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<NAME>John Latta</NAME>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P><HI>HERBERT'S</HI> Remains.</P>
<P><HI>Or,</HI> SUNDRY PIECES <HI>Of</HI> that &s;weet SINGER of the TEMPLE, <HI>M^r George Herbert,</HI> Sometime Orator of the Univer&s;ity of CAMBRIDG.</P>
<P><HI>Now expo&s;ed to publick light.</HI></P>
<P>LONDON, Printed for <HI>Timothy Garthwait,</HI> at the little North door of Saint <HI>Paul's.</HI> 1652.</P>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="2">
<PB REF="2">
<P>A PRIEST To the TEMPLE,</P>
<P>OR, The Countrey PARSON HIS CHARACTER, AND Rule of Holy Life.</P>
<P>The AUTHOUR, M^r <HI>G.H.</HI></P>
<P>LONDON, Printed by <HI>T. Maxey</HI> for <HI>T. Garthwait,</HI> at the little North door of S^t <HI>Paul's.</HI> 1652.</P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="3">
<PB REF="3">
<HEAD>A Table of Contents to the COUNTRY PARSON.</HEAD>
<LIST>
<ITEM><HI>CHAP. 1.</HI> OF a Pa&s;tour. <HI>p. 1</HI></ITEM>
<ITEM><HI>CHAP. 2.</HI> Their Diver&s;i|ties. <HI>p. 2</HI></ITEM>
<ITEM><HI>CHAP. 3.</HI> The Par&s;ons life. <HI>p. 6</HI></ITEM>
<ITEM><HI>CHAP. 4.</HI> Knowledges. <HI>p. 10</HI></ITEM>
<ITEM><HI>CHAP. 5.</HI> Acce&s;&s;ary Knowled|ges. <HI>p. 14.</HI></ITEM>
<ITEM><HI>CHAP. 6.</HI> The Par&s;on Praying. <HI>p. 17</HI></ITEM>
<ITEM><HI>CHAP. 7</HI> Preaching. <HI>p. 21</HI></ITEM>
<ITEM><HI>CHAP. 8</HI> On Sundays. <HI>p. 28</HI></ITEM>
<ITEM><HI>CHAP. 9.</HI> His State of life. <HI>p. 32</HI></ITEM>
<ITEM><HI>CHAP. 10.</HI> In his hou&s;e. <HI>p. 38</HI></ITEM>
<ITEM><HI>CHAP. 11.</HI> The Par&s;on's Courte&s;ie. <HI>p. 49</HI></ITEM>
<ITEM><HI>CHAP. 12.</HI> Charity. <HI>p. 52</HI></ITEM>
<ITEM><HI>CHAP. 13.</HI> Church. <HI>p. 57</HI></ITEM>
<PB REF="4">
<ITEM><HI>CHAP. 14.</HI> The Par&s;on in Circuit. <HI>p. 60</HI></ITEM>
<ITEM><HI>CHAP. 15.</HI> Comforting. <HI>p. 66</HI></ITEM>
<ITEM><HI>CHAP. 16.</HI> A father. <HI>p. 68</HI></ITEM>
<ITEM><HI>CHAP. 17.</HI> In Journey. <HI>p. 70</HI></ITEM>
<ITEM><HI>CHAP. 18.</HI> In Sentinell. <HI>p. 73</HI></ITEM>
<ITEM><HI>CHAP. 19.</HI> In Reference. <HI>p. 75</HI></ITEM>
<ITEM><HI>CHAP. 20.</HI> In Gods &s;tead. <HI>p. 79</HI></ITEM>
<ITEM><HI>CHAP. 21.</HI> Catechizing. <HI>p. 81</HI></ITEM>
<ITEM><HI>CHAP. 22.</HI> In Sacraments. <HI>p. 88</HI></ITEM>
<ITEM><HI>CHAP. 23.</HI> The Par&s;on's Compleat|ne&s;&s;e. <HI>p. 94.</HI></ITEM>
<ITEM><HI>CHAP. 24.</HI> The Par&s;on Arguing, <HI>p. 101.</HI></ITEM>
<ITEM><HI>CHAP. 25.</HI> Puni&s;hing. <HI>p. 104</HI></ITEM>
<ITEM><HI>CHAP. 26.</HI> The Par&s;on's Eye. <HI>pag. 105.</HI></ITEM>
<ITEM><HI>CHAP. 27.</HI> The Par&s;on in mirth. <HI>p. 115.</HI></ITEM>
<ITEM><HI>CHAP. 28.</HI> In contempt. <HI>p. 116</HI></ITEM>
<ITEM><HI>CHAP. 29.</HI> with his Church-war|dens. <HI>p. 120</HI></ITEM>
<ITEM><HI>CHAP. 30.</HI> The Par&s;on's Con&s;i|deration of Provi|dence. <HI>p. 122</HI></ITEM>
<PB REF="4">
<ITEM><HI>CHAP. 31.</HI> The Par&s;on in Libetry. <HI>p. 127</HI></ITEM>
<ITEM><HI>CHAP. 32.</HI> His Surveys. <HI>p. 131</HI></ITEM>
<ITEM><HI>CHAP. 33.</HI> His Library. <HI>p. 142</HI></ITEM>
<ITEM><HI>CHAP. 34.</HI> His Dexterity in ap|plying Remedies. <HI>p. 147</HI></ITEM>
<ITEM><HI>CHAP. 35.</HI> Conde&s;cending. <HI>p. 157</HI></ITEM>
<ITEM><HI>CHAP. 36.</HI> Ble&s;sing. <HI>p. 160</HI></ITEM>
<ITEM><HI>CHAP. 37.</HI> Concerning detraction. <HI>p. 165.</HI></ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>ERRATA in the Country Par&s;on.</HEAD>
<LIST>
<ITEM>Page 14. l. 9. <HI>compiled.</HI></ITEM>
<ITEM>57 l. 12. <HI>Desk.</HI></ITEM>
<ITEM>110. l. 2. <HI>judgment Country</HI></ITEM>
<ITEM>122. l. 12. dele <HI>right</HI></ITEM>
<ITEM>Pag. 50. l 3. dele <HI>and.</HI></ITEM>
<ITEM>75. l 4. <HI>and</HI></ITEM>
<ITEM>111. 10. <HI>much, they</HI></ITEM>
<ITEM>131. l. 19. <HI>Survey.</HI></ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="half title">
<PB REF="5">
<P>A PREFATORY VIEW OF THE LIFE OF M^r <HI>Geo. Herbert,</HI> &amp;c.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="5">
<HEAD>THE AUTHOUR TO THE READER.</HEAD>
<P>_BEing de&s;i|rous (tho|row the Mercy of GOD) to plea&s;e Him, for whom I am, and live, and who giveth mee my
<PB REF="6"> De&s;ires and Performan|ces; and con&s;idering with my &s;elf, That the way to plea&s;e him, is to feed my Flocke diligently and faithfully, &s;ince our Sa|viour hath made that the argument of a Pa|&s;tour's love, I have re|&s;olved to &s;et down the Form and Character of a true Pa&s;tour, that I may have a Mark to aim at: which al&s;o I will &s;et as high as I can, &s;ince hee &s;hoots higher
<PB REF="6"> that threatens the Moon, then hee that aims at a Tree. Not that I think, if a man do not all which is here expre&s;|&s;ed, hee pre&s;ently &s;inns, and di&s;plea&s;es God, but that it is a good &s;trife to go as farre as wee can in plea&s;ing of him, who hath done &s;o much for us. The Lord pro&s;per the intention to my &s;elfe, and others, who may not de&s;pi&s;e my poor la|bours, but add to tho&s;e
<PB REF="7"> points, which I have ob|&s;erved, untill the Book grow to a compleat Pa|&s;torall.</P>
<CLOSER><DATELINE><DATE>1632.</DATE></DATELINE>
<SIGNED>GEO. HERBERT.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="7">
<HEAD>A Prefatory View of the LIFE and VERTUES of the AUTHOUR, AND Excellencies of This BOOK.</HEAD>
<HEAD TYPE="sub">To the <HI>Chri&s;tian,</HI> more de&s;ignedly, to the <HI>Clergy</HI>-Reader of the &s;ame Time, and Rank, and Mind, and in like Con|dition with the Epi&s;tler. Grace, <HI>&amp;c.</HI> and Recovery, and Profit by the en|&s;uing Tract.</HEAD>
<OPENER><SALUTE>My poor and deer Brother,</SALUTE></OPENER>
<P>_DO not expect (I humbly be&s;eech thee) the High and Glorious Titles of <HI>Com|panion in tri|bulation, and in the patience
<PB REF="8"> of JESUS,</HI> &amp;c. I could mo&s;t willingly (if I thought that I could truely) give thee them; knowing, that what lu&s;tre I ca&s;t upon thee, would by rebound lite upon my &s;elf. But my mouth is &s;topped: Let God be true, and the Ju&s;tice of God be Ju&s;tified.</P>
<P N="1"><HI>1.</HI> The reading of tho&s;e piercing Scriptures <HI>1 Sam. 2.</HI> &amp; <HI>3.</HI> chap. <HI>Jer. 23. Exek. 3.</HI> &amp; <HI>33. Ho&s;. 4. Mal. 2. 2</HI> The view of this en|&s;uing Tract; which (mee thinks) is not a Book of <HI>37</HI> Chapters, but <HI>a Bill of &s;even times 37 In|dictments</HI> again&s;t thee and me: a &s;trange <HI>Speculum Sacerdo|tale;</HI> in its di&s;covery (me thinks) &s;omething re&s;embling the <HI>&s;ecret</HI> of the <HI>holy Urim:</HI> As if this good
<PB REF="8"> <HI>Bezaleel</HI> had invented a living, pure looking-Gla&s;&s;e, in mo&s;t exact proportions of Beauty, that &s;hould both pre&s;ent it &s;elf as a Body of un|blemi&s;hed perfections, and &s;hew all the beholders deformities at once: that &s;hould &s;hew thee both <HI>Aaron in the Holy of Holyes,</HI> before the Mercy-Seat, in all his pure Ornaments: and <HI>Hophni</HI> or <HI>Phineas,</HI> ravening for their Fees of Fle&s;h, and wallowing in their lu&s;t at the door of the Tabernacle. <HI>3</HI> The reflecting on common Con|ver&s;ation in the day of our pro&s;pe|rity, and the paralelling the Book of mine own Con&s;cience with the Authors Book (in both which I finde my &s;elf (not to &s;ay Thee) written highly defective in every
<PB REF="9"> duty the good man commends, and not a little peccant in every parti|cular taxed by him.) The&s;e three have convinced, and even inforced me to confe&s;&s;e, that I am &s;ure mine (and I fear, thy) &s;ufferings are not the meer &s;ufferings of <HI>pure and perfect Martyrs,</HI> but of <HI>Grie|vous Tran&s;gre&s;&s;ors.</HI> Not only under the rods of Gods ju&s;t judg|ment, but the &s;corpions of his heavy di&s;plea&s;ure, fierce wrath, and &s;ore Indignation. Not only from the &s;moaking of Gods jealou&s;ie, or the &s;parks of his Anger, but the flames of his furnace, (heat &s;even times more then ever,) yea, even from the Furiou&s;ne&s;&s;e of the wrath of God. <HI>P&s;al. 78.50.</HI></P>
<P>Gods &s;inking the Gates, his de|&s;troying
<PB REF="9"> the wals, his &s;lighting the &s;trong holds of Zion; his polluting the Kingdom, his &s;wallowing the Palaces, his cutting off the Horn of I&s;rael: Gods hating our Fea&s;ts, his abominating our Sabboths, his loath|ing our &s;olemnities, <HI>E&s;a. 1.</HI> Gods forgetting his Foot&s;tool, his abhor|ring his Sanctuary, his ca&s;ting off his Altar, are (to me) &s;ignes that the glory of God is departed to the Moun|tain, <HI>Ezek. 11.23.</HI> That God hath in the indignation of his anger de|&s;pi&s;ed the <HI>King and the Prie&s;t, Lam. 2.</HI> It mu&s;t be acknowledged &s;ure! that the hand of God hath gone out again&s;t us, more then again&s;t o|thers of our Rank at other times; at lea&s;t, that God hath not re&s;train|ed violence again&s;t us, &s;o as
<PB REF="10"> he did that again&s;t tho&s;e of our Profe&s;sion in the dayes of old: <HI>The portion of the Egyptian Prie&s;ts (that &s;erved the Oxe, the Ape, and the Onion,) e|&s;caped &s;ale in time of the Fa|mine.</HI> Learned <HI>Junius</HI> (in his Academia, Chap. <HI>4.</HI>) &s;ayes, that the <HI>Phili&s;tines &s;pared the Schooles of the Prophets in their Warrs with I&s;rael:</HI> and that the <HI>Phoenicians, Calde|ans, and Indians were tender over &s;uch places:</HI> Thus then did God re&s;traine the &s;pirits of Princes: yet that God (who in his own Law, <HI>Lev. 25.32. gave the Levits a &s;pecial priviledg of redeeming Lands</HI> (&s;old by them&s;elves) <HI>at any time,</HI> when
<PB REF="10"> other Tribes were limited to a &s;et Time) hath not &s;tayed the mad|ne&s;&s;e of the people again&s;t us, but that our portions are &s;old unto o|thers <HI>without Redemption.</HI></P>
<P>We mu&s;t acknowledg, that Gods word hath taken hold of us, <HI>Zec. 1.5.</HI> That the Lord hath devi&s;ed a device again&s;t us, hath watched upon the evil, and brought it upon us; For, under the whole heaven hath not been done, as hath been done upon Jeru&s;alem, <HI>Dan. 9.14.</HI></P>
<P>Let us not flatter our &s;elves pre|&s;umptuou&s;ly! The puni&s;hment an|&s;wers the &s;in, as the wax the &s;eal, and as the Mould owns the Figure: And let us own both. It is very dangerous to ble&s;&s;e our &s;elves too boldly; God has cur&s;ed our Ble&s;|&s;ings,
<PB REF="11"> <HI>Mal. 2.2.</HI> And that he may ble&s;&s;e to us our very Cur&s;es; Let us take with us words and &s;ay, To the Lord our God belong mercies and forgivene&s;&s;es, and multiplyed pardons; to us &s;hame and confu&s;ion, as at this day. The mo&s;t com|pendious way to get what belongs to God, is, to take to our &s;elves what belongs to us. If we would Judge your &s;elves, and every man, knowing the plague of his own heart, lay Gods Dealing to heart; and accepting of our puni&s;hment, give glory to God, and humble our &s;elves under his mighty hand; then &s;hall God exalt us, and accept us and take away our Reproach.</P>
<P>If we &s;hall confe&s;&s;e our &s;ins, that like <HI>Simeon</HI> and <HI>Levi,</HI> we have
<PB REF="11"> been Brethren in evil, have broken the Covenant of <HI>Levi,</HI> have done violence to, and been partial in the law, have made our &s;elves vile, and therefore are ju&s;tly, by God, made contemptible and ba&s;e before the people, <HI>Mal. 2.</HI> If wee &s;hall con|fe&s;&s;e, that wee neither under&s;tood nor valued our High and Holy Calling as Chri&s;tians, much le&s;&s;e as Mini&s;ters of Chri&s;t; That we did not thrive kindly, when Pro|vidence had planted and watered us in <HI>tho&s;e Horns of Oyl, the two Univer&s;ities;</HI> or removed us into <HI>Countrey Cures,</HI> we did not fructifie (as this Book will &s;hew) in any proportion to his encourage|ments, &amp; therfore are ju&s;tly ca&s;hie|red out of his &s;ervice, and &s;tript of
<PB REF="12"> his Rewards: God is faithfull and ju&s;t to forgive us: For, <HI>Job 33.27.</HI> He looks upon men; if any &s;ay, I have &s;inned, I have perverted that which was right, and it profited me not; he will de|liver his &s;oul from the pit, his life &s;hall &s;ee the light.</P>
<P>And now, let none think, that this Confe&s;sion will give advantage to the Adver&s;ary; They may take, where none is given: They may &s;ay, <HI>Let the Lord be glorified:</HI> By their own confe&s;sion, <HI>we of|fend not, though we devour them, becau&s;e they have &s;in|ned again&s;t the Lord, the ha|bitation of Ju&s;tice,</HI> Jer. <HI>50.7.</HI> But they will finde at la&s;t, That to for&s;ake the Levite is a &s;in; That
<PB REF="12"> it is a bitter thing to <HI>Help for|ward affliction,</HI> when <HI>God is but a little di&s;plea&s;ed:</HI> That Jeru&s;alem will be a cup of trem|bling, and a burden&s;ome &s;tone to every one that cryes but <HI>Downe with it.</HI> Woe to thee, O A&s;&s;ur, the Rod of Gods anger; The &s;taffe in thine hand is Gods Indignation. Thou, Lord, ha&s;t ordained him for judgment, and e&s;tabli&s;hed him for correction; Even for Our corre|ction, to purifie Us &s;ons of <HI>Levi</HI> from our dro&s;&s;e; (Howbeit, hee meaneth not &s;o) and by his hand, who puni&s;heth us not onely for that which is &s;in, to put on us Martyrs Robes; by that contri|vance both Cha&s;tning and Covering our &s;ins; As the <HI>Per&s;ians</HI> u&s;e
<PB REF="13"> their Nobles, beating their Clothes, and &s;aving their Per&s;ons.</P>
<P>There can be no credit lo&s;t by giving glory to God: Did <HI>A|chan</HI> lo&s;e any thing by confe&s;sing that God had found him out, and his Garment, and his Wedg? Hath not <HI>Adonibezek got a Fame of Ingenuity, for acknowledg|ing Gods Art of Ju&s;ticing, in that mo&s;t exact way of Coun|ter pa&s;&s;ion or Retaliation?</HI> which is &s;o frequent in the&s;e times, though it is not con&s;iderd. What lo&s;t <HI>Luther</HI> by confe&s;sing his per&s;o|nall defects as to God, (Though he yeilded not a jot in his Cau&s;e, as to men?) What Enemy ever up|braided that to him? or this to <HI>the ingenuous learned Caje|tan?</HI>
<PB REF="13"> his humble and &s;ea&s;ona|ble Confe&s;sion upon la&s;ting re|cord in his Coments on the <HI>13.</HI> ver. of the <HI>5.</HI> chapter of Saint <HI>Mat|thews</HI> Go&s;pel: <HI>Ye are the &s;alt&mdash; if the &s;alt have lo&s;t, &amp;c.</HI> The <HI>French</HI> Army had ta|ken Rome, when he was about that Text, and offered great a|bu&s;e to the Clergy there. Which he Chri&s;tianly Re&s;enting, in&s;erts this pa&s;&s;age, <HI>Wee Prelates of the Church of Rome,</HI> do at this time finde this truth ve|rified on us, in a &s;peciall Mea|&s;ure; Being by the ju&s;t judgement of God become a &s;poyle, and a Prey, and Cap|tives; not to Infidells, but to Chri&s;tians; <HI>becau&s;e wee,
<PB REF="14"> who were cho&s;en to be the Salt of the earth,</HI> Evanuimus, <HI>were become light per&s;ons, and un&s;avoury,</HI> good for nothing but outward Ceremonies, and <HI>Ex|terna Bona,</HI> the Revenues Tem|porall. <HI>Hence it is, that both We, and this City be trodden under foot this &s;ixth of May, 1527.</HI> And that Excellent <HI>CHARLS the Fifth</HI> is Honou|rable for no one thing more, then for acknowleding the Hand of God upon him, both at that pinch which made him pant out, <HI>Jam me ab omnibus de&s;ertum vi|deo:</HI> And upon a le&s;&s;er occa&s;ion then that, namely, when his Do|me&s;ticks had left him all alone late at night, and he would needs hold
<PB REF="14"> the Candle to <HI>SELDIUS,</HI> &s;hewing him the way down the &s;tairs, and up to God, he &s;aid; <HI>Thine eys have &s;een me environed with great Armies; now thou &s;ee&s;t me abandoned of mine ordinary Servants.</HI> I acknowledge this change to come from him with whom is no &s;hadow of change, <HI>From the mighty hand of God, and I will by no means with&s;tand it.</HI> And it is report|ed, That the <HI>Scoti&s;h Presbyters,</HI> &s;en&s;ible of God's hand upon them, are at this time making their Ad|dre&s;&s;es to God, by Confe&s;sion of their &s;ins re&s;pectively; God grant that (both we and) they may do it right. Though I &s;hall &s;till &s;trive with them about the ju&s;tice of the
<PB REF="15"> Fir&s;t Cau&s;e; yet about the ju&s;t|ne&s;&s;e of our per&s;ons will I not &s;trive with them, nor about any other matter, &s;ave onely who &s;hall confe&s;&s;e them&s;elves greater &s;inners to God. I have &s;ilenced <HI>David, P&s;al. 51.</HI> and <HI>Ezra,</HI> and <HI>Ne|hemiah</HI> and <HI>Daniel</HI> in their <HI>9.</HI> Chapt. and cited onely the&s;e to confirm my &s;elf (and thee, Brother) in this duty of giving Glory to God in this manner, <HI>Et confiteantur Tibi omnes populi:</HI> Even &s;o, True and righteous are thy judg|ments in all the world, O Lord God Almighty; yea, mercifull are they, and far below our de&s;ervings.</P>
<P>I hope no man will think, though I &s;peak thus, that I give him leave to <HI>con&s;true my words Mathe|matically,</HI>
<PB REF="15"> as if there was not an atome, or hair of a good man, or man of God in our Church. There were divers <HI>primitive</HI> (and are at this day, Ble&s;&s;ed be God, The Lord make them <HI>1000</HI> times more then they are,) <HI>holy</HI> and <HI>heavenly &s;ouls,</HI> ve&s;&s;els cho&s;en and fitted for the &s;ervice of the Sanctuary. I &s;hall be bold to <HI>in&s;tance</HI> in <HI>Three,</HI> who died in peace; few con&s;idering (&s;ome did) that they were taken away from the evil to come, le&s;t their eys &s;hould &s;ee (what their &s;pirits fore&s;aw) what is come on us, on whom the days, not of vi&s;itation only, but of vengeance, even the ends of the world are come.</P>
<P>The fir&s;t of the&s;e was <HI>Thomas Jack&s;on</HI> D. D. late Pre&s;ident of Corpus Chri&s;ti Colledge in <HI>Ox|ford,</HI>
<PB REF="16"> and &s;ometimes Vicar of S^t. <HI>Nicholas</HI> Church in <HI>Newca&s;tle</HI> upon <HI>Tyne;</HI> two places that mu&s;t give account to God for the good they had, or might have had by that Man; as all Scholers mu&s;t for his neglected Works.</P>
<P>The &s;econd was Mr. <HI>Nicholas Ferrer</HI> of little <HI>Gidding</HI> in Hun|tington Shire, &s;ometimes fellow-Commoner and Fellow of Clare-hall in Cambridg.</P>
<P>The third was the Author of this book, <HI>Ma&s;ter GEORGE HERBERT,</HI> Fellow of Tri|nity Colledge, Orator of the Uni|ver&s;ity of Cambridge, and Rector of Bemmorton in Wilt&s;hire. All three Holy in their lives, eminent in their gifts, &s;ignall Prote&s;tants
<PB REF="16"> for their Religion, painfull in their &s;everall &s;tations, pretious in their deaths, and &s;weet in their memories.</P>
<P>Fir&s;t, I will give thee a briefe of &s;ome confrontments common to them all, and then &s;ome of their, at lea&s;t this Authors proper excel|lencies apart.</P>
<P N="1"><HI>1.</HI> They all had that in&s;epara|ble Lot and &s;igne of Chri&s;t and Chri&s;tians, <HI>I&s;a. 8.18. Heb. 2.13. Luke 2.34.</HI> To be &s;ignes of Contradiction (or &s;poken A|gain&s;t) men wondred at, and rated at by the world. <HI>Doctor Jack|&s;on</HI> in two particulars &s;uffered much. <HI>1.</HI> He had like to have been &s;ore &s;hent by the Parliament in the year, <HI>1628.</HI> for Tenets in
<PB REF="17"> Divinity, I cannot &s;ay, &s;o far dri|ven by him, as by &s;ome men now they are with great Applau&s;e. His approach to Unity was very neer. <HI>Grant me,</HI> &s;aith he, <HI>but the&s;e two things, That God has a true freedom in doing good, and man a true freedome in doing evill;</HI> there needs be no o|ther controver&s;ie betwixt the Op|po&s;ites in point of Providence and Prede&s;tination. <HI>Attrib. Ep. Ded. 2.</HI> He had an Adver&s;ary in England who writ a book again&s;t him, with a Title not &s;o kindly as might have been devi&s;ed. It was this; A Di&s;|covery of Dr. <HI>Jack&s;ons</HI> follies: which he bound as an ornament up|on him, (as <HI>Job</HI> &s;ays) that is, never an&s;wered but in the language of the
<PB REF="17"> Lamb dumb before the &s;hearer, &s;i|lence and &s;ufferance. And he had one in Scotland who al&s;o girded at him, without cau&s;e or an&s;wer.</P>
<P>And for M. <HI>Ferrar,</HI> he was &s;o exerci&s;ed with contradictions, as no man that lived &s;o private as he de&s;ired to doe, could po&s;sibly bee more. I have heard him &s;ay, valuing (not re&s;enting his owne) &s;ufferings in this kind, <HI>That to fry a Faggot, was not more martyrdome then continuall obloquy.</HI> He was torn a&s;under as with mad hor&s;es, or cru&s;hed betwixt the upper and under mil&s;tone of contrary re|ports; that he was a Papi&s;t, and that he was a Puritan. What is, if this be not, to be &s;awn
<PB REF="18"> a&s;under as <HI>E&s;ay,</HI> &s;toned as <HI>Jere|my,</HI> made a Drum, or Tympani|&s;ed, as other Saints of God were? and after his death when by In|junction (which he laid upon his friends when he lay on his death-bed) A great company of Come|dies, Tragedies, Love Hymnes, Heroicall poems, &amp;c. were burnt upon his grave, as utter Enemies to Chri&s;tian Principles and pra|ctices, (that was his brand) &s;ome poor people &s;aid, He was a <HI>Conjurer.</HI></P>
<P>And for our Authour <HI>(The &s;weet &s;inger of the Temple)</HI> though he was one of the mo&s;t pru|dent and accompli&s;h'd men of his time, I have heard &s;ober men cen|&s;ure him as a man that did not
<PB REF="18"> manage his brave parts to his be&s;t advantage and preferment, but lo&s;t him&s;elf <HI>in an humble way;</HI> That was the phra&s;e, I well remember it.</P>
<P>The &s;econd thing wherin all Three agreed, was a &s;ingular &s;incerity in Imbracing, and tran&s;cendent Dex|terity in Defending the Prote&s;tant Religion e&s;tabli&s;hed in the Church of <HI>England.</HI> I &s;peak it in the pre&s;ence of God, I have not read &s;o hearty, vigorous a Champion again&s;t <HI>Rome</HI> (among&s;t our Wri|ters of his Rank) &s;o convincing and demon&s;trative as D <HI>Jack&s;on</HI> is. I ble&s;&s;e God for the confir|mation which he hath given me in the Chri&s;tian Religion again&s;t the Athei&s;t, Jew, and Socinian, and
<PB REF="19"> in the Prote&s;tant, again&s;t <HI>Rome.</HI> As al&s;o, by what I have &s;een in Manu&s;cript of Mr. <HI>Ferrar's,</HI> and heard by relation of his Travels over the We&s;terne parts of Chri|&s;tendome; in which, his exqui|&s;ite carriage, his rare parts and abilities of under&s;tanding and Lan|guages, his Moralls more perfect then the be&s;t, did tempt the Ad|ver&s;aries to tempt him, and marke him for a prize, if they could compa&s;&s;e him. And opportunity they had to do this, in a &s;ick|ne&s;&s;e that &s;eized on him at Padua, where mighty care was had by Phy&s;icians and others to recover his bodily health, with de&s;igne to infect his &s;oul. But neither did their phy&s;ick nor poy&s;on work
<PB REF="19"> any change in his Religion, but rather inflamed him with an holy zeale, to revenge their charity, by tran&s;planting their wa&s;te and mi&s;placed zeal, (as they were all three admirable in &s;eparating from the vile, what was precious in every &s;ect or per&s;on under hea|ven) to adorn our Prote&s;tant Religion, by a right renouncing the world with all it's profits and honours, in a true crucify|ing the fle&s;h, with all it's plea|&s;ures, by continued Temperance, Fa&s;ting, and Watching unto Prayers. In all which ex|erci&s;es, as he farre out-went the <HI>choice&s;t</HI> of their <HI>retired men,</HI> &s;o did he far under value the&s;e deeds, rating them much below &s;uch
<PB REF="20"> prices as they &s;et upon them. Up|on this de&s;igne hee help'd to put out <HI>Le&s;&s;ius,</HI> and to &s;tir up us Mini&s;ters to be painfull in that excellent labour of the Lord, <HI>Ca|techi&s;ing, feeding the Lambs of Chri&s;t:</HI> Hee tran&s;lated a piece of <HI>Lud. Carbo;</HI> wherein <HI>Carbo</HI> confe&s;&s;eth, that the Here|ticks (<HI>i. e.</HI> Prote&s;tants) had got much advantage by Catechizing: But the Authority at Cambridge &s;uffered not that Egyptian Jewell to be publi&s;h'd.</P>
<P>And he that reads M^r <HI>HER|BERT'S</HI> Poems attendingly, &s;hall finde not onely the excellencies of Scripture Divinitie, and choice pa&s;&s;ages of the Fathers bound up in Meetre; but the Doctrine of
<PB REF="20"> <HI>Rome</HI> al&s;o finely and &s;trongly con|futed; as in the Poems, <HI>To Saints and Angels</HI> pag. <HI>69. The Bri|ti&s;h Church</HI> pag. <HI>102. Church Militant,</HI> &amp;c.</P>
<P>Thus &s;tood they in a&s;pect to Rome and her children on the left hand. As for our Brethren that erred on the right hand, (<HI>Doctor Jack&s;on</HI> &s;peaks for him&s;elf) and <HI>Mr. F.</HI> though he ever honoured their per&s;ons (that were pious and learned) and alwayes &s;poke of them with much Chri&s;tian re&s;pect, yet would hee bewaile their mi&s;takes, which (like mi&s;ts) led them in &s;ome points back again to tho&s;e errors of Rome which they had for&s;aken. To in&s;tance in one: He that &s;ayes,
<PB REF="21"> preaching in the pulpit is ab&s;o|lutely nece&s;&s;ary to &s;alvation; fals into two <HI>Romi&s;h</HI> errours. <HI>1.</HI> That the Scripture is too dark. <HI>2.</HI> That it is un&s;ufficient to &s;ave a man. And perhaps a third, ad|vancing the man of <HI>Rome,</HI> more then they intend him, I am &s;ure. But the chiefe aime of Ma&s;ter <HI>F.</HI> and this Authour, was to win tho&s;e that di&s;liked our Liturgy, Catechi&s;me, &amp;c: by the con&s;tant, reverent, and holy u&s;e of them: Which, &s;urely had we all imitated, having fir&s;t imprinted the vertue of the&s;e prayers in our own hearts, and then &s;tudied with pa&s;sionate and affectionate celebra|tion, (for voyce, ge&s;ture, &amp;c:) as in God's pre&s;ence, to imprint them
<PB REF="21"> in the mindes of the people, (as this Book teaches,) our prayers had been generally as well beloved as they were &s;corned. And for my part, I am apt to think, That our prayers &s;tood &s;o long, was a favour by God granted us at the prayers of the&s;e men, <HI>(who prayed</HI> for <HI>the&s;e prayers as well as</HI> in <HI>them:)</HI> and that they fell &s;o &s;oon, was a puni&s;hment of our negli|gence, (and other &s;ins) who had not taught even tho&s;e that liked them well, to u&s;e them aright; but that the good old woman would ab&s;olve, though not &s;o loud, yet as confident|ly as the Mini&s;ter him&s;elfe.</P>
<P>La&s;tly, <HI>The ble&s;&s;ed Three in One</HI> did make the&s;e three men a|gree in one point more. That
<PB REF="22"> one &s;pirit, which divides to every man gifts as he plea&s;es, &s;eems to me to have dropt upon the&s;e three E|lect ve&s;&s;els all of them &s;ome uncti|on or tincture of the Spirit of pro|phe&s;ie. Shall I &s;ay, I hope, or Fear Mr. <HI>Herberts lines</HI> pag. <HI>190.</HI> &s;hould be verified?</P>
<Q><L>Religion &s;tands one Tipto in our Land,</L>
<L>Ready to pa&s;&s;e to the <HI>American</HI> &s;trand.</L>
<L>When height of malice and prodigious lu&s;ts,</L>
<L>Impudent &s;innings, Witchcrafts and di&s;tru&s;ts</L>
<L>(The markes of Future Bane) &s;hall fill our cup</L>
<L>Unto the brim, and make our mea&s;ure up:</L>
<L>When <HI>Sein</HI> &s;hall &s;wallow <HI>Tyber,</HI> and the <HI>Thames</HI></L>
<L>By letting in them both, pollutes her &s;treams:</L>
<L>When <HI>Italy</HI> of us &s;hall have her will,</L>
<L>And all her Kalender of &s;ins fulfill;</L>
<L>Whereby one may foretell, what &s;ins, next yeer,</L>
<L>Shall both in <HI>France</HI> and <HI>England</HI> Domineer;</L>
<L>Then &s;hall Religion to <HI>America</HI> flee:</L>
<L>They have their times of Go&s;pel, even as we.</L>
<L>My God, thou do&s;t prepare for them a way;</L>
<L>By carrying fir&s;t their Gold from them away;</L>
<L>For Gold and Grace did never yet agree,</L>
<L>Religion alwayes &s;ides with poverty.</L>
<L>We think we rob them, but we think ami&s;&s;e;</L>
<L>We are more poor, and they more rich by this.</L>
<PB REF="22">
<L>Thou wilt revenge their quarrell, making Grace</L>
<L>To pay our debts, and leave our Ancient place</L>
<L>To go to them; while that w^c^h now their Nation</L>
<L>But lends to us, &s;hall be our di&s;olation.</L></Q>
<P>I pray God he may prove a true prophet for <HI>poor America,</HI> not a|gain&s;t <HI>poor England.</HI> Ride on <HI>Mo&s;t Mighty Je&s;u,</HI> becau&s;e of the word of truth. Thy Go&s;pel is a light big enough for them and us: But leave us not. The people of thine holine&s;&s;e have po&s;&s;e&s;&s;ed it but a little while, <HI>I&s;aiah. 63.15. &amp;c.</HI></P>
<P>When &s;ome Farmers neer the place where Ma&s;ter <HI>Ferrer</HI> lived, &s;omewhat before the&s;e times, de|&s;ired longer lea&s;es to bee made them, hee intimated, that &s;even yeares would be long enough, troublous times were coming, they
<PB REF="23"> might thank God if they enjoyed them &s;o long in peace.</P>
<P>But con&s;idering the accu&s;tomed mode&s;ty of Dr. <HI>Jack&s;on</HI> in &s;pea|king of things not certain, I much admire that &s;trange Appendix to his Sermons, (partly delivered be|fore the King) about the Signes of the Times, printed in the year <HI>1637.</HI> touching the great Tem|pe&s;t of wind which fell out upon the <HI>Eve of the fifth of No|vember, 1636.</HI> He was much a&s;toni&s;hed at it, and what appre|hen&s;ion he had of it, appeares by the&s;e words of his: This mighty wind was more then a &s;igne of the Time, <HI>Tempus ip&s;um admonebat, The very time it &s;elfe was a Signe, and
<PB REF="23"> interprets this Me&s;&s;enger's voice better then a Lingui&s;t, as well as the Prophets (were any now) could do.</HI> Both wind and time teach us that truth often mentioned in the&s;e Meditations. Thus much the Reader may under&s;tand, that <HI>though we of this Kingdom were in firm League with all the Nations of the earth, yet it is &s;till in God's power, we may fear in his purpo&s;e, to plague this Kingdome by his owne immediate hand, by this Me&s;&s;enger, or by like Tempe&s;ts, more grie|vou&s;ly then he hath don at any time, by the Famine, Sword, or Pe&s;tilence, to bury many
<PB REF="24"> living &s;ouls as well of &s;upe|riour as inferiour Rank, in the ruins of their &s;tately Hou|&s;es or meaner Cottages,</HI> &amp;c.</P>
<P>And what &s;hall be thought of that which fell from his Pen in his Epi&s;tle Dedicatory of his <HI>At|tributes,</HI> written November <HI>20, 1627,</HI> and Printed <HI>1628,</HI> in the&s;e words, or more? <HI>If any maintain, That all things were &s;o decreed by God be|fore the Creation, that no|thing &s;ince could have fallen out otherwi&s;e then it hath done; That nothing can be amended that is ami&s;&s;e: I de&s;ire leave to oppugne his opinion, not onely as an er|rour, but as an Ignorance,
<PB REF="24"> involving enmity to the &s;weet Providence of God; as a fore|runner of ruine to flouri&s;hing States and Kingdoms, where it grows common, or comes to full height.</HI></P>
<P>Was this a conjecture of Pru|dence? or a cen&s;ure of the phy&s;i|call influence, or of the meritorious effect of the&s;e Tenets? Or rather, a Prediction of an Event? Let the Reader judg.</P>
<P><HI>In the&s;e they did agree: The &s;e|quell will &s;hew wherein they differed.</HI></P>
<P>This Authour, <HI>Mr. G. HER|BERT,</HI> was extracted out of a Generous, <HI>Noble,</HI> and Ancient Family: His Father was <HI>RI|CHARD
<PB REF="25"> HERBERT</HI> of <HI>Blache-hall,</HI> in <HI>Mountgomery,</HI> <ABBR>E&s;q</ABBR> de&s;cended from the <HI>Great Sir RICHARD HERBERT</HI> in <HI>Ed|ward</HI> the Fourth's time; and &s;o his Relation to the Noble Family of that Name, well known. His Mother was Daughter of Sir <HI>Ri|chard Newport</HI> of <HI>Arcoll,</HI> who doubtle&s;&s;e was a pious daughter, &s;he was &s;o good and godly a mother; She had ten children, <HI>Job</HI>'s num|ber, and <HI>Job</HI>'s di&s;tinction, &s;even &s;ons; for who&s;e education &s;he went and dwelt in the Univer&s;ity, to recompence the lo&s;&s;e of their Fa|ther,<NOTE PLACE="marg">D^r Do~n</NOTE> in giving them two Mothers.</P>
<P>And this great care of hers, this good &s;on of hers &s;tudied to im|prove and requite, as is &s;een in
<PB REF="25"> tho&s;e many Latin and Greek Ver&s;es, the Ob&s;equious <HI>Parentalia,</HI> he made and printed in her memory: which though they be good, very good, yet (to &s;peak freely even of this man I &s;o much honour) they be dull or dead in compari&s;on of his <HI>Temple Poems.</HI> And no marvel; To write tho&s;e, he made his ink with water of <HI>Helicon,</HI> but the&s;e In&s;pirations propheticall were di|&s;tilled from above: In tho&s;e are weake motions of Nature, in the&s;e Raptures of Grace. In tho&s;e he writ Fle&s;h and Blood: A fraile earthly Woman, though a MOTHER, but in the&s;e he pray&s;ed his Heavenly FA|THER, the God of Men and Angels, and the Lord
<PB REF="26"> Je&s;us Chri&s;t <HI>His Ma&s;ter;</HI> For &s;o (to quicken him&s;elf in Duties, and to cut off all depending on man, who&s;e breath is in his no&s;thrils) hee u&s;ed ordinarily to call our <HI>Savi|our.</HI></P>
<P>I forget not where I left him: He did thrive &s;o well there, that he was fir&s;t cho&s;en fellow of the Col|ledge, and afterward Oratour of the Univer&s;itie. The Memorials of him left in the Orators Book, &s;hew how he di&s;charged the Place: and him&s;elf intimates, <HI>Church, pag. 39.</HI> That whereas his Birth and Spirit prompted him to Mar|tiall Atchievements, <HI>The way that takes the Town;</HI> and not to &s;it &s;impering over a Book; <HI>God did often melt his &s;pirit,</HI> and
<PB REF="26"> entice him with Academick Honor, to be content to wear, and <HI>wrap up him&s;elfe in a gown,</HI> &s;o long, till he dur&s;t not put it off, nor retire to any other calling. However, propably he might, I have heard (as other Orators) have had a Secretary of States place.</P>
<P>But the good man like a genuine &s;on of <HI>Levi</HI> (I had like to have &s;aid <HI>Melchi&s;edeck)</HI> balked all &s;ecular wayes, &s;aw neither father, nor mother, childe nor Brother, birth nor friends (&s;ave in Chri&s;t Je&s;us) cho&s;e the Lord for his por|tion, and his &s;ervice for employ|ment. And he knew full well what he did when he received Holy or|ders, as appears by every page
<PB REF="27"> in this Book, and by the Poems call'd <HI>Prie&s;thood,</HI> and <HI>Aaron:</HI> And by this unparalell'd <HI>vigilan|cy</HI> which he u&s;ed over his Pa|ri&s;h, which made him (&s;ayes that mode&s;t Authour of the <HI>E|pi&s;tle</HI> before his Poems, <HI>N. F.</HI> who knew him well) <HI>A Peer to the primitive Saints, and more then a pattern to his own age.</HI></P>
