.
the great difference, that is betweene
the Righteous and the vxgodly; both in
their condition, and their reward.
Now, he fhewes that a difference will
be betwixt them ; not in this life on-
ly: but alfoin the laft day. For, that
is the principal Judgement here ment:
and fpoken of, ger Antonomafiam, as
the Avadick Interpreter, by thefe
words, 2 fine, doth plainely denote.

They fhall not be able to fland in the
iudgment, nor in the congregatian of the
righteous.

That is; they fhall not be approued
but haue iudgement pronounced

againft

 

118

 
 

 

the firfe Pfalme.

105

 

againft them, to their ouerthrow, at
the generall Doome. For, fo are thefe
words, /hall not fiand, to bee vnder-
ftood. And the phrafe is not onely
proper to the Hebrewes; but vfuall
among the Lazives, and vs alfo,
Cicero hath, Caufa cadere; which, is
after the fame manner of fpeaking:
And Terence, where hee faith, Se, ver
Jfeetiffe; meanes that fome of his Fa-
bles were fcarfe approued of, by the
common people. And when, with
vs, a man comes to his triall, before a
Iudge: we often fay, Hee cannot fand
out. Or, that, Hee will haue a fall;
when we meane, his caufe fhall not
receiue approbation.

Now, the reafon, why she un-
godly fhall not fiand in Iudgement,
&c. is partly fhewn in the for-
mer verfe. And that is, becaufe
they are but as the Chaffe; euen the
refufe of man-kind, vaine, light, vnne-
ceffary perfons, without fruit, whol-

ly

 

 

119

 
 

106

Etxercifes vpon

 

 

 

ly voyd of that worth and weight,
which fhould make them of efteeme
in the fight of God. Yea, fuch as can-
not bee able to endure his iudge-
ments; becaufe, they will bee vnto
them, as the winde, fcattering Chaffe.
Alas! who would imagine this (fee-
ing the brauery of this worlds Fauo-
rites) but that the Spirit of God hath
fayd it? Now, they are fo mighty,
that they thinke it impoffible, to bee
mooued. They haue Coun/ells, in
which the Righieous are not to walke:
Wayes, wherein they muft not
fiand: Iudgements, in which the in-
nocent dare not appeare: And they
haue Affemblies, and folemne mee-
tings, from which they exclude all
good men. But, when the Iudge-
ment here fpoken of, comes (for
there will come fuch a day) the poore
difperfed, and defpifed members of
Chrifé, fhall bee gathered into one
Congregation, whereinto no vncleane

thing

 

129

 
 

 

the firft Pfalme.

107

 

thing fhall enter. Nor, fhall the vn-
godly mingle among them, in their
Affembly ; but bee feparated from
them, and thruft vnto the left hand
of the Iudge. And although, here
they may appeare powerfull; make
great boaft of their authority; and,
perhaps, in our Courts of Iudge-
ment on earth, be able to ftand out,
vntill they haue ruined the innocent
(for, in any caufe, fauours are to bee
had, among the corrupted Iudges of
this world.) Yet, in the generall
Doome, when euery man fhall ap-
peare naked, without bribes; and
before a Iudge, that can neuer be cor-
rupted. Alas! what will thofe things?
thofe vain things, profit them, wherin
they now glory? Then, thofe noble
Tyrants fhall be glad, to {neake into
corners, and cranies of the earth, to
hide themfelues from the prefence
of God. They fhall not haue power,
to ftand among thofe poore men, o-

uer

 

 

 
 

 

108

Exxercifes vpon

 

Matth, 25.

What Iudge-
ment the Ho-
ly Ghoft mea-
neth in this
Pfalm.

uer whom they haue heretofore ty-
rannized ; nor bee able to abide the
leaft triall of Gods Iuftice: but, af-
frighted with the terrible afpeét of
their angry Iudge, and tortured with
the horrours of an accufing confci-
ence; fhall be vtterly amazed, deie-
&ted, confounded, and with a diftra-
ted feare, be glad (& in vain be glad)
to intreat the hills, that they would
fall down, and couer them. That you
may be confident, of the terror of
this Iudgement; & that, there will be
a feparation of the wicked, from the
Congregation of the righteous (as it
is here fayd) See, what our Sauiour
fpeaketh, in the 25 chapter of Saint

Matthewes Gofpell, to this purpofe.
But, this place may haue refpeét to
other Ludgements. For, befide that
great and generall Doome; there
is a two-fold Iudgement, in this life:
wherein the wicked /hall not bee able to
fiand, One is, the Judgement of them-
felues,

 

122

 
 

 

the firft Pfalme.

109

 

felues; when their owne confcience
fhall accufe; and condemning them
as guilty, caft them downe headlong
into defpaire. The other is, when the
plagues and iudgements of God are
fuffered, to lay hold of them in this
world, for the example of others.
Now, in neither of thefe; fhall they
be able to ftand out before God.

Note here, that thofe Hebrew
words, which are interpreted in
our Tranflation, They /hall not fiand,
are in the Sepiuwagini, and vulgar La-
tine Taanflations, turned thus,
OuK abasiaon), Non refurgunt, that is,
They vife not againe. And thence,
fome haue weakly and ignorantly
gathered, that the wicked fhall not
rife in the flefh, to come and receiue
Iudgement in the laft Day. Yea,
with this opinion, was that learned
Father, Origen, a while deluded. But,
it is a great herefie: for, they fhall
furely bee raifed, and fummoned

to

 

 

123

 
 

 

IIo

Eixercifes upon

 

Matth, 25. 41.

Obfer.

 

to that Doome (as appeareth in ma-
ny places of holy Scripture) but there
indeed, they fhal not be able to ftand
out in their owne Iuftification, as be-
longing to the Affembly of the righ-
teous. Becaufe, when they fhall
thinke, to excufe themfelues; the
King fhall turne them forth, with
this terrible fentence. Goe, yee curfed,
into euerlafting fire, which is prepared
Jor the Deuill and his Angells.

Hence then I obferue; that there
fhall bee a generall Doome, wherein
both good and bad fhall be fummo-
ned, before the..Tribunall Seat of
God. And that, althogh Hypocrites,
like tares amongft wheat (or rather,
like good wheat) may be fuffered, in
this life, to fhrowd themfelues in the
Church of God, and come into the
Congregation of the Righteous, vn-
der-the name of Chriftians: yet, in
the harueft (that is) in this Judgwent ;
hee wlll feperate them. And the vn-

godly

 

I24

 
 

 

the firft Pfalme.

IT!

 

godly fhall not be able to /land, in
that Affembly of the Iuft; but Zhe
Lord will gather the Righteous, which
ave the wheat; into his Granard: & caft
the finners, which ave the chaffe ; into
unguenchable fire.

But, that no weake confcience may
be driuen into defpaire. I defire the
Reader, not to imagine, that euery
man, who hath the pollutions of fin,
is in danger of this feparation; for,
euery man is fo guilty of finne, that
if God fhould marke all that were a-
miffe, and enter into Iudgements
with his feruants: None were able to
fiand in the Tudgement. No, not the
moft Righteous; neither fhould any
flefh be faued in his fight. We mutt
then confider, that there be two forts
of Sinners. The one regenerate, who
offends vnwillingly ; and falling into
tranfgreffions, through infirmity,
by repentance, true contrition, and
amendment of life, rifeth againe;

and

Matth, 13.14.

A Caueat.

Two forts of
finnes.

 

 

125

 
 

TI2

Eixercifes upon

 

 

Ver. 6.

 

and feekes forgiueneffe, in his Redee-
mer, le/us Chrift. The other, vnre-
generate; who, out of wicked im-
piety, and malicious  wilfullneffe,
followes without repentance, the
ftudy and practice of finne ; obfti-
nately refufing, or neglecting the
grace of Chrifz, And they are fuch,
whofe eftate is fo miferable, to be ex-
cluded, from the Affembly of the
Righteous. The other, laying hold on
Chrift, are by faith made righteous
in him, and fhall be reckoned among
the faithfull and happy Congrega-
tion.

For, the LORD knoweth the way
of the righteous, &c. The reafon is
here giuen, why the Iuft man is fo
much more happy, then the Sin-
ner; and how it comes to paffe, that,
hee walketh not in the Counfells of
the ungodly, nor fiandeth in the way of
Sinners, nor fitteth in the feat of the
Jcornefull, And why, in the laft Iudge-

ment,

126

 
 

 

The firft Pfalme.

Lig

 

ment, there fhall bee a feparation
made, and a difference put betweene
the good and the bad. And it is this,
God knoweth the way of the righteous.
and the way of the ungodly fhall perifh.
Which implies, that there is a contra-
riety in their way; and that therfore,
they cannot meet in one Congrega-
tion.

But why is it fayd, God knowes the
way of the Righteous? Doth hee not
alfo know the way of the wicked,
you will fay? I anfwer, yes. For,
Gods diuine knowledge extends it
felfe to all. Yet, in this place, the
word, kunoweth, includes, efpecially, a
regard, or approbation; and is, as if
he fhould haue fayd, God acknowled-
geth, takes care of, regards, or allow-
eth the way of the Righteous: and,
becaufe their endeauours and aimes
are, to fhunne the Counfels of the
vngodly, and by obedient directing
themfelues, after the rule of the Sa-

I cred

 

 

127

 
 

 

114

Etxercifes upon

 

Lob 9. 12.
Prou, 12, 10.

Matth, 7. 23.

2 Tim, 2. 19.

 

cred Word, to feeke his glory, with
thofe wayes, that perifh not. There-
fore, this God, of his free grace,
keepeth them in the right path; and
by that dire€&t courfe, conduéteth
them to the fame dlefedneffe, where-
unto hee foreknew it would lead
them. And, that this word, £noweth,
may be vnderftood, as is aforefayd,
to imply a regard, or approbation, ap-
peareth in thefe enfuing places. P/al.
101. 4. Rom. 8.1.5. 1.lohn 3.2. And fo
much may be alfo prooued by that
place of Matthew, where Chrift vfeth
the contrary fpeech, to fhew the dif-
refpect that he would haue to the
wicked. J neuer knew you (will he fay)
depart from me, yee workers of iniquity.
This word, £voweth, may haue re-
fpe&t alfo to the fore-knowledge of
their eleGtion. For (as fome vnder-
ftand it) to that purpofe, S. Paw/ vfeth
it in his fecond Epiftle to Z7zmothy,
chap. 2. and the 19. verfe. And wri-

ting

 

128

 
 

 

the firft Pfalme.

[95

 

ting to the Romans, he faith. Thofe,
whom he did foreknow, he did alfo pre-
deftinate, to be conformed to the Image
of his Sonne.

But the way of the vngodly fhall pe-
rifh. And that is; becaufe, God re-
gardeth not, neither is delighted with
their courfes. They propofe vnto
themfelues a happineffe; but come
fhort of it: becaufe, their counfels,
endeauours, and all; are ouerthrown,
before they can attaine to the poffef-
fion therof. And needs mutt it be fo.
Seeing it is, neither the right means,
which they vfe; nor, a true happi-
neffe, which they feeke. For, wher-
to tends their ayme? Sure, not to
Gods glory; nor, to feeke their fpiri-
tuall wel fare; nor any greater dle/-
Jedneffz, then the compaffing, or en-
ioying of fome brutifh, or tranfitory
pleafures. Which, before it be long,
either altogether faile them; or, in-
ftead of a defired happineffe, are a

I2 meanes,

 

Rom, 8, 29.

 

 
 

116

Et-xercifes upon

 

 

Obfer. 1.

 

meanes to bring vpon them the
curfe of fome vnexpected miferie,
which is euer the period of fuch paths.
So, they at length, perceiue with
much difcomfort, that their labors are
loft, their time mif-fpent, & that (as

_| the Prophet here faith) Their way mu/ft

perifh, and come to nought. In breefe
then, I vnderftand thefe words, The
way of the ungodly fhall perifh: As if
the Prophet had fayd. The vngodly
come fhort of bleffedneffe, and fhall
be excluded from the Congregation
of the Iuft; becaufe, the Lord is re-
gardleffe of them; and fo, thofe
vaine wayes and _ courfes, which
they follow, fhall faile to bring them

thither. ha
Hence then, wee are taught, how
to efteeme the world, with all thofe
titles, honours, and fauours, where-
withall fhee allureth us, to fetle our
hearts, vpon the painted and vncer-
taine felicities of this life: and to bee
heed-

 

130

 
 

 

The firft Pfalme,

117

 

heedfull, that they draw vs not into
the way of deftruction. And, as the
firft part of the P/alme, ought to win
vs, in refpeét of the felicitie, promi-
fed to the way of the Righteous: fo,
the ruine, that is heere threatned,
may terrifie vs from the way of fin-
ners.

Further, wee may hence learne,
not to bee deieéted, in our miferies,
though wee are mercilefly oppreffed,
by our aduerfaries ; nor, be difcom-
fited: becaufe the world neither pi-
ties, nor takes notice, of thofe many
flanders, and fecret iniuries, which
wee uniuftly fuffer. For, if God (as
it is here fayd, hee doth) knoweth,
and regardeth, the way of his fer-
uants, wee may be certaine, that he
feeth euery affli€tion in this iourney,
and will not leaue our oppreffions
unreuenged.

We may alfo hence be taught ; not

I 3 to

 

Obfer. 2.

Objer. 2.

 

131

 
 

118

Etxercifes vpon

 

 

 

to take offence at the fhort profperi-
ty of the wicked ; nor, to bee allured
with the pleafantneffe of their waies.
For, though they bee delightfull to
the fence, and goodly broad pathes ;
yet they lead to deftruétion, and, as

it is here told vs, they fhall perith.
Thus, according to my abilitie, I
haue gone thorow with an Expofiti-
on vpon this P/falme. Wherein,
though I haue followed no one;
yet, I haue runne the ordinary way,
with other Expofitors. But, becaufe
I beleeue with S. Augu/tine, there is
no P/falme, wherein the Author of
it, had no refpeét to Chrif. I will
fhew you, how it may bee fo aptly
applyed vnto him, as you {hall eafi-
ly beleeue; that, although it may be
accommodated to all the Saints ;
yet, aboue others, the Bleffed Man
(as we fay) per Antonomafiam, meanes
Chrifi; and, that this P/alme, was
principally intended of that Ju/? One.
For,

 

$34

 
 

 

the firft Pfalme.

119

 

For, it is a Song, or Pfalme, wher-
in bleffedneffe is afcribed, to that
thrice godly Man, who is no way
guilty of any kinde of finne; whe-
ther it be of tranfgreffion, omiffion,
or originall. And who, but He only ;
(or thofe, who haue receiued it by
Him) can be honoured with fuch in-
nocency ; or capable of fo high a dig-
nity, as this true Bleffedneffe: who a-
lone, perfectly fufilled the Law? And
was obedient, euen to the death?
Doubtleffe, none. For, all that are
fo called, are fo entitled by him.
And hee, is that for-euer-bleffed
Man, whofe foot euer walki, in the
crooked way of the ungodly; nor,
ftood in the flippery path of finners.

He it was, who in true humilitie,
taught the fimple truth; and negle-
Cting the vain dignities of the world,
neuer repofed himfelfe, in the impe-
rious feat of the Scornfull, whith the

14 difdain-

 

 

133

 
 

120

Eixercifes upon

 

 

Reuel, 22,

difdainfull Pharifies. He it is, whofe
delight is in fulfilling the Will and
Law of his Father; and in the ac-
complifhment therof, hee ferioufly
exercifed himfelfe, both day & night.
He, is that flourifhing 7vee, planted by
the pure riuers, of water of life; cleere as
cryfiall, and proceeding from the Throne
of God: euen that Tree, which is
planted in the middeft of new Leru-
Jalem, and hath brought forth the
fruit of our faluation, in due /eafon,
and in the fulneffe of time: according
to the Scriptures.

This is he, whofe leafe fhall not fall.
That is; his words fhall not fall to
the ground, but remaine euer flou-
rifhing, and ferue to heale the WVa-
tions ; according to the Prophecy of
Saint John. And doubtleffe, zwhat-
jsocuer he doth fhall proffer. But the
wicked are not fo: that is; the Jewes
and other wicked perfecutors ‘of

Chrift ;

 

 

134

 
 

 

the firft Pfalme.

I2I

 

Chrift; with fuch as by Faith, put
not on his righteoufneffe; are in a
quite contrary eftate. Like Chaffe
Scattered with the wind ; yea, in a mife-
rable, vaine, and vnfetled condition.
And therefore, when this our redee-
mer fhall enter into Judgement with
the world; fuch an Axtipathie will
be betweene him, and vnrighteouf-
neffe; as they fhall not be able zo
Jrand before him. But, when the
Children of his kingdome fhall be
congregated at his right hand, to
partake with him in eternall bliffe;
as they haue beene partakers with
him, in his graces here: then fhall
the wicked be fhut out of their af-
femblies ; to be caft into eternall per-
dition. And of this feparation, the
reafon is; becaufe the Righteous doe
follow Chrifz in the way of his Go/-
pel; and walke in the Fath which
he hath approued. Whilft the Zewes,

and

 

 

 
 

 

122

Eixercifes vpon

and fuch as are without the Church:
feeking faluation by the workes of
the Law, or following fome fuch
wrong, or by paths; their way failes
them, and comes vnto an end, when
it hath brought them to the left
hand of the Iudge. Where;
they are fartheft off
from Bleffed-

neffe.

 

OXBPWPCACGKCIOICA SET OH
Medi-

 

SSO CSL WOA CRD OIG S>

 

 

 
 

the firft Pfalme. | 123

 

 

COCA ED
OP
Meditations, vpon the firft
PsALME; in verfe.

The Contents of thefe
Meditations.

The Mufe, firft fings the heauenly Bliffe ;
and fhewes how vaine the earthly is.

The wrong way thither, with the right:
are here, laid open to your fight.

The iuft mans, glorious weal it fhowes.
the finners, matchleffe, endleffe woes.

And good, and bad, are both expreft ;
that you may learne, and chufe the beft.

Ou; whofe ore-weary, refileffe foules defire ;
The prime content, to which all creatures tend ;
And

 

 
 

124 | Etxercifes upon

 

And to that matchleffe Bleffedneffe afpire :
Which (though moft feeke) moft faile of in the end.

Lo; here a heauenly Mule points out the way,
Wherein you fafe may runne, and neuer more
In thofe blinde-crooked paths of danger firay ;
Which haue mifled fo many heretofore.

No prize unfought, or trifling newes fhe fings ;
But that, for which your many adventures are:
That, which to gaine; Rich, poore-men flaues & Kings,
doe howerly, watch and labour, fweat and warre,
Vet moft perhaps in vaine; For, what they get
By their endeauour in the Common Courfe
Yeeldes no felicities but Counterfeit :

And often, driues them on, from bad, to worfe,
Yong bloods, are fuared with the painted [weetes

Of luft, or beauty: and beleeue that there,

Ls full contentment. The rich glutton greetes

His boundleffe appetite, with curious fare.

The worldling, makes inqueft for happineffe ;

And dreames, to finde tt in a trade of gaine:

He in his Auarice him/felfe doth bleffe,

And as his thirft is, fuch his bliffe doth faine.

The happineffe of fome, in rich attire,

fdigh Titles, or vaine-glorious pompe depends ;

 

A

 

 
 

The firft Plalme, | 125

A louing wife, another doth defire:
Good-toward Children, or unfained friends,

Kings, in their awfull thrones of Soueraignty ;
And vncontrould prerogatiues delight:

The Courtier, fooths up them in vanitie ;
And thinkes.it heauen, to be their Favourite.

But they ave all deceiu’d ; For, all thefe be
Vi aine-fruitlef[e aymes ; like graffe will beauty fade,
Luft, will to loathing turne, and then fhall he
Who there fought happinefle, be haples made.

A hungry famine, may thofe Creatures waft
Which glut cram’d Epicures: or fome difeafe,

May take away the pleafure of the tafe.
And where is then, the happineffe of thefe?

Fire; water, theeues or Ruft, confume the ftore
Of richeft men; and he, that but to day
Had great poffeffions, is to morrow poore :

Or dies ; or fees tt, to his foes a pray.

Gay cloathes, to Rags we haue exchanged Seene.
Foule finch, and wormes the proudeft ruin’ad haue.
And thofe; that dearer than their foules haue beene,
Haue fhavr'd their wealth, & laught thé to their graue|

She; that hath kift, embrac’t and fworne to-day
A Thoufand vowes of kindeueffe in thine arme:

When

 

 

 

139

 
 

126 Eixercifes upon

When thou art cold, and in a fheete of clay ;

Shall keepe anothers bed and bofome warme.

Thofe Princes, that have largeft kingdomes got,
Are neuer quiet, whilft there doe remaine

Some other Emperies which they haue not:

Nay, of they might, the next, and next obtaine

Till they had all. Perhaps they would be fad

(Lf not for fome poore toy or Humor croft) (had:
That more things were not knowne which might be
Or left, what they enioyed fhould be lof.

What bliffe affords a Crowne; when treafons, war,
And nightly cares, difturbes the owners reft ?
More fad amid their armed troopes they are,

Then he that walkes alone with naked bre/ft.

Though all the meanes, to be fecuve they take.
Some horror, fiill appeares their foules to grieue;
And greatneffe, neuer fuch a guard could make,
But Jorrowes would get in, and aske no leaue.

Though, they had all the pleafures of the fence,
And ten times doubled their prerogatiue ;

Though Parafites applaude their Excellence,
And yeelde them adoration while they liue:

Though they attained to as much, as he

Who on the lewith Throne next Dauid fate:

 

 

Had

 

 

140
 

the firft Pfalme. | 127°

Had fo much wifedome, and could prying be
Through every Creature, to behold their fiate.

| When that were done; but little hope had they
From any thing on earth, content to gather.
That great wife Prince, made tryall; and could fay :
That, to the foule they brought vexation rather.

And, when pale death affailes ; the thoughts & feare
Which trouble pooreft men: fhall ceaze their foule.
Their paines, fhall be as fharpe as Bond mens are ;
Their ficfh fhall fiinke as much; and be as foule,

Yea, ev'e their breath forfake them one whole houre,
Their greateft glorie, may be turn'd to fcorne ;

But in one Age, the Rumor of their power
May be no more then his, that is unborne.

And then; alas! to what poore fortunes brought
Are thofe; whofe bliffe, on will of thefe, depends ?
Such ; as nor do, nor fpeake, nor fcarce thinke ought ;
But that, which to their Princes humor tends ?

For thefe; ave Honours tennants but at will;
Which when he lift, the giuer may recall:

And caufeleffe (if he pleafe) obiett fome il ;
To iufitfie his dealing, with their fall.

And what a miferable fiate were this,

For any, to be deemed happy in ?

 

Poore

 

 

 

141
 

 

128 Eixercifes upon

Poore foules awake; fee; Jee what truft there ts
In that, wherewith you haue deluded beene.

Let wantons, fecke in luft what is not there.
Let Epicures, at Feafis for bliffe enquire.

Let Mifers looke on duft, till dufe they are:
Axd worldly men, the worlds vaine loue defire.

Let Kings of Earth; affect an earthly Crowne.
Let Courtiers at the Court attend their Fates.
And whilft they catch the bubbles of renowne ;

Let fooles ; ftill wonder, at their happy fiates.

But you; that haue the end of thefe, defcernd,
And furer grounds of blefedneffe would know :
Come, heave what of a Prophet, J haue learn'd:
Who, fung this heauenly Jubiect, long agoe.

He taught my Mufe; and you, fhe teacheth how,
Beft beauties, beft perfection to imbrace.

With Angels foode, fhe will replenifh you ;
And make you richer, then old Adam was.

In flead of mens falfe friendfhips, and their loue
Vuperfect, and inconfiant, here below :

You, fhall be deere unto the Saints aboue,
And into fellowship with Angels grow.

Where you fhall loue, and be below d of all;
Without (the leaft) diftruft, or Ieloufie:

 

And

 

T42

 
 

the firft Pfalme. 129

And death, or time, of nought depriue you fhall;

But yeeld content (at full) eternally.

Lf, with your vanities, you can difpence,

And flight thofe fauors, which each worldling craues ;

Vou fhall be Fauorites, to that great Prince,

To whom, Earths greateft Monarks are but flaues.
Such wifhed honours, She fhall bring you to,

As Kings can neither giue; not take away.

