Table-talk, being discourses of John Seldon, Esq or his sense of various matters of weight and high consequence, relating especially to religion and state. Selden, John, 1584-1654. 1696 Approx. 218 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A59095 Wing S2438 ESTC R3639 12186283 ocm 12186283 55794 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59095) Transcribed from: (Early English Books Online ; image set 55794) Images scanned from microfilm: (Early English books, 1641-1700 ; 898:8) Table-talk, being discourses of John Seldon, Esq or his sense of various matters of weight and high consequence, relating especially to religion and state. Selden, John, 1584-1654. The second edition. [10], 192, [1] p. Printed for Jacob Tonson ... and Awnsham and John Churchill ..., London : 1696. Reproduction of original in Bodleian Library. Table of contents: p. [7]-[10] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church and state -- Great Britain. 2004-09 TCP Assigned for keying and markup 2004-10 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Table-Talk : BEING THE DISCOURSES OF John Selden , Esq OR HIS SENSE of various MATTERS of Weight and high Consequence ; Relating especially to Religion and State. Distingue Tempora . The Second Edition . LONDON , Printed for Jacob Tonson , at the Judge's Head near the Inner-Temple Gate in Fleetstreet ; and Awnsham and John Churchill , at the Black Swan in Pater-Noster-Row , 1696. To the Honourable Mr. Justice Hales , One of the JUDGES OF THE Common-Pleas ; And to the much Honoured Edward Heywood , John Vaughan , AND Rowland Jewks Esquiers . Most worthy Gentlemen , WEre you not Executors to that Person , who ( while he liv'd ) was the Glory of the Nation ; yet I am Confident any thing of his would find Acceptance with you , and truly the Sense and Notion here is wholly his , and most of the Words . I had the opportunity to hear his Discourse twenty Years together , and lest all those Excellent things that usually fell from him might be lost , some of them from time to time I faithfully committed to Writing , which here digested into this Method , I humbly present to your Hands ; you will quickly perceive them to be his by the familiar Illustrations wherewith they are set off , and in which way you know he was so happy , that with a marvelous delight to those that heard him ) he would presently convey the highest Points of Religion , and the most important Affairs of State to an ordinary apprehension . In reading be pleas'd to distinguish Times , and in your Fancy carry along with you , the When and the Why , many of these things were spoken ; this will give them the more Life , and the smarter Relish . 'T is possible the Entertainment you find in them , may render you the more inclinable to pardon the Presumption of Your most Obliged and most Humble Servant RI. MILWARD . THE TABLE . ABbies , Priories , page 1 Articles , 3 Baptism , 4 Bastard , 5 Bible , Scripture , 6 Bishops before the Parliament , 11 Bishops in the Parliament , 13 Bishops out of the Parliament , 19 Books , Authors , 25 Canon-Law , Ceremony , 27 Chancellour , 28 Changing Sides , 29 Chrismas , 30 Christians , 31 Church , 32 Church of Rome , 34 Churches , City , 35 Clergy , 36 High Commission , House of Commons , 38 Confession , 39 Competency , 40 Great Conjunction , Conscience . 41 Consecrated Places , 43 Contracts , 44 Council , 45 Convocation , Creed , 46 Damnation , 47 Devils , 48 Self-Denial , 51 Duel , 52 Epitaph , 53 Equity , 54 Evil Speaking , 55 Excommunication , 56 Faith and Works , 59 Fasting-Days , 60 Fathers and Sons , Fines , 61 Free-will , Fryers . 62 Friends , Genealogy of Christ , 63 Gentlemen , 64 Gold , Hall , 65 Hell , 66 Holy-Days , 67 Humility , 68 Idolatry , Jews , 69 Invincible Ignorance , Images , 70 Imperial Constitutions , Imprisonment , 72 Incendiaries , Independency , 73 Things Indifferent , Publick Interest , 75 Humane Invention , Judgments , 76 Judge , 77 Juggling , Jurisdiction , 78 Jus Divinum , King , 79 King of England , 81 The King , 84 Knights Service , 86 Land , Language , 87 Law , 88 Law of Nature , 90 Learning , 91 Lecturers , Libels , 93 Liturgy , Lords in the Parliament , 94 Lords before the Parliament . 95 Marriage , 97 Marriage of Cosin Germans , 98 Measure of things , 99 Difference of Men , Minister , Divine , 100 Money , 107 Moral Honesty , 108 Mortage , Number , 109 Oaths , 110 Oracles , 113 Opinion , 114 Parity , Parliament , 116 Parson , 119 Patience , Peace , 120 Penance , People , 121 Pleasure , 122 Philosophy , 124 Poetry , 125 Pope , 127 Popery , 130 Power , State , 131 Prayer , 134 Preaching , 137 Predestination , 144 Preferment , 145 Praemunire , Prerogative , 148 Presbytery , 149 Priest of Rome , 151 Prophecies , 152 Proverbs , Question , 153 Reason , 154 Retaliation , Reverence 155 Non Residency , 156 Religion , 157 Sabboth , 163 Sacrament , Salvation , 164 State , 165 Superstition , Subsidies , 166 Simony , Ship-Money , 167 Synod Assembly , 158 Thanksgiving , Tythes , 171 Trade , 174 Tradition , Transubstantiation , 175 Traitor , Trinity , 176 Truth , 177 Trial , 178 University , 179 Vows . 180 Usury , Pious Uses , 181 War , 182 Witches , Wife , 186 Wisdom , 187 Wit , 188 Women , 189 Year 190 Zelots . 192 THE DISCOURSES OF John Selden , Esq Abbies , Priories , &c. 1. THE unwillingness of the Monks to part with their Land , will fall out to be just nothing , because they were yielded up to the King by a Supream Hand , ( viz. ) a Parliament . If a King conquer another Country , the People are loath to lose their Lands , yet no Divine will deny , but the King may give them to whom he please . If a Parliament make a Law concerning Leather , or any other Commodity , you and I for Example are Parliament-Men , perhaps in respect to our own private Interest , we are against it , yet the major Part conclude it , we are then in volv'd , and the Law is good . 2. When the Founder of Abbies laid a Curse upon those that should take away those Lands , I would fain know what Power they had to curse me ; 'T is not the Curses that come from the Poor , or from any Body , that hurt me , because they come from them , but because I do something ill against them that deserves God should curse me for it . On the other side , 't is not a Man's blessing me that makes me blessed , he only declares me to be so , and if I do well I shall be blessed , whether any bless me or not . 3. At the time of Dissolution , they were tender in taking from the Abbots and Priors their Lands and their Houses , till they surrendred them ( as most of them did ) indeed the Prior of St. John's , Sir Richard Weston , being a stout Man , got into France , and stood out a whole Year , at last submitted , and the King took in that Priory also , to which the Temple belonged , and many other Houses in England , they did not then cry no Abbots , no Priors , as we do now no Bishops , no Bishops . 4. Henry the Fifth put away the Friars , Aliens , and seized to himself 100000 l. a Year , and therefore they were not the Protestants only that took away Church Lands . 5. In Queen Elizabeths time , when all the Abbies were pulled down , all good Works defaced , then the Preachers must cry up Justification by Faith , not by good Works . Articles . 1. THE nine and thirty Articles are much another thing in Latin , ( in which Tongue they were made ) than they are translated into English ; they were made at three several Convocations , and confirmed by Act of Parliament six or seven Times after . There is a Secret concerning them : Of late Ministers have subscribed to all of them , but by Act of Parliament that confirm'd them , they ought only to subscribe to those Articles which contain matter of Faith , and the Doctrine of the Sacraments , as appears by the first Subscriptions . But Bisho● Bancroft ( in the Convocation held in King Jame's days ) he began it , that Ministers should subscribe to three Things , to the King's Supremacy , to the Common-Prayer , and to the Thirty Nine Articles ; many of them do not contain matter of Faith. Is it matter of Faith how the Church should be govern'd ? Whether Infants should be baptized ? Whether we have any Property in our Goods ? &c. Baptism . 1. 'T Was a good way to persuade Men to be christned , to tell them that they had a Foulness about them , viz. Original Sin , that could not be washed away but by Baptism . 2. The Baptising of Children with us , does only prepare a Child against he comes to be a Man , to understand what Christianity means . In the Church of Rome , it has this Effect , it frees Children from Hell. They say they go into Limbus Infantum . It succeeds Circumcision , and we are sure the Child understood nothing of that at eight Days old ; why then may not we as reasonably baptise a Child at that Age ? in England of late years I ever thought the Parson baptiz'd his own Fingers rather than the Child . 3. In the Primitive Times they had God-fathers to see the Children brought up in the Christian Religion , because many times , when the Father was a Christia● the Mother was not , and sometimes , when the Mother was a Christian , the Father was not , and therefore they made choice of two or more that were Christians , to see their Children brought up in that Faith. Bastard . 1. 'T IS said the 23d . of Deuteron . 2. [ A Bastard shall not enter into the Congregation of the Lord , even to the tenth Generation . ] Non ingredietur in Ecclesiam Domini , he shall not enter into the Church . The meaning of the Phraise is , he shall not marry a Jewish Woman . But upon this grosly mistaken ; a Bastard at this Day in the Church of Rome , without a Dispensation , cannot take Orders ; the thing haply well enough where 't is so settled ; but 't is upon a Mistake , ( the Place having no reference to the Church ) appears plainly by what follows at the third Verse [ An Ammonite or Moabite shall not enter into the Congregation of the Lord , even to the tenth Generation . ] Now you know with the Jews an Ammonite or a Moabite could never be a Priest ; because their Priests were born so , not made . Bible , Scripture . 1. 'T IS a great Question how we know Scripture to be Scripture , whether by the Church , or by Man's private Spirit : Let me ask you , how I know any thing ? how I know this Carpet to be green ? First , because some body told me it was green ; that you call the Church in your Way . Then after I have been told it is green , when I see that Colour again , I know it to be green , my own Eyes tell me it is green , that you call the private Spirit . 2. The English Translation of the Bible is the best Translation in the World , and renders the Sense of the Original best , taking in for the English Translation , the Bishop's Bible as well as King James's . The Translation in King James's time took an excellent way . That Part of the Bible was given to him who was most excellent in such a Tongue ( as the Apocrypha to Andrew Downs ) and then they met together , and one read the Translation , the rest holding in their Hands some Bible , either of the learned Tongues , or French , Spanish , Italian , &c. if they found any Fault , they spoke ; if not he read on . 3. There is no Book so translated as the Bible for the purpose . If I translate a French Book into English , I turn it into English Phrase , not into French English [ Il fait froid ] I say 't is cold , not , it makes cold ; but the Bible is rather translated into English Words than into English Phrase . The Hebraisms are kept , and the Phrase of that Language is kept : As for Example , [ He uncover'd her Shame ] which is well enough , so long as Scholars have to do with it ; but when it comes among the Common People , Lord , what Jeer do they make of it ! 4. Scrutamini Scripturas . These two Words have undone the World ; because Christ spake it to his Disciples ; therefore we must all , Men , Women and Children , read and interpret the Scripture . 5. Henry the Eighth made a Law , that all Men might read the Scripture , except Servants ; but no Woman , except Ladies and Gentlewomen , who had Leisure and might ask somebody the Meanning . The Law was repeal'd in Edward the Sixth's Days . 6. Lay-men have best interpreted the hard Places in the Bible , such as Johannes Picus , Scaliger , Grotius , Salmansius , Heinsius , &c. 7. If you ask which of Erasmus , Beza , or Grotius did best upon the New Testament , 't is an idle Question : For they all did well in their Way . Erasmus broke down the first Brick , Beza added many things , and Grotius added much to him , in whom we have either something new , or something heighten'd , that was said before , and so 't was necessary to have them all three . 8. The Text serves only to guess by , we must satisfie our selves fully out of the Authors that liv'd about those times . 9. In interpreting the Scripture , many do as if a Man should see one have ten Pounds which he reckon'd by 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. meaning four was but four Unites , and five sive Unites , &c. and that he had in all but ten Pounds ; the other that sees him , takes not the Figures together as he doth , but picks here and there , and thereupon reports , that he hath five Pounds in one Bag , and six Pounds in another Bag , and nine Pounds in another Bag , &c. when as in truth he hath but ten Pounds in all . So we pick out a Text here and there to make it serve our turn ; whereas if we take it altogether , and consider'd what went before , and what followed after , we should find it meant no such thing . 10. Make no more Alegories in Scripture than needs must , the Fathers were too frequent in them , they indeed before they fully understood the literal Sense , look'd out for an Alegory . The Folly whereof you may conceive thus : Here at the first sight appears to me in my Window a Glass and a Book ; I take it for granted , 't is a Glass and a Book , thereupon I go about to tell you what they signifie ; afterwards upon nearer view , they prove no such thing ; one is a Box made like a Book , the other is a Picture made like a Glass where 's now my Alegory ? 11. When Men meddle with the literal Text , the Question is , where they should stop : In this Case , a Man must venture his Discretion and do his best to satisfie himself and others in those Places where he doubts , for although we call the Scripture the Word of God ( as it is ) yet it was writ by a Man , a mercenary Man , whose Copy , either might be false , or he might make it false : For Example , here were a thousand Bibles printed in England with the Text thus , [ Thou shalt commit Adultery ] the Word [ not ] left out ; might not this Text be mended ? 12. The Scripture may have more Senses besides the Literal ; because God understands all things at once ; but a Man's Writing has but one true Sense , which is that which the Author meant when he writ it . 13. When you meet with several Readings of the Text , take heed you admit nothing against the Tenets of your Church ; but do as if you were going over a Bridge , be sure you hold fast by the Rail , and then you may dance here and there as you please ; be sure you keep to what is settled , and then you may flourish upon your various Lections . 14. The Apocrypha is bound with the Bibles of all Churches that have been hitherto . Why should we leave it out ? The Church of Rome has her Apocrypha ( viz. ) Susanna and Bell and the Dragon , which she does not esteem equally with the rest of those Books that we call Apocrypha . Bishops before the Parliament . 1. A Bishop as a Bishop , had never any Ecclesiastical Jurisdiction : For as soon as he was Electus Confirmatus , that is , after the three Proclamations in Bow-Church , he might exercise Jurisdiction , before he was consecrated , not till then , he was no Bishop , neither could he give Orders . Besides , Suffragans were Bishops , and they never claim'd any Jurisdiction . 2. Anciently the Noble-Men lay within the City for Safety and Security . The Bishops Houses were by the Water-side , because they were held sacred Persons which no body would hurt . 3. There was some Sense for Commendams at first , when there was a Living void , and never a Clerk to serve it , the Bishops were to keep it till they found a fit Man , but now 't is a Trick for the Bishop to keep it for himself . 4. For a Bishop to preach , 't is to do other Folks Office , as if the Steward of the House should execute the Porter's or the Cook 's Place : 'T is his Business to see that they and all other about the House perform their Duties . 5. That which is thought to have done the Bishops hurt , is their going about to bring Men to a blind Obedience , imposing things upon them [ though perhaps small and well enough ] without preparing them , and insinuating into their Reasons and Fancies , every Man loves to know his Commander . I wear those Gloves ; but perhaps if an Alderman should command me , I should think much to do it : What has he to do with me ? Or if he has , peradventure I do not know it . This jumping upon things at first Dash will destroy all : To keep up Friendship , there must be little Addresses and Applications , whereas Bluntness spoils it quickly : To keep up the Hierarchy , there must be little Applications made to Men , they must be brought on by little and little : So in the Primitive Times the Power was gain'd , and so it must be continued . Scaliger said of Erasmus ; Si minor esse voluit , major fuisset . So we may say of the Bishops , Si minores esse voluerint , majores fuissent . 6. The Bishops were too hasty , else with a discreet Slowness they might have had what they aim'd at : The old Story of the Fellow , that told the Gentleman , he might get to such a Place , if he did not ride too fast , would have fitted their turn . 7. For a Bishop to cite an old Canon to strengthen his new Articles , is , as if a Lawyer should plead an old Statute that has been repeal'd God knows how long . Bishops in the Parliament . 