<P>Be&s;ides his Par&s;onage, he had al&s;o a Prebend in the Church of <HI>Lincoln;</HI> which I think (be|cau&s;e he lived far from, and &s;o could not attend the duty of that place,) he would faine have re&s;igned to Ma&s;ter <HI>Ferrer,</HI> and often earne&s;tly &s;ued to him to di&s;charge him of it; but Ma&s;ter <HI>F.</HI>
<PB REF="27"> wholly refu&s;ed, and diverted or directed his charity (as I take it) to the re-edifying of the ruined Church of <HI>Leighton,</HI> where the corps of the Prebend lay. So that the Church of <HI>England</HI> owes to him (be&s;ides what good may come by this Book, towards the repair of us Church-men in point of morals,) the reparation of a <HI>Church-materiall,</HI> and erection of that co&s;tly piece (of Mo&s;aick or Solomonick work,) <HI>the Tem|ple;</HI> which flouri&s;hes and &s;tands inviolate, when our other Magnifi|cences are de&s;olate, and de&s;pi&s;ed.</P>
<P>The&s;e things I have &s;aid are high; but yet there is one thing which I admire above all the re&s;t: The right managing of the <HI>Fraternall
<PB REF="28"> duty of reproof</HI> is (me thinks) one of the mo&s;t difficult offices of Chri&s;tian Prudence. O Lord! what is then <HI>the Mini&s;teriall?</HI> To do it as wee &s;hould, is likely to anger a whole world of wa&s;pes, to &s;et fire on the earth. This, I have conjectured, was that which made many holy men leave the world, and live in wilderne&s;&s;es; which, by the way, was not counted by Ancients, an act of Perfection, but of Cowardi&s;e and poor &s;piri|tedne&s;&s;e: of Flight to &s;hade and &s;helter, not of Fight in du&s;t and blood, and heat of the day. This Authour had not only got the cou|rage to do this, but the Art of doing this aright.</P>
<P>There was not a man in his
<PB REF="28"> way (be he of what Ranke hee would) <HI>that &s;poke awry</HI> (in order to God) <HI>but he wip'd his mouth with a mode&s;t, grave and Chri&s;tian reproof:</HI> This was Heroicall; Adequate to that Royall Law, Thou &s;halt in any ca&s;e reprove thy Brother, and not &s;uffer &s;in upon him. And that he did this, I have heard from true Reporters, and thou may&s;t &s;ee he had learned it him&s;elfe, el&s;e he never had taught it us, as hee does in divers pa&s;&s;ages of this Book.</P>
<P>His &s;ingular Dexterity in &s;weetning this Art, thou may&s;t &s;ee in the Garb and phra&s;e of his wri|ting. Like a wi&s;e Ma&s;ter-buil|der, he has fet about a forme of
<PB REF="29"> Speech, transferred it in a Figure, as if he was all the while learn|ing from another man's mouth or pen, and not teaching any. And whereas we all of us de&s;erved the &s;harpne&s;&s;e of Reproofe, <GAP DESC="foreign">, He &s;aith, <HI>He does this, and he does that;</HI> whereas, poor men, we did no &s;uch thing. This dart of his, thus dipped, pierces the &s;oul.</P>
<P>There is another thing (&s;ome will call it a Paradox) which I learned from Him (and <HI>Mr. Fer|rer</HI>) in the <HI>Managery</HI> of their mo&s;t cordiall and <HI>Chri&s;tian Friend|&s;hip.</HI> That this may be maintained in vigour and height without the Ceremonies of Vi&s;its and Comple|ments; yea, without any Trade of
<PB REF="29"> &s;ecular courte&s;ies, meerly in order to &s;pirituall Edification of one ano|ther in love. I know they loved each other mo&s;t entirely, and their very &s;ouls cleaved together mo&s;t intimately, and drove a large &s;tock of Chri&s;tian Intelligence to|gether long before their deaths: yet &s;aw they not each other in many years, I think, &s;carce ever, but as Members of one Univer&s;itie, in their whole lives.</P>
<P>There is one thing more may be learn'd from the&s;e Two (I may &s;ay, the&s;e Three) al&s;o: Namely, That <HI>Chri&s;tian Charity</HI> will keep Unity of &s;ouls, amid&s;t great differences of Gifts and Opini|ons. There was variation con|&s;iderable in their Indowments:
<PB REF="30"> <HI>Doctor Jack&s;on</HI> had in his youth (as if he then had under&s;tood Gods calling) laid his grounds carefully in Arithmetick, Gram|mer, Philology, Geometry, Rhe|torick, Logick, Philo&s;ophy, O|rientall Languages, Hi&s;tories, <HI>&amp;c.</HI> (yea, he had In&s;ight in He|raldry and Hieroglyphicks,) hee made all the&s;e &s;erve either as Rub|bi&s;h under the Foundation, or as drudges and day labourers to Theo|logy. He was copious and defi|nitive in Controver&s;ies of all &s;orts. <HI>Ma&s;ter Ferrar</HI> was Ma&s;ter of the We&s;terne Tongues; yet cared not for Critici&s;mes and curio&s;ities. He was al&s;o very mode&s;t in points of controver&s;ie, and would &s;carce venture to <HI>Opine,</HI> even in the
<PB REF="30"> points wherein the world cen&s;ured him po&s;&s;e&s;&s;ed. Our Authour was of a midle Temper betwixt, or a Compound of both the&s;e; yet having rather more of <HI>Ma&s;ter Ferrer</HI> in him: And to what he had of him, he added the Art of Divine Poe|&s;ie, and other polite learning, which &s;o commended him to per&s;ons mo&s;t Eminent in their time, that <HI>Do|ctor Donne</HI> in&s;cribed to him a paper of Latine ver&s;es in print; and the <HI>Lord Bacon</HI> having tran&s;lated &s;ome P&s;almes into En|gli&s;h meetre, &s;ent them with a Dedication prefixed, To his very Good friend, <HI>Ma&s;ter GEORGE HERBERT,</HI> thinking that he had kept a true decorum in chu&s;ing one &s;o fit for the Argument, in re&s;pect
<PB REF="31"> of Divinity and Po&euml;&s;y (the one as the Matter, the other as the Stile) that a better choice he could not make.</P>
<P>In &s;umm, To di&s;tingui&s;h them by better Re&s;emblances out of the Old and New Te&s;tament, and antiquity: Me thinks, Doctor <HI>J.</HI> has &s;omewhat like the &s;pirit of <HI>Jeremy,</HI> Saint <HI>James,</HI> and <HI>Sal|vian.</HI> Ma&s;ter <HI>Herbert,</HI> like <HI>Da|vid,</HI> and other P&s;alm-men, Saint <HI>John,</HI> and <HI>Prudentius.</HI> Ma&s;ter <HI>F.</HI> like <HI>E&s;ay,</HI> Saint <HI>Luke,</HI> and Saint <HI>Chry&s;o&s;tome;</HI> yet in this diver&s;ity, had they &s;uch an Har|mony of &s;ouls as was admirable. For in&s;tance, In one who differ'd in &s;ome points from them all, yet in him they &s;o agreed all, as
<PB REF="31"> that Ma&s;ter <HI>F.</HI> out of a great li|king of the Man, tran&s;lated him into <HI>Engli&s;h,</HI> Ma&s;ter <HI>Herbert</HI> commented on him, and commen|ded him to u&s;e; And Doctor <HI>J.</HI> allowed him for the Pre&s;&s;e, It was <HI>Valde&s;&s;o's no Con&s;iderations.</HI></P>
<P>It would &s;well this Preface too much to &s;et down the &s;everall excel|lencies of our Authour: His <HI>con|&s;ciencious expence of Time,</HI> which he even mea&s;ured by the <HI>pul&s;e,</HI> that <HI>native watch</HI> God has &s;et in every of us. His eminent <HI>Temperance,</HI> and <HI>Frugality,</HI> (the two be&s;t Purveiors for his Liberality and Beneficence,) his private <HI>Fa&s;tings,</HI> his <HI>mortifi|cation of the body,</HI> his extem|porary exerci&s;es thereof, at the
<PB REF="32"> &s;ight or vi&s;it of a <HI>Charnell Hou&s;e,</HI> where every Bone, before the day, ri&s;es up in judgement a|gain&s;t fle&s;hly lu&s;t and pride: at the <HI>&s;troke of a pa&s;&s;ing bell,</HI> when ancient charity u&s;ed (&s;aid he) to run to Church, and a&s;si&s;t the dying Chri&s;tian with prayers and tears (for &s;ure that was the ground of that cu&s;tome;) and at all occa&s;ions he could lay hold of po&s;|&s;ibly, which he &s;ought with the diligence that others &s;hun and &s;hift them. Be&s;ides his carefull, (not &s;crupulous) ob&s;ervation of <HI>appoin|ted Fa&s;ts, Lents,</HI> and <HI>Embers:</HI> The neglect and defect of this la&s;t, he &s;aid, had &s;uch influx on the children which the Fathers of the Church did beget at &s;uch times,
<PB REF="32"> as malignant Stars are &s;aid to have over naturall Productions; Chil|dren of &s;uch Parents, as be Fa|&s;ting and Prayers, being like <HI>I|&s;aak,</HI> and <HI>Jacob,</HI> and <HI>Samuel;</HI> mo&s;t likely to become Children of the Promi&s;e, Wra&s;tlers with God, and fitte&s;t to wear a linnen <HI>Ephod.</HI> And with this <HI>Fa&s;ting</HI> he imp'd his prayers both private and pub|lick: His private mu&s;t be left to God, who &s;aw them in &s;ecret; his publick were the <HI>Morning and Evening Sacrifice</HI> of the <HI>Church Liturgie,</HI> which he u&s;ed with con&s;ciencious devotion, not of Cu|&s;tome, but &s;erious Judgement; Knowing, <HI>1.</HI> That the Sophi&s;m u&s;ed to make people hate them, was a &s;olid rea&s;on to make men
<PB REF="33"> of under&s;tanding love them; Name|ly, becau&s;e taken out of the Ma&s;&s;e Book: Taken out, but as gold from dro&s;&s;e, the precious from the vile. The wi&s;e Reformers knew <HI>Rome</HI> would cry <HI>Shi&s;m, &s;chi&s;m,</HI> and therefore they kept all they could lawfully keep, being loth to give offence; as our ble&s;&s;ed Savi|our, being loth to offend the <HI>Jews</HI> at the great Reformation, kept divers old Elements, and made them new Sacraments and Services, as their frequent Wa&s;hings he turned into one Bapti&s;me; &s;ome &s;ervice of the Pa&s;&s;eover into the Lord's Supper. <HI>2.</HI> That <HI>the home|line&s;&s;e and cour&s;ene&s;&s;e,</HI> which al&s;o was objected, was a great commendation. The Lambes poor
<PB REF="33"> of the Flock are forty, for one grounded chri&s;tian: proportionable mu&s;t be the care of the Church to provide milk; that is, plain and ea&s;ie nouri&s;hment for them: and &s;o had our Church done, hoping that &s;tronger Chri&s;tians, as they abounded in Gifts, &s;o they had &s;uch a &s;tore of the Grace of Cha|rity, as for their weak Brethren's &s;akes to be content therewith.</P>
<P>He thought al&s;o that a &s;et Li|turgy was of great u&s;e in re&s;pect of tho&s;e without, whether erring Chri&s;tians, or unbelieving men. That when we had u&s;ed our be&s;t arguments again&s;t their errours or unbeliefe, we might &s;hew them a Form wherein we did, and de&s;ired they would &s;erve Almighty God
<PB REF="34"> with us: That we might be able to &s;ay, <HI>This is our Church, Here would we land you.</HI> Thus we believe, <HI>&s;ee the Creed. Thus we pray, baptize, catechi&s;e, celebrate the Euchari&s;t, Mar|ry, Bury,</HI> Intreat the &s;ick, <HI>&amp;c.</HI></P>
<P>The&s;e, be&s;ides Unity, and other ac|ce&s;&s;ary benefits, he thought grounds &s;ufficient to bear him out in this practi&s;e: wherein he ended his life, calling for the Church Pray|ers a while before his death, &s;aying, <HI>None to them, none to them</HI> at once both commending them, and his &s;oul to God in them, im|mediately before his di&s;&s;olution, as &s;ome <HI>Martyrs</HI> did, <HI>Mr. Hullier</HI> by name, Vicar of <HI>Babram,</HI> burnt to death in <HI>Cambridge;</HI> who
<PB REF="34"> having the <HI>Common-Prayer Book</HI> in his hand, in &s;tead of a Cen&s;or, and u&s;ing the prayers as incen&s;e, offered up him&s;elfe as a whole Burnt Sacrifice to God; with whom the very Book it &s;elfe &s;uffered Martyrdome, when fallen out of his con&s;umed hands, it was by the Executioners thrown into the fire and burnt as an Hereticall Book.</P>
<P>He was moreover &s;o great a Lo|ver of <HI>Church-Mu&s;ick,</HI> That he u&s;ually called it <HI>Heaven upon earth,</HI> and attended it a few days before his death. But above all, his chief delight was in the <HI>Holy Scripture,</HI> One leafe whereof he profe&s;&s;ed he would not part with, though he might have the whole
<PB REF="35"> world in Exchange. That was <HI>his wi&s;dome, his comfort, his joy,</HI> out of that he took his Mot|to; <HI>LESSE THEN THE LEAST OF ALL GOD'S MERCIES.</HI> In that he found the &s;ub&s;tance, Chri&s;t, and in Chri&s;t Remi&s;sion of &s;ins, yea, in his blood he placed the goodne&s;&s;e of his good works. <HI>It is a good Work,</HI> (&s;aid he of Building a Church,) <HI>if it be &s;prinkled with the Blood of Chri&s;t.</HI></P>
<P>This high e&s;teem of the <HI>Word of life,</HI> as it wrought in him&s;elfe a wondrous expre&s;sion of high Reverence, when ever he either read it him&s;elfe, or heard others read it, &s;o it made him <HI>equally wonder, that tho&s;e which pre|tended &s;uch extraordinary love
<PB REF="35"> to Chri&s;t Je&s;us, as many did,</HI> could po&s;sibly give &s;uch leave and liberty to them&s;elves as to hear that word that &s;hall judge us at the la&s;t day, <HI>without any the lea&s;t expre&s;&s;ion</HI> of that <HI>holy feare</HI> and <HI>trembling,</HI> which they ought to charge upon their &s;ouls in private, and in publick, to imprint upon o|thers.</P>
<P>Thus have I with my foul hands &s;oiled this (and the other) fair piece, and worn out thy patience: yet have I not &s;o much as with one da&s;h of a pen&s;ill, offered to de&s;cribe that per&s;on of his, which afforded &s;o unu&s;uall a Conte&s;&s;era|tion of Elegancies, and &s;et of Rarities to the Beholder; nor &s;aid I any thing of his Per&s;onall Rela|tion,
<PB REF="36"> as an <HI>Husband,</HI> to a <HI>loving</HI> and <HI>vertuous Lady;</HI> as a Kin&s;|man, Ma&s;ter, &amp;c. yet will I not &s;ilence his &s;pirituall love and care of Servants: Teaching Ma&s;ters this duty, To allow their Servants daily time, wherein to pray pri|vately, and to enjoyne them to do it: holding this for true generally, <HI>That publick prayer alone to &s;uch per&s;ons, is no prayer at all.</HI></P>
<P>I have given thee onely the&s;e li|neaments of his mind, and thou maye&s;t fully &s;erve thy &s;elfe of this Book, in what vertue of his thy &s;oul longeth after. <HI>His</HI> practice it was, and <HI>His Character</HI> it is, <HI>His</HI> as <HI>Authour,</HI> and <HI>His</HI> as <HI>Object:</HI> yet, Lo, the humility of this gracious man! He had &s;mall
<PB REF="36"> e&s;teem of this Book, and but very little of his Poems. Though God had magnified him with extraordi|nary Gifts, yet &s;aid he, <HI>God has broken into my Study, and taken off my Chariot wheels, I have nothing worthy of God.</HI> And even this lowline&s;&s;e in his own eyes, doth more advance their worth, and his vertues.</P>
<P>I have done, when I have be&s;ought the R. Fathers, &s;ome Cathe|drall, Eccle&s;ia&s;ticall, and Aca|demicall men, (which Ranks the mode&s;t Authour meddles not with,) to draw <HI>Idaea's</HI> for their &s;everall Orders re&s;pectively. (Why &s;hould Papi&s;ts (as <HI>Timpius</HI>) be more carefull or painfull in this kind then we?) If it do no other good,
<PB REF="37"> yet will it help on in the the way of <HI>Repentance,</HI> by di&s;covery of for|mer mi&s;takes or neglects; which is the greate&s;t, if not the onely Good that can probably be hoped for, out of this Tract: which being writ nigh <HI>twenty years &s;ince,</HI> will be le&s;&s;e &s;ubject to mi&s;|con&s;truction. The Good Lord pro&s;per it according to the pious intent of the Authour, and hearty wi&s;hes of the Prefacer; who con|fe&s;&s;es him&s;elfe unworthy <HI>to carry out the Dung of Gods Sacri|fices.</HI></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB N="1" REF="37">
<HEAD>A Prie&s;t to the Temple: OR, The Country PARSON his CHARACTER, <HI>&amp;c.</HI></HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD><HI>CHAP. I.</HI> Of a PASTOR.</HEAD>
<P>_A PASTOR is the Deputy of Chri&s;t for the reducing of Man to the O|bedience of God. This definition is evident, and con|taines the direct &s;teps of Pa&s;torall
<PB N="2" REF="38"> Duty and Auctority. For fir&s;t, Man fell from God by di&s;obedience. Secondly, Chri&s;t is the glorious in|&s;trument of God for the revoking of Man. Thirdly, Chri&s;t being not to continue on earth, but after hee had fulfilled the work of Reconcili|ation, to be received up into heaven, he con&s;tituted Deputies in his place, and the&s;e are Prie&s;ts. And there|fore S^t. <HI>Paul</HI> in the beginning of his Epi&s;tles, profe&s;&s;eth this: and in the fir&s;t to the <HI>Colo&s;sians</HI> plainly avouch|eth, that he <HI>fils up that which is be|hinde of the afflictions of Chri&s;t in his fle&s;h, for his Bodie's &s;ake, which is the Church.</HI> Wherein is contained the complete definition of a Mini|&s;ter. Out of this Chartre of the Prie&s;thood may be plainly gathered both the Dignity thereof, and the Duty: The Dignity, in that a Prie&s;t may do that which Chri&s;t did, and by his auctority, and as his Vice|gerent. The Duty, in that a Prie&s;t
<PB N="3" REF="38"> is to do that which Chri&s;t did, and after his manner, both for Doctrine and Life.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD><HI>CHAP. II.</HI> Their Diver&s;ities.</HEAD>
<P>OF Pa&s;tors (intending mine own Nation only, and al&s;o therein &s;etting a&s;ide the Re|verend Prelates of the Church, to whom this di&s;cour&s;e ari&s;eth not) &s;ome live in the Univer&s;ities, &s;ome in No|ble hou&s;es, &s;ome in Pari&s;hes re&s;iding on their Cures. Of tho&s;e that live in the Univer&s;ities, &s;ome live there in office, who&s;e rule is that of the Apo&s;tle; Rom. 12.6. <HI>Having gifts differing, according to the grace that is given to us, whether prophecy, let us prophecy according to the propor|tion of faith; or mini&s;try, let us wait
<PB N="4" REF="39"> on our mini&s;tring; or he that teacheth, on teaching,</HI> &amp;c. <HI>he that ruleth, let him do it with diligence,</HI> &amp;c. Some in a preparatory way, who&s;e aim and la|bour mu&s;t be not only to get know|ledg, but to &s;ubdue and mortifie all lu&s;ts and affections: and not to think, that when they have read the Fa|thers, or Schoolmen, a Mini&s;ter is made, and the thing done. The greate&s;t and harde&s;t preparation is within: For, <HI>Unto the ungodly, &s;aith God, Why do&s;t thou preach my Laws, and take&s;t my Covenant in thy mouth? P&s;al.</HI> 50.16. Tho&s;e that live in Noble Hou&s;es are called Chaplains, who&s;e duty and obligation being the &s;ame to the Hou&s;es they live in, as a Par&s;ons to his Pari&s;h, in de&s;cri|bing the one (which is indeed the bent of my Di&s;cour&s;e) the other will be manife&s;t. Let not Chaplains think them&s;elves &s;o free, as <HI>many of them do,</HI> and becau&s;e they have dif|ferent Names, think their Office dif|ferent.
<PB N="5" REF="39"> Doubtle&s;&s;e they are Par&s;ons of the families they live in, and are entertained to that end, either by an open, or implicite Covenant. Before they are in Orders, they may be received for Companions, or di&s;cour&s;ers; but after a man is once Mini&s;ter, he cannot agree to come into any hou&s;e, where he &s;hall not exerci&s;e what he is, unle&s;&s;e he for&s;ake his plough, and look back. Wher|fore they are not to be over-&s;ubmi&s;|&s;ive, and ba&s;e, but to keep up with the Lord and Lady of the hou&s;e, and to pre&s;erve a boldne&s;s with them and all, even &s;o farre as reproofe to their very face, when occa&s;ion cals, but &s;ea&s;onably and di&s;creetly. They who do not thus, while they remem|ber their earthly Lord, do much for|get their heavenly; they wrong the Prie&s;thood, neglect their duty, and &s;hall be &s;o farre from that which they &s;eek with their over-&s;ubmi&s;&s;ive|ne&s;&s;e, and cringings, that they &s;hall
<PB N="6" REF="40"> ever be de&s;pi&s;ed. They who for the hope of promotion neglect any nece&s;&s;ary admonition, or reproofe, &s;ell (with <HI>Judas</HI>) their Lord and Ma|&s;ter.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD><HI>CHAP. III.</HI> The Par&s;ons Life.</HEAD>
<P>THe Countrey Par&s;on is ex|ceeding exact in his Life, being holy, ju&s;t, pru|dent, temperate, bold, grave in all his wayes. And becau&s;e the two highe&s;t points of Life, wherein a Chri&s;tian is mo&s;t &s;een, are Pati|ence, and Mortification; Patience in regard of afflictions, Mortificati|on in regard of lu&s;ts and affecti|ons, and the &s;tupifying and deading of all the clamarous powers of the foul, therefore he hath throughly
<PB N="7" REF="40"> &s;tudied the&s;e, that he may be an ab|&s;olute Ma&s;ter and commander of him&s;elf, for all the purpo&s;es which God hath ordained him. Yet in the&s;e points he labours mo&s;t in tho&s;e things which are mo&s;t apt to &s;candalize his Pari&s;h. And fir&s;t, becau&s;e Countrey people live hardly, and therefore as feeling their own &s;weat, and con&s;equently knowing the price of mony, are offended much with any, who by hard u&s;age increa&s;e their travell, the Countrey Par&s;on is very circum|&s;pect in avoiding all coveteou&s;ne&s;&s;e, neither being greedy to get, nor ni|gardly to keep, nor troubled to lo&s;e any worldly wealth; but in all his words and actions &s;lighting, and di&s;e&s;teeming it, even to a wondring, that the world &s;hould &s;o much va|lue wealth, which in the day of wrath hath not one dramme of comfort for us. Secondly becau&s;e Luxury is a very vi&s;ible &s;inne, the Par&s;on
<PB N="8" REF="41"> is very carefull to avoid all the kinds thereof, but e&s;pecially that of drin|king, becau&s;e it is the mo&s;t popular vice; into which if he come, <HI>he pro|&s;titutes him&s;elf</HI> both to &s;hame, and &s;in, and by having <HI>fellow&s;hip, with the unfruitfull works of darkne&s;&s;e,</HI> he di&s;|ableth him&s;elf of authority <HI>to reprove them:</HI> For &s;ins make all equall, whom they finde together; and then they are wor&s;t, who ought to be be&s;t. Neither is it for the &s;er|vant of Chri&s;t to haunt Innes, or Tavernes, or Ale-hou&s;es, <HI>to the di&s;ho|nour of his per&s;on and office.</HI> The Par&s;on doth not &s;o, but orders his Life in &s;uch a fa&s;hion, that when death takes him, as the Jewes and <HI>Judas</HI> did Chri&s;t, he may &s;ay as He did, <HI>I &s;ate daily with you teaching in the Temple.</HI> Thirdly, becau&s;e Countrey people (as indeed all ho|ne&s;t men) do much e&s;teem their word, it being the Life of buying, and &s;elling, and dealing in the world;
<PB N="9" REF="41"> therfore the Par&s;on is very &s;trict in keeping his word, though it be to his own hinderance, as knowing, that if he be not &s;o, he wil quickly be di&s;co|vered, and di&s;regarded: neither will they beleeve him in the pulpit, whom they cannot tru&s;t in his Conver&s;ati|on. As for oaths, and apparell the di&s;orders thereof are al&s;o very mani|fe&s;t. The Par&s;ons yea is yea, and nay nay; and his apparrell plaine, but reverend, and clean, without &s;pots, or du&s;t, or &s;mell; the purity of his mind breaking out, and di|lating it &s;elfe even to his body, cloaths, and habitation.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="10" REF="42">
<HEAD><HI>CHAP. IIII.</HI> The Par&s;ons Knowledg.</HEAD>
<P>THe Countrey Par&s;on is full of all knowledg. They &s;ay, it is an ill Ma&s;on that refu&s;eth any &s;tone: and there is no knowledg, but, in a skilfull hand, &s;erves either po&s;itively as it is, or el&s;e to illu&s;trate &s;ome other knowledge. He conde&s;cends even to the know|ledge of tillage, and pa&s;torage, and makes great u&s;e of them in teaching, becau&s;e people by what they under|&s;tand, are be&s;t led to what they un|der&s;tand not. But the chief and top of his knowledge con&s;i&s;ts in the book of books, the &s;torehou&s;e and magazene of life and comfort, the holy Scriptures. There he &s;ucks, and lives. In the Scriptures hee
<PB N="11" REF="42"> findes four things; Precepts for life, Doctrines for knowledge, Ex|amples for illu&s;tration, and Promi&s;es for comfort: The&s;e he hath dige|&s;ted &s;everally. But for the under|&s;tanding of the&s;e; the means he u|&s;eth are fir&s;t, a holy Life, remem|bring what his Ma&s;ter &s;aith, that <HI>if any do Gods will, he &s;hall know of the Doctrine, John</HI> 7. and a&s;&s;u|ring him&s;elf, that wicked men, how|ever learned, do not know the Scrip|tures, becau&s;e they feel them not, and becau&s;e they are not under&s;tood but with the &s;ame Spirit that writ them. The &s;econd means is prayer, which if it be nece&s;&s;ary even in tem|porall things, how much more in things of another world, where the well is deep, and we have nothing of our &s;elves to draw with? Where|fore he ever begins the reading of the Scripture with &s;ome &s;hort inward ejaculation, as, <HI>Lord, open mine eyes, that I may &s;ee the wondrous
<PB N="12" REF="43"> things of thy Law.</HI> &amp;c. The third means is a diligent Collation of Scripture with Scripture. For all Truth being con&s;onant to it &s;elf, and all being penn'd by one and the &s;elf-&s;ame Spirit, it cannot be, but that an indu&s;trious, and judicious comparing of place with place mu&s;t be a &s;ingu|lar help for the right under&s;tanding of the Scriptures. To this may be added the con&s;ideration of any text with the coherence thereof, touching what goes before, and what follows after, as al&s;o the &s;cope of the Holy Gho&s;t. When the Apo&s;tles would have called down fire from Heaven, they were reproved, as ignorant of what &s;pirit they were. For the Law re|quired one thing, and the Go&s;pel ano|ther: yet as diver&s;e, not as repugnant: therefore the &s;pirit of both is to be con&s;idered, and weighed. The fourth means are Commenters and fathers, who have handled the places controverted, which the Par&s;on by
<PB N="13" REF="43"> no means refu&s;eth. As he doth not &s;o &s;tudy others, as to neglect the grace of God in him&s;elf, and what the Ho|ly Spirit teacheth him; &s;o doth he a&s;|&s;ure him&s;elf, that God in all ages hath had his &s;ervants, to whom he hath revealed his Truth, as well as to him; and that as one Countrey doth not bear all things, that there may be a Commerce; &s;o neither hath God opened, or will open all to one, that there may be a traffick in knowledg between the &s;ervants of God, for the planting both of love, and humility. Wherfore he hath one Comment at lea&s;t upon every book of Scripture, and ploughing with this, and his own meditations, he enters into the &s;ecrets of God trea&s;ured in the holy Scrip|ture.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="14" REF="44">
<HEAD><HI>CHAP. V.</HI> The Par&s;ons Acce&s;&s;ary Knowledges.</HEAD>
<P>THe Countrey Par&s;on hath read the Fathers al&s;o, and the Schoolmen, and the later Writers, or a good propor|tion of all, out of all which he hath complied a book, and body of Di|vinity, which is the &s;torehou&s;e of his Sermons, and which he preach|eth all his Life; but diver&s;ly clo|thed, illu&s;trated, and inlarged. For though the world is full of &s;uch compo&s;ures, yet every mans own is fitte&s;t, readye&s;t, and mo&s;t &s;avo|ry to him. Be&s;ides, this being to be done in his younger and prepa|ratory times, it is an hone&s;t joy e|ver after to looke upon his well &s;pent
<PB N="15" REF="44"> houres. This Body he made by way of expounding the Church Catechi&s;me, to which all divinity may ea&s;ily be reduced. For it being indifferent in it &s;elfe to choo&s;e any Method, that is be&s;t to be cho&s;en, of which there is likelye&s;t to be mo&s;t u&s;e. Now Catechizing being a work of &s;ingular, and admirable benefit to the Church of God, and a thing required under Canonicall obedience, the expounding of our Catechi&s;me mu&s;t needs be the mo&s;t u&s;efull forme. Yet hath the Par|&s;on, be&s;ides this laborious work, a &s;lighter forme of Catechizing, fit|ter for country people; according as his audience is, &s;o he u&s;eth one, or other; or &s;omtimes both, if his au|dience be intermixed. He greatly e&s;teemes al&s;o of ca&s;es of con&s;cience, wherein he is much ver&s;ed. And in|deed, herein is the greate&s;t ability of a Par&s;on to lead his people exactly in the wayes of Truth, &s;o that they
<PB N="16" REF="45"> neither decline to the right hand, nor to the left. Neither let any think this a &s;light thing. For every one hath not dige&s;ted, when it is a &s;in to take &s;omething for mony lent, or when not; when it is a fault to di&s;cover anothers fault, or when not; <HI>when the affections of the &s;oul in de&s;iring and procuring increa&s;e of means, or honour, be a &s;in of covetou&s;nes or ambition, and when not; when the appetites of the body in eating, drink|ing, &s;leep, and the plea&s;ure that comes with &s;leep, be &s;ins of gluttony, drunken|ne&s;s, &s;loath, lu&s;t, and when not,</HI> and &s;o in many circum&s;tances of actions. Now if a &s;hepherd know not which gra&s;s will bane, or which not, how is he fit to be a &s;hepherd? Wherefore the Par&s;on hath throughly canva&s;&s;ed al the particulars of humane actions, at lea&s;t all tho&s;e which he ob&s;erveth are mo&s;t incident to his Pari&s;h.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<PB N="17" REF="45">
<HEAD><HI>CHAP. VI.</HI> The Par&s;on praying.</HEAD>
<P>THe Countrey Par&s;on, when he is to read divine &s;ervices, compo&s;eth him&s;elfe to all po&s;&s;ible reverence; lifting up his heart and hands, and eyes, and u&s;ing all other ge&s;tures which may expre&s;&s;e a hearty, and unfeyned devotion. This he doth, fir&s;t, as being truly touched and amazed with the Maje&s;ty of God, before whom he then pre&s;ents him|&s;elf; yet not as him&s;elf alone, but as pre&s;enting with him&s;elf the whole Congregation, who&s;e &s;ins he then beares, and brings with his own to the heavenly altar to be bathed, and wa&s;hed in the &s;acred Laver of Chri&s;ts blood. Secondly, as this is the true rea&s;on of his inward feare,
<PB N="18" REF="46"> &s;o he is content to expre&s;&s;e this out|wardly to the utmo&s;t of his power; that being fir&s;t affected him&s;elf, hee may affect al&s;o his people, know|ing that no Sermon moves them &s;o much to a reverence, which they for|get againe, when they come to pray, as a devout behaviour in the very act of praying. Accordingly his voyce is humble, his words treatable, and flow; yet not &s;o &s;low neither, as to let the fervency of the &s;upplicant hang and dy between &s;peaking, but with a grave liveline&s;&s;e, between fear and zeal, pau&s;ing yet pre&s;&s;ing, he per|formes his duty. Be&s;ides his exam|ple, he having often in&s;tructed his people how to carry them&s;elves in divine &s;ervice, exacts of them all po&s;&s;ible reverence, by no means enduring either talking, or &s;leeping, or gazing, or leaning, or halfe-knee|ling, or any undutifull behaviour in them, but cau&s;ing them, when they &s;it, or &s;tand, or kneel, to do all
<PB N="19" REF="46"> in a &s;trait, and &s;teady po&s;ture, as attending to what is done in the Church, and every one, man, and child, an&s;wering aloud both Amen, and all other an&s;wers, which are on the Clerks and peoples part to an|&s;wer; which an&s;wers al&s;o are to be done not in a hudling, or &s;lubbe ring fa&s;hion, gaping, or &s;cratching the head, or &s;pitting even in the mid&s;t of their an&s;wer, but gently and pau&s;a|bly, thinking what they &s;ay; &s;o that while they an&s;wer, <HI>As it was in the beginning,</HI> &amp;c. they meditate as they &s;peak, that God hath ever had his people, that have glorified him as wel as now, and that he &s;hall have &s;o for ever. And the like in other an&s;wers. This is that which the Apo&s;tle cals a rea&s;onable &s;ervice, <HI>Rom,</HI> 12. when we &s;peak not as Parrats, without rea&s;on, or offer up &s;uch &s;acrifices as they did of old, which was of bea&s;ts de|voyd of rea&s;on; but when we u&s;e our rea&s;on, and apply our powers to the
<PB N="20" REF="47"> &s;ervice of him, that gives them. If there be any of the gentry or nobili|ty of the Pari&s;h, who &s;omtimes make it a piece of &s;tate not to come at the beginning of &s;ervice with their poor neighbours, but at mid-prayers, both to their own lo&s;s, and of theirs al&s;o who gaze upon them when they come in, and neglect the pre&s;ent &s;er|vice of God, he by no means &s;uffers it, but after divers gentle admoniti|ons, if they per&s;evere, he cau&s;es them to be pre&s;ented: or if the poor Church-wardens be affrighted with their greatne&s;s, notwith&s;tanding his in&s;truction that they ought not to be &s;o, but even to let the world &s;inke, &s;o they do their duty; he pre&s;ents them him&s;elf, only prote&s;ting to them, that not any ill will draws him to it, but the debt and obligation of his calling, being to obey God ra|ther then men.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="21" REF="47">
<HEAD><HI>CHAP. VII.</HI> The Par&s;on preaching.</HEAD>
<P>THe Countrey Par&s;on prea|cheth con&s;tantly, the pulpit is his joy and his throne: if he at any time intermit, it is either for want of health, or again&s;t &s;ome great Fe&s;tivall, that he may the bet|ter celebrate it, or for the variety of the hearers, that he may be heard at his returne more attentively. When he intermits, he is ever very well &s;upplyed by &s;ome able man who treads in his &s;teps, and will not throw down what he hath built; whom al&s;o he intreats to pre&s;s &s;ome point, that he him&s;elf hath often urged with no great &s;ucce&s;s, that &s;o in the mouth of two or three wit|ne&s;&s;es the truth may be more e&s;tabli|&s;hed.
<PB N="22" REF="48"> When he preacheth, he pro|cures attention by all po&s;&s;ible art, both by earne&s;tne&s;&s;e of &s;peech, it being naturall to men to think, that where is much earne&s;tne&s;s, there is &s;omewhat worth hearing; and by a diligent, and bu&s;y ca&s;t of his eye on his auditors, with letting them know, that he ob&s;erves who marks, and who not; and with particulari|zing of his &s;peech now to the youn|ger &s;ort, then to the elder, now to the poor, and now to the rich. This is for you, and This is for you; for particulars ever touch, and awake more then generalls. Herein al&s;o he &s;erves him&s;elfe of the judgements of God, as of tho&s;e of antient times, &s;o e&s;pecially of the late ones; and tho&s;e mo&s;t, which are neare&s;t to his Pari&s;h; for people are very atten|tive at &s;uch di&s;cour&s;es, and think it behoves them to be &s;o, when God is &s;o neer them, and even over their heads. Sometimes he tells them
<PB N="23" REF="48"> &s;tories, and &s;ayings of others, ac|cording as his text invites him; for them al&s;o men heed, and remember better then exhortations; which though earne&s;t, yet often dy with the Sermon, e&s;pecially with Coun|trey people; which are thick, and heavy, and hard to rai&s;e to a poynt of Zeal, and fervency, and need a mountaine of fire to kindle them; but &s;tories and &s;ayings they will well remember. He often tels them, that Sermons are dangerous things, that none goes out of Church as he came in, but either better, or wor&s;e; that none is carele&s;s before his Judg, and that the word of God &s;hal Judge us. By the&s;e and other means the Par&s;on procures at|tention; but the character of his Sermon is Holine&s;s; he is not wit|ty, or learned, or eloquent, but Ho|ly. A Character, that <HI>Hermoge|nes</HI> never dream'd of, and therefore he could give no precepts thereof.