And, that you may not feare, what flefh can do,

Shall be as free; and full as great as they.

Vea, that true Bliffe, to which all writings tend ;
And moft are yet to learne: here, know you fhall,
By knowing, may enioy it in the end ;

Enioying be contented there withall:
Vutill your foules, enriched with that frore,
Shall neuer know defire, or lothing more.

But, you muft lifien with attention then ;
And hitherto, your vimoft power enforce:
For, ’tis not; tis not (oh you fonnes of men)
Obtain'd, by euery ordinary courfe.

The way to biifle; ts neither made by ftrength,
Nor humane policie. Though many a tract,
Makes fhew of leading thither ; yet, at length,

It turnes another way, and brings to wrack.
K Lhe

 

 

 

 

143

 
 

130 Lixercifes upon

The Pagans, had a thought, fome God-head /hould|
Dirett them thither ; and in feare they might,
Miffe that good Deity, which guide them could:
They feru'd too many Gods, and loft it quite.
The old Philofophers (ot knowing this ;
That Nature, by our fall, was growne corrupt)
By Morall Vertues, onely fought for bliffe :
Which did, their hoped Paffage, interrupt.
For, when they had done all, which might be
By firiét Morality, to gaine their paffe; (wrought,
And time, their courfe, unto an end had brought,
Their ayme they mift; becaufe, Chrift wanting was.
For, though fome good they did; yet, miffing him,
To fanttifie their vertues, and to take
Thofe faults away, whieh had efcaped them:
Into this refi, no entrance could they make.
The blinded Iewes, by ceremonious lawes,
And firitt obferuing of their ancient gutfe,
Haue labour'd for it; but, upon fome caife,
That way was long fince chang'd, and from-ward lies
By vaine will-worfhip others goe. And fome,
By formall fhewes, of zealous fanctitze,
By way of their owne merits, many come:
And come farre fhort, of true felicitie.

 

A thou-

 

 

 

144
 

the firfe Pfalme. | 131

A thoufand other, crooked paths there be;
Which feeme, to be divect ; yet, lead aftray:
Left therefore, fome of thofe, mifcarry thee,
That haft a longing, to the bleffed way ;
Who happy are; lo, here it fhall be fhowne,
And how, thou mayft thy Jelfe, be fuch an one.

 

VERS. I.

Bleffed is the man, that doth not
walke in the counfell of the vn-
godly, nor ftand in the way of
finners, nor fit in the feat of the
fcornfull.

Irfi, get thee out of that vngodly way,
(The way of Nature) iz which, all the race

Of Adams Progeny ; haue gone aftray.
Watke out of it, into the way of Grace.
To which, there lyeth no hard paffage, thence:
For, if thou wade, but thorow Baptifmes ford,
And paffe the thorny hedge, of Penitence:
Thou ftraight art guided thither, by the Word.
K 2 Yet,

 

 

 
 

132 Etxercifes upon

 

Vet, take thou heede, when thus thou entred art;
Left that corruption, which doth full remaine :
By vaine affections, ill-aduife the heart,

To walke with the vngodly, backe againe.

Caft not thine eyes about, on thofe gay bayts ;
That grow, befide the way of Bleffedneffe :
But, fhun thou all occafion, that awayts,

To draw thee into paths of wickedneffe.

Let not the loue of honour, pleafure, eafe,
Reuenge, luft, enuy, pride, ov auarice:

Nor any fuch ili Countellours, as thefe ;
Thy feet, unto an euill courfe entice.

Purfue not worldly things, as worldly men,
That know not God, or true religion, do:

But, giue his Honour firft refpect ; and then,
With moderation, feeke the creature to.

Let no defire, without that compaffe fray ;
Which honefty and piety hath fet.
For, uf thy thoughts doe euer breake away,
And Counfels of ungodly longings get.
They will not leaue thee; but, from luft, to luft,
Allure thee on, in the ungodly path:
Vutill, they bring thee, to fome act vniuft.
And there, the {inners way beginning hath.

 

Oh!

 

 
 

the firft Pfalme. | 133

Oh! if through weakneffe, and attending to
Vugodly Counfels ; thou fhalt thither rome:
As all indeede (though all their beft they doe)
Into the way, of eutll doers, come.

Yet, ftand nod there; continue not in fin:
But, by repentance, foone returne againe:
Left, thou fhouldfi, by infifting long therin ;
A ffect it, and for euer there remaine.

Vie, gets a habit; and the habit got,
The title of a Sinner, gaineth thee:
And fin, in this gradation refieth not,
Till to a Scorner, thy Commencement bee.

And then beware. For, if degree thou take
So far; and be a Doctor of their Chaire:
The next progreffion, thou from thence canft make ;
Ls either hell immediate or difpaire.

Ln thinking ul; we doe from heauen-ward goe ;
In acting it, we further run aftray:
But, if we to deride religion grow ;
There's hardly hope, that we repent vs may.

For, though God can the courfe of nature turne ;
Bid aire defcend, and earth aboue it rife:
Quench heat in fire, make frozen water burne ;
And in all creatures, change the qualities.

K 3 Yet,

 

 

 

147

 
 

134 Exercifes upon

Yet, that he therfore will; it followes not,
And fo; although he can repentance giue,

To fuch, as haue a wicked habit got:
And, in defpight of him and vertue line.

Affoone, fhall I beleeue ; that defperate Churle,
Who, from a rough freep cliffe, or high Tower wall,
Himfelf a furlong from the top doth hurile ;

May ratfe himfelfe, in middeft of the fall:

As that; the Sinner, who, of wilfullneffe,
Hath caft himfelfe downe, from the hold of grace ;
Can leaue that deep-deep gulf of wickedneffe,

And in the rocke of mercy, get a place.

It is a rare gain'd fauour, when God daignes
That vicious liuer grace, at his laft breath:

Who, from no finne, for loue of Good, refraines ;
Nor, thinkes to aske forgiueneffe, untill death.

But, ’tis a Miracle, if euer hee

Shall, in his life, or death, forgiueneffe get ;
Who knowes, and fcornes, the means that profer'a be:
For, neuer was it found exampled yet.
Of thefe three fleps; oh! be yee wary then;
To fit, or ftande, or walke, doe you forbeare :
In feat, or way, or counfell, with thofe men ;
That Scorners, Sinners, or Vngodly ave.

 

NVor,

 

 

 

748
 

 

the firft Pfalme. 135

Nor, will this be enough. For, as the Swaine,
Who fitteth downe, when he himfelfe hath lof:
Ls no more like, to reach his home againe ;

Then he, that quite another way doth poft.

So they, who thinke it is enough, to fhun

The ordinary path, that Sinners tread ;

And take no heed, what good is to be done:

Shall neuer, of true happineffe be fped.

Or, like as they; who, without Sterne or Card,
Dare feeke an unknowne Coafi, for golden ore:
May crowne their voyage, with a rich reward ;
Affoone as thofe, that vfe nor Saile, nor Oare.

Right fo; as well may Such, as loofely line,
The prize of happinefe atiaine vnto:

As thofe; who hope, they fhall at bliffe ariue,
Although not one foot thither-ward, they goe.
And therfore liften, my aduife unto:

That you may learne, what you haue yet, to doe.

 

K 4 VERS.

 

 

 

149
 

136 Exercifes upon

 

VERS. 2.

But his delight is in the Law of the
LorD, and in his Law doth he
meditate day and night.

(hath ;
Hen Gods great mercy, fafely brought thee
From all the counfels, waies, & feats of fix:
Left thou firay backe againe; take up the path
That iuft againft it lies; and walke therin.
Keepe on foreright ; let nothing tarry thee:

For, non-progrefiion, there; regreffion is.

But, of thou in continuall motion bee ;

(Though flow it doth afpeare) it brings to biiffe.

To helpe thee on, two facred Scrowles there are;

Which may direct thy Pilgrimage throughout :

They profer'd are, to euery Paffenger ;

And can informe them, where they fland in doubt.
The firft fure marke, that tels vs we are right,

In this bleft progreffe, and haue quite abhord

The way of Sinners; is a true delight,

Vuto the Law, of our eternall LORD.

Whilft

 

 

150

 
 

The frft Pfalme. 137

Whilft that affection holds ; there is no feare,
Or danger of velapfe. No wicked traine,

Which the ungodly roundeth in thine eare,
Can moue thee, to partake therein againe.

But, left thy heart deceiue thee (for mans heart
Ls falfe, and oft betrayes him to his foe)

Make triall of his truth (if wife thou art)
And I will fhew thee, how thou mayft doe fo.

Scarch, if there be no carnall vaine refpeli,
That drawes on this delight; or, tf to thee
Thofe volumes, which thou feemeft to affect :

Be pleafing, as the Word of God they bee.

Try, if thy Confcience, will for witneffe come,
That thou haft, with a true endeavour, fought
To exercife his Law; abroad, at home,

By day, dy night, zz deed, tn word, in thought.

For, know well this, that by the Night and Day,
Lt is not onely meant, in weale and woe:

Or, that thou fhouldft, from time to time affay,
Vutired, in the way of Bliffe to goe.

But, thou with knowledge, muft proceed therin.
By pondering Gods Law, both in the Night,

Of his Old Teftament, which veyl'd it in:
And in the New; that Day-like gaue it light.

 

 

 

Firft,
(

 

151

 
 

138 Eixercifes upon

 

Firfi, thou muft meditate, how man was made,
And (being made) a Law from God receiv’d:
How he tranfgvefi, and fell; and falling, had
That Law (with fome new circumfiance) reuiu'd,

Thou muft confider, how the fame was writ,
Firfi, in the heart by nature ; then in ftone:
And how, in Effence, neuer altring it.

Of Accidents, God added many a one.

Thou mujft conceiue; the prime Effentiall part
Of this great Law, was Chrift: and Chrift, the End
Of all thofe things, which thou inform’d of art;
Throughout the booke, before his comming pend.

Thou muft obferue, how euery paffage there,

Doth fhadow out that fubfiance ; and foretell,
Ln holy riddles, what did plaine appeare ;
When his, fo long-expetied Day befell.

Then, hauing paffed o’re the cloudy Night,
Of Types, darke Figures, hidden Prophefies,
And deepe Ainigma’s; thou muft feeke the light,
To be inftructed in thefe Myfteries.

Thou, in the Day, Gods Law muft meditate.,
The Day of his New Teftament ; wherein,
The Morning-Star appeard: and fet a date,
To that thicke darkneffe, which fo long had bin.

And,

 

 

 
 

 

the firft Pfalme. 139

And, when thou feeft how all the vifions, dreams,

And Prophefies obfcure, difcouered are;

By thofe bright-fhining, and thrice-glorious beames,

Which, at thy Saviours comming did appeare.
Thou muft (in that faire funShine of his grace)

Confider, with what infinite refpect,

God daign'd to pity, thy diftreffed cafe:

And how much, Hee, thy well fare did affeé.

Frou poynt, to poynt, thou well confider muft;

The Law in his New Teftament declar'd,

The Law of Faith, which makes the finner iuft :

And opes the gate, which Adams crime had barr'd,

Theron affix thy heart; and learne to know,

How God, from age to age, this Law deriu'd.

How, that of Motes, did abolifht grow:

With, what muft be perform'd; and what beleewd.
For, thofe who thus much learne; & teach, & then

Continue practife, in a courfe upright:

May beft enftiled be, thofe happy men ;

That meditate Gods Law, both Day and Night.
Lf this thou reach; or, but endeauor well,

To that degree of Grace, which God fhall daine:

The Worthies of the world, thou fhalt excell ;

And win the prize, for which they feeke in vaine.

 

 

Yea;

 

 

u 153
 

140 Etxercifes vpon

 

Yea; cheare thy foule; and let nor paine, nor care,
Nor loffe, nor height, nor depth, nor ought at all,
The world can tell thee; make thy foule to feare ;
For this; to Bleffedneffe, conduct thee fhall.
Nay, thou already, therein; bleffed art.
And ceuen, thofe formes of troubles, that oppreffe,
and hem thee round about, on enery part ;
Shall make more perfect, thy true happineffe.

Which will be fuch; as tongue-tide eloquence,
Shall be vnable to report thy biiffe :
Yea, fo unthought of, is that excellence,
No heart, éve halfe imagin'd, what it ts.
And, ah\ what pleafures can be more excelling ;
Then thofe, that ave beyond both thought & telling?

VERS. 3.

And he, fhall be like a Tree planted
by the riuers of waters, that will
bring forth his fruit in feafon,
his leafe fhall not fade, and what-
foeuer he doth, fhall profper.

But

 

 

154

 
 

 

the firfe Pfalme. 141

Vt, fenfuall men, muft haue a fenfuall touch,
Of what we tell them; and fome obtetts view :
By which, their reafon, may perceiue as much,
As, either words, or jignes, haue power to fhew.
For els, although the portion be but fmall,
Which they (at beft) of thefe things can conceiue ;
That little portion will be nought at all.
And (as in vaine) our labour we may leaue.
That (therfore) you, fome little glympfe may fee,
Of that abundance of contentment ; which
Muft wait on thofe, that this way happy bee:
And make them, without want, or loathing, rich.
Marke well, thofe euer-green-leafe-bearing Trees ;
Which, in fome fruitfull valley planted are:
Where; with their nature, foyle, and clime agrees ;
‘And riuers flow, to moy/t them, all the yeare.
| Where, neither Summers heat, nor Winters cold,
‘Nor flerrile drought, nor rotting wet, offends.
But where, the aire doth fuch good temper hold,
: That floures doe leaues, and fruits fiill floures attend.
For, as thofe trees, may fo much moyfture take,
As they fhall either neede, or can containe ;
‘And nothing miffe of, which compleat may make,
i What to a trees well-being, doth pertaine.

 

 

So;

 

 

155
 

143 | Eixercifes upon

 

So, by the loue of Gods eternall law ;
Men foules, ave fet anew in Paradife.
Where; from the Riuers of Gods grace, they draw
The nourifhments, of true felictties.
Their fiate is conftant, lasting euermore.
And not one true contentment, can be found,
lz Earth, or heauens immefurable fiore ;
But, with that wifht perfection they are Crown’d.

Their foules haue all that full of happineffe,
Which can in any Joule, contained be:

As trees, beft planted; haue that fruitfulneffe,
Which moft becomes the nature of a Tree.

They in the Church, Gods Garden planted are;
Where Chrift, that lining rock, remaineth fiill,
And, from his fide (the crimfon Fountaine there)
Lifes pretious liquors, plentioufly di fill.

Fits bleffed Sacraments and faithfull Word,
Preferues their growth, and makes them fructifie ;
Till they, doe fruit for euery Moneth afford,

And beare the leaues, of bleft eternity.

Neuer ; no neuer, can their beauty fall
Jrom ripe perfection ; but, as you haue feene
A goodly bay-tree flourifh: So, they fhall
Be, winter, fommer, [pring and Autumne greene.

And

 

 

 

156
 

the firft Pfalme. 142

And then; in all things, they hall profper too ;
What ev'e betide them; or what ere they do.

 

 

VERS. 4.

The vngodly ave not fo: but
are like the chaffe which the
winde driueth away.

V1, left that all which hath been faid fhould fatle.
B To make you well conceiue, how much it may
Redound to euery feuerall mans availe ;
To grow approued, in this bleffed way.
And fince, the natures of moft men, are fuch ;
As that, the promifes of bef contents,
Do feldome halfe preuaile with them fo much,
As flauifh feare, of threatned punifhments.
Know this; that whatfoeuer mortall wight,
The way of life, here taught him, doth refufe:
He fhall not onely, be depriued quite,
Of thefe; and all thofe hopes, that he purfues.
But, his condition, from the bleffed, fhall
So farve be differing ; that, no firife, unre/f,
Shame,

 

 

 
 

144 Exercifes vpon

 

Shame, horror, or misfortune, can befall:
But, his difpatring Joule, it /hall arre/f2.
Lf you eve noted haue, how far we prize
The lighteft chaffe, beneath the waighty graine ;
How Jafe the one ts kept, how firme it lies ;
How vile we count the other, and how vaine.
Betwixt the worldling, and right-bleffed man ;
Such difference is there. For, as euery winde,
The fleighted chaffe, doth this, and that way fan:
And no abiding place, will let tt finde.

So, that ungodly, irreligious crue,
Who make their heauen on earth; and {corning thefe
True paths of bleffedneffe, thofe toyes purfue,
Which may their owne proud eye, or belly pleafe:

Lwn thofe; by puffes of windy vanity,
Strong-raging paffion, and vatamed luft:
Are hurried, with fuch firange incertainty,
To this, and that, euery aét vniu/ft.

As, whatfoeuer veft they feeme to take,
Their life is wholly reftleffe; and no day,
No houre, no minute, fleeping, or awake:
ln any fetled peace, continue they.

The Glutton would be rich; but is perplext,
To thinke, that he muft then abate his fare.

The

 

 

 
 

 

the firft Pfalme.

The Mifer, would haue honour; and ts vert,
To fee how cofily, courts and greatneffe are,

Th Ambitious, couets eafe; but findes it mars
flis high defignes: and may his hopes deface.
The Coward, would haue fame; but feares the wars:
And Leachers, doubt difeafes, or difgrace.

Yea, in their hearts, fo many firange defires,

Are often lodg’d, and thofe fo of pofite:
That, by enioying what one luft requires,
They bar themfelues, fome other wifht delight.

But grant, their outward fiate were fetled more,
More thriuing, and in loffe, and changes leffe:

That they haue eafe, and honour, with their fiore ;
And to the world-ward, fetled happineffe.

Vet, neither can they wake, nor fleep in peace.
Their confcience, like a flaming-fire within ;

Will feare, and fcorch, and burne: and never ceafe
Vutill difpaire, to nefile there begin.

Or fay they [cape this to. And whilft they line,

So fiupid grow, that in fecuritie,

They Jenfeleffe lie; untill their foules, it driue

Into a helpleffe, hellifh \ethargie.

Vet, which is werfe; far worfe, then what ts pap:
(And makes me tremble, when I call to minde |
L Their

145

 

 

 

 

159
 

146 Eixercifes upon

Their fearfull caufe) there is a Day at laft;

Ln which they pay for all, that is behinde.

But, thofe fad terrours will my Mule rehear/e,
In what fhe fingeth, on the following Verfe.

 

VERS. 5.

Therefore the Vngodly fhall not
{tand in the Iudgement, nor Sin-
ners in the Congregation of the
Righteous.

HI you! whom neither Gods eternall loue,

Nor vertues beauty, nor his facred Law ;

Nor promifes of matchleffe Bliffe, can moue:

Nor threatned loffe therof, preferue in awe.
You; that ave neither wooed to repent,

Your follies, for this lifes uncertainties :

Nor won, to feeke the way of true content;

By inward feares, nor outward miferies.

Though none of thefe, can gaine you to affay,

For that high Bleffedneffle, which crownes the good ;
Nor,

 

 

 

160
 

 

the firft Pfalme.

Nor force you, to forgoe that damned way,
Which feemeth pleafing, unto flefh and blood.

Oh yet! for that rare priuiledge, which thofe,
Who loue Gods Law, fhall haue; when flaming fire,
Doth all this maffie Globe of earth enclofe:

Lo rettifie your courfe, I you require.

For know ; there are not onely, in this world,

A thoufand mifcheefes, plagues, heart-ftinging cares,

And dreadfull Iudgements ; ready to be hurld,

From Heauens high Battlements, about your eares:
But, after death, there is a time will come,

To hafien all, which ts delayed here.

A Day of vengeance, and a Day of Doome:

in which; all Adams Of-fpring, fhall appeare.

The dreadfull Tudge, iz glory will defcend ;

With his great Hoft of Heauen, compaft round.
Seas, Earth, and Hell, fhall at his Bar attend,

With al their prifoners, when the Trump doth found.
A hideous Bonefire, through the world fhall blaze,
The Roofe of Heauen, fhall like a parchment fcrowle,

At his appearing, fhrinke; and with amaze,
The dead fhall rife; the lining, frighted howle.
And, neither fex, condition, nor degree ;
Shall haue refpect, or place: but every one,
L2 Without

147

 

 

 

 
 

148 | Eixercifes vpon

Without diftinétion, fhall in perfon bee ;
Before the great Almighties Judgement Throne.
Your pureft beauties, fhall attract no more,
That ludges eye; then fouleft vicers can,
He, /hall not bribed be, with Indian Ore:
Nor moued, by the flattring tongue of man.
Kings, ave in his efteeme no more that Day,
Then flaues : or, pooreft wretches on the earth.
He, prizeth no man, for his rich aray:
Nor ought regardeth, nobleneffe of birth.
In his Grand Court of Iuftice; he admits,
No f/ubtill Trauers, xo Demurs, Repeales,
Delayes, Iniunétions, neither any Writs
Of Error, zor Excufes, zor Appeales.
No bribed Fauorites, hath Hee to raife,
By motions at his Bar: On him, attends (fwayes:
No Groomes, xor Kinfmen, that his Lordfhip
To wreft the course of Iuftice, to their ends.
No great man fends his letters to entreat,
To change his fentence; nor a cofily fee:
That hives him any way to mitigate,
What he hath once, refolued to decree.
You fons of Adam; you /hall doubtleffe come,
( Though fleight perhaps my counfell may appeare.

 

 

To

 

162

 
 

 

the firft Pfalme. 149

To fuch a ludge ; to fuch impartiall Doome :
And finde all true, that I foretell you here,

Yea ; if you hearken not to the command
Of your Creator ; nor, his Law delight:
You fhall not in that ludgement guiltleffe fiand.
But fall condemned, in the ludges fight.

And, when the Righteous, are affembled there:
With, Come you Bleffed. And at full poffeffe,
(According to the promife, made them here)

The toyfull Crowne of endleffe happineffe.

Then, with a curfe excluded, hall you goe ;
Among ft the damned fpirits, into hell:

Shut out from biiffe, cnto a world of woe ;
Amid thofe tortures, which no tongue can tell,

And when, as many hundred thoufand yeares,
You haue endur'd; as there be on the fhore,

Small ftones, or fands: the time no fhorter weares ;
Nor will your plagues grow fewer, then before.
Nay, though you were veferu'd for no more paine,
Nor other difcontentment, then the miffe,
Of that great good, to which the iuft attaine :
Lu (fuch priuation) hell enough there is.
We fee, that when ambitious men haue got
Refpett, and meanes enough, to liue at reft:
L 3 Vet,

 

 

 

 
 

150 Lixercifes upon

Yet, if they miffe ome marke, wherat they fhot ;
They fret, as men without compare vnbleft.

We fee that Worldlings ; who, on tempting gold,
Haue fet their thoughts, can ten times better beare
The brunt of labour; hunger, thirft and cola:

Then line well fed, and warme; with coffers bare.

We likewife know ; that Louers, barr'd the fight
Of their deare Miftreffes ; can ne're receiue
Content ; nor caufe of comfort, or delight :

Though free from outward paines, or want, they live.

Nay rather, it torments, and greeueth more
Their vexed foules, then fmart of body may:

And more, themfelues, they thinke infulted ore ;
Then tf, for triall, on the Racke they lay.

This we haue kuowne. And if, priuation can
On earth fo torture; where euen torments are
Imperfecti. Oh! how much more greeuous than,
Shall thofe foules finde tt, that muft feele it there?

Lf here; thou canft not brooke contempt, difgrace ;
To be depriu'd of honour, or the view
Of thofe falfe beauties; wherein thou do’ ft place
Contentment herve. Ah! what will there enfue?

flow? how, wilt thou endure it, wretched Elfe 2
When thou fhalt know, what riches they poffeffe,

 

 

Who

 

 
 

 

the firft Pfalme.

Who fhall be bleffed: and perceiue thy Selfe

Debarr'd, for euer, of that happineffe ?

When thou eternally, fhalt be a feorne ;

Of thy contentment fiript; of peace, of friends:

Of all the fellow/fhip of Saints, forlorne ;

And no Companions left, but damned Fiends.
When thou ; to endleffe darkneffe banifhed,

Shalt burne with the defire, of feeing Him.

With whofe perfections, Angels eyes are fed ;

And in vefpect of whom, the Sun is dim?