1. BIshops have the same Right to sit in Parliament as the best Earls and Barons , that is , those that were made by Writ : If you ask one of them [ Arundel , Oxford , Northumberland ] why they sit in the House ? they can only say , their Fathers sate there before them , and their Grandfather before him , &c. And so say the Bishops , he that was a Bishop of this Place before me , sate in the House , and he that was a Bishop before him , &c. Indeed your latter Earls and Barons have it express'd in their Patents , that they shall be called to the Parliament . Objection , but the Lords sit there by Blood , the Bishops not . Answer , 'T is true , they sit not there both the same way , yet that takes not away the Bishops Right : If I am a Parson of a Parish , I have as much Right to my Gleab and Tithe , as you have to your Land which your Ancestors have had in that Parish Eight Hundred Years . 2. The Bishops were not Barons , because they had Baronies annex'd to their Bishopricks ( for few of them had so , unless the old ones , Canterbury , Winchester , Durham , &c. the new erected we are sure had none , as Glocester , Peterborough , &c. besides few of the Temporal Lords had any Baronies . ) But they are Barons , because they are called by Writ to the Parliament , and Bishops were in the Parliament ever since there was any mention , or sign of a Parliament in England . 3. Bishops may be judged by the Peers , tho' in time of Popery it never hapned , because they pretended they were not obnoxious to a secular Court ; but their way was to cry Ego sum Frater Domini Papae , I am Brother to my Lord the Pope , and therefore take not my self to be judged by you ; in this Case they impanell'd a Middlesex Jury , and dispatch'd the Business . 4. Whether may Bishops be present in Cases of Blood ? Answ. That they had a Right to give Votes , appears by this , always when they did go out , they left a Proxy , and in the time of the Abbots , one Man had 10 , 20 or 30 Voices . In Richard the Second's time , there was a Protestation against the Canons , by which they were forbidden to be present in Case of Blood. The Statute of 25th . of Henry the Eighth may go a great way in this Business . The Clergy were forbidden to use or cite any Canon &c. but in the latter End of the Statute , there was a Clause , that such Canons that were in usage in this Kingdom , should be in force till the thirty two Commissioners appointed should make others , provided they were not contrary to the King's Supremacy . Now the Question will be , whether these Canons for Blood were in use in this Kingdom or no ? the contrary whereof may appear by many Presidents in R. 3. and H. 7. and the beginning of H. 8. in which time there were more attainted than since , or scarce before : The Canons of Irregularity of Blood were never receiv'd in England , but upon pleasure . If a Lay-Lord was attainted , the Bishops assented to his Condemning , and were always present at the passing of the Bill of Attainder . But if a Spiritual Lord , they went out , as if they car'd not whose Head was cut off , so none of their own . In those Days , the Bishops being of great Houses , were often entangled with the Lords in Matters of Treason . But when d' ye hear of Bishop a Traytor now ? 5. You would not have Bishops meddle with Temporal Affairs , think who you are that say it . If a Papist , they do in your Church ; if an English Protestant , they do among you ; if a Presbyterian , where you have no Bishops , you mean your Presbyterian Lay-Elders , should meddle with temporal Affairs as well as Spiritual . Besides all Jurisdiction is Temporal , and in no Church , but they have some Jurisdiction or other . The Question then will be reduced to Magis and Minus ; They meddle more in one Church than in another . 6. Objection . Bishops give not their Votes by Blood in Parliament , but by an Office annext to them , which being taken away they cease to vote , therefore there is not the same Reason for them as for Temporal Lords . Answ. We do not pretend they have that Power the same Way , but they have a Right : He that has an Office in Westminster-Hall for his Life , the Office is as much his , as his Land is his that hath Land by Inheritance . 7. Whether had the inferior Clergy ever any thing to do in the Parliament ? Answ. No , no otherwise than thus , There were certain of the Clergy that used to assemble near the Parliament , with whom the Bishops , upon occasion might consult ( but there were none of the Convocation , as 't was afterwards settled , ( viz. ) the Dean , the Arch-Deacon , one for the Chapter , and two for the Diocess ) but it happened by continuance of time ( to save Charges and Trouble ) their Voices and the Consent of the whole Clergy were involved in the Bishops and at this Day the Bishops , Writs run , to bring all these to the Parliament , but the Bishops themselves stand for all . 8. Bishops were formerly one of these two Conditions , either Men bred Canonists and Civilians , sent up and down Ambassadors to Rome and other Parts , and so by their Merit came to that Greatness , or else great Noble Men's Sons , Brothers , and Nephews , and so born to govern the State : Now they are of a low Condition , their Education nothing of that way ; he gets a Living , and then a greater Living , and then a greater than that , and so comes to govern . 9. Bishops are now unfit to Govern , because of their Learning , they are bred up in another Law , they run to the Text for something done amongst the Jews that nothing concerns England ; 't is just as if a Man would have a Kettle , and he would not go to our Brazier to have it made , as they make Kettles , but he would have it made as Hiram made his Brass-work , who wrought in Solomon's Temple . 10. To take away Bishops Votes , is but the beginning to take them away ; for then they can be no longer useful to the King or State. 'T is but like the little Wimble , to let in the greater Anger . Objection . But they are but for their Life , and that makes them always go for the King as he will have them . Answer . This is against a Double Charity , for you must always suppose a bad King and bad Bishops . Then again , whether will a Man be sooner content , himself should be made a Slave , or his Son after him ? [ when we talk of our Children , we mean our selves , ] besides , they that have Posterity are more obliged to the King , than they that are only for themselves , in all the Reason in the World. 11. How shall the Clergy be in the Parliament , if the Bishops are taken away ? Answer . By the Laity , because the Bishops , in whom the rest of the Clergy are included , are sent to the taking away their own Votes , by being involv'd in the major Part of the House . This follows naturally . 12. The Bishops being put out of the House , whom will they lay the Fault upon now ? When the Dog is beat out of the Room , where will they lay the Stink ? Bishops out of the Parliament . 1. IN the beginning Bishops and Presbyters were alike , like the Gentlemen in the Country , whereof one is made Deputy Lieutenant , and another Justice of Peace , so one is made a Bishop , another a Dean ; and that kind of Government by Arch-bishops , and Bishops no doubt came in , in imitation of the Temporal Government , not Jure Divino . In time of the Roman Empire , where they had a Legatus , there they placed an Arch-Bishop , where they had a Rector , there a Bishop , that every one might be instructed in Christianity , which now they had received into the Empire , 2. They that speak ingeniously of Bishops and Presbyters , say , that a Bishop is a great Presbyter , and during the time of his being Bishop , above a Presbyter : as your President of the Colledge of Physicians , is above the rest , yet he himself is no more than a Doctor of Physick . 3. The Words [ Bishop and Presbyter ] are promiscuously used , that is confessed by all : and tho' the Word [ Bishop ] be in Timothy and Titus , yet that will not prove the Bishops ought to have a Jurisdiction over the Presbyter , tho' Timothy or Titus had by the Order that was given them : some Body must take care of the rest , and that Jurisdiction was but to Excommunicate , and that was but to tell them they should come no more into their Company . Or grant they did make Canons one for another , before they came to be in the State , does it follow they must do so when the State has receiv'd them into it ? What if Timothy had power in Ephesus , and Titus in Creet over the Presbyters ? Does it follow therefore the Bishops must have the same in England ? Must we be govern'd like Ephesus and Creet ? 4. However some of the Bishops pretend to be Jure Divino , yet the Practice of the Kingdom had ever been otherwise , for whatever Bishops do otherwise than the Law permits , Westminster-Hall can controul , or send them to absolve , &c. 5. He that goes about to prove Bishops Jure Divino , does as a Man that having a Sword , shall strike it against an Anvil , if he strikes it a while there , he may peradventure loosen it , tho' it be never so well riveted , 't will serve to strike another Sword ( or cut Flesh ) but not against an Anvel . 6. If you should say you hold your Land by Moses or God's Law , and would try it by that , you may perhaps lose , but by the Law of the Kingdom you are sure of it ; so may the Bishops by this Plea of Jure Divino lose all . The Pope had as good a Title by the Law of England as could be had , had he not left that , and claim'd by Power from God. 7. There is no Government enjoyn'd by Example , but by Precept ; it does not follow we must have Bishops still , because we have had them so long . They are equally mad who say Bishops are so Jure Divino that they must be continued , and they who say they are so Antichristian , that they must be put away , all is as the State pleases . 8. To have no Ministers , but Presbyters , 't is as in the Temporal State they should have no Officers but Constables . Bishops do best stand with Monarchy , that as amongst the Laity , you have Dukes , Lords , Lieutenants , Judges , &c. to send down the King's Pleasure to his Subjects ; so you have Bishops to govern the inferiour Clergy : These upon occasion may address themselves to the King , otherwise every Person of the Parish must come , and run up to the Court. 9. The Protestants have no Bishops in France , because they live in a Catholick Country , and they will not have Catholick Bishops ; therefore they must govern themselves as well as they may . 10. What is that to the purpose , to what End were Bishops Lands given to them at first ? you must look to the Law and Custom of the Place . What is that to any Temporal Lord's Estate , how Lands were first divided , or how in William the Conquerours Days ? And if Men at first were juggled out of their Estates , yet they are rightly their Successors . If my Father cheat a Man , and he consent to it , the Inheritance is rightly mine . 11. If there be no Bishops , there must be something else , which has the Power of Bishops , though it be in many , and then had you not as good keep them ? If you will have no half Crowns , but only single Pence , yet Thirty single Pence are half a Crown ; and then had you not as good keep both ? But the Bishops have done ill , 't was the Men , not the Function ; As if you should say , you would have no more Half-Crowns , because they were stolen , when the Truth is they were not stolen because they were Half Crowns , but because they were Mony , and light in a Thieves hand . 12. They that would pull down the Bishops and erect a new way of Government , do as he that pulls down an old House , and builds another in another Fashion ; there 's a great deal of Do , and a great deal of Trouble : the old Rubbish must be carried away , and new Materials must be brought ; Workmen must be provided , and perhaps the old one would have serv'd as well . 13. If the Parliament and Presbyterian Party should dispute , who should be Judge ? Indeed in the beginning of Queen Elizabeth , there was such a Difference , between the Protestants and Papists , and Sir Nicholas Bacon , Lord Chancellor , was appointed to be Judge , but the Conclusion was , the stronger Party carried it : For so Religion was brought into Kingdoms , so it has been continued , and so it may be cast out , when the State pleases . 14. 'T will be great Discouragement to Scholars , that Bishops should be put down : For now the Father can say to his Son , and the Tutor to his Pupil , Study hard , and you shall have Vocem & Sedem in Parliamento ; then it must be , Study hard , and you shall have a Hundred a Tear , if you please your Parish . Object . But they that enter into the Ministry for Preferment , are like Judas that look'd after the Bag. Answ. It may be so , if they turn Scholars at Judas's Age ; but what Arguments will they use to persuade them to follow their Books while they are young . Books , Authors . 1. THE giving a Bookseller his Price for his Books has this Advantage , he that will do so , shall have the Refusal of whatsoever comes to his Hand , and so by that means get many things , which otherwise he never should have seen . So 't is in giving a Bawd her Price . 2. In buying Books or other Commodities , 't is not always the best way to bid half so much as the Seller asks : witness the Country Fellow that went to buy two groat Shillings , they ask'd him three Shillings , and he bad them eighteen Pence . 3. They counted the Price of the Books ( Acts 19. 19. ) and found Fifty Thousand Pieces of Silver , that is so many Sextertii , or so many Three-half-pence of our Money , about Three Hundred Pound Sterling . 4. Popish Books teach and inform , what we know , we know much out of them . The Fathers , Church Story , Schoolmen , all may pass for Popish Books , and if you take away them , what Learning will you leave ? Besides who must be Judge ? The Customer or the Writer ? If he disallows a Book , it must not be brought into the Kingdom , then Lord have Mercy upon all Scholars . These Puritan Preachers , if they have any things good , they have it out of Popish Books , tho' they will not acknowledge it , for fear of displeasing the People : he is a poor Divine that cannot severe the Good from the Bad. 5. 'T is good to have Translations , because they serve as a Comment , so far as the Judgment of the Man goes . 6. In answering a Book , 't is best to be short , otherwise he that I write against will suspect I intend to weary him , not to satisfie him . Besides in being long I shall give my Adversary a huge Advantage , somewhere or other he will pick a Hole . 7. In quoting of Books , quote such Authors as are usually read , others you may read for your own Satisfaction , but not name them . 8. Quoting of Authors is most for matter of Fact , and then I write them as I would produce a Witness , sometimes for a free Expression , and then I give the Author his Due , and gain my self Praise by reading him . 9. To quote a Modern Dutch Man , where I may use a Clasic Author , is as if I were to justifie my Reputation , and I neglect all Persons of Note and Quality that know me , and bring the Testimonial of the Scullion in the Kitchen . Canon-Law . IF I would study the Canon-Law as it is used in England , I must study the Heads here in use , then go to the Practisers in those Courts where that Law is practised , and know their Customs , so for all the Study in the World. Ceremony . 1. CEremony keeps up all things ; 'T is like a Penny-Glass to a rich Spirit , or some excellent Water , without it the Water were spilt , the Spirit lost . 2. Of all People Ladies have no reason to cry down Ceremonies ; for they take themselves slighted without it . And were they not used with Ceremony , with Complements and Addresses , with Legs and Kissing of Hands , they were the pitifulest Creatures in the World ; but yet methinks to kiss their Hands after their Lips , as some do , is like little Boys , that after they eat the Apple , fall to the Paring , out of a Love they have to the Apple . Chancellour . 1. THE Bishop is not to sit with a Chancellor in his Court ( as being a thing either beneath him or beside him ) no more than the King is to sit in the King's-Bench when he has made a Lord-Chief-Justice . 2. The Chancellour govern'd in the Church , who was a Lay-man : And therefore 't is false which they charge the Bishops with , that they challenge sole Jurisdiction : For the Bishop can no more put out the Chancellor than the Chancellor the Bishop . They were many of them made Chancellors for their Lives , and he is the fittest Man to govern , because Divinity so overwhelms the rest . Changing Sides . 1. 'T IS the Tryal of a Man to see if he will change his side ; and if he be so weak as to change once , he will change again . Your Country Fellows have a way to try if a Man be weak in the Hams , by coming behind him and giving him a Blow unawares , if he bend once , he will bend again . 2. The Lords that fall from the King after they have got Estates , by base Flattery at Court , and now pretend Conscience , do as a Vintner , that when he first sets up , you may bring your Wench to his House , and do your things there ; But when he grows Rich , he turns conscientious , and will sell no Wine upon the Sabbath-day . 3. Colonel Goring serving first the one side and then the other , did like a good Miller that knows how to grind which way soever the Wind sits . 4. After Luther had made a Combustion in Germany about Religion , he was sent to by the Pope , to be taken off , and offer'd any Preferment in the Church , that he would make choice of : Luther answered , if he had offer'd half as much at first , he would have accepted it ; but now he had gone so far , he could not come back : In Truth he had made himself a greater thing than they could make him ; the German Princes courted him , he was become the Author of a Sect ever after to be call'd Lutherans . So have our Preachers done that are against the Bishops ; they have made themselves greater with the People than they can be made the other way ; and therefore there is the less Charity probably in bringing them off . Charity to Strangers is enjoyn'd in the Text ; by Strangers is there understood those that are not of our own Kin , Strangers to your Blood ; not those you cannot tell whence they come , that is , to be charitable to your Neighbours whom you know to be honest poor People . Christmass . 1. CHristmass succeeds the Saturnalia , the same time , the same number of Holy-days , then the Master waited upon the Servant like the Lord of Misrule . 