<PB N="24" REF="49"> But it is gained fir&s;t, by choo&s;ing texts of Devotion, not Controver|&s;ie, moving and ravi&s;hing texts, whereof the Scriptures are full. Se|condly, by dipping, and &s;ea&s;oning all our words and &s;entences in our hearts, before they come into our mouths, truly affecting, and cordi|ally expre&s;sing all that we &s;ay; &s;o that the auditors may plainly per|ceive that every word is hart-deep. Thridly, by turning often, and ma|king many Apo&s;trophes to God, as, Oh Lord ble&s;&s;e my people, and teach them this point; or, Oh my Ma&s;ter, on who&s;e errand I come, let me hold my peace, and doe thou &s;peak thy &s;elfe; for thou art Love, and when thou teache&s;t, all are Scholers. Some &s;uch irradi|ations &s;catteringly in the Sermon, carry great holine&s;s in them. The Prophets are admirable in this. So I&s;a. 64. <HI>Oh that thou would'&s;t rent the Heavens, that thou would&s;t come down,</HI>
<PB N="25" REF="49"> &amp;c. And <HI>Jeremy,</HI> Chapt. 10. after he had complained of the de&s;o|lation of <HI>I&s;rael,</HI> turnes to God &s;uddenly, <HI>Oh Lord, I know that the way of man is not in him&s;elf,</HI> &amp;c. Fourth|ly, by frequent wi&s;hes of the peoples good, and joying therein, though he him&s;elf were with Saint <HI>Paul</HI> even &s;acrificed upon the &s;ervice of their faith. For there is no greater &s;ign of holine&s;&s;e, then the procuring, and rejoycing in anothers good. And herein St <HI>Paul</HI> excelled in all his Epi&s;tles. How did he put the <HI>Romans</HI> in all his prayers? <HI>Rom.</HI> 1.9. And cea&s;ed not to give thanks for the <HI>Ephe&s;ians, Eph.</HI> 1.16. And for the <HI>Corinthians, chap.</HI> 1.4. And for the <HI>Philippians</HI> made reque&s;t with joy <HI>ch.</HI> 1.4. And is in conten|tion for them whither to live, or dy; be with them, or Chri&s;t, <HI>ver&s;e</HI> 23. which, &s;etting a&s;ide his care of his Flock, were a madne&s;&s;e to doubt of. What an admirable Epi&s;tle is the
<PB N="26" REF="50"> &s;econd to the <HI>Corinthians?</HI> how full of affections? he joyes, and he is &s;orry, he grieves, and he gloryes, never was there &s;uch care of a flock expre&s;&s;ed, &s;ave in the great &s;hep|herd of the fold, who fir&s;t &s;hed teares over <HI>Jeru&s;alem,</HI> and after|wards blood. Therefore this care may be learn'd there, and then woven into Sermons, which will make them appear exceeding reve|rend, and holy. La&s;tly, by an of|ten urging of the pre&s;ence, and ma|je&s;ty of God, by the&s;e, or &s;uch like &s;peeches. Oh let us all take heed what we do, God &s;ees us, he &s;ees whether I &s;peak as I ought, or you hear as you ought, he &s;ees hearts, as we &s;ee faces: he is a|mong us; for if we be here, hee mu&s;t be here, &s;ince we are here by him, and without him could not be here. Then turning the di&s;|cour&s;e to his Maje&s;ty, And he is a great God, and terrible, as great
<PB N="27" REF="50"> in mercy, &s;o great in judgement: There are but two devouring ele|ments, fire, and water, he hath both in him; His voyce is as the &s;ound of many waters, <HI>Revelations</HI> 1. And he him&s;elfe is a con&s;uming fire, <HI>Hebrews</HI> 12. Such di&s;cour&s;es &s;hew very Holy. The Par&s;ons Method in handling of a text con|&s;i&s;ts of two parts; fir&s;t, a plain and evident declaration of the meaning of the text; and &s;econdly, &s;ome choyce Ob&s;ervations drawn out of the whole text, as it lyes entire, and unbroken in the Scripture it &s;elf. This he thinks naturall, and &s;weet, and grave. Whereas the other way of crumbling a text into &s;mall parts, as, the Per&s;on &s;peaking, or &s;poken to, the &s;ubject, and object, and the like, hath neither in it &s;weetne&s;&s;e, nor gravity, nor variety, &s;ince the words apart are not Scripture, but a dictionary, and may be con|&s;idered
<PB N="28" REF="51"> alike in all the Scripture. The Par&s;on exceeds not an hour in preaching, becau&s;e all ages have thought that a competency, and he that profits not in that time, will le&s;&s;e afterwards, the &s;ame affection which made him not profit before, making him then weary, and &s;o he grows from not reli&s;hing, to loa|thing.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD><HI>CHAP. VIII.</HI> The Par&s;on on Sundays.</HEAD>
<P>THe Country Par&s;on, as &s;oon as he awakes on Sun|day morning, pre&s;ently falls to work, and &s;eems to him|&s;elfe &s;o as a Market-man is, when the Market day comes, or a &s;hop|keeper, when cu&s;tomers u&s;e to come in. His thoughts are full of ma|king
<PB N="29" REF="51"> the be&s;t of the day, and contri|ving it to his be&s;t gaines. To this end, be&s;ides his ordinary prayers, he makes a peculiar one for a ble&s;&s;ing on the exerci&s;es of the day, That nothing befall him unworthy of that Maje&s;ty before which he is to pre&s;ent him&s;elf, but that all may be done with reverence to his glory, and with edification to his flock, hum|bly be&s;eeching his Ma&s;ter, that how or whenever he puni&s;h him, it be not in his Mini&s;try: then he turnes to reque&s;t for his people, that the Lord would be plea&s;ed to &s;anctifie them all, that they may come with holy hearts, and awfull mindes into the Congregation, and that the good God would pardon all tho&s;e, who come with le&s;&s;e pre|pared hearts then they ought. This done, he &s;ets him&s;elf to the Con&s;ideration of the duties of the day, and if there be any extraordi|nary addition to the cu&s;tomary ex|erci&s;es,
<PB N="30" REF="52"> either from the time of the year, or from the State, or from God by a child born, or dead, or any other accident, he contrives how and in what manner to induce it to the be&s;t advantage. After|wards when the hour calls, with his family attending him, he goes to Church, at his fir&s;t entrance <HI>humbly adoring, and wor&s;hipping the invi&s;i|ble maje&s;ty, and pre&s;ence of Almigh|ty God,</HI> and ble&s;&s;ing the people ei|ther openly, or to him&s;elfe. Then having read divine Service twice fully, and preached in the morning, and catechized in the afternoone, he thinks he hath in &s;ome mea&s;ure, ac|cording to poor, and fraile man, di&s;charged the publick duties of the Congregation. The re&s;t of the day he &s;pends either in reconciling neigh|bours that are at variance, or in vi&s;iting the &s;ick, or in exhortations to &s;ome of his flock by them&s;elves, whom his Sermons cannot, or doe
<PB N="31" REF="52"> not reach. And every one is more awaked, when we come, and &s;ay, Thou art the man. This way he findes exceeding u&s;efull, and win|ning; and the&s;e exhortations he cals his privy pur&s;e, even as Princes have theirs, be&s;ides ther publick disbur&s;|ments. At night he thinks it a ve|ry fit time, both &s;utable to the joy of the day, and without hinderance to publick duties, either to entertaine &s;ome of his neighbours, or to be entertained of them, where he takes occa&s;ion to di&s;cour&s;e <HI>of &s;uch things as are both profitable, and plea&s;ant, and to rai&s;e up their mindes to appre|hend Gods good ble&s;sing to our Church, and State; that order is kept in the one, and peace in the other, without di&s;turbance, or interruption of publick dvinie offices.</HI> As he opened the day with prayer, &s;o he clo&s;eth it, humbly be&s;eeching the Almighty to pardon and accept our poor &s;er|vices, and to improve them, that
<PB N="32" REF="53"> we may grow therein, and that our feet may be like hindes feet ever climbing up higher, and higher unto him.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD><HI>CHAP. IX.</HI> The Par&s;on's &s;tate of Life.</HEAD>
<P>THe Country Par&s;on con&s;ide|ring that virginity is a high|er &s;tate then Matrimony, and that the Mini&s;try requires the be&s;t and highe&s;t things, is rather unmarryed, then marryed. But yet as the temper of his body may be, or as the temper of his Pari&s;h may be, where he may have occa&s;ion to conver&s;e with women, and that a|mong &s;u&s;picious men, <HI>and other like circum&s;tances con&s;idered,</HI> he is rather married then unmarried. Let him communicate the thing often
<PB N="33" REF="53"> by prayer unto God, and as his grace &s;hall direct him, &s;o let him proceed. If he be unmarried, and keepe hou&s;e, he hath not a woman in his hou&s;e, but findes opportuni|ties of having his meat dre&s;s'd and other &s;ervices done by men-&s;ervants at home, and his linnen wa&s;hed a|broad. If he be unmarryed, and &s;ojourne, he never talkes with any woman alone, but in the audience of others, and that &s;eldom, and then al|&s;o in a &s;erious manner, never je&s;tingly or &s;portfully. <HI>He is very circum&s;pect in all companyes, both of his behaviour, &s;peech, and very looks, knowing him|&s;elf to be both &s;u&s;pected, and envyed. If he &s;tand &s;teadfa&s;t in his heart, ha|ving no nece&s;sity, but hath power o|ver his own will, and hath &s;o decreed in his heart, that he will keep him&s;elf a virgin, he &s;pends his dayes in fa&s;ting and prayer, and ble&s;&s;eth God for the gift of continency, knowing that it can no way be pre&s;erved, but only by tho&s;e
<PB N="34" REF="54"> means, by which at fir&s;t it was obtained. He therefore thinkes it not enough for him to ob&s;erve the fa|&s;ting dayes of the Church, and the dayly prayers enjoyned him by auctori|ty, which he ob&s;erveth out of humble conformity, and obedience; but adds to them, out of choyce and devotion; &s;ome other dayes for fa&s;ting, and hours for prayers; and by the&s;e hee keeps his body tame, &s;erviceable, and healthfull; and his &s;oul fervent, a|ctive, young, and lu&s;ty as an eagle. He often readeth the Lives of the Primi; tive Monks, Hermits, and virgins, and wondreth not &s;o much at their pa|tient &s;uffering, and cheerfull dying under per&s;ecuting Emperours, (though that indeed be very admirable) as at their daily temperance, ab&s;tinence, watchings, and constant prayers, and mortifications in the times of peace and pro&s;perity. To put on the profound humility, and the exact temperance of our Lord Je&s;us, with
<PB N="35" REF="54"> other exemplary vertues of that &s;ort, and to keep them on in the &s;un&s;hine, and noone of pro&s;perity, he findeth to be as nece&s;&s;ary, and as difficult at lea&s;t, as to be cloathed with perfect patience, and Chri&s;tian fortitude in the cold midnight &s;tormes of per&s;ecution and adver&s;ity. He keepeth his watch and ward, night and day again&s;t the pro|per and peculiar temptations of his &s;tate of Life, which are principally the&s;e two, Spirituall pride, and Im|purity of heart: again&s;t the&s;e gho&s;tly enemies he girdeth up his loynes, keepes the imagination from roving, puts on the whole Armour of God, and by the vertue of the &s;hield of faith, he is not afraid of the pe&s;tilence that walketh in darkene&s;&s;e, [carnall impurity,] nor of the &s;ickne&s;&s;e that destroyeth at noone day, [Ghostly pride and &s;elf-conceite.] Other temptations he hath, which, like mortall enemies, may &s;ometimes di&s;qui|et him likewi&s;e; for the humane &s;oule being bounded, and kept in in her &s;en|&s;itive
<PB N="36" REF="55"> faculty, will runne out more or le&s;&s;e in her intellectuall. Origi|nall concupi&s;ence is &s;uch an active thing, by rea&s;on of continuall inward, or outward temptations, that it is e|ver attempting, or doing one mi&s;chief or other. Ambition, or untimely de|&s;ire of promotion to an higher &s;tate, or place, under colour of accommodation, or nece&s;&s;ary provi&s;ion, is a common tem|ptation to men of any eminency, e&s;pecial|ly being &s;ingle men. Curio&s;ity in prying into high &s;peculative and unprofitable que&s;tions, is another great &s;tumbling block to the holine&s;&s;e of Scholers. The&s;e and many other &s;pirituall wickedne&s;&s;es in high places doth the Par&s;on fear, or experiment, or both; and that much more being &s;ingle, then if he were mar|ryed; for then commonly the &s;tream of temptations is turned another way, into Covetou&s;ne&s;&s;e, Love of plea&s;ure, or ea&s;e, or the like. If the Par&s;on be unmarryed, and means to continue &s;o, he doth at lea&s;t, as much as hath been
<PB N="37" REF="55"> &s;aid.</HI> If he be marryed, the choyce of his wife was made rather by his eare, then by his eye; his judge|ment, not his affection found out a fit wife for him, who&s;e humble, and liberall di&s;po&s;ition he preferred be|fore beauty, riches, or honour. <HI>He knew that (the good in&s;trument of God to bring women to heaven) a wi&s;e and loving husband could out of humility, produce any &s;peciall grace of faith, pa|tience, meekne&s;&s;e, love, obedience,</HI> &amp;c. <HI>and out of liberality, make her fruitfull in all good works.</HI> As hee is ju&s;t in all things, &s;o is he to his wife al&s;o, counting nothing &s;o much his owne, as that he may be unju&s;t un|to it. Therefore he gives her re|&s;pect both afore her &s;evants, and o|thers, and halfe at lea&s;t of the govern|ment of the hou&s;e, re&s;erving &s;o much of the affaires, as &s;erve for a diver&s;ion for him; yet never &s;o gi|ving over the raines, but that he &s;ometimes looks how things go, de|manding
<PB N="38" REF="56"> an account, but not by the way of an account. And this mu&s;t bee done the oftner, or the &s;eldomer, according as hee is &s;a|tisfied of his Wifes di&s;cre|tion.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD><HI>CHAP. X.</HI> The Par&s;on in his hou&s;e.</HEAD>
<P>THe Par&s;on is very exact in the governing of his hou&s;e, making it a copy and mo|dell for his Pari&s;h. He knows the temper, and pul&s;e of every per&s;on in his hou&s;e, and accordingly either meets with their vices, or advanceth their vertues. His wife is either re|ligious, or night and day he is win|ning her to it. In &s;tead of the qua|lities of the world, he requires onely three of her; fir&s;t, a trayning up of
<PB N="39" REF="56"> her children and mayds in the fear of God, with prayers, and catechi|zing, and all religious duties. Second|ly, a curing, and healing of all wounds and &s;ores with her owne hands; which skill either &s;he brought with her, or he takes care &s;he &s;hall learn it of &s;ome religious neighbour. Thirdly, a providing for her family in &s;uch &s;ort, as that neither they want a competent &s;u&s;tentation, nor her husband be brought in debt. His children he fir&s;t makes Chri&s;tians, and then Common-wealths-men; the one he owes to his heavenly Countrey, the other to his earthly, having no title to either, except he do good to both. Therefore ha|ving &s;ea&s;oned them with all Piety, not only of words in praying, and reading; but in actions, in vi&s;iting o|ther &s;ick children, and tending their wounds, and &s;ending his charity by them to the poor, and &s;omtimes gi|ving them a little mony to do it of
<PB N="40" REF="57"> them&s;elves, that they get a delight in it, and enter favour with God, who weighs even childrens actions. 1 <HI>King.</HI> 14.12, 13. He afterwards turnes his care to fit all their di&s;po&s;i|tions with &s;ome calling, not &s;paring the elde&s;t, but giving him the pre|rogative of his Fathers profe&s;&s;ion, which happily for his other children he is not able to do. Yet in binding them prentices (in ca&s;e he think fit to do &s;o) he takes care not to put them into vain trades, and unbe|fitting the reverence of their Fathers calling, &s;uch as are tavernes for men, and lace-making for women; be|cau&s;e tho&s;e trades, for the mo&s;t part, &s;erve but the vices and vanities of the world, which he is to deny, and not augment. However, he re&s;olves with him&s;elf never to omit any pre|&s;ent good deed of charity, in con&s;i|deration of providing a &s;tock for his children; but a&s;&s;ures him&s;elfe, that mony thus lent to God, is placed &s;u|rer
<PB N="41" REF="57"> for his childrens advantage, then if it were given to the Chamber of <HI>London.</HI> Good deeds, and good breeding, are his two great &s;tocks for his children; if God give any thing above tho&s;e, and not &s;pent in them, he ble&s;&s;eth God, and lays it out as he &s;ees cau&s;e. His &s;ervants are all religious, and were it not his du|ty to have them &s;o, it were his pro|fit, for none are &s;o well &s;erved, as by religious &s;ervants, both becau&s;e they do be&s;t, and becau&s;e what they do, is ble&s;&s;ed, and pro&s;pers. After re|ligion, he teacheth them, that three things make a compleate &s;ervant, Truth, and Diligence, and Neat|ne&s;&s;e, or Cleanline&s;&s;e. Tho&s;e that can read, are allowed times for it, and tho&s;e that cannot, are taught; for all in his hou&s;e are either teachers or learners, or both, &s;o that his fa|mily is a Schoole of Religion, and they all account, that to teach the ignorant is the greate&s;t almes.
<PB N="42" REF="58"> Even the wals are not idle, but &s;ome|thing is written, or painted there, which may excite the reader to a thought of piety; e&s;pecially the 101 <HI>P&s;alm,</HI> which is expre&s;&s;ed in a fayre table, as being the rule of a family. And when they go abroad, his wife among her neighbours is the begin|ner of good di&s;cour&s;es, his children among children, his &s;ervants among other &s;ervants; &s;o that as in the hou&s;e of tho&s;e that are skill'd in Mu&s;ick, all are Mu&s;icians; &s;o in the hou&s;e of a Preacher, all are preachers. He &s;uffers not a ly or equivocation by any means in his hou&s;e, but counts it the art, and &s;ecret of governing to pre&s;erve a directine&s;&s;e, and open plainne&s;&s;e in all things; &s;o that all his hou&s;e knowes, that there is no help for a fault done, but confe&s;&s;ion. He <HI>him&s;elfe,</HI> or his <HI>Wife,</HI> takes ac|count of Sermons, and how every one profits, comparing this yeer with the la&s;t: and be&s;ides the com|mon
<PB N="43" REF="58"> prayers of the family, he &s;trait|ly requires of all to pray by them|&s;elves before they &s;leep at night, and &s;tir out in the morning, and knows what prayers they &s;ay, and till they have learned them, makes them kneel by him; e&s;teeming that this private praying is a more voluntary act in them, then when they are called to others prayers, and that, which when they leave the family, they carry with them. He keeps his &s;ervants between love, and fear, according as hee findes them; but generally he di&s;tri|butes it thus, To his Children he &s;hewes more love then terrour, to his &s;ervants more terrour then love; but an old good &s;ervant boards a child. The furniture of his hou&s;e is very plain, but clean, whole, and &s;weet, as &s;weet as his garden can make; for he hath no mony for &s;uch things, charity being his only per|fume, which de&s;erves co&s;t when he can &s;pare it. His fare is plain, and
<PB N="44" REF="59"> common, but whol&s;ome, what hee hath, is little, but very good; it con&s;i&s;teth mo&s;t of mutton, beefe, and veal, if he addes any thing for a great day, or a &s;tranger, his garden or orchard &s;upplyes it, or his barne, and back-&s;ide: he goes no further for any entertainment, le&s;t he goe into the world, e&s;teeming it ab&s;urd, that he &s;hould exceed, who teacheth others temperance. But tho&s;e which his home produceth, he refu|&s;eth not, as coming cheap, and ea|&s;ie, and ari&s;ing from the improve|ment of things, which otherwi&s;e would be lo&s;t. Wherein he admires and imitates the wonderfull provi|dence and thrift of the great hou&s;e|holder of the world: for there be|ing two things, which as they are, are unu&s;eful to man, the one for &s;mal|ne&s;&s;e, as crums, and &s;cattered corn, and the like; the other for the foul|ne&s;&s;e, as wa&s;h, and durt, and things thereinto fallen; God hath provi|ded
<PB N="45" REF="59"> Creatures for both; for the fir&s;t, Poultry; for the &s;econd, &s;wine. The&s;e &s;ave man the labour, and doing that which either he could not do, or was not fit for him to do, by taking both &s;orts of food into them, do as it were dre&s;&s;e and prepare both for man in them&s;elves, by growing them &s;elves fit for his table. The Par&s;on in his hou&s;e ob&s;erves fa&s;ting dayes; and particularly, as Sunday is his day of joy, &s;o Friday his day of Humiliation, which he celebrates not only with ab&s;tinence of diet, but al&s;o of company, recreation, and all outward contentments; and be&s;ides, with confe&s;&s;ion of &s;ins, and all acts of Mortification. Now fa&s;ting dayes containe a treble obligation; fir&s;t, of eating le&s;&s;e that day, then on other dayes; &s;econdly, of eating no plea&s;ing, or over-nouri&s;hing things, as the I&s;raelites did eate &s;owre herbs: Thirdly, of eating no fle&s;h, which is but the determination of the
<PB N="46" REF="60"> &s;econd rule by Authority to this par|ticular. The two former obligati|ons are much more e&s;&s;entiall to a true fa&s;t, then the third and la&s;t; and fa&s;ting dayes were fully performed by keeping of the two former, had not Authority interpo&s;ed: &s;o that to eat little, and that unplea&s;ant, is the naturall rule of fa&s;ting, although it be fle&s;h. For &s;ince fa&s;ting in Scrip|ture language is an afflicting of our &s;ouls, if a peece of dry fle&s;h at my table be more unplea&s;ant to me, then &s;ome fi&s;h there, certainly to eat the fle&s;h, and not the fi&s;h, is to keep the fa&s;ting day naturally. And it is ob|&s;ervable, that the prohibiting of fle&s;h came from hot Countreys, where both fle&s;h alone, and much more with wine, is apt to nouri&s;h more then in cold regions, and where fle&s;h may be much better &s;pa|red, and with more &s;afety then el&s;ewhere, where both the people and the drink being cold and fleg|matick,
<PB N="47" REF="60"> the eating of fle&s;h is an an|tidote to both. For it is certaine, that a weak &s;tomack being prepo&s;|&s;e&s;&s;ed with fle&s;h, &s;hall much better brooke and bear a daught of beer, then if it had taken before either fi&s;h, or rootes, or &s;uch things; which will di&s;cover it &s;elfe by &s;pitting, and rheume, or flegme. To conclude, the Par&s;on, if he be in full health, keeps the three obligations, eating fi&s;h, or roots, and that for quantity little, for quality unplea&s;ant. If his body be weak and ob&s;tructed, as mo&s;t Students are, he cannot keep the la&s;t obligation, nor &s;uffer others in his hou&s;e that are &s;o, to keep it; but only the two former, which al|&s;o in di&s;ea&s;es of exinanition (as con|&s;umptions) mu&s;t be broken: For meat was made for man, not man for meat. To all this may be added, not for emboldening the unruly, but for the comfort of the weak, that not onely &s;ickne&s;&s;e breaks the&s;e ob|ligations
<PB N="48" REF="61"> of fa&s;ting, but &s;ickline&s;&s;e al&s;o. For it is as unnatural to do any thing, that leads me to a &s;ick|ne&s;&s;e, to which I am inclined, as not to get out of that &s;ickne&s;&s;e, when I am in it, by any diet. One thing is evident, that an Engli&s;h body, and a Students body, are two great ob&s;tructed ve&s;&s;els, and there is no|thing that is food, and not phi|&s;ick, which doth le&s;&s;e ob&s;truct, then fle&s;h moderately taken; as being immoderately taken, it is ex|ceeding ob&s;tructive. And ob&s;tru|ctions are the cau&s;e of mo&s;t di&s;ea|&s;es.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="49" REF="61">
<HEAD><HI>CHAP. XI.</HI> The Par&s;on's Courte&s;ie.</HEAD>
<P>THe Countrey Par&s;on owing a debt of Charity to the poor, and of Courte&s;ie to his other pari&s;hioners, he &s;o di&s;tin|gui&s;heth, that he keeps his money for the poor, and his table for tho&s;e that are above Alms. Not but that the poor are welcome al&s;o to his table, whom he &s;ometimes purpo&s;e|ly takes home with him, &s;etting them clo&s;e by him, and carving for them, both for his own humility, and their comfort, who are much cheered with &s;uch friendline&s;es. But &s;ince both is to be done, the better &s;ort invited, and meaner relieved, he choo&s;eth rather to give the poor
<PB N="50" REF="62"> money, which they can better em|ploy to their own advantage, and &s;utably to their needs, and then &s;o much given in meat at dinner. Having then invited &s;ome of his Pari&s;h, hee taketh his times to do the like to the re&s;t; &s;o that in the compa&s;&s;e of the year, hee hath them all with him, becau&s;e coun|trey people are very ob&s;ervant of &s;uch things, and will not be per|&s;waded, but being not invited, they are hated. Which per&s;wa&s;ion the Par&s;on by all means avoyds, know|ing that where there are &s;uch con|ceits, there is no room for his do|ctrine to enter. Yet doth hee of|tene&s;t invite tho&s;e, whom hee &s;ees take be&s;t cour&s;es, that &s;o both they may be encouraged to per&s;e|vere, and others &s;purred to do well, that they may enjoy the like cour|te&s;ie. For though he de&s;ire, that all &s;hould live well, and vertu|ou&s;ly, not for any reward of his,
<PB N="51" REF="62"> but for vertues &s;ake; yet that will not be &s;o: and therefore as God, although we &s;hould love him onely for his own &s;ake, yet out of his infinite pity hath &s;et forth heaven for a reward to draw men to Piety, and is con|tent, if at lea&s;t &s;o, they will become good. So the Coun|trey Par&s;on, who is a diligent ob&s;erver, and tracker of Gods wayes, &s;ets up as many encou|ragements to goodne&s;&s;e as he can, both in honour, and pro|fit, and fame; that he may, if not the be&s;t way, yet a|ny way, make his Pari&s;h good.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="52" REF="63">
<HEAD><HI>CHAP. XII.</HI> The Par&s;on's Charity.</HEAD>
<P>THe Countrey Par&s;on is full of Charity; it is his pre|dominant element. For many and wonderfull things are &s;poken of thee, thou great Vertue. To Charity is given the covering of &s;ins, 1 <HI>Pet.</HI> 4.8. and the forgive|ne&s;&s;e of &s;ins, <HI>Matthew</HI> 6.14. <HI>Luke</HI> 7.47. the fulfilling of the Law, <HI>Romans</HI> 13.10. The life of faith, <HI>James</HI> 2.26. The ble&s;&s;ings of this life, <HI>Proverbs</HI> 22.9. <HI>P&s;alm</HI> 41.2. And the reward of the next, <HI>Matth.</HI> 25.35. In brief, it is the body of Religion, <HI>John</HI> 13.35. And the top of Chri&s;tian vertues, 1 <HI>Corin.</HI> 13. Wherefore all his works relli&s;h of Charity. When he ri&s;eth in the
<PB N="53" REF="63"> morning, he bethinketh him&s;elfe what good deeds he can do that day, and pre&s;ently doth them; counting that day lo&s;t, wherein he hath not exerci&s;ed his Charity. He fir&s;t con|&s;iders his own Pari&s;h, and takes care, that there be not a begger, or idle per&s;on in his Pari&s;h, but that all bee in a competent way of getting their living. This he affects either by bounty, or per&s;wa&s;ion, or by au|thority, making u&s;e of that excel|lent &s;tatute, which bindes all Pari|&s;hes to maintaine their own. If his Pari&s;h be rich, he exacts this of them; if poor, and he able, he ea&s;eth them therin. But he gives no &s;et pen|&s;ion to any; for this in time will lo&s;e the name and effect of Charity with the poor people, though not with God: for then they will reckon up|on it, as on a debt; and if it be ta|ken away, though ju&s;tly, they will murmur, and repine as much, as he that is di&s;&s;eized of his own inheri|tance.
<PB N="54" REF="64"> But the Par&s;on having a double aime, and making a hook of his Charity, cau&s;eth them &s;till to de|pend on him; and &s;o by continuall, and fre&s;h bounties, unexpected to them, but re&s;olved to him&s;elf, hee wins them to prai&s;e God more, to live more religiou&s;ly, and to take more paines in their vocation, as not knowing when they &s;hal be relieved; which otherwi&s;e they would reckon upon, and turn to idlene&s;&s;e. Be|&s;ides this generall provi&s;ion, he hath other times of opening his hand; as at great Fe&s;tivals, and Communions; not &s;uffering any that day that hee receives, to want a good meal &s;uting to the joy of the occa&s;ion. But &s;pe|cially, at hard times, and dearths, he even parts his Living, and life a|mong them, giving &s;ome corn out|right, and &s;elling other at under rates; and when his own &s;tock &s;erves not, working tho&s;e that are able to the &s;ame charity, &s;till pre&s;&s;ing it in the
<PB N="55" REF="64"> pulpit, and out of the pulpit, and never leaving them, till he obtaine his de&s;ire. Yet in all his Charity, he di&s;tingui&s;heth, giving them mo&s;t, who live be&s;t, and take mo&s;t paines, and are mo&s;t charged: So is his charity in effect a Sermon. After the con&s;ideration of his own Pari&s;h, he inlargeth him&s;elf, if he be able, to the neighbour-hood; for that al&s;o is &s;ome kind of obligation; &s;o doth he al&s;o to tho&s;e at his door, whom God puts in his way, and makes his neigh|bours. But the&s;e he helps not with|out &s;ome te&s;timony, except the evi|dence of the mi&s;ery bring te&s;timony with it. For though the&s;e te&s;timo|nies al&s;o may be fal&s;ifyed, yet con|&s;idering that the Law allows the&s;e in ca&s;e they be true, but allows by no means to give without te&s;timony, as he obeys Authority in the one, &s;o that being once &s;atisfied, he allows his Charity &s;ome blindne&s;&s;e in the other; e&s;pecially, &s;ince of the two
<PB N="56" REF="65"> commands, we are more injoyned to be charitable, then wi&s;e. But evi|dent mi&s;eries have a naturall pri|viledge, and exemption from all law. When-ever hee gives any thing, and &s;ees them labour in thanking of him, he exacts of them to let him alone, and &s;ay rather, God be prai&s;ed, God be glorified; that &s;o the thanks may go the right way, and thither onely, where they are onely due. So doth hee al&s;o before giving make them &s;ay their Prayers fir&s;t, or the Creed, and ten Commandments, and as he finds them perfect, rewards them the more. For other givings are lay, and &s;ecular, but this is to give like a Prie&s;t.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<PB N="57" REF="65">
<HEAD><HI>CHAP. XIII.</HI> The Par&s;on's Church.</HEAD>
<P>THe Countrey Par&s;on hath a &s;peciall care of his Church, that all things there be de|cent, and befitting his Name by which it is called. Therefore fir&s;t he takes order, that all things be in good repair; as walls plai&s;tered, win|dows glazed, floore paved, &s;eats whole, firm, and uniform, e&s;peci|ally that the Pulpit, and Deck, and Communion Table, and Font be as they ought, for tho&s;e great duties that are performed in them. Se|condly, that the Church be &s;wept, and kept cleane without du&s;t, or Cobwebs, and at great fe&s;ti|valls &s;trawed, and &s;tuck with boughs, and per&s;umed with in|cen&s;e.