Oh! what a paffion will torment thy foule ;
When thou fhalt miffe that /weetneffe? And imbrace,
Lnfieed therof ; deformity, as foule,

As hell, can put vpon her lothfome face.

What wilt thou doe, alas! when thou muft beare
AM this great horror; and fharp pangs withall ?
For thus ; euen thus, will the ungodly fare:

When that great ludgement, ouertake them /hall.

And it fhall adde, vnto their torment to ;

What é’re they fuffer, fay, or thinke, or do.

151

 

L4 VERS.

 

 

165

 
 

152 | Exercifes vpon

 

VERS. 6.

For, the Lorop knoweth the
way of the Righteous: but the
way of the Vngodly fhall pe-
rith,

Vt that no righteous Man, deterr'd may be,

From labouring, for his Blefledneffe, through
That the Almighty, doth nor mark, nor fee: (doubt,
How many painfull fleps, he paceth out.

And likewtfe, that no Sinner may, vnwarned,
His owne vaine way purfue, with falfe furmize :
That God doth ouer-paffe, as undifcerned ;

The courfe he takes; or winke at villanies.

Know this, you happy men, that would attaine
To perfect Bliffe. That, howfoe're you feeme
Obfcur'd on earth; and oft to foend in vaine,
Your labours, and your liues, without efteeme.

There's not a drop of bloud, a figh, a teare,
An inward fmarting, or an outward grone.
| A

 

 

 

166
 

thi foe? Piatne

A fleight unkindneffe, or a fcoffe you beare:

But the Almighty knowes them, every one.

Lf you but Jweat a little, in this path:

Fre fees it; and in time, reward it will,

Not one fad thought, your heart in fecret hath:

‘But God both knowes therof, and mindes it fiill.

Though you clofe prifoners were, in firitteft thrall,

Negletted of the world, and feene by none,

But fuch oppreffours, as would finother all,

Which for your praife, or comfort, might bee knowne.
Though you were mew'd, where none might come to

What you haue done, or fuffer'd, in this way: ( tell,

And being in fome dungeon, forced to dwell ;

Had mourn'd, to death, fhut from the fight of day.
Yea, though your foes fhould labour, to obfcure

Your good endeavours, with a flanderous fame ;

And brand you, with vile aétions fo impure,

That all men thought you, worthy death and fhame.
Yet, God; whofe bright, and all beholding eyes,

Viewes prefent, paft, and euery future thing:

Sees undeceiu'd ; and whatfoe're he {pies,

To light, will one day, to your glory bring.

He knowes; & knowing, doth approue your courfe.

And what he doth approue, fhall neuer fale,

 

153

 

Nor

 

 

 
 

154 Lixercifes upon

 

Nor Man, nor Deuill; policte, nor force:
Againft his power, or knowledge, can preuaile.
Oh therfore! droop not, though a thoufand formes,
Or likelyhoods of ruine, may appeare:
For, when difpaire puts on her vglieft forme ;
Then; is your moft affured fafety neere.
Nor boaft, you Sinners ; as if you had found
A veadier courfe, unto the trueft bliffe,
Then righteous men; becaufe, your way is crown'ad
With more vaine honour, then their labour is.
Nor, let your painted pleafures, gull you fo ;
To make you dreame, that God deceiu'd will bee.
Or, that an unfufpelied courfe you go:
Becaufe, the world your danger cannot fee.
For, though a while you profper, and delude
With fhewes of happineffe, the blinded eye
Of fooles; and the abufed multitude,
That are in loue, with your gay vanity.
Yet; ruine, fhame, and defolation fhalt
Confound your way. And upon euery one,
That therein walketh, will deftruction fall.
Euen then; when leaft (perhaps) you thinke theron.
Though, in the world ; you long haue had the names
Of honourable, honeft, tuft, and wife:
Walkt

 

 

 

168
 

 

the firft Pfalme. 155

Walkt in a courfe approwd, and left your fanes
To after ages ; in large Hiftories.

Though you ave great; and Orators can hire;
To cloke your foule proceedings, with faire fhowes ;
Or, to defame the Righteous, here confpire.

And make abhorv'd, the path in which he goes.
Though, at your deaths, with formall pietie,
And workes of publike loue, you often do
Conceale, your rotten hearts hypocrifie:
Deceining fo, your felues, and others to.

And, at your funerals, haue preacht abroad;
A glorious rumor, of a bleffed end:

Thofe clouds, can neuer blinde the fight of God.
But ruine, fhall your wicked courfe, attend:

Though you; the ancient Heathens prais'd mora-
The lewith firitineffe ; the hot Zealoufnuefe (lites;
Of Schifmaticks haue learn'd: with Romes forma-
To trim your way, with fhewes of happineffe. (ities,

And though, the Paffenger that walks tt, carries
A lode of pardons: mumbling, as he goes,

Fiue thoufand Creedes ; ten thoufand Ave Maries:
And, of his owne good merits, addes to thofe.

Vet, all will faile him; yeu, there's many a one,

By you, for Saints canonia’d ; whom your path

 

Hath

 

 

 
 

156 Eixercifes upon

ffath thither brought : where, now they lie & grone,
Beneath the burthen of Gods heauy wrath,

For, he, approues no meanes of happineffe,
Or way of feruing him; but that which he
lath taught himfelfe: And, it is wickedneffe ;
Another courfe to fecke, what eve it be.

This you haue done, you finners ; fo, for this:
Your way, and you, fhall perifh. And while thofe
Whofe courfe you haue derided; dwell in bliffe;
You; all contentment, fhall for ener lofe.

That (fince you would not vnderfiand aright,

The path that leads to fafety ; whiljt you might)

You fhould, when you are paft returning ; know,

It was the Way, that you defpifed fo.

 

* oe KF K K Ke RK KK

Hus; haue I fung the fum, of what the J/u/e
Of our great Prophet; in this Ode, purfues.
The way to Buf. Which, as my weakneffe can,

I ftriue to leuell fo; that euery man;

Yea, little children, may come walke along:

And make it fhort, and eafie, with a /ong.

Here,

 

 
 

 

the firft Pfalme.

Here, warne I all; but here, I cannot fay

Enough, to perfeét all men, in that way.

For, fome lacke one thing ; fome another miffe,

To further on, their voiage vnto d4fe. (ledge want.

Some, faith ; fome, works ; fome, loue; fome know-

In fome, repentance; in fome, grace, is fcant.

The greateft part ; defectiue finde, I thall,

Of moft of thefe ; and many men of all.

Then, fome difpaire ; and fome prefume as far.

Some, too fecure ; and fome, too penfiue are.

Some, pray not ; and fome, praife not God aright.

That each man therfore ; he, well furnifh might,

For this aduenture ; and with meanes diuine,

Affift him, from his heauenly Magazine.

To fit their feuerall wants ; he offers you

A hundred nine and forty (in a row)

Of fuch Inftruétions: as, who e’re fhall pleafe,

To weigh their vfe, and liue, and walke, by thefe.

My life for theirs ; at length, they fhall attaine

That happineffe, their foules, defires to gaine.

And to affift their weake fimplicities,

That cannot fute, their owne neceffities,

In that rich treafurye. My humble Zu/e

Shall be their Guide; their Seruant ; and refufe
No

 

157

 

 

171

 
 

158 Exercifes vpon

 

No paines (if Gods great Prouidence permit)
Till all thefe facred Oracles, fhe fit

To their capacities, So, I fhall be

A help to them: And they may further me,
By their good prayers, in that bleffed path:
Whofe end, contentment, everlafting hath.

RDSSHESEAL SI ODOT CS<CALSCICS

IHE

 

SISO SSCL EPCA GBD O26 SHE TF I2LYSS.

 

 

172

 
 

 

the firft Pfalme.

159

 

CAGICAGIIG

BUPSACGPEDOIGA GPS UIL}
THE

PARAPHRASE;
WHERIN THE WORDS

of the Pfalme, are wholy retai-
ned: and diftinguifhed from
the vreft by a change of
LETTER.

Leffed is the man, that, being in

BR the firft eftate of innocency
doth not walke from it, after the

euill affections of corrupted nature:
in the lewd Counfels of the vngodlie ;
By confenting vnto euill concupi-
fcences, Nor fiand in the broad way
of finners, acting, and perfeuering in
euill: Wor fiz, in the infectious feat of
the fcornfull; {coffing vertue, deri-
ding religion; or, by falfe doétrines
(and

 

Verfe i.

 

173

 
 

160

Eixercifes upon

 

 

Verfe a.

Verfe 3.

 

(and euill examples) peruerting o-
thers.

For, hee is fuch an one; who, is
not carefull onely, to auoyd euill.
But, is enclined to good alfo. Hus de-
light is ferioufly ix the Law of the
LorD. And, in his eternall Law
(that hee may know, teach, and ful-
fill it; in thought, word, and deed)
doth he meditate vpon all occafions ;
and at all times; euen, Day and night,
without intermiffion.

In this; confifteth the meanes of
his felicity. And he fhall be like a flou-
rifhing Zvee; which, the Diuine Pro-
uidence hath planted, by the riuers of
waters. For, as fuch a Tree, being
nourifhed by thofe ftreames, hath
the meanes that will enable zz, to bring
Jorth his fruit in due feafon: fo, the
Bleffed Man, being planted by the
fountaines of Grace, flowing from
the Holy Spirit of God; bringeth
forth in due time, the fruits of faith,

and

 

174

 
 

 

the firft Palme.

 

and good workes, to eternall life.
And, in the greateft drought, recei-
ueth fuch refrefhing ; that A7s leafe
jfrall not fade. A word of his, fhall
not be in vaine (though, for the pre-
fent, it feeme to fall to the ground)
but it fhall take effect. And what/o-
euer he doth fhall profper, at laft; both
to his euerlafting glory and the in-
ftruction of others,

Now, che vugodly; becaufe, they
walke after their owne Counfels, ave
not fo bleffed: neither, doth any
thing they take in hand, fo profper.
but, they, ave like the chaffe, which the
winde ariueth away. For, as that is
dry, vnfruitfull, and therfore carried
about with euery puffe; fo, they
wanting the moyfture of grace, are
therfore ouer-light; and the fpirit of
the Deuill, the winde of pride, temp-
tations, and euill affections: vnfet-
ledly hurrie them to and fro, without
reft.

M And,

 

Verfe 4.

 

175

 
 

 

162

Verfe 5.

Verfe 6.

 

Etxercifes upon

And, by reafon of this; euen be-
caufe, thefe vanities carry them from
God. Therfore, the ungodly fhall not
be able to /fand, as innocent, before
him, 7 the Iudgement, Whether it
be that, which he fhall be pleafed to
infliét on them, in this life: or, at the
laft Day. Nor, thall falfe worfhip-
pers, or fuch Sinners; who haue neg-
lected this meanes of Bleffedneffe:
be admitted zz the Congregation of the
Righteous, among thofe, to whom
God (hauing feparated them at his
right hand) fhall hereafter fay:
Come, yee bleffed of my Father,
&c.

And all this, commeth thus to
paffe. For that, tle LORD accep-.
teth, £oweth, and alloweth, zhe vn-
defiled way of the Righteous, and the
courfes, which they follow, to attaine
this bleffedneffe. Buz, contrariwife,
fo abhorreth the way of the ungodly ;
that the endeauors, of thofe Repro-

bates,

 

 

 
 

 

the firft Pfalme.

163

 

bates, /hall perif/h, with them, in eter-
nall damnation.

The Prayer :

Wherin, the [cope of this Pfalme ts con-
fidered: and the bleffedneffe there
mentioned, implored of God.

H thou eternall Son, of the
(eset God. Who, art
the way of life, the meanes

of all true Blefedneffe, and the onely
Happy One; who, continuing in thy
integrity, haft both auoyded, all
manner of finne; and euery way
fulfilled the whole Law, and will of
thy Father. Thou, oh Chrift; who
art that tree of life, which brought
forth the fruit of our faluation, in due
Jfeafon: and without whom, none can
M2 euer

 

 

 
 

164

Etxercifes vpon

 

 

 

euer haue fure hope, to become hap-
py. Grant, oh fweet Redeemer; that
by the imputation of thy righteouf-
neffe; we, who are fallen from our
firft Integrity, may bee regenerated,
and made fpotleffe againe, in ‘thy
fight. Sanétifie our polluted hearts,
that they may no more wander after,
the vaine coun/fels, of ungodly affecti-
ons. Let them not haue power, to
allure vs into the way of finfull a&ti-
ons, Or, if we doe (through frailty)
at any time, ftray from Thee, into
the trodden path of Szzners, which
leadeth to deftru€tion (as wee muft
acknowledge, we often doe.) Bring
vs backe, oh fweet Je/z; and let vs
not fland there, vntill we lofe the fee-
ling of our finnes: and forget for e-
uer to returne; but, let euery flip be
attended, with immediate repen-
tance, to whip vs vp againe; left the
iteration of finne, bring vs at length,
to the feat of fcorners, and the deniall

of

 

 
 

 

the firfe Pfalme.

165

 

of Thee. Keepe.vs; oh keepe vs,
from that low ebb of grace; yea, al-
though we often run far into the way
of finners; and many times carelefly
frand ftill, when thou calleft vs from
thence: yet, of all mercies, wee en-
treat thee, that we neuer bee fuffered
to ftray fo wide, from the way of
Bleffedneffe: to fin againft thy Holy
Spirit. Or, to /7¢.downe in that /eat
of pefiilence, which may infect our
foules, to eternall death.

And, to enable vs the better, to
fhun fuch dangers; we befeech thee,
poffeffe our hearts with thy loue ; and
a true delight in thy Word. Let thy
Law, day and night, openly and fecret-
ly, in aduerfity and profperity, bee
our principall ftudy, and practife, all
the time of our life. Fafhion vs, to
thine own Image; let thy right hand
plant vs, in thine owne Vineyard.

And, that we may bee, as fruitfull-
flourifhing Tyees, bringing forth fea-

M 3 fonable

 

 

179

 
 

166

Etxercifes upon

 

 

 

fonable fruits, to thy glory, and the
profit of thy Church. Let the plenti-
full Rzuers of thy Grace, water vs;
vntill we grow vp, and become fit to
bee replanted, in thy eternall Para-
dife, Wet our words, as the /eaues of
a fruitfull tree; be a continuall orna-
ment vnto vs: feruing alfo, to heale
the wounded confciences of our
weake brethren. And although, for
a time, thou fuffereft vs, to appeare
miferable and vnhappy; yet, let all
things (euen the afflictions which we
haue had) Avofper vs in the way, to e-
uerlafting Bleffedneffe.

And, forafmuch, as thofe, who de-

‘light not in thy feruice, are in a mife-

rable condition ; and nothing fo hap-
py, as thy children, whatfoeuer they
feem to the world. Grant, 6 Lord, that
wee (being warned by thy difplea-
fure againft them) may truly worfhip
thee, & haue euer fuch a meafure of
faith, and of thy grace; as may keep

vs

 

180

 
 

 

the firft Pfalme.

167

 

vs fetled in our confciences, & quiet,
from the fury of thofe affections,
that carry them headlong into end-
leffe vnreft. And when thou fhalt
caft that chaffe, into the fire; purge
vs, thy feruants, from corruption ;
and lay vs up, as pure wheat, in thy
Heauenly Granard.

Heare vs, oh deere Redeemer ;
and when that dreadfull day com-
meth, wherein thou fhalt fummon
the whole world to Judgement. Let
vs not, be thruft among thofe guil-
ty ones, who fhall fall, and bee con-
founded with horrour, at thy pre-
fence. But make vs able to /lazd, in
that fearfull doome; place vs at thy
right hand, in that righteous Congre-
gation, into which, no vnrepentant
Jinners fhall be admitted. And, when
thou fhalt turne them off, with that
terrible anfwer ; J know you not. Let
vs; oh let vs, bee receiued into thy
mercy. And feeing, wee feeke for

M 4 Bleffed-

 

 

181

 
 

168

Etxercifes upon

 

 

 

Bleffedneffz, by that way and meanes
onely, which thou haft appoynted:
Acknowledge it, as thine owne or-
dinance ; and, though we are a while
the fcorne of the world, make vs at
length, Inheritors of that vnfpeaka-
ble felicity, which wee fhall enioy in
Thee. So, both in our fafeties, and
in the deftru€tion of thine ene-
mies alfo; fhall thy name
be glorified, now and
for euer. Amen.

Fa)

 

To

 

2G STL W7CA TBH O2GY HP

 

182

 
 

the firft Pfalme. | 169

 

To fill vp the vacant pages of this fheet, here
is added, as neceffary, to ftir the Reader vp to
thefe ftudies; a metricall Paraphrafe, vpon the
firft eight verfes, of the 12 Chapter of Ecclefa/ftes,
beginning thus:

Reemember thy Creatour, in the
dayes of thy youth, 8c.

Ow Young-man ; thy Creator thinke upon ;
Before the prime, of lufty Youth be gone.
Now ; eve at hand, that euill day appeares ;
With thofe unwelcome and abhorred yeares :
When thou (detected) fhalt, the world contemne,
And greeued fay; Thaue no ioy in them. (retaine,
Now; whilft Sun, Moone, and Stars, their light
And no black clouds, doe threat a fecond raine.
Before, the Keepers of the houfe doe /hrinke.
Before, with trembling knees, the Strong men finke.

Before, the Grinders lefs'ned, quiet lye; prye.
And they grow darke, that through the windowes
Before|

 

 

 
 

170 | Etxercifes upon

 

Before, the Doores without, faf clofed bin,

Through their bafe found, that faintly grinde within.

Before, the Bird to rife, doth fummon thee ;

And Mufiques Daughters quite abafed bee.

Before, the lofty thing doe this difmay ;

And fhuddring feare furprize thee in the way.

Before the Almond put his flowers abrode,

The Grafhopper, become a heauy lode,

Defires decay, and lothed Age thou meet;

Or troops of Mourners, watting in the ftreet.
Oh, doe not thou the time, till then prolong.

But minde him, whilft the filuer Cord is /trong.

Now; whilft the Golden Ewre, vucras’d is found:

And at the Fountaine-head the Pitcher found.

Before the Wheele, be at the Cyfterne tore,

Or Dutt grow earth, as earth it was before:

And, from the bodies quite diffolued frame ;

The Joule returne to God, from whence tt came,
Thus foake the Preacher. And he told vs why:
For all (fayd he) ts vainett vanity.

The

 

 
 

the firft Palme. | r7 i

 

The fame, another way paraphrafed, accor-
ding to the fignification of the feuerall
Metaphors.

(heat,
Ow; whilft warme bloud, with freh & kindly
Doth through each part, with lively vigor beat:
And all thy beauties, in their foring-tide bee ;
Thinke on thy God, that fo created thee.
Accept this fit aduantage of the time.
Giue him, the Firft-lings of thy golden prime.
Before, thy laft unwelcome dayes, begin
To bring thofe yeeres, thow haft no pleafure in.
Now; while thou feet profperities bright Sun,
Etnlightens thee the way thou haft to run:
And Gods pure Word affords a cheerfull light,
To guide thee fafely, through blacke errors night.-
Doe not forget, that thou a Maker haf,
Till all the morning of thy life be pa/t.
Nor wa/fte the time (from formes & troubles cleare)
Till greefes on grecfes; like clouds on clouds appeare.
Thofe hands, that youth a while doth powerfull
Vufieddy (through their feeblenes) fhall fhake. (make ;
Thofe

 

 

 

aa 185
 

172 Etxercifes vpon

 

Thofe legs, that ftrongly doe vphold thee, now ;

With aches pained, fhall beneath thee bow.

Thy few loofe teeth, will ceafe their food to grinde ;

And thy dim eyes, fland in their cazements blinde.

Thy iawes, their nimble motion quite fhall lofe.

Thy lips funke in, their double wickers clofe.

Thy wonted fleepe, thy temples fhall forgoe ;

And daily vaife. thee, when the Cocke doth crow.

Thy lifining eares, their Jenfe afide fhall lay:

And euery rub, difturb thee in the way.

Li he filuer haires, thou on thy head fhalt haue:

iWill fhew thee ready ripened for the graue.

Each trifling thing, /hall be a burthen to thee.

‘The vaine defires of youth, fhall all forgoe thee.

IT. hee; to his houfe, fhall Age with panting breath

‘Conduct ; there lodge thee, in the bed of death,

And thofe, who thither, thy attendants were,

Shall mourning, home returne; and leaue thee there.
Oh thou! that wouldft a needfull comfort finde,

in thofe blacke dayes; now thy Creator minde,

Before thy nerues their finewie vigor lacke :

And firength, and marrow, leaue thy weakned back,

While neither cares, nor forrowes, craze thy braine :

Whilft thy found liuer, fills up every vaine,

 

 

Whilf

 

 

186
 

the firfe Pfalme. | 173

Whilft thou art yet in health; and feel’ ft thy head,
By no heart-breaking pang diftempered.

Ere fleth diffolue to earth; and {pirit bee

Return'd to Him, that firft did giue it thee.

For then; this faying will moft true appeare:
That all is vaine, and nought but vaineffe here.

 

Glory be to God. Amen.

 

 

 
 

 

 

 

Corre&t thefe faults with thy pen.

Ag. 8, lin. 15. for /zemtes, read feeme, pag. 14. lin. 7. for Cafalz-
@icall, in fome coppies, read Cadalifticall. pag. 119. lin. the
laft, for whith, read with. pag. 121. lin. 9. for Riyhteoufneffe, in
fome coppies, read Vurighteoufneffe, pag. 124. lin. 23. for thixf,
read thrift,

SK SV Sw ST ED HC SA Ni SYNC ee NC DD SB IK ED Dk SS 3 1S Hin DY

 

The Authours Preparation to the Pfalter, fom-
time mentioned in this Booke, is to bee fold at
the figne of the golden Vnicorne, in Pater Nofter,
Row, by lokn Harrifon.

 

 

 
issue

LIST OF PUBLICATIONS.

For the Fourth Year 1870-1.

8. A Handefull of Pleasant Delites, by Clement Robinson, and divers others.

Reprinted from the Original Edition of 1584.

9. Juvenilia: Poems by George Wither, contained in the collections of his

10.

Il,

12.

13.

14.

15.
16.

I}.
18.

19.

20,

2I.

22,

Juvenilia which appeared in 1626 and 1633. Part J.
Juvenilia: Poems by George Wither. Part /7.

for the Fifth Year 1871-2.

Juvenilia: Poems by’ George Wither, contained in the collections of his
. Juvenilia which appeared in 1626 and 1633. Part If.

Miscellaneous Works of George Wither. Reprinted from the Original Editions.
first Collection.

for the Sixth Year 1872-3.

Miscellaneous Works of George Wither. Reprinted from the Original Editions.
Second Collection.

‘Works of John Taylor the Water Poet, not included in the Folio Volume of

1630. Reprinted from the Original Editions. “Second Collection.

For the Seventh Year 1873-4.

Flovvers of Epigrammes, ovt of sundrie authours selécted, as well auncient as late
‘writers. By Timothe Kendall. Reprinted from the Original Edition of 1577.

Miscellaneous Works of George Wither. Reprinted from the Original Editions.
Third Collection,

For the Eighth Year 1874-5.

Belvedére ; or, The Garden of the Muses.. By John Bodenham. Reprinted
from the Original Edition of 1600. - ;

Miscellaneous Works of George Wither. phianeas from the Original Editions.
Lourth Collection.

for the Ninth Year 1875-6.

Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from the Original Editions: Zhird Collection.

The Worthines of Wales. By Thomas Churchyard. Reprinted from the
‘original edition of 1587.

For the Tenth Year 1876-7.

Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from the Original Editions. Fourth Collection.

Miscellaneous Works of George Wither. Reprinted from the Original Editions.
an tfth Collection.
he Spenfer Society.

President.
JOHN LEIGH, Esq.

Vice- Presidents.
The Very Rev. THE DEAN OF MANCHESTER.
THOMAS W. TATTON, Esq. |

Council.
Rev. W. E. BUCKLEY, M.A., Middleton Cheney.
G. W. NAPIER, Esq., Treasurer.
-JOHN BAILEY, Esq., F.S.A.
JAMES CROSTON, Esq., F.S.A., Hon. Sec.
THOMAS SCHOFIELD, Esq.
JOSEPH THOMPSON, Esq.
RICHARD WOOD, Esq., ~

LIST OF PUBLICATIONS.

aie For the First Year 1867-8.