2. Our Meats and our Sports ( much of them ) have Relation to Church-works . The Coffin of our Christmass-Pies in shape long , is in Imitation of the Cratch ; our chusing Kings and Queens on Twelfth-Night , hath reference to the three Kings . So likewise our eating of Fritters , whipping of Tops , roasting of Herrings , Jack of Lents , &c. they were all in Imitation of Church-works , Emblems of Martyrdom . Our Tansies at Easter have reference to the bitter Herbs ; tho' at the same time 't was always the Fashion for a Man to have a Gammon of Bacon , to shew himself to be no Jew . Christians . 1. IN the High-Church of Jerusalem , the Christians were but another Sect of Jews , that did believe the Messias was come . To be called , was nothing else , but to become a Christian , to have the Name of a Christian , it being their own Language : For among the Jews , when they made a Doctor of Law , 't was said he was called . 2. The Turks tell their People of a Heaven where there is sensible Pleasure , but of a Hell where they shall suffer they don't know what . The Christians quite invert this Order , they tell us of a Hell where we shall feel sensible Pain , but of a Heaven where we shall enjoy we can't tell what . 3. Why did the Heathens object to the Christians , that they worship an Asses Head ? You must know , that to a Heathen , a Jew and a Christian were all one , that they regarded him not , so he was not one of them . Now that of the Asses Head might proceed from such a Mistake as this ; by the Jews Law , all the Firstlings of Cattle were to be offered to God , except a young Ass , which was to be redeemed , a Heathen being present , and seeing young Calves and young Lambs kill'd at their Sacrifices , only young Asses redeem'd , might very well think they had that silly Beast in some high Estimation , and thence might imagine they worshipped it as a God. Church . 1. HEretofore the Kingdom let the Church alone , let them do what they would , because they had something else to think of , ( viz. ) Wars ; but now in time of Peace , we begin to examine all things , will have nothing but what we like , grow dainty and wanton , just as in a Family the Heir uses to go a hunting , he never considers how his Meal is drest , takes a bit , and away ; but when he stays within , then he grows curious , he does not like this , nor he does not like that he will have his Meat drest his own way , or peradventure he will dress it himself . 2. It hath ever been the Gain of the Church when the King will let the Church have no Power to cry down the King and cry up the Church : But when the Church can make use of the King's Power , then to bring all under the King's Prerogative , the Catholicks of England go one way , and the Court-Clergy another . 3. A glorious Church is like a magnificent Feast , there is all the Variety that may be , but every one chuses out a Dish or two that he likes , and lets the rest alone : how glorious soever the Church is , every one chuses out of it his own Religion , by which he governs himself , and lets the rest alone . 4. The Laws of the Church are most favourable to the Church , because they were the Church's own making ; as the Heralds are the best Gentlemen , because they make their own Pedigree . 5. There is a Question about that Article , concerning the Power of the Church , whether these Words [ of having Power in Controversies of Faith ] were not stoln in , but 't is most certain they were in the Book of Articles that was confirm'd , though in some Editions they have been left out : But the Article before tells you , who the Church is , not the Clergy , but Coetus sidelium . Church of Rome . 1. BEfore a Juglar's Tricks are discover'd we admire him , and give him Money , but afterwards we care not for them ; so 't was before the Discovery of the Juggling of the Church of Rome . 2. Catholicks say , we out of our Charity believe they of the Church of Rome may be saved : But they do not believe so of us . Therefore their Church is better according to our selves : First , some of them no doubt believe as well of us , as we do of them , but they must not say so : Besides , is that an Argument their Church is better than ours because it has less Charity ? 3. One of the Church of Rome will not come to our Prayers , does that agree he doth not like them ? I would fain see a Catholick leave his Dinner , because a Nobleman's Chaplain says Grace , nor haply would he leave the Prayers of the Church , if going to Church were not made a Mark of Distinction between a Protestant and a Papist . Churches . 1. THE Way coming into our great Churches , was anciently at the West-Door , that Men might see the Altar and all the Church before them , the other Doors were but Posterns . City . 1. WHat makes a City ? Whether a Bishoprick or any of that Nature ? Answer . 'T is according to the first Charter which made them a Corporation . If they are incorporated by Name of Civitas , they are a City , if by the Name of Burgum , then they are a Burrough . 2. The Lord Mayor of London by their first Charter , was to be presented to the King , in his Absence , to the Lord Chief Justiciary of England , afterwards to the Lord Chancellor , now to the Barons of the Exchequer ; but still there was a Reservation , that for their Honour they should come once a Year to the King , as they do still . Clergy . 1. THough a Clergy-man have no Faults of his own , yet the Faults of the whole Tribe shall be laid upon him , so that he shall be sure not to lack . 2. The Clergy would have us believe them against our own Reason , as the Woman would have had her Husband against his own Eyes : What! will you believe your own Eyes before your own sweet Wife . 3. The Condition of the Clergy towards their Prince , and the Condition of the Physician is all one : The Physicians tell the Prince they have Agaric and Rubarb , good for him , and good for his Subjects Bodies ; upon this he gives them leave to use it ; but if it prove naught , then away with it , they shall use it no more : So the Clergy tell the Prince they have Physick good for his Soul , and good for the Souls of his People ; upon that he admits them : But when he finds by Experience they both trouble him and his People , he will have no more to do with them , what is that to them , or any body else , if a King will not go to Heaven . 4. A Clergy-man goes not a Dram further than this , you ought to obey your Prince in general ; [ if he does he is lost ] how to obey him , you must be inform'd by those whose Profession it is to tell you . The Parson of the Tower ( a good discreet Man ) told Dr. Mosely , ( who was sent to me and the rest of the Gentlemen committed the 3d Caroli , to persuade us to submit to the King ) that they found no such Words as [ Parliament , Habeas Corpus , Return , Tower , &c. ] Neither in the Fathers , nor the Schoolmen , nor in the Text ; and therefore for his part he believed he understood nothing of the Business . A Satyr upon all those Clergy-men that meddle with Matters they do not understand . 5. All confess there never was a more learned Clergy , no Man taxes them with Ignorance . But to talk of that , is like the Fellow that was a great Wencher ; he wish'd God would forgive him his Leachery , and lay Usury to his Charge . The Clergy have worse Faults . 6. The Clergy and Laity together are never like to do well , 't is as if a Man were to make an excellent Feast , and should have his Apothecary and his Physician come into the Kitchen : The Cooks if they were let alone would make excellent Meat , but then comes the Apothecary and he puts Rubarb into one Sauce and Agrick into another Sauce . Chain up the Clergy on both sides . High Commission . 1. MEN cry out upon the High Commission , as if the Clergy-Men only had to do in it , when I believe there are more Lay-Men in Commission there , than Clergy-Men ; if the Lay-Men will not come , whose Fault is that ? So of the Star-Chamber , the People think the Bishops only censur'd Prin , Burton , and Bastwick , when there were but two there , and one spake not in his own Cause . House of Commons . 1. THere be but two Erroneous Opinions in the House of Commons , That the Lords sit only for themselves , when the Truth is , they sit as well for the Common-wealth . The Knights and Burgesses sit for themselves and others , some for more , some for fewer , and what is the Reason ? because the Room will not hold all ; the Lords being few , they all come , and imagine the Room able to hold all the Commons of England , then the Lords and Burgesses would sit no otherwise than the Lords do . The second Error is , that the House of Commons are to begin to give Subsidies , yet if the Lords dissent they can give no Money . 2. The House of Commons is called the Lower House , in twenty Acts of Parliament , but what are twenty Acts of Parliament amongst Friends ? 3. The Form of a Charge runs thus , I Accuse in the Name of all the Commons of England , how then can any Man be as a Witness , when every Man is made the Accuser ? Confession . 1. IN time of Parliament it used to be one of the first things the House did , to Petition the King that his Confessor might be removed , as fearing either his Power with the King , or else , lest he should reveal to the Pope what the House was in doing , as no doubt he did when the Catholick Cause was concerned . 2. The Difference between us and the Papists is , we both allow Contrition , but the Papists make Confession a part of Contrition ; they say a Man is not sufficiently contrite , till he confess his Sins to a Priest. 3. Why should I think a Priest will not reveal Confession , I am sure he will do any thing that is forbidden him , haply not so often as I , the utmost Punishment is Deprivation ; and how can it be proved , that ever any Man revealed Confession , when there is no Witness ? And no Man can be Witness in his own Cause . A meer Gullery . There was a time when 't was publick in the Church , and that is much against their Auricular Confession . Competency . 1. THat which is a Competency for one Man , is not enough for another , no more than that which will keep one Man warm , will keep another Man warm ; one Man can go in Doublet and Hose , when another Man cannot be without a Cloak , and yet have no more Cloaths than is necessary for him . Great Conjunction . THE greatest Conjunction of Satan and Jupiter , happens but once in eight Hundred Years , and therefore Astrologers can make no Experiments of it , nor foretel what it means , ( not but that the Stars may mean something , but we cannot tell what ) because we cannot come at them . Suppose a Planet were a Simple , or an Herb , how could a Physician tell the Vertue of that Simple , unless he could come at it , to apply it ? Conscience . 1. HE that hath a Scrupulous Conscience , is like a Horse that is not well weigh'd , he starts at every Bird that flies out of the Hedge . 2. A knowing Man will do that , which a tender Conscience Man dares not do , by reason of his Ignorance , the other knows there is no hurt , as a Child is afraid to go into the dark , when a Man is not , because he knows there is no Danger . 3. If we once come to leave that outloose , as to pretend Conscience against Law , who knows what inconvenience may follow ? For thus , Suppose an Anabaptist comes and takes my Horse , I Sue him , he tells me he did according to his Conscience , his Conscience tells him all things are common amongst the Saints , what is mine is his ; therefore you do ill to make such a Law , If any Man takes another's Horse he shall be hang'd . What can I say to this Man ? He does according to his Conscience . Why is not he as honest a Man as he that pretends a Ceremony establish'd by Law , is against his Conscience ? Generally to pretend Conscience against Law , is dangerous , in some Cases haply we may . 4. Some Men make it a Case of Conscience , whether a Man may have a Pidgeon-House , because his Pidgeons eat other Folks Corn. But there is no such thing as Conscience in the Business , the Matter is , whether he be a Man of such Quality , that the State allows him to have a Dove-House , if so , there 's an end of the Business , his Pidgeons have a right to eat where they please themselves . Consecrated Places . 1. THE Jews had a peculiar way of consecrating things to God , which we have not . 2. Under the Law , God , who was Master of all , made choice of a Temple to worship in , where he was more especially present : Just as the Master of the House , who owns all the House , makes choice of one Chamber to lie in , which is called the Master's Chamber ; but under the Gospel there was no such thing , Temples and Churches are set apart for the conveniency of Men to Worship in ; they cannot meet upon the Point of a Needle , but God himself makes no choice . 3. All things are Gods already , we can give him no right by consecrating any , that he had not before , only we set it apart to his Service . Just as a Gardiner brings his Lord and Master a Basket of Apricocks , and presents them , his Lord thanks him , perhaps gives him something for his Pains , and yet the Apricocks were as much his Lord 's before as now . 4. What is Consecrated , is given to some particular man , to do God Service , not given to God , but given to Man , to serve God : And there 's not any thing , Lands , or Goods , but some Men or other have it in their Power , to dispose of as they please . The saying things Consecrated cannot be taken away , makes men afraid of Consecration . 5. Yet Consecration has this Power , when a Man has Consecrated any thing to God , he cannot of himself take it away . Contracts . 1. IF our Fathers have lost their Liberty , why may not we labour to regain it ? Answ. We must look to the Contract , if that be rightly made we must stand to it ; if we once grant we may recede from Contracts , upon any Inconveniency that may afterwards happen , we shall have no Bargain kept . If I sell you a Horse , and do not like my Bargain , I will have my Horse again . 2. Keep your Contracts , so far a Divine goes , but how to make our Contracts is left to our selves ; and as we agree upon the conveying of this House , or that Land , so it must be . If you offer me a Hundred Pounds for my Glove , I tell you what my Glove is , a plain Glove , pretend no Virtue in it , the Glove is my own , I profess not to sell Gloves , and we agree for an hundred Pounds , I do not know why I may not with a safe Conscience take it . The want of that common Obvious Distinction of Jus praeceptivum , and Jus permissivum , does much trouble Men. 3. Lady Kent Articled with Sir Edward Herbert , that he should come to her when she sent for him , and stay with her as long as she would have him , to which he set his Hand ; then he Articled with her , That he should go away when he pleas'd , and stay away as long as he pleas'd , to which she set her Hand . This is the Epitome of all the Contracts in the World , betwixt Man and Man , betwixt Prince and Subject , they keep them as long as they like them , and no longer . Council . 1. THey talk ( but blasphemously enough ) that the Holy Ghost is President of their General Councils , when the Truth is , the odd Man is still the Holy Ghost . Convocation . 1. WHen the King sends his Writ for a Parliament , he sends for two Knights for a Shire , and two Burgesses for a Corporation : But when he sends for two Arch-Bishops for a Convocation , he commands them to assemble the whole Clergy , but they out of Custom amongst themselves send to the Bishops of their Provinces to will them to bring two Clerks for a Diocess , the Dean , one for the Chapter , and the Arch-Deacons ; but to the King every Clergy-Man is there present . 2. We having nothing so nearly expresses the Power of a Convocation , in respect of a Parliament , as a Court-Leet , where they have a Power to make By-Laws , as they call them ; as that a Man shall put so many Cows , or Sheep in the Common , but they can make nothing that is contrary to the Laws of the Kingdom . Creed . 1. A Thanasius's Creed is the shortest , take away the Preface , and the Force , and the Conclusion , which are not part of the Creed . In the Nicene Creed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I believe in the Church ; but now , as our Common-prayer has it , I believe one Catholick and Apostolick Church : they like not Creeds , because they would have no Forms of Faith , as they have none of Prayer , though there be more Reason for the one , than for the other . Damnation . 1. IF the Physician sees you eat any thing that is not good for your Body , to keep you from it , he crys 't is Poyson ; if the Divine sees you do any thing that is hurtful for your Soul , to keep you from it , he crys you are damn'd . 2. To preach long , loud , and Damnation , is the way to be cry'd up . We love a Man that damns us , and we run after him again to save us . If a Man had a sore Leg , and he should go to an Honost Judicious Chyrurgeon , and he should only bid him keep it warm , and anoint with such an Oyl ( an Oyl well known ) that would do the Cure , haply he would not much regard him , because he knows the Medicine beforehand an ordinary Medicine . But if he should go to a Surgeon that should tell him , your Leg will Gangreen within three Days , and it must be cut off , and you will die , unless you do something that I could tell you , what listning there would be to this Man ? Oh , for the Lord's Sake , tell me what this is , I will give you any content for your Pains . Devils . 1. WHY have we none possest with Devils in England ? The old Answer is , the Protestants the Devil hath already , and the Papists are so Holy , he dares not meddle with them . Why , then beyond Seas where a Nun is possest , when a Hugonot comes into the Church , does not the Devil hunt them out ? The Priest teaches him , you never saw the Devil throw up a Nun's Coats , mark that , the Priest will not suffer it , for then the People will spit at him . 