<PB N="58" REF="66"> Thirdly, That there be fit, and proper texts of Scripture eve|ry where painted, and that all the painting be grave, and reve|rend, not with light colours, or fooli&s;h anticks. Fourthly, That all the books appointed by Au|thority be there, and tho&s;e not torne, or fouled, but whole; and clean, and well bound; and that there be a fitting, and &s;ight|ly Communion Cloth
<Q>of fine linnen, with an hand&s;ome, and &s;eemly Carpet of good and co&s;t|ly Stuffe, or Cloth, and all kept &s;weet and clean, in a &s;trong and decent che&s;t, with a Chalice, and Cover, and a Stoop, or Fla|gon; and a Ba&s;on for Almes and offerings; be&s;ides which, he hath a Poor-mans Box conveniently &s;eated, to receive the charity of well minded people, and to lay up trea&s;ure for the &s;ick and needy.</Q> And all this he doth,
<PB N="59" REF="66"> not as out of nece&s;&s;ity, or as putting a holine&s;s in the things, but as de&s;iring to keep the middle way between &s;u|per&s;tition, and &s;lovenline&s;&s;e, and as following the Apo&s;tles two great and admirable Rules in things of this nature: The fir&s;t whereof is, <HI>Let all things be done decently, and in order:</HI> The &s;econd, <HI>Let all things be done to edification,</HI> 1 Cor. 14. For the&s;e two rules comprize and include the dou|ble object of our duty, God, and our neighbour; the fir&s;t being for the honour of God; the &s;econd for the benefit of our neighbor. So that they excellently &s;core out the way, and fully, and exactly contain, even in ex|ternall and indifferent things, what cour&s;e is to be taken; and put them to great &s;hame, who deny the Scripture to be perfect.</P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<PB N="60" REF="67">
<HEAD><HI>CHAP. XIV.</HI> The Par&s;on in Circuit.</HEAD>
<P>THe Countrey Par&s;on upon the afternoons in the week|days, takes occa&s;ion &s;ome|times to vi&s;ite in per&s;on, now one quarter of his Pari&s;h, now another. For there he &s;hall find his flock mo&s;t naturally as they are, wallowing in the mid&s;t of their affairs: whereas on Sundays it is ea&s;ie for them to com|po&s;e them&s;elves to order, which they put on as their holy-day cloathes, and come to Church in frame, but commonly the next day put off both. When he comes to any hou&s;e, fir&s;t he ble&s;&s;eth it, and then as hee finds the per&s;ons of the hou&s;e im|ployed, &s;o he formes his di&s;cour&s;e. Tho&s;e that he findes religiou&s;ly im|ployed,
<PB N="61" REF="67"> hee both commends them much, and furthers them when hee is gone, in their imployment; as if hee findes them reading, hee furni&s;heth them with good books; if curing poor people, hee &s;upplies them with Receipts, and in&s;tructs them further in that skill, &s;hewing them how acceptable &s;uch works are to God, and wi&s;hing them ever to do the Cures with their own hands, and not to put them over to &s;ervants. Tho&s;e that he finds bu&s;ie in the works of their calling, he commendeth them al&s;o: for it is a good and ju&s;t thing for every one to do their own bu&s;i|nes. But then he admoni&s;heth them of two things; fir&s;t, that they dive not too deep into worldly affairs, plung|ing them&s;elves over head and eares into carking, and caring; but that they &s;o labour, as neither to labour anxiou&s;ly, nor di&s;tru&s;tfully, nor pro|fanely. Then they labour anxiou|&s;ly, when they overdo it, to the
<PB N="62" REF="68"> lo&s;s of their quiet, and health: then di&s;tru&s;tfully, when they doubt Gods providence, thinking that their own labour is the cau&s;e of their thriving, as if it were in their own hands to thrive, or not to thrixe. <Q>Then they labour profanely, when they &s;et them&s;elves to work like brute bea&s;ts, never rai&s;ing their thoughts to God, nor &s;anctify|ing their labour with daily prayer; when on the Lords day they do unnece&s;&s;ary &s;ervile work, or in time of divine &s;ervice on other ho|ly days, except in the ca&s;es of ex|treme poverty, and in the &s;ea|&s;ons of Seed-time, and Harve&s;t.</Q> Secondly, he advi&s;eth them &s;o to labour for wealth and maintenance, as that they make not that the end of their labour, but that they may have wherewithall to &s;erve God the better, and to do good deeds. Af|ter the&s;e di&s;cour&s;es, if they be poor and needy, whom he thus finds la|bouring,
<PB N="63" REF="68"> he gives them &s;omewhat; and opens not only his mouth, but his pur&s;e to their relief, that &s;o they go on more cheerfully in their voca|tion, and him&s;elf be ever the more welcome to them. Tho&s;e that the Par&s;on findes idle, or ill imployed, he chides not at fir&s;t, for that were neither civill, nor profitable; but always in the clo&s;e, before he departs from them: yet in this he di&s;tingui|&s;heth; for if he be a plaine country|man, he reproves him plainly; for they are not &s;en&s;ible of finene&s;&s;e: if they be of higher quality, they com|monly are quick, and &s;en&s;ible, and very tender of reproof: and there|fore he lays his di&s;cour&s;e &s;o, that he comes to the point very lea&s;urely, and oftentimes, as <HI>Nathan</HI> did, in the per&s;on of another, making them to reprove them&s;elves. How|ever, one way or other, he ever re|proves them, that he may keep him&s;elf pure, and not be intangled
<PB N="64" REF="69"> in others &s;innes. Neither in this doth he forbear, though there be company by: for as when the offence is particular, and again&s;t mee, I am to follow our Savi|ours rule, and to take my bro|ther a&s;ide, and reprove him; &s;o when the offence is publicke, and again&s;t God, I am then to follow the Apo&s;tles rule, 1 <HI>Timothy</HI> 5.20. and to <HI>rebuke open|ly</HI> that which is done openly. Be|&s;ides the&s;e occa&s;ionall di&s;cour&s;es, the Par&s;on que&s;tions what order is kept in the hou&s;e, as about prayers morning, and evening on their knees, reading of Scripture, catechizing, &s;inging of P&s;alms at their work, and on holy days; who can read, who not; and &s;ometimes he hears the children read him&s;elfe, and ble&s;&s;eth, encouraging al&s;o the &s;ervants to learn to read, and offe|ring to have them taught on holy|dayes by his &s;ervants. If the
<PB N="65" REF="69"> Par&s;on were a&s;hamed of particu|larizing in the&s;e things, hee were not fit to be a Par&s;on: but he holds the Rule, that Nothing is little in Gods &s;ervice: If it once have the honour of that Name, it grows great in&s;tantly. Wherfore neither di&s;daineth he to enter into the poor|e&s;t Cottage, though he even creep into it, and though it &s;mell never &s;o loth&s;omly. For both God is there al&s;o, and tho&s;e for whom God dy|ed: and &s;o much the rather doth he &s;o, as his acce&s;&s;e to the poor is more comfortable, then to the rich; and in regard of him&s;elfe, it is more humiliation. The&s;e are the Par&s;ons generall aims in his Circuit; but with the&s;e he mingles other di&s;cour|&s;es for conver&s;ation &s;ake, and to make his higher purpo&s;es &s;lip the more ea&s;ily.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<PB N="66" REF="70">
<HEAD><HI>CHAP. XV.</HI> The Par&s;on Comforting.</HEAD>
<P>THe Countrey Par&s;on, when any of his cure is &s;ick, or afflicted with lo&s;&s;e of friend, or e&s;tate, or any ways di&s;tre&s;&s;ed, fails not to afford his be&s;t comforts, and rather goes to them, then &s;ends for the afflicted, though they can, and otherwi&s;e ought to come to him. To this end he hath throughly dige|&s;ted all the points of con&s;olation, as having continuall u&s;e of them, &s;uch as are from Gods generall provi|dence extended even to lillyes; from his particular, to his Church; from his promi&s;es, from the examples of all Saints, that ever were; from Chri&s;t him&s;elf, perfecting our Re|demption no other way, then by
<PB N="67" REF="70"> &s;orrow; from the Benefit of affli|ction, which &s;oftens, and works the &s;tubborn heart of man; from the certainty both of deliverance, and reward, if we faint not; from the mi&s;erable compari&s;on of the mo|ment of griefs here with the weight of joyes hereafter. <Q>Be&s;ides this, in his vi&s;iting the &s;ick, or other|wi&s;e afflicted, he followeth the Churches coun&s;ell, namely, in per&s;wading them to particular confe&s;&s;ion, labouring to make them under&s;tand the great good u&s;e of this antient and pious ordi|nance, and how nece&s;&s;ary it is in &s;ome ca&s;es: he al&s;o urgeth them to do &s;ome pious charitable works, as a nece&s;&s;ary evidence and fruit of their faith, at that time e&s;peci|ally: the participation of the ho|ly Sacrament, how comfortable, and Soveraigne a Medicine it is to all &s;in&s;ick &s;ouls, what &s;trength, and joy, and peace it admini&s;ters
<PB N="68" REF="71"> again&s;t all temptations, even to death it &s;elfe, he plainly, and ge|nerally intimateth to the di&s;af|fected, or &s;ick per&s;on, that &s;o the hunger and thir&s;t after it may come rather from them|&s;elves, then from his per&s;wa|&s;ion.</Q></P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD><HI>CHAP. XVI.</HI> The Par&s;on a Father.</HEAD>
<P>THe Countrey Par&s;on is not only a father to his flock, but al&s;o profe&s;&s;eth him&s;elfe throughly of the opinion, car|rying it about with him as ful|ly, as if he had begot his whole Pari&s;h. And of this he makes great u&s;e. For by this means, when any &s;inns, he ha|teth him not as an officer, but
<PB N="69" REF="71"> pityes him as a Father: and even in tho&s;e wrongs which either in tithing, or otherwi&s;e are done to his owne per&s;on, hee con&s;iders the offender as a child, and for|gives, &s;o hee may have any &s;igne of amendment; &s;o al&s;o when af|ter many admonitions, any con|tinue to be refractory, yet hee gives him not over, but is long before hee proceede to di&s;inherit|ing, or perhaps never goes &s;o far; knowing, that &s;ome are cal|led at the eleventh houre, and therefore hee &s;till expects, and waits, lea&s;t hee &s;hould de|termine Gods houre of coming; which as hee cannot, touching the la&s;t day, &s;o neither touching the intermediate days of Conver|&s;ion.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<PB N="70" REF="72">
<HEAD><HI>CHAP. XVII.</HI> The Par&s;on in Journey.</HEAD>
<P>THe countrey Par&s;on, when a ju&s;t occa&s;ion calleth him out of his Pari&s;h (which he diligently, and &s;trictly weigh|eth, his Pari&s;h being all his joy, and thought) leaveth not his Mini|&s;try behind him; but is him&s;elfe where ever he is. Therefore tho&s;e he meets on the way he ble&s;&s;eth au|dibly, and with tho&s;e he overtakes or that overtake him, hee begins good di&s;cour&s;es, &s;uch as may edify, interpo&s;ing &s;ometimes &s;ome &s;hort, and hone&s;t refre&s;hments, which may make his other di&s;cour&s;es more welcome, and le&s;&s;e tedious. And when he comes to his Inn, he refu&s;eth not to joyne, that he may
<PB N="71" REF="72"> enlarge the glory of God to the company he is in, by a due ble&s;&s;ing of God for their &s;afe arrival, and &s;ay|ing grace at meat, and at going to bed by giving the Ho&s;t notice, that he will have prayers in the hall, wi|&s;hing him to informe his gue&s;ts thereof, that if any be willing to par|take, they may re&s;ort thither. The like he doth in the morning, u&s;ing plea&s;antly the outlandi&s;h proverb, that <HI>Prayers and Provender never hinder journey.</HI> When he comes to any other hou&s;e, where <HI>his kindred, or other relations give him any au|thority over the Family,</HI> if hee be to &s;tay for a time, hee con&s;iders di|ligently the &s;tate thereof to God|ward, and that in two points: Fir&s;t, what di&s;orders there are either in Apparell, or Diet, or too open a Buttery, or reading vain books, or &s;wearing, or breeding up children to no Calling, but in idlene&s;s, or the like. Secondly, what means of
<PB N="72" REF="73"> Piety, whether daily prayers be u&s;ed, Grace, reading of Scrip|tures, and other good books, how <HI>Sundayes, holy-days, and fa&s;ting days</HI> are kept. And accordingly, as he finds any defect in the&s;e, hee fir&s;t con&s;iders with him&s;elfe, what kind of remedy fits the temper of the hou&s;e be&s;t, and then hee faithfully, and boldly applyeth it; yet &s;ea|&s;onably, and di&s;creetly, by taking a&s;ide the Lord, or Lady; or <HI>Ma&s;ter</HI> and <HI>Mi&s;tres</HI> of the hou&s;e, and &s;hewing them cleerly, that they re&s;pect them mo&s;t, who wi&s;h them be&s;t, and that not a de&s;ire to meddle with others affairs, but the earne&s;tne&s;&s;e to do all the good he can, moves him to &s;ay thus and thus.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<PB N="73" REF="73">
<HEAD><HI>CHAP. XVIII.</HI> The Par&s;on in Sentinell.</HEAD>
<P>THe Countrey Par&s;on, where ever he is, keeps Gods watch; that is, there is nothing &s;poken, or done in the Company where he is, but comes under his Te&s;t and cen&s;ure: If it be well &s;poken, or done, he takes occa&s;ion to commend, and en|large it; if ill, he pre&s;ently lays hold of it, lea&s;t the poy&s;on &s;teal into &s;ome young and unwary &s;pirits, and po&s;&s;e&s;&s;e them even before they them&s;elves heed it. But this he doth di&s;cretely, with mollifying, and &s;uppling words; This was not &s;o well &s;aid, as it might have been forborn; We cannot allow this: or el&s;e if the thing will admit inter|pretation; Your meaning is not thus, but thus; or, So farr indeed
<PB N="74" REF="74"> what you &s;ay is true, and well &s;aid; but this will not &s;tand. This is cal|led keeping Gods watch, when the baits which the enemy lays in com|pany, are di&s;covered and avoyded: This is to be on Gods &s;ide, and be true to his party. Be&s;ides, if he per|ceive in company any di&s;cour&s;e ten|ding to ill, either by the wickedne&s;s or quarrel&s;omne&s;&s;e thereof, he ei|ther prevents it judiciou&s;ly, or breaks it off &s;ea&s;onably by &s;ome diver&s;ion. Wherein a plea&s;antne&s;s of di&s;po&s;iti|on is of great u&s;e, men being wil|ling to &s;ell the intere&s;t, and in|gagement of their di&s;cour&s;es for no price &s;ooner, then that of mirth; whither the nature of man, loving refre&s;hment, gladly betakes it &s;elfe, even to the lo&s;&s;e of honour.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<PB N="75" REF="74">
<HEAD><HI>CHAP. XIX.</HI> The Par&s;on in reference.</HEAD>
<P>THe Countrey Par&s;on is &s;in|cere nnd upright in all his relations. And fir&s;t, he is ju&s;t to his Countrey; as when he is &s;et at an armour, or hor&s;e, he bor|rowes them not to &s;erve the turne, nor provides &s;light, and unu&s;efull, but &s;uch as are every way fitting to do his Countrey true and laudable &s;ervice, when occa&s;ion requires. To do otherwi&s;e, is deceit; and therefore not for him, who is hear|ty, and true in all his wayes, as be|ing the &s;ervant of him, in whom there was no guile. Likewi&s;e in a|ny other Countrey-duty, he con|&s;iders what is the end of any Com|mand, and then he &s;uits things faith|fully according to that end. Se|condly, he carryes him&s;elf very re|&s;pectively,
<PB N="76" REF="75"> as to all the Fathers of the Church, &s;o e&s;pecially to his Dioce|&s;an, honouring him both in word, and behaviour, and re&s;orting un|to him in any difficulty, either in his &s;tudies or in his Pari&s;h. He ob|&s;erves Vi&s;itations, and being there, makes due u&s;e of them, as of Cler|gy councels, for the benefit of the Dioce&s;e. And therefore before he comes, having ob&s;erved &s;ome de|fects in the Mini&s;try, he then either in Sermon, if he preach, or at &s;ome other time of the day, propounds a|mong his Brethren what were fitting to be done. Thirdly, he keeps good Corre&s;pondence with all the neigh|bouring Pa&s;tours round about him, performing for them any Mini&s;teri|all office, which is not to the pre|judice of his own Pari&s;h. Likewi&s;e he welcomes to his hou&s;e any Mi|ni&s;ter, how poor or mean &s;oever, with as joyfull a countenance, as if he were to entertain &s;ome great
<PB N="77" REF="75"> Lord. Fourthly, he fulfills the duty, and debt of neighbour|hood to all the Pari&s;hes which are neer him. For the Apo&s;tles rule <HI>Philip.</HI> 4. being admirable, and large, that <HI>we &s;hould do what&s;oe|ver things are hone&s;t, or ju&s;t, or pure, or lovely, or of good report, if there be any vertue, or any prai&s;e.</HI> And Neighbourhood being ever reputed, even among the Heathen, as an ob|ligation to do good, rather then to tho&s;e that are further, where things are otherwi&s;e equall, therefore he &s;atisfies this duty al&s;o. E&s;pecially, if God have &s;ent any calamity either by fire, or famine, to any neigh|bouring Pari&s;h, then he expects no Briefe; but taking his Pari&s;h toge|ther <HI>the next Sunday,</HI> or <HI>holy-day,</HI> and expo&s;ing to them the uncertain|ty of humane affairs, none know|ing who&s;e turne may be next, and then when he hath affrighted them with this, expo&s;ing the obligation
<PB N="78" REF="76"> of Charity, and Neighbour-hood, he fir&s;t gives him&s;elf liberally, and then incites them to give; making together a &s;umme either to be &s;ent, or, which were more comfortable, all together choo&s;ing &s;ome fitt day to carry it them&s;elves, and cheere the Afflicted. So, if any neighbouring village be overbur|dened with poore, and his owne le&s;&s;e charged, hee findes &s;ome way of releeving it, and reducing the Manna, and bread of Chari|ty to &s;ome equality, repre&s;enting to his people, that the Ble&s;&s;ing of God to them ought to make them the more charitable, and not the le&s;&s;e, le&s;t he ca&s;t their neighbours poverty on them al&s;o.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<PB N="79" REF="76">
<HEAD><HI>CHAP. XX.</HI> The Par&s;on in Gods &s;tead.</HEAD>
<P>THe Countrey Par&s;on is in Gods &s;tead to his Pari&s;h, and di&s;chargeth God what he can of his promi&s;es. Where|fore there is nothing done either wel or ill, whereof he is not the re|warder, or puni&s;her. If he chance to finde any reading in anothers Bi|ble, he provides him one of his own. If he finde another giving a poor man a penny, he gives him a te&s;ter for it, if the giver be fit to re|ceive it; or if he be of a condition above &s;uch gifts, he &s;ends him a good book, or ea&s;eth him in his Tithes, telling him when he hath forgotten it, this I do, becau&s;e at &s;uch, and &s;uch a time you were charitable. This is in &s;ome &s;ort a di&s;charging of God; as concerning
<PB N="80" REF="77"> this life, who hath promi&s;ed, that Godline&s;&s;e &s;hall be gainfull: but in the other God is his own immedi|ate payma&s;ter, rewarding all good deeds to their full proportion. <Q>The Par&s;ons puni&s;hing of &s;in and vice, is rather by withdrawing his boun|ty and courte&s;ie from the parties offending, or by private, or pub|lick reproof, as the ca&s;e requires, then by cau&s;ing them to be pre|&s;ented, or otherwi&s;e complained of. And yet as the malice of the per&s;on, or hainou&s;ne&s;s of the crime may be, he is carefull to &s;ee con|dign puni&s;hment inflicted, and with truly godly zeal, without hatred to the per&s;on, hungreth and thir&s;teth after righteous puni&s;hment of un|righteou&s;ne&s;&s;e. Thus both in re|warding vertue, and in puni&s;hing vice, the Par&s;on endeavoureth to be in Gods &s;tead, knowing that Countrey people are drawne, or led by &s;en&s;e, more then
<PB N="81" REF="77"> by faith, by pre&s;ent rewards, or puni&s;hments, more then by future.</Q></P>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<HEAD><HI>CHAP. XXI.</HI> The Par&s;on Catechizing.</HEAD>
<P>THe Countrey Par&s;on values Catechizing highly: for there being three points of his duty, the one, to infu&s;e a com|petent knowledge of &s;alvation in e|very one of his Flock; the other, to multiply, and build up this knowledge to a &s;pirituall Temple; the third, to inflame this know|ledge, to pre&s;&s;e, and drive it to practice, turning it to reformation of life, by pithy and lively ex|hortations; Catechizing is the fir&s;t point, and but by Catechi|zing, the other cannot be attained.
<PB N="82" REF="78"> Be&s;ides, whereas in Sermons there is a kinde of &s;tate, in Catechizing there is an humblene&s;&s;e very &s;utable to Chri&s;tian regeneration, which ex|ceedingly delights him as by way of exerci&s;e upon him&s;elf, and by way of preaching to him&s;elf, for the advancing of his own mortification, For in preaching to others, he for|gets not him&s;elf, but is fir&s;t a Ser|mon to him&s;elf, and then to others; growing with the growth of his Pa|ri&s;h. He u&s;eth, and preferreth the ordinary Church-Catechi&s;m, part|ly for obedience to Authority, part|ly for uniformity &s;ake, that the &s;ame common truths may be every where profe&s;&s;ed, e&s;pecially &s;ince many remove from Pari&s;h to Pa|ri&s;h, who like Chri&s;tian Souldiers are to give the word, and to &s;atis|fie the Congregation by their Ca|tholick an&s;wers. He exacts of all the Doctrine of the Catechi&s;me; of the younger &s;ort, the very words;
<PB N="83" REF="78"> of the elder, the &s;ub&s;tance. Tho&s;e he Catechizeth publickly, the&s;e privately, giving age honour, ac|cording to the Apo&s;tles rule, 1 <HI>Tim.</HI> 5.1. He requires all to be pre&s;ent at Catechizing: fir&s;t, for the authority of the work; Secondly, that Pa|rents, and Ma&s;ters, as they hear the an&s;wers prove, may when they come home, either commend or reprove, either reward or puni&s;h. Thirdly, that tho&s;e of the elder &s;ort, who are not well grounded, may then by an honourable way take occa&s;ion to be better in&s;tructed. Fourthly, that tho&s;e who are well grown in the knowledg of Religion, may examine their grounds, renew their vowes, and by occa&s;ion of both, inlarge their meditations. When once all have learned the words of the Catechi&s;me, he thinks it the mo&s;t u&s;efull way that a Pa&s;tor can take, to go over the &s;ame, but in other words: for many &s;ay the Ca|techi&s;me
<PB N="84" REF="79"> by rote, as parrats, with|out ever piercing into the &s;en&s;e, of it. In this cour&s;e the order of the Ca|techi&s;me would be kept, but the re&s;t varyed: as thus, in the Creed: How came this world to be as it is? Was it made, or came it by chance? Who made it? Did you &s;ee God make it? Then are there &s;ome things to be belee|ved that are not &s;een? Is this the nature of beliefe? Is not Chri|&s;tianity full of &s;uch things, as are not to be &s;een, but beleeved? You &s;aid, God made the world; Who is God? And &s;o for|ward, requiring an&s;wers to all the&s;e, and helping and cheri&s;hing the An&s;werer, by making the Que&s;tion very plaine with compa|ri&s;ons, and making much even of a word of truth from him. This order being u&s;ed to one, would be a little varyed to ano|ther. And this is an admirable
<PB N="85" REF="79"> way of teaching, wherein the Catechized will at length finde de|light, and by which the Cate|chizer, if he once get the skill of it, will draw out of ignorant and &s;illy &s;ouls, even the dark and deep points of Religion, <HI>Socrates</HI> did thus in Phi|lo&s;ophy, who held that the &s;eeds of all truths lay in every body, and accordingly by que&s;tions well or|dered he found Philo&s;ophy in &s;illy Trade&s;-men. That po&s;ition will not hold in Chri&s;tianity, becau&s;e it contains things above nature: but after that the Catechi&s;me is once learn'd, that which nature is towards Philo&s;ophy, the Catechi&s;m is to|wards Divinity. To this purpo&s;e, &s;ome dialogues in <HI>Plato</HI> were worth the reading, where the &s;ingular dexterity of <HI>Socrates</HI> in this kind may be ob&s;erved, and imitated. Yet the skill con&s;i&s;ts but in the&s;e three points: Fir&s;t, an aim and mark of the whole di&s;cour&s;e, whither to drive
<PB N="86" REF="80"> the An&s;werer, which the Que&s;tioni&s;t mu&s;t have in his mind before any que&s;tion be propounded, upon which and to which the que&s;tions are to be chained. Secondly, a mo&s;t plain and ea&s;ie framing the que&s;tion, even containing in vertue the an&s;wer al&s;o, e&s;pecially to the more ignorant. Thirdly, when the an&s;werer &s;ticks, an illu&s;trating the thing by &s;omething el&s;e, which he knows, making what hee knows to &s;erve him in that which he knows not: As, when the Par&s;on once demanded after other que&s;tions about mans mi&s;ery; &s;ince man is &s;o mi&s;erable, what is to be done? And the an&s;werer could not tell; He asked him again, what he would do, if he were in a ditch? This familiar illu&s;tration made the an&s;wer &s;o plaine, that he was even a&s;hamed of his ignorance; for he could not but &s;ay, he would ha&s;t out of it as fa&s;t he could. Then he proceeded to
<PB N="87" REF="80"> ask, whether he could get out of the ditch alone, or whether he needed a helper, and who was that helper. This is the skill, and doubtle&s;&s;e the Holy Scripture intends thus much, when it conde&s;cends to the naming of a plough, a hatchet, a bu&s;hell, leaven, boyes piping and dancing; &s;hewing that things of ordinary u&s;e are not only to &s;erve in the way of drudgery, but to be wa&s;hed, and clean&s;ed, and &s;erve for lights even of Heavenly Truths. This is the Practice which the Par&s;on &s;o much commends to all his fellow-labou|rers; the &s;ecret of who&s;e good con|&s;i&s;ts in this, that at Sermons, and Prayers, men may &s;leep or wander; but when one is asked a que&s;tion, he mu&s;t di&s;cover what he is. This practice exceeds even Sermons in teaching: but there being two things in Sermons, the one Informing, the other Inflaming; as Sermons come &s;hort of que&s;tions in the one, &s;o they
<PB N="88" REF="81"> farre exceed them in the other. For que&s;tions cannot inflame or ra|vi&s;h, that mu&s;t be done by a &s;et, and laboured, and continued &s;peech.</P>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<HEAD><HI>CHAP XXII.</HI> The Par&s;on in Sacraments.</HEAD>
<P>THe Countrey Par&s;on being to admini&s;ter the Sacra|ments, is at a &s;tand with him&s;elf, how or what behaviour to a&s;&s;ume for &s;o holy things. E|&s;pecially at Communion times he is in a great confu&s;ion, as being not only to receive God, but to break, and admini&s;ter him. Nei|ther findes he any i&s;&s;ue in this, but to throw him&s;elf down at the throne of grace, &s;aying, Lord, thou knowe&s;t what thou did&s;t, when
<PB N="89" REF="81"> thou appointed&s;t it to be done thus; therefore doe thou ful|fill what thou did&s;t appoint; for thou art not only the fea&s;t, but the way to it. At Bapti&s;me, be|ing him&s;elfe in white, he requires the pre&s;ence of all, and Bapti|zeth not willingly, but on Sun|dayes, or great dayes. Hee ad|mits no vaine or idle names, but &s;uch as are u&s;uall and accu&s;tomed. Hee &s;ays that prayer with great devotion, where God is thanked for calling us to the knowledg of his grace, Bapti&s;me being a ble&s;|&s;ing, that the world hath not the like. He willingly and cheerfully cro&s;&s;eth the child, and thinketh the Ceremony not onely innocent, but reverend. He in&s;tructeth the God-fathers, and God-mothers, that it is no complementall or light thing to &s;u&s;tain that place, but a great ho|nour, and no le&s;s burden, as being done both in the pre&s;ence of God,
<PB N="90" REF="82"> and his Saints, and by way of un|dertaking for a Chri&s;tian &s;oul. He advi&s;eth all to call to minde their Bapti&s;m often; for if wi&s;e men have thought it the be&s;t way of pre&s;erving a &s;tate to reduce it to its principles by which it grew great; certainly, it is the &s;afe&s;t cour&s;e for Chri&s;ti|ans al&s;o to meditate on their Bap|ti&s;me often (being the fir&s;t &s;tep into their great and glorious calling) and upon what termes, and with what vowes they were Baptized. At the times of the Holy Commu|nion, he fir&s;t takes order with the Church-Wardens, that the ele|ments be of the be&s;t, not cheape, or cour&s;e, much le&s;&s;e ill-ta&s;ted, or unwhol&s;ome. Secondly, hee con&s;iders and looks into the igno|rance, or carle&s;ne&s;s of his flock, and accordingly applies him&s;elfe with Catechizings, and live|ly exhortations, not on the Sunday of the Communion only (for then
<PB N="91" REF="82"> it is too late;) but the Sunday, or Sundayes before the Communion, or on the Eves of all tho&s;e dayes. If there be any, who having not re|ceived yet, is to enter into this great work, he takes the more pains with them, that hee may lay the foundation of future Ble&s;&s;ings. The time of every ones fir&s;t receiving is not &s;o much by yeers, as by un|der&s;tanding: particularly, the rule may be this: When any one can di&s;tingui&s;h the Sacramentall from common bread, knowing the In|&s;titution, and the difference, hee ought to receive, of what age &s;o|ever. Children and youths are u|&s;ually deferred too long, under pretence of devotion to the Sacra|ment, but it is for want of In&s;tructi|on; their under&s;tandings being ripe enough for ill things, and why not then for better? But Parents, and Ma&s;ters &s;hould make ha&s;t in this, as to a great purcha&s;e for their children,
<PB N="92" REF="83"> and &s;ervants; which while they deferr, both &s;ides &s;uffer; the one, in wanting many excitings of grace; the other, in being wor&s;e &s;erved and obeyed. The &s;aying of the Catechi&s;m is nece&s;&s;ary, but not e|nough; becau&s;e to an&s;wer in form may &s;till admit ignorance: but the Que&s;tions mu&s;t be propounded loo&s;ely and wildely, and then the An&s;werer will di&s;cover what hee is. Thirdly, For the manner of receiving, as the Par&s;on u&s;eth all reverence him&s;elf, &s;o he admini&s;ters to none but to the reverent. The Fea&s;t indeed requires &s;itting, be|cau&s;e it is a Fea&s;t; but man's unpre|paredne&s;&s;e asks kneeling. Hee that comes to the Sacrament, hath the confidence of a Gue&s;t, and hee that kneels, confe&s;&s;eth him&s;elf an unwor|thy one, and therefore differs from other Fea&s;ters: but hee that &s;its, or lies, puts up to an Apo&s;tle: Con|tentiou&s;ne&s;&s;e in a fea&s;t of Charity is
<PB N="93" REF="83"> more &s;candall then any po&s;ture. Fourthly, touching the frequency of the Communion, the Par&s;on ce|lebrates it, if not duly once a month, yet at lea&s;t five or &s;ix times in the year; as, at Ea&s;ter, Chri&s;tma&s;&s;e, Whit&s;untide, afore and after Har|ve&s;t, and the beginning of Lent. And this hee doth, not onely for the benefit of the work, but al|&s;o for the di&s;charge of the Church|wardens, who being to pre&s;ent all that receive not thrice a year; if there be but three Communions, neither can all the people &s;o order their affairs as to receive ju&s;t at tho&s;e times, nor the Church-Wardens &s;o well take notice who receive thrice, and who not.</P>
</DIV2>
<DIV2 N="23" TYPE="chapter">
<PB N="94" REF="84">
<HEAD><HI>CHAP. XXIII.</HI> The Par&s;on's Completene&s;&s;e.</HEAD>
<P>THe Countrey Par&s;on de|&s;ires to be all to his Pari&s;h, and not onely a Pa&s;tour, but a Lawyer al&s;o, and a Phi&s;i|cian. Therefore hee endures not that any of his Flock &s;hould go to Law; but in any Controver&s;ie, that they &s;hould re&s;ort to him as their Judge. To this end, he hath gotten to him&s;elf &s;ome in&s;ight in things or|dinarily incident and controverted, by experience, and by reading &s;ome initiatory treati&s;es in the Law, with <HI>Daltons</HI> Ju&s;tice of Peace, and the Abridgements of the Statutes, as al&s;o by di&s;cour&s;e with men of that pro|fe&s;&s;ion, whom he hath ever &s;ome ca|&s;es to ask, when he meets with them; holding that rule, that to put men
<PB N="95" REF="84"> to di&s;cour&s;e of that, wherin they are mo&s;t eminent, is the mo&s;t gainfull way of Conver&s;ation. Yet when ever any controver&s;ie is brought to him, he never decides it alone, but &s;ends for three or four of the able&s;t of the Pari&s;h to hear the cau&s;e with him, whom he makes to deliver their opinion fir&s;t; out of which he gathers, in ca&s;e he be ignorant him|&s;elf, what to hold; and &s;o the thing pa&s;&s;eth with more authority, and le&s;&s;e envy, In Judging, he fol|lowes that, which is altogether right; &s;o that if the poore&s;t man of the Pa|ri&s;h detain but a pin unju&s;tly from the riche&s;t, he ab&s;olutely re&s;tores it as a Judge; but when he hath &s;o done, then he a&s;&s;umes the Par&s;on, and exhorts to Charity. Never|thele&s;&s;e, there may happen &s;omtimes &s;ome ca&s;es, wherein he choo&s;eth to permit his Pari&s;hioners rather to make u&s;e of the Law, then him&s;elf: As in ca&s;es of an ob&s;cure and dark
<PB N="96" REF="85"> nature, not ea&s;ily determinable by Lawyers them&s;elves; or in ca&s;es of high con&s;equence, as e&s;tablt&s;hing of inheritances: or La&s;tly, when the per&s;ons in difference are of a contentious di&s;po&s;ition, and can|not be gained, but that they &s;till fall from all compromi&s;es that have been made. But then he &s;hews them how to go to Law, even as Brethren, and not as enemies, nei|ther avoyding therfore one anothers company, much le&s;&s;e defaming one another. Now as the Par&s;on is in Law, &s;o is he in &s;ickne&s;&s;e al&s;o: if there be any of his flock &s;ick, hee is their Phy&s;ician, or at lea&s;t his Wife, of whom in &s;tead of the qualities of the world, he asks no other, but to have the skill of healing a wound, or helping the &s;ick. But if neither him&s;elfe, nor his wife have the skil, and his means &s;erve, hee keepes &s;ome young practicioner in his hou&s;e for the be|nefit
<PB N="97" REF="85"> of his Pari&s;h, whom yet he ever exhorts not to exceed his bounds, but in tickle ca&s;es to call in help. If all fail, then he keeps good corre&s;pondence with &s;ome neighbour Phi&s;ician, and enter|taines him for the Cure of his Pa|ri&s;h. Yet is it ea&s;ie for any Scho|ler to attaine to &s;uch a mea&s;ure of Phi&s;ick, as may be of much u&s;e to him both for him&s;elf, and others. This is done by &s;eeing one Anato|my, reading one Book of Phi&s;ick, having one Herball by him. And let <HI>Fernelius</HI> be the Phi&s;ick Authour, for he writes briefly, neatly, and judiciou&s;ly; e&s;pecially let his Me|thod of Phi&s;ick be diligently peru|&s;ed, as being the practicall part, and of mo&s;t u&s;e. Now both the reading of him, and the knowing of herbs may be done at &s;uch times, as they may be an help, and a re|creation to more divine &s;tudies, Na|ture &s;erving Grace both incomfort
<PB N="98" REF="86"> of diver&s;ion, and the benefit of ap|plication when need requires; as al|&s;o by way of illu&s;tration, even as our Saviour made plants and &s;eeds to teach the people: for he was the true hou&s;eholder, who bring|eth out of his trea&s;ure things new and old; the old things of Philo&s;o|phy, and the new of Grace; and maketh the one &s;erve the other. And I conceive, our Saviour did this for three rea&s;ons: fir&s;t, that by familiar things hee might make his Doctrine &s;lip the more ea&s;ily into the hearts even of the meane&s;t. Se|condly, that labouring people (whom he chiefly con&s;idered) might have every where monuments of of his Doctrine, remembring in gardens, his mu&s;tard-&s;eed, and lil|lyes; in the field, his &s;eed-corn, and tares; and &s;o not be drowned altogether in the works of their vo|cation, but &s;ometimes lift up their minds to better things, even in the
<PB N="99" REF="86"> mid&s;t of their pains. Thirdly, that he might &s;et a Copy for Par|&s;ons. In the knowledge of &s;im|ples, wherein the manifold wi&s;e|dome of God is wonderfully to be &s;een, one thing would be carefully ob&s;erved; which is, to know what herbs may be u&s;ed in &s;tead of drugs of the &s;ame nature, and to make the garden the &s;hop: For home-bred medicines are both more ea&s;ie for the Par&s;ons pur&s;e, and more famili|ar for all mens bodyes. So, where the Apothecary u&s;eth either for loo&s;ing, Rubarb, or for binding, Bolearmena, the Par&s;on u&s;eth da|mask or white Ro&s;es for the one, and plantaine, &s;hepherds pur&s;e, knot-gra&s;&s;e for the other, and that with better &s;ucce&s;&s;e. As for &s;pices, he doth not onely prefer home-bred things before them, but condemns them for vanities, and &s;o &s;huts them out of his family, e&s;teeming that there is no &s;pice comparable, for
<PB N="100" REF="87"> herbs, to ro&s;emary, time, &s;avou|ry, mints; and for &s;eeds, to Fennell, and Carroway &s;eeds. According|ly, for &s;alves, his wife &s;eeks not the city, but preferrs her garden and fields before all outlandi&s;h gums. And &s;urely hy&s;&s;ope, valerian, mer|cury, adders tongue, yerrow, me|lilot, and Saint <HI>Johns</HI> wort made into a &s;alve; And Elder, camo|mill, mallowes, comphrey and &s;mallage made into a Poultis, have done great and rare cures. In cu|ring of any, the Par&s;on and his Family u&s;e to premi&s;e prayers, for this is to cure like a Par&s;on, and this rai&s;eth the action from the Shop, to the Church. But though the Par&s;on &s;ets forward all Charitable deeds, yet he looks not in this point of Curing beyond his own Pari&s;h, except the per&s;on bee &s;o poor, that he is not able to re|ward the Phi&s;ician: for as hee is Charitable, &s;o he is ju&s;t al&s;o. Now
<PB N="101" REF="87"> it is a ju&s;tice and debt to the Gom|mon-wealth he lives in, not to in|croach on others Profe&s;&s;ions, but to live on his own. And ju&s;tice is the ground of Charity.</P>
</DIV2>
<DIV2 N="24" TYPE="chapter">
<HEAD><HI>CHAP. XXIV.</HI> The Par&s;on arguing.</HEAD>
<P>THe Countrey Par&s;on, if there be any of his pari&s;h that hold &s;trange Doctrins, u&s;eth all po&s;&s;ible diligence to re|duce them to the common Faith. The fir&s;t means he u&s;eth is Prayer, be&s;eeching the Father of lights to o|pen their eyes, and to give him pow|er &s;o to fit his di&s;cour&s;e to them <GAP DESC="illegible" REASON="faint" EXTENT="1 word"> that it may effectually pierce their hearts, and convert them. The &s;econd means is a very loving, and &s;weet u&s;age of them, both in going
<PB N="102" REF="88"> to, and &s;ending for them often, and in finding out Courte&s;ies to place on them; as in their tithes, or otherwi&s;e. The third means is the ob&s;ervation what is the main foundation, and pillar of their cau&s;e, wherein they rely; as if he be a Papi&s;t, the Church is the hinge he turnes on; if a Sci&s;matick, &s;candall. Wherefore the Par&s;on hath diligently examined the&s;e two with him&s;elfe, as what the Church is, how it began, how it procee|ded, whether it be a rule to it &s;elfe, whether it hath a rule, whether ha|ving a rule, it ought not to be guided by it; whether any rule in the world be ob&s;cure, and how then &s;hould the be&s;t be &s;o, at lea&s;t in fundamen|tall things, the ob&s;curity in &s;ome points being the exerci&s;e of the Church, the light in the foundati|ons being the guide; The Church needing both an evidence, and an exerci&s;e. So for Scandall: what
<PB N="103" REF="88"> &s;candall is, when given or taken; whether, there being two precepts, one of obeying Authority, the other of not giving &s;candall, that ought not to be preferred, e&s;pecially &s;ince in di&s;obeying there is &s;candall al|&s;o: whether things once indifferent, being made by the precept of Au|thority more then indifferent, it be in our power to omit or refu&s;e them. The&s;e and the like points hee hath accurately dige&s;ted, having ever be&s;ides two great helps and pow|erfull per&s;waders on his &s;ide; the one, a &s;trict religious life; the other an humble, and ingenu|ous &s;earch of truth; being un|moved in arguing, and voyd of all contentiou&s;ne&s;&s;e: which are two great lights able to dazle the eyes of the mi&s;-led, while they con&s;ider, that God cannot be wanting to them in Doctrine, to whom he is &s;o graci|ous in Life.</P>
</DIV2>
<DIV2 N="25" TYPE="chapter">
<PB N="104" REF="89">
<HEAD><HI>CHAP. XXV.</HI> The Par&s;on puni&s;hing.</HEAD>
<P>WHen&s;oever the Coun|trey Par&s;on proceeds &s;o farre as to call in Authority, and to do &s;uch things of legall oppo&s;ition either in the pre|&s;enting, or puni&s;hing of any, as the vulgar ever con&s;ters for &s;ignes of ill will; he forbears not in any wi&s;e to u&s;e the delinquent as be|fore, in his behaviour and carri|age towards him, not avoyding his company, or doing any thing of a|ver&s;ene&s;&s;e, &s;ave in the very act of puni&s;hment: neither doth he e|&s;teem him for an enemy, but as a brother &s;till, except &s;ome &s;mall and temporary e&s;tranging may corroborate the puni&s;hment to
<PB N="105" REF="89"> a better &s;ubduing, and humbling of the delinquent; which if it hap|pily take effect, he then comes on the fa&s;ter, and makes &s;o much the more of him, as before he aliena|ted him&s;elfe; doubling his regards, and &s;hewing by all means, that the delinquents returne is to his advan|tage.</P>
</DIV2>
<DIV2 N="26" TYPE="chapter">
<HEAD><HI>CHAP. XXVI.</HI> The Par&s;on's eye.</HEAD>
<P>THe Countrey Par&s;on at &s;pare times from action, &s;tanding on a hill, and con&s;idering his Flock, di&s;covers two &s;orts of vices, and two &s;orts of vicious per&s;ons. There are &s;ome vices, who&s;e natures are alwayes cleer, and evident, as Adultery, Murder, Hatred, Lying, &amp;c.