I.

2.

The Proverbs and Epigrams of John Heywood. Reprinted from the Original
Edition of 1562.

The Works of John Taylor the Water Poet. Reprinted from the Folio Edition
of 1630. fart J.

‘ for the Second Year 1868-9.

. The Works of John Taylor the Water Poet. Reprinted from the Folio of

1630. Part LJ.

The Works of John Taylor the Water Poet. Reprinted from the Folio of
1630. Part L1I. (Completing the volume.)

Zepheria. Reprinted from the Original Edition of 1594.

for the Third Year 1869-70.

. The ‘exatomma@ia or Passionate Centurie of Love, by Thomas. Watson.

Reprinted from the Original Edition of (crea) 1581.
Works of John Taylor the Water Poet, not included in the Folio Volume of
1630, Reprinted from the Original Editions. First Collection.
Refpublica Anglcana

OR THE

HISTORIE

OF THE

A Third volume for the Sixteenth year is in

*

the Press, and will be tssued shortly.

PRINTED FOR THE SPENSER SOCIETY.

883.
TASS
Refpublica Anghcana

OR THE

HIS i ORLE

OF THE

PARLIAM!

 

e

NT

BY

GEORGE WITHER.

PRINTED FOR THE SPENSER SOCIETY.

 

883.
1883
 

PRINTED BY CHARLES E. Simus,
MANCHESTER.
INTRODUCTORY NOTICE.

HE following is too important a Tract to be omitted
in a re-publication of WiTHER’s Works, though it
cannot be ascribed to him with the same degree of cer-
tainty as the other productions in this Series. His usual
and almost constant practice was to prefix his name to his
different pieces. In rare cases, as in his Zimely Caution,
1652, and his furor Poeticus, 1660, both of which are
acknowledged to be his, he has, as in this instance, given
his initials only. The Respudlica Anghcana is not re-
ferred to in the first and only published part of his Revzew
of Neglected Remembrances, 1658, nor is it noticed, by
that title, in the list of his Works at the end of Fides-
Angziicana, 1660, though it is very possible that No. 62
in that list, “The true state of the cause between the
King and Parliament (prose) mislaid or lost,” may have
been intended to designate this particular tract, as it was
evidently a printed one, the words “not printed” being
subjoined to those which had not appeared in print, and
no other printed tract with that title and which could be
ascribed to Wither having been discovered. The tract is
included in the list of his Works by Lowndes and Hazlitt,
but is not to be found in the Chronological list contained
in vols. i. and ii. of the British Bibhographer.
pe
 

Refpubhca Anghcana
OR THE

HISTORIE

OF THE

PARLIAMENT

In their late PRocEEDINGS,

WHEREIN a
The Parliament and Army are vindicated
from the calumnies caft upon them in that libellous
Hiftory of Independency, and the falfhoods, follies,

raylings, impieties, and blafphemies,
in that Libell detected.

The Necefsity and lawfullneffe of fecluding
the Members, laying afide the King, and Houfe

of Lords, is demonftrated.

The Lawfullneffe of the prefent power is proved, and the
juft and neceffary grounds of the Armies march
into Scotland are reprefented.

Publifhed for publicke fatisfaction.

 

The Author G:W:

 

Lege, Perlege, & Fudica.

LONDON,
Printed by /. Leach, for George Ti homp/on, dwelling at the fign of
the White horfe in Chancery-lane, 1650.

 

 

 
 
 

 

 

To the Reader,

Ur Anceftors would have rejoyced, might
they have had but the libertie under their
Kings to have followed Truth at the heels, with-
out danger of their teeth, and have allowed a
little Courtfhip in an Hiftory to the prefent
Prince for fuch a favour; but now there is a

fort of men that nothing can content, unleffe they may tread

on truth’s heels, and trample upon the prefent Governours,
nay and this fort, fhould another but term fuch Kings Ty-
rants, will flie in his face, whilft themfelves will reproach the
prefent Governors with Tyranny, and what not, becaufe they
may not have licence to abufe them, and Truth too, in their

{currillous Pamphlets: yet fuch is the wifdome of our times,

that fuch as thefe are the only vendible and cryed up writers,

as if Liberty confifted in crying up Tyranny, and defaming
thofe that refift it

A fecond fort we have, and they forfooth are all for the old
way, all truths with thefe are Puritanical, Brownifticall, Ana-
baptifticall and Schifmatical, which have not been entailed on

by them their Grandfires : Religious and civill Government,
B2 muft

 
 

To the Reader.

 

muift be a Gentleman of 3. defcents, like a Knight of A/a/da,
or it muft not be admitted into their order, a right worthip-
full tenent for fuch who arrogate folely to themfelves the
name Proteftant. But fay they, our fore-Fathers were wifer
than we, and we will follow them: we grant they were, for
they embraced the Truth, and would not be feared by the bug-
bear of Novelty; had they cryed out for the old way, how
had thefe Youths ever have had any title to the Proteftant
Religion ? the Maffe was as ancient then, as the Common-
Prayer Book now, and Priors, Abbots, and Monkes, as Pre-
lates, Deanes, and Prebends, yet at the firft dawning of truth
they chafed away thofe Bats and Owles, and the new light ap-
pearing, was embraced, not fcorned; fo that the dark fhad-
dowes of Ignorance and Superftition vanifhed, and the ferall
Birds of Night were put to flight. Thefe were the worthy
actions of our Proteftant Anceftors, whom thefe old-
way-Men will needs imitate forfooth, by a¢ting the quite
contrary.

A third fort, are thofe, who know not what they would
have, they would have a King and they would not, they would
have the Parliament prevaile, and yet the Scotch and [ri/h de-
fignes muft not be defeated ; they will have the Privilege of
Subjects, yet not perform the duties of Subjects, and receive
protection, yet not return fubjection: and is it not an hard cafe
that their wifhes and wills are not accomplifhed, which be-
ing onely contradictory may fo eafily be reconciled; and a
great perfecution, that all men are not compelled to be of their
minde ?

The laft fort are a Rabble which think no man can be reli-
gious, who is not of all Religions: with whom it is Anti-
chriftianifme not to deny Chrift, infidelity to beleeve the
Scriptures, and he hath not the Spirit who excludes not the

Holy
 

To the Reader.

 

Holy Ghoft, the Holy Trinity; with thefe it is fin to abftain fré
finne, and he the leaft, who is the groffeft finner : but I abhor
to mention thefe Champions of Hell, who war againft Satan
by being of his black Guard.

And now, fith every one will have his humour, though ne-
ver fo ridiculous, and wicked ; I hope I may have the favour
to enjoy my confcience, though I differ from all or any of
thefe crotchets.

Suppofe I conceive I am bound to praife God, and be thank-
full to Authority, that I may write truth, without fear of hal-
ter, pillory, or whip now, when I can remember, as young as
I am, that to calla Spade a Spade, was counted no leffe than
Treafon; as alfo that I abhor to play the knave to pleafe fools,
or to tickle their ears, by lyes bite, and railings fcratch, all that
are wifer, honefter, and more generous than fuch dull ani-
malls: muft I therefore be thought not-worth the rea-
ding ?

Sunsets I conceive I am bound to prefer naked truth be-
fore error, though fhe be brought in with the found of Eng-
lifh Organs, or Scotch Bag-pipe, arrayed in a Surplice, Ro-
chet, Cope and Miter, with tagg, ragge and bob-taile cringing
and bowing to her; As alfo to make the Scriptures rather my
Guide, than mens traditions and inventions, and to receive
that as the good, and old way, which the ancient of dayes com-
mands me to walke in: muft I therefore be no Proteftant,
but a Novellift ?

Suppofe I conceive, that all powers that are are of God; that
I ought to pray for Magiftrates, that I may live a god-
ly and peaceable life under them, that I am bound to
give fubjection in all lawfull things, where I receive
protection : muft I therefore be a Traytor and {feditious
perfon ?

A3 Suppofe
 

To the Reader.

 

Supofe I conceive I cannot keep the Covenant, wherein I
_vowed ¢o defend Religion and Liberty, by endeavouring to fet
up the enemy of both, for my own private Faction or Inte-
reft ; to endeavour to bring all Delinquents to condigne punifh-
ment, without refpett of Perfons, by refpeCing the perfon of a-
ny man; 20 endeavour a Reformation according to the word of
God, which is preach and baptize, not perfecute and force; that
I cannot fee any Juftice in hanging up the Sword, and wor-
fhipping as Sacred the Murderer; that I cannot attaine to
comprehend that myftery of maintaining Parliamentary pri-
vilege, by deftroying, or fuffering to be deftroyed, _Parlia-
mentary power for ever: of keeping the Lawes; by making
them act contrary to their end, the generall good ; of crying
out of perfecution, becaufe I may not force others to be of
my opinion, though they equally deteft with me all Herefie
and Blafphemy : muft I therefore be a Covenant Breaker, a
Sectary, a favourer of Herefie, and Blafphemy ? Sure fuch
Language as this, will never appear true Englifh, though in-
tereft may alter the cafe in Scotch; but though it doe I care
not, for 1am an Englifh man, and defire to appear fo, both in
my language and intereft : the Liberty I engaged for was that
of my own Countrey, and in preferving that, I fhall endea-
vour to dafh all Scotch and felf intereft in peices, not that I
abhor, or hate the perfons of the Scotch, but becaufe it is my
duty to love and ferve my Countrey.

And truly fo farre am I from hating that Nation, that I
with our Sectaries (as they term them) may be as diligent
to inftruct them in Liberty, as their Presbyterians will feeme
forward in teaching us Religion: I would reward them
good for evill, and though they doe ftrive to pull
us in, yet let us endeavour to help them out of flavery ; it may

be
 

To the Reader.

 

be this alfo will becalled Sectarian dodirine, but I care not : for
though it may feem contrary to Scotch Declarations, yet
it is confonant to Heavens Ordinances, and I had rather obey
God than men, than Scoéch men, and fhall account them no
Chriftians, who fhall not judge it my duty to beleeve Him
before a Scotch Committee of Eftates or Kirk.

To fumme up all, I would have thee Reader know, That
Fools and Knaves, whether Englith or Scotch, /hallnever fright
nor juggle me outof Chriftianity and humanity, but that, by the
affifiance of God, [ fhall endeavour, as a Chriftian, to make the
Word; asa Man, Reafon; and as an Engiifhman, the generall
good of this Nation, the ground of all my attions : and in thus
doing [ value not thine, or any mans difpleafure.

Farewell,
fhhbhethrernenrhdobhy
Refpubhica

Gbdich Peb& peepee BAB cpepde Eee deep
 

 

LELELE LEP LLL PEL PEELS
Refpublica Anghcana,
OR,

The Hiftory of the Parliament in their
late proceedings, &c.

i Ya He Hiflory of Independency, though it may appear to
BPN have been ftifled in the Birth, “the greateft part of

‘4 2 the Firft Impreffion being fuppreft by publike Au-
thority, and together with it’s Author prohibited
a publike walk; yet much of it in parcels having
Be been before vented (the crafty Enemy skirmifhing

in The parties before he would bring on his main body, & by getting
off without perfonall lofs growing more daring, but one fubtiller than
He owed Him a fhame) and many of the laft efcaping the feizure,
which were fecretly difperft, and covertly re-printed by the Book-fel-
lers, of whom too many are more then enough prone to differve the
State, and thefe being greedily fought, and at high prices bought, by
that fort of men who, audax omnium perpeti ruit in vetitum nefas, will
hazard a Paradice to partake of forbidden fruit, it came in fine into
moft hands ; thus being divulg’d, and not to be thought altogether in-
confiderable, in regard of the politick compofure, and crafty couch-
ing of it’s Calumnies, backt much by the repute of the Author, lately
a Member of the Houfe, and before a feeming Zealot in the Parlia-
mentary Caufe, as his fiery profecution of Col. Nathaniel Fiennes ,
may perfwade many ; I conceived it would be worth my labour, and
not unbecoming my duty to difcover the Impofture, and vindicate
the prefent Governours and Government from the falfe imputations
caft upon them by this, and other fuch inve¢tives belched out by him
and others his accomplices, the Szieou and Levies Brethren in the I-
niquity of this age. And though I may feem an unequall Match for
fuch a veterane, a Hoary Sophifter ; yet being affured that Truth will
the more glorioufly triumph in my weaknefs, I fhall enter the Lifts,
and in confidence of my caufe, not only combate him, but dare the tal-
left of the Sons of Azaé& to the encounter, which fhall endeavour to
B hinder

  
 

Refpublica Anglicana.

 

hinder our poffeffing the promifed Land, the Canaan of Liberty; and
what indeed fhould I fear, when the deepeft wounds I can receive will
be but fcarres of honour ; and the worft come to the worft I fhall ap-
pear to have as realla heart, though not fo able a hand, as any, to the
fervice of my Country ? But to leave off words and come to deeds, by
which the controverfie muft be decided, for a longer declining it may
favour of fear. And now, though it be long ere I could abide to
touch him, my Genius abhorring a Scold, I will uncafe the Vrchin,
that you may handle him without pricking your fingers.

Of all things paffion and affection fhould not be difcovered in an
Hiftorian, who muft appear impartial in the manner, or elfe the mat-
ter of his writing will never gain belief: For Wife men difcovering
him to bea party, will not accept of his evidence in his own caufe; the
Author therefore was very indifcreet to fhew his Teeth fo much, or
if he could not bridle his paffion, to ftyle his Book an Hiftory.

A Politician knows, that by flightly commending he fhal more dif-
credit his Adverfarie, than by openly reviling him: for feeming a
friend, Menare apt to believe he adds when he diminifhes, but appea-
ringa foe, they fufpeét everything to be detraction, and calumnie ;
Were I then but a Knave I would bate railing.

Every one can ftand on St. Georges guard, and ward a down right
blow; and it is the firft ftep to fafety to know ones enemy. Joaéd fpeaks
peaceably to Ader, and pretends a kiffe to Ama/a, when he intends -
to fmite them under the fifth rib: Were I a Spider and fuck’d poyfon
where the Bee gathers Honie, were I an Atheift, and beleev’d not the
Scriptures, yet could I have made more ufe of my Bible, than many
now a dayes, who would be thought Chriftians, and have learnt fo
much craft, that when I intended to Murther, it were the only fure
way under the vizor of a friend to mask my defign.

I. muft ingenuoufly confeffe that I have alwayes f{mil’d at the foo-
lifh bitternefs of the Malignant party, and wondered that men who
pretended to all the wit, to be the only learned and politique States-
men, could never difcover their own folly, and difcern how much their
lying and railing difadvantag’d themfelves ; by making them ap-
pear rather Bedlams than Politicians, much leffe Chriftians : for who
but wil judge he wants reafon and truth, who patches up his difcourfe
with railing and falfhood ?

It feemes by the help of Iudge Jenkins, a notorious old fcold, this

quality

Jo
 

Refpublica Anglicana.

 

quality of railing (heretofore by all Sages judged a fee fimple, nay fim-
pleft) is turned into a tayl {pecial, to a Malignant and his Heirs males,
and fo defcends from Aulicus by Pragmaticus Elenéticus, &c.to this
Author, Theodorus Verax, in Englifh Clement Walker. The Latine
was falfe, I am therefore forced to mend it by truly conftruing it. I
hope he will not take it as an injurythat I name him, for he that feems
fo refolute as to defpife death, and what not, in his Caufe, cannot with
any gallantry deny to own it, when indeed he muft whither he wil
or no.

This might feem ftrange, nay almoft incredible, were he not a Ma-
lignant, That Clement Walker, late a Member of the Houfe of Com-
mons, an ancient, and fo oné might think a grave man, fhould not on-
ly tranfgrefs the Rules of Hiftory, Modefty, Honefty and Piety, but
fo affect Levity, and gibing, that rather than want He wil fteal thread
bare fcurrility of thofe beggarly Buffoons Prag. The Moon calf, &c.
to play with a mans Nofe, nay fuch ftuffe that he might wel fuppofe
would be very naufeous to any ingenuous ftomack, having been fo of-
ten vomited out before: O there is no Fool to an old one, nor one
fo bitter an Enemy to you, O Presbyters, as an old Malignant, who fo
detefts you that he abhorres to follow an Author that is Clafficall,
for the very names fake.

Should I anfwer him at his own weapon, and fall foul upon his
nofe, it would be but fair dealing, and he could not complain of hard
or unjuft ufage fhould I mete the fame meafure to him that he hath
done to others much more his betters ; and it may be he will be con-
vinced of his own incivility to others, by feeing how ill it would becom
me, fhould I accoft him with fuch Complements.

Truly were there hopes of this, I could be drawn to deny my felfe
to recover him, and would ftray to reduce this wanderer ; as long as
there is life there is hope : I befeech you therefore to pardon if I fhall
a little digreffe in hope that he is not incorrigible; and with your
good leave, you fhal fee that if I would, I can be even with him; as for
example.

1. I could tell you how it hath been obferved that the Popes names
and their natures feldome fuited, as Pope Clem. here (who hath with
Bel, Book, and Candle anathematiz’d the Parliament, Affembly, and
Army, in this which may properly enough be termed his Bull by it’s
bellowing and goring) may as well be termed Boniface as Clement;

B2 yet

Il
 

Refpublica Anglicana.

 

yet fhould you call him fo, all that ever faw him may depofe you abu-
fed him: for his face is as far from good as his Book, and both fuffici-
ently enough proclaim him no true Clement, in which are fo to the life
delineated an invective and fpightful nature.

2. How he looks like the pourtrai€ture of Envy, or as the vulgar
fay, the picture of ill Lucke, Dame Nature having drawn as crooked
Lines on his Front, as he hath on his Paper, and in both Volumes you
may rumne and read an //hkmael, whofe hand is againft every one, a
venemous littie Animall, that wafts it’s own Bowels to catch flies ; for.
none elfe will be captivated.

3. How you might take him for a Reviver of the Se& of the Cy-
nicks, a Diogenes in a Satten Doublet, but for his barking fo againft
Tubs, and being fo wretchedly infected with the itch of Covetoufnefs,
as appears by his fcratching now he dreams others have got more by
fitting in the Houfe than he hath done.

I could alfo give you a defcription of this little Chaos, this indi-
gefted fpot, wherein lay hid Difcordia Jemina rerum, the feeds of
Sedition, which have brought forth a very ful crop this year.

1. How Ingenuity is zevra incognita, the unknown Land in the
map of his face, which you would think all Sea by its Billows, and yet
no where defcry Mare pacificum, the calm Sea, it is fo rough with con-
tinuall Tempefts.

2. How that if he ever had any fign of modefty it is now fwal-
lowed up in the Pits of his Cheeks, which like the Curtian Gulfe
could never be fatisfied, until they had devoured the beft thing in
this little Babel.

3. How that the Remnant of Bloud taking the Alarm from
the gnafhing his Teeth, efcaped into the tip of his nofe, which
is turned a Red coat, and holds it lawful in fpight of his Teeth or
Tongue either, to maintain a Civil War, on the Ground of Selfe-pre-
fervation.

4. How the leaft read in Phyfiognomie may fpell the ftormes of
his minde out of the Waves in his face, whofe furrowed up and
Downes make many a vacuum, that his out-fide may be as un-
philofophical as his in-fide, an equal traafgreffor againft God, and
Nature.

 

5. How there is no more harmony without, than within him, and
how had the ancient Egyptians been to figure out fuch a Gipfie, the
Bear

Iz
 

Refpublica Anglicana.

 

Bear and ragged ftaffe had been the Hieroglyphick of his raging foule
and rough caft Body.

Thus you and he may fee, that I could, if I would play upon him
without Pvags. helpe; I defire not to meddle with his Perfon, as
knowing natural defects are not within a mans power to amend ; yet
it is a true faying, that we fhould beware of thofe whom God marks,
and as true alfo, that many times a ragged foul wrinkles a fmooth face:
but it is needlefs to judge of his qualities by that, which will be beft
read in his book, and if yon will be pleafed to make ufe of my fhort
perfpective, it will fhew you as plainly the fpots in this Man, as ever
Galilgjes did in the Moon.

And to fave your time and money, I fhall briefly fhew you his open
falfhoods, his clofer couched tales, with his contradi€tions, juglings,
railings, blafphemy and impiety, and then fhall come and take off
what he would by thefe caft upon the Parliament caufe, efpecially in
relation to their late proceedings.

Firft, He who hath been pleafedtoafirm, That the Knaves (mea-
ning fome eminent honeft Men) lved like Saznis, will neither fpeake
truth as becomes a Saint, or lye, we wil ufe his own broad phrafe, for
it’s probable he underftands his own Language beft, like a Knave; for
he tels fuch palpable ones, that almoft every one can contradiét. I
know not what defign this Lord of the Manor of Barley Broath could
have in thus doing, unleffe he intended to purchafe another Hel; but
let him take heed the pottage there be not too hot.

Or goes by that rule calumniare fortiter aliquid herebit, throw dirt
by fhovels full on thy Adverfary, and fome wiil ftick. It is I confeffe,
and hath been the practice of all the Malignant Scriblers fo to do, and
yet we may thank God that we have been little lofers by it: for they
have engaged againft Heaven by it, as well as againft us, and have
made God their enemy.

Firft in his Epiftle he avers, That there were men on purpofe mix-
ed among the Surry Petitioners to raife a whoop, and diforder them,
that they might be taken in a toyl, and fallen upon with Horfe and
Foot; and that Gentlemen of as good quality as the Generall had
their Pockets, Cloakes, Hats, Swords, Horfes, and Doublets plun-
dered.

Had he named one either in quality a Lord, or Lord General, it
had not been Gentlemen, and fo had been falfe, yet he can never do

B3 that,

13
 

Refpublica Anglicana,

 

In vino
veritas.

Part 1. p.
86. 87.

that; but this is the truth of the bufineffe, The Surrey men by the
opportunity of fo many Taverns, Alehoufes, and boon Companions,
being gotten drunk, violently rufhed into the Hall, Lobby, &c. where
they both abufed the Members, affronted the Guard, whooped and
roar’d (being ecchoed) by the Crue without, made up of all the fcum
of that end the Town) in fo hideous a manner, as if they defired ra-
ther to deafen the Houfe, than to have been heard by them; a great
number of them being gotten into the Court of Requett, danced crof-
fing and thwacking their cudgles, the moft perfect whoop Barnaby,
the moft abfolute drunken Morifco, that you ever faw, reeling a kind
of Hay to the harfh mufick of their throats, and ratling noife of their
hob-nail’d fhooes, as if the Bacchanals came to celebrate the Dyoni-
han Orgies, or took the High Court for a May-Pole, and fo came to
play their old May-games about it: but as if it were not enough to
have given them this alarm, they boafted to beat up the Houfes quar-
ters, {wearing, they would have their Petition granted, or they would
pluck the Members out by the eares, and thus Pot-valiant began to
throng to the dore. The Guard being unwilling to be pinion’d in
that drunken Crowd, where if need were, they fhould not be able to
ufe their armes, charged them to ftand off, upon this they crowded
higher, and were anfwered by the Dunghils without, and prefuming
on their numbers violently rufhed on the Guard ; but fome Horfe and
Foot being in readineffe, as having had good warning by their
bragging, and fuppofing that being in drink, they meant as they faid,
came in the nick, refcued the Guard, and totally routed them who
were more than enough difordered before.

This was done, and who can deny but fit to be done; and for what
they loft they may thank themfelves for beginning a tumult, and their
fuburb Companions, who were excellently dexterous to help unbur-
then them of Cloaks, Hats, &c. I am confident that when they were
fober, had they but known their own incivility in affronting the Par-
liament, and their Guard, they would have thanked God, and thofe
they abufed, that they fped fo wel. Had this vindi€tive old Bed/am bin
Captain of the Guard, I might have related more than all he hath
done, and that truly too, but God be thanked the curft Cow hath but
fhort Horns, Lying and Rayling are his Bounds, thither he can goe,
and no further.

He affirmes, That when the Boyes made the Tumult, April, 8 & 9.