2. Casting out Devils is meer Juggling ; they never cast out any but what they first cast in . They do it where for Reverence no Man shall dare to examine it , they do it in a Corner , in a Mortice-hole , not in the Market-place . They do nothing but what may be done by Art , they make the Devil fly out of the Window , in the Likeness of a Bat or a Rat , why do they not hold him ? Why in the Likeness of a Bat , or a Rat , or some Creature ? That is , why not in some shape we paint him in , with Claws and Horns ? By this trick they gain much , gain upon Mens Fancies , and so are reverenc'd : and certainly if the Priest deliver me from him that is my most deadly Enemy , I have all the reason in the World to reverence him . Objection . But if this be Juggling , why do they punish Impostures ? Answer . For great reason , because they don't play their Part well , and for fear others should discover them ; and so all of them ought to be of the same Trade . 3. A Person of Quality came to my Chamber in the Temple , and told me he had two Devils in his Head [ I wonder'd what he meant ] and just at that time , one of them bid him kill me , [ with that I begun to be afraid , and thought he was mad ] he said he knew I could cure him ; and therefore entreated me to give him something ; for he was resolved he would go to no body else . I perceiving what an Opinion he had of me , and that 't was only Melancholly that troubl'd him , took him in hand , warranted him , if he would follow my Directions , to cure him in a short time . I desired him to let me be alone about an Hour , and then to come again , which he was very willing to . In the mean time I got a Card , and lap'd it up handsome in a Piece of Taffata , and put Strings to the Taffata , and when he came , gave it him to hang about his Neck , withal charged him , that he should not disorder himself neither with Eating or Drinking , but eat very little of Supper , and say his Prayers duly when he went to Bed , and I made no Question but he would be well in three or four Days . Within that time I went to Dinner to his House , and ask'd him how he did ? He said he was much better , but not perfectly well , or in truth he had not dealt clearly with me . He had four Devils in his Head , and he perceiv'd two of them were gone , with that which I had given him , but the other two troubled him still . Well , said I , I am glad two of them are gone , I make no doubt but to get away the other two likewise ; so I gave him another thing to hang about his Neck . Three Days after he came to me to my Chamber and profest he was now as well as ever he was in his Life , and did extreamly thank me for the great Care I had taken of him . I fearing lest he might relapse into the like Distemper , told him that there was none but my self , and one Physician more in the whole Town that could cure the Devils in the Head , and that was Dr. Harvey ( whom I had prepar'd ) and wish'd him if ever he found himself ill in my Absence , to go to him , for he could cure his Disease as well as my self . The Gentleman lived many Years and was never troubled after . Self Denyal . 1. 'T IS much the Doctrine of the times , that Men should not please themselves , but deny themselves every thing they take delight in ; not look upon Beauty , wear no good Cloaths , eat no good Meat , &c. which seems the greatest Accusation that can be upon the Maker of all good things . If they be not to be us'd , why did God make them ? The truth is , they that preach against them , cannot make use of them their selves , and then again , they get Esteem by seeming to contemn them . But mark it while you live , if they do not please themselves as much as they can , and we live more by Example than Precept . Duel . 1. A Duel may still be granted in some Cases by the Law of England , and only there . That the Church allow'd it Antiently , appears by this , in their publick Liturgies there were Prayers appointed for the Duelists to say , the Judg used to bid them go to such a Church and pray , &c. But whether is this Lawful ? If you grant any War Lawful , I make no doubt but to convince it . War is Lawful , because God is the only Judge between two , that is Supream . Now if a Difference happen between two Subjects , and it cannot be decided by Humane Testimony , why may they not put it to God to Judge between them by the Permission of the Prince ? Nay , what if we should bring it down for Argument's sake , to the Sword-Men . One gives me the Lye , 't is a great Disgrace to take it , the Law has made no Provision to give Remedy for the Injury ( If you can suppose any thing an Injury for which the Law gives no Remedy ) why am not I in this Case Supream , and may therefore right my self . 2. A Duke ought to fight with a Gentleman ; the Reason is this , the Gentleman will say to the Duke 't is True , you hold a higher Place in the State than I ; there 's a great distance between you and me , but your Dignity does not Priviledge you to do me an Injury ; as soon as ever you do me an Injury , you make your self my Equal , and as you are my Equal I challenge you , and in sense the Duke is bound to Answer him . This will give you some Light to understand the Quarrel betwixt a Prince and his Subjects ; tho' there be a vast Distance between him and them , and they are to obey him , according to their Contract , yet he hath no power to do them an Injury ; then they think themselves as much bound to vindicate their Right , as they are to obey his Lawful Commands ; nor is there any other Measure of Justice left upon Earth but Arms. Epitaph . AN Epitaph must be made fit for the Person for whom it is made ; for a Man to say all the Excellent things that can be said upon one , and call that his Epitaph , is as if a Painter should make the handsomest Piece he can possibly make , and say 't was my Picture . It holds in a Funeral Sermon . Equity . 1. EQuity in Law , is the same that the Spirit is in Religion , what every one pleases to make it , sometimes they go according to Conscience , sometimes according to Law , sometimes according to the Rule of Court. 2. Equity is a Roguish Thing , for Law we have a Measure , know what to trust to , Equity is according to the Conscience of him that is Chancellor , and as that is larger or narrower , so is Equity . 'T is all one as if they should make the Standard for the Measure , we call a Chancellor's Foot , what an uncertain Measure would this be ? One Chancellor has a long Foot , another a short Foot , a Third an indifferent Foot : 'T is the same thing in the Chancellor's Conscience . 3. That saying , Do as you would be done to , is often misunderstood , for 't is not thus meant , that I a private Man should do to you a private Man , as I would have you to me , but do , as we have agreed to do one to another by publick Agreement . If the Prisoner should ask the Judge , whether he would be content to be hang'd , were he in his Case , he would answer no. Then says the Prisoner , do as you would be done to ; neither of them must do as private Men , but the Judge must do by him as they have publickly agreed , that is both Judge and Prisoner have consented to a Law , that if either of them steal , they shall be hang'd . Evil Speaking . 1. HE that speaks ill of another commonly before he is aware , makes himself such a one as he speaks against ; for if he had Civility or Breeding he would forbear such kind of Language . 2. A gallant Man is above ill Words : an Exemple we have in the old Lord of Salisbury ( who was a great wise Man ) Stone had call'd some Lord about Court , Fool , the Lord complains , and has Stone whipt ; Stones cries , I might have called my Lord of Salisbury Fool often enough , before he would have had me whipt . 3. Speak not ill of a great Enemy , but rather give him good Words , that he may use you the better , if you chance to fall into his Hands : the Spaniard did this when he was dying ; his Confessor told him ( to work him to Repentance ) how the Devil tormented the wicked that went to Hell : the Spaniard replying , called the Devil my Lord. I hope my Lord the Devil is not so cruel , his Confessor reproved him . Excuse me said the Don , for calling him so , I know not into what Hands I may fall , and if I happen into his , I hope he will use me the better for giving him good words . Excommunication . 1. THat place they bring for Excommunication [ put away from among your selves that wicked Person , 1 Cor. 5. Cha. 13. Verse . ] is corrupted in the Greek for it should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put away that Evil from among you , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Evil Person , besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the Devil in Scripture , and it may be so taken there ; and there is a new Edition of Theodoret come out , that has it right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 'T is true the Christians before the Civil State became Christian , did by Covenant and Agreement set down how they should live , and he that did not observe what they agreed upon , should come no more amongst them , that is , be Excommunicated . Such Men are spoken of by the Apostle [ Romans 1. 31. ] whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vulgar has it , Incomposit , & sine faedre , the last Word is pretty well , but the first not at all ; Origen in his Book against Celsus , speaks of the Christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Translation renders it Conventus , as it signifies a Meeting , when it is plain it signifies a Covenant , and the English Bible turned the other Word well , Covenant-breakers . Pliny tells us , the Christians took an Oath amongst themselves to live thus , and thus . 2. The other place [ Dic Ecclesiae ] tell the Church , is but a weak Ground to raise Excommunication upon , especially from the Sacrament , the lesser Excommunication , since when that was spoken , the Sacrament was instituted . The Jews Ecclesia was their Sanhedrim ; their Court : so that the meaning is , if after once or twice Admonition , this Brother will not be reclaim'd , bring him thither . 3. The first Excommunication was 180 Years after Christ , and that by Victor , Bishop of Rome : But that was no more than this , that they should Communicate and receive the Sacrament amongst themselves , not with those of the other Opinion : The Controversie ( as I take it ) being about the Feast of Easter . Men do not care for Excommunication , because they are shut out of the Church , or delivered up to Satan , but because the Law of the Kingdom takes hold of them , after so many Days a Man cannot Sue , no not for his Wife , if you take her from him ; and there may be as much reason , to grant it for a small Fault , if there be contumacy , as for a great one . In Wectminster-Hall you may Out-law a Man for forty Shillings , which is their Excommunication , and you can do no more for Forty Thousand Pound . 4. When Constantine became Christian , he so fell in love with the Clergy , that he let them be Judges of all things ; but that continued not above three or four Years , by reason they were to be Judges of Matters they understood not , and then they were allowed to meddle with nothing but Religion ; all Jurisdiction belonged to him , and he scanted them out as much as he pleas'd , and so things have since continued . They Excommunicate for three or four Things , Matters concerning Adultery , Tythes , Wills , &c. which is the civil Punishment the State allows for such Faults . If a Bishop Excommunicate a Man for what he ought not , the Judge has Power to absolve and punish the Bishop : if they had that Jurisdiction from God , why does not the Church Excommunicate for Murder , for Theft ? If the Civil Power might take away all but three Things , why may they not take them away too ? If this Excommunication were taken away , the Presbyters would be quiet ; 't is that they have a mind to , 't is that they would fain be at . Like the Wench that was to be Married ; she ask'd her Mother when 't was done , if she should go to Bed presently : no , says her Mother , you must dine first , and then to Bed Mother ? no you must dance after Dinner , and then to Bed Mother ? no , you must go to Supper , and then to Bed Mother , &c. Faith and Works . 1. T Was an unhappy Division that has been made between Faith and Works : tho' in my Intellect I may divide them , just as in the Candle , I know there is both Light and Heat . But yet put out the Candle , and they are both gone , one remains not without the other : So 't is betwixt Faith and Works ; nay , in a right Conception Fides est opus , if I believe a thing because I am commanded , that is Opus . Fasting-Days . 1. WHat the Church debars us one Day , she gives us leave to take out in another . First we fast , and then we feast ; first there is a Carnival , and then a Lent. 2. Whether do Humane Laws bind the Conscience ? If they do , 't is a way to ensnare : If we say they do not , we open the Door to Disobedience . Answ. In this Case we must look to the Justice of the Law , and intention of the Law-giver : if there be no Justice in the Law , 't is not to be obey'd : if the intention of the Law-giver be absolute , our Obedience must be so too . If the intention of the Law-giver enjoyn a Penalty as a Compensation for the Breach of the Law , I sin not if I submit to the Penalty : if it enjoyn a Penalty , as a future enforcement of Obedience to the Law , then ought I to observe it , which may be known by the often repetition of the Law. The way of fasting is enjoyn'd unto them , who yet do not observe it : The Law enjoyns a Penalty as an enforcement to Obedience ; which intention appears by the often calling upon us , to keep that Law by the King and the Dispensation of the Church to such as are not able to keep it , as young Children , old Folks , diseas'd Men , &c. Fathers and Sons . 1. IT hath ever been the way for Fathers , to bind their Sons , to strengthen this by the Law of the Land : every one at Twelve Years of Age is to take the Oath of Allegiance in Court-Leets , whereby he swears Obedience to the King. Fines . 1. THe old Law was , that when a Man was Fin'd , he was to be Fin'd Salvo Conteneniento , so as his Countenance might be safe , taking Countenance in the same sense as your Country-Man does , when he says , if you will come unto my House , I will shew you the best Countenance I can , that is not the best Face , but the best Entertainment . The meaning of the Law was , that so much should be taken from a Man , such a Cobbet sliced off , that yet not withstanding he might live in the same Rank and Condition he lived in before ; but now they fine Men ten times more than they are worth . Free-will . 1. THe Puritans who will allow no Free-will at all , but God does all , yet will allow the Subject his Liberty to do , or not to do , notwithstanding the King , the God upon Earth . The Armenians , who hold we have Free-will , yet say , when we come to the King , there must be all Obedience , and no Liberty to be stood for . Fryers . 1. THE Fryers say they possess nothing , whose then are the Lands they hold ? not their Superiour's , he hath vow'd Poverty as well as they , whose then ? To answer this , 't was decreed they should say they were the Popes . And why must the Fryers be more perfect than the Pope himself ? 2. If there had been no Fryers , Christendom might have continued quiet , and things remain at a stay . If there had been no Lecturers ( which succeed the Fryers in their way ) the Church of England might have stood , and flourisht at this Day . Friends . 1. OLD Friends are best . King James us'd to call for his old Shoos , they were easiest for his Feet . Genealogy of Christ. 1. TThey that say the Reason why Joseph's Pedigree is set down , and not Mary's , is , because the Descent from the Mother is lost , and swallowed up , say something ; but yet if a Jewish Woman , marry'd with a Gentil , they only took Notice of the Mother , not of the Father ; but they that say they were both of a Tribe , say nothing ; for the Tribes might marry one with another , and the Law against it was only Temporary , in the time while Joshua was dividing the Land , lest the being so long about it , there might be a confusion . 2. That Christ was the Son of Joseph is most exactly true . For though he was the Son of God , yet with the Jews , if any Man kept a Child , and brought him up , and call'd him Son , he was taken for his Son ; and his Land ( if he had any ) was to descend upon him ; and therefore the Genealogy of Joseph is justly set down . Gentlemen . 1. What a Gentleman is , 't is hard with us to define ; in other Countries he is known by his Priviledges ; in Westminster-Hall he is one that is reputed one ; in the Court of Honour , he that hath Arms. The King cannot make a Gentleman of Blood [ what have you said ] nor God Almighty , but he can make a Gentleman by Creation . If you ask which is the better of these two , Civilly , the Gentleman of Blood , Morally , the Gentleman by Creation may be the better ; for the other may be a Debauch'd Man , this a Person of Worth. 2. Gentlemen have ever been more Temperate in their Religion , than the common People , as having more Reason , the others running in a hurry . In the beginning of Christianity , the Fathers writ Contra gentes , and Contra Gentiles , they were all one : But after all were Christians , the beter sort of People still retain'd the Name of Gentiles , throughout the four Provinces of the Roman Empire ; as Gentil-hommel in French , Gentil homo , in Italian , Gentil-huombre in Spanish , and Gentil-man in English : And they , no question , being Persons of Quality , kept up those Feasts which we borrow from the Gentils ; as Christmas , Candlemas , May-day , &c. continuing what was not directly against Christianity , which the common People would never have endured . Gold. 1. THere are two Reasons , why these Words ( Jesus autem transiens per medium eorum ibat ) were about our old Gold : the one is , because Riply , the Alchymist , when he made Gold in the Tower , the first time he found it he spoke these Words [ per medium eorum ] that is , per medium Ignis & Sulphuris . The other , because these Words were thought to be a Charm , and that they did bind whatsoever they were written upon , so that a Man could not take it away . To this Reason I rather incline . Hall. 1. THE Hall was the Place where the great Lord us'd to eat , ( wherefore else were the Halls made so big ? ) Where he saw all his Servants and Tenants about him . He eat not in private , except in time of Sickness ; when once he became a thing Coop'd up , all his greatness was spoil'd . Nay the King himself used to eat in the Hall , and his Lords sate with him , and then he understood Men. Hell. 1. THere are two Texts for Christ's descending into Hell : The one Psal. 16. The other Acts the 2d . where the Bible , that was in use when the Thirty Nine Articles were made has it ( Hell. ) But the Bible that was in Queen Elizabeth's time , when the Articles were confirm'd , reads it ( Grave , ) and so it continued till the new Translation in King Jame's time , and then 't is Hell again . But by this we may gather the Church of England declin'd as much as they could , the descent , otherwise they never would have alter'd the Bible . 