<PB N="106" REF="90"> There are other vices, who&s;e natures, at lea&s;t in the beginning, are dark and ob&s;cure: as Covetou&s;ne&s;&s;e, and Gluttony. So likewi&s;e there are &s;ome per&s;ons, who ab&s;tain not even from known &s;ins; there are o|thers, who when they know a &s;in evidently, they commit it not. It is true indeed, they are long a knowing it, being partiall to them|&s;elves, and witty to others who &s;hall reprove them from it. A man may be both Covetous, and Intemperate, and yet hear Ser|mons again&s;t both, and him&s;elfe condemn both in good earne&s;t: and the rea&s;on hereof is, becau&s;e the na|tures of the&s;e vices being not evi|dently di&s;cu&s;&s;ed, or known com|monly, the beginnings of them are not ea&s;ily ob&s;ervabled: and the be|ginnings of them are not ob&s;erved, becau&s;e of the &s;uddain pa&s;&s;ing from that which was ju&s;t now lawfull, to that which is pre&s;ently unlawfull, e|ven
<PB N="107" REF="90"> in one continued action. So a man dining, eats at fir&s;t lawfully; but proceeding on, comes to do un|lawfully, even before he is aware; not knowing the bounds of the acti|on, nor when his eating begins to be unlawfull. So a man &s;toring up mony for his nece&s;&s;ary provi&s;ions, both in pre&s;ent for his family, and in future for his children, hardly perceives when his &s;toring becomes unlawfull: yet is there a period for his &s;toring, and a point, or center, when his &s;toring, which was even now good, pa&s;&s;eth from good to bad. Wherefore the Par&s;on be|ing true to his bu&s;ine&s;&s;e, hath exact|ly &s;ifted the definitions of all ver|tues, and vices; e&s;pecially canva|&s;ing tho&s;e, who&s;e natures are mo&s;t &s;tealing, and beginnings uncer|taine. Particularly, concerning the&s;e two vices, not becau&s;e they are all that are of this dark, and creeping di&s;po&s;ition, but for ex|ample
<PB N="108" REF="91"> &s;ake, and becau&s;e they are mo&s;t common, he thus thinks: fir&s;t, for covetou&s;nes, he lays this ground, Who&s;oever when a ju&s;t occa&s;ion cals, either &s;pends not at all, or not in &s;ome proportion to Gods ble&s;&s;ing upon him, is covetous. The rea&s;on of the ground is manife&s;t, becau&s;e wealth is given to that end to &s;upply our occa&s;ions. Now, if I do not give every thing its end, I abu&s;e the Creature, I am fal&s;e to my rea|&s;on which &s;hould guide me, I of|fend the &s;upreme Judg, in perverting that order which he hath &s;et both to things, and to rea&s;on. The ap|plication, of the ground would be infinite; but in brief, a poor man is an occa&s;ion, my countrey is an occa&s;ion my friend is an occa&s;ion, my Table is an occa&s;ion, my appa|rell is an occa&s;ion: if in all the&s;e, and tho&s;e more which concerne me, I either do nothing, or pinch, and &s;crape, and &s;queeze blood unde|cently
<PB N="109" REF="91"> to the &s;tation wherein God hath placed me, I am Covetous. More particularly, and to give one in|&s;tance for all, if God have given me &s;ervants, and I either provide too little for them, or that which is un|whol&s;ome, being &s;ometimes baned meat, &s;ometimes too &s;alt, and &s;o not competent nouri&s;hment, I am Covetous. I bring this example, becau&s;e men u&s;ually think, that &s;ervants for their mony are as other things that they buy, even as a piece of wood, which they may cut, or hack, or throw into the fire, and &s;o they pay them their wages, all is well. Nay, to de&s;cend yet more particularly, if a man hath where|withall to buy a &s;pade, and yet hee chu&s;eth rather to u&s;e his neighbours, and wear out that, he is covetous. Neverthele&s;s, few bring covetou&s;ne&s;s thus low, or con&s;ider it &s;o nar|rowly, which yet ought to be done, &s;ince there is a Ju&s;tice in the
<PB N="110" REF="92"> lea&s;t things, and for the lea&s;t there &s;hall be a judgment Countrey. peo|ple are full of the&s;e petty inju&s;tices, being cunning to make u&s;e of ano|ther, and &s;pare them&s;elves: And Scholers ought to be diligent in the ob&s;ervation of the&s;e, and driving of their generall Schoole rules ever to the &s;malle&s;t actions of Life; which while they dwell in their bookes, they will never finde; but being &s;eated in the Countrey, and doing their duty faithfully, they will &s;oon di&s;cover: e&s;pecially if they carry their eyes ever open, and fix them on their charge, and not on their preferment. Secondly, for Glut|tony, The Par&s;on lays this ground, He that either for quantity eats more then his health or imploy|ments will bear, or for quality is licorous after danties, is a glutton; as he that eats more then his e&s;tate will bear, is a Prodigall; and hee that eats offen&s;ively to the Compa|ny,
<PB N="111" REF="92"> either in his order, or length of eating, is &s;candalous and uncha|ritable. The&s;e three rules general|ly comprehend the faults of eating, and the truth of them needs no proofe: &s;o that men mu&s;t eat neither to the di&s;turbance of their health, nor of their affairs, (which being overburdened, or &s;tudying dainties too mucht; hey cannot wel di&s;patch) nor of their e&s;tate, nor of their bre|thren. One act in the&s;e things is bad, but it is the cu&s;tome and ha|bit that names a glutton. Many think they are at more liberty then they are, as if they were Ma&s;ters of their health, and &s;o they will &s;tand to the pain, all is well. But to eat to ones hurt, comprehends, be&s;ides the hurt, an act again&s;t rea&s;on, be|cau&s;e it is unnaturall to hurt ones &s;elf; and this they are not ma&s;ters of. Yet of hurtfull things, I am more bound to ab&s;tain from tho&s;e, which by mine own experience I have
<PB N="112" REF="93"> found hurtfull, then from tho&s;e which by a Common tradition, and vulgar knowledge are repu|ted to be &s;o. That which is &s;aid of hurtfull meats, extends to hurtfull drinks al&s;o. As for the quantity, touching our imploy|ments, none mu&s;t eat &s;o as to di&s;able them&s;elves from a fit di&s;|charging either of Divine du|ties, or duties of their calling. So that if after dinner they are not fit (or un-weeldy) either to pray, or work, they are gluttons. Not that all mu&s;t pre&s;ently work after dinner; (For they rather mu&s;t not work, e&s;pecially Students, and tho&s;e that are weakly,) but that they mu&s;t ri&s;e &s;o, as that it is not meate or drinke that hinders them from working. To guide them in this, there are three rules: fir&s;t, the cu&s;tome, and knowledg of their own body, and what it can well di&s;ge&s;t: The &s;econd,
<PB N="113" REF="93"> the feeling of them&s;elves in time of eating, which becau&s;e it is deceit|full; (for one thinks in eating, that he can eat more, then afterwards he finds true:) The third is the ob&s;er|vation with what appetite they &s;it down. This la&s;t rule joyned with the fir&s;t, never fails. For knowing what one u&s;ually can well di&s;ge&s;t, and feeling when I go to meat in what di&s;po&s;ition I am, either hun|gry or not, according as I feele my &s;elf, either I take my wonted pro|portion, or dimini&s;h of it. Yet Phi&s;icians bid tho&s;e that would live in health, not keep an uniform diet, but to feed variou&s;ly, now more, now le&s;&s;e: And <HI>Ger&s;on,</HI> a &s;pirituall man, wi&s;heth all to incline rather to too much, then to too little; his rea&s;on is, becau&s;e di&s;ea&s;es of exina|nition are more dangerous, then di&s;ea&s;es of repletion. But the Par&s;on di&s;tingui&s;heth accor|ding to his double aime, ei|ther
<PB N="114" REF="94"> of Ab&s;tinence a morall ver|tue, or Mortification a divine. When he deals with any that is heavy, and carnall; he gives him tho&s;e freer rules: but when he meets with a refined, and heavenly di&s;po|&s;ition, he carryes them higher, even &s;omtimes to a forgetting of them|&s;elves, knowing that there is one, who when they forget, remembers for them; As when the people hungred and thir&s;ted after our Sa|viours Doctrine, and tarryed &s;o long at it, that they would have fain|ted, had they returned empty, He &s;uffered it not; but rather made food miraculou&s;ly, then &s;uf|fered &s;o good de&s;ires to mi&s;|carry.</P>
</DIV2>
<DIV2 N="27" TYPE="chapter">
<PB N="115" REF="94">
<HEAD><HI>CHAP. XXVII.</HI> The Par&s;on in mirth.</HEAD>
<P>THe Countrey Par&s;on is ge|nerally &s;ad, becau&s;e hee knows nothing but the Cro&s;&s;e of Chri&s;t, his minde being defixed on, and with tho&s;e nailes wherewith his Ma&s;ter was: or if he have any lei&s;ure to look off from thence, he meets continually with two mo&s;t &s;ad &s;pectacles, Sin, and Mi&s;ery; God di&s;honoured every day, and man afflicted. Never|thele&s;&s;e, he &s;omtimes refre&s;heth him|&s;elfe, as knowing that nature will not bear everla&s;ting droopings, and that plea&s;antne&s;&s;e of di&s;po&s;ition is a great key to do good; not onely becau&s;e all men &s;hun the company of perpetuall &s;everity, but al&s;o for that when they are in company, in|&s;tructions &s;ea&s;oned with plea&s;ant|ne&s;&s;e,
<PB N="116" REF="95"> both enter &s;ooner, and roote deeper. Wherefore he conde&s;cends to humane frailties both in him&s;elfe and others; and intermingles &s;ome mirth in his di&s;cour&s;es occa&s;ionally, according to the pul&s;e of the hearer.</P>
</DIV2>
<DIV2 N="28" TYPE="chapter">
<HEAD><HI>CHAP. XXVIII.</HI> The Par&s;on in Contempt.</HEAD>
<P>THe Countrey Par&s;on knows well, that both for the generall ignominy which is ca&s;t upon the profe&s;&s;ion, and much more for tho&s;e rules, which out of his choy&s;e&s;t judgment hee hath re&s;olved to ob&s;erve, and which are de&s;cribed in this Book, he mu&s;t be de&s;pi&s;ed; becau&s;e this hath been the portion of God his Ma&s;ter, and of Gods Saints his Brethren, and this is foretold, that it &s;hall be &s;o &s;till, un|til things be no more. Neverthele&s;&s;e,
<PB N="117" REF="95"> according to the Apo&s;tles rule, he endeavours that none &s;hall de&s;pi&s;e him; e&s;pecially in his own Pari&s;h he &s;uffers it not to his utmo&s;t power; for that, where contempt is, there is no room for in&s;truction. This he pro|cures, fir&s;t by his holy and un|blameable life; which carries a reve|rence with it, even above contempt. Secondly, by a courteous carriage, &amp; winning behaviour: he that wil be re&s;pected, mu&s;t re&s;pect; doing kind|ne&s;&s;es, but receiving none; at lea&s;t of tho&s;e, who are apt to de&s;pi&s;e: for this argues a height and eminency of mind, which is not ea&s;ily de&s;pi&s;ed, except it degenerate to pride. Third|ly, by a bold and impartial reproof, even of the be&s;t in the Pari&s;h, when occa&s;ion requires: for this may pro|duce hatred in tho&s;e that are repro|ved, but never contempt either in them, or others. La&s;tly, if the con|tempt &s;hall proceed &s;o far as to do a|ny thing puni&s;hable by law, as con|tempt
<PB N="118" REF="96"> is apt to do, if it be not thwar|ted, <Q>the Par&s;on having a due re|&s;pect both to the per&s;on, and to the cau&s;e, referreth the whole mat|ter to the examination, and pu|ni&s;hment of tho&s;e which are in Authority; that &s;o the &s;entence lighting upon one, the example may reach to all.</Q> But if the Contempt be not puni&s;hable by Law, or being &s;o, the Par&s;on think it in his de&s;cre|tion either unfit, or bootele&s;&s;e to contend, then when any de&s;pi&s;es him, he takes it either in an hum|ble way, &s;aying nothing at all; or el&s;e in a &s;lighting way, &s;hewing that reproaches touch him no more, then a &s;tone thrown again&s;t heaven, where he is, and lives; or in a &s;ad way, greived at his own, and others &s;ins, which continually breake Gods Laws, and di&s;honour him with tho&s;e mouths, which he continual|ly fils, and feeds: or el&s;e in a doctri|nall way, &s;aying to the contemner,
<PB N="119" REF="96"> Alas, why do you thus? you hurt your &s;elfe, not me; he that throws a &s;tone at another, hits him&s;elfe; and &s;o between gentle rea&s;oning, and pitying, he overcomes the e|vill: or la&s;tly, in a Triumphant way, being glad, and joyfull, that hee is made conformable to his Ma&s;ter; and being in the world as he was, hath this undoubted pledge of his &s;alvation. The&s;e are the five &s;hields, wherewith the Godly re|ceive the darts of the wicked; lea|ving anger, and retorting, and re|venge to the children of the world, whom anothers ill ma&s;tereth, and leadeth captive without any re&s;i|&s;tance, even in re&s;i&s;tance, to the &s;ame de&s;truction. For while they re&s;i&s;t the per&s;on that reviles, they re&s;i&s;t not the evill which takes hold of them, and is farr the wor&s;e enemy.</P>
</DIV2>
<DIV2 N="29" TYPE="chapter">
<PB N="120" REF="97">
<HEAD><HI>CHAP. XXIX.</HI> The Par&s;on with his Church-Wardens.</HEAD>
<P>THe Countrey Par&s;on doth often, both publickly, and privately in&s;truct his Church-Wardens, what a great Charge lyes upon them, and that indeed the whole order and di&s;ci|pline of the Pari&s;h is put into their hands. If him&s;elfe reforme any thing, it is out of the overflowing of his Con&s;cienee, whereas they are to do it by Command, and by Oath. Neither hath the place its dignity from the Eccle&s;ia&s;ticall Laws only, &s;ince even by the Common Statute-Law they are ta|ken for a kinde of Corporation, as being per&s;ons enabled by that Name
<PB N="121" REF="97"> to take moveable goods, or chattels, and to &s;ue, and to be &s;ued at the Law concerning &s;uch goods for the u&s;e and profit of their Pari&s;h: and by the &s;ame Law they are to levy penalties for negligence in re&s;orting to church, or for di&s;orderly carriage in time of divine &s;ervice. Wherefore the Par|&s;on &s;uffers not the place to be vilifi|ed or deba&s;ed, by being ca&s;t on the lower ranke of people; but invites and urges the be&s;t unto it, &s;hewing that they do not loo&s;e, or go le&s;&s;e, but gaine by it; it being the great|e&s;t honor of this world, to do God and his cho&s;en &s;ervice; or as <HI>David</HI> &s;ays, to be even a door-keeper in the hou&s;e of God. Now the Canons being the Church-wardens rule, the Par&s;on advi&s;eth them to read, or hear them read often, as al&s;o the vi&s;i|tation Articles, which are grounded upon the Canons, that &s;o they may know their duty, and keep their oath the better; in which regard, con&s;ider|ing
<PB N="122" REF="98"> the great Con&s;equence of their place, and more of their oath, he wi&s;heth them by no means to &s;pare any, though never &s;o great; but if after gentle, and neighbourly admo|nitions they &s;till per&s;i&s;t in ill, to pre|&s;ent them; yea though they be te|nants, or otherwi&s;e ingaged to the delinquent: for their obligation to God, and their own &s;oul, is above any temporall tye. Do well, right, and right, and let the world &s;inke.</P>
</DIV2>
<DIV2 N="30" TYPE="chapter">
<HEAD><HI>CHAP. XXX.</HI> The Par&s;on's Con&s;ideration of Providence.</HEAD>
<P>THe Countrey Par&s;on con|&s;idering the great aptne&s;&s;e Countrey people have to think that all things come by a kind
<PB N="123" REF="98"> of naturall cour&s;e; and that if they &s;ow and &s;oyle their grounds, they mu&s;t have corn; if they keep and fodder well their cattel, they mu&s;t have milk, and Calves; labours to reduce them to &s;ee Gods hand in all things, and to beleeve, that things are not &s;et in &s;uch an inevita|ble order, but that God often chan|geth it according as he &s;ees fit, ei|ther for reward or puni&s;hment. To this end he repre&s;ents to his flock, that God hath and exerci&s;eth a threefold power in every thing which concernes man. The fir&s;t is a &s;u&s;taining power; the &s;econd a governing power; the third a &s;pi|rituall power. By his &s;u&s;taining power he pre&s;erves and actuates eve|ry thing in his being; &s;o that corne doth not grow by any other ver|tue, then by that which he conti|nually &s;upplyes, as the corn needs it; without which &s;upply the corne would in&s;tantly dry up, as a river
<PB N="124" REF="99"> would if the fountain were &s;topped. And it is ob&s;ervable, that if anything could pre&s;ume of an inevitable cour&s;e, and con&s;tancy in their opera|tions, certainly it &s;hould be either the &s;un in heaven, or the fire on earth, by rea&s;on of their fierce, &s;tong, and vio|lent natures: yet when God plea&s;ed, the &s;un &s;tood &s;til, the fire burned not. By Gods governing power he pre|&s;erves and orders the references of things one to the other, &s;o that though the corn do grow, and be pre&s;erved in that act by his &s;u&s;taining power, yet if he &s;uite not other things to the growth, as &s;ea&s;ons, and wea|ther, and other accidents by his go|verning power, the faire&s;t harve&s;ts come to nothing. And it is ob&s;erve|able, that God delights to have men feel, and acknowledg, and reve|rence his power, and therefore he of|ten overturnes things, when they are thought pa&s;t danger; that is his time of interpo&s;ing: As when a Merchant
<PB N="125" REF="99"> hath a &s;hip come home after many a &s;torme, which it hath e&s;caped, he de&s;troyes it &s;ometimes in the very Haven; or if the goods be hou&s;ed, a fire hath broken forth, and &s;uddenly con&s;umed them. Now this he doth, that men &s;hould perpetuate, and not break off their acts of depen|dance, how faire &s;oever the opportu|nities pre&s;ent them&s;elves. So that if a farmer &s;hould depend upon God all the yeer, and being ready to put hand to &s;ickle, &s;hall then &s;ecure him|&s;elf, and think all cock-&s;ure; then God &s;ends &s;uch weather, as lays the corn, and de&s;troys it: or if he depend on God further, even till he imbarn his corn, and then think all &s;ure; God &s;ends a fire, and con&s;umes all that he hath: For that he ought not to break off, but to continue his dependance on God, not onely before the corne is inned, but after al&s;o; and indeed, to depend, and fear conti|nually. The third power is
<PB N="126" REF="100"> &s;pirituall, by which God turnes all outward ble&s;&s;ings to inward ad|vantages. So that if a Farmer hath both a faire harve&s;t, and that al&s;o well inned, and imbarned, and continuing &s;afe there; yet if God give him not the Grace to u&s;e, and utter this well, all his advantages are to his lo&s;&s;e. Better were his corne burnt, then not &s;piritual|ly improved. And it is ob&s;erva|ble in this, how Gods goodne&s;&s;e &s;trives with mans refractorine&s;&s;e; Man would &s;it down at this world, God bids him &s;ell it, and pur|cha&s;e a better: Ju&s;t as a Father, who hath in his hand an apple, and a piece of Gold under it; the Child comes, and with pulling, gets the apple out of his Fathers hand: his Father bids him throw it a|way, and he will give him the gold for it, which the Child utterly re|fu&s;ing, eats it, and is troubled with wormes: So is the carnall and wil|full
<PB N="127" REF="100"> man with the worm of the grave in this world, and the worm of Con|&s;cience in the next.</P>
</DIV2>
<DIV2 N="31" TYPE="chapter">
<HEAD><HI>CHAP. XXXI.</HI> The Par&s;on in Liberty.</HEAD>
<P>THe Countrey Par&s;on ob|&s;erving the manifold wiles of Satan (who playes his part &s;ometimes in drawing Gods Servants from him, &s;ometimes in perplexing them in the &s;ervice of God) &s;tands fa&s;t in the Liberty wherewith Chri&s;t hath made us free. This Liberty he compa&s;|&s;eth by one di&s;tinction, and that is, of what is Nece&s;&s;ary, and what is Additionary. As for example: It is nece&s;&s;ary, that all Chri&s;tians &s;hould pray twice a day, every day of the week, and four times on
<PB N="128" REF="101"> Sunday, if they be well. This is &s;o nece&s;&s;ary, and e&s;&s;entiall to a Chri&s;tian, that he cannot without this maintain him&s;elf in a Chri&s;tian &s;tate. Be&s;ides this, the Godly have ever added &s;ome houres of prayer, as at nine, or at three, or at mid|night, or as they think fit, &amp; &s;ee cau&s;e, or rather as Gods &s;pirit leads them. But the&s;e prayers are not nece&s;&s;ary, but additionary. Now it &s;o hap|pens, that the godly petitioner up|on &s;ome emergent interruption in the day, or by over&s;leeping him&s;elf at night, omits his additionary prayer. Upon this his mind be|gins to be perplexed, and troubled, and Satan, who knows the exigent, blows the fire, endeavouring to di&s;|order the Chri&s;tian, and put him out of his &s;tation, and to inlarge the per|plexity, untill it &s;pread, and taint his other duties of piety, which none can perform &s;o wel in trouble, as in calm|ne&s;s. Here the Par&s;on interpo&s;eth with
<PB N="129" REF="101"> his di&s;tinction, and &s;hews the per|plexed Chri&s;tian, that this prayer be|ing additionary, not nece&s;&s;ary; taken in, not commanded, the omi&s;sion thereof upon ju&s;t occa&s;ion ought by no means trouble him. God knows the occa&s;ion as wel as he, and He is as a gracious Father, who more accepts a common cour&s;e of devotion, then di&s;likes an occa&s;ionall interruption. And of this he is &s;o to a&s;&s;ure him&s;elf, as to admit no &s;cruple, but to go on as cheerfully, as if he had not been interrupted. By this it is evident, that the di&s;tinction is of &s;ingular u&s;e and comfort, e&s;pecially to pious minds, which are ever tender, and delicate. But here there are two Cautions to be added. Fir&s;t, that this interruption proceed not out of &s;lacknes, or cold|ne&s;s, which will appear if the Pious &s;oul fore&s;ee and prevent &s;uch inter|ruptions, what he may, before they come, and when for all that they do come, he be a little affected
<PB N="130" REF="102"> therewith, but not afflicted, or trou|led; if he re&s;ent it to a mi&s;like, but not a griefe. Secondly, that this interruption proceede not out of &s;hame. As for example: A godly man, not out of &s;uper&s;tition, but of reverence to Gods hou&s;e, re&s;olves whenever he enters into a Church, to kneel down, and pray, either ble&s;&s;ing God, that he will be plea&s;ed to dwell among men; or be&s;eeching him, that whenever he repaires to his hou&s;e, he may be|have him&s;elf &s;o as befits &s;o great a pre&s;ence; and this briefly. But it happens, that neer the place where he is to pray, he &s;pyes &s;ome &s;coffing ruffian, who is likely to de|ride him for his paines: if he now, &s;hall either for fear or &s;hame, break his cu&s;tome, he &s;hall do pa&s;&s;ing ill: &s;o much the rather ought he to pro|ceed, as that by this he may take into his Prayer humiliation al&s;o. On the other &s;ide, if I am to vi&s;it
<PB N="131" REF="102"> the &s;ick in ha&s;te, and my neere&s;t way ly through the Church, I will not doubt to go without &s;taying to pray there (but onely, as I pa&s;&s;e, in my heart) becau&s;e this kinde of Prayer is additionary, not ne|ce&s;&s;ary, and the other duty over|weighs it: So that if any &s;cruple ari&s;e, I will throw it away, and be mo&s;t confident, that God is not di&s;plea&s;ed. This di&s;tinction may runne through all Chri&s;tian duties, and it is a great &s;tay and &s;etling to religious &s;ouls.</P>
</DIV2>
<DIV2 N="32" TYPE="chapter">
<HEAD><HI>CHAP. XXXII.</HI> The Par&s;on's Surveys.</HEAD>
<P>THe Countrey Par&s;on hath not onely taken a particu|lar Servey of the faults of his own Pari&s;h, but a generall al&s;o of the di&s;ea&s;es of the time, that &s;o
<PB N="132" REF="103"> when his occa&s;ions carry him a|broad, or bring &s;trangers to him, he may be the better armed to en|counter them. The great and na|tionall &s;in of this Land he e&s;teems to be Idlene&s;&s;e; great in it &s;elfe, and great in Con&s;equence: For when men have nothing to do, then they fall to drink, to &s;teal, to whore, to &s;coffe, to revile, to all &s;orts of gamings. Come, &s;ay they, we have nothing to do, lets go to the Tavern, or to the &s;tews, or what not. Where|fore the Par&s;on &s;trongly oppo&s;eth this &s;in, wher&s;oever he goes. And be|cau&s;e Idlene&s;s is twofold, the one in having no calling, the other in wal|king carele&s;ly in our calling, he fir&s;t repre&s;ents to every body the nece&s;|&s;ity of a vocation. The rea&s;on of this a&s;&s;ertion is taken from the nature of man, wherein God hath placed two great In&s;truments, Rea&s;on in the &s;oul, and a hand in the Body, as ingagements of working: So
<PB N="133" REF="103"> that even in Paradi&s;e man had a calling, and how much more out of Paradi&s;e, when the evills which he is now &s;ubject unto, may be prevented, or diverted by rea&s;onable imploy|ment. Be&s;ides, every gift or a|bility is a talent to be accounted for, and to be improved to our Ma|&s;ters Advantage. Yet is it al&s;o a debt to our Countrey to have a Calling, and it concernes the Com|mon-wealth, that none &s;hould be i|dle, but all bu&s;ied. La&s;tly, riches are the ble&s;sing of God, and the great In&s;trument of doing admirable good; therfore all are to procure them ho|ne&s;tly, and &s;ea&s;onably, when they are not better imployed. Now this rea|&s;on cro&s;&s;eth not our Saviours pre|cept of &s;elling what we have, becau&s;e when we have &s;old all, and given it to the poor, we mu&s;t not be idle, but labour to get more, that we may give more, according to St <HI>Pauls</HI> rule, <HI>Ephe&s;.</HI> 4.28. 1 <HI>The&s;.</HI> 4.11, 12.
<PB N="134" REF="104"> &s;o that our Saviours &s;elling is &s;o far from cro&s;&s;ing Saint <HI>Pauls</HI> working, that it rather e&s;tabli&s;heth it, &s;ince they that have nothing, are fitte&s;t to work. Now becau&s;e the onely oppo&s;er to this Doctrine is the Gal|lant, who is witty enough to a|bu&s;e both others, and him&s;elf, and who is ready to ask, if he &s;hall mend &s;hoos, or what he &s;hall do? Ther|fore the Par&s;on unmoved, &s;heweth, that <HI>ingenuous and fit</HI> imployment is never wanting to tho&s;e that &s;eek it. But if it &s;hould be, the A&s;&s;er|tion &s;tands thus: All are eitheir to have a Calling, or prepare for it: He that hath or can have yet no im|ployment, if he truly, and &s;eriou&s;ly prepare for it, he is &s;afe and within bounds. Wherefore all are either pre&s;ently to enter into a Calling, if they be fit for it, and it for them; or el&s;e to examine with care, and advice, what they are fitte&s;t for, and to prepare for that with all diligence.
<PB N="135" REF="104"> But it will not be ami&s;&s;e in this ex|ceeding u&s;efull point to de&s;cend to particulars: for exactne&s;&s;e lyes in particulars. Men are either &s;ingle, or marryed: The marryed and hou&s;e-keeper hath his hands full, if he do what he ought to do. For there are two branches of his af|faires; fir&s;t, the improvement of his family, by bringing them up in the fear and nurture of the Lord; and &s;econdly, the improvement of his grounds, by drowning, or draining, &s;tocking, or fencing, and ordering his land to the be&s;t advan|tage both of him&s;elf, and his neigh|bours. The <HI>Italian</HI> &s;ays, None fouls his hands in his own bu&s;ine&s;&s;e: and it is an hone&s;t, and ju&s;t care, &s;o it exceed not bounds, for every one to imploy him&s;elfe to the ad|vancement of his affairs, that hee may have wherewithall to do good. But his family is his be&s;t care, to la|bour Chri&s;tian &s;oules, and rai&s;e
<PB N="136" REF="105"> them to their height, even to heaven; to dre&s;&s;e and prune them, and take as much joy in a &s;traight-growing childe, or &s;ervant, as a Gardiner doth in a choice tree. Could men finde out this delight, they would &s;eldome be from home; whereas now, of any place, they are lea&s;t there. But if after all this care well di&s;patched, the hou&s;e-keepers Fami|ly be &s;o &s;mall, and his dexterity &s;o great, that he have lei&s;ure to look out, the Village or Pari&s;h which ei|ther he lives in, or is neer unto it, is his imployment. Hee con&s;iders every one there, and either helps them in particular, or hath gene|rall Propo&s;itions to the whole Towne or Hamlet, of advancing the publick Stock, and managing Commons, or Woods, according as the place &s;ugge&s;ts. But <GAP DESC="illegible" REASON="missing" EXTENT="1+ letters">hee may bee of the Commi&s;&s;io<GAP DESC="illegible" REASON="missing" EXTENT="1+ letters"> of Peace, there is nothing to th<GAP DESC="illegible" REASON="missing" EXTENT="1+ letters"> No Common-wealth in the wor<GAP DESC="illegible" REASON="missing" EXTENT="1+ letters">
<PB N="137" REF="105"> hath a braver In&s;titution then that of Ju&s;tices of the Peace: For it is both a &s;ecurity to the King, who hath &s;o many di&s;per&s;ed Offi|cers at his beck throughout the Kingdome, accountable for the publick good; and al&s;o an honou|rable Imployment of a Gentle, or Noble-man in the Country he lives in, inabling him with power to do good, and to re&s;train all tho&s;e, who el&s;e might both trouble him and the whole State. Wherefore it behoves all, who are come to the gravitie, and ripene&s;&s;e of judge|ment for &s;o excellent a Place, not to refu&s;e, but rather to pro|cure it. And whereas there are u&s;ually three Objections made a|gain&s;t the Place; the one, the a|bu&s;e of it, by taking petty-Coun|trey-bribes; the other, the ca&s;t|ing of it on mean per&s;ons, e&s;pe|cially in &s;ome Shires: and la&s;t|ly, the trouble of it; The&s;e are
<PB N="138" REF="106"> &s;o far from deterring any good man from the place, that they kindle them rather to redeem the Dignity either from true faults, or unju&s;t a|&s;per&s;ions. Now, for &s;ingle men, they are either Heirs, or younger Brothers: The Heirs are to prepare in all the fore-mentioned points a|gain&s;t the time of their practice. Therefore they are to mark their Fathers di&s;cretion in ordering his Hou&s;e and Affairs; and al&s;o el&s;e|where, when they &s;ee any remark|able point of Education or good husbandry, and to tran&s;plant it in time to his own home, with the &s;ame care as others, when they meet with good fruit, get a graffe of the tree, inriching their Orchard, and negle|cting their Hou&s;e. Be&s;ides, they are to read Books of Law, and Ju|&s;tice; e&s;pecially, the Statutes at large. As for better Books of Di|vinity, they are not in this Con&s;ide|ration, becau&s;e we are about a Cal|ling,
<PB N="139" REF="106"> and a preparation thereunto. But chiefly, and above all things, they are to frequent Se&s;&s;ions and Sizes; for it is both an honor which they owe to the Reverend Judges and Magi&s;trates, to attend them, at lea&s;t in their Shire; and it is a great advantage to know the pra|ctice of the Land; for our Law is Practice. Sometimes he may go to Court, as the eminent place both of good and ill. At other times he is to travell over the King's Domini|ons, cutting out the Kingdome into Portions, which every yeer he &s;ur|veys peece-meal. When there is a Parliament, he is to endeavour by all means to be a Knight or Burge&s;s there; for there is no School to a Par|liament. And when he is there, he mu&s;t not only be a morning man, but at Committees al&s;o; for there the particulars are exactly di&s;cu&s;&s;ed, which are brought from thence to the Hou&s;e but in generall. When
<PB N="140" REF="107"> none of the&s;e occa&s;ions call him a|broad, every morning that hee is at home hee mu&s;t either ride the Great Hor&s;e, or exerci&s;e &s;ome of his Military ge&s;tures. For all Gen|tlemen, that are not weakned, and di&s;|armed with &s;edentary lives, are to know the u&s;e of their Arms: and as the Husbandman labours for them, &s;o mu&s;t they fight for, and defend them, when occa&s;ion calls. This is the duty of each to other, which they ought to fulfill: And the Par|&s;on is a lover and exciter to ju&s;tice in all things, even as <HI>John the Bapti&s;t</HI> &s;quared out to every one (even to Souldiers) what to do. As for younger Brothers, tho&s;e whom the Par&s;on finds loo&s;e, and not ingaged into &s;ome Profe&s;&s;ion by their Pa|rents, who&s;e neglect in this point is intolerable, and a &s;hamefull wrong both to the Common-wealth, and their own Hou&s;e: To them, after he hath &s;hewd the unlawfulne&s;s of &s;pen|ding
<PB N="141" REF="107"> the day in dre&s;sing, Comple|menting, vi&s;iting, and &s;porting, he fir&s;t commends the &s;tudy of the Ci|vill Law, as a brave, and wi&s;e know|ledg, the Profe&s;&s;ours whereof were much imployed by Queen <HI>Eliza|beth,</HI> becau&s;e it is the key of Com|merce, and di&s;covers the Rules of forraine Nations. Secondly, he commends the Mathematicks, as the only wonder working know|ledg, and therefore requiring the be&s;t &s;pirits. After the &s;everall know|ledg of the&s;e, he advi&s;eth to in&s;i&s;t and dwell chiefly on the two noble branches therof, of Fortification, and Navigation; The one being u&s;efull to all Countreys, and the o|ther e&s;pecially to Ilands. But if the young Gallant think the&s;e Cour&s;es dull, and phlegmatick, where can he bu&s;ie him&s;elf better, then in tho&s;e new Plantations, and di&s;coveryes, which are not only a noble, but al&s;o as they may be handled, a reli|gious
<PB N="142" REF="108"> imployment? Or let him travel into <HI>Germany,</HI> and <HI>France,</HI> and ob&s;erving the Artifices, and Manu|factures there, tran&s;plant them hi|ther, as divers have done lately, to our Countrey's advantage.</P>
</DIV2>
<DIV2 N="33" TYPE="chapter">
<HEAD><HI>CHAP. XXXIII.</HI> The Par&s;on's Library.</HEAD>
<P>THe Countrey Par&s;on's Li|brary is a holy Life: for be&s;ides the ble&s;sing that that brings upon it, there being a promi&s;e, that if the Kingdome of God be fir&s;t &s;ought, all other things &s;hall be added, even it &s;elfe is a Sermon. For the temptations with which a good man is be&s;et, and the ways which he u&s;ed to over|come them, being told to another, whether in private conference, or
<PB N="143" REF="108"> in the Church, are a Sermon. Hee that hath con&s;idered how to carry him&s;elf at table about his appetite, if he tell this to another, preacheth; and much more feelingly, and judi|ciou&s;ly, then he writes his rules of temperance out of bookes. So that the Par&s;on having &s;tudied, and ma&s;tered all his lu&s;ts and affections within, and the whole Army of Temptations without, hath ever &s;o many &s;ermons ready penn'd, as he hath victories. And it fares in this as it doth in Phy&s;ick: He that hath been &s;ick of a Con&s;umption, and knows what recovered him, is a Phy&s;itian &s;o far as he meetes with the &s;ame di&s;ea&s;e, and temper; and can much better, and particularly do it, then he that is generally lear|ned, and was never &s;ick. And if the &s;ame per&s;on had been &s;ick of all di&s;ea&s;es, and were recovered of all by things that he knew; there were no &s;uch Phy&s;ician as he, both for
<PB N="144" REF="109"> skill and tenderne&s;&s;e. Ju&s;t &s;o it is in Divinity, and that not without manife&s;t rea&s;on: for though the temptations may be diver&s;e in di|vers Chri&s;tians, yet the victory is alike in all, being by the &s;elf-&s;ame Spirit. Neither is this true onely in the military &s;tate of a Chri&s;tian life, but even in the peaceable al|&s;o; when the &s;ervant of God, freed for a while from temptation, in a quiet &s;weetne&s;&s;e &s;eeks how to plea&s;e his God. Thus the Par&s;on con&s;i|dering that repentance is the great vertue of the Go&s;pel, and one of the fir&s;t &s;teps of plea&s;ing God, ha|ving for his owne u&s;e examined the nature of it, is able to explaine it after to others. And particularly, having doubted &s;ometimes, whe|ther his repentance were true, or at lea&s;t in that degree it ought to be, &s;ince he found him&s;elfe &s;ometimes to weepe more for the lo&s;&s;e of &s;ome temporall things, then for offen|ding
<PB N="145" REF="109"> God, he came at length to this re&s;olution, that repen|tance is an act of the mind, not of the Body, even as the Ori|ginall &s;ignifies; and that the chiefe thing, which God in Scriptures re|quires, is the heart, and the &s;pirit, and to wor&s;hip him in truth, and &s;pirit&punc; Wherefore in ca&s;e a Chri|&s;tian endeavour to weep, and can|not, &s;ince we are not Ma&s;ters of our bodies, this &s;ufficeth. And con&s;equently he found, that the e&s;&s;ence of repentance, that it may be alike in all Gods children (which as concerning weeping it cannot be, &s;ome being of a more melting tem|per then others) con&s;i&s;teth in a true dete&s;tation of the &s;oul, abhorring, and renouncing &s;in, and turning unto God in truth of heart, and newne&s;&s;e of life: Which acts of re|pentance are and mu&s;t be found in all Gods &s;ervants: Not that weeping is not u&s;efull, where it can be, that
<PB N="146" REF="110"> &s;o the body may joyn in the grief, as it did in the &s;in; but that, &s;o the other acts be, that is not nece&s;&s;ary: &s;o that he as truly repents, who per|formes the other acts of repentance, when he cannot more, as he that weeps a floud of tears. This In|&s;truction and comfort the Par|&s;on getting for him&s;elf, when he tels it to others, becomes a Sermon. The like he doth in other Chri&s;tian vertues, as of faith, and Love, and the Ca&s;es of Con&s;cience be|longing thereto, wherein (as Saint <HI>Paul</HI> implyes that he ought, <HI>Romans</HI> 2.) hee fir&s;t preacheth to him&s;elfe, and then to o|thers.</P>
</DIV2>
<DIV2 N="34" TYPE="chapter">
<PB N="147" REF="110">
<HEAD><HI>CHAP. XXXIV.</HI> The Par&s;on's Dexterity in applying of Remedies.</HEAD>
<P>THe Countrey Par&s;on knows, that there is a double &s;tate of a Chri&s;tian even in this Life, the one military, the o|ther peaceable. The military is, when we are a&s;&s;aulted with tempta|tions either from within or from without. The Peaceable is, when the Divell for a time leaves us, as he did our Saviour, and the An|gels mini&s;ter to us their owne food, even joy, and peace; and comfort in the holy Gho&s;t. The&s;e two &s;tates were in our Saviour, not on|ly in the beginning of his preaching, but afterwards al&s;o, as <HI>Mat.</HI> 22.35.
<PB N="148" REF="111"> He was tempted: And <HI>Luke</HI> 10.21. He rejoyced in Spirit: And they mu&s;t be likewi&s;e in all that are his. Now the Par&s;on having a Spirituall Judgement, according as he di&s;covers any of his Flock to be in one or the other &s;tate, &s;o he applies him&s;elfe to them. Tho&s;e that he findes in the peaceable &s;tate, he advi&s;eth to be very vigilant, and not to let go the raines as &s;oon as the hor&s;e goes ea&s;ie. Particularly, he coun&s;elleth them to two things: Fir&s;t, to take heed, le&s;t their qui|et betray them (as it is apt to do) to a coldne&s;&s;e, and carele&s;ne&s;&s;e in their devotions, but to labour &s;till to be as fervent in Chri&s;tian Duties, as they remember them&s;elves were, when affliction did blow the Coals. Secondly, not to take the full com|pa&s;&s;e, and liberty of their Peace: not to eate of all tho&s;e di&s;hes at ta|ble, which even their pre&s;ent health otherwi&s;e admits; nor to &s;tore
<PB N="149" REF="111"> their hou&s;e with all tho&s;e furnitures which even their pre&s;ent plenty of wealth otherwi&s;e admits; nor when they are among them that are mer|ry, to extend them&s;elves to all that mirth, which the pre&s;ent occa&s;ion of wit, and company otherwi&s;e admits; but to put bounds, and hoopes to their joyes: &s;o will they la&s;t the longer, and when they de|part, returne the &s;ooner. If we would judg our&s;elves, we &s;hould not be judged; and if we would bound our &s;elves, we &s;hould not be boun|ded. But if they &s;hall fear, that at &s;uch, or &s;uch a time their peace and mirth have carryed them fur|ther then this moderation, then to take <HI>Jobs</HI> admirable Cour&s;e, who &s;acrificed le&s;t his Children &s;hould have tran&s;gre&s;&s;ed in their mirth: So let them go, and find &s;ome poore afflicted &s;oul, and there be bountifull, and liberall; for with &s;uch &s;acrifices God is well plea&s;ed.