: 1648,

14
 

Refpublica Anglicana, 7

 

1648. the Lord Generall Cromwel followed the fouldiers in the Reare,
animating them to fhoot, and {pit them, and to pare neither Man, Wo-
man nor Child, and crying out to them to fire the City: That the foul-
diers cut and wounded all they met. How falfe this is will appeare by
the fmall number of hurt or killed, and thofe that were hurt, being but
a little flightly flafhed to terrifie and warn others, rather than out of
any defire to mifchiefe them ; befides I appeal to thofe thoufands who
ftood at their dores, windowes, and in the ftreet, and faw the bufines,
yet were never {poken to by the Souldiers, unleffe when they fuppofed
there might be danger, and then too, onely to take heed to themfelvs,
whether they did not fee the Souldiers fhoot high on purpofe, and
where they ftruck once with the edge ftrike twenty times with the flat
of their Swords: but had the Souldiers been Cabs, and Rupert, Goring,
or the Great Chiefe at Letce/fer Himfelf in the Rear, then I doubt not
but Clem might have been in the Right. Alas poor Clem what il luck
thou hadft, that they were not the men.

He averres, That the Lord Gen. Cromwell fold his Welch Prifoners Part t. p.
Sor i2d. a head to be fent into barbarous Plantations. Had they not bin 97-
Cavaleers he would have put in Hornes and all I warrant you: but
here he fhews a little more wit in his anger, he layes the {cene a little
farther off; yet though all Lozdox cannot give him the Lye, all Wales
can, which knowes the Common Souldiers were sent to their owne
homes, and the Officers were to quit Lxg/and for a time, three or four
only excepted, of which only Poyer fuffered; it may be fome poore
Scoundrels, who either had no homes, or durft not go to a home if
they had one, were willing to go to our Exgli/h Plantations, Virginia,
the Barbadoes, &c. barbarous and Barbado begins indeed fomething a-
like, yet dare I affirm, that all thefe Plantations he tearms barbarous,
cannot fhew fo uncivil, fo barbarous, fo impious a wretch as the Tow-
er of Lozdon can.

He faith Mr. Gurdon made a motion to have the.Ladies Norwich,
Capell, and her Children, fent to the Generall to be fet in the Front of thePatt 1 p.
Army in forming Colchefier, and that he was feconded by many more, 1°}.
Had he had fo little honefty as to tel tales out of the Houfe, yet he
might have had fo much modefty as not to tel them fo, that the whole
Houfe muft contradi€t him ; but fuppofe it were true, and that Mafter
Gourdon, and other Gentlemen did motion that thofe might be fent to
be fet in the Front of our Army, when Norwich, Capell, Lucas, and

thofe

15
 

Refpublica Anglicand.

 

Part I: p.
102,

thofe fhould falley out with the Committee fet in their Front, what
great bufinefs had this been to deterre a barbarous Enemy from cau-
fing thofe Gentlemen to be murder’d, whom they had carried away
contrary to all Articles of War, being men in their own Country and
not in Arms, and kept too by denying to exchange them? Butthen He
faith That they never intended to ufe the Committee fo, then Mr. Gour-
don never defired to have them ufed fo, and to prove this, he faith,
Rufhworth reported they were well ufed, thank the General, who fent
them in their dyet, and their fcarcity within, who would never have
granted that, but to fave their own provifions; alfo they were not fet
in the Front, good reafon, becaufe the Common foldiers in Colchefler
mutined, and would not fally out, which if they would have done,
their great Commanders had determined to doe it, and had fet the
time too, and this hath been affirmed by the Committee themfelves in
my hearing, who were certainly informed of it by the Cabs themfelvs,
which was to have been on the Thurfday before the Town was yeel-
ded; but the Souldiers being afcertained that their Officers intended
to falley out, and if they could by their help break through, to run a-
way being well horft, and leave them to the fury of our Soldier, whom
they knew would be much enraged to have been made inftrumentall
in the deaths of the Committee fo bafely murthered by their Officers,
and themfelvs too, who permitted it, mutined, and that fo highly and
unanimoufly, that their Officers had much adoe to pacifie them; and
thus you may fee the verity and ingenuity of old Clem, who knew all
this as wel as I, in telling the ftory.

He affirms, That the Lord Generall Fairfax having gotten together
the Trained Men of Suffolk and Effex to affift him, put them in the for-
lorn hope in all his flormings of Colchefter, and drove them on with his
Florfe,ufing them as the Turk doth his Afaphi to dead the firft fury and
edge of the Enemy, that his lanifaries at the laf? may come on with the
moft fafety, and carry the bufineffe, A Barbarous falfehood, as the Mi-
litia of two Counties, and an Army can witneffe; {peak out you inju-
red Gentlemen in both Counties, whom he hath made fuch tame
Slaves and Cowards: but the gallant demeanour of the Lord Gene-
rall and Army is fo deeply rooted in the memories of thofe Suf-
Jolke and Effex Troopes and Companies, that fuch a calumnie
as this can never pluck it up; it is needleffe to fay more therefore
to this.

He

26
 

Refpublica Anglicana. 9

He faith, Tat M: Gen. Skippon hath fecured his perfonall Eftate, his P.1.p.120.
Wife and Children beyond Sea, and thereby hath withdrawn all pledges
of his fidelity, and ts here but in the nature of a Souldier of Fortune. This
is a lye as vifible as the Major Gen: Wife and Children are every day;
but the Major Gen: hath fpent as much bloud in defence of his Coun-
try, as this wretch hath wafted Ink to deftroy it.

He averrs, That there is not one Affembly-man, but ts illegally thrufer.s.p.174.
into another man’s benefice. WWe need not go farre to difprove this ;
fpeak thou O Lozdox for the reft, which haft four Affembly men who
never had any fequeftred Benefice, to wit, Do&tor George, Mr. Caryll,
Mr. Walker, Mr. Calamie, and contradict him.

He affirmeth, That the fight again/t the Scots, was little better than a
beating up of quarters for 20 miles together, for fo far the Scotch Army
lay fcattered in their Quarters, their Horfe fo farre diftant from their
Foot they could bring them no feafonable relief. A very broad Lye;
for the very firft day they were drawn up into fo large a body that 2.
Regiments were left to hinder their overwinging, and fo inclofing our
Army at fuch diftance, that they had little or no employment the firft
fight; Hamilion ftill fhogging down with Referves, and bringing
frefh hands to maintain the advantages of the Lanes and paffe he had
againft ours, and fo not advancing in bredth, as it was fuppofed he
would.

But, fuppofe it had been fo the firft day; this was nothing to the
fecond, or third day, on which he confeffes the fight continued, nay
and rails at Lieut. Gen: Baylie, for delivering up the arms of the foot
after at the paffe at Warrington, by which it appeares he thought the
firft, fecond, and third dayes loffe, not fo confiderable, but that Bay-
fie might have maintained that paffe, had he not been a Traytor;
but this is all any man fhall get by engaging for the Cavaliers; with
old Clems favour we may well return the Turke (he beftowed before
on the L. Gen:) to him and his gang, whofe Ba/haw’s head mutt
go for their ill Fortune. You fhall never hear an awlicus, Pragma-
ticus, Clem, or any inferiour fucking Cab confeffe their fide was bea-
ten, but they lay it on the treachery of one or other of their Com-
manders in chief; thus Rzer7’s health muft not be drunk, for his tre-
chery in delivering up Briffoll, Col. Fielding muft be condemned for
yielding Reading, and Windebank thot for lofing a paltry little Houfe;
and thus are the Scots rewarded with the names of Traitors, and Cow-

C ards,

 
 

10 Refpublica Anglicana.

 

ards for their goodwill to the Cabs, and making fuch a coftly journey
to help them: one would think that if they had either fenfe or reafon,
they might long ere this have been convinced, that it is no impoffible
thing for the Cabs to be beaten, as at A/arfien Moor, the Battle of
Namptwich, the fight neer Chefer, where Poyuts commanded in chief,
and neer Stow of the old, where old A/A/y was taken with innumera-
ble other places, where the moft obftinate Cabs commanded. But
you may fee what metal old C/em is made of, he is no Cavalier, not
he alas! he abhors them, lyes and flanders, as the Devill doth Holie-
water.

Thefe out of many hundreds I have fet down to convince you, what
a due refpeét you ought to have to thefe following ftories ; for which
he can fhew neither fenfe or reafon, and which are only mounted on
the bafis of Clem’s bare word.

P.2.p.193 He affirmeth, 7hat Col. Popham, when he had loft moft of his Men
at Kingfale, befides divers Ships, was commanded to conceal the evill
newes, and to tell the Houfe, that he had left Kingfale blocked up with
ten sfhips, and the Seas fecured.

P.op2r2 Lihat the Speaker bled in private (how came Clem to know it then?)
15000/ towards the Irith Expedition, to have the Charge taken off a-
gainft him. 1 cannot think Clem was the Surgeon, yet it may be
Clem going to bed in a covetous humour, might dreame he held the
Bafon he bled into.

Lhat the Lord Generall Cromwell writ Letters to Col, Jones, how

P.2.p.229 heartleffe his Souldiers were, and that unleffe he did by fome fucceffefull
Jalte leffen their tervor, he fhould not be able to get them on shipboard.

This Letter was intercepted by the Major that brought news that
Dublin was taken, in one of the Egg-fhels which the great Mogu/fent
to tranfport the 3000 Lorrain Horfe into [reland, and fo Clem {aw
it,

P.2.p.230  Lhat the Lord Gen. Cromwell writ letters to fome of the Councel of
State by Col. Monk himfelf, defiring them for fatisfattion of the Souldi-
ers and People, to treat with Col. Monk to take the whole bufine/s upon
himfelf, of his Treatie with Owen Roe Oneale, and to juttifie this, he
tels you, the L. Prefident Bradfhaw laughd when he reproved Col.
Monk for it. You fee he was by, and faw all, will you not believe this
too?

He doth not tel us where he heard the comand given to Col. Popham,

nor

18
 

Refpublica Anglicana. Il

 

nor how or where he faw thefe Letters; and it was well he did not,
for it would but have made a more circumftantiall tale, and have hea-
ped up the meafure of his lies the more, and yet never a whit have ad-
vantaged him: For how can any think it poffible he could have heard
or feen them, when all thefe men knew him too well to truft him with
fuch fecrefie, and he himfelf tels us boaftingly, that he was alwayes
oppofite to both Presbyterians and Independents, and could never be
drawn to any of their fecret meetings, whilit he was in the Houfe ? and
yet now he can tel things which he himfelf relates to be carried with
the greateft fecrefie ; if we could but find the hearts to believe him we
need never wonder that he refufed to go to their fecret meetings; for
what need he do that, who we fee can tell the moft clandeftine tran-
faction without a being at it? but formal Lyes, and formall Prayers,
are no wonders in an old Epifcopall Malignant; fuch an one is fo for
fet forms, that he cannot ferve the Devil out of one, or bring out a lie
or flander, but it muft be in Pontificalibus.

And now you may judge, whether Theodorus Verax, or Clemens
tam fitti, pravig ; tenax. be the trueft Latine, for the Author of this Hi-
ftory of Independency. For my part, I have thought that man confci-
ous of an ill Title, who will be the judge in his own caufe, nay affured
that any juft and underftanding Iudge will give sentence againft him;
and pray what think you off this here, can you fuppofe that ever he
had had the Title of Theodorus Verax, unleffe he had beftowed it on
himfelf; Honor eff externum fignuin évepyerins b6Ens, Et eft in He ono- Ary. 1. a
rante potius quam Honorato, but why fhould we talk of moral philo-; nee
fophie to him? And if he had defired the Honour to wear Truths li-3. & 1. 1.
very, he had better have writ himfelf Verax in his Book, than on the Ethic 5
Title page, but I fuppofe he did it to make the Title Page bear it’s
part, and that it might be fuitable to the reft of the Book for
falfhood.

And now I come to his contradictions, and fhall make his Book
confute it felf,as I have made it confute his Title, and among many
take thefe.

This Fellow who was chofen into the Honfe, fate there, and pro-
feffeth to have been on the Parliaments part, who cryes out, they have
changed their Principles, and affirmes, that he had ferved the Parlia-
ment faithfully from the beginning; had taken as much pains, and runne
as many hazards, as moft men in their fervice, wherein he had loft his

C2 health,

Part I pr.

19
 

12

Refpublica Anglicana.

health and above 70001. of his Efiate, that he contented himfelf to ferve
his Country gratis. Note here that he accounts the Parliament
caufe, the Caufe of his Countrey, and yet is he not afhamed to
maintain, That the King neither ought nor could part with his Nega-
tive Voice, and Militia.

And can any man hold this who hath ferved the Parliament from
the beginning, & affirm he ftands to his firft Principles, when the Mili-
tia and Negative Voice were the only two points in open Conteft be-
tween the King and Parliament, upon which the War was grounded?
for the King, whatever he meant, yet promifed fair about Religion, ©
and redrefs of grievances.

Or can Clem fhake hands with Pryn, unleffe as Herod and Pilate
once before did to Crucifie Chrift again in his Members ?

Thus he faith a Phoenix arofe out his Majefties Athes, that excel-

P.2.p.138 lent iffue of his Brain, intituled, Te Portraiture of his Sacred Maye-

Palladis

Jy, &¢., a Book full fraught with Wifdom Divine and Humane, yet
the very firft page of that Book, and the firft Page of his fo interfere
that one gives the other the Lye. For his affirms, that at laft by pro-
vidence, his Majefty was neceffitated to call a Parliament; That avers
that he called it of his own choice and inclination, as thinking the
right way of Parliaments moft fafe for his Crown, and beft pleafing to
his People. And for my part, had old Clem gonon as he here begun,
T would never have taxed him for falfhood.

Behold then, that unleffe lying be a piece of Wifdom Divine and
Humane, ( which yet by his praétice one would be eafily perfwaded
to believe Clem thinks) he hath not only contradi€ted himfelf, poor
Knave, but his Great Mafters young Phoenix forfooth, unmanner-
ly flave.

But if it be fuch a Phoenix, it arofe out of fome others athes, for the
King was not burnt, neither as yet is crumbled to duft: and if it be
fuch a Pallas, yet it looks as more likely to have iffued from the brain
of a Mercury than a Love. For my part if I fhould paffe my judgment

Aves, birds T muft give for the latter, as the more proper comparifon, becaufe the

dedicated

to Pallas. Idol’s triumphant Chariot is drawn by Owles.

And now you may fee Clem’s Logick is as bad as his Ethicks, and
that there is no more truth than manners in his Propofitions. For un-
leffe contradi€tories can at once be both truth, Clem writes miferably
falfe; but more of this will appear in his fubfequent jugling, which is

notoriou

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notorious in the very firft part of his Hiftory, which he ftiles a JZy-
Jfiery of the two Iuntoe's Presbyterian and Independent.

Here by the way, I would fain know which was the Parliament Clem
ferved, fith the Presbyterians and Independents were two Iunto’s?
Prelatical fellowes there could not be then, unleffe perjured ; for e-
very Member had taken the Covenant. If then the Presbyterians
and Independents were two Iunto’s, and there was a Parliament, it
muft confift of Prelaticall perjur’d perfons, or of fuch as Clem, who
were neither for any Religion, any Doétrine, or any difcipline, and
fo forfworn, yea Atheifts to boot ; and were there enough fuch in the
Houfe to conftitute a Parliament, indeed we may all rejoyce that the
Army fecluded them, and need never wonder at the tricks they
play’d there ; but we fhall have occafion to fpeak more of this hereaf-
ter.

Again, Behold how Clem, who would be thought a great affertor
of Parliamentary Privilege, and rayles at the Army for fecluding the
Members, here hath outed the major part, if not all the Parliament,
and junto’d them: for I am certain there was not one then in the
Houfe, but profeffed himfelf either a Presbyterian, or Independent ;
though fome in a more rigid, others in a more moderate way.

In this Myftery he reckons up what he and his fellow Members did
while in the Houfe together, with their good Lordfhips, Committees,
Sequeftrators, Treafurers, and whole rabble of Receivers, Deceivers,
&c, and all to bring an odiwm upon the Parliament (for this part was
written while Cem: was in the Houfe) yea upon his full and free Par-
liament, as he is afterwards many times pleafed to call it, when it may
ferve his turn.

But the Myftery of this was to give the alarum to the fecond War,
and exafperate the people to joyn with the Cabs to deftroy the Parli-
ment, and re-inthrone his great Mafter, which was the only bufineffe
Clem got into the Houfe for; yet read what he faith of them, and
though you cannot believe all, yet you may finde fomething true,
and then tell me whether they deferved not to be plucked out, whe-
ther they had not in the higheft manner forfeited their truft,
and whether they were not as great Tyrants, as Him they had
outed ?

They fate taxing and polling, yet paid not their Forces; they fate
Voting one another money, yet paid neither the publicke, nor their

owne

21
 

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own private debts, but under the Privilege of Peers, and Parliament
men protected themfelves, and whom they lifted from all due proceffe
of Law, and that they might be fure to fit long enough, they neither
went about to reftore the old, or ereét a new way of Government ;
Sed tempora mutantur, Clem, and his gang are unroofted, the Army is
conitantly paid, Free-quarter taken off, the Navy trebled, and well
paid too, many publique debts fatisfied, a Lord, or a Parliament man
mutt pay his too, or may be fued and made to do it, the Rebels cal-
led to a ftriét account in [reland, the Parliament caufe vindicated in
England, \uftice executed on the Grand Delinquents in both, a Com-
mon-wealth eftablifhed, and all honeft true-hearted Englith men,
if they will be fecured from comming under the power of an enraged
Tyrant.

For that which he objects, That when the Parliament had 4 or 5.
Jeverall Armies, the Tax was but 52000 1. that now it is goooo /. per
menfem, Be pleafed to confider thefe things.

1. That London, and the beft affected Counties paid as much
then or more, becaufe divers were under contribution to the Ene-
my.

2. That admit all were reduced, yet Freequarter was ftil continu-
ed, and many other a ffeffments.

3. We may affirm, and that truly, That the Parliament hath as
many Souldiers now in pay in Exgland and Ireland, as they had then,
though not under fo many feverail Commanders, and thrice as many
Sea Forces.

4. That the greateft part of the Delinquents fines which amounted
to a very confiderable fum came into their Coffers then.

5. That the forces are now paid conftantly, and Free-quarter taken
off, and the Tax now leffened to 60000/. per menfem.

As for the Excife, Bifhops, Deans and Chapters Lands, and the re-
maining Fines of Delinquents, they are hardly fufficient to pay off
debts charged in courfe, and the Intereft money the other had runne
into; as for the Cuftoms, they are not by farre fufficient to defray the
charge of the fhipping : and thus you may fee the validity of this cavil,
which may fuffice to unfold one Myftery of this Hocus Pocus, this
Clem of no fide, for he wouid puzzle a man that eyes him not well to
finde out what he is.

He rayles againft the Independent party and the Army, becaufe

they

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they oppofed the disbanding the Army, faying their continuing in
arms was a manifest act of Treafon and Rebellion; Thata Schifmaticall
Faction in the two Houfes complyed with them, betraying and proftitu-
ting the very being, honour, and all the fundamental rights and privile-
ges of this, and future Parliaments, toan Army of Rebells, who refufe to
obey their Mafiers and difband. Note here the Independent Members
and the Army are to be rendred odious,

And yet he tels us, That befide the City to aw the adjacent South and
eaft Countries, to fupprefs the remoter, the Presbyterians kept up fone in-
land Garrifons, had the Scots, and Pointz /upernumerary Forces for the
North, and in the Weft (under colour of fending men for Ireland) they
kept upon Free quarter, and pay of the Countrey many fupernumerary
Regiments and Troops, moft Cavaliers, at leaft five times as many as
they really intended to tranfport, thefe were allwayes going, but never
gone, fomething ts and ever fhall be wanting, untill Sir Thomas Fairfaix
his Army be disbanded, and then it is thought the difeutfe will fall off, and
thefe Jupernumeraries appear anew Model'd Army, thefe lewd fupernu-
merartes, moft of which fweare they will not go for Ireland, vowing they
will cut the throats of the Roundheads, the Country that is amazed fea-
ring they ave kept on Free-quarter by a Cavalierifh party, for Jome
Cavalierifh defigne.

Note here the Presbyterians are to be rayl’d at, and thofe that p.
33. are the Houfes, who for the eafe of the people, Voted a disban-
ding of the Army, are here a Presbyterian Iunto, who would disband
this Army to modell a new one, whofe Confciences fhall not befoole
their wits where matter of gain appears, but be more pliable to their
defires, and be one of the Cords wherewith the Presbyterian Phae-
thons will drive their triumphant Chariots.

Note alfo the Lord Fatrfax his Army, which even now were Rebels
and Traytors, who abominated nothing more than to return to their
old trades againe, is here an Army excellently difciplined, having
the vifible mark of Gods favour upon their actions, and that the
Houfes are queftioned, nay termed a Iunto for endeavouring to dif-
band them.

Laftly ,Note how old C/em would feem a great Enemy to Cavaliers,
and very fearfull of a Cavalierifh defigne, only to ingratiate with ho-
neft men ; when there is not a more defperate Malignant flave in all
Europe, as his own Tenets do evidence? as for example.

In
 

16

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In his Exhortatory conclufion to the Englifh Nation, he avers, That
at ts evident King Charls from the beginning took up defenfive arms to
maintain Religion, Laws, Libertyes, and the ancient fundamentall being
of Parliaments ; could a Digby or a Nicholas have faid more? could
an Aulicus or a Prag have railed at, and belyed the Parliament and
Army more, or have writ more falfe ftories than this fellow hath
done? and yet, O hee is affraid of the Cavaliers; but this will appeare
more plainly in our fubfequeut difcourfe.

But I will firft give you an Hiftory, that you may more eafily difcern
the myftery of this fellow.

This Clem, when Brifiol was delivered up to Rupert by Col. Fienns
upon honourable terms (had they been kept by that perfidious plun-
derer) who fo zelous, who fo aétive, at left in fhew for the Parliament,
caufe, as this old Clem, who accufed the Governour of Cowardice
and treachery, for not defending that City to the uttermoft extremi-
ty? then forfooth the King, who now hath the juft caufe from the be-
ginning, was an Enemy to be fought againft to the laft man, and what
was the myftery of this but to fet our party together by the ears? He
knew Colonell /zexnes had many great and noble friends, who had a
mighty influence on the Earl of fer his Army ; He knew that Sir
William Waller, and Sir Arthur Hafterigge were ftrongly fortified
in the good opinion of the multitude, and fo hoped there would be
fome tugging.

But that Noble Gentleman Col. Fiennes, whofe innocency the
Parliament hath fince vindicated, being contented to fubmit to the dif-
grace, as chufing rather to fall alone, than indanger his Country,
though in that aét the might feem a ftepmother, fruftrated the defign
in part, though the animofities then created in the parties caufed
fome fatall confequences, as the loffe in Cornwall, the exafperated
Souldiery being contented to behold their Rivals cudgell’d by the
Common enemy.

Behold therefore who were the Incendiaries, and what was the
caufe that enforced the Parliament to new model their Army, it was
Clem and fuch Blades, though he would lay it on others.

You may fee alfo the Myftery of Clems appearing for the Parlia-
ment, and what his aim was in getting into the Houfe: He did firft
appear an eager oppofit to the Cavaliers to get in among them, where
he might fit and give aim, by difcovering their Counfels to his great

Matter.

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Mafter. This C/evz was one of the Setters, who; befides all other
mifchiefs, were to betray thofe who faithfully and freely difcharged
their Trufts to their Country, that when opportunity did ferve,
CHARLES might call them to account, as he ufually did at the end
of Parliaments, as the commitment of Members evidently fhewes,
which was fo infeparable an attendant on Parliaments, that a man
may conceive CHARLES fummoned Parliaments only to find out
thofe who were not willing to be flaves, that he might either cajole
them, or if Court-proof ruine them.

Thus were Savill, Wentworth, Culpeper, and Digby, whofe publike
Spirits feem’d Hobgoblings to tyrannical intereft, conjured down by
an Ave marie, and a little Court-holy-water; and thus were £/of,
Valentine, Pym,and Strode, written in black Characters in CHARLS
his Dooms-day Book, and either to be deftroyed in Prifon or perpe-
tually immur’d, iron fetters being the Chains wherewith the Champi-
ons for thy freedom were rewarded O England.