2. [ He descended into Hell ] this may be the Interpretation of it . He may be dead and buried , then his Soul ascended into Heaven . Afterwards he descended again into Hell , that is , into the Grave , to fetch his Body , and to rise again . The Ground of this Interpretation is taken from the Platonick Learning , who held a Metampsychosis , and when a Soul did descend from Heaven , to take another Body , they call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the lower World , the State of Mortality : Now the first Christians many of them were Platonick Philosophers , and no question spake such Language as was then understood amongst them . To understand by Hell the Grave is no Tautology , because the Creed first tells what Christ suffered , He was Crucified , Dead , and Buried ; then it tells us what he did , He descended into Hell , the third day he rose again , he ascended , &c. Holy-Days . 1. THey say the Church imposes Holy-Days , there 's no such thing , tho' the Number of Holy-days is set down in some of our Common-Prayer Books . Yet that has relation to an Act of Parliament , which forbids the keeping of any Holy-Days in time of Popery ; but those that are kept , are kept by the Custom of the Country , and I hope you will not say the Church imposes that . Humility . 1. HUmility is a Vertue all preach , none practise , and yet every body is content to hear . The Master thinks it good Doctrine for his Servant , the Laity for the Clergy , and the Clergy for the Laity . 2. There is Humilitas quaedam in Vitio . If a Man does not take notice of that Excellency and Perfection that is in himself , how can he be thankful to God , who is the Author of all Excellency and Perfection ? Nay , if a Man hath too mean an Opinion of himself , 't will render him unserviceable both to God and Man. 3. Pride may be allow'd to this or that degree , else a Man cannot keep up his Dignity . In Gluttony there must be Eating , in Drunkenness there must be drinking ; 't is not the eating , nor 't is not the drinking that is to be blam'd , but the Excess . So in Pride . Idolatry . 1. IDolatry is in a Man 's own Thought , not in the Opinion of another . Put Case I bow to the Altar , why am I guilty of Idolatry ? because a stander by thinks so ; I am sure I do not believe the Altar to be God , and the God I worship may be bow'd to in all Places , and at all times . Jews . 1. GOD at the first gave Laws to all Manking , but afterwards he gave peculiar Laws to the Jews , which they were only to observe . Just as we have the Common Law for all England , and yet you have some Corporations , that besides that have peculiar Laws and Priviledges to themselves . 2. Talk what you will of the Jews , that they are cursed , they thrive where e'er they come , they are able to oblige the Prince of their Country , by lending him Money ; none of them beg , they keep together , and for their being hated , my Life for yours Christians hate one another as much . Invincible Ignorance . 1. 'T IS all one to me if I am told of Christ , or some Mystery of Christianity , if I am not capable of understanding , as if I am not told at all , my Ignorance is as invincible , and therefore 't is vain to call their Ignorance only invincible , who never were told of Christ. The trick of it is to advance the Priest , whilst the Church of Rome says a Man must be told of Christ by one thus and thus ordain'd . Images . 1. THE Papists taking away the second Commandment , is not haply so horrid a thing , nor so unreasonable amongst Christians as we make it : For the Jews could make no figure of God , but they must commit Idolatry , because he had taken no shape ; but since the Assumption of our Flesh , we know what shape to picture God in . Nor do I know why we may not make his Image , provided we be sure what it is : as we say St. Luke took the picture of the Virgin Mary , and St. Veronica of our Saviour . Otherwise it would be no honour to the King , to make a Picture , and call it the King's Picture , when 't is nothing like him . 2. Though the learned Papists pray not to Images , yet 't is to be fear'd the ignorant do ; as appears by that Story of St. Nicholas in Spain . A Country-Man us'd to offer daily to St. Nicholas's Image , at length by mischance the Image was broken , and a new one made of his own Plum-Tree ; after that the Man forbore , being complain'd of to his Ordinary , he answer'd , 't is true , he us'd to offer to the old Image , but to the new he could not find in his heart , because he knew 't was a piece of his own Plum-Tree . You see what Opinion this Man had of the Image , and to this tended the bowing of their Images , the twinkling of their Eyes , the Virgin 's Milk , &c. Had they only meant Representations , a Picture would have done as well as these Tricks . It may be with us in England they do not worship Images , because living amongst Protestants they are either laugh'd out of it , or beaten out of it by shock of Argument . 3. 'T is a discreet way concerning Pictures in Churches , to set up no new , nor to pull down no old . Imperial Constitutions . 1. THey say Imperial Constitutions did only confirm the Canons of the Church ; but that is not so , for they inflicted Punishment , when the Canons never did ( viz. ) If a Man converted a Christian to be a Jew , he was to forfeit his Estate , and lose his Life . In Valentines Novels , 't is said , Constat Episcopus Forum Legibus non habere , & Judicant tantum de Religione . Imprisonment . 1. SIR Kenelme Digby was several times taken and let go again , at last imprison'd in Winchester House . I can compare him to nothing but a great Fish that we catch and let go again , but still he will come to the Bait ; at last therefore we put him into some great Pond for Store . Incendiaries . 1. FAncy to your self a Man sets the City on Fire at Cripplegate , and that Fire continues , by means of others , 'till it come to White-Fryers , and then he that began it would fain quench it , does not he deserve to be punish'd most that first set the City on Fire ? So 't is with the Incendiaries of the State. They that first set it on Fire , [ by Monopolizing , Forrest Business , Imprisoning Parliament Men tertio Coroli , &c. ] are now become regenerate , and would fain quench the Fire ; certainly they deserv'd most to be punish'd for being the first Cause of our Destractions . Independency . 1. INdependency is in use at Amsterdam , where forty Churches or Congregations have nothing to do one with another . And 't is no question agreeable to the Primitive times , before the Emperour became Christian : For either we must say every Church govern'd it self , or else we must fall upon that old foolish Rock , that St. Peter and his Successours govern'd all ; but when the Civil State became Christian , they appointed who should govern them , before they govern'd by agreement and consent : if you will not do this , you shall come no more amongst us , but both the Independant Man , and the Presbyterian Man , do equally exclude the Civil Power , tho' after a different manner . 2. The Independant may as well plead , they should not be subject to Temporal Things , not come before a Constable , or a Justice of Peace , as they plead they should not be subject in spiritual things , because St. Paul says , It is so , that there is not a wise Man amongst you ? 3. The Pope challenges all Churches to be under him , the King and the two Arch-Bishops challenge all the Church of England to be under them . The Presbyterian Man divides the Kingdom into as many Churches as there be Presbyteries , and your Independant would have every Congregation a Church by it self . Things Indifferent . 1. IN time of a Parliament , when things are under debate , they are indifferent , but in a Church or State settled , there 's nothing left indifferent . Publick Interest . 1. ALL might go well in the Common-Wealth , if every one in the Parliament would lay down his own Interest , and aim at the general good . If a man were sick , and the whole Colledge of Physicians should come to him , and administer severally , haply so long as they observ'd the Rules of Art he might recover , but if one of them had a great deal of Scamony by him , he must put off that , therefore he prescribes Scamony . Another had a great deal of Rubarb , and he must put off that , and therefore he prescribes Rubarb , &c. then would certainly kill the Man. We destroy the Common-Wealth , while we preserve our own private Interests , and neglect the publick . Humane Invention . 1. YOU say there must be no Humane Invention in the Church , nothing but the pure Word . Answer . If I give any Exposition , but what is express'd in the Text , that is my Invention ; if you give another Exposition , that is your invention , and both are Humane . For Example , suppose the Word [ Egg ] were in the Text , I say , 't is meant an Hen-Egg , you say a Goose-Egg , neither of these are exprest , therefore they are Humane Inventions , and I am sure the newer the Invention the worse , old Inventions are best . 2. If we must admit nothing but what we read in the Bible , what will become of the Parliament ? for we do not read of that there . Iudgments . 1. WE cannot tell what is a Judgment of God , 't is presumption to take upon us to know . In time of Plague we know we want Health , and therefore we pray to God to give us Health : in time of War we know we want Peace , and therefore we pray to God to give us Peace . Commonly we say a Judgment falls upon a Man for something in him we cannot abide . An Example we have in King James , concerning the Death of Henry the Fourth of France ; one said he was kill'd for his Wenching , another said he was kill'd for turning his Religion . No , says King James ( who could not abide fighting , ) he was kill'd for permitting Duels in his Kingdom . Judge . 1. WE see the Pageants in Cheapside , the Lions , and the Elephants , but we do not see the Men that carry them ; we see the Judges look big , look like Lions , but we do not see who moves them . 2. Little things do great works , when the great things will not . If I should take a Pin from the Ground , a little pair of Tongues will do it , when a great Pair will not . Go to a Judge to do a Business for you , by no means he will not hear of it ; but go to some small Servant about him , and he will dispatch it according to your hearts desire . 3. There could be no Mischief in the Common-Wealth without a Judge . Tho' there be false Dice brought in at the Groom-Porters , and cheating offer'd , yet unless he allow the Cheating , and judge the Dice to be good , there may be hopes of fair Play. Juggling . 1. 'T IS not Juggling that is to be blam'd , but much Juggling , for the World cannot be Govern'd without it . All your Rhetorick , and all your Elench's in Logick come within the compass of Juggling . Jurisdiction . 1. THere 's no such Thing as Spiritual Jurisdiction , all is Civil , the Churche's is the same with the Lord Mayors . Suppose a Christian came into a Pagan Country , how can you fancy he shall have any Power there ? he finds faults with the Gods of the Country ; well , they will put him to Death for it : when he is a Martyr , what follows ? Does that argue he has any spiritual Jurisdiction ? If the Clergy say the Church ought to be govern'd thus , and thus , by the Word of God , that is Doctrine all , that is not Discipline . 2. The Pope he challenges Jurisdiction over all , the Bishops they pretend to it as well as he , the Presbyterians they would have it to themselves ; but over whom is all this ? the poor Laymen . Jus Divinum . 1. ALL things are held by Jus Divinum , either immediately or mediately . 2. Nothing has lost the Pope so much in his Supremacy , as not acknowledging what Princes gave him . 'T is a scorn upon the Civil Power , and an unthankfulness in the Priest. But the Church runs to Jus divinum , lest if they should acknowledge what they have by positive Law , it might be as well taken from them as given to them . King. 1. A King is a thing Men have made for their own Sakes , for quietness-sake . Just as in a Family one Man is appointed to buy the Meat ; if every Man should buy what the other lik'd not , or what the other had bought before , so there would be a confusion . But that Charge being committed to one , he according to his Discretion pleases all ; if they have not what they would have one day , they shall have it the next , or something as good . 2. The word King directs our Eyes ; suppose it had been Consul , or Dictator : to think all Kings alike is the same folly ; as if a Consul of Aleppo or Smyrna should claim to himself the same Power that a Consul at Rome , What , am not I a Consul ? or a Duke of England should think himself like the Duke of Florence ; nor can it be imagin'd , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie the same in Greek as the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did with the Jews . Besides , let the Divines in their Pulpits say what they will , they in their practice deny that all is the Kings : They sue him , and so does all the Nation , whereof they are a part . What matter is it then what they Preach or Teach in the Schools ? 3. Kings are all individual , this or that King , there is no Species of Kings . 4. A King that claims Priviledges in his own Country , because they have them in another , is just as a Cook , that claims Fees in one Lord's House , because they are allowed in another . If the Master of the House will yield them , well and good . 5. The Text [ Render unto Caesar the things that are Caesar's ] makes as much against Kings , as for them , for it says plainly that some things are not Caesars . But Divines make choice of it , first in Flattery , and then because of the other part adjoyn'd to it [ Render unto God the things that are Gods ] where they bring in the Church . 6. A King outed of his Country , that takes as much upon him as he did at home , in his own Court , is as if a Man on high , and I being upon the Ground , us'd to lift up my voice to him , that he might hear me , at length should come down , and then expects I should speak as loud to him as I did before . King of England . 1. THE King can do no wrong , that is , no Process can be granted against him . What must be done then ? Petition him , and the King writes upon the Petition soit droit fait , and sends it to the Chancery , and then the business is heard . His Confessor will not tell him , he can do no wrong . 2. There 's a great deal of difference between Head of the Church , and Supream Governour , as our Canons call the King. Conceive it thus , there is in the Kingdom of England a Colledge of Physicians , the King is Supream Governour of those , but not Head of them , nor President of the Colledge , nor the best Physician . 3. After the Dissolution of Abbies , they did not much advance the King's Supremacy , for they only car'd to exclude the Pope : hence have we had several Translations of the Bible upon us . But now we must look to it , otherwise the King may put upon us what Religion he pleases . 4. 'T was the old way when the King of England had his House , there were Canons to sing Service in his Chappel ; so at Westminster in St. Stephen's Chappel ( where the House of Commons sits ) from which Canons the Street call'd Canon-row has its Name , because they liv'd there , and he had also the Abbot and his Monks , and all these the King's House . 5. The three Estates are the Lord 's Temporal , the Bishops are the Clergy , and the Commons as some would have it [ take heed of that ] for then if two agree the third is involv'd , but he is King of the Three Estates . 6. The King hath a Seal in every Court , and tho the Great Seal be called Sigillum Angliae , the Great Seal of England , yet 't is not because 't is the Kingdom 's Seal , and not the Kings , but to distinguish it from Sigillum Hiberniae , Sigillum Scotiae . 7. The Court of England is much alter'd . At a solemn Dancing , first you had the grave Measures , then the Corrantoes and the Galliards , and this is kept up with Ceremony ; at length to French-more , and the Cushion-Dance , and then all the Company dances Lord and Groom , Lady and Kitchen-Maid , no Distinction . So in our Court , in Queen Elizabeth's time , Gravity and State were kept up . In King Jame's time things were pretty well . But in King Charles's time , there has been nothing but French-more , and the Cushion-Dance , omnium gatherum , tolly , polly , hoite come toite . The King. 1. 'T IS hard to make an Accomodation between the King and the Parliament . If you and I fell out about Money , you said I ow'd you Twenty Pounds , I said I ow'd you but Ten Pounds , it may be a third Party allowing me twenty Marks , might make us Friends . But if I said I ow'd you twenty Pounds in Silver , and you said I ow'd you twenty Pounds in Diamonds , which is a Summ innumerable , 't is impossible we should ever agree . This is the Case . 2. The King using the House of Commons , as he did in Mr. Pymm and his Company , that is , charging them with Treason , because they charg'd my Lord of Canterbury and Sir George Ratcliff ; it was just with as much Logick as the Boy , that would have lain with his Grandmother , us'd to his Father , you lay with my Mother , why should not I lie with yours ? 