<PB N="150" REF="112"> Tho&s;e that the Par&s;on findes in the military &s;tate, he fortifyes, and &s;trengthens with his utmo&s;t skill. Now in tho&s;e that are tempted, what&s;oever is unruly, falls upon two heads; either they think, that there is none that can or will look after things, but all goes by chance, or wit: Or el&s;e, though there be a great Governour of all things, yet to them he is lo&s;t, as if they &s;aid, God doth for&s;ake and per&s;ecute them, and there is none to deliver them. If the Par&s;on &s;u&s;pect the fir&s;t, and find &s;parkes of &s;uch thoughts now and then to break forth, then without oppo&s;ing directly (for di&s;putation is no Cure for Athei&s;me) he &s;catters in his di&s;|cour&s;e three &s;orts of arguments; the fir&s;t taken from Nature, the &s;econd from the Law, the third from Grace. For Nature, he &s;ees not how a hou&s;e could be either built without a builder, or kept in repaire
<PB N="151" REF="112"> without a hou&s;e-keeper. He con|ceives not po&s;&s;ibly, how the windes &s;hould blow &s;o much as they can, and the &s;ea rage as much as it can, and all things do what they can, and all, not only without di&s;&s;olution of the whole, but al&s;o of any part, by taking away &s;o much as the u&s;uall &s;ea&s;ons of &s;ummer and winter, ea|ring and harve&s;t. Let the weather be what it will, &s;till we have bread, though &s;ometimes more, &s;omtimes le&s;&s;e; wherewith al&s;o a carefull <HI>Jo|&s;eph</HI> might meet. He conceives not po&s;&s;ibly, how he that would beleeve a Divinity, if he had been at the Creation of all things, &s;hould le&s;&s;e beleeve it, &s;eeing the Pre&s;erva|tion of all things; For Pre&s;ervati|on is a Creation; and more, it is a continued Creation, and a creation every moment. Secondly, for the Law, there may be &s;o evident, though unu&s;ed a proof of Divinity taken from thence, that the Athei&s;t,
<PB N="152" REF="113"> or Epicurian can have nothing to contradict. The Jewes yet live, and are known: they have their Law and Language bearing wit|ne&s;&s;e to them, and they to it: they are Circumci&s;ed to this day, and expect the promi&s;es of the Scripture; their Countrey al&s;o is known, the places, and rivers travelled unto, and frequented by others, but to them an unpenetrable rock, an unac|ce&s;sible de&s;ert. Wherefore if the Jewes live, all the great wonders of old live in them, and then who can deny the &s;tretched out arme of a mighty God? e&s;pecially &s;ince it may be a ju&s;t doubt, whether, con&s;idering the &s;tubbornne&s;&s;e of the Nation, their living then in their Countrey under &s;o many mi|racles were a &s;tranger thing, then their pre&s;ent exile, and di&s;ability to live in their Countrey. And it is ob&s;ervable, that this very thing was intended by God, that the Jewes
<PB N="153" REF="113"> &s;hould be his proof, and witne&s;&s;es, as he calls them, <HI>I&s;aiah</HI> 43.12. And their very di&s;per&s;ion in all Lands, was intended not only for a puni&s;hment to them; but for an exciting of others by their &s;ight, to the acknowledging of God, and his power, <HI>P&s;alm</HI> 59.11. And therefore this kind of Puni&s;hment was cho&s;en rather then any other. Thirdly, for Grace. Be&s;ides the continuall &s;ucce&s;&s;ion (&s;ince the Go&s;pell) of holy men, who have born witne&s;s to the truth, (there be|ing no rea&s;on, why any &s;hould di|&s;tru&s;t Saint <HI>Luke,</HI> or <HI>Tertullian,</HI> or <HI>Chry&s;o&s;tome,</HI> more then <HI>Tully, Vir|gill,</HI> or <HI>Livy;</HI>) There are two Pro|phe&s;ies in the Go&s;pel, which evi|dently argue Chri&s;ts Divinity by their &s;ucce&s;s: the one concerning the woman that &s;pent the oyntment on our Saviour, for which he told, that it &s;hould never be forgotten, but with the Go&s;pel it &s;elfe be preached
<PB N="154" REF="114"> to all ages, <HI>Matth.</HI> 26.13. The other concerning the de&s;truction of <HI>Jeru&s;alem;</HI> of which our Savi|our &s;aid, that that generation &s;hould not pa&s;&s;e, till all were ful|filled, <HI>Luke</HI> 21.32. Which <HI>Jo&s;e|phus</HI> his &s;tory confirmeth, and the continuance of which verdict is yet evident. To the&s;e might be added the Preaching of the Go&s;pel in all Nations, <HI>Matthew</HI> 24.14. which we &s;ee even miraculou&s;ly effected in the&s;e new di&s;coveryes, God turning mens Covetou&s;ne&s;&s;e, and Ambitions to the effecting of his word. Now a prophe&s;ie is a won|der &s;ent to Po&s;terity, lea&s;t they complaine of want of wonders. It is a letter &s;ealed, and &s;ent, which to the bearer is but paper, but to the receiver, and opener, is full of power. Hee that &s;aw Chri&s;t o|pen a blind mans eyes, &s;aw not more Divinity, then he that reads the womans oyntment in the Go&s;|pel,
<PB N="155" REF="114"> or &s;ees <HI>Jeru&s;alem</HI> de&s;troyed. With &s;ome of the&s;e heads enlarged, and woven into his di&s;cour&s;e, at &s;eve|rall times and occa&s;ions, the Par|&s;on &s;etleth wavering minds. But if he &s;ees them neerer de&s;peration, then Athei&s;me, not &s;o much doubt|ing a God, as that he is theirs; then he dives unto the boundle&s;&s;e Ocean of Gods Love, and the un|&s;peakeable riches of his loving kind|ne&s;&s;e. He hath one argument un|an&s;werable. If God hate them, either he doth it as they are Crea|tures, du&s;t and a&s;hes; or as they are &s;infull. As Creatures, he mu&s;t needs love them; for no perfect Arti&s;t ever yet ha|ted his owne worke. As &s;infull, he mu&s;t much more love them; becau&s;e notwith&s;tanding his infi|nite hate of &s;inne, his Love over|came that hate; and with an ex|ceeding great victory; which in the Creation needed not, gave
<PB N="156" REF="115"> them love for love, even the &s;on of his love out of his bo&s;ome of love. So that man, which way &s;oever he turnes, hath two pledges of Gods Love, that in the mouth of two or three witne&s;&s;es every word may be e&s;tabli&s;hed; the one in his being, the other in his &s;infull being: and this as the more faulty in him, &s;o the more glorious in God. And all may certainly conclude, that God loves them, till either they de&s;pi&s;e that Love, or de&s;paire of his Mercy: not any &s;in el&s;e, but is with|in his Love; but the de&s;pi&s;ing of Love mu&s;t needs be without it. The thru&s;ting away of his arme makes us onely not embra|ced.</P>
</DIV2>
<DIV2 N="35" TYPE="chapter">
<PB N="157" REF="115">
<HEAD><HI>CHAP. XXXV.</HI> The Par&s;on's Conde&s;cending.</HEAD>
<P>THe Countrey Par&s;on is a Lover of old Cu&s;tomes, if they be good, and harm|le&s;&s;e; and the rather, becau&s;e Coun|trey people are much addicted to them, &s;o that to favour them therein is to win their hearts, and to oppo&s;e them therin is to deject them. If there be any ill in the cu&s;tome, that may be &s;evered from the good, he pares the apple, and gives them the clean to feed on. Particularly, he loves Proce&s;sion, and maintains it, becau&s;e there are contained therein 4 mani|fe&s;t advantages. Fir&s;t, a ble&s;sing of God for the fruits of the field: Se|condly, ju&s;tice in the Pre&s;ervation of bounds: Thirdly, Charity in loving
<PB N="158" REF="116"> walking, and neighbourly accom|panying one another, with recon|ciling of differences at that time, if there be any: Fourthly, Mercy in releeving the poor by a liberall di&s;tribution and large&s;&s;e, which at that time is, or ought to be u&s;ed. Wherefore he exacts of all to bee pre&s;ent at the perambulation, and tho&s;e that withdraw, and &s;ever them&s;elves from it, he mi&s;likes, and reproves as uncharitable, and unneighbourly; and if they will not reforme, pre&s;ents them. Nay, he is &s;o farre from condemning &s;uch a&s;&s;emblies, that he rather procures them to be often, as knowing that ab&s;ence breedes &s;trangene&s;s, but pre|&s;ence love. Now Love is his bu&s;i|ne&s;s, and aime; wherefore he likes well, that his Pari&s;h at good times invite one another to their hou&s;es, and he urgeth them to it: and &s;om|times, where he knowes there hath been or is a little difference, hee
<PB N="159" REF="116"> takes one of the parties, and goes with him to the other, and all dine or &s;up together. There is much preaching in this friendline&s;s. A|nother old Cu&s;tome there is of &s;ay|ing, when light is brought in, God &s;end us the light of heaven; And the Par&s;on likes this very well; nei|ther is he affraid of prai&s;ing, or praying to God at all times, but is rather glad of catching opportuni|ties to do them. Light is a great Ble&s;&s;ing, and as great as food, for which we give thanks: and tho&s;e that thinke this &s;uper&s;titious, nei|ther know &s;uper&s;tition, nor them|&s;elves. As for tho&s;e that are a&s;hamed to u&s;e this forme, as be|ing old, and ob&s;olete, and not the fa&s;hion, he reformes, and teaches them, that at Bapti&s;me they pro|fe&s;&s;ed not to be a&s;hamed of Chri&s;ts Cro&s;s, or for any &s;hame to leave that which is good. He that is a&s;hamed in &s;mall things, will extend his pu|&s;illanimity
<PB N="160" REF="117"> to greater. Rather &s;hould a Chri&s;tian Souldier take &s;uch oc|ca&s;ions to harden him&s;elfe, and to further his exerci&s;es of Mortifica|tion.</P>
</DIV2>
<DIV2 N="36" TYPE="chapter">
<HEAD><HI>CHAP. XXXVI.</HI> The Par&s;on Ble&s;sing.</HEAD>
<P>THe Countrey Par&s;on won|ders, that Ble&s;&s;ing the peo|ple is in &s;o little u&s;e with his brethren: whereas he thinks it not onely a grave, and reverend thing, but a beneficial al&s;o. Tho&s;e who u&s;e it not, do &s;o either out of nicene&s;s, becau&s;e they like the &s;alu|tations, and complements, and formes of worldly language bet|ter; which conformity and fa&s;hio|nablene&s;s is &s;o exceeding unbefitting
<PB N="161" REF="117"> a Mini&s;ter, that it de&s;erves reproof, not refutation: Or el&s;e, becau&s;e they think it empty and &s;uperfluous. But that which the Apo&s;tles u&s;ed &s;o diligently in their writings, nay, which our Saviour him&s;elfe u&s;ed, <HI>Marke</HI> 10.16, cannot bee vain and &s;uperfluous. But this was not proper to Chri&s;t, or the Apo|&s;tles only, no more then to be a &s;pirituall Father was appropriated to them. And if temporall Fa|thers ble&s;&s;e their children, how much more may, and ought Spirituall Fathers? Be&s;ides, the Prie&s;ts of the old Te&s;tament were commanded to Ble&s;&s;e the people, and the forme thereof is pre&s;cribed, <HI>Numb.</HI> 6. Now as the Apo&s;tle ar|gues in another ca&s;e; if the Mi|ni&s;tration of condemnation did ble&s;s, how &s;hall not the mini&s;tration of the &s;pirit exceed in ble&s;sing? The fruit of this ble&s;sing good <HI>Hannah</HI> found, and received with great joy,
<PB N="162" REF="118"> 1 <HI>Sam.</HI> 1.18. though it came from a man di&s;allowed by God: for it was not the per&s;on, but Prie&s;thood, that ble&s;&s;ed; &s;o that even ill Prie&s;ts may ble&s;&s;e. Neither have the Mini&s;ters power of Ble&s;&s;ing only, but al&s;o of cur&s;ing. So in the old Te&s;tament <HI>E|li&s;ha</HI> cur&s;ed the children, 2 <HI>Kin.</HI> 2.24. which though our Saviour reproved as unfitting for his particular, who was to &s;hew all humility before his Pa&s;&s;ion, yet he allows in his Apo&s;tles. And therfore S^t <HI>Peter</HI> u&s;ed that fear|full imprecation to <HI>Simon Magus, Act.</HI> 8. <HI>Thy mony peri&s;h with thee:</HI> and the event confirmed it. So did S^t <HI>Paul,</HI> 2 <HI>Tim.</HI> 4.14. and 1 <HI>Tim.</HI> 1.20. Speaking of <HI>Alexander</HI> the Copper|&s;mith, who had with&s;tood his prea|ching, <HI>The Lord</HI> (faith he) <HI>re|ward him according to his works.</HI> And again, of <HI>Hymeneus</HI> and <HI>A|lexander,</HI> he &s;aith, he had <HI>delivered them to Satan, that they might learn not to Bla&s;pheme.</HI> The formes both
<PB N="163" REF="118"> of Ble&s;&s;ing, &amp; cur&s;ing are expounded in the Common-Prayer-book: the one in&punc; The Grace of our Lord Je&s;us Chri&s;t, &amp;c. and: The Peace of God, &amp;c. The other in generall, in the Commination. Now ble&s;&s;ing dif|fers from prayer, in a&s;&s;urance, be|cau&s;e it is not performed by way of reque&s;t, but of confidence, and power, effectually applying Gods favour to the ble&s;&s;ed, by the intere&s;ting of that dignity wherewith God hath inve&s;ted the Prie&s;t, and ingaging of Gods own power and in&s;titution for a ble&s;sing. The neglect of this duty in Mini&s;ters them&s;elves, hath made the people al&s;o neglect it; &s;o that they are &s;o far from craving this benefit from their gho&s;tly Father, that they oftentimes goe out of church, before he hath ble&s;&s;ed them. In the time of Popery, the Prie&s;ts <HI>Be|nedicite,</HI> and his holy water were o|ver highly valued; and now we are fallen to the clean contrary, even
<PB N="164" REF="119"> from &s;uper&s;tition to coldnes, and A|thei&s;m. But the Par&s;on fir&s;t values the gift in him&s;elf, and then teacheth his pari&s;h to value it. And it is ob&s;ervable, that if a Mini&s;ter talke with a great man in the ordinary cour&s;e of com|plementing language, he &s;hall be e|&s;teemed as ordinary complementers; but if he often interpo&s;e a Ble&s;&s;ing, when the other gives him ju&s;t oppor|tunity, by &s;peaking any good, this unu&s;uall form begets a reverence, and makes him e&s;teemed according to his Profe&s;&s;ion. The &s;ame is to be ob&s;erved in writing Letters al&s;o. To conclude, if all men are to ble&s;&s;e upon occa&s;ion, as appears <HI>Rom.</HI> 12.14. how much more tho&s;e, who are &s;piritual Fathers?</P>
</DIV2>
<DIV2 N="37" TYPE="chapter">
<PB N="165" REF="119">
<HEAD>CHAP. XXXVII. <HI>Concerning detraction.</HI></HEAD>
<P>THe Countrey Par&s;on per|ceiving, that mo&s;t, when they are at lea&s;ure, make o|thers faults their entertainment and di&s;cour&s;e, and that even &s;ome good men think, &s;o they &s;peak truth, they may di&s;clo&s;e anothers fault, finds it &s;omwhat difficult how to proceed in this point. For if he ab&s;olutely &s;hut up mens mouths, and forbid all di&s;|clo&s;ing of faults, many an evill may not only be, but al&s;o &s;pread in his Pari&s;h, without any remedy (which cannot be applyed without notice) to the di&s;honor of God, and the infecti|on of his flock, and the di&s;comfort, dicredit, &amp; hinderance of the Pa&s;tor. On the other &s;ide, if it be unlawful to open faults, no benefit or advantage can make it lawfull: for we mu&s;t
<PB N="166" REF="120"> not do evill, that good may come of it. Now the Par&s;on taking this point to task, which is &s;o exceeding u&s;eful, and hath taken &s;o deep roote, that it &s;eems the very life and &s;ub|&s;tance of Conver&s;ation, hath pro|ceeded thus far in the di&s;cu&s;sing of it. Faults are either notorious, or private. Again notorious faults are either &s;uch as are made known by com|mon fame (and of the&s;e, tho&s;e that know them, may talk, &s;o they do it not with &s;port, but commi&s;eration;) or el&s;e &s;uch as have pa&s;&s;ed judgment, &amp; been corrected either by whipping, or impri&s;oning, or the like. Of the&s;e al&s;o men may talk, and more, they may di&s;cover them to tho&s;e that know them not: becau&s;e infamy is a part of the &s;entence again&s;t malefa|ctours, which the Law intends, as is evident by tho&s;e, which are branded for rogues, that they may be known; or put into the &s;tocks, that they may be looked upon. But &s;ome may
<PB N="167" REF="120"> &s;ay, though the Law allow this, the Go&s;pel doth not, which hath &s;o much advanced Charity, and ranked backbiters among the generation of the wicked, <HI>Rom.</HI> 1.30. But this is ea|&s;ily an&s;wered: As the executioner is not uncharitable, that takes away the life of the condemned, except be&s;ides his office, he add a tincture of private malice in the joy, and ha&s;t of acting his part; &s;o neither is he that defames him, whom the Law would have defamed, except he al&s;o do it out of rancour. For in infamy, all are executioners, and the Law gives a malefactour to all to be defamed. And as malefactors may lo&s;e &amp; for|feit their goods, or life; &s;o may they their good name, and the po&s;&s;e&s;sion thereof, which before therr offence, and Judgment they had in all mens bre&s;ts: for all are hone&s;t, till the con|trary be proved. Be&s;ides, it concerns the Common-Wealth, that Rogues &s;hould be known and Charity to the
<PB N="168" REF="121"> publick hath the precedence of pri|vate charity. So that it is &s;o far from being a fault to di&s;cover &s;uch offen|ders, that it is a duty rather, which may do much good, and &s;ave much harme. Neverthele&s;&s;e, if the puni&s;hed delinquent &s;hall be much troubled for his &s;ins, and turne quite another man, doubtle&s;&s;e then al&s;o mens af|fections and words mu&s;t turne, and forbear to &s;peak of that, which even God him&s;elf hath forgotten.</P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="121">
<P>JACULA PRUDENTUM.</P>
<P>OR <HI>Outlandi&s;h</HI> PROVERBS, SENTENCES, <HI>&amp;c.</HI></P>
<P>SELECTED By M^r <HI>George Herbert,</HI> Late Orator of the Univer&s;itie of CAMBRIDG.</P>
<P>LONDON, Printed by <HI>T. Maxcy</HI> for <HI>T. Garthwait,</HI> at the little North door of S^t <HI>Paul's.</HI> 1651.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="proverbs">
<PB REF="122">
<PB N="1" REF="122">
<HEAD>Jacula Prudentum.</HEAD>
<P>_OLD men go to Death, Death comes to Young men.</P>
<P>Man propo&s;eth, God di&s;po&s;eth.</P>
<P>Hee begins to die, that quits his de&s;ires.</P>
<P>A handfull of good life, is better then a bu&s;hell of Learning.</P>
<P>He that &s;tudies his content, wants it.</P>
<P>Every day brings his bread with it.</P>
<P>Humble Hearts, have humble de|&s;ires.</P>
<P>He that &s;tumbles and falls not, mends his pace.</P>
<P>The hou&s;e &s;hews the owner.</P>
<P>He that gets out of debt, grows rich.</P>
<PB N="2" REF="123">
<P>All is well with him who is beloved of his neighbours.</P>
<P>Building and marrying of Children are great wa&s;ters.</P>
<P>A good bargain is a pick-pur&s;e.</P>
<P>The &s;calded head fears cold water.</P>
<P>Plea&s;ing ware is half &s;old.</P>
<P>Light burdens, long born, grow heavie.</P>
<P>The Wolf knows what the ill bea&s;t thinks.</P>
<P>Who hath none to &s;till him, may weep out his eys.</P>
<P>When all &s;ins grow old, covetou&s;ne&s;s is young.</P>
<P>If ye would know a knave, give him a &s;taffe.</P>
<P>You cannot know wine by the barrel.</P>
<P>A cool mouth, and warme feet, live long.</P>
<P>A hor&s;e made, and a man to make</P>
<P>Look not for musk in a dogs kennel.</P>
<P>Not a long day, but a good heart rids work.</P>
<P>He puls with a long rope, that waits for anothers death.</P>
<P>Great &s;trokes make not &s;weet mu&s;ick.</P>
<P>A cask &amp; an il cu&s;tom mu&s;t be broken.</P>
<P>A fat hou&s;e-keeper makes lean Exe|cutors.</P>
<PB N="3" REF="123">
<P>Empty chambers make fooli&s;h maids.</P>
<P>The gentle Hawk half mans her &s;elf.</P>
<P>The Divel is not always at one door.</P>
<P>When a friend asks, there is no to mor|row</P>
<P>God &s;ends cold according to cloaths.</P>
<P>One &s;ound blow wil &s;erve to undo us all.</P>
<P>He lo&s;eth nothing, that lo&s;eth not God</P>
<P>The Germans wit is in his fingers.</P>
<P>At dinner my man appears.</P>
<P>Who gives to all, denyes all.</P>
<P>Quick beleevers need broad &s;houlders.</P>
<P>Who remove &s;tones, brui&s;e their fingers</P>
<P>Benefits plea&s;e like flowers while they are fre&s;h.</P>
<P>Between the bu&s;ine&s;&s;e of life and the day of death, a &s;pace ought to be inter|po&s;ed</P>
<P>All came from, and wil go to others.</P>
<P>He that wil take the bird, mu&s;t not &s;care it</P>
<P>He lives un&s;afely, that looks too neer on things</P>
<P>A gentle hou&s;wife marrs the hou&s;hold.</P>
<P>A crooked log makes a &s;trait fire</P>
<P>He hath great need of a fool, that plays the fool him&s;elf</P>
<P>A Merchant that gains not, lo&s;eth.</P>
<PB N="4" REF="124">
<P>Let not him that fears feathers, come among wild-foul.</P>
<P>Love, and a Cough, cannot be hid.</P>
<P>A Dwarf on a Gyants &s;houlder, &s;ees further of the two.</P>
<P>He that &s;ends a fool, means to follow him.</P>
<P>Brabling Curres never want &s;ore ears.</P>
<P>Better the feet &s;lip then the tongue.</P>
<P>For wa&s;hing his hands, none &s;els his lands.</P>
<P>A Lyons skin is never cheap.</P>
<P>The goate mu&s;t brow&s;e where &s;he is tyed.</P>
<P>Nothing is to be pre&s;umed on, or de|&s;paired of.</P>
<P>Who hath a Wolf for his mate, needs a Dog for his man.</P>
<P>In a good hou&s;e all is quickly ready.</P>
<P>A bad dog never &s;ees the Wolf.</P>
<P>God oft hath a great &s;hare in a little hou&s;e.</P>
<P>Ill ware is never cheap.</P>
<P>A cheerefull looke, makes a di&s;h a fea&s;t.</P>
<P>If all fools had bables, we &s;hould want fuell.</P>
<P>Vertue never grows old.</P>
<P>Evening words are not like to mor|ning.</P>
<PB N="5" REF="124">
<P>Were there no fools, bad ware would not pa&s;&s;e.</P>
<P>Never had il workman good tools.</P>
<P>He &s;tands not &s;urely that never &s;lips.</P>
<P>Were there no hearers, there would be no backbiters.</P>
<P>Every thing is of u&s;e to a hou&s;e keeper.</P>
<P>When prayers are done, my Lady is ready.</P>
<P>Cities &s;eldome change Religion on|ly.</P>
<P>At length the Fox turnes Monk.</P>
<P>Flies are bu&s;ie&s;t about lean hor&s;es.</P>
<P>Hearken to rea&s;on, or &s;hee will bee heard.</P>
<P>The bird loves her ne&s;t.</P>
<P>Every thing new, is fine.</P>
<P>When a dog is a drowning, every one offers him drink.</P>
<P>Better a bare foot then none.</P>
<P>Who is &s;o deafe, as he that will not hear?</P>
<P>He that is warm, thinks all &s;o.</P>
<P>At length the Fox is brought to the Furrier.</P>
<P>He that goes bare-foot, mu&s;t not plant thorns.</P>
<P>They that are booted, are not alwayes ready.</P>
<PB N="6" REF="125">
<P>He that will learn to pray, let him go to Sea.</P>
<P>In &s;pending lies the advantage.</P>
<P>He that lives well, is learned enough.</P>
<P>Ill ve&s;&s;els &s;eldome mi&s;carry.</P>
<P>A full belly neither fights nor flies wel.</P>
<P>All truths are not to be told.</P>
<P>An old wi&s;e mans &s;hadow, is better then a young buzzards &s;word.</P>
<P>Noble houskeepers need no doors.</P>
<P>Every ill man hath his ill day.</P>
<P>Sleep without &s;upping, and wake with|out owing.</P>
<P>I gave the mou&s;e a hole, and &s;he is be|come my heire.</P>
<P>A&s;&s;ail who wil, the valiant attends.</P>
<P>Whether goe&s;t grief? where I am wont.</P>
<P>Prai&s;e day at night, and life at the end.</P>
<P>Whether &s;hall the Oxe go where he &s;hall not labour?</P>
<P>Where you think there is bacon, there is no chimney.</P>
<P>Mend your cloaths, and you may hold out this year.</P>
<P>Pre&s;&s;e a &s;tick, and it &s;eems a youth.</P>
<P>The tongue walkes, where the teeth &s;peed not.</P>
<PB N="7" REF="125">
<P>A fair wife and a frontier Ca&s;tle breed quarrels.</P>
<P>Leave je&s;ting whiles it plea&s;eth, le&s;t it turn to earne&s;t.</P>
<P>Deceive not thy Phy&s;ician, Confe&s;&s;or, nor Lawyer.</P>
<P>Ill natures, the more you ask them, the more they &s;tick.</P>
<P>Vertue and a Trade are the be&s;t porti|on for Children.</P>
<P>The Chicken is the Countreys, but the City eats it.</P>
<P>He that gives thee a Capon, give him the leg and the wing,</P>
<P>He that lives ill, fear follows him.</P>
<P>Give a clown your finger, and he will take your hand.</P>
<P>Good is to be &s;ought out, and evill at|tended.</P>
<P>A good payma&s;ter &s;tarts not at a&s;&s;u|rances.</P>
<P>No Alchymy to &s;aving.</P>
<P>To a gratefull man give mony when he asks.</P>
<P>Who would do ill ne're wants occa|&s;ion.</P>
<P>To fine folkes a little ill finely wrapt.</P>
<P>A child correct behind, and not be|fore.</P>
<PB N="8" REF="126">
<P>To a fair day, open the window, but make you ready as to a foul.</P>
<P>Keep good men company, and you &s;hall be of the number.</P>
<P>No love to a Fathers.</P>
<P>The Mill gets by going.</P>
<P>To a boyling pot flies comes not.</P>
<P>Make ha&s;te to an ill way, that you may get out of it.</P>
<P>A &s;now year, a rich year.</P>
<P>Better to be blind, then to &s;ee ill.</P>
<P>Learn weeping, and thou &s;halt laugh gaining.</P>
<P>Who hath no more bread then need, mu&s;t not keep a dog.</P>
<P>A garden mu&s;t be look'd unto and dre&s;s'd as the body.</P>
<P>The Fox, when he cannot reach the grapes, &s;ays, they are not ripe.</P>
<P>Water trotted is as good as oats.</P>
<P>Though the Ma&s;tiffe be gentile, yet bite him not by the lip.</P>
<P>Though a lie be well dre&s;t, it is ever o|vercome.</P>
<P>Though old and wi&s;e, yet &s;till ad|vi&s;e.</P>
<P>Three helping one another, bear the burthen of &s;ix.</P>
<P>Slander is a &s;hipwrack by a dry Tem|pe&s;t.</P>
<PB N="9" REF="126">
<P>Old wine, and an old friend are good provi&s;ions.</P>
<P>Happie is hee that cha&s;tens him|&s;elfe.</P>
<P>Well may he &s;mell fire, who&s;e gown burnes.</P>
<P>The wrongs of a Husband or Ma&s;ter are not reproached.</P>
<P>Welcome evill, if thou come&s;t a|lone.</P>
<P>Love your neighbour, yet pull not down your hedg.</P>
<P>The bit that one eats, no friend makes.</P>
<P>A drunkards pur&s;e is a bottle.</P>
<P>Shee &s;pins well that breeds her chil|dren.</P>
<P>Good is the <HI>mora</HI> that makes all &s;ure.</P>
<P>Play with a fool at home, and he will play with you in the market.</P>
<P>Every one &s;tretcheth his legges accor|ding to his coverlet.</P>
<P>Autumnall Agues are long, or mor|tall.</P>
<P>Marry your &s;on when you will; your daughter when you can.</P>
<P>Dally not with mony or women.</P>
<P>Men &s;peak of the Fair, as things went with them there,</P>
<P>The be&s;t remedy again&s;t an ill man, is much ground between both.</P>
<PB N="8" REF="127">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="9" REF="127">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="10" REF="128">
<P>The mill cannot grinde with water that's pa&s;t.</P>
<P>Corne is cleaned with wind, and the &s;oul with cha&s;tnings.</P>
<P>Good words are worth much, and co&s;t little.</P>
<P>To buy dear is not bounty.</P>
<P>Je&s;t not with the eye, or with Religi|on.</P>
<P>The eye and Religion can bear no je|&s;ting.</P>
<P>Without favour none will know you, and with it you will not know your &s;elf.</P>
<P>Buy at a fair, but &s;ell at home.</P>
<P>Cover your &s;elf with your &s;hield, and care not for cryes.</P>
<P>A wicked mans gift hath a touch of his ma&s;ter.</P>
<P>None is a fool always, every one &s;om|times.</P>
<P>From a chollerick man withdraw a little; from him that &s;ays nothing, for ever.</P>
<P>Debters are lyers.</P>
<P>Of all &s;mels, bread: of all ta&s;ts, &s;alt.</P>
<P>In a great River great fi&s;h are found; but take heed le&s;t you be drowned.</P>
<P>Ever &s;ince we wear cloathes, we know not one another.</P>
<PB N="11" REF="128">
<P>God heals, and the Phy&s;ician hath the thanks.</P>
<P>Hell is full of good meanings and wi|&s;hings.</P>
<P>Take heed of &s;till waters, the quick pa&s;&s;e away.</P>
<P>After the hou&s;e is fini&s;h'd, leave it.</P>
<P>Our own actions are our &s;ecurity, not others judgments.</P>
<P>Think of ea&s;e, but work on.</P>
<P>He that lies long a bed, his e&s;tate feels it.</P>
<P>Whether you boyle &s;now or pound it, you can have but water of it.</P>
<P>One &s;troak fels not an oake.</P>
<P>God complaines not, but doth what is fitting.</P>
<P>A diligent Scholer, and the Ma&s;ter's paid.</P>
<P>Milke &s;ayes to wine, Welcome friend.</P>
<P>They that know one another, &s;alute afar off.</P>
<P>Where there is no honour, there is no grief.</P>
<P>Where the drink goes in, there the wit goes out.</P>
<P>He that &s;tayes, does the bu&s;ine&s;&s;e.</P>
<P>Alms never make poor. Or thus,</P>
<PB N="12" REF="129">
<P>Great alms-giving le&s;&s;ens no mans living.</P>
<P>Giving much to the poor, doth inrich a man's &s;tore.</P>
<P>It takes much from the account, to which his &s;in doth amount.</P>
<P>It adds to the glory both of &s;oul and body.</P>
<P>Ill comes in by ells, and goes out by inches.</P>
<P>The Smith and his penny both are black.</P>
<P>Who&s;e hou&s;e is of gla&s;s, mu&s;t not throw &s;tones at another.</P>
<P>If the old dog barke, he gives coun|&s;ell.</P>
<P>The tree that grows &s;lowly, keeps it &s;elf for another.</P>
<P>I wept when I was born, and every day &s;hews why.</P>
<P>He that looks not before, finds him&s;elf behind.</P>
<P>He that playes his mony, ought not to value it.</P>
<P>He that ri&s;eth fir&s;t, is fir&s;t dre&s;t.</P>
<P>Di&s;ea&s;es of the eye are to be cured with the elbow.</P>
<P>The hole calls the thief.</P>
<P>A Gentlemans grayhound and a &s;alt-box, &s;eek them at the fire.</P>
<PB N="13" REF="129">
<P>A childes &s;ervice is little, yet he is no little fool that de&s;pi&s;eth it.</P>
<P>The river pa&s;t, and God forgotten.</P>
<P>Evills have their comfort; good none can &s;upport (to wit) with a moderate and contented heart.</P>
<P>Who mu&s;t account for him&s;elf and o|thers, mu&s;t know both.</P>
<P>He that eates the hard, &s;hall eat the ripe.</P>
<P>The mi&s;erable man maketh a penny of a farthing, and the liberall of a farthing &s;ix pence.</P>
<P>The honey is &s;weet, but the Bee &s;tings.</P>
<P>Weight and mea&s;ure take away &s;trife.</P>
<P>The &s;on full and tattered, the daughter empty and fine.</P>
<P>Every path hath a puddle.</P>
<P>In good years corn is hay, in ill years &s;traw is corne.</P>
<P>Send a wi&s;e man on an errand, and &s;ay nothing unto him.</P>
<P>In life you lov'd me not, in death you bewail me.</P>
<P>Into a mouth &s;hut, flies fly not.</P>
<P>The hearts letter is read in the eyes.</P>
<P>The ill that comes out of our mouth fals into our bo&s;ome.</P>
<PB N="14" REF="130">
<P>In great pedigrees there are Governors and Chandlers.</P>
<P>In the hou&s;e of a Fidler, all fid|dle.</P>
<P>Somtimes the be&s;t gain is to lo&s;e.</P>
<P>Working and making a fire doth di&s;|cretion require.</P>
<P>One grain fils not a &s;ack, but helps his fellows.</P>
<P>It is a great victory that comes without blood.</P>
<P>In war, hunting, and love, men for one plea&s;ure a thou&s;and griefes prove.</P>
<P>Reckon right, and February hath one and thirty days.</P>
<P>Honour without profit is a ring on the finger.</P>
<P>E&s;tate in two Pari&s;hes is bread in two wallets,</P>
<P>Honour and profit ly not in one &s;ack.</P>
<P>A naughty child is better &s;ick, then whole.</P>
<P>Truth and oyle are ever above.</P>
<P>He that ri&s;eth betimes, hath &s;omthing in his head.</P>
<P>Advi&s;e none to Marry, or goe to warre.</P>
<P>To &s;teal the Hog, and give the feet for almes.</P>
<PB N="15" REF="130">
<P>The thorn comes forth with the point forwards.</P>
<P>One hand wa&s;heth another, and both the face.</P>
<P>The fault of the hor&s;e is put on the &s;addle.</P>
<P>The corn hides it &s;elf in the &s;now as an old man in furrs.</P>
<P>The Jews &s;pend at Ea&s;ter, the Moors at marriages, the Chri&s;tians in &s;utes.</P>
<P>Fine dre&s;sing is a foul hou&s;e &s;wept be|fore the doors.</P>
<P>A woman and a gla&s;&s;e are ever in dan|ger.</P>
<P>An ill wound is cured, not an ill name.</P>
<P>The wi&s;e hand doth not all that the fooli&s;h mouth &s;peaks.</P>
<P>On painting and fighting looke a|loof.</P>
<P>Knowledg is folly, except grace guide it.</P>
<P>Puni&s;hment is lame, but it comes.</P>
<P>The more women looke in their gla&s;&s;e, the le&s;&s;e they looke to their hou&s;e.</P>
<P>A long tongue is a &s;igne of a &s;hort hand.</P>
<P>Marry a widdow before &s;he leave mourning.</P>
<PB N="16" REF="131">
<P>The wor&s;t of law is, that one &s;uit breeds twenty.</P>
<P>Providence is better then a rent.</P>
<P>What your gla&s;s tels you, will not be told by Councell.</P>
<P>There are more men threatned then &s;triken.</P>
<P>A fool knows more in his hou&s;e, then a wi&s;e man in anothers.</P>
<P>I had rather ride on an a&s;&s;e that car|ries me, then a hor&s;e that throwes me.</P>
<P>The hard gives more then he that hath nothing.</P>
<P>The bea&s;t that goes always never wants blowes.</P>
<P>Good cheap is dear.</P>
<P>It co&s;ts more to do ill, then to do wel.</P>
<P>Good words quench more then a buc|ket of water.</P>
<P>An ill agreement is better then a good judgment.</P>
<P>There is more talk then trouble.</P>
<P>Better &s;pare to have of thine own, then ask of other men.</P>
<P>Better good afarre off, then evill at hand.</P>
<P>Fear keeps the garden better then the gardiner.</P>
<PB N="17" REF="131">
<P>I had rather aske of my &s;ire brown bread, then borrow of my neighbour white.</P>
<P>Your pot broken &s;eems better then my whole one.</P>
<P>Let an ill man lie in thy &s;traw, and he looks to be thy heir.</P>
<P>By &s;uppers more have been killed then <HI>Gallen</HI> ever cured.</P>
<P>While the di&s;creet advi&s;e, the fool doth his bu&s;ine&s;&s;e.</P>
<P>A mountaine and a river are good neighbours.</P>
<P>Go&s;&s;ips are frogs, they drink and talk.</P>
<P>Much &s;pends the traveller, more then the abider.</P>
<P>Prayers and provender hinder no journey.</P>
<P>A well-bred youth neither &s;peaks of him&s;elf, nor being &s;poken to, is &s;ilent.</P>
<P>A journying woman &s;peaks much of all, and all of her.</P>
<P>The Fox knows much, but more hee that catcheth him.</P>
<P>Many friends in general, one in &s;pecial.</P>
<P>The fool asks much, but he is more fool that grants it.</P>
<P>Many ki&s;&s;e the hand, they wi&s;h cut off.</P>
<PB N="18" REF="132">
<P>Neither bribe, nor lo&s;e thy right.</P>
<P>In the world who knows not to &s;wim, goes to the bottom.</P>
<P>Chu&s;e not an hou&s;e neer an Inn (viz. for noi&s;e;) or in a corner (for filth.)</P>
<P>He is a fool that thinks not, that ano|ther thinks.</P>
<P>Neither eyes on letters, nor hands in coffers.</P>
<P>The Lion is not &s;o fierce as they paint him.</P>
<P>Go not for every grief to the Phy&s;ici|an, nor for every quarrell to the Lawyer, nor for every thir&s;t to the pot.</P>
<P>Good &s;ervice is a great enchant|ment.</P>
<P>There would be no great ones, if there were no little ones.</P>
<P>It's no &s;ure rule to fi&s;h with a cro&s;|bow.</P>
<P>There were no ill language, if it were not ill taken.</P>
<P>The ground&s;ell &s;peaks not, &s;ave what it heard at the hinges.</P>
<P>The be&s;t mirrour is an old friend.</P>
<P>Say no ill of the yeer, till it be pa&s;t.</P>
<P>A mans di&s;content is his wor&s;t e|vill.</P>
<P>Fear nothing but &s;in.</P>
<PB N="19" REF="132">
<P>The child &s;ays nothing, but what it heard by the &s;ire.</P>
<P>Call me not an olive, till thou &s;ee me gathered.</P>
<P>That is not good language which all under&s;tand not.</P>
<P>He that burns his hou&s;e, warms him&s;elf for once.</P>
<P>He will burne his hou&s;e, to warm his hands.</P>
<P>He will &s;pend a whole years rent, at one meals meat.</P>
<P>All is not gold that gli&s;ters.</P>
<P>A blu&s;tering night, a fair day.</P>
<P>Be not idle, and you &s;hall not be long|ing</P>
<P>He is not poor that hath little, but he that de&s;ireth much.</P>
<P>Let none &s;ay, I will not drink water.</P>
<P>He wrongs not an old man, that &s;teals his &s;upper from him.</P>
<P>The tongue talks at the heads co&s;t.</P>
<P>He that &s;trikes with his tongue, mu&s;t ward with his head.</P>
<P>Keep not ill men company, le&s;t you in|crea&s;e the number.</P>
<P>God &s;trikes not with both hands, for to the &s;ea he made heavens, and to ri|vers foords.</P>
<PB N="20" REF="133">
<P>A rugged &s;tone grows &s;mooth from hand to hand.</P>
<P>No lock will hold again&s;t the power of gold.</P>
<P>The ab&s;ent party is &s;till faulty.</P>
<P>Peace and patience, and death with re|pentance.</P>
<P>If you lo&s;e your time, you cannot get mony nor gain,</P>