But C/em being fruftrated in this defign, He hath now publifhed
their Speeches to the Son, adding and forging what he lifts, to render
them obvious to the Rage of an Enemy nurfed up in flaughter, his Fa-
thers tyrannicall Principles, and no doubt Mothers Religion.

Thus hath this fellow dared to violate that fecrefie which fhould
be facred among Members of the Houfe, and to accufe Members for
what they did in the Houfe, though he bawl againft the Army for
impeaching the 11. Members upon aétions in the Houfe, and decryes it
as the greateft breach of privilege, and violation of the Covenant, and
yet he avers, He hath adventured to vindicate our Religion, Laws, and
Liberties with his pen, in purfuance of the Covenant; as if it were law-
full for him to fay, and do any thing; it isa breach of Covenant in the
Army, it is a purfuance of it in him.

Bluth ye Heavens and tremble O Earth, at the difmall impudence
of this Wretch, who dares thus openly take that Covenant in his
mouth, and profeffe to have taken it, which he fo horribly hath bro-
ken, as may thus appear.

1. He every where cries up the moft defperate Anti-covenanters, as
Montroffe, one whom the whole State and Kirk of Scotland have fen-
tenced, as the moft bloody Excommunicate Traytor and Rebel.

2. He admires, and pratifes Hamilton, who by a Malignant Facti-
on and force overfwayed the Parliament of Scotland, exercifing the

D higheft
 

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Refpublica Anglicana.

 

higheft tyranny and opprefiion over thofe Covenanters, who would not
Jjoyn with him in that horrid violation of the Covenant, the Invafion of
England, and conjunction with Langdale, aud his de/perate crue of An-
ti-covenanters, yea and juftifies that action.

3. He averres it was a vain thing to defire the late King to take the
Covenant, who could not take tt but he fhould prophane Gods name, and
Sorfwear himfelf.

4. He profeffes himfelf oppofite both to the Presbyterians and Inde-
pendents, as the comnton diflurbers of the Church; railes againft the
Presbyterian Minifters and the Affembly, calling them wicked Simons,
that flander the godly Onias, to out him of his Priefts place.

5. He jeeres them and their Government; faying, The popifh Clergy
draw all civill affairs, publike and private, under their jurif:tiftion and
cognizance, quatenus there is peccatum 77 all humane adtions, the Pres-
byterians quatenus there is {candalum, what oddes? peccatum ts the
Mother, fcandalum és the Daughter.

Thus he is not afhamed to abufe the moft facred tiea Solemn oath;
what regard then is to be given to his counterfeit pretence of making
a confcience of Oaths? all thofe pofitive and abfolute articles which
contein the main end of the Covenant, are nothing with him, but
that claufe for prefervation of the Kings Perfon, though limited with
a fubordination to Religion and Liberty, is fo facred, becaufe for his
turne, that it muft be kept, though contrary to the words as well as
meaning, even in deftruction of Religion and Liberty.

Thus having mocked God, he defcends to abufe men, and thofe not
of the ordinary fort, but Members of Parliament, the High and Su-
preme Court ; as in his Century, which he ftiles A Li/? of the names
of the Members of the Houfe, observing which are Officers of the Army
contrary to the felf-denying Ordinance, together with fuch fummes of
money, Offices, and Lands, as they have given to themfelves for fervice
done and to be done againft the King and Kingdom.

This is a rare fellow to profefle he hath ferved the Parliament faith-
Sully, and that he hath not changed his Principles : but fhould we admit
it to be as he faith, may not the houfe difpenfe with one of their own
Ordinances? but behold the jugler.

For firft there was not one Member continued in command but
the now L. Gen: Cromwell, and that upon the entreaty of the Army,
yet he writes, as if they had their commands ftill : The Ordinance

did

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did not fay every one that had a Command fhould leave the Houfe,
but that every one of the Houfe fhould leave their Commands, and
fo they did. Here is one juggle.

Then he mufters a great many, who have been chofen into the
Houfe fince the Ordinance, and end of the firft Warre, and had com-
mands in their feverall Counties, whofe commands ceafed of courfe,
and where are thefe touched in the Ordinance?

Others there are who being Officers of the Army, were admitted
into the Houfe upon the late elections, and never queftioned for their
commands: but this peremptory wrech who would feem to underftand
the Ordinance better than the whole Houfe that made it, yet knows
wel enough the reafon of that Ordinance, as having had a great hand
in working the mifchief, which that was made to prevent.

The emulations of our feverall Commanders had nigh ruin’d all ;
there was no way better to remove the difference, and quench the
flame, than by calling home all from command; thus none could plead
an injury, his Rivall being in the fame capacity with himfelf: this was
done, and it proved excellent phyfick, but the cure being done, what
need of the medicine? Sure this Fellow himfelf would think that man
mad, that fhould rail to fee another that is recovered leave his phy-
fick potions, efpecially with his Doétors Licence; and yet this. this
Bedlam doth.

For the Offices they were void, fome by death, others by Delin-
quency ; and is it not more juft, more beneficiall for the publike, yea,
more like a Parliament to beftow, then fell places: but the wretch
bought his in the Exchequer, and envies therefore at the good of his
Neighbours who did not fo.

And if it be fitter to beftow than fell publike Offices, to whom
could they better give fuch, than to honeft men ; and whom could the
Parliament be more confident of, than fuch whofe integrity and love
to their Country was feen by them every day, both in their Speeches
within dores, and actions without ? and truly I am induced to thinke
the better of their choice, becaufe I finde not Clem in the Lift:
For if we cannot fay that no Knaves get Offices, yet we may affirme
that all Knaves did not; as for Example, old Clem's mouth is
not ftopt.

For money and Lands, was it not the higheft juftice to reward
thofe Gentlemen who had fuffered, out of the Eftates of fuch upon

D2 whom
 

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whom his great Mafter had beftowed theirs? befides what thing fo
barbarous, fo greedy, fo envious, fo like old little tutchy Clem, would
accufe a Parliament for rewarding their Members for their valor and.
fidelity in defending their Conntryes liberty.

His great Mafter could make Rupert Duke of Cumberland, for
murdering and plundering in England, Montroffe a Marqueffe, for
killing and and robbing in Scotland; and Axtrim a Marqueffe for
joyning with the Rebels in /reland; befides this beggarly fellow a
Lord, that a Baronet, another a Knight, and beftow honeft Gentle-
mens eftates on them, yet we hear nothing of this, Clem makes no
Centuries of them.

Alas! Digby deferved to be Secretary for penning fo many De-
clarations, wherein God and man were mocked in Print, as much as
in Clems book, and Nichols merited as much for lying as faft as Clem
for his great Mafter.

But the Parliament cannot beftow a reward on thofe, who have
ventured their lives and fortunes in their Countryes defence, who
have thought nothing too dear to part with for Religion and Liber-
ty, who with the hazard of their private, have fav’d the publike, but
they muft be branded by him with the Mark of wafters and deftroy-
ers of the Publique Treafure ; it is reward enough he thinks, for any
who have ferved the Parliament, if they profper and overcome, to
obtein the Title of Stubbornly flout, as he rewards the Lord General
Effex, or of Brutifh valour, as the Lord Generall Fairfax. If they
are overpowred, and will be fo prudent as to make a vertue of ne-
ceffity, and do what they may, if they cannot do what they would,
with the Title of Coward and Traytor, as he did Col. Fines.

See the irrationall barbarity of this fellow, who when he pleafeth

Asin Col, Will have every thing Cowardice and treachery under the degree of
Nathaniel! Defperateneffe ; and when he lifts again, call the moft fober valour

Fiennes
Cafe.

Brutifh and ftubborn ftoutnes, but one would think, one fo implaca-
ble in punifhing what he will pretend a breach of truft, fhould in rea-
fon be ready to recompence a gallant difcharging of it: yet you fee it
is trechery & cowardice to deliver up a Town to the late Kings for-
ces, though not tenable, and upon honourable terms, in one, and yet
in others to beat them and withftand them is fervice done againft the

King and Kingdom.
He tels us in this Century, That he might end as he began, that e-
very

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every Member of the Houfe of Commons, being in all 516. ave by their
own order allowed 41. a week aman, which amounts to 110000). ayear:
This wretch knowes they never received it, unleffe fome few, and
that in the very heat of the War, whofe Eftates were under the pow-
er of the Enemy, nay not 50. though he amplifies the number to 516.
and all this he doth only to make the people believe the common
Treafure was wafted on themfelves, you may fee then the villany of
this Impoftour.

He fets alfo this * mark before their names who he terms, Recruiters
illegally elected by the new Great Seal, the power of the Army, and voi-
ces of the Souldiery, and ave unduly returned, and ferve accordingly; yet
when the Generall Councel of Officers in their anfwer fay, That by
the endeavours of fone old Malignants, and by practtifes ufed in new e-
le€tions, there came in a floud of Burgeffes, that are either Malignants
or Neuters, then Clem is of another mind, maintains their Elections,
and cryes out of breach of Privilege: Of the truth of which, we may
judge by Clem, who was one of that flood, and I bleeve the top, the
fcumme for Malignancy: but if contradictons were wonders in Clems
Book, he had been a greater wonder worker than Szmon Magus,
Hocus Pocus, or the whole gang of Sorcerers and Iuglers.

But let us grant him what he faith, and he will marre all; for
Clem, Prynne, and moft of the fecluded Members, who baw] at their
outing, were Recruiters, how durft they they fit in the Houfe, or aét
as Members of Parliament ; and what had he or Pryz to doe, to pro-
teft againft the Army for fecluding them, who were but Mz/ites, fol-
diers to guard the King and Houfe of Lords, as Pryz excellently of
late hath found out.

The Army only hindred Pryxz from going to fit among the Com-
mons, whom they thought the Reprefentative of the People, and up-
on his fnarling and ranting words detein’d him a while: If he would
but have defired a Pike, and marched to guard the dore of the Houfe
of Lords, he might have had it, and leave to have ftood as long as he
would. But to return to Clem, was it not rather a breach of Privi-
lege in C/em to offer to fit, who knew he ought not, than in the Ar-
my to pull him out? thus you fee he hath deftroyed the ftrongeft
Pillar in his whole fabrick, and removed the greateft block of offence,
nay proved that here to be the higheft a&t of Iuftice, which he eve-
ry where elfe rayls at, as the higheft breach of Privilege, for the

D 3 Ar-

29
 

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Army, which was raifed to defend the Parliament, did onely
free it of a multitude of intruders, yea fuch a multitude, as overpow-
ring the reft, were Iudges in their own caufe, and fo not to be voted
out by a fewer. And thus you may fee the Armies innocency, the ve-
ry bittereft Enemy himfelf being Iudge.

And now Gentlemen, that this Century might not be unlike the
reft of the Book he adds lying to jugling, and fets his mark on Mr.
Blackifion, one who was a Member from the firft, nay he gives him-
felf the lie in the following fcandall, and confeffes as much ; saying,
He got himfelf returned by the Scotifh Garrifon, which lay there when
this Parliament was fuminoned ; thus you fee he piles them three fto-
ries high, as if he were affraid he fhould want Room to lye in this
damnable edifice. But now to leave this, and come to his rayling.

And truly Gentlemen you will guefs, that he took the opportu-
nity of fome fit of the Gout, or Stone, that he might be mad enough
to rage in the compofure of this Book, which is as very a compendium
of fnarling, without modefty, fence, or reafon, as ever was compri-
zed within the bounds of a Calves-skin: but it hath allwayes beene
obferved, that thofe who want truth and reafon, are accuftomed to
blufter, in railing and falfe accufations. Thus did old Sathax in his.
difpute with A/cchae/, thus the Heathen did againit the Chriftians,
the Papifts again{ft the Proteftants, the Cabs againft the Parliament,
and thus doth CZem deal with his betters. Gentlemen, read on, and
you will never wonder that Houfe is called Hell, which hath fuch a
devilifh Landlord.

Clem in his Epiftle would fain cheat us into a belief, that he railes
not againft the Body of the Houfe or the Army when he averres,
That the late King had the juft caufe from the beginning, calls them
Rebells and Traytors, who have overthrown Religion, Laws, Liberties,
and the ancient fundamentall being of Parliaments, all which the King
he faith, took up defenfive arms to maintain. Note here, he not on-
ly gives the Parliament, but the late King too the lie, who hath in
Print avowed the contrary.

The Parliament in the firft war, he ftiles, two Funtoes, Prefoyte-
rian and Independent, who couzened, pilled, and poled the people, con-
fuming the publike Treafure on themfelves, the Members are [usto-
men, Hocus Pociuffes, State-Mountebanks, the County Committees.
are Zanies, and Fack-puddings with him, and all this when they were,

as

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23

 

as he is forced to confeffe, a full and free PARLIAMENT.

The Members chofen in after the firft War, he ftiles Recruiters, who
were illegally ele€ted, unduly returned, and ferved accordingly,
Clem was one of thefe, and fo meafures their Corne by his owne
Bufhell.

The prefent Parliament he calls Col. Prides Dray-horfes, Traytors,
Tyrants, Theeves, Col Prides Parliament, &c.

The Counce! of State he calls, A pack of forty Knaves ; this for the
generall ; befides he hath a bout with every Member almoft in parti-
cular.

The Lord Gen. Effex, a man as mild as gallant, and whofe onely
fault was, that he was too eafie to believe (as many honeft and noble
foules are) yet with Clem forfooth, he was a man ftubbornly ftout ;
and why pray? becaufe he would not runne away, or let the Cabs beat
him; you fee how Clem was for the Parliament; can any man i-
magine that this Wretch did not accufe Colonell Fiennes out
of defign, and draw his purblinde Brother in, merely to helpe to
bark ?

The Lord Generall Fazzfaa, a man whofe Fame rings through all
Lurope, whofe matchleffe deeds will hardly be believed by pofterity ;
a man who exceeded his Enemies as farre in fidelity and clemency, as
in valour and fortune; whofe mercifull granting, and inviolable
keeping of Articles, begat admiration in the foes, and repining in
fome harfher {pirited friends ; who commonly conquered the Foe
double, their bodyes by his magnanimity, and their affections by his
clemency, and whofe name founded among the healths of the moft
inveterate Cavaliers, finally, a man whofe humility is as unparral-
lel’d as all the reft, who is as farre from being elevated by his fuc-
ceffe, as he was from being dejected in the greateft diftreffe; yet
with this Fellow he is a man of a Brutifh valour, a Brutifn Generall,
a Brute, a Foole, &c. But to the name of Fairfax fhall be ereéted
Trophies on the higheft Pinacles of Fame, when this bru-
tifh Fellowes memory, fhall ftinke in the noftrills of all honeft
men.

The Lord Generall Cromwwe//, a man whofe virgin Fortune never
yet was forced, upon whofe Conquering Enfignes plumed victory
hath alwaies perch’d; a man as prudent as valiant, and as pious as
prudent, who in ali his high fucceffes ever gives all the glory to God,

attributing

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attributing all to the prayers of Gods people, nothing to the valout
of his unconquered Troops, accounting it his higheft glory to be e-
fteemed as the meaneft inftrument in the hand of God; in fine, a
man who hath wholly devoted himfelf to the fervice of God, and his
Country, never refufing any perill or trouble, hazard or travaile,
which the defence of Religion, and his Countries freedome calleth
him unto: yet is this man fo rail’d at by this Fellow, and fuch heaps
of dirt thrown at him, that had I impudence enough to defile my pa-
per with them, yet I could not finde roome enough in a narrow dif-
courfe to infert them, every page being befpotted with the railings,
and curfings of this SAzmez, againft that Worthy. But the deeds of
Cromwell praife him in the Gates ; when he fitteth among the Elders
of the Land, Lxgland arifeth up, and calls him bleffed, /reland alfo
and Scotland praife him, unto whom God hath made him an Inftru-
ment of Deliverance.

Sir Henry Vane Senior, he ftiles, The Old Dogge, judge O Reader,
who barks and fnarles. Sir Henry Vane junior, A Whelp of the old
curve; \et him carry the title who is the bawling Puppie. Mr. Gurdon,
a fellow that {pits venome as naturally as a Toad ; what a venemous
Beaft is Clem then? Mr. Holland, originally a Link Boy ; a new pe-
digree indeed, a very piece of Non-fence. Sir Henry Mildmay, a
Procuror, Pimpe, and Pander; He had deferved the Name, would
he have Pimp’t for the luft of a King, or betraid his Mother (his
Countrey) to be abufed by him, as Clem hath. Mr. Rowle, the 7-
literate Few of Eaton College ; had this fellow been fo much a Chri-
ftian or Scholar, as that grave Gentleman, he would never have plaid
the Knave and Foole fo in print. Indeed I believe he is not a man of
his reading, for I never found any thing ftoln out of a Prag, or Man
in the Moon in his writings. Sir Hardreffe Waller, the one-eyed Po-

s lyphemus of Pa/tbord;* he could fee to catch this Viif/es, when he was
he Gann going to rob us of our Palladium, and fteal that, upon which depen-
goingto” ded the Fortune of Englands Liberties. Sir Thomas Wroth, Fack-
adjoum pudding to Prideaux the Poftma/fier ; There is never a Iack-pudding to
at a gin Aulicus, if Clem be not, who hath out-ly’d, out-rail’d, and out-
Parliamentflander’d him, and all the reft to boot, and fo over-aéted them, that
that mor- the other Hell can never fhew one may match him. Mr Corbet, Jx-
ning they guifitor Generall, The Prologue to the Hangman who looks more like a
"Hangman, than the Hangman himfelfe; but let thofe judge, a

ave

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25

 

have feen both, which looks more like a Hangman: fure Clem never
faw his own face in a true Glaffe. All this C/em hath done, and yet
this Brazen face dares to averre, that the witneffe againft him, for but
faying, The Gentleman was a leane meager man, by the incivility of
his words was a man of no breeding, what fhall we judge of Clem
then?

Of the Iudges he faith, That true men may go to the Gallowes,
Theeves muft fit upon the Bench; Clem will be afore hand with them,
becaufe he fears they will end with him: I fay, GaHlowes claim thy
dite.

The City, even that generous City of Londo, which hath expen-
ded fo much bloud and treafure in defence of their Freedome, he cals,
That Dull Beaft; it would not anfwer to Clems fpurre, but fuffe-
red the Army to unhorfe him, and the reft of his fellow ranke Ri-
ders.

Of the Clergy in generall he faith, The Clergy in all times and pla-
ces, ever held with the mighty (1 am fure he holds not with the Al-
mighty) as the laccho hunts with the Lyon to partake of his prey. The
Clergy have ever had an itching to be medling with State-affairs, which
frewes how contemptible an opinion they have of their own coat, that they
can finde no contentment in tt, and yet they would have the Laity to have
a reverend opinion of it; but univerfall experience teacheth us, how mi-
Sevable that Commonwealth ts, where the corruption of a Church-
wan, proves the generation of a State/-manz;, and fo it did the Army,
how miferable ours was, where the corruption of a Parliament man,
proved the generation of a Cavalier, which caufed Clems outing.
But I will leave thefe things to our Clergy-men to anfwer, who I
hope will confute him in deed.

The Popifh Clergy, he faith, draw all publique affairs under their
juvifdittion, quatenus there is peccatum ; the Presbyterian, quatenus
there is {candalum, 72 all humane actions ; and the Independents are a
compofition of Chriftian, lew, Turke, as Mahomets Alchoran was a
Gallimaufrey of Jew and Chriftian: truly Clems is of Few, Turke,
and Heathen, and Clem, believe it, is no Independent, for there is.
not one dramme of Chriftian in his Compofition.

But the Epifcopall good Onia/es, they (hold Clem did not our
Magpies prey with Eagles, nay and perch above. them too, nay and
in Norwich not many years agoe, was feen a Wren on the oer

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litan Magpies, and the Magpie on the Eagles back foaring to an abo-
minable lofty pitch) they meddle with nothing. C/em could be drunk
over night, rayle, lye, flander, and grind his Neighbour, and yet
have the Sacrament next morning (ftay, now I think on’t, I dare fay
for love of Clem his brother writ that learned piece with Marginall
Notes to it, to prove the Sacrament a converting Ordinance) nay and
might dance about the May-pole, or be drunk again in the afternoon;
for a baudy Court or fo, alas it was but paying a monethly tax to it’s
Officers, and he could keep a VVench or two for all the Churchwar-
dens ; (yet how doth Cem pine at a monethly tax now, why Clem,
Liberty and Lechery, begin both with one Letter.) It may be a Bifhop
was a Lord Keeper or Treafurer, and he being unmarried, would fell
juftice and places cheaper than Lay-men, which was a great eafe to
Clems tender Confcience: befides thofe good Oxia/es, never diftur-
bed Athiefticall prophane fellowes; Had old Clem lived from Au-
guftine the Monks time, to little Lands, I would have warranted him
from their courts (paying his tax above cited I mean.) It was a Puritan,
a man who had fome fear of God, delight in his Ordinances, and a
little too much Confcience than to become a Proteftant at large,
zd eft, a Papift Royall, one who owed no duty to any, but flavery to
his King of his outward, to the Patriarck of Canterbury of his inward
man, (and what was this to Clem?) who ftuck in the Prelats ftomacks;
yet Clem whilft your mind runs fo on your good Oxia/es, remember a
little the Covenant, but what is an Oath to a Cavaleer, efpecially an
old one. ,

Of the Affembly, he faith, The Houfes abolifh as fuperftitious, be-
caufe legal, the Convocation of Learned Divines (they are learned and
Divines who even now in all ages were Jaccho’s in practife at leaft)
regularly Jummoned by the Kings Writ, and duely elected by the Cler-
gy: and the Houfe of Commons nominates an Affembly of Gifted Di-
vines (who would think an old fellow, who hath got fo much money
by an Office in the Exchequor, would think the worfe of gifted men)
indeed wicked Simons who flander the Godly Onias to out him of his
Priefts place.

This old piece of Apocrypha railes at the Houfes, though. by his
Confeffion a full and free Parliament, and for whofe fervice he ven-
tured and fpent fo, yet he neither lyes, nor changes his Principles.
Then at all the Affembly men, who were the learnedft of all parties;

and

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and laftly knits up with a notorious lye, that the Houfe of Commons
nominated, that is, ovzely, when the Lords he knows nominated pro-
portionably to the Commons.

Again, They daub up all with the untempered Mortar of hypocrifie
by their Rabbies of the Affembly; This Jew may live long enough and
write too, before he will deferve the Title of Raddz.

But his fury ceafes not here, all Minifters that ever were for the
Parliament, muft come under old Lafhers whip: He calls them Put
pit-Devills, who transformed themfelves into Angels of Light; Pzd-
pit Inceudiaries, with whom had an Order been taken from the be-
ginning, they had never kindled a War between the King and Parlia-
ment, they curft Meroz and neutrality fo long, till they brought
Gods curfe on the Land, and put both Church and Common wealth
into a flame. You Gentlemen have a care, you fee if the Pretender
fhould get in, upon whom the Cabs will lay the Load, if you fhould
pray or Plot him in, I beleeve you will hardly have any finging daies
unleffe at the Gallowes.

Nay his malice paffes Taweed. The Kirk or General Affembly of
Scotland, he calls a few ambitious pedanticall Churchmen; The Mini-
Jers (whom fometimes he would feem to claw, yet his malice is fo
great he cannot hold now but he muft fcratch) he calls Clergy-Im-
poftors, Zealots, imployed by Argyle, to afperfe thofe that did oppose him,
as if they were fallen from thew firft love, turned Enemies to the caufe
of Chritt, had with Demas embraced this prefent World, with many more
seers and vevilings caf? upon them, the Marq; of Argyle, and all the
Presbyterian party, together with prayfes conferred on Hamilton,
Montroffe, Gc. And this is all the Kirk will get, by dandling the
Royall Babie on her knees; to wit, to have her eyes fcratch’d out by
it and it’s play-fellows, when they are high enough to reach
Her.