3. There is not the same Reason for the King 's accusing Men of Treason , and carrying them away , as there is for the Houses themselves , because they accuse one of themselves . For every one that is accused , is either a Peer , or a Commoner , and he that is accused hath his Consent going along with him ; but if the King accuses , there is nothing of this in it . 4. The King is equally abus'd now as before ; then they flatter'd him and made him do ill Things , now they would force him against his Conscience . If a Physician should tell me , every thing I had a mind to was good for me , tho' in truth 't was Poison , he abus'd me ; and he abuses me as much , that would force me to take something whether I will or no. 5. The King so long as he is our King , may do with his Officers what he pleases ; as the Master of the House may turn away all his Servants , and take whom he please . 6. The King's Oath is not security enough for our Property , for he swears to Govern according to Law ; now the Judges they interpret the Law , and what Judges can be made to do we know . 7. The King and the Parliament now falling out , are just as when there is foul Play offer'd amongst Gamesters , one snatches the others stake , they seize what they can of one anothers . 'T is not to be ask'd whether it belongs not to the King to do this or that : before when there was fair Play , it did . But now they will do what is most convenient for their own safety . If two fall to scuffling , one tears the others Band , the other tears his ; when they were Friends they were quiet , and did no such thing , they let one anothers Bands alone . 8. The King calling his Friends from the Parliament , because he had use of them at Oxford , is as if a Man should have use of a little piece of Wood , and he runs down into the Cellar , and takes the Spiggot , in the mean time all the Beer runs about the House ; when his Friends are absent , the King will be lost . Knights Service . 1. KNights Service in earnest means nothing , for the Lords are bound to wait upon the King when he goes to War with a Foreign Enemy , with it may be one Man and one Horse , and he that doth not , is to be rated so much as shall seem good to the next Parliament . And what will that be ? So 't is for a private Man , that holds of a Gentleman . Land. 1. WHen Men did let their Land underfoot , the Tenants would fight for their Landlords , so that way they had their Retribution : but now they will do nothing for them , may be the first , if but a Constable bid them , that shall lay the Landlord by the Heels , and therefore 't is vanity and folly not to take the full value . 2. Allodium is a Law Word , contrary to Feudum , and it signifies Land that holds of no body . We have no such Land in England . 'T is a true Proposition ; all the Land in England is held , either immediately , or mediately of the King. Language . 1. TO a living Tongue new Words may be added , but not to a dead Tongue , as Latin , Greek , Hebrew , &c. 2. Latimer is the Corruption of Latiner , it signifies he that interprets Latin , and though he interpreted French , Spanish , or Italian , he was call'd the King's Latiner , that is , the King's Interpreter . 3. If you look upon the Language spoken in the Saxon Time , and the Language spoken now , you will find the Difference to be just , as if a Man had a Cloak that he wore plain in Queen Elizabeth's Days , and since , here has put in a piece of Red , and there a piece of Blue , and here a piece of Green , and there a piece of Orange-tawny . We borrow Words from the French , Italian , Latin , as every Pedantick Man pleases . 4. We have more Words than Notions , half a Dozen Words for the same thing . Sometimes we put a new signification to an old Word , as when we call a Piece a Gun. The Word Gun was in use in England for an Engine , to cast a thing from a Man , long before there was any Gun-powder found out . 5. Words must be fitted to a Man's Mouth ; 't was well said of the Fellow that was to make a Speech for my Lord Mayor , he desir'd to take measure of his Lordship's Mouth . Law. 1. A Man may plead not guilty , and yet tell no Lye ; for by the Law , no Man is bound to accuse himself ; so that when I say Not Guilty , the meaning is , as if I should say by way of Paraphrase , I am not so Guilty as to tell you ; if you will bring me to a Tryal , and have me punish'd for this you lay to my Charge , prove it against me . 2. Ignorance of the Law excuses no man ; not that all Men know the Law , but because 't is an excuse every Man will plead , and no Man can tell how to confute him . 3. The King of Spain was outlaw'd in Westminster-Hall , I being of Council against him . A Merchant had recover'd Costs against him in a Suit , which because he could not get , we advis'd to have him Out-law'd for not appearing , and so he was . As soon as Gondimer heard that , he presently sent the Money , by reason , if his Master had been Out-law'd , he could not have the Benefit of the Law , which would have been very prejudicial , there being then many Suits depending betwixt the King of Spain , and our English Merchants . 4. Every Law is a Contract between the King and the People , and therefore to be kept . A hundred Men may owe me an Hundred Pounds , as well as any one Man , and shall they not pay me because they are stronger than I ? Object . Oh but they lose all if they keep that Law. Answ. Let them look to the making of their Bargain . If I sell my Lands , and when I have done , one comes and tells me I have nothing else to keep me . I and my Wife and Children must starve , If I part with my Land ; must I not therefore let them have my Land , that have bought it and paid for it ? 5. The Parliament may declare Law , as well as any other inferiour Court may , ( viz. ) the King's Bench. In that or this particular Case , the King's Bench will declare unto you what the Law is , but that binds no body whom the Case concerns : So the highest Court , the Parliament may doe , but not declare Law , that is , make Law that was never heard of before . Law of Nature . 1. I Cannot fancy to my self what the Law of Nature means , but the Law of God. How should I know I ought not to steal , I ought not to commit Adultery , unless some body had told me so ? Surely 't is because I have been told so ? 'T is not because I think I ought not to do them , nor because you think I ought not ; if so , our minds might change , whence then comes the Restraint ? from a higher Power , nothing else can bind : I cannot bind my self , for I may untye my self again ; nor an equal cannot bind me , for we may untie one another : It must be a superiour Power , even God Almighty . If two of us make a Bargain , why should either of us stand to it ? What need you care what you say , or what need I care what I say ? Certainly because there is something about me that tells me Fides est servanda , and if we after alter our Minds , and make a new Bargain , there 's Fides servanda there too . Learning . 1. NO Man is the wiser for his Learning ; it may administer Matter to work in , or Objects to work upon , but Wit and Wisdom are born with a Man. 2. Most Mens Learning is nothing but History duly taken up . If I quote Thomas Aquinus for some Tenant , and believe it , because the School-Men say so , that is but History . Few Men make themselves Masters of things they write or speak . 3. The Jesuites and the Lawyers of France , and the Low-Country-Men , have engrossed all Learning . The rest of the World make nothing but Homilies . 4. 'T is observable , that in Athens where the Arts flourisht , they were govern'd by a Democrasie ; Learning made them think themselves as wise as any body , and they would govern as well as others ; and they speak as it were by way of Contempt , that in the East , and in the North they had Kings , and why ? Because the most part of them followed their Business , and if some one Man had made himself wiser than the rest , he govern'd them , and they willingly submitted themselves to him . Aristotle makes the Observation . And as in Athens the Philosophers made the People knowing , and therefore they thought themselves wise enough to govern ; so does preaching with us , and that makes us affect a Democrasie : For upon these two Grounds we all would be Governours , either because we think our selves as wise as the best , or because we think our selves the Elect , and have the Spirit , and the rest a Company of Reprobates that belong to the Devil . Lecturers . 1. LEcturers do in a Parish Church what the Fryers did heretofore , get away not only the Affections , but the Bounty , that should be bestow'd upon the Minister . 2. Lecturers get a great deal of Money , because they preach the People tame [ as a Man watches a Hawk ] and then they do what they list with them . 3. The Lectures in Black Fryers , perform'd by Officers of the Army , Tradesmen , and Ministers , is as if a great Lord should make a Feast , and he would have his Cook dress one Dish , and his Coach-Man another , his Porter a third , &c. Libels . 1. THough some make slight of Libels , yet you may see by them how the Wind sits : As take a Straw and throw it up into the Air , you shall see by that which way the Wind is , which you shall not do by casting up a Stone . More solid Things do not shew the Complexion of the times so well , as Ballads and Libels . Liturgy . 1. THere is no Church without a Liturgy , nor indeed can there be conveniently , as there is no School without a Grammar . One Scholar may be taught otherwise upon the Stock of his Acumen , but not a whole School . One or Two , that are piously dispos'd , may serve themselves their own Way , but hardly a whole Nation . 2. To know what was generally believ'd in all Ages , the way is to consult the Liturgies , not any private Man's writing . As if you would know how the Church of England serves God , go to the Common-Prayer-Book , consult not this nor that Man. Besides , Liturgies never Complement , nor use high Expressions . The Fathers oft-times speak Oratoriously . Lords in the Parliament . 1. THE Lords giving Protections is a scorn upon them . A Protection means nothing actively , but passively ; he that is a Servant to a Parliament-Man is thereby protected . What a Scorn is it to a Person of Honour , to put his Hand to two Lyes at once , that such a Man is my Servant , and employ'd by me , when haply he never saw the Man in his Life , nor before never heard of him . 2. The Lords protesting is Foolish . To protest is properly to save to a Man's self some Right ; but to protest as the Lords protest , when they their selves are involv'd , 't is no more than if I should go into Smithfield , and sell my Horse , and take the Money , and yet when I have your Money , and you my Horse , I should protest this Horse is mine , because I love the Horse , or I do not know why I do protest , because my Opinion is contrary to the rest . Ridiculous , when they say the Bishops did antiently protest , it was only dissenting , and that in the Case of the Pope . Lords before the Parliament . 1. GReat Lords by reason of their Flatterers , are the first that know their own Vertues , and the last that know their own Vices : Some of them are asham'd upwards , because their Ancestors were too great . Others are ashamed downwards , because they were too little . 2. The Prior of St. John of Jerusalem , is said to be Primus Baro Angliae , the first Baron of England , because being last of the Spiritual Barons , he chose to be first of the Temporal . He was a kind of an Otter , a Knight half Spiritual , and half Temporal . 3. Quest. Whether is every Baron a Baron of some Place ? Answ. 'T is according to his Patent ; of late Years they have been made Baron of some Place , but antiently not , call'd only by their Sir-Name , or the Sir-Name of some Family , into which they have been married . 4. The making of new Lords lessens all the rest . 'T is in the business of Lords , as it 't was with St. Nicolas's Image : The Country-Man , you know , could not find in his Heart to adore the new Image , made of his own Plum-Tree , though he had formerly worship'd the old one . The Lords that are antient we honour , because we know not whence they come ; but the new ones we slight , because we know their beginning . 5. For the Irish Lords to take upon them here in England , is as if the Cook in the Fair should come to my Lady Kent's Kitchen , and take upon him to roast the Meat there , because he is a Cook in another place . Marriage . 1. OF all Actions of a Man's Life , his Marriage does least concern other people , yet of all Actions of our Life 't is most medled with by other People . 2. Marriage is nothing but a civil Contract ; 't is true , 't is an Ordinance of God : so is every other Contract , God commands me to keep it when I have made it . 3. Marriage is a desperate thing ; the Frogs in Aesop were extream wise , they had a great mind to some Water , but they would not leap into the Well , because they could not get out again . 4. We single out particulars , and apply God's Providence to them , thus when two are marry'd and have undone one another , they cry it was God's Providence we should come together , when God's Providence does equally concur to every thing . Marriage of Cosin-Germans . 1. SOme Men forbear to marry Cosin Germans out of this kind of scruple of Conscience , because it was unlawful before the Reformation , and is still in the Church of Rome . And so by reason their Grand-Father , or their great Grand-Father did not do it , upon that old Score they think they ought not to do it : as some Men forbear Flesh upon Friday , not reflecting upon the Statute , which with us makes it unlawful , but out of an old Score , because the Church of Rome forbids it , and their Fore-Fathers always forbore Flesh upon that Day . Others forbear it out of a Natural Consideration , because it is observ'd ( for Example ) in Beasts , if two couple of a near Kind , the Breed proves not so good . The same Observation they make in Plants and Trees , which degenerate being grafted upon the same Stock . And 't is also further observ'd , those Matches between Cosin-Germans seldom prove Fortunate . But for the lawfulness there is no Colour but Cosin-Germans in England may marry , both by the Law of God and Man : for with us we have reduc'd all the Degrees of Marriage to those in the Levitical-Law , and 't is plain there 's nothing against it . As for that that is said Cosin-Germans once remov'd may not Marry , and therefore being a further degree may not , 't is presum'd a nearer should not , no Man can tell what it means . Measure of Things . 1. WE measure from our selves , and as things are for our use and purpose , so we approve them . Bring a Pear to the Table that is rotten , we cry it down , 't is naught ; but bring a Medlar that is rotten , and 't is a fine thing , and yet I 'll warrant you the Pear thinks as well of it self as the Medlar does . 2. We measure the Excellency of other Men , by some Excellency we conceive to be in our selves . Nash a Poet , poor enough ( as Poets us'd to be ) seeing an Alderman with his Gold Chain , upon his great Horse , by way of scorn , said to one of his Companions , do you see yon Fellow , how goodly , how big he looks ; why that Fellow cannot make a blank Verse . 3. Nay we measure the goodness of God from our selves , we measure his Goodness , his Justice , his Wisdom , by something we call Just , Good , or Wise in our selves ; and in so doing , we judge proportionably to the Country Fellow in the Play , who said if he were a King , he would live like a Lord , and have Pease and Bacon every Day , and a Whip that cry'd Slash . Difference of Men. 1. THE Difference of Men is very great , you would scarce think them to be of the same Species , and yet it consists more in the Affection than in the Intellect . For as in the Strength of Body , two Men shall be of an equal Strength , yet one shall appear stronger than the other , because he exercises , and puts out his Strength , the other will not stir nor strain himself . So 't is in the Strength of the Brain , the one endeavours , and strains , and labours , and studies , the other sits still , and is idle , and takes no pains , and therefore he appears so much the inferiour . Minister Divine . 1. THE imposition of Hands upon the Minister when all is done , will be nothing but a designation of a Person to this or that Office or Employment in the Church . 'T is a ridiculous Phrase that of the Canonists [ Conferre Ordines ] 'T is Coaptare aliquem in Ordinem , to make a Man one of us , one of our Number , one of our Order . So Cicero would understand what I said , it being a Phrase borrowed from the Latines , and to be understood proportionably to what was amongst them . 2. Those Words you now use in making a Minister [ receive the Holy Ghost ] were us'd amongst the Jews in making of a Lawyer ; from thence we have them , which is a villanous Key to something , as if you would have some other kind of Praefeture , than a Mayoralty , and yet keep the same Ceremony that was us'd in making the Mayor . 3. A Priest has no such thing as an inindelible Character : what difference do you find betwixt him and another Man after Ordination ? only he is made a Priest , ( as I said ) by Designation ; as a Lawyer is call'd to the Bar , then made a Serjeant : all Men that would get Power over others , make themselves as unlike them as they can , upon the same Ground the Priests made themselves unlike the Laity . 4. A Minister when he is made , is Materia prima , apt for any form the State will put upon him , but of himself he can do nothing . Like a Doctor of Law in the University , he hath a great deal of Law in him , but cannot use it till he be made some bodie 's Chancellour ; or like a Physician , before he be receiv'd into a House , he can give no body Physick ; indeed after the Master of the House hath given him charge of his Servants , then he may . Or like a Suffragan , that could do nothing but give Orders , and yet he was no Bishop . 