<P>Bee not a Baker, if your head be of butter.</P>
<P>Ask much to have a little.</P>
<P>Little &s;ticks kindle the fire; great ones put it out.</P>
<P>Anothers bread co&s;ts dear.</P>
<P>Although it rain, throw not away thy watering pot.</P>
<P>Although the &s;un &s;hine, leave not thy cloak at home.</P>
<P>A little with quiet is the only diet.</P>
<P>In vain is the mill-clack, if the Miller his hearing lack.</P>
<P>By the needle you &s;hall draw the thread, and by that which is pa&s;t, &s;ee how that which is to come will be drawne on.</P>
<P>Stay a little, and news will find you.</P>
<P>Stay till the lame me&s;&s;enger come, if you will know the truth of the thing.</P>
<PB N="21" REF="133">
<P>When God will, no wind but brings raine.</P>
<P>Though you ri&s;e early, yet the day comes at his time, and not till then.</P>
<P>Pull downe your hatt on the winds &s;ide.</P>
<P>As the yeer is, your pot mu&s;t &s;eeth.</P>
<P>Since you know all, and I nothing, tell me what I dreamed la&s;t night.</P>
<P>When the Fox preacheth, beware gee&s;e.</P>
<P>When you are an Anvill, hold you &s;till; when you are a hammer &s;trike your fill.</P>
<P>Poore and liberall, rich and cove|tous.</P>
<P>Hee that makes his bed ill, lies there.</P>
<P>Hee that labours and thrives, &s;pins gold.</P>
<P>He that &s;ows, tru&s;ts in God.</P>
<P>He that lies with the dogs, ri&s;eth with fleas.</P>
<P>Hee that repairs not a part, builds all.</P>
<P>A di&s;contented man knows not where to &s;it ea&s;ie.</P>
<P>Who &s;pits again&s;t heaven, it falls in his face.</P>
<PB N="22" REF="134">
<P>He that dines and leaves, lays the cloth twice.</P>
<P>Who eates his cock alone, mu&s;t &s;addle his hor&s;e alone.</P>
<P>He that is not hand&s;ome at 20, nor &s;trong at 30, nor rich at 40, nor wi&s;e at 50 will never be hand&s;ome, &s;trong, rich, or wi&s;e.</P>
<P>He that doth what he will, doth not what he ought.</P>
<P>He that will deceive the fox, mu&s;t ri&s;e betimes.</P>
<P>He that lives wel, &s;ees afar off.</P>
<P>He that hath a mouth of his own, mu&s;t not &s;ay to another, Blow.</P>
<P>He that will be &s;erved, mu&s;t be pati|ent.</P>
<P>He that gives thee a bone, would not have thee dy.</P>
<P>He that cha&s;tens one, cha&s;tens twen|ty.</P>
<P>He that hath lo&s;t his credit, is dead to the world.</P>
<P>He that hath no ill fortune, is trou|bled with good.</P>
<P>He that demands, mi&s;&s;eth not, unle&s;&s;e his demands be fooli&s;h.</P>
<P>He that hath no hony in his pot, let him have it in his mouth.</P>
<PB N="23" REF="134">
<P>He that takes not up a pin, &s;lights his wife.</P>
<P>He that owes nothing, if he makes not mouths at us, is courteous.</P>
<P>Hee that lo&s;eth his due, gets not thanks.</P>
<P>He that beleeves all, mi&s;&s;eth; he that beleeveth nothing, hits not.</P>
<P>Pardons and plea&s;antne&s;&s;e are great revenges of &s;landers.</P>
<P>A marryed man turns his &s;taffe into a &s;take.</P>
<P>If you would know &s;ecrets, look them in grief or plea&s;ure.</P>
<P>Serve a noble di&s;po&s;ition, though poor, the time comes that he will repay thee.</P>
<P>The fault is as great as he that is faul|ty.</P>
<P>If folly were grief, every hou&s;e would weep.</P>
<P>He that would be wel old, mu&s;t be old betimes.</P>
<P>Sit in your place, and none can make you ri&s;e.</P>
<P>If you could run, as you drink, you might catch a hare.</P>
<P>Would you know what mony is, Go borrow &s;ome.</P>
<PB N="24" REF="135">
<P>The morning Sunne never la&s;ts a day.</P>
<P>Thou ha&s;t death in thy hou&s;e, and do&s;t bewail anothers</P>
<P>All griefs with bread are le&s;s.</P>
<P>All things require skill, but an appe|tite.</P>
<P>All things have their place, knew we how to place them</P>
<P>Little pitchers have wide ears.</P>
<P>We are fools one to another.</P>
<P>This world is nothing except it tend to another</P>
<P>There are three ways, the Univer&s;ities, the Sea, the Court.</P>
<P>God comes to &s;ee without a bel.</P>
<P>Life without a friend, is death without a witne&s;&s;e</P>
<P>Cloath thee in warre, arme thee in peace</P>
<P>The hor&s;e thinks one thing, and he that &s;addles him another</P>
<P>Mils and wives ever want.</P>
<P>The dog that licks a&s;hes, tru&s;t not with meal</P>
<P>The buyer needs a hundred eyes, the &s;eller not one.</P>
<P>Hee carries well, to whom it weighs not</P>
<PB N="25" REF="135">
<P>The comforters head never akes.</P>
<P>Step after &s;tep the ladder is a&s;cended.</P>
<P>Who likes not the drink, God deprives him of bread</P>
<P>To a crazy &s;hip all windes are con|trary</P>
<P>Ju&s;tice plea&s;eth few in their owne hou&s;e</P>
<P>In time comes hee, whom God &s;ends</P>
<P>Water a farre off quencheth not fire.</P>
<P>In &s;ports and journeys men are known</P>
<P>An old friend is a new hou&s;e.</P>
<P>Love is not found in the market.</P>
<P>Dry feet, warme head, bring &s;afe to bed</P>
<P>Hee is rich enough that wants no|thing.</P>
<P>One father is enough to govern one hundred &s;ons, but not a hundred &s;ons one father.</P>
<P>Far &s;hooting never kild bird.</P>
<P>An upbraided mor&s;ell never choaked any.</P>
<P>Dearths fore&s;een come not.</P>
<P>An ill labourer quarrels with his tools.</P>
<P>He that fals into the dirt, the longer he &s;tays there, the &s;ouler he is.</P>
<PB N="26" REF="136">
<P>He that blames, would buy.</P>
<P>He that &s;ings on friday, wil weep on Sunday.</P>
<P>The charges of building, and making of gardens are unknown.</P>
<P>My hou&s;e, my hou&s;e, though thou art &s;mall, thou art to me the E&s;cu|riall.</P>
<P>A hundred load of thought wil not pay one of debts.</P>
<P>Hee that comes of a henn mu&s;t &s;crape.</P>
<P>He that &s;eeks trouble, never mi&s;&s;es.</P>
<P>He that once deceives, is ever &s;u&s;pe|cted.</P>
<P>Being on &s;ea, &s;aile; being on land, &s;et|tle.</P>
<P>Who doth his own bu&s;ine&s;&s;e fouls not his hands.</P>
<P>Hee that makes a good warre, makes a good peace.</P>
<P>He that works after his own manner, his head akes not at the matter.</P>
<P>Who hath bitter in his mouth, &s;pits not all &s;weet.</P>
<P>He that hath children, all his mor&s;els are not his own.</P>
<P>Hee that hath the &s;pice; may &s;ea&s;on as hee li&s;t.</P>
<PB N="27" REF="136">
<P>Hee that hath a head of wax mu&s;t not walke in the &s;unne.</P>
<P>Hee that hath love in his bre&s;t, hath &s;purres in his &s;ides.</P>
<P>Hee that re&s;pects not, is not re&s;pe|cted.</P>
<P>He that hath a fox for his mate, hath need of a net at his girdle.</P>
<P>Hee that hath right, feares; he that hath wrong, hopes.</P>
<P>Hee that hath patience, hath fat thru&s;hes for a farthing.</P>
<P>Never was &s;trumpet faire.</P>
<P>Hee that mea&s;ures not him&s;elfe, is mea&s;ured.</P>
<P>Hee that hath one hog, makes him fat; and he that hath one &s;on, makes him a foole.</P>
<P>Who lets his Wife goe to every fea&s;t, and his hor&s;e drinke at every water; &s;hall neither have good wife nor good hor&s;e.</P>
<P>Hee that &s;peakes &s;owes, and he that holds his peace, gathers.</P>
<P>He that hath little is the le&s;&s;e dur|ty.</P>
<P>He that lives mo&s;t, dies mo&s;t.</P>
<P>Hee that hath one foot in the &s;traw, hath another in the &s;pittle.</P>
<PB N="28" REF="137">
<P>He that's fed at anothers hand, may &s;tay long ere he be full</P>
<P>He that makes a thing too fine, breaks it.</P>
<P>He that bewails him&s;elf, hath the cure in his hands</P>
<P>He that would be well, needs not go from his own hou&s;e.</P>
<P>Coun&s;el breaks not the head.</P>
<P>Fly the plea&s;ure that bites to mor|row.</P>
<P>He that knows what may be gained in a day, never &s;teals</P>
<P>Money refu&s;ed, lo&s;eth its bright|ne&s;&s;e</P>
<P>Health and mony go far.</P>
<P>Where your wil is ready, your feet are light</P>
<P>A great &s;hip asks deep waters.</P>
<P>Wo to the hou&s;e where there is no chiding</P>
<P>Take heed of the vineger of &s;weet wine</P>
<P>Fools bite one another, but wi&s;e men agree together</P>
<P>Tru&s;t not one nights ice.</P>
<P>Good is good, but better carries it.</P>
<P>To gain teacheth how to &s;pend.</P>
<P>Good finds good.</P>
<PB N="29" REF="137">
<P>The dog gnawes the bone becau&s;e he cannot &s;wallow it.</P>
<P>The crow bewails the &s;heep, and then eates it.</P>
<P>Building is a &s;weet impoveri&s;hing.</P>
<P>The fir&s;t degree of folly is to hold ones &s;elf wi&s;e, the &s;econd to profe&s;&s;e it, the third to de&s;pi&s;e coun&s;ell.</P>
<P>The greate&s;t &s;tep is that out of doors.</P>
<P>To weep for joy is a kinde of Man|na.</P>
<P>The fir&s;t &s;ervice a child doth his father is to make him fooli&s;h.</P>
<P>The re&s;olved minde hath no cares.</P>
<P>In the kingdome of a cheater, the wal|let is carried before.</P>
<P>The eye will have his part.</P>
<P>The good mother &s;ays not, Wil you? but gives.</P>
<P>A hou&s;e and a woman &s;ute excellent|ly.</P>
<P>In the kingdom of blind men, the one ey'd is king.</P>
<P>A little Kitchin makes a large hou&s;e.</P>
<P>Warr makes theeves, and peace hangs them.</P>
<PB N="30" REF="138">
<P>Poverty is the mother of health.</P>
<P>In the morning mountaines, in the evening fountains.</P>
<P>The back-door robs the hou&s;e.</P>
<P>Wealth is like rheume, it fals on the weake&s;t parts.</P>
<P>The gowne is his that wears it, and the world his that enjoys it.</P>
<P>Hope is the poor mans bread.</P>
<P>Vertue now is in herbs, and &s;tones, and words only.</P>
<P>Fine words dre&s;&s;e ill deeds.</P>
<P>Labour as long liv'd, pray as even dy|ing.</P>
<P>A poor beauty finds more lovers then husbands.</P>
<P>De&s;creet women have neither eyes nor ears.</P>
<P>Things well fitted abide.</P>
<P>Prettine&s;&s;e dies fir&s;t.</P>
<P>Talking pays no toll.</P>
<P>The ma&s;ters eye fattens the hor&s;e, and his foot the ground.</P>
<P>Di&s;graces are like cherries, one draws another.</P>
<P>Prai&s;e a hill, but keep below.</P>
<P>Prai&s;e the Sea, but keep on land.</P>
<P>In chu&s;ing a wife, and buying a &s;word, we ought not to tru&s;t another.</P>
<PB N="31" REF="138">
<P>The wearer knowes where the &s;hoo wrings.</P>
<P>Faire is not faire, but that which plea|&s;eth.</P>
<P>There is no jollity but hath a &s;mack of folly.</P>
<P>He that's long a giving, knows not how to give</P>
<P>The filth under the white &s;now, the &s;un di&s;covers</P>
<P>Every one fa&s;tens where there is gain.</P>
<P>All feet tread not in one &s;hoo.</P>
<P>Patience, time, and money accomo|date all things.</P>
<P>For want of a naile the &s;hoo is lo&s;t, for want of a &s;hoo the hor&s;e is lo&s;t, for want of a hor&s;e the rider is lo&s;t.</P>
<P>Weight ju&s;tly and &s;ell dearly.</P>
<P>Little wealth little care.</P>
<P>Little journeys and good co&s;t, bring &s;afe home.</P>
<P>Gluttony kills more then the &s;word.</P>
<P>When children &s;tand quiet, they have done &s;ome ill.</P>
<P>A little and good fills the tren|cher.</P>
<P>A penny &s;par'd is twice got.</P>
<PB N="32" REF="139">
<P>When a knave is in a plumtree, he hath neither friend nor kin.</P>
<P>Short boughs, long vintage.</P>
<P>Health without money, is halfe an ague.</P>
<P>If the wi&s;e erred not, it would go hard with fools.</P>
<P>Bear with evill, and expect good.</P>
<P>He that tels a &s;ecret, is anothers &s;er|vant.</P>
<P>If all fools wore white Caps, we &s;hould &s;eem a flock of gee&s;e.</P>
<P>Water, fire, and &s;ouldiers quickly make room.</P>
<P>Pen&s;ion never inriched young man.</P>
<P>Under water, famine; under &s;now, bread.</P>
<P>The Lame goes as farre as your &s;tag|gerer.</P>
<P>He that lo&s;eth is Merchant, as well as he that gaines.</P>
<P>A jade eats as much as a good hor&s;e.</P>
<P>All things in their being are good for &s;omthing.</P>
<P>One flower makes no garland.</P>
<P>A fair death honors the whole life.</P>
<P>One enemy is too much.</P>
<P>Living wel is the be&s;t revenge.</P>
<PB N="33" REF="139">
<P>One fool makes a hundred.</P>
<P>One paire of ears drawes dry an hun|dred tongues.</P>
<P>A fool may throw a &s;tone into a well, which a bundred wi&s;e men cannot pull out.</P>
<P>One &s;lumber finds another.</P>
<P>On a good bargain think twice.</P>
<P>To a good &s;pender God is the Trea|&s;urer.</P>
<P>A cur&s;t Cow hath &s;hort horns.</P>
<P>Mu&s;ick helps not the tooth-ach.</P>
<P>We cannot come to Honor under Co|verlet.</P>
<P>Great paines quickly find ea&s;e.</P>
<P>To the coun&s;ell of fools a wodden bell.</P>
<P>The cholerick man, never wants woe.</P>
<P>Helpe thy &s;elfe, and God will helpe thee.</P>
<P>At the games end we &s;hall &s;ee who gaines.</P>
<P>There are many ways to fame.</P>
<P>Love is the true price of love.</P>
<P>Love rules his kingdome without a &s;word.</P>
<P>Love makes all hard hearts gen|tle.</P>
<PB N="34" REF="140">
<P>Love makes a good eye &s;quint.</P>
<P>Love asks faith, and faith firmne&s;&s;e.</P>
<P>A &s;cepter is one thing, and a ladle another.</P>
<P>Great trees are good for nothing but &s;hade.</P>
<P>He commands enough, that obeyes a wi&s;e man.</P>
<P>Fair words makes me look to my pur&s;e.</P>
<P>Though the fox run, the chicken hath wings.</P>
<P>He plaies well that wins.</P>
<P>You mu&s;t &s;trike in mea&s;ure, when there are many to &s;trike on one anvill.</P>
<P>The &s;horte&s;t an&s;wer is doing.</P>
<P>It's a poor &s;take that cannot &s;tand one year in the ground.</P>
<P>He that commits a fault, thinks every one &s;peaks of it.</P>
<P>He that's fooli&s;h in the fault, let him be wi&s;e in the puni&s;hment.</P>
<P>The blind eats many a flie.</P>
<P>He that can make a fire well, can end a quarrell.</P>
<P>The tooth-ach is more ea&s;e, then to deal with ill people.</P>
<P>He that would have what he hath not, &s;hould do what he doth not.</P>
<PB N="35" REF="140">
<P>He that hath no good trade, it is to his lo&s;&s;e.</P>
<P>The offender never pardons.</P>
<P>He that lives not well one year, &s;or|rowes &s;even after.</P>
<P>He that hopes not for good, fears not evill.</P>
<P>He that is angry at a fea&s;t, is rude.</P>
<P>He that mocks a criple, ought to be whole.</P>
<P>When the tree is fallen, all go with their hatchet.</P>
<P>He that hath horns in his bo&s;ome, let him not put them on his head.</P>
<P>He that burnes mo&s;t, &s;hines mo&s;t.</P>
<P>He that tru&s;ts in a lie, &s;hall peri&s;h in truth.</P>
<P>He that blowes in the du&s;t, fils his eyes with it.</P>
<P>Bels call others, but them&s;elves enter not into the Church.</P>
<P>Of faire things, the Autumne is fair.</P>
<P>Giving is dead, re&s;toring very &s;ick.</P>
<P>A gift much expected is paid, not given.</P>
<P>Two ill meales make the third a glutton.</P>
<PB N="36" REF="141">
<P>The Royall Crowne cures not the head-ach.</P>
<P>'Tis hard to be wretched, but wor&s;e to be known &s;o.</P>
<P>A feather in hand is better then a bird in the ayre.</P>
<P>It's better to be head of a Lizard, then the taile of a Lion.</P>
<P>Good and quickly &s;eldome meete.</P>
<P>Folly grows without watering.</P>
<P>Happier are the hands compa&s;s'd with iron, then a heart with thoughts.</P>
<P>If the &s;taffe be crooked, the &s;hadow cannot be &s;traight.</P>
<P>To take the nuts from the fire with the dogs foot.</P>
<P>He is a fool that makes a wedg of his fi&s;t.</P>
<P>Valour that parlies, is neare yeel|ding.</P>
<P>Thur&s;day come, and the week's gone.</P>
<P>A flatterers throat is an open &s;epul|chre.</P>
<P>There is great force hidden in a &s;weet command.</P>
<P>The command of cu&s;tome is great.</P>
<P>To have mony is a fear, not to have it a grief.</P>
<P>The Cat &s;ees not the mou&s;e ever.</P>
<PB N="37" REF="141">
<P>Little dogs &s;tart the hare, the great get her.</P>
<P>Willows are weak, yet they bind o|ther wood.</P>
<P>A good prayer is ma&s;ter of anothers pur&s;e.</P>
<P>The thread breaks, where it is wea|ke&s;t.</P>
<P>Old men, when they &s;corne young, make much of death.</P>
<P>God is at the end, when we think he is furthe&s;t off it.</P>
<P>A good Judg conceives quickly, judg|es flowly.</P>
<P>Rivers need a &s;pring.</P>
<P>Hee that contemplates, hath a day without night.</P>
<P>Give lo&s;ers leave to talke.</P>
<P>Lo&s;&s;e imbraceth &s;hame.</P>
<P>Gaming, Women, and Wine, while they laugh, they make men pine.</P>
<P>The fat man knoweth not what the lean thinketh.</P>
<P>Wood half burnt is ea&s;ily kindled.</P>
<P>The fi&s;h adores the bait.</P>
<P>He that goeth far hath many encoun|ters.</P>
<P>Every bees hony is &s;weet.</P>
<P>The &s;lothfull is the &s;ervant of the coun|ters</P>
<PB N="38" REF="142">
<P>Wi&s;edome hath one foot on land, and another on Sea</P>
<P>The thought hath good legs, and the quill a good tongue.</P>
<P>A wi&s;e man needs not blu&s;h for chan|ging his purpo&s;e.</P>
<P>The March &s;unne rai&s;es, but di&s;&s;olves not.</P>
<P>Time is the Rider that breakes youth.</P>
<P>The wine in the bottel doth not quench thir&s;t.</P>
<P>The &s;ight of a man hath the force of a Lion.</P>
<P>An examined enterprize, goes on boldly.</P>
<P>In every art it is good to have a ma|&s;ter.</P>
<P>In every Countrey dogs bite.</P>
<P>In every countrey the &s;un ri&s;es in the morning.</P>
<P>A noble plant &s;uites not with a &s;tubborn ground.</P>
<P>You may bring a hor&s;e to the river, but he wil drink when and what he plea|&s;eth.</P>
<P>Before you make a friend, eate a bu|&s;hell of &s;alt with him.</P>
<P>Speake fitly, or be &s;ilent wi&s;ely.</P>
<PB N="39" REF="142">
<P>Skill and confidence are an unconque|red army.</P>
<P>I was taken by a mor&s;ell, &s;ays the fi&s;h.</P>
<P>A di&s;armed peace is weak.</P>
<P>The ballance di&s;tingui&s;heth not be|tween gold and lead.</P>
<P>The per&s;wa&s;ion of the fortunate &s;waies the deubtfull.</P>
<P>To bee beloved is above all bar|gaines.</P>
<P>To deceive ones &s;elfe is very ea|&s;ie.</P>
<P>The rea&s;ons of the poore weigh not.</P>
<P>Perver&s;ne&s;&s;e makes one &s;quint ey'd.</P>
<P>The evening prai&s;es the day, and the morning a fro&s;t.</P>
<P>The table robbes more then a thiefe.</P>
<P>When age is jocond, it makes &s;port for death.</P>
<P>True prai&s;e roots and &s;preeds.</P>
<P>Feares ar divided in the mid&s;t.</P>
<P>The &s;oul needs few things, the body many.</P>
<P>A&s;trologie is true, but the A&s;trolo|gers cannot find it.</P>
<P>Ty it wel, and let it go.</P>
<PB N="40" REF="143">
<P>Empty ve&s;&s;els &s;ound mo&s;t.</P>
<P>Send not a Cat for Lard.</P>
<P>Fooli&s;h tongues talk by the dozen.</P>
<P>Love makes one fit for any work.</P>
<P>A pitifull mother makes a &s;cald head.</P>
<P>An old Phy&s;ician, and a young Law|yer.</P>
<P>Talke much, and erre much, &s;aies the Spanyard.</P>
<P>Some make a con&s;cience of &s;pitting in the Church, yet rob the Altar.</P>
<P>An idle head is a boxe for the winde.</P>
<P>Shew me a lyer, and I'le &s;hew thee a theef.</P>
<P>A bean in liberty is better then a com|fit in pri&s;on.</P>
<P>None is born Ma&s;ter.</P>
<P>Shew a good man his errour, and he turns it to a vertue; but an ill, it doubles his fault.</P>
<P>None is offended but by him&s;elf.</P>
<P>None &s;ayes his Garner is full.</P>
<P>In the husband wi&s;dome, in the wife gentlene&s;&s;e.</P>
<P>Nothing dries &s;ooner then a teare.</P>
<P>In a Leopard the &s;pots are not ob&s;er|ved.</P>
<PB N="41" REF="143">
<P>Nothing la&s;ts but the Church.</P>
<P>A wi&s;e man cares not for what he can|not have.</P>
<P>It's not good fi&s;hing before the net.</P>
<P>He cannot be vertuous that is not ri|gorous</P>
<P>That which wil not be &s;pun, let it not come between the &s;pindle and the di|&s;taffe.</P>
<P>When my hou&s;e burnes, it's not good playing at Che&s;&s;e.</P>
<P>No barber &s;haves &s;o clo&s;e, but another finds work.</P>
<P>There's no great banquet, but &s;ome fares ill.</P>
<P>A holy habit clean&s;eth not a foul &s;oul.</P>
<P>Forbeare not &s;owing, becau&s;e of birds.</P>
<P>Mention not a halter in the hou&s;e of him that was hanged.</P>
<P>Speake not of a dead man at the ta|ble.</P>
<P>A hat is not made for one &s;howre.</P>
<P>No &s;ooner is a Temple built to God, but the Divell builds a Chappel hard by.</P>
<P>Every one puts his fault on the Times.</P>
<PB N="42" REF="144">
<P>You cannot make a wind-mill go with a pair of bellowes.</P>
<P>Pardon all but thy &s;elfe.</P>
<P>Every one is weary, the poor in &s;ee|king, the rich in keeping, the good in learning.</P>
<P>The e&s;caped mou&s;e ever feels the ta&s;te of the bait.</P>
<P>A little wind kindles; much puts out the fire.</P>
<P>Dry bread at home is better then ro&s;t-meat abroad.</P>
<P>More have repented &s;peech then &s;ilence</P>
<P>The covetous &s;pends more then the li|berall.</P>
<P>Divine a&s;hes are better then earthly meal.</P>
<P>Beauty drawes more then oxen.</P>
<P>One father is more then a hundred Schoolma&s;ters.</P>
<P>One eye of the ma&s;ters &s;ees more then ten of the &s;ervants.</P>
<P>When God will puni&s;h, he will fir&s;t take away the under&s;tanding.</P>
<P>A little labour, much health.</P>
<P>When it thunders, the theef becomes hone&s;t.</P>
<P>The tree that God plants, no wind hurts it.</P>
<PB N="43" REF="144">
<P>Knowledge is no burden.</P>
<P>It's a bold mou&s;e that ne&s;tles in the cats ear.</P>
<P>Long je&s;ting was never good.</P>
<P>If a good man thrive, all thrive with him.</P>
<P>If the mother had not been in the o|ven, &s;he had never &s;ought her daughter there.</P>
<P>If great men would have care of little ones, both would la&s;t long.</P>
<P>Though you &s;ee a Church-man ill, yet continue in the Church &s;till.</P>
<P>Old prai&s;e dies, unle&s;&s;e you feed it.</P>
<P>If things were to be done twice, all would be wi&s;e.</P>
<P>Had you the world on your Che&s;&s;e|bord, you could not fill all to your mind.</P>
<P>Suffer and expect.</P>
<P>If fools &s;hould not fool it, they &s;hall lo&s;e their &s;ea&s;on.</P>
<P>Love and bu&s;ine&s;&s;e teach eloquence.</P>
<P>That which two will, takes ef|fect.</P>
<P>He complains wrongfully on the &s;ea, that twice &s;uffers &s;hipwrack.</P>
<P>He is onely bright that &s;hines by him&s;elfe.</P>
<PB N="44" REF="145">
<P>A valiant mans look is more then a cowards &s;word.</P>
<P>The effect &s;peaks, the tongue needes not.</P>
<P>Divine grace was never &s;low.</P>
<P>Rea&s;on lies between the &s;purre and the bridle.</P>
<P>Its a proud hor&s;e that will not carry his own provender.</P>
<P>Three women make a market.</P>
<P>Three can hold their peace, if two be away.</P>
<P>It's an ill coun&s;ell that hath no e|&s;cape.</P>
<P>All our pomp the earth covers.</P>
<P>To whirle the eyes too much, &s;hews a kites brain.</P>
<P>Compari&s;ons are odious.</P>
<P>All keyes hang not on one girdle.</P>
<P>Great bu&s;ine&s;&s;es turne on a little pinne.</P>
<P>The winde in ones face makes one wi&s;e.</P>
<P>All the armes of England wil not arm fear.</P>
<P>One &s;word keepes another in the &s;heath.</P>
<P>Be what thou would&s;t &s;eeme to be.</P>
<P>Let all live as they would die.</P>
<PB N="45" REF="145">
<P>A gentle heart is tyed with an ea&s;ie thread.</P>
<P>Sweet di&s;cour&s;e makes &s;hort days and nights.</P>
<P>God provides for him that tru&s;teth.</P>
<P>He that wil not have peace, God gives him war.</P>
<P>To him that will, wayes are not wan|ting.</P>
<P>To a great night, a great Lanthorn.</P>
<P>To a child all weather is cold.</P>
<P>Where there is peace, God is.</P>
<P>None is &s;o wi&s;e, but the fool overtakes him.</P>
<P>Fooles give to plea&s;e all but their owne.</P>
<P>Pro&s;perity lets go the bridle.</P>
<P>The Frier preached again&s;t &s;tealing, and had a goo&s;e in his &s;leeve.</P>
<P>Te be too bu&s;ie gets contempt.</P>
<P>February makes a bridge, and March breaks it.</P>
<P>A hor&s;e &s;tumbles that hath four legs.</P>
<P>The be&s;t &s;mell is bread, the be&s;t &s;avour &s;alt, the be&s;t love that of chil|dren.</P>
<P>That's the be&s;t gown that goes up and down the hou&s;e.</P>
<P>The Market is the be&s;t Garden.</P>
<PB N="46" REF="146">
<P>The fir&s;t di&s;h plea&s;eth all.</P>
<P>The higher the Ape goes, the more he &s;hewes his taile.</P>
<P>Night is the mother of Councels.</P>
<P>Gods Mil grinds &s;low, but &s;ure.</P>
<P>Every one thinks his &s;ack heavie&s;t.</P>
<P>Drought never brought dearth.</P>
<P>All complain.</P>
<P>Game&s;ters and race-hor&s;es never la&s;t long.</P>
<P>Its a poor &s;port that's not worth the candle.</P>
<P>He that is fallen cannot help him that is down.</P>
<P>Every one is witty for his own pur|po&s;e.</P>
<P>A little let lets an ill workman.</P>
<P>Good workmen are &s;eldome rich.</P>
<P>By doing nothing we learn to do ill.</P>
<P>A great dowry is a bed full of brables.</P>
<P>No profit to honour, no honour to Re|ligion.</P>
<P>Every &s;in brings its puni&s;hment with it.</P>
<P>Of him that &s;peaks ill, con&s;ider the life more then the word.</P>
<P>You cannot hide an eele in a &s;ack.</P>
<P>Give not Saint <HI>Peter</HI> &s;o much, to leave Saint <HI>Paul</HI> nothing.</P>
<P>You cannot flea a &s;tone.</P>
<PB N="47" REF="146">
<P>The chiefe di&s;ea&s;e that reigns this year is folly.</P>
<P>A &s;leepy ma&s;ter makes his &s;ervant a Lowt.</P>
<P>Better &s;peak truth rudely, then lie covertly.</P>
<P>He that fears leaves, let him not go in|to the wood.</P>
<P>One foot is better then two crutches.</P>
<P>Better &s;uffer ill, then do ill.</P>
<P>Neither prai&s;e, nor di&s;prai&s;e thy &s;elfe, thy actions &s;erve the turn.</P>
<P>Soft and fair goes far.</P>
<P>The con&s;tancy of the benefit of the year in their &s;ea&s;ons, argues a Deity.</P>
<P>Prai&s;e none too much, for all are fickle.</P>
<P>It's ab&s;urd to warm one in his ar|mour.</P>
<P>Law &s;uites con&s;ume time, and money, and re&s;t, and friends.</P>
<P>Nature drawes more then ten teems.</P>
<P>He that hath a wife and children, wants not bu&s;ine&s;&s;e.</P>
<P>A &s;hip and a woman are ever repairing.</P>
<P>He that fears death, lives not.</P>
<P>He that pities another, remembers him&s;elfe.</P>
<P>He that doth what he &s;hould not, &s;hal feel what he would not.</P>
<PB N="48" REF="147">
<P>He that marries for wealth, &s;els his li|berty.</P>
<P>He that once hits, is ever bending.</P>
<P>He that &s;erves, mu&s;t &s;erve.</P>
<P>He that lends, gives.</P>
<P>He that preacheth, giveth almes.</P>
<P>He that cockers his child, provides for his enemy.</P>
<P>A pitifull look asks enough.</P>
<P>Who will &s;ell the cow, mu&s;t &s;ay the word.</P>
<P>Service is no inheritance.</P>
<P>The faulty &s;tands on his guard.</P>
<P>A kin&s;man, a friend, or whom you intreat, take not to &s;erve you, if you wil be &s;erved neatly.</P>
<P>At Court, every one for him&s;elfe.</P>
<P>To a crafty man, a crafty and an half.</P>
<P>He that is thrown, would ever wre&s;tle.</P>
<P>He that &s;erves well, needs not ask his wages.</P>
<P>Fair language grates not the tongue.</P>
<P>A good heart cannot lie.</P>
<P>Good &s;wimmers at length are drown|ed.</P>
<P>Good land, evill way.</P>
<P>In doing we learn.</P>
<P>It's good walking with a hor&s;e in ones hand.</P>
<PB N="49" REF="147">
<P>God, and Parents, and our Ma&s;ter, can never be requited.</P>
<P>An ill deed cannot bring honour.</P>
<P>A &s;mall heart hath &s;mall de&s;ires.</P>
<P>All are not merry that dance lightly.</P>
<P>Courte&s;ie on one &s;ide onely, la&s;ts not long.</P>
<P>Wine-Coun&s;els &s;eldome pro&s;per.</P>
<P>Weening is not mea&s;ure.</P>
<P>The be&s;t of the &s;port is to do the deed, and &s;ay nothing.</P>
<P>If thou thy &s;elfe can&s;t do it, attend no others help or hand.</P>
<P>Of a little thing, a little di&s;plea&s;eth.</P>
<P>He warms too near that burns.</P>
<P>God keep me from four hou&s;es, an U&s;urers, a Tavern, a Spittle, and a Pri&s;on.</P>
<P>In an hundred els of contention, there is not an inch of love.</P>
<P>Do what thou oughte&s;t, and come what come can.</P>
<P>Hunger makes dinners, pa&s;time &s;uppers.</P>
<P>In a long journey &s;traw weighs.</P>
<P>Women laugh when they can, and weep when they will.</P>
<P>War is death's fea&s;t.</P>
<P>Set good again&s;t evill.</P>
<P>He that brings good news knocks hard.</P>
<P>Beat the Dog before the Lion.</P>
<PB N="50" REF="148">
<P>Ha&s;t comes not alone.</P>
<P>You mu&s;t lo&s;e a flie to catch a trout.</P>
<P>Better a &s;notty child, then his no&s;e wip'd off.</P>
<P>He is not free that draws his chain.</P>
<P>He goes not out of his way that goes to a good Inne.</P>
<P>There come nought out of the &s;ack, but what was there.</P>
<P>A little given &s;ea&s;onably, excu&s;es a great gift.</P>
<P>He looks not well to him&s;elf that looks not ever.</P>
<P>He thinks not well, that thinks not a|gain.</P>
<P>Religion, Credit, and the Eye are not to be touched.</P>
<P>The tongue is not &s;teel, yet it cuts.</P>
<P>A white wall is the paper of a fool.</P>
<P>They talk of Chri&s;tmas &s;o long, that it comes.</P>
<P>That is gold which is worth gold.</P>
<P>It's good tying the &s;ack before it be full.</P>
<P>Words are women, deeds are men.</P>
<P>Poverty is no &s;in</P>
<P>A &s;tone in a well is not lo&s;t.</P>
<P>He can give little to his &s;ervant, that licks his knife.</P>
<PB N="51" REF="148">
<P>Promi&s;ing is the eve of giving.</P>
<P>He that keeps his own, makes war.</P>
<P>The wolfe mu&s;t die in his own skin.</P>
<P>Goods are theirs that enjoy them.</P>
<P>He that &s;ends a fool, expects one.</P>
<P>He that can &s;tay, obtains.</P>
<P>He that gains well and &s;pends well, needs no count book.</P>
<P>He that endures, is not overcome.</P>
<P>He that gives all before he dies, pro|vides to &s;uffer.</P>
<P>He that talks much of his happine&s;&s;e, &s;ummons griefe.</P>
<P>He that loves the tree, loves the branch.</P>
<P>Who ha&s;tens a glutton, choaks him.</P>
<P>Who prai&s;eth Saint <HI>Peter,</HI> doth not blame Saint <HI>Paul.</HI></P>
<P>He that hath not the craft, let him &s;hut up &s;hop.</P>
<P>He that knowes nothing, doubts no|thing.</P>
<P>Green wood makes a hot fire.</P>
<P>He that marries late, marries ill.</P>
<P>He that pa&s;&s;eth a winter's day, e&s;capes an enemy.</P>
<P>The rich knows not who is his friend.</P>
<P>A morning &s;un, and a Wine-bred child, and a Latine-bred woman, &s;eldom end well.</P>
<PB N="52" REF="149">
<P>To a clo&s;e &s;horne &s;heep, God gives wind by mea&s;ure.</P>
<P>A plea&s;ure long expected, is deare enough &s;old.</P>
<P>A poor mans cow dies a rich mans child.</P>
<P>The cow knows not what her taile is worth, till &s;he have lo&s;t it.</P>
<P>Chu&s;e a hor&s;e made, and a wife to make.</P>
<P>It's an ill air where we gain nothing.</P>
<P>He hath not liv'd, that lives not after death.</P>
<P>So many men in court and &s;o many &s;trangers.</P>
<P>He quits his place well, that leaves his friend there.</P>
<P>That which &s;ufficeth is not little.</P>
<P>Good news may be told at any time, but ill in the morning.</P>
<P>He that would be a Gentleman, let him go to an a&s;&s;ault.</P>
<P>Who pays the Phy&s;ician, does the cure.</P>
<P>None knows the weight of anothers burthen.</P>
<P>Every one hath a fool in his &s;leeve</P>
<P>One hours &s;leep before midnight, is worth three after.</P>
<P>In a retreat the lame are formo&s;t.</P>
<P>It's more paine to do nothing, then &s;omething.</P>
<PB N="53" REF="149">
<P>Among&s;t good men two men &s;uffice.</P>
<P>There needs a long time to know the worlds pul&s;e.</P>
<P>The offspring of tho&s;e that are very young, or very old, la&s;ts not.</P>
<P>A tyrant is mo&s;t tyrant to him&s;elf.</P>
<P>Too much taking heed is lo&s;&s;e.</P>
<P>Craft again&s;t craft, makes no living.</P>
<P>The Reverend are ever before.</P>
<P><HI>France</HI> is a meadow that cuts thrice a yeer.</P>
<P>'Tis ea&s;ier to build two chimneys, then to maintain one.</P>
<P>The Court hath no Almanack.</P>
<P>He that will enter into Paradi&s;e, mu&s;t have a good key.</P>
<P>When you enter into a hou&s;e, leave the anger ever at the door.</P>
<P>He hath no lei&s;ure who u&s;eth it not.</P>
<P>It's a wicked thing to make a dearth ones garner.</P>
<P>He that deals in the world needs four &s;ieves.</P>
<P>Take heed of an ox before, of an hor&s;e behind, of a monk on all &s;ides.</P>
<P>The year doth nothing el&s;e but open and &s;hut.</P>
<P>The ignorant hath an Eagles wings, and an Owles eyes.</P>
<PB N="54" REF="150">
<P>There are more Phy&s;icians in health, then drunkards.</P>
<P>The wife is the key of the hou&s;e.</P>
<P>The Law is not the &s;ame at morning and at night.</P>
<P>War and Phy&s;ick are governed by the eye.</P>
<P>Halfe the world knows not how the other halfe lies.</P>
<P>Death keeps no Calender.</P>
<P>Ships fear fire more then water.</P>
<P>The lea&s;t fooli&s;h is wi&s;e.</P>
<P>The chiefe box of health is time.</P>
<P>Silks and Satins put out the fire in the chimney.</P>
<P>The fir&s;t blow is as much as two.</P>
<P>The life of man is a winter way.</P>
<P>The way is an ill neighbour.</P>
<P>An old man's &s;taffe is the rapper of deaths door.</P>
<P>Life is halfe &s;pent, before we know what it is.</P>
<P>The &s;inging man keeps his &s;hop in his throat.</P>
<P>The body is more dre&s;t then the &s;oul.</P>
<P>The body is &s;ooner dre&s;t then the &s;oul.</P>
<P>The Phy&s;ician owes all to the pati|ent, but the patient owes nothing to him but a little money.</P>
<PB N="55" REF="150">
<P>The little cannot be great, unle&s;&s;e he devour many.</P>
<P>Time undermines us.</P>
<P>The Cholerick drinks, the Melancho|lick eats, the Flegmatick &s;leeps.</P>
<P>The Apothecarie's morter &s;poils the Luters mu&s;ick.</P>
<P>Conver&s;ation makes one what he is.</P>
<P>The deafe gains the injury.</P>
<P>Years know more then books.</P>
<P>Wine is a turn-coat, (fir&s;t a friend, then an enemy.)</P>
<P>Wine ever payes for his lodging.</P>
<P>Wine makes all &s;orts of creatures at table.</P>
<P>Wine that co&s;t nothing is dige&s;ted before it be drunk.</P>
<P>Trees eat but once.</P>
<P>Armour is light at table.</P>
<P>Good hor&s;es make &s;hort miles.</P>
<P>Ca&s;tles are Forre&s;ts of &s;tones.</P>
<P>The dainties of the great, are the tears of the poor.</P>
<P>Par&s;ons are &s;ouls waggoners.</P>
<P>Children when they are little make parents fools, when they are great they make them mad.</P>
<P>The M^r ab&s;ent, and the hou&s;e dead.</P>
<P>Dogs are fine in the field.</P>
<PB N="56" REF="151">
<P>Sins are not known till they be acted.</P>
<P>Thornes whiten, yet do nothing.</P>
<P>All are pre&s;umed good, till they are found in a fault.</P>
<P>The great put the little on the hook.</P>
<P>The great would have none great, and the little all little.</P>
<P>The Italians are wi&s;e before the deed, the Germanes in the deed, the French after the deed.</P>
<P>Every mile is two in winter.</P>
<P>Spectacles are death's Harquebuze.</P>
<P>Lawyers hou&s;es are built on the heads of fools.</P>
<P>The hou&s;e is a fine hou&s;e when good folks are within.</P>
<P>The be&s;t bred have the be&s;t portion.</P>
<P>The fir&s;t and la&s;t fro&s;ts are the wor&s;t</P>
<P>Gifts enter every where without a wimble.</P>
<P>Princes have no way.</P>
<P>Knowledge makes one laugh, but wealth makes one dance.</P>
<P>The Citizen is at his bu&s;ine&s;&s;e before he ri&s;e.</P>
<P>The eyes have one language every where.</P>
<P>It is better to have wings then horns.</P>
<P>Better be a fool then a knave.</P>
<PB N="57" REF="151">
<P>Count not four, except you have them in a wallet.</P>
<P>To live peaceably with all, breeds good blood.</P>
<P>You may be on land, yet not in a garden.</P>
<P>You cannot make the fire &s;o low, but it will get out.</P>
<P>We know not who lives or dies.</P>
<P>An oxe is taken by the horns, and a man by the tongue.</P>
<P>Many things are lo&s;t for want of asking.</P>
<P>No Church-yard is &s;o hand&s;ome, that a man would de&s;ire &s;traight to be buri|ed there.</P>
<P>Cities are taken by the ears.</P>