And now as if it were beneath him onely to_lye, fay and un-fay,
flander and revile, he adds blafphemy, and abufing of Sacred VVrit,
to fill up the meafure of his iniquity, Thus faith this wretch ; God
bleffe all honeft men from the light of Olivers countenance. Again, At
laft, the Spirit of the Lord called up Oliver Cromwell, who flanding a
good while, with lifted up eyes, as it were in a Trance, & his neck a little
enclining to one fide, as if he expected Mahomets Dove to defcend, and
whifper in his Ear (foh! this {mels of the Character of a London a

E2 urnall,

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urnall, what C/ doft thou make no more confcience of robbing the
Cabs of their jefts, than honeft men of their good names?) and fending
Jorth abundantly the groans of the fpirit (who can but groan to heare
this) /pent an hour in Prayer, and an hour and an halfe in a Sermon;
more time than Clems Godly Oniafes fpent in thofe Dutyes in a
eare,

From thus abufing the Spirit, he falls upon the Saints, and this
wretch who calls the keeping a Guard in the lower part of Pauls (a
place never employed in any religious performance, and where the
baudy, and fuch like Courts were kept) a making the Houfe of God, a
Den of Theeves; here dares defile the living Temples of the Holy
Ghoft, the Saints, endeavouring to render that glorious title, where-
with God hath honoured his Eleét, abominable in the eyes of the
people.

Thus he faith: The Kuaves lyed like Saints; it is a particular pri-
vilege for the Saints to lie without fin, or at leaft without imputation of
fin; Alchimie Saints, trayterous, tyranncus, theevifh Saints, Reprobate
Saints (beware Hornes, a Bull a Bull) Bloody cheating Saints, though
this br Godly nnd Saint-like dealing, yet this is not plain nor fair dealing.
Thefe are the aéis of the Godly, to make innocency it felf feem nocent, if
all fhould be felf-denying men, there would be few Godly men left in the
houfe. The Godly Gang, Godly cut-throats, Canniball Saints, with
much more which I omit.

Now it can be no excufe for this wretch, to fay he means fuch as on-
ly ftile themfelves Saints; For, fuppofe a crafty man fhould defire to
cloth his black deeds with that white rayment, therefore muft he de-
file it? his Bible teaches him not to rayl at, and abufe Angels of light,
becaufe the Devill fometimes affumes their fhape; or to worry fheep,
becaufe ravening woolves creep in their cloathing: But behold this
wretch dares defie the very name of Saint, as if holinefs were a crime.
Take heed, O Be/zebub, left he get the Lordfhip of thy Hell too, and
be preferred to command in chief, as being the more daring Fiend.

In fine, he fumms himfelf up, and gives an epitome of his vilanous
tenents in this infuing piece, vzz. I do hereby declare, and proteft before
that God that made me a man, and not a beaft (and therefore you will
make your felf one) a freeman, and not a flave; That if any man what-
Jocver, that taketh upon him the reverend name & title of a Fudg or Iu-
Stice, frall give fentence upon this, or any other att of this piece of a Houfe
Q

ey

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of Commons, I will, & lawfully may, the inflaving fcar-crow doctrine of
all time-ferving, Stateflattering Priefis, & Minifiers notwithfianding
Sollow the examples of Sampfon, Iudith, laell, avd Ehud, and by ponyard,
piftol, potfon, or any other means whatfoever, fecret or open, profecute to
ine death the faid Iudge, and luftice, and all their principall abbettors :
and I do hereby envite, and exhort all generous freeborn Englifhmen to
the like refolutions, and to enter into leagues defenfive, and offenfive, and
Sacramental affociations, feven or eight, or as many as can conjide in
one another, to defend and revenge mutually one anothers perfons, lives,
limbs, and liberties as aforefaid, againft this, and all other tllegall, and
tyraninous ufurpations.

Is this the voice of a man,a Chriftian,a Proteftant? what fpirit called
up Clem to preach this ftuffe? yet give me leave to repeat it.

1. His text is the late Aét declaring what fhall be Treafon, which
he wrefts horribly, and falfly gloffes upon; endeavouring to make the
worid beleeve, That there was never fuch a predigious aét, which
makes our words and thoughts Treafon, which were free alwaies un-
der Monarchy, But Clem, where is there any word in that A&,
which layes hold on thought, for words, was there no {peaking Trea-
fon, nay and thinking too under Monarchy? what think you of this
cafe in Law, That a man for telling another, He dream’t he had kit-
led the King, fhall be accounted a Traytor: nay, the reafon of this
Law confirmes it more, for befide that, it will be adjudged, ¢hat he
might pretend a Dream, to feel the other, and fo draw him in; it is
plainly affirmed, that the Law muft fuppofe he would not have drea-
med fo, unleffe his thoughts had run upon it awake. To omit all o-
ther, take but two ftories recorded in our Chronicles, which will
fhew how free words and thoughts were, under Monarchy. One
Walker, which was Landlord of the Crown in Cheap-fide, as you
are of Hell at Weftminfier, for but merrily faying, when his Child
was commended, 7 hat if he would be a good Boy, he fhould be Heire to
the crown one day, was condemned and fuffered as a Traytor. And Ef-
quire Burdet of Arrow in Warwick/fhire, for laying, would the head
were in his belly, that perfwaded the King to kill that White-Buck, was
condemned, drawn from the Tower to Tyborn, and beheaded ; be-
hold and blufh then, if thou canft Clem, how free our words were
under Monarchy.

His doétrine drawn from this, is 7hat a man may, and will, fiab,

E 3 &c.

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&e. any illegail tyrannous ufurper, or his abettors, that is, any man
that he pleafes to ftile fo. Is not this more devillifh than the Doét-
rines of the Affaffinates, or their followers, the Iefuitical Papifts. By
this, a private Rogue, that can pretend nothing whereby any power is
derived to him, may murder any man: by theirs, the party to be
murdered, muft firft have fentence paft againft him by the Pope, or
the fuperiour, and then fome one is appointed by them, who hath a
difpenfation, and an holy inftrument confecrated to boot, to perform
it.

3. He anfwers all objections, by reviling the objectors ; calling all
thofe learned men, Proteftants or Papifts, who have oppofed fuch
murderous tenents, and confuted them out of the Word of God, law
of nature and reafon, Tzme-ferving, State-flattering Priefis, &c.

4. His Scriptures to prove it, are the examples of Ehud, Fael, and
Sampfon, all which have been fo largely and learnedly anfwered by
Learned men, both Proteftants and Papifts, that it is needleffe to
mention it here, had we room for fo large a controverfie: yet ob-
ferve, that Clem holds, That he or his Gang, when they lift to murder
any man, have an immediate call from Heaven to do it; who hath the
fpirit of Jack of Leiden doubled upon him now?

For Judith, I could not find her aé&t in my Bible, and fo, I conceive
fhe and Clems Onias, were appochryphal Cozens, but fearching, I
found, Vengeance is mine, I will repay faith the Lord: and I humbly
conceive, neither the Prophet who writ it, nor the Apoftle who
quotes it, were ¢ime-ferving, State-flattering Priefis and Minifters.

5. His Application is to exhort and invite ail Lng/i/z men to fol-
low this his Do€trine ; and truly fome Vilains, both Eugli/h and Scots,
have put it in practice, as the murders of Doctor Doriflaus, and M.
Afcham teftifie, which though C/em may approve, yet I am confident
no honeft or gallant man but abhors.

6. And that they might do it effeCtually, he prefcribes them means
to do it, to wit, dy entring into leagues and facramentall affociations :
yet Clem forgot to teach them where they might get a Father Garnez,
a Prieft to adminifter it, for fure none but one in holy Order can be fit
for a Cabb.

And now truly, feeing C/em hath been fo ready to help forward
murders, by my confent the Parliament fhould make him a means to
prevent or deterre his Difciples, by hanging up according to their

A&

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A&t this great Doctor of the Affaffinates, the next affaffination that
is perpetrated ; and fo fare well to him.

For I fhall now come to his defigne, having fhewn the manner of
his carrying it on, which is to render the Parliament caufe unjuft, and
them odious to the world, and to performe this he

1. Firft enumerates many errors and mifcarriages in them, in their
carrying on their Caufe; but fhould we grant all he faith, though
more than is true abundantly enough, yet cannot the mifcarriage in
the inftrument, render the Caufe unjuft, unleffe it be fo in it felfe;
which that it was not, he himfelfe confeffes in this book, where he
affirms Zhe cavaliers fought for Regall Tyranny, tiles their oppofers,
the well-affected, tels us, The conteft was between the Kings Preroga-
tive, and the Peoples Laws and Liberties; profeffes he had /erved his
Country faithfully in ferving them, and accounts it his honour fo to have
done: now therefore all his ftuffe makes againft himfelf, and for the
Army, juftifying what the Army charged them with, to wit, Breach
of Trufe.

2. Another thing is, dy urging the Oaths of Allegiance, Suprema-
cy, and Covenant; but for this read a fhort difcourfe, entituled A Dz/-
engaged furvey of the Engagement, where this is fo excellent hand-
led, that nothing need be added to covince him.

3. The other is The fecluding the Members, and concerning this,
becaufe upon, this hinge the whole controverfie turns, I {hal endeavor
your fatisfaction.

This PARLIAMENT being fenfible of the tyranny, oppreffion,
and ftubborn refolutions to continue them in the late King, together
with the encroachment of Him, and fome of His Predeceffors, upon
their Privileges and our Liberties, were refolved to vindicate and re-
vive both their owne Authority and our Freedoms. In order here-
unto, they claim their right of the difpofal of the MILITIA, and
difclaime the wrong ufurpation of NEGATIVE VOICE in him;
and this to render him unable to raife commotions, or hinder juft
and neceffary Lawes; for they knew by often tryal, of his breach of
Truft, Promife and Oath, that it would be impoffible to have Him
good, unleffe they made it impoffible for him to do mifchief.

He on the other fide was as bufie, endeavouring by all the Clan-
deftine Plots and confpiracies He could to ruine them, and in them
the Power of PARLIAMENTS, and Freedome of the Exgli/h Na-

tion

 

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tion: but when He faw this would not doe; but that they grew daily
deeper rooted in the peoples affection, He refolved to caft the utmoft
chance, and by fine force to cppreffe them.

Hereupon fears and Tumults are pretended that He might with-
draw, and being got out of Town, with His eldeft fon, He hies to York,
where nothing was left undone, either by Declarations and Protefta-
tions in publique, promifes and flatteries in private, to draw away the
People, the Queen, and Crown Iewels being packt into Aol/and, to
provide money, arms, and ammunition.

Vpon this, growing confident of His power, He proclaims the Par-
liament and their adherents, Traytors and Rebels, fets up His Stan-
dard againft them, and then that He might feem to defire peace, fends
a Meffage for a Treaty.

The PARLIAMENT Anfwer, That He had done that which never
any evill Councell produced in former times, or any age feen; that he had
declared a Parliaments actions treafonable,and their perfons Traitors,
and thereupon had fet up His Standard againft them, whereby He had
put the Parliament, and tn them the whole Nation out of His protection;
and that untill His Standard was taken down, and thofe Declarations.
and Proclamations were recalled, He had put them in fuch a condition,
that whilft they fo remain'd, they could not, by the fundamentall Privi-
leges of Parliament, the publike truft repofed in them, or with the gene-
vall good, or fafety of this Nation, give Him any other anfwer.

Thus to fighting they fall, & He, after he had murderd many thou-
fands, and rob’d and plunder’d moft parts, is beaten and taken Cap-
tive. The Parliament upon a charitable conceit that He might be bet-
ter, His evil Counfellors being removed, fend Him Propofitions again
and again, which are ftill refufed: The Army alfo, whilft in their
cuftody, dealt with Him by all perfwafive means, giving Him more
liberty of converfe, yet all to no purpofe. Whereupon, The PAR-
LIAMENT finding Him the evill Counfellor, a fetled and obftinate
Tyrant, Vote Vo more addreffes to Him,and Declare, They will fetile
the Nation without Him.

But He having taken advantage of the Liberty allowed Him, had
fo fown His tares, and fcattered His Commiffions, that they fprung
up a fecond War on all parts, in England and Wales, Scotland allo by
the confent of their Parliament, under the conduct of Hamilton brea-
king in upon us, contrary to the large Treaty, and their fo pretended-

ly

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ly efteemed Covenant; hereupon many of the moft refolute Lords and
Gentlemen, being abroad upon imployment, the Parliament being
laid at by Petitions, which his favorers every where promoted, fome
for feare, others for favour, and a third fort for envy, recalled their
Vote, and appoint another Treaty; their good Lordfhips all this
while refufing to declare Hamilton a Traytor, and his Army Enemies,
whom the Kirk of Scotland had fentenced as the violaters of the large
Treaty and Covenant, the breach being fo apparent, and their party
befide having not the managing of it in chief.

At length God having fubdued the Enemy, by his bleffing the en-
deavours of the Army, which he owned every where in an efpeciall
manner, and the King refufing this laft time to grant the Propofiti-
ons; The Army being fenfible, as being eye-witneffes of the miferies
and flaughters brought upon their Country daily for the Intereft of
one man, who had out-lawed himfelf, and forfeited his Crown, Peti-
tion the Parliament to ftand to their former Vote, and fettle the Na-
tion without Him ; but finding that there was a great part, mott, if
not all the Lords, and many Commons, who had not only betrayed
their Truft, but would alfo betray their Countrey, and deliver up all
the honeft party into the hands of an enraged Enemy, they refolve
to bring their affiftance to them which. ftood faithfull to that caufe,
for which they were raifed, and fworn to defend, and fo fecluded fome
who were moft active for Him.

And now I defire to know what breach of Privilege this could be
to exclude the Houfe, fuch who (by the judgment of the Parliament, As in the
and that paffed in the fight of God and men) had contrary to he
fundamentall Privileges of Parliament, the publike truft repofed in 1642 fore-
them, and the generall good and fafety of the Nation, not only trea-cited, ap-
ted with, but voted his denyall of their Propofitions a ground for?
Peace, who had his Standard up then in the Revolted fhips, and in
freland againft them, whereby they were Traytors and Rebels in his
thoughts & aétions too, & in an incapacity to treat by their own con-
feffion, could not oblige him to keep any thing had he granted it, ef-
pecially he being in dure/s under reftraint, as he did imply in one of
his laft meffages ?

But fhould you ask by what lawfull authority the Army could call
them to account, who were their fuperiours, and how without breach
of privilege, exclude them ?

F I
 

34 |

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I fhall thus anfwer. In all actions the end is the chief, and moft
defirable, but the means only as they tend to the attaining it are to
be efteemed and exercifed : the end is the generall good, which con-
fifts in the Liberties and Freedome of the people; to attain this end
Parliaments were inftituted as the moft apt means by our wife Ance-
ftors; and to preferve thefe meanes, and by thefe the end, endued
with many and high privileges, that fo thofe high Courts being invio-
lable, they might without fear difcharge their high Truft. Now in
this caufe we were (and all good men alfo ought in all times to be )
engaged to preferve this Parliament and it’s Privileges, in order to
the common good, and when this could not be done but by our
fwords, we engaged to draw them: among us were many rotten Mem-
bers, which endeavoured to deftroy the publike weal of the body po-
litick, to cut of thefe which were uncurable by any other remedy, this
Army was raifed, according to that golden rule
Lmmedicabile vulnus

Enfe recidendum eft ne pars fyncera trahatur ;
and they lopt off many of the firft and palpable infeéted ones, yet
fome remaining they did infect others, and that fo dangeroully, that
unleffe they were cut off, the whole body was in apparent danger; now
none could do this but the Army, which were the Surgeons, and ap-
pointed for fuch aétions; they did it as they ought to do, it being their
proper work: for the excluded Members relying upon their number,
did aét contrary to their truft, our Liberties, and the fundamental pri-
vileges of Parliament ; how then can any fuperftructory Privilege be
pleaded by or for them, who had not only ruin’d the fundamentall
ones, but were fully bent to deftroy this Parliament, upon whofe good
or bad fuccefs the very being of Parliaments did depend, as upon them
the Liberties and freedome of the people? for that morning they were
excluded, they went with a refolution to adjourn the Parliament for
a long time, which aét, in that unfetled time, muft have proved an ut-
ter diffolution, and of this the Army were certainly and fully infor-
med, and by Gods goodneffe had three dayes time to confult what to
doe, which had the others not given them, they might in all probabi-
lity have brought that wicked defign to paffe before they could have
been informed or refolved. Let glory be given therefore to that
God, who, and who alone was able to turne the Councell of thofe A-
chitophels into folly, yea to their own deftruction ; and let wretches

jeere

 

42
 

Refpublica Anglicana.

35

 

jeer at providence which hath fo oft confounded them.

And now what rationall man but wil {mile to hear men plead Par-
liamentary privilege, to protect them in deftroying a Parliament? as if
fences which were made to keep Hogs out of Corn, ought to be ufed
only in defending them from the Maftives when gotten in, that fo
they might root up and deftroy all? The Army therefore (in my
judgment) are fo farre from breach of Covenant, and duty in this act,
that I fhall conclude, They had broke both had they not done it: for
they were bound by duty, and covenanted to maintaine
the Liberties and freedom of the people, and the privileges of Parlia-
ment, and this they could never have performed by fuffering an apo-
{tate Faétion in Parliament to deftroy the Parliament, upon which de-
pended both Parliament privilege, and Engli/h freedom. Let then
all who are faithfull to their Countrey and Covenant, eccho out an
Suge to this act, though blind and purblind wretches have decryed
it with an Agage.

This for breach of Privilege, for the other, By what Law they did
zt? I anfwer, by the fame Law by which they were raifed, and before
continually aéted, even by Authority of Parliament, to defend our li-
berties, and in order to them this Parliament, againft all that fhould
go about to overthrow them and deftroy this; for it being apparent
that the Enemies had appealed to the Sword, force was ordered to re-
preffe and fubdue them: unleffe then the power of Parliament be de-
nyed lawfull, or it be proved that the Army had no fuch power deri-
ved to them, which can never be done, the Generals Commiffion,
and Parliaments Ordinance evincing the contrary, it muft be yeelded
That they had a particular Law for what they did, befides the general
of Common-fafety.

But had they had none, yet you may confider Neceffity hath no
Law, and that there was no other gentler remedy left them, appeares
before, by which they might hinder the diffolution of the Parliament,
and deftru€tion of that caufe they were bound to preferve, even with
the death of all oppofers.

Laftly, had all particular written Lawes been againft them, yet
were thefe to give place and bow, when common fafety doth enter
and afcend the Throne, under penalty of breaking natures and rea-
fons high and juft Oath of Supremacy, confirmed alfo to Englifhmen

by many maxims of their written Lawes; as
F 2 1. The

43
 

36 Refpublica Anglicana,

 

1. The Generall inconvenience is more to be regarded in Law,
than a particular mifchief ; if then any particular Law muft give place
with a mifchiefe, to prevent « generall inconvenience, it will much
more follow, that the fame muft be done to prevent a general! mif-
chief, and what mifchief could be greater or more generall than uni-
verfall flavery, and remedileffe bondage? and it is the greateft reafon
that particular Lawes fhould be difpenfed with on this ground; for
they fubfift but in order to the generall good, and are made by Men
to that end, which yet being but men can only provide for the pre-
fent, but cannot foreknow enfuing inconveniences.

2. Whatfoever written Law contradi€teth the Law of God, nature
and reafon, it is 2¢/o facto void. Now as all men are commanded to
defend their Countryes, and their own freedom by all thefe, for un-
leffe they fhould they would finne againft their very Creation; fo
efpecially we Englifhmen, who befide thefe generall ties, have the
Oath of God (as fome term it, who I fear make ufe of it only for the
God of this world their own gaine) the Covenant, and other en-
gagements obliging us to this duty, but moft of al the Army, who had
a particular cal to this work out of the many thoufands of our L/rael.

And now I hope, I have given fome fatisfaétion concerning this
point, I fhall endeavour the fame in anfwering other objections.

Obj.1: It may be objected, that we argue ex falfo fuppofito, and falfely fup-
pofe that they had forfeited their truft; and that the late King intended
to deftroy our Liberties.

Anfwer J fhall begin with the latter claufe ; That this was the Kings inten-
tion may be proved by an undenyable argument, drawn from experi-
ence of his former and latter doings; nay he was fo far from not inten-
ding it, that he fcorn’d to promife or grant them to us. He I fay who
neither regarded his Grants, Promifes, or Oathes in former Parlia-
ments, who when he feemed moft to comply, and paft the beft Bills
openly this Parliament, then had the moft dangerous privat plots to
ruine the Parliament, as the defign of the Exgli/h, French, Scotch, and
Irish Armies difcovered, and confeft by his owne Inftruments, and
printed at large will fhew; yet now at laft though he had the pre-
tence of dureffe, reftraint, and lying under a force, to evade all, refu-
fed all, he was fo affured of his good vaffals in both Houfes: can any
think that he who (to omit his former tyrannies which require a vo-
lumne) dared to proclaime a Parliament Traytors, fet up a ftandard

again{t

44
 

Refpublica Anglicana,

againft them, {poyle, rob, and murder three Nations, and when bea-
ten and captiv'd deny their juft Propofitions, had he had power durft
not have done any thing?

For their forfeiture of truft their own words prove it, for they trea-
ted with him, though he had not taken down his Standard, nor recal-
led the Declarations, wherein they, and in them the whole Nation
were declared Traytors.

But then fays one ; had all the Parliament, yea the Army it felf, for-
Jeited theirs, who did the fame.

For this I have faid fomething before, as that a charitable conceit
that he might change, his evill Counfell being removed, caufed them
to trye, as alfo to fhew the world how unwilling they were to take
the forfeiture, if he would give any reafonable fatisfaction ; but there
is a vaft difference between the others proceedings, thefe as if a Par-
liament and Nation had been but things for a Tyrant to trample on,
as if Oaths bound them, but not Him, as if they might be Traytors,
He could not, when He would not yeeld, yet Voted we muft be con-
tent with what he would be pleafed to grant; & as if all the bloud and
treafure had been fpent only to terrifie the people, for daring to ftand
by a Parliament for the future, yet he muft have that at laft yeelded
to him when beaten, which we could but have loft had he been an ab-
folute Conqueror, and all to fhew the flavery of his good Vaffals the
Lords and Commons.

Thus you may fee one partie departed not from their right but on-
ly in Courtefie made him a tender again of his Crowne, confidering
He was but a man, and that wilfull and ftubborn, and had been educa-
ted in fuch principles, that he even fucked in Tyranny with his milke,
and hoping that the judgement of God, to whom he had appealed, by
warre given againit him, and good Counfellers, about him, might have
foftened his Heart.

The other did, and would have the fupreme Court and whole
nation as ftri€tly bound, as if he had never cut the tye in funder, ma-
king good what the Cavaliers did but aim at, Tat a King was above
Law, and accountable to none but God, both which they before at leaft
feem’d to deny, and then pray what were they, and all that took part
with them leffe than Rebels and Traytors ? and fo we had not onely
bin delivered into the hands of an exafperated enemy flefhd in blood,
but the power of Parliaments for ever deftroyed, and Wiliam Pryus

. F 3 Book

45

37

Obj. 2.

Anfwer
 

38

Refpublica Anglicana.

 

O07. 3.

Anfwer.

Queft
Anfwer.

Book too for ought I can fee to the contrary might have been burnt
under his nofe, intituled The Soveraign Power of Parliaments.

Again, They will objet, That if thefe men, being the greateft num-
ber of the Houfe, had forfeited their truft, how comes it to paffe we have
a Parliament? for the major part flands for the whole, and fo the whole
hath forfeited.

To this thus, not to runne farre and ftop a margent with quotati-
ons as Pry hath done, who maintains, That the minor part ftanding
firm to their truft are the Parliament, and the major doing the con-
trary a faction, and brings the judgment of a Parliament, to confirme
this, in the time of Rzchard 2. paffed upon fuch a party, cajoled by
that King and Bu/hie the Speaker, nor to paffe Tweed, and fhew you
that it is the fame cafe now in Scotland, concerning the Hamiltonian
faction in the late Invafion ; I fhall only inftance in this Parliament.
The King, and Major part of Lords, befides the Bifhops themfelves,
were againft the outing the Bifhops: here were two Eftates, then
having not forfeited their Truft, againft the Commons, fome of
which too were Epifcoparians: yet the generall good requiring their
outing the nice puntilio’s of Privilege was laid afide, and that Bill
preft the fifth time by the commons, backt by the People, and had
been the fiftieth time, had it not been paffed: for all they cryed out
that it was un-Parliamentarie, and a breach of Privilege to offer the
fame Bill twice the fame Seffion. In our cafe there was but a part of
the Commons acting againft the generall good, a part for it, and fo
great a part as are declared enough to make a Parliament, being
farre above forty; and for what reafon could fuch a Law be
made, but to provide in fuch a cafe, that if all the reft fhould neglect
or defert their duty, yet forty ftanding faft, might fave their Coun-
trey?