5. A Minister should preach according to the Articles of Religion established in the Church where he is . To be a Civil Lawyer let a Man read Justinian , and the Body of the Law , to confirm his Brain to that way , but when he comes to practise , he must make use of it so far as it concerns the Law received in his own Country . To be a Physician let a Man read Gallen and Hypocrates ; but when he practises , he must apply his Medicines according to the Temper of those Men's Bodies with whom he lives , and have respect to the Heat and Cold of Climes , otherwise that which in Pergamus ( where Gallen liv'd ) was Physick , in our cold Climate may be Poyson . So to be a Divine , let him read the whole Body of Divinity , the Fathers and the Schoolmen , but when he comes to practise , he must use it and apply it according to those Grounds and Articles of Religion that are established in the Church , and this with Sense . 6. There be four things a Minister should be at ; the Conscionary Part , Ecclesiactical Story , School Divinity , and the Casuists . 1. In the Conscionary Part , he must read all the chief Fathers , both Latine and Greek wholly . St. Austin , St. Ambrose , St. Chrysostome , both the Gregories , &c. Tertullian , Clemens , Alexandrinus , and Epiphanius ; which last have more Learning in them than all the rest , and writ freely . 2. For Ecclesiastical Story let him read Baronius , with the Magdeburgenses , and be his own Judge , the one being extreamly for the Papists , the other extreamly against them . 3. For School Divinity let him get Javellus's Edition of Scotus or Mayco , where there be Quotations that direct you to every Schoolman , where such and such Questions are handled . Without School Divinity a Divine knows nothing Logically , nor will be able to satisfie a rational Man out of the Pulpit . 4. The Study of the Casuists must follow the Study of the School-men , because the Division of their Cases , is according to their Divinity ; otherwise he that begins with them will know little . As he that begins with the study of the Reports and Cases in the Common Law , will thereby know little of the Law. Casuists may be of admirable use , if discreetly dealt with , though among them you shall have many Leaves together very impertinent . A Case well decided would stick by a Man , they will remember it whether they will or no , whereas a quaint Position dieth in the Birth . The main thing is to know where to search ; for talk what they will of vast Memories , no Man will presume upon his own Memory for any thing he means to write or speak in publick . 7. [ Go and teach all Nations . ] This was said to all Christians that then were before the distinction of Clergy and Laity ; there have been since , Men design'd to preach only by the State , as some Men are design'd to studdy the Law , others to studdy Physick . When the Lord's Supper was instituted , there were none present but the Disciples , shall none then but Ministers receive ? 8. There is all the reason you should believe your Minister , unless you have studied Divinity as well as he , or more than he . 9. 'T is a foolish thing to say Ministers must not meddle with Secular Matters , because his own profession will take up the whole Man ; may he not eat , or drink , or walk , or learn to sing ? the meaning of that is , he must seriously attend his Calling . 10. Ministers with the Papists [ that is their Priests ] have much respect , with the Puritans they have much , and that upon the same ground , they pretend both of 'em to come immediately from Christ ; but with the Protestants they have very little , the reason whereof is , in the beginning of the Reformation they were glad to get such to take Livings as they could procure by any Invitations , things of pitiful Condition . The Nobility and Gentry , would not suffer their Sons or Kindred to meddle with the Church , and therefore at this day , when they see a Parson , they think him to be such a thing still , and there they will keep him , and use him accordingly ; if he be a Gentleman , that is singled out , and he is us'd the more respectfully . 11. The Protestant Minister is least regarded , appears by the old Story of the Keeper of the Clink . He had Priests of several sorts sent unto him ; as they came in , he ask'd them who they were ; who are you to the first ? I am a Priest of the Church of Rome ; you are welcome quoth the Keeper , there are those will take Care of you , and who are you ? A silenc'd Minister . You are welcome too , I shall fare the better for you : And who are you ? A Minister of the Church of England . O God help me ( quoth the Keeper ) I shall get nothing by you , I am sure you may lie and starve , and rot , before any body will look after you . 12. Methinks 't is an ignorant thing for a Church-man , to call himself the Minister of Christ , because St. Paul , or the Apostles call'd themselves so . If one of them had a Voice from Heaven , as St. Paul had , I will grant he is a Minister of Christ , I will call him so too . Must they take upon them as the Apostles did ? Can they do as the Apostles could ? The Apostles had a Mark to be known by , spake Tongues , cur'd Diseases , trod upon Serpents , &c. Can they do this ? If a Gentleman tells me , he will send his Man to me , and I did not know his Man , but he gave me this mark to know him by , he should bring in his Hand a rich Jewel ; if a Fellow came to me with a Pebble-Stone , had I any reason to believe he was the Gentleman's Man ? Money . 1. MOney makes a Man laugh . A blind Fidler playing to a Company , and playing but Scurvily , the Company laught at him ; his Boy that led him , perceiving it , cry'd , Father let us be gone , they do nothing but laugh at you . Hold thy Peace , Boy , said the Fidler , we shall have their money presently , and then we will laugh at them . 2. Euclid was beaten in Boccaline , for teaching his Scholars a mathematical Figure in his School , whereby he shew'd that all the Lives both of Princes and private Men , tended to one Centre , Con Gentilizza , handsomely to get Money out of other Mens Pockets , and it into their own . 3. The Pope us'd heretofore to send the Princes of Christendom to fight against the Turk , but Prince and Pope finely juggl'd together , the Moneys were rais'd , and some Men went out to the Holy War ; but commonly after they had got the Money , the , Turk was pretty quiet , and the Prince and the Pope shar'd it between them . 4. In all times the Princes in England have done something illegal to get Money : But then came a Parliament and all was well , the People and the Prince kist and were Friends , and so things were quiet for a while . Afterwards there was another Trick found out to get Money , and after they had got it , another Parliament was call'd to set all right , &c. But now they have so out-run the Constable — Moral Honesty . 1. THey that cry down moral Honesty , cry down that which is a great part of Religion , my Duty towards God , and my Duty towards Man. What care I to see a Man run after a Sermon , if he couzens and cheats as soon as he comes home . On the other side Morality must not be without Religion , for if so , it may change , as I see convenience . Religion must govern it . He that has not Religion to govern his Morality , is not a Dram better than my Mastiff-Dog ; so long as you stroke him , and please him , and do not pinch him , he will play with you as finely as may be , he is a very good moral-Mastiff ; but if you hurt him , he will fly in your Face , and tear out your Throat . Mortgage . 1. IN case I receive a thousand Pounds , and mortgage as much Land as is worth two thousand to you ; if I do not pay the Money at such a day , I fail , whether you may take my Land and keep it in point of Conscience ? Answ. If you had my Lands as security only for your Money , then you are not to keep it , but if we bargain'd so , that if I did not repay your 1000 l. my Land should go for it , be it what it will , no doubt you may with a safe Conscience keep it ; for in these things all the Obligation is Servare Fidem . Number . 1. ALL those mysterious things they observe in Numbers , come to nothing upon this very ground , because Number in it self is nothing , has not to do with Nature , but is meerly of Humane Imposition , a meer Sound . For Example , when I cry one a Clock , two a Clock , three a Clock , that is but Man's division of Time , the time it self goes on , and it had been all one in Nature , if those Hours had been call'd Nine , Ten , and Eleven . So when they say the Seventh Son is Fortunate , it means nothing ; for if you count from the Seventh backward , then the First is the Seventh , why is not he likewise Fortunate ? Oaths . 1. SWearing was another thing with the Jews than with us , because they might not pronounce the Name of the Lord Jehovah . 2. There is no Oath scarcely , but we swear to things we are ignorant of : For Example , the Oath of Supremacy ; how many know how the King is King ? what are his Right and Prerogative ? So how many know what are the Priviledges of the Parliament , and the Liberty of the Subject , when they take the protestation ? But the meaning is , they will defend them when they know them . As if I should swear I would take part with all that wear red Ribbons in their Hats , it may be I do not know which Colour is Red ; but when I do know , and see a red Ribbon in a Man's Hat , then will I take his Part. 3. I cannot conceive how an Oath is imposed , where there is a Parity ( viz. ) in the House of Commons , they are all pares inter se , onely one brings Paper , and shews it the rest , they look upon it , and in their own Sense take it : Now they are but pares to me , who am none of the House , for I do not acknowledge my self their Subject ; if I did , then no question , I was bound by an Oath of their imposing . 'T is to me but reading a Paper in their own Sense . 4. There is a great difference between an Assertory Oath , and a Promissary Oath . An Assertory Oath is made to a Man before God , and I must swear so , as Man may know what I mean : But a Promissary Oath is made to God only , and I am sure he knows my meaning : so in the new Oath it runs [ whereas I believe in my Conscience , &c. I will assist thus and thus ] that [ whereas ] gives me an Outloofe , for if I do not believe so , for ought I know , I swear not at all . 5. In a Promissary Oath , the mind I am in is a good Interpretation ; for if there be enough happen'd to change my mind , I do not know why I should not . If I promise to go to Oxford to Morrow , and mean it when I say it , and afterwards it appears to me , that 't will be my undoing ; will you say I have broke my Promise if I stay at Home ? certainly I must not go . 6. The Jews had this way with them , concerning a Promissary Oath or Vow , if one of them had vow'd a Vow , which afterwards appear'd to him to be very prejudicial by reason of something he either did not foresee , or did not think of , when he made his Vow ; if he made it known to three of his Country-men , they had Power to absolve him , though he could not absolve himself , and that they pick'd out of some Words in the Text : Perjury hath only to do with an Assertory Oath , and no Man was punisht for Perjury by Man's Law till Queen Elizabeth's time 't was left to God , as a sin against him ; the Reason was , because 't was so hard a thing to prove a Man perjur'd : I might misunderstand him , and he swears as he thought . 7. When Men ask me whether they may take an Oath in their own Sense , 't is to me , as if they should ask whether they may go to such a place upon their own Legs , I would fain know how they can go otherwise . 8. If the Ministers that are in sequestred Livings will not take the Engagement , threaten to turn them out and put in the old ones , and then I 'll warrant you they will quietly take it . A Gentleman having been rambling two or three Days , at length came home , and being in Bed with his Wife , would fain have been at some thing , that she was unwilling to , and instead of complying , fell to chiding him for his being abroad so long : Well says he , if you will not , call up Sue ( his Wife's Chamber-maid ) upon that she yielded presently . 9. Now Oaths are so frequent , they should be taken like Pills , swallowed whole ; if you chew them you will find them bitter : if you think what you swear 't will hardly go down . Oracles . 1. ORacles ceas'd presently after Christ , as soon as no body believ'd them . Just as we have no Fortune-Tellers , nor wise Men , when no body cares for them . Sometime you have a Season for them , when People believe them , and neither of these , I conceive , wrought by the Devil . Opinion . 1. OPinion and Affection extreamly differ ; I may affect a Woman best , but it does not follow I must think her the handsomest Woman in the World. I love Apples best of any Fruit , but it does not follow , I must think Apples to be the best Fruit. Opinion is something wherein I go about to give reason why all the World should think as I think . Affection is a thing wherein I look after the pleasing of my self . 2. 'T was a good Fancy of an old Platonick : The Gods which are above Men , had something whereof Man did partake , [ an intellect Knowledge ] and the Gods kept on their Course quietly . The Beasts , which are below Man , had something whereof Man did partake , [ Sense and Growth ] and the Beasts lived quietly in their way . But Man had something in him , whereof neither Gods nor Beasts did partake , which gave him all the Trouble , and made all the Confusion in the World ; and that is Opinion . 3. 'T is a foolish thing for me to be brought off from an Opinion , in a thing neither of us know , but are led only by some Cobweb-stuff ; as in such a Case as this , Utrum Angeli in vicem colloquantur ? if I forsake my Side in such a Case , I shew my self wonderful light , or infinitely complying , or flattering the other Party : But if I be in a business of Nature , and hold an Opinion one way , and some Man's Experience has found out the contrary , I may with a safe Reputation give up my side . 4. 'T is a vain thing to talk of a Heretick , for a Man for his heart can think no otherwise than he does think . In the Primitive Times there were many Opinions , nothing scarce but some or other held : One of these Opinions being embrac'd by some Prince , and receiv'd into his Kingdom , the rest were condemn'd as Heresies ; and his Religion , which was but one of the several Opinions , first is said to be Orthodox , and so have continued ever since the Apostles . Parity . 1. THis is the Juggling Trick of the Parity , they would have no body above them , but they do not tell you they would have no body under them . Parliament . 1. ALL are involv'd in a Parliament . There was a time when all Men had their Voice in choosing Knights . About Henry the Sixth's time they found the inconvenience , so one Parliament made a Law , that only he that had forty Shillings per annum should give his Voice , they under should be excluded . They made the Law who had the Voice of all , as well under forty Shillings ; as above ; and thus it continues at this Day . All consent civilly in a Parliament , Women are involv'd in the Men , Children in those of perfect Age ; those that are under forty Shillings a Year , in those that have forty Shillings a year , those of forty Shillings in the Knights . 2. All things are brought to the Parliament , little to the Courts of Justice : just as in a Room where there is a Banquet presented , if there be Persons of Quality there , the People must expect , and stay till the great ones have done . 3. The Parliament flying upon several Men , and then letting them alone , does as a Hawk that flyes a Covey of Partridges , and when she has flown them a great way , grows weary , and takes a Tree ; then the Faulconer lures her down , and takes her to his Fist : on they go again , heirett , upsprings another Covey , away goes the Hawk , and as she did before , takes another Tree , &c. 4. Dissenters in Parliament may at length come to a good end , though first there be a great deal of do , and a great deal of Noise , which mad , wild Folks make : just as in brewing of Wrest-Beer , there 's a great deal of Business in grinding the Mault , and that spoils any Man's Cloaths that comes near it : then it must be mash'd , then comes a Fellow in and drinks of the Wort , and he 's drunk ; then they keep a huge quarter when they carry it into the Cellar , and a twelve Month after 't is delicate fine Beer . 5. It must necessarily be that our Distempers are worse than they were in the beginning of the Parliament . If a Physician comes to a sick Man , he lets him Blood , it may be scarifyes him , cups him , puts him into a great disorder , before he makes him well ; and if he be sent for to cure an Ague , and he finds his Patient hath many Diseases , a Dropsie , and a Palsie , he applies Remedies to 'em all , which makes the cure the longer and the dearer : this is the Case . 6. The Parliament-men are as great Princes as any in the World , when whatsoever they please is priviledge of Parliament ; no Man must know the number of their Priviledges , and whatsoever they dislike is breach of Priviledge . The Duke of Venice is no more than Speaker of the House of Commons ; but the Senate at Venice , are not so much as our Parliament-men , nor have they that Power over the People , who yet exercise the greatest Tyranny that is any where . In plain truth , breach of Priviledge is only the actual taking away of a Member of the House , the rest are Offences against the House . For Example , to take our Process against a Parliament-man , or the like . 7. The Parliament Party , if the Law be for them , they call for the Law ; if it be against them , they will go to a Parliamentary Way ; if no Law be for them , then for Law again : Like him that first call'd for Sack to heat him , then small Drink to cool his Sack , then Sack again to heat his small Drink , &c. 8. The Parliament Party doe not play fair Play , in sitting up till two of the Clock in the Morning , to vote something they have a mind to . 'T is like a crafty Gamester , that makes the Company drunk , then cheats them of their Money . Young Men , and infirm Men go away ; besides , a Man is not there to persuade other Men to be of his mind , but to speak his own Heart , and if it be lik'd , so , if not , there 's an end . Parson . 