<P>Once a year a man may &s;ay, On his con&s;cience.</P>
<P>We leave more to do when we die, then we have done.</P>
<P>With cu&s;tomes we live well, but laws undo us.</P>
<P>To &s;peak of an U&s;urer at the table, marrs the wine.</P>
<P>Paines to get, care to keep, fear to lo&s;e.</P>
<P>For a morning rain leave not your journey.</P>
<P>One fair day in winter makes not birds merry.</P>
<P>He that learns a trade, hath a purcha&s;e made.</P>
<PB N="58" REF="152">
<P>When all men have what belongs to them, it cannot be much.</P>
<P>Though God take the &s;un out of the Heaven, yet we mu&s;t have patience.</P>
<P>When a man &s;leeps, his head is in his &s;tomack.</P>
<P>When one is on hor&s;eback, he knowes all things.</P>
<P>When God is made the ma&s;ter of a family, he di&s;orders the di&s;orderly.</P>
<P>When a Lackey comes to hels door, the Divels lock the gates.</P>
<P>He that is at ea&s;e, &s;eeks dainties.</P>
<P>He that hath charge of &s;ouls, tran&s;|ports them not in bundles.</P>
<P>He that tels his wife news, is but newly married.</P>
<P>He that is in a town in May, lo&s;eth his Spring.</P>
<P>He that is in a Tavern, thinks he is in a vine-garden.</P>
<P>He that prai&s;eth him&s;elfe, &s;pattereth him&s;elf.</P>
<P>He that is a ma&s;ter, mu&s;t &s;erve (ano|ther)</P>
<P>He that is &s;urprized with the fir&s;t fro&s;t, feeles it all the winter after.</P>
<P>He a bea&s;t doth dy, that hath done no good to his country.</P>
<PB N="59" REF="152">
<P>He that follows the Lord, hopes to go before.</P>
<P>He that dies without the company of good men, puts not him&s;elf into a good way.</P>
<P>Who hath no head, needs no heart.</P>
<P>Who hath no ha&s;t in his bu&s;ine&s;s, moun|taines to him &s;eem valleys.</P>
<P>Speak not of my debts, unle&s;&s;e you mean to pay them.</P>
<P>He that is not in the warres, is not out of danger</P>
<P>He that gives me &s;mall gifts, would have me live.</P>
<P>Hee that is his own Coun&s;ellor, knows nothing &s;ure but what he hath laid out.</P>
<P>He that hath lands, hath quarrels.</P>
<P>He that goes to bed thir&s;ty, ri&s;eth healthy.</P>
<P>Who will make a door of gold, mu&s;t knock a naile every day.</P>
<P>A trade is better then &s;ervice.</P>
<P>He that lives in hope, danceth without mu&s;ick.</P>
<P>To review ones &s;tore is to mow twice.</P>
<P>Saint <HI>Luke</HI> was a Saint and a Phy&s;ici|an, yet is dead.</P>
<P>Without bu&s;ine&s;&s;e, debauchery.</P>
<PB N="60" REF="153">
<P>Without danger we cannot get be|yond danger.</P>
<P>Health and &s;ickne&s;&s;e &s;urely are mens double enemies.</P>
<P>If gold knew what gold is, gold would get gold I wis.</P>
<P>Little lo&s;&s;es amaze, great, tame.</P>
<P>Chu&s;e none for thy &s;ervant, who have &s;erved thy betters.</P>
<P>Service without reward is puni&s;hment.</P>
<P>If the husband be not at home, there is no body.</P>
<P>An oath that is not to be made, is not to be kept.</P>
<P>The eye is bigger then the belly.</P>
<P>If you would be at ea&s;e, all the world is not.</P>
<P>Were it not for the bone in the leg, all the world would turne Carpenters (to make them crutches.)</P>
<P>If you mu&s;t fly, fly well.</P>
<P>All that &s;hakes fals not.</P>
<P>All bea&s;ts of prey are &s;trong, or trea|cherous.</P>
<P>If the brain &s;ows not corn, it plants thi|&s;tles.</P>
<P>A man wel mounted, is ever Cholerick.</P>
<P>Every one is a ma&s;ter and &s;ervant.</P>
<P>A piece of a Church-yard fits every body.</P>
<PB N="61" REF="153">
<P>One mouth doth nothing without a|nother.</P>
<P>A ma&s;ter of &s;traw eates a &s;ervant of &s;teel.</P>
<P>An old cat &s;ports not with her prey.</P>
<P>A woman conceals what &s;he knowes not.</P>
<P>He that wipes the childes no&s;e, ki&s;&s;eth the mothers cheeke.</P>
<P>Gentility is nothing but Ancient Ri|ches.</P>
<P>To go where the King goes a foot; <HI>i.e.</HI> to the &s;tool.</P>
<P>To go upon the Franci&s;cans Hackney, <HI>i. e,</HI> on foot.</P>
<P><HI>Amiens</HI> was taken by the Fox, and re|taken by the Lion.</P>
<P>After Death the Doctor.</P>
<P>Ready mony is a ready Medicine.</P>
<P>It is the Philo&s;ophy of the Di&s;taffe.</P>
<P>It is a &s;heep of <HI>Beery,</HI> it is marked on the no&s;e: applyed to tho&s;e that have a blow.</P>
<P>To build ca&s;tles in Spain.</P>
<P>An Idle youth, a needy Age</P>
<P>Silke doth quench the fire in the Kitchin.</P>
<P>The words ending in <HI>Ique,</HI> do mocke the Phy&s;ician; as Hectique Paralitique, A|poplectique, Lethargique.</P>
<PB N="62" REF="154">
<P>He that tru&s;ts much Obliges much, &s;ays the Spaniard.</P>
<P>He that thinks ami&s;s, concludes wor&s;e.</P>
<P>A man would live in Italy (a place of plea&s;ure) but he would chu&s;e to dy in Spain, where they &s;ay the Catholick Reli|gion is profe&s;&s;ed with greate&s;t &s;trictne&s;s.</P>
<P>What&s;oever was the father of a di&s;ea&s;e, an ill dyet was the mother.</P>
<P>Frenzy, Here&s;ie, and Jealov&s;ie, &s;eldome cured.</P>
<P>There is no heat of affection but is joy|ned with &s;ome idlene&s;&s;e of brain, &s;ays the Spaniard.</P>
<P>The War is not don &s;o long as my E|nemy lives.</P>
<P>Some evils are cured by contempt.</P>
<P>Power &s;eldome grows old at Court.</P>
<P>Danger it &s;elfe the be&s;t remedy for danger.</P>
<P>Favour will as &s;urely peri&s;h as life.</P>
<P>Feare the Bedle of the Law.</P>
<P>Here&s;ie is the &s;chool of pride.</P>
<P>For the &s;ame man to be an heretick and a good &s;ubject, is incompo&s;&s;ible.</P>
<P>Here&s;ie may be ea&s;ier kept out, then &s;hooke off.</P>
<P>Infants manners are moulded more by the example of Parents, then by &s;tars at their nativities.</P>
<PB N="63" REF="154">
<P>They favour learning who&s;e actions are worthy of a learned pen.</P>
<P>Mode&s;ty &s;ets off one newly come to honour.</P>
<P>No naked man is &s;ought after to be rifled.</P>
<P>There's no &s;uch conquering wea|pon as the nece&s;&s;ity of conquering.</P>
<P>Nothing &s;ecure unle&s;&s;e &s;u&s;pected.</P>
<P>No tye can oblige the perfidious.</P>
<P>Spies are the ears and eyes of Princes.</P>
<P>The life of &s;pies is to know, not bee known.</P>
<P>Religion a &s;talking hor&s;e to &s;hoot other foul.</P>
<P>It's a dangerous fire begins in the bed-&s;traw.</P>
<P>Covetou&s;ne&s;&s;e breaks the bag.</P>
<P>Fear keepes and looks to the vineyard, and not the owner.</P>
<P>The noi&s;e is greater then the nuts.</P>
<P>Two &s;parrows on one Ear of Corn make an ill agreement.</P>
<P>The world is now adayes, God &s;ave the Conquerour.</P>
<P>Un&s;ound minds like un&s;ound Bodies, if you feed, you poy&s;on.</P>
<P>Not only ought fortune to be pictured on a wheel, but every thing el&s;e in this world.</P>
<PB N="64" REF="155">
<P>All covet, all lo&s;e.</P>
<P>Better is one <HI>Accipe,</HI> then twice to &s;ay, <HI>Dabo tibi</HI></P>
<P>An A&s;&s;e endures his burden, but not more then his burden</P>
<P>Threatned men eat bread, &s;ays the Spa|niard</P>
<P>The beades in the Hand, and the Di|vell in Capuch; or cape of the cloak.</P>
<P>He that will do thee a good turne, ei|ther he will be gon or dye.</P>
<P>I e&s;caped the Thunder, and fell into the Lightning</P>
<P>A man of a great memory without learning, hath a rock and a &s;pindle, and no &s;taffe to &s;pin</P>
<P>The death of wolves is the &s;afety of the &s;heep</P>
<P>He that is once borne, once mu&s;t dy.</P>
<P>He that hath but one eye, mu&s;t bee a|fraid to lo&s;e it</P>
<P>Hee that makes him&s;elf a &s;heep, &s;hall be eat by the wolfe</P>
<P>He that &s;teals an egge, will &s;teal an oxe</P>
<P>He that will be &s;urety, &s;hall pay.</P>
<P>He that is afraid of leaves, goes not to the wood</P>
<P>In the mouth of a bad dog fals often a good bone</P>
<PB N="65" REF="155">
<P>Tho&s;e that God loves, do not live long</P>
<P>Still fi&s;heth he that catcheth one.</P>
<P>All fle&s;h is not veni&s;on</P>
<P>A City that parlies is half gotten.</P>
<P>A dead Bee maketh no Hony.</P>
<P>An old dog barks not in vain</P>
<P>They that hold the greate&s;t farmes, pay the lea&s;t rent: applyed to rich men that are unthankful to God.</P>
<P>Old Camels carry young Camels skins to the Market</P>
<P>He that hath time and looks for bet|ter time, time comes that he repents him|&s;elf of time.</P>
<P>Words and feathers the wind carries a|way</P>
<P>Of a pigs taile you can never make a good &s;haft</P>
<P>The Bathe of the Blackamoor hath &s;worne not to whiten.</P>
<P>To a greedy eating hor&s;e a &s;hort hal|ter.</P>
<P>The Divell divides the world between Athei&s;me and Super&s;tition.</P>
<P>Such a Saint, &s;uch an offering.</P>
<P>We do it &s;oon enough, if that we do, be well.</P>
<P>Cruelty is more cruell, if we defer the pain.</P>
<PB N="66" REF="156">
<P>What one day gives us, another takes away from us.</P>
<P>To &s;eek in a Sheep five feet when there is but four.</P>
<P>A &s;cab'd hor&s;e cannot abide the comb.</P>
<P>God &s;trikes with his finger, and not with all his arme.</P>
<P>God gives his wrath by weight, and without weight his mercy.</P>
<P>Of a new Prince, new bondage.</P>
<P>New things are fair.</P>
<P>Fortune to one is Mother, to another is Step-mother.</P>
<P>There is no man, though never &s;o lit|tle, but &s;ometimes he can hurt.</P>
<P>The hor&s;e that drawes after him his halter, is not altogether e&s;caped.</P>
<P>We mu&s;t recoile a little, to the end we may leap the better.</P>
<P>No love is foule, nor pri&s;on fair.</P>
<P>No day &s;o clear but hath dark clouds.</P>
<P>No hair &s;o &s;mall, but hath his &s;hadow.</P>
<P>A wolfe will never make war again&s;t another wolfe.</P>
<P>We mu&s;t love, as looking one day to hate.</P>
<P>It is good to have &s;ome friends both in heaven and hell.</P>
<P>It is very hard to &s;have an egge.</P>
<PB N="67" REF="156">
<P>It is good to hold the a&s;&s;e by the bridle.</P>
<P>The healthfull man can give coun&s;ell to the &s;ick.</P>
<P>The death of a young wolfe doth ne|ver come too &s;oon.</P>
<P>The rage of a wild boar is able to &s;poil more then one wood.</P>
<P>Vertue flies from the heart of a Mer|cenary man.</P>
<P>The wolfe eats oft of the &s;heep that have been warn'd.</P>
<P>The mou&s;e that hath but one hole is quickly taken.</P>
<P>To play at Che&s;&s;e when the hou&s;e is on fire.</P>
<P>The itch of di&s;puting, is the &s;cab of the Church.</P>
<P>Follow not truth too near the heels, le&s;t it da&s;h out thy teeth.</P>
<P>Either wealth is much increa&s;ed, or moderation is much decayed.</P>
<P>Say to plea&s;ure, Gentle <HI>Eve,</HI> I will none of your apple.</P>
<P>When war begins, then hell openeth.</P>
<P>There is a remedy for every thing, could men find it.</P>
<P>There is an hour wherein a man might be happy all his life, could he find it.</P>
<PB N="68" REF="157">
<P>Great Fortune brings with it Great misfortune.</P>
<P>A fair day in winter is the mother of a &s;torme</P>
<P>Wo be to him that reads but one book</P>
<P>Tithe, and be rich
<LIST>
<HEAD>Take heed of</HEAD>
<ITEM>The wrath of a migh|ty man, and the tumult of the people</ITEM>
<ITEM>Mad folks in a narrow place</ITEM>
<ITEM>Credit decaid, and peo|ple that have nothing.</ITEM>
<ITEM>A young wench a pro|phete&s;&s;e, and a Lattin bred woman</ITEM>
<ITEM>A per&s;on marked, and a Widdow thrice marri|ed</ITEM>
<ITEM>Foul dirty wayes, and long &s;ickne&s;&s;e.</ITEM>
<ITEM>Winde that comes in at a hole, and a reconciled E|nemy.</ITEM>
<ITEM>A &s;tep-mother; the very name of her &s;ufficeth.</ITEM>
</LIST></P>
<P>Princes are veni&s;on in Heaven.</P>
<P>Criticks are like bru&s;hers of Noble|mens cloaths.</P>
<PB N="69" REF="157">
<P>He is a great Necromancer, for he asks coun&s;ell of the Dead: <HI>i.e.</HI> books.</P>
<P>A man is known to be mortal by two things, Sleep and Lu&s;t.</P>
<P>Love without end, hath no end, &s;ays the Spaniard: meaning, if it were not begun on particular ends, it would la&s;t.</P>
<P>Stay a while, that we may make an end the &s;ooner.</P>
<P>Pre&s;ents of love fear not to be ill ta|ken of &s;trangers.</P>
<P>To &s;eek the&s;e things is lo&s;t labour; Gee&s;e in an oyle pot, fat Hogs among Jews, and Wine in a fi&s;hing net.</P>
<P>Some men plant an opinion they &s;eem to erradicate.</P>
<P>The Philo&s;ophy of Princes is to dive into the Secrets of men, leaving the &s;e|crets of nature to tho&s;e that have &s;pare time</P>
<P>States have their conver&s;ions and pe|riods as well as naturall bodies.</P>
<P>Great de&s;ervers grow Intolerable pre|&s;umers.</P>
<P>The love of money and the love of learning rarely meet.</P>
<P>Tru&s;t no friend with that you need fear him if he were your enemy.</P>
<P>Some had rather lo&s;e their friend, then their Je&s;t</P>
<PB N="70" REF="158">
<P>Marry your daughters betimes, le&s;t they marry them&s;elves.</P>
<P>Souldiers in peace, are like chimneys in &s;ummer.</P>
<P>Here is a talk of the Turk and the Pope, but my next neighbour doth me more harm then either of them both.</P>
<P>Civill Wars of <HI>France</HI> made a milli|on of Athei&s;ts, and 30000 Witches.</P>
<P>We Batchelors laugh and &s;hew our teeth, but you married men laugh till your hearts ake.</P>
<P>The Divell never a&s;&s;ailes a man, ex|cept he find him either void of know|ledge, or of the fear of God.</P>
<P>There is no body will go to hell for company.</P>
<P>Much money makes a Countrey poor, for it &s;ets a dearer price on every thing.</P>
<P>The vertue of a coward is &s;u&s;pition.</P>
<P>A man's de&s;tiny is alwayes dark.</P>
<P>Every man's cen&s;ure is fir&s;t moulded in his own nature.</P>
<P>Money wants no followers.</P>
<P>Your thoughts clo&s;e, and your coun|tenance loo&s;e.</P>
<P>Whatever is made by the hand of man, by the hand of man may be over|turned.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="prayer">
<PB N="171" REF="158">
<HEAD>The Authour's PRAYER before SERMON.</HEAD>
<P><HI>O</HI> Almighty and ever-living Lord God! Maje&s;ty, and Pow|er, and Brightne&s;&s;e, and Glo|ry! How &s;hall we dare to appear be|fore thy face, who are contrary to thee, in all we call thee? for we are dark|ne&s;&s;e, and weakne&s;&s;e, and filthine&s;&s;e, and &s;hame. Mi&s;ery and &s;in fill our days: yet art thou our Creatour, and we thy work: Thy hands both made us, and al&s;o made us Lords of all thy crea|tures; giving us one world in our &s;elves, and another to &s;erve us: then did'&s;t thou place us in Paradi&s;e, and <HI>wert</HI> proceeding &s;till on in thy Fa|vours, untill we interrupted thy Coun|&s;els, di&s;appointed thy Purpo&s;es, and &s;old our God, our glorious, our gracious God for an apple. O write it! O brand it in our foreheads for ever: for an apple once we lo&s;t our God, and &s;till
<PB N="172" REF="159"> lo&s;e him for no more; for money, for meat, for diet: But thou Lord, art patience, and pity, and &s;weetne&s;&s;e, and love; therefore we &s;ons of men are not con&s;umed. Thou ha&s;t exalted thy mercy above all things; and ha&s;t made our &s;alvation, not our puni&s;h|ment, thy glory: &s;o that then where &s;in abounded, not death, but grace &s;uper abounded; accordingly, when we had &s;inned beyond any help in heaven or earth, then thou &s;aide&s;t; Lo, I come! then did the Lord of life, un|able of him&s;elfe to die, contrive to do it. He took fle&s;h, he wept, he died; for his enemies he died; even for tho&s;e that derided him then, and &s;till de&s;pi&s;e him. Ble&s;&s;ed Saviour! ma|ny waters could not quench thy love! nor no pit overwhelme it. But though the &s;treams of thy bloud were currant through darkne&s;&s;e, grave, and hell; yet by the&s;e thy conflicts, and <HI>&s;eemingly</HI> hazards, did&s;t thou ari&s;e triumphant, and therein mad'&s;t us victorious.</P>
<PB N="173" REF="159">
<P>Neither doth thy love yet &s;tay here! for; this word of thy rich peace, and reconciliation, thou ha&s;t committed, not to Thunder, or Angels, but to &s;illy and &s;infull men: even to me, pardoning my &s;ins, and bidding me go feed the people of thy love.</P>
<P>Ble&s;&s;ed be the God of Heaven and Earth! who onely doth wondrous things. Awake therefore, my Lute, and my Viol! awake all my powers to glorifie thee! We prai&s;e thee! we ble&s;&s;e thee! we magnifie thee for ever! And now, O Lord! in the power of thy Victories, and in the wayes of thy Ordinances, and in the truth of thy Love, Lo, we &s;tand here, be&s;eech|ing thee to ble&s;&s;e thy word, wher-ever &s;poken this day throughout the uni|ver&s;all Church. O make it a word of power and peace, to convert tho&s;e who are not yet thine, and to confirme tho&s;e that are: particularly, ble&s;&s;e it in this thy own Kingdom, which thou ha&s;t made a Land of light, a &s;tore-hou&s;e
<PB N="174" REF="160"> of thy trea&s;ures and mercies: O let not our fooli&s;h and unworthy hearts rob us of the continuance of this thy &s;weet love: but pardon our &s;ins, and perfect what thou ha&s;t begun. Ride on Lord, becau&s;e of the word of truth, and meekne&s;&s;e, and righteou&s;ne&s;&s;e; and thy right hand &s;hall teach thee terrible things. E&s;pecially, ble&s;&s;e this portion here a&s;&s;embled together, with thy un|worthy Servant &s;peaking unto them: Lord Je&s;u! teach thou me, that I may teach them: Sanctifie, and inable all my powers, that in their full &s;trength they may deliver thy me&s;&s;age reverently, readily, faithfully, &amp; fruitfully. O make thy word a &s;wift word, pa&s;sing from the ear to the heart, from the heart to the life and conver&s;ation: that as the rain returns not empty, &s;o neither may thy word, but accompli&s;h that for which it is given. O Lord hear, O Lord for|give! O Lord, hearken, and do &s;o for thy ble&s;&s;ed Son's &s;ake, in who&s;e &s;weet and plea&s;ing words, we &s;ay, <HI>Our Fa|ther, &amp;c.</HI></P>
<PB N="175" REF="160">
<P>BLe&s;&s;ed be God! and the Father of all mercy! who continueth to pour his benefits upon us. Thou ha&s;t elected us, thou ha&s;t called us, thou ha&s;t ju&s;ti|fied us, &s;anctified, and glorified us: Thou wa&s;t born for us, and thou lived&s;t and died&s;t for us: Thou ha&s;t given us the ble&s;sings of this life, and of a better. O Lord! thy ble&s;sings hang in clu&s;ters, they come trooping upon us! they break forth like mighty waters on every &s;ide. And now Lord, thou ha&s;t fed us with the bread of life: &s;o man did eat Angel's food: O Lord, be&s;&s;e it: O Lord, make it health and &s;trength unto us: &s;till &s;triving &amp; pro&s;|pering &s;o long within us, untill our obe|dience <HI>reach</HI> thy mea&s;ure of thy love, who ha&s;t done for us as much as may be. Grant this dear Father, for thy Son's &s;ake, our only Saviour: To whom with thee, and the Holy Gho&s;t, three Per&s;ons, but one mo&s;t glorious, in|comprehen&s;ible God, be a&s;cribed all Ho|nour, and Glory, and Prai&s;e, ever. A|men.</P>
</DIV1>
<DIV1 TYPE="letter">
<PB N="176" REF="161">
<HEAD>M^r <HI>G. HERBERT, To</HI> Ma&s;ter <HI>N.F.</HI> upon the Tran&s;lation of <HI>VALDESSO.</HI></HEAD>
<P>MY dear and de&s;erving Bro|ther, your <HI>Valde&s;&s;o</HI> I now return with many thanks, and &s;ome notes; in which perhaps you will di&s;over &s;ome care, which I forbear not in the mid&s;t of my griefes; fir&s;t, for your &s;ake, becau&s;e I would do nothing negligently that you commit unto me: &s;econdly,
<PB N="177" REF="161"> for the Authour's &s;ake, whom I conceive to have been a true &s;ervant of God; and to &s;uch, and all that is theirs, I owe diligence: Thirdly, for the Churches &s;ake, to whom by printing it, I would have you con|&s;ecrate it. You owe the Church a debt, and God hath put this into your hands, (as he &s;ent the fi&s;h with money to Saint <HI>Peter,</HI>) to di&s;charge it: happily al&s;o with this, (as his thoughts are fruitfull,) intending the honour of his &s;ervant the Au|thour, who being ob&s;cured in his own Countrey, he would have to flouri&s;h in this Land of light, and Region of the Go&s;pel, among his cho&s;en. It is true, there are &s;ome things which I like not in him, as my fragments will expre&s;&s;e, when you read them; neverthele&s;&s;e, I wi&s;h you by all means to publi&s;h it, for the&s;e three eminent things ob&s;ervable therein: Fir&s;t, that God in the mid&s;t of Popery &s;hould open the eys
<PB N="178" REF="162"> of one to under&s;tand and expre&s;&s;e &s;o clearly and excellently the in|tent of the Go&s;pel, in the acceptati|on of Chri&s;t's righteou&s;ne&s;&s;e, (as he &s;heweth through all his con&s;ide|rations,) a thing &s;trangely buried and darkned by the Adver&s;aries, and their great &s;tumbling block. Secondly, the great honour and reverence, which he every where bears towards our great Ma&s;ter, and Lord, concluding every con|&s;ideration almo&s;t with his holy Name, and &s;etting his merit forth &s;o piou&s;ly; for which I do &s;o love him, that were there nothing el&s;e, I would print it, that with it the honour of my Lord might be pub|li&s;hed. Thirdly, the many pious rules of ordering our life, about mortification, and ob&s;ervation of God's Kingdome within us, and the working thereof, of which he was a very diligent ob&s;erver. The&s;e three things are very eminent in
<PB N="179" REF="162"> the Authour, and over-weigh the defects, as I conceive, towards the publi&s;hing thereof.</P>
<CLOSER><DATELINE><HI>From</HI> BEMMERTON <HI>near SALISBURY,</HI>
<DATE>Septemb. 29. 1632.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="poems">
<PB N="180" REF="163">
<DIV2 TYPE="poem">
<HEAD>In Honorem Illu&s;tri&s;&s;imi Domini FRANCISCI de VERULAMIO Vice-comitis S^t^i Albani, Po&s;t Editam ab eo In&s;taur. Mag.</HEAD>
<L>QUis i&s;te tandem? non enim vultu ambulat</L>
<L>Quotidiano. Ne&s;cis ignare? audies,</L>
<L>Dux Nationum; voritatis Pontifex;</L>
<L>Inductionis Dominus; &amp; Verulamii;</L>
<L>Rerum Magi&s;ter unicus, at non Artium:</L>
<L>Profunditatis Pinus, atque Elegantiae:</L>
<L>Naturae Aru&s;pex intimus: Philo&s;ophiae</L>
<L>Aerarium. Seque&s;ter Experientiae,</L>
<L>Speculationi&s;que: Aequitatis Signifer:</L>
<L>Scientiarum &s;ub pupillari &s;tatu</L>
<L>Degentium olim Emancipator: luminis</L>
<L>Promus: Fugator Idolum, atque Nubium:</L>
<L>Collega Solis: Quadra Certitudinis:</L>
<L>Sophi&s;matum Ma&s;tix: Brutus Literarius,</L>
<L>Authoritatis exuens Tyrannidem:</L>
<L>Rationis &amp; Sen&s;us &s;tupendus Arbiter;</L>
<L>Repumicator mentis: Atlas Phy&s;icus,</L>
<L>Alcide &s;uccumbente <HI>STAGIRITICO:</HI></L>
<L>Columba Noae, quae in vetu&s;tate Artibus</L>
<L>Nullum locum, requi&ecirc;mve cernens, prae&s;titit</L>
<L>Ad &s;e &s;u&aacute;mque Matris Arcam regredi.</L>
<L>Subtilitatis terebra; Temporis nepos</L>
<L>Ex veritate Matre: Mellis Alveus:</L>
<L>Mund&iacute;que &amp; Animarum, Sacerdos unicus:</L>
<L>Secur&iacute;que Errorum: &iacute;nque Natalibus</L>
<PB N="181" REF="163">
<L>Granum Sinapis, acre aliis, cre&s;cens &s;ibi.</L>
<L>O me prope La&s;&s;um; Juv<GAP DESC="illegible" REASON="blotted" EXTENT="1+ letters">te Po&s;teri.</L>
<BIBL><HI>GEOR. HERBERT Orat. Pub. in Academ. Cantab.</HI></BIBL>
</DIV2>
<DIV2 TYPE="poem">
<HEAD>In Obitum Incomparabilis Vice-Comitis S^t^i Albani, Baronis VERULAMII.</HEAD>
<L>DUm longi lent&iacute;que gemis &s;ub pondere morbi,</L>
<L>Atque haeret dubio tabida vita pede</L>
<L>Quid voluit prudens fatum, jam &s;entio tandem:</L>
<L>Con&s;tat, <HI>Aptile</HI> uno te potui&s;&s;e mori:</L>
<L>Ut <HI>Flos</HI> hinc lacrymis, illinc <HI>Philomela</HI> querelis</L>
<L>Deducant <HI>Linguae</HI> funera &s;ola tuae.</L>
<BIBL><HI>G. HERBERT.</HI></BIBL>
</DIV2>
<DIV2 TYPE="poem">
<PB N="182" REF="164">
<HEAD>To Doctour <HI>Donne</HI> upon one of his Seales: The <HI>Anchor,</HI> and <HI>Christ.</HI></HEAD>
<HEAD TYPE="sub">In Sacram Anchoram Pi&s;catoris.</HEAD>
<LG>
<L>QUod Crux nequibat fixa, clavique additi</L>
<L>(Tenere Chri&s;tum &s;cilicei, ne a&s;cenderet)</L>
<L>Tu&iacute;ve Chri&s;tum devocans facundia</L>
<L>&V;ltra loquendi Tempus; addit Anchora:</L>
<L>Nec hoc abund&egrave; e&s;t tibi, ni&s;i certae Anchorae</L>
<L>Addas Sygillum: nemp&egrave; Symbolum &s;uae</L>
<L>Tibi dedit Unda &amp; Terra certitudinis</L>
<L>Quondam fo&s;&s;us Amor loquens Amato</L>
<L>Tot &amp; tanta loquens Amica; &s;crip&s;it</L>
<L>Tandem &amp; fe&s;&s;a manus, dedit Sigillum.</L>
</LG>
<LG>
<L>Suavis erat, qui &s;cripta, dolens, lacerando recludi</L>
<L>Sancti&ugrave;s in Regno magni credebat Amoris</L>
<L>(In quo fas u hil e&s;t rumpi) donare Sigillum.</L>
<L>Munde fluas fugi<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">&s;que licet, nos no&s;tr&aacute;que fixi;</L>
<L>Deridet motus &s;ancta Catena tuos.</L>
</LG>
<BIBL><HI>G. HERBERT.</HI></BIBL>
</DIV2>
</DIV1>
<DIV1 TYPE="proverbs">
<PB N="183" REF="164">
<HEAD>An Addition of <HI>APO|THEGMES</HI> by Seve|rall Authours.</HEAD>
<P>LEVVIS the 9^t^h of <HI>France,</HI> being asked by what &s;tile he would be called, &s;aid, <HI>Lewis of Poy&s;&s;y.</HI> Reply was made, There were other places of greater renown, and where he had obtained famous Victories. No, &s;aid he, I de&s;ire to be called <HI>Lewis</HI> of <HI>Poy&s;&s;y,</HI> becau&s;e there I got the mo&s;t glorious victo|ry that ever I had; <HI>For there I over|came the Divell:</HI> meaning that he was chri&s;tned there.</P>
<P><HI>Byas</HI> was in a great Tempe&s;t, and with him there were di&s;&s;olute fel|lowes, calling upon their Gods; but <HI>Byas &s;aid, Peace, peace, let them not know you are here.</HI></P>
<PB N="184" REF="165">
<P>When <HI>Crae&s;us</HI> for his glory &s;hew|ed <HI>Solon</HI> great trea&s;ure of gold&punc; <HI>Solon</HI> &s;aid unto him, If another come that hath better iron then you, he will be Ma&s;ter of all this gold.</P>
<P><HI>Ger&s;on</HI> brings in a <HI>French</HI> man a&s;|king another man, <HI>Quot annos habes,</HI> an u&s;uall Latine phra&s;e when we ask after ones age. The man replyes, <HI>I am of no years at all, but death hath forborn me this fifty.</HI></P>
<P>An holy man in the primitive times being ask'd how long he had lived, an&s;wered, <HI>A few years to God, but forty or fifty among gnats and flies.</HI></P>
<P><HI>Hanno</HI> the <HI>Carthaginian</HI> was &s;ent Commi&s;&s;ioner by the State after the &s;econd <HI>Carthaginian</HI> War, to <HI>Rome,</HI> to &s;upplicate for peace, and in the end obtained it: yet one of the &s;har|per Senators &s;aid, You have often broke with us the peaces whereunto you have been &s;worn; I pray by what gods will you &s;wear? <HI>Han|no</HI> an&s;wered, <HI>By the &s;ame Gods that
<PB N="185" REF="165"> have puni&s;hed the former perjury &s;o &s;everely.</HI></P>
<P>Sir <HI>Thomas Moor</HI> had only daugh|ters at fir&s;t, and his wife did ever pray for a boy; at la&s;t he had a boy, which after at man's years pro|ved &s;imple. Sir <HI>Thomas</HI> &s;aid to his wife, <HI>Thou prayed&s;t &s;o long for a boy, that he will be a boy as long as he lives.</HI></P>
<P>When Queen <HI>Elizabeth</HI> had ad|vanced <HI>Raleigh,</HI> &s;he was one day playing on the Virginals, and my Lord of <HI>Oxford,</HI> and another Noble|man &s;tood by: It fell out &s;o, that the ledge before the Jacks was ta|ken away, &s;o as the Jacks were &s;een. My Lord of <HI>Oxford,</HI> and the other Noble-man &s;miled, and a little whi&s;|pered; the Queen marked it, and would needs know what the matter was: My Lord of <HI>Oxford</HI> an&s;we|red; that they &s;miled to &s;ee that when <HI>Jacks</HI> went up, heads went down.</P>
<PB N="186" REF="166">
<P>When the <HI>Engli&s;h</HI> were beaten out of <HI>France,</HI> and the Town of <HI>Callice</HI> was lo&s;t, an <HI>Engli&s;h</HI> Cap|tain being jear'd by a <HI>French</HI> man, and asked, When will you come a|gain? an&s;wered, <HI>O Sir, when the Sins of France are greater then the Sins of England, then we come a|gain.</HI></P>
<P>The <HI>Spani&s;h</HI> Fryer u&s;ed to &s;ay there were but few Princes in hell: His rea&s;on was, becau&s;e there were but few.</P>
<P><HI>Ignatius Loyola</HI> u&s;ed to &s;ay, when he heard a clock &s;trike, <HI>There's one hour more that I have to an&s;wer to God for.</HI></P>
<P>It was a Speech of Sir <HI>Thomas Moor,</HI> He would not pin his faith on another man's &s;leeve, becau&s;e he did not know whither he might car|ry it.</P>
<P>Bi&s;hop <HI>Latimer</HI> &s;aid in a Sermon at Court, that he had heard great &s;peech that the King was poor, and
<PB N="187" REF="166"> many wayes were propounded to make him rich: for his part, he had thought of one, which was, that they &s;hould help the King to &s;ome good Office, for all his Officers grew rich.</P>
<P>Sir <HI>Amias Paulet</HI> when he &s;aw too much ha&s;t in any matter, was wont to &s;ay, Stay a while, that we may make an end the &s;ooner.</P>
<P>Queen <HI>I&s;abel</HI> of <HI>Spain</HI> would &s;ay, Who&s;oever has a good pre&s;ence, and a good fa&s;hion, carries Letters of Recommendation.</P>
<P>Upon Alienation of Church-Lands, (at the Reformation in <HI>Gene|va) Calvin</HI> u&s;ed to &s;ay, <HI>I &s;ee we have taken the pur&s;e from Judas, and given it to the Divell.</HI></P>
<P>The Lord <HI>Burleigh</HI> was u&s;ed to &s;ay, It was in the choice of a wife, as in a project of war, wherein to erre but once, was to be undon for ever. And he advi&s;ed his &s;on not to take a wife without a portion, be|cau&s;e
<PB N="188" REF="167"> a man can buy nothing in the Market without money.</P>
<P>Sir <HI>Walter Raleigh</HI> was wont to &s;ay of the Ladies of Queen <HI>Elizabeth's</HI> Privy-Chamber, and Bed-Cham|ber, <HI>They were like witches, They could do hurt, but they could do no good.</HI></P>
<P>Ma&s;ter <HI>Marbury the Preacher</HI> would &s;ay, That God was faine to deale with wicked men, as men do with frisking Jades in a pa&s;ture, that can|not take them up till they get them to a gate; &s;o wicked men will not be taken up till the hour of death.</P>
<P>No Countrey can be called rich, wherein there is warre; as in the Low-Countries: there is much mo|ney, but the Souldiers have it in pay from the Governours: the Boores have it for victuals of the Souldiers: the Governours have it from them again in taxes: &s;o there is no center, no honour.</P>
<P><HI>K. James</HI>'s <HI>Apotheg.</HI></P>
<P>A certain Prie&s;t having to do with
<PB N="189" REF="167"> a great man that was re&s;olute in &s;in, yet de&s;irous of ab&s;olution, and per|ceiving that he did not under&s;tand the Latine tongue; in &s;tead of ab&s;ol|ving him, &s;aid as followeth, <HI>Domi|nus no&s;ter Je&s;us Chri&s;tus te ab&s;olvat, &s;i vult; &amp; remittat tibi peccata tua, quod ego non credo; &amp; perducat te ad vitam aeternam, quod e&s;t impo&s;|&s;ibile.</HI></P>
<P>There was one that died greatly in debt: when it was reported in &s;ome company where divers of his Cre|ditors were, that he was dead, one began to &s;ay, In good faith, then he hath carried 500 Duckats of mine with him: and another of them &s;aid, and 200 of mine: and &s;ome others &s;pake of &s;everall &s;ummes of theirs: whereupon, one that was among&s;t them &s;aid, Well, I &s;ee now, <HI>that though a man cannot carry any of his own with him into the other world, yet he may carry other mens.</HI></P>
<P>Some &s;ay, that <HI>Bellarmine's</HI> works
<PB N="190" REF="168"> are &s;o con&s;tant to them&s;elves, as if he had written them in two hours.</P>
<P>A <HI>Spaniard</HI> was cen&s;uring to a <HI>French</HI> Gentleman the want of de|votion among&s;t the <HI>French:</HI> in that whereas in <HI>Spain,</HI> when the Sa|crament goes to the &s;ick, any that meets with it turns back, and waits upon it to the hou&s;e whether it goes: But in <HI>France</HI> they onely do reve|rence, and pa&s;&s;e by. But the <HI>French</HI> Gentleman an&s;wered him, There is rea&s;on for it, for here with us, Chri&s;t is &s;ecure among&s;t his friends; but in <HI>Spain</HI> there be &s;o many <HI>Jewes</HI> and Marano's, that it is not ami&s;&s;e for him to have a convoy.</P>
<P>There was a Gentleman that came to the Tilt all in Orange Tawney, and ran very ill, the next day he came all in green, and ran wor&s;e; one of the lookers on asked the other, What's the rea&s;on this Gentleman changeth his colours? The other an&s;wered, <HI>Sure, becau&s;e it may be re|ported,
<PB N="191" REF="168"> that the Gentleman in the green, ran wor&s;e than the Gentleman in the Orange Tawney.</HI></P>
<P>Sir <HI>Thomas Moor,</HI> the day before he was beheaded, had a Barber &s;ent to him, becau&s;e his hair was long, which would make him more com|mi&s;erable with the people: The Barber came to him, and asked him, Whether he would be plea&s;ed to be trimmed? In good faith, hone&s;t Fellow, &s;aid Sir <HI>Tho|mas, The King and I have a &s;uit for my head, and till the Title be cleared, I will do no co&s;t on it.</HI></P>
<P><HI>Co&s;mus D.</HI> of <HI>Florence,</HI> was wont to &s;ay of perfidious friends, That <HI>we read, that we ought to forgive our enemies; but we do not read, that we ought to forgive our friends.</HI></P>
<P>Bi&s;hop <HI>Laud</HI> &s;aid, that &s;ome hy|pocrites, and &s;eeming mortified men that held down their heads, were like little Images that they place in the very bowing of the Vaults of Chur|ches,
<PB N="192" REF="169"> that look as if they held up the Church, and yet are but puppets.</P>
<P><HI>Ca&s;aubon</HI> would &s;ay, <HI>A day, an hour, a moment, is enough to over|turn that which was thought to be founded and rooted in Adamant.</HI></P>
<P>The <HI>Italians</HI> &s;aying may well be applied to poor <HI>England, I was well, I would be better; I took phy&s;ick, and I died.</HI></P>
<P>Sir <HI>Francis Bacon</HI> being ask'd by King <HI>James,</HI> his opinion of the <HI>French</HI> Emba&s;&s;adour, (at that time come o|ver) &s;aid, He was a proper Gentle|man: yea, &s;aid the King, but what do you think of his head-piece. Sir, &s;aid <HI>Bacon, It is many times with tall men, as with tall hou&s;es, where the uppermo&s;t room is wor&s;t furni&s;hed.</HI></P>
<P>Sir <HI>Francis Bacon</HI> was u&s;ed to &s;ay, when he heard of a Scholers death, he was &s;orry, becau&s;e <HI>it was long before they were made Scholers, and there were &s;o many marr'd in the making.</HI></P>
<PB N="193" REF="169">
<P>It was Sir <HI>Henry Wotton's</HI> &s;aying, <HI>Pruritus di&s;putandi fit Eccle&s;iarum &s;cabies.</HI></P>
<P>And at another time, thus,</P>
<P><HI>Henricus Wottonius Anglo-Cantianus, Thomae Optimi Viri Fi|lius, natu minimus, &agrave; Sereni&s;simo Ja|cobo</HI> 1, <HI>Magnae Brittanniae, &amp;c. Rege, in Eque&s;trem Titulum a&s;citus; eju&s;demque ter ad Rempub. Venetam Legatus Ordinarius; &s;emel ad con|faederatarum Provinciarum Ordines in Juliacen&s;i Negotio; bis ad Ca|rolum Emmanuelem Subaudiae Ducem; &s;emel ad unitos Superioris Germaniae Principes in Conventu Heilbrunnen&s;i; po&s;tremo ad Archiducem Leopoldum Ducem Wirtenbergen&s;em, Civitates Imperiales, Argentinam Ulmamque, &amp; ip&s;um Romanorum Imperatorem Ferdinandum</HI> II. <HI>Legatus extraor|dinarius; Tandem hoc didicit,</HI>
<Q>ANIMAS SAPIENTI|ORES FIERI QUIE|SCENDO.</Q></P>
<PB N="194" REF="170">
<P>One &s;aid of the Sectaries that pre|tend much to Scripture, <HI>They were like Po&s;ts, that bring truth in their letters, and lies in their mouthes.</HI></P>
<P>It was &s;aid by one, That Athei&s;ts in affliction, like blind beggars, are forc'd to ask, though they know not of whom.</P>
<P>After a great fight, there came to the Camp of <HI>Gon&s;alvo,</HI> the great Captain, a Gentleman, proudly hor&s;ed and armed; <HI>Diego de Mendo|za</HI> ask'd the great Captain, Who's this? who an&s;wered, <HI>'Tis S^t Ermyn, that never appears but after a &s;torm.</HI></P>
<TRAILER>FINIS.</TRAILER>
<PB REF="170">
</DIV1>
</BODY>
</TEXT>
</GROUP>
</EEBO>
</ETS>