But it may be asked, dy what Law the Houfe of Lords could be laid
afide by the Commons?

By the fame Law, which is the Supreme Law, the generall good.
For confider of what ufe that Houfe could be, unleffe to retard and
hinder all good Laws; efpecially confidering of what metall moft of
your Lords now are: how long doe you think it would have been
before an Act againft Adultery, and Fornication; an Act againft
Swearing, and an Act to make Lords pay their debts, or their Lands
to be fold, fhould have paffed them? that upper Houfe was fo high that

moft

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Refpublica Anglicana.

39

 

mof{t good motions were fpent and out of breath, before they could
get up to them, and then if perchance they had the good hap to meet
with a thinne Houfe (moft of your Lords having other bufineffe to
mind than the publike) and fo paffe; yet then they muft packe to a
King, whofe Prerogative two to one, would whip them down again,
and thus, O you Englifh men, Bils of publike right and intereft were
fent like Beggars from Conftable to Conftable, and at laft ftript, and
whipt in a Bridewell for begging, that you might be eafed and fet
free; you and your Reprefentatives being fo hampered, that they
were forced to beat Hemp many times, whereby cords have been
made to ftrangle your Liberties, and bind your Armes.

Thofe Brave Earles and Barons, the guondam Protectors of your
Liberties, purchafed their Honors by fpending their Bloud for their
Countryes good, not by money gotten by oppreffing their Country :
they were engaged therefore to ftand for their Countries good, even
to maintaine their own honour, for no way better to maintain it,
than the fame by which they gained it.

Thofe generous foules were a Terror and Curb to Tyrants, not
their Creatures and flavith inftruments, as depending upon their own
worth, and their Countreys Love, not Kings mere creations: their
principles of education led them to endeavour to be Lords over, not
Apes unto the French, and he was counted the braveft Lord, who con-
quered moft of their Men, not the fineft, that followed moft of their
fafhions ; fcarres were the Ornaments of a noble face, not blacke
patches ; and hair powdered with duft, and dewed with fweat, and
bloud, not with perfum’d powders and Ge/miz butter, was the drefs
wherein Englands Nobles courted their Miftreffe, Heroick fame; they
defigned their Hawking and Hunting to enable them in knowledge
of paffages and riding, not themfelvs to be Faulconers and Huntfmen,
whereby to learne to fwear more readily, their Lands were let at eafie
rates, with fome fervices referved, whereby their Tenants being a-
ble men might not be broken fpirited, and alfo might be obliged to
attend them when their Countryes fervice called them forth, hence
came ELxglands valiant Yeomanrie, and her bold Barons, who by
frequent Parliaments knew how to manage great Counfels, perform
worthy aétions, reftrain and curbe Tyrannicall Monarchs. Thefe
men were rather a Spurre, than bridle to the Commons in all good
actions prok dolor hi fuerunt at nune foolia ampla Tyranni, for a diffo-

lute

47
a

 

 

40

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Queft

Anfwer.

lute Court, negleét if not difcountenancing of daring and knowing
men with preferring Muck-worms, and low fowles captivated with
gilded follics, hath choaked thofe Seeds of vertue, and overfpread the
Garden with weeds and thiftles, and when a King will be a Tyrant,
his Lords and Courtiers muft be flaves, or the defign will never cot-
ten, and it was eafie to guefs what a brood of Snakes was like to be by
the Suns fhining on Dunghils.

But to omit others, there need be no argument brought to
confirm this A&, but that which Pryz hath brought againft it. For
let us take for granted, what he hath lately in Print affirmed, 7Xat the
King and Lords were the Parliament heretofore, and fo I hope by con-
fequence had the power of the Sword and Purfe too, and it wil make
much for us. For if our Anceftors upon feeling the inconvenience
and mifchief thereof, could take that power of taxing from them, and
beftow it on their own Reprefentatives (for without doubt the major
part of them parted not with it of their own accord) then fure it will
follow, that We upon the fenfe cf the like mifchief may take away the
reft, unleffe it can be fhewcd, that we onely of all Englifhmen, muft
not have that power which our Anceftors had, and which is allowed
to all Nations and People, by the Law of Nature and Reafon, both
which are the Lawes of God; and which never commanded that a
whole Nation fhould be oppreffed, to maintain the luft and riot of a
few Drones. Solomon bids the fluggard go learn of the Avné, and
why may not we of the #ece, which will not fuffer a Drone in the
Hive, that perfect Hieroglyphick, natures own model of a Common-
wealth ?

Is it nota great fcandall and ftain to Religion, to cut off the King, tt
being contrary to the do€trine of all Protefiant Churches ?

Should a Cavalier put this queftion, I would anfwer by another ;
asking whether murder, and affaffination be not contrary to all
Chriftianity or Morallity either? what haft thou to do then with Re-
ligion, fo long as the murders of thy party and their affaffinations
are fo many?

But if one whois not of that party, or at leaft hath not been hereto-
fore, propound it, I fhall thus reply. For a private perfon or per-
fons to deftroy and murder their Kiing, or lawfull Magiftrate, on
pretence of religion, he being a Papift, &c. is difclaimed by Prote-
ftants, and this to fhew their diffent from the Iefuited Papifts, who

maintaine

48
 

Refpublica Anglicana.

41

 

maintaine it lawfull,; nay meritorious to kill a Magiftrate, who is an
Heretick, that is no flave to Rome, but for a Parliament and State to
calla Tyrant to account, is not: This Doctor Willet, and Pareus up-
on that place in the Epiftle to the Romans, be fubje€t to the higher
powers, &c. hold lawfull; and it is confirmed by a multitude of Pro-
teftant Divines, and reafons, as you may fee at large in a late treatife,
entituled, The tenor of Kings and Magiftrates. This King Yames
afferts, Buchanan maintains lawfull, and the Proteftants in Scotland
practifed againft the late Kings Grand-mother, whom they not only
depofed, but would have beheaded had the not fled, for crimes which
bore no proportion with her Grand-fons, who had not only broke
his Oath, and forfeited his Crown, but out-lawed himfelfe by appea-
ling from the Law, and the Iudges of Law, the Supreme Court, to the
Sword ; For the moft perverfe cannot deny it a full and free Parlia-
ment, when he firft plotted, and after raifed Arms againft it: Whata
ridiculous thing then is it in Pryz to bring in his old muftie Records,
and cafes in Law, for defence of Him and his title, nay what a deridi-
culous thing is it in Him, to go about to overthrow all his former
works with that poor fhift, that they were Popifh Parliaments, but
what if they were? they had not that power as they were Popifh, but
as they were Parliaments, yea Exg/z/h Parliaments, not as Papifts, but
as men, yea Engli/h men; and fure our Parliament and we are fo, for
undoubtedly the Proteftant Religion, hath not deftroyed Gods image
in us, and made us Brutes or Slaves.

And now Gentlemen, I hope you will difcern, that the Army hath
not only a€ted according to thofe Principles, upon which they and
we firft engaged, to wit, That the King was not above Law, That
the Parliament was the fupreme power, and not onely maker, but
judge of Law, all declared by this Parliament, and afferted by Pryz;
but according to the principles of Reafon, and that univerfall, eter-
nall, and unalterable Law of common-fafety. That the prefent, Parlia-
ment and Army have difcharged their truft, vindicated the power of
Parliaments, the Nations liberty, and that caufe wherein all the wel-
affected, and religious were engaged; which had they not done,
what a cry of innocent bloud had afcended up againft them, how mi-
ferable had we been, and in what a flavifh condition?

Confider whether we had not been, had they don as the reft of the
fecluded Members, in the fame condition our Anceftors were in the
the time of Richard 2, when in a Parliament 19th year of him, ad-

journed

49

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Refpublica Anglicana.

 

Object.

Anfwer

adjourned to Shrew/bury, the Major part of Lords, wrought upon by
the King, and of the Commons, by Bu/hie the Speaker, looking onely
upon the Kings Intereft, deferted the common-weale, then followed
the blank Charters, and thofe other horrid extortions, which you may
read and weep over in the Chronicles, and then fuffered thofe Lords
and Gentlemen, who had ftood faithfull to their Countrey.

Thus might we have feen thofe, and worfe cruelties, not only acted
againft our Civill Liberties, but our Religion alfo, and have lamented
and wrung our hands over the Graves of thofe Worthies, whom he
had feen betrayed to the unmerciful Sword of an enraged Tyrant, yea
and cried out of and curft both Parliament and Armies treachery
whofe faithfullneffe now we fo exclaime againft.

And now having briefly runne through thefe, give me leave to
{peake a word or two to fome fcruples, caft into the ballance to make
this Common-wealth feeme wanting in its juft weight.

And firft it is objected; That this is rather a Military Tyrannie
Set up, and maintained by the Sword, than a juft and lawfull power, and
therefore in Confcience tt cannot be obeyed, though in things indifferent,
nay lawfull and neceffary.

1. To this firft I fhall thus reply, That if this may be pleaded, all
Governments in their beginnings might be denyed, which have all-
wayes been thus eftablifhed, and the Sword committed to the publike
Minifters, or Minifters of State, to cut off all who fhall goe about to
overthrow the Government; if this Plea therefore be admitted, no
Government could lawfully have been obeyed.

2. That in our cafe, it was impoffible for any man to have expect-
ed any other, for if either part prevail’d, it muft be by the Sword, that
being once appealed unto; efpecially if we confider the malice and
trechery of the Enemy, which would fuffer no fafety, longer than they
could be kept at the Swords point: how unhandfomely then can
fuch an exception come from thofe, who with might and maine called
upon the people to come in to aide the Parliament ; yea, and enga-
ged them by Covenant, to endeavour with their lives and fortunes, a
Reformation. Suppofe the King had agreed to the Propofitions,
and been fet up to hawk, hunt, bowle, and play at Tennis, whilft the
Parliament managed the great and publike affairs, had not this been
by the Sword, which not only captivated his Body, but forced his
minde to yeeld to part with thofe things, which he efteemed above .

the

5°
 

Refpublica Anglicana.

43

 

the bloud of fo many thoufands, yea his very owne? what would the
power of the Malitia have been in the Parliaments difpofing, other
than a maintaining the Government by the Sword? furely then be-
caufe that intereft is not fet up, which thefe men would have, only cau-
fes this obje€tion, whofe bafis is founded upon impoffibility,
whereupon none can build, but fuch as ereét Caftles in the air.

3. Again that it is the higheft imprudency for any to furmife that
the Parliament, when they had beaten the Enemy in the field, fhould
prefently cafhiere their Forces, for befides the reftleffeneffe of the
Enemy with their parties in /redand and Scotland, they were Natives,
not driven out, but only difarmed, who not only lived among us, and
fo at hand, but were fo falfe, that no tie could hold them from en-
deavouring our, and our caufes ruine; how many after compofitions
made, and oathes taken never to bear armes again{t the Parliament,
have broken both? unleffe therefore they would have an Enemy,
firft be exafperated, and then us to lay our throats bare to their re-
vengefull rage, they muft be afhamed of this obje€tion, which the fe-
cond war is enough to confute, where the Parliament caufe had been
utterly deftroyed, had it not been for the Army.

Laftly, let one of thefe Objeétors tell me, why a Reformation gai-
ned, and maintained by the Sword in England, is fo unlawfull, which
in other places is so juft and pious? Thcefe Objectors themfelves
would account that man a Papift, or Popifhly affected, who fhould
thus reproach the Proteftants in Bohemia, Germany, Switzerland,
France, the Vuited Provinces, and Scotland, yet did thefe maintaine
their Religion, and gain their Liberties by the Sword, by this the
Switzers cantoniz'd themfelves, and the Dutch became a Free-ftate ;
by this the Proteftant Religion was defended, and the Presbyterian
Government firft fetled in Scotdand, their Queen being depofed and
forced to flie to fave her Head, for oppofing it: and by this the Kirk
now again repaired, when Epifcopacy and Popery had well neare le-
vell’d Her: Laftly by this the Hazmzlionian Parliament was expeil'd,
and the prefent Rulers fet up in Scotland, For it was the Sword of
our Army fet them in the Saddle, and the Sword of their Army that
kept them in it, which for this purpofe hath been fo often purged and
re-purged by the Kirks importunity, to maintein her againft all her
Maligners; fure then though the Sea may alter the cafe in the
reft, yet methinkes a fmall River cannot make fuch a diffe-

G 2 rence

51
 

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Objeét.

Anfwer

Objet.

fference, but that the fame actions may be warranted by the fame
reafon.

And now having been bold to paffe Tweed; I meet with another
Objection.

That the fending the Army of England into Scotland, zs a breach
of the large Treaty and Covenant; and againft the rules of Chrifiia-
nity, to Invade our Neighbours thus by an offenfive War.

Though the Scots invading us, taketh off the firft Charge, untill it .
be proved, That Scotland had liberty to break, and England /uill to
vemain bound; and the Parliaments and Armies Declarations, have
not only fhewed the equity, but neceffity of thus doing, for this Com-
mon-wealths mere defence ; yet for to {top foul mouths, I fhall adde
fomething.

1, The Parliament could not difcharge their Truft to their Coun-
trey, fhould they fit ftill and look on untill the Scots, ftrengthened
with forein aids, and home-bred confpiracies and infurrections, might
break again in upon us, robbing, fpoyling, ravifhing, and murdering
according to their old wont. Our Merchants in the mean while be-
ing robbed, our Agents affaffinated, and the Trade of England ruin’d
by the Scots Kings inftruments, which are boulftered out by the Scots
complying with him, and promifing his reftauration, many foreiners
winking at them, becaufe doubtfull of our fucceffe.

2. What thoughts could forein Princes and States have of the
Parliament, fhould they fee them maintaining a ftanding Army ata
vaft charge in Exgland, onely to wait untill the Scots pleafe to come
and invade us, which befides the charge, to the undoing the fo late
Scot-plunderd Northern Counties, muft weaken their repute abroad,
as not daring to look upon the Scots, untill they fhall pleafe to force
them to it?

Nay would not they be accounted men of little courage, and leffe
underftanding, to fuffer the Scots to increafe their ftrength, reputati-
on, and provifions from abroad, and not now endeavour to prevent
them, when their friends in France are not in a capacity to ayde
them, nor their Kings Pyraticall Cozen, with his revolted robbers in
a poffibility to prey for them, and when indeed the nipping this
Scotch defigne in the bud, will be the only means to perfwade Portu-
gall, and other Neighbours, to ufe us more civilly.

But it may be replyed, That the Scots intended us no hurt, and

would
 

 

Refpublica Anglicana. 45
would be quiet, if fo be we would let them alone.
That the Scots intended to Invade us, is as clear as that the Suune Anfwer.

fhineth at Noon-day, they having not only proudly engaged to feat
their King in the Thrones of the other two Nations, but already fauci-
ly proclaimed Him King of Great Britain, and Ireland; as if the Com-
mittee of Eftates, and Kirk of Scotland, had a power of making Kings
over, and giving Laws to other Nations.

May not thofe they term Seétaries juftly fufpeét them guilty of an
Antichriftian {pirit now, when they arrogate that power to themfelvs
which none but the Pope (by all Proteftants agreed to be the Anti-
chrift, the Man of Sinne) ufurped, except the Devill, whofe carriage
to our Saviour was not much unlike theirs to their King, both fhew-
ing the Kingdoms of the Earth, and the glory of them, and faying,
all thefe will we give thee, if thou wilt fall down and worfhip us? yet
let them take heed left they be found lyars, like him (Crownes and
Scepters being onely in Gods difpofing, who telleth us, that it is he
gives Nations Kings in his wrath) though their King be not able to
withftand the Temptation, Moxivoffe and the /vi/h Rebels being de-
feated, and no apparent hope of any fupplies, from his moft Bleffed
Father the Pope, whom he hath by his Agent, fo dutifully asked
bleffing, as yet appearing.

But though thefe Reafons fhould be thought infufficient, yet now
God hath made their intent manifeft by Loudouns Letters, by which
it appears that they had not only a defigne to invade us, but expecta-
tions, if not affurances of a party here which would fecond them.

And now the Scots have thus done, and the premifes confidered,
what fhadow of reafon appears to the contrary, but that we for our
own defence, may ferve them as they did us, and enter Scot/and with
our Army, as they did £zg Zand with theirs, a little before this Parlia-
ment begun? that they were invited in by any in Authority, is falfe ;
it may be they had private well-wifhers, and fo no doubt have we
now of the Godly party among them, which when the cloud is paft,
which now hangs over them, will appear.

But now before I conclude, I fhall crave leave to fpeak a word or
two, and that

1. Firft to the Scots, whofe Committee of Eftates and Kirk, I would
intreat to be fo farre Chriftians, as to pull the beam out of their own
eyes before they meddle with the oe in ours, and fo much men as

3 to

53
 

46

Refpublica Anglicana,

 

to act and fpeak rationally, and not to call the fame action in us an
offenfive War, which in them was a defenfive one. Laftly, to un-
riddle this Enigma, How Montroff could be a Traytor for but acting
according to their Kings Commiffion, and Command, and yet their
King none? it isa rule in reafon guod eficit tale illud eft magis tale,
that which makes a thing to be fuch, that is more fuch it felfe: and it
is affirmed in Scripture, That God is no refpetier of per fous, but that the
Joule that finnes fhall dye; and fhould not the Gods on earth to whom
the Sword of Iuftice is committed, be fotoo? That maxime, That the
Crown takes off all Attainder, made by time-ferving Lawyers, cannot
be pleaded in this cafe: For the Commiffion Montraffe acted by,
was given him fince their King was Proclaimed at Edinburgh, and
yet Montrofe was by them adjudged as a Traytor and Enemy of his
Countrey, which according to this he could not be, he doing only as
his and their King commanded, whofe deeds are free from Attainter
by having the Crowne: but if it fhould paffe for Law here, yet I am
fure it will be no good plea at the high Tribunall of that juft God,
who refpected not the Crowns of the Canaaniti/h Kings, Agag, or of
Lfrael, whom he commanded to be cut off, and not a male of their
Seed to live. There could be no peace to Joram, fo long as the
whoredomes of his Mother Yezabel and her witchcrafts were fo ma-
dy, and this command the Elders of Fezrel/ who durft ftone Naboth,
durft not refift, when they perceived that evill from the Lord was
gon out againft Asads Houfe: and it is not fo cleer, but that it may be
doubted, whether God have not a controverfie with their Kings fa-
mily, againft which, to omit the Idolatries, and other groffe finnes,
the innocent bloud of fo many Martyrs, both for Religion and Liber-
ty, cryes for vengeance.

2. To the Presbyterian party in England, whom I defire to confi-
der, That though the Prefent ruling power and Kirk in Scotland,
fhould have no by-defignes, yet how they may not be able to help to
deliver them from the fury of the Malignant party of Lords, and o-
thers, who have twice allready overreached them, in the late Invafi-
on of England, and later in [veland, where after they had made ule
of the Presbyters to gain the Scots in V//er to their Party, they abu-
fed them, forced fome to flye for their lives, and openly proclaimed it
death to any, who fhould but fpeak of having their King come in upon
termes. Let them beware of Infurre€tions at home, when it may be

they

54
 

Refpublica A nglicana.

47

 

they may at firft be made ufe on to begin, as lately in Efex, but when
the defigne came to the height, be turned off, as thofe Gentlemen in
Effex were by the Malignant party, infomuch that Sir Wiliam Hixe
a prime ftickler and others, becaufe they had been for the Parliament
were threatned to be ftabb’d, and forced to flye.

Thirdly and laftly, to you all who are Exgli/hmen whom it much
concerns ; If you will but confider what mifery a Scotch Invafion,
what flavery a Scotch Conqueft muft beget. Inquire of the Scots de-
meanor in their late Invafion, nay and when they came in with their
brotherly affiftance for your fatisfa€tion in the firft; and call but to
minde the infolency of the Scots, and Tyranny of their Kings which
came in by Confent: and it will be evident what muft be expected,
fhould they come in by Conqueft ; their /ame and they, fhared then
onely the Crowne Lands and Treafure, with the richeft publike offi-
ces; but their Babie Charles and they, will divide your private eftates,
and caft Lots for your Inheritances : to conclude, call to minde your
brave Anceftors, the leaft drop of whofe generous bloud, remaining
in your veins, will make you not only abhorre, but {corn a vaffalage
to that Nation, whofe beggary, (to omit its infolency, naftineffe, and
lechery) all glands fo much already exhaufted Treafure, will not
be able to releeve.

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55
issue

‘LIST OF PUBLICATIONS.

For the Fourth Year 1870-1.

8. A Handefull of Pleasant Delites, by Clement Robinson, and divers others.

 

Reprinted from the Original Edition of..7584.-

g. Juvenilia: Poems by George Wither, \'¢ tained in the collections of. his

ro.

Ii.

12,

13.
‘14.

15:
16,

17,
18,

19.

20.

21,

22.

Juvenilia which appeared in 1626 and 1633. Part J.
uvenilia: Poems by George Wither. Part //.
y g

For the Fifth Year 1871-2.

Juvenilia: Poems by George Wither, contained in the collections of his
Juvenilia which appeared in 1626 and 16 33. Part L171.

Miscellaneous Works of George Wither. apeuERteS from the Original Editions.
first Collection.

For the Sixth Year 1872-3
Miscellaneous Works of George Wither. Reprinted from the Original Editions.
Second Collection. , ‘
Works of John Taylor the Water Poet, not included in’ the Folio Volume of
lo. Reprinted from the Original Editions. ' Second Collection.

For the Seventh Vear 1873-4.

Flovvers of Epigrammes, ovt of sundrie authours selected, as well auncient as late
writers. By Timothe Kendall. Reprinted from the Original Edition of 1577.

Miscellaneous Works of. George Wither. Reprinted from the Original Editions.
Third Collection.

for the Eighth Year 1874-5.

Belvedére ; or, The Garden of the Muses. By John Bodenham. Reprinted
from the Original Edition of 1600.

Miscellaneous Works of George Wither. Reprinted from the Original Editions.
Fourth Collection. ;

For the Ninth Year 1875-6.

Works of John Taylor the Water Poet, not included in the Folio Volume of

1630. Reprinted from the Original Editions. Third Collection.
The Worthines of Wales. By: ‘Thomas Churchyard. Reprinted from the .
original edition of 1587.

For the Tenth Year 1876-7.

Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from thé Original Editions. Fourth Collection.

Miscellaneous Works of George Wither. Reprinted from the Original Editions.
Lifth Collection,
Issue

23.
24.

26.

26,

27.

25.

29.

30.
31.

32.
33-
34-

LIST OF PUBLICATIONS.

For the Eleventh Year 1877-8.

Thule, or Vertues Historie. By Francis Rous. Reprinted from the Original
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Miscellaneous Works of George Wither. Reprinted from the Original Editions.
Sixth Collection.

Works of John Taylor the Water Poet, not included in the Folio Volume of
1630. Reprinted from the Original Editions. Fi/th Collection.

For the Twelfth Year 1878-9.

Halelviah or Britans Second Remembrancer (1641.) By George Wither.
Part I.

Halelviah or Britans Second Remembrancer. Parts J, and IIT,

For the Thirteenth Year 1879-80.

Britain’s Remembrancer. By George Wither. art Z
Britain’s Remembrancer. art 1.

For the Fourteenth Vear 1880-1.

The Hymnes and Songs of the Church. By George Wither.
The Psalms of David translated into Lyrick-verse. By George Wither. Part J.

For the Fifteenth Year 1881-2.

The Psalms of David translated into Lyrick-verse. By George Wither. Part Z/,,
Paralellogrammaton. By George Wither.
Exercises vpon the First Psalme. By George Wither.

For the Sixteenth Year, 1882-3.

. A Fig for Fortune. By Anthonie Copley.
. Respublica Anglicana or the Historie of the Parliament. By George Wither.

Printed by Charles Simms & Co., Manchester,