1. THough we write [ Parson ] differently , yet 't is but Person ; that is , the individual Person set apart for the Service of such a Church , and 't is in Latin Persona , and Personatus is a Personage . Indeed with the Canon-Lawyers , Personatus is any Dignity or Perferment in the Church . 2. There never was a merry World since the Faries left Dancing , and the Parson left Conjuring . The Opinion of the latter kept Thieves in aw , and did as much good in a Country as a Justice of Peace . Patience . 1. PAtience is the chiefest fruit of Study , a Man that strives to make himself a different thing from other Men by much reading , gains this chiefest Good , that in all Fortunes , he hath something to entertain and comfort himself withal . Peace . 1. KIng James was pictur'd going easily down a Pair of Stairs , and uppon every Step there was written , Peace , Peace , Peace ; the wisest way for men in these times is to say nothing . 2. When a Country-wench cannot get her Butter to come , she says , the Witch is in her Churn . We have been churning for Peace a great while , and 't will not come , sure the Witch is in it . 3. Though we had Peace , yet 't will be a great while e'er things be settled : Tho' the Wind lie , yet after a Storm the Sea will work a great while . Penance . 1. PEnance is only the Punishment inflicted , not Penitence , which is the right word ; a Man comes not to do Penance , because he repents him of his Sin , but because he is compell'd to it ; he curses him , and could kill him that sends him thither . The old Canons wisely enjoyn'd three years Penance , sometimes more , because in that time a Man got a habit of Vertue , and so committed that sin no more , for which he did Penance . People . 1. THere is not any thing in the World more abus'd than this Sentence , Salus populi suprema Lex esto , for we apply it , as if we ought to forsake the known Law , when it may be most for the advantage of the People , when it means no such thing . For first , 't is not Salus populi suprema Lex est , but esto , it being one of the Laws of the Twelve Tables , and after divers Laws made , some for Punishment , some for Reward ; then follows this , Salus populi suprema Lex esto : That is , in all the Laws you make , have a special Eye to the Good of the People , and then what does this concern the way they now go ? 2. Objection . He that makes one is greater than he that is made ; the People make the King , ergo , &c. Answer . This does not hold , for if I have 1000 l. per Annum , and give it you , and leave my self ne'er a Penny ; I made you , but when you have my Land , you are greater than I. The Parish makes the Constable , and when the Constable is made , he governs the Parish . The Answer to all these Doubts is , Have you agreed so ? if you have , then it must remain till you have alter'd it . Pleasure . 1. PLeasure is nothing else but the intermission of Pain , the enjoying of some thing I am in great trouble for 'till I have it . 2. 'T is a wrong way to proportion other Mens Pleasures to our selves ; 't is like a Childs using a little Bird [ O poor Bird , thou shalt sleep with me ] so lays it in his Bosome , and stifles it with his hot ●reath ; the Bird had rather be in the cold Air : And yet too , 't is the most pleasing Flattery , to like what other Men like . 3. 'T is most undoubtedly true , that all Men are equally given to their Pleasure , only thus , one Mans Pleasure lies one way , and anothers another : Pleasures are all alike simply considered in themselves ; he that hunts , or he that governs the Common-Wealth , they both please themselves alike , only we commend that , whereby we our selves receive some Benefit . As if a Man place his Delight in things that tend to the common Good ; he that takes Pleasure to hear Sermons , enjoys himself as much as he that hears Plays ; and could he that loves Plays endeavour to love Sermons , possibly he might bring himself to it as well as to any other Pleasure . As first it may seem harsh and tedious , but afterwards 't would be pleasing and delightful . So it falls out in that , which is the great Pleasure of some Men ; Tobacco , at first they could not abide it , and now they cannot be without it . 4. Whilst you are upon Earth , enjoy the good Things that are here ( to that end were they given ) and be not melancholly , and wish your self in Heaven . If a King should give you the keeping of a Castle , with all things belonging to it , Orchards , Gardens , &c. and bid you use them ; withal promise you that after twenty Years to remove you to the Court , and to make you a Privy Councellor . If you should neglect your Castle , and refuse to eat of those Fruits , and sit down , and whine , and wish you were a Privy Councellor , do you think the King would be pleas'd with you ? 5. Pleasures of Meat , Drink , Cloaths , &c. are forbidden those that know not how to use them ; just as Nurses cry pah , when they see a Knife in a Child's Hand , they will never say any thing to a Man. Philosophy . 1. WHen Men comfort themselves with Philosophy , 't is not because they have got two or three Sentences , but because they have digested those Sentences and made them their own : So upon the Matter , Philosophy is nothing but Discretion . Poetry 1. OVid was not only a fine Poet , but [ as a Man may speak ] a great Canon Lawyer , as appears in his Fasti , where we have more of the Festivals of the old Romans than any where else : 't is pity the rest are lost . 2. There is no reason Plays should be in Verse , either in Blank or Rhime ; only the Poet has to say for himself , that he makes something like that , which somebody made before him . The old Poets had no other reason but this , their Verse was sung to Musick , otherwise it had been a senseless thing to have fetter'd up themselves . 3. I never converted but two , the one was Mr. Crashaw , from writing against Plays , by telling him a way how to understand that Place [ of putting on Womens Apparel ] which has nothing to do in the Business [ as neither has it , that the Fathers speak against Plays in their Time , with reason enough , for they had real Idolatries mix'd with their Plays , having three Altars perpetually upon the Stage . ] The other was a Doctor of Divinity , from preaching against Painting , which simply in it self is no more hurtful , than putting on my Cloaths , or doing any thing to make my self like other Folks , that I may not be odious nor offensive to the Company . Indeed if I do it with an ill Intention , it alters the Case ; so , if I put on my Gloves with an intention to do a mischief , I am a Villain . 4. 'T is a fine thing for Children to learn to make Verse , but when they come to be Men : they must speak like other Men , or else they will be laugh'd at . 'T is ridiculous to speak , or write , or preach in Verse . As 't is good to learn to dance , a Man may learn his Leg , learn to go handsomely ; but 't is ridiculous for him to dance , when he should go . 5. 'T is ridiculous for a Lord to print Verses : 't is well enough to make them to please himself , but to make them publick , is foolish . If a Man in a private Chamber twirls his Band-strings , or plays with a Rush to please himself , 't is well enough ; but if he should go into Fleetstreet , and sit upon a Stall , and twirl a Band-string , or play with a Rush , then all the Boys in the Street would laugh at him . 6. Verse proves nothing but the quantity of Syllables ; they are not meant for Logick . Pope . 1. A Pope's Bull and a Pope's Brief differ very much ; as with us the Great Seal and Privy Seal . The Bull being the highest Authority the King can give , the Brief is of less : The Bull has a Leaden Seal upon Silk , hanging upon the Instrument ; the Brief has sub Annulo Piscatoris upon the side . 2. He was a wise Pope , that when one that used to be merry with him , before he was advanc'd to the Popedom , refrain'd afterwards to come at him , ( presuming he was busie in governing the Christian World ) the Pope sends for him , bids him come again , and ( says he ) we will be merry as as we were before ; for thou little thinkest what a little Foolery governs the whole World. 3. The Pope in sending Relicks to Princes , does as Wenches do by their Wassels at New-years-tide , they present you with a Cup , and you must drink of a slabby stuff ; but the meaning is , you must give them Moneys , ten times more than it is worth . 4. the Pope is Infallible , where he hath Power to command ; that is , where he must be obeyed , so is every Supream Power and Prince . They that stretch his Infallibility further , do they know not what . 5. When a Protestant and a Papish dispute , they talk like two Mad-men , because they do not agree upon their Principles ; the one way is to destroy the Pope's Power , for if he hath Power to command me , 't is not my alledging Reasons to the contrary can keep me from obeying : For Example , if a Constable command me to wear a green Suit to Morrow , and has Power to make me ; 't is not my alledging a hundred Reasons of the Folly of it , can excuse me from doing it . 6. There was a Time when the Pope had Power here in England , and there was excellent Use made of it , for 't was only to serve Turns , ( as might be manifested out of the Records of the Kingdom , which Divines know little of . ) If the King did not like what the Pope would have , he would forbid the Pope's Legate to land upon his Ground . So that the Power was truly then in the King , though suffered in the Pope . But now the Temporal and the Spiritual Power ( Spiritual so call'd , because ordain'd to a Spiritual End ) spring both from one Fountain , they are like to twist that . 7. The Protestants in France bear Office in the State , because though their Religion be different , yet they acknowledge no other King but the King of France . The Papists in England they must have a King of their own , a Pope , that must do something in our Kingdom , therefore there is no reason they should enjoy the same Priviledges . 8. Amsterdam admits of all Religions but Papists , and 't is upon the same Account . The Papists where e'er they live , have another King at Rome ; all other Religions are subject to the present State , and have no Prince else-where . 9. The Papists call our Religion a Parliamentary Religion ; but there was once , I am sure , a Parliamentary Pope ; Pope Urban was made Pope in England by Act of Parliament , against Pope Clement : The Act is not in the Book of Statutes , either because he that compiled the Book would not have the Name of the Pope there , or else he would not let it appear that they medled with any such thing , but 't is upon the Rolls . 10. When our Clergy preach against the Pope , and the Church of Rome , they preach against themselves , and crying down their Pride , their Power and their Riches , have made themselves Poor and Contemptible enough ; they dedicate first to please their Prince , not considering what would follow . Just as if a Man were to go a Journey , and seeing at his first setting out the Way clean and fair , ventures forth in his Slippers , not considering the Dirt and the Sloughs are a little further off , or how suddenly the Weather may change . Popery . 1. THE demanding a Noble , for a dead body passing through a a Town , came from hence in time of Popery , they carried the dead Body into the Church , where the Priest said Dirgies ; and twenty Dirgies at four Pence a piece , comes to a Noble ; but now it is forbidden by an Order from my Lord Marshal , the Heralds carry his Warrant about them . 2. We charge the Prelatical Clergy with Popery , to make them odious , tho' we know they are guilty of no such thing : Just as heretofore they call'd Images Mammets , and the Adoration of Images Mammetry : that is , Mahomet and Mahometry ; odious Names , when all the World knows the Turks are forbidden Images by their Religion . Power . State. 1. THere is no stretching of Power ; 't is a good Rule , Eat within your Stomach , Act within your Commission . 2. They that govern most make least Noise . You see when they row in a Barge , they that do drudgery-work , slash , and puff , and sweat ; but he that governs , sits quietly at the Stern , and scarce is seen to stir . 3. Syllables govern the World. 4. [ All Power is of God ] means no more than Fides est servanda . When St. Paul said this , the People had made Nero Emperour . They agree , he to command , they to obey . Then Gods comes in , and casts a hook upon them , keep your Faith : then comes in , all Power is of God. Never King dropt out of the Clouds . God did not make a new Emperour , as the King makes a Justice of Peace . 5. Christ himself was a great observer of the Civil Power , and did many things only justifiable , because the State requir'd it , which were things meerly Temporary for the time that State stood . But Divines make use of them to gain Power to themselves , ( as for Example ) that of Die Ecclesiae , tell the Church ; there was then a Sanhedrim , a Court to tell it to , and therefore they would have it so now . 6. Divines ought to do no more than what the State permits . Before the State became Christian , they made their own Laws , and those that did not observe them , they Excommunicated , [ naughty men ] they suffered them to come no more amongst them . But if they would come amongst them , how could they hinder them ? By what Law ? by what Power ? they were still subject to the State , which was Heathen . Nothing better expresses the Condition of Christians in those times , than one of the meetings you have in London , of Men of the same Country , of Sussex-Men , or Bedfordshire-Men ; they appoint their Meeting , and they agree , and make Laws amongst themselves [ He that is not there shall pay double , &c. ] and if any one mis-behave himself , they shut him out of their Company : But can they recover a Forfeiture made concerning their Meeting by any Law ? Have they any power to compel one to pay ? but afterwards , when the State became Christian , all the Power was in them , and they gave the Church as much , or as little as they pleas'd ; and took away when they pleas'd , and added what they pleas'd . 7. The Church is not only subject to the Civil Power with us that are Protestants , but also in Spain : if the Church does Excommunicate a Man for what it should not , the Civil Power will take him out of their Hands . So in France , the Bishop of Angiers alter'd something in the Breviary ; they complain'd to the Parliament at Paris , that made him alter it again , with a [ comme abuse . ] 8. the Parliament of England has no Arbitrary Power in point of Judicature , but in point of making Law only . 9. If the Prince be servus natura , of a servile base Spirit , and the Subjects liberi , Free and Ingenuous , oft-times they depose their Prince , and govern themselves . On the contrary , if the People be Servi Natura , and some one amongst them of a Free and Ingenuous Spirit , he makes himself King of the rest ; and this is the Cause of all changes in State , Common-wealths into Monarchies , and Monarchies into Common-wealths . 10. In a troubled State we must do as in foul Weather upon the Thames , not think to cut directly through , so the Boat may be quickly full of Water , but rise and fall as the Waves do , give as much as conveniently we can . Prayer . 1. IF I were a Minister , I should think my self most in my Office , reading of Prayers , and dispensing the Sacraments ; and 't is ill done to put one to officiate in the Church , whose Person is contemptible out of it . Should a great Lady , that was invited to be a Gossip , in her place send her Kitchen-Maid , 't would be ill taken ; yet she is a Woman as well as she ; let her send her Woman at least . 2. [ You shall pray ] is the right way , because according as the Church is settled , no Man may make a Prayer in publick of his own Head. 3. 'T is not the Original Common-prayer-book ; why : shew me an original Bible , or an original Magna Charta . 4. Admit the Preacher prayes by the Spiris , yet that very Prayer is Common-prayer to the People ; they are ty'd as much to his Words , as in saying [ Almighty and most merciful Father : ] Is it then unlawful in the Minister , but not unlawful in the People ? 5. There were some Mathematicians , that could with one fetch of their Pen make an exact Circle , and with the next touch , point out the Centre ; is it therefore reasonable to banish all use of the Compasses ? Set Forms are a pair of Compasses . 6. [ God hath given gifts unto Men. ] General Texts prove nothing : let him shew me John , William , or Thomas in the Text , and then I will believe him . If a Man hath a voluble Tongue , we say , he hath the gift of prayer . His gift is to pray long , that I see ; but does he pray better ? 7. We take care what we speak to Men , but to God we may say any thing . 8. The people must not think a thought towards God , but as their Pastours will put it into their Mouths : they will make right Sheep of us . 9. The English Priests would do that in English , which the Romish do in Latin , keep the people in Ignorance ; but some of the people out do them at their own Game . 10. Prayer should be short , without giving God Almighty Reasons why he should grant this , or that ; he knows best what is Good for us . If your Boy should ask you a Suit of Cloaths , and give you Reasons ( otherwise he cannot wait upon you ; he cannot go abroad but he will discredit you ) would you endure it ? you know it better than he , let him ask a Suit of Cloaths . 11. If a Servant that has been fed with good Beef , goes into that part of England where Salmon is plenty , at first he is pleas'd with his Salmon , and despises his Beef , but after he has been there a while , he grows weary of his Salmon , and wishes for his good Beef again . We have a while been much taken with this praying by the Spirit , but in time we may grow weary of it , and wish for our Common-Prayer . 12. 'T is hop'd we may be cur'd of our extemporary Prayers , the same way the Grocer's Boy is cur'd of his eating Plums , when we have had our Belly full of them . Preaching . 1. NOthing is more mistaken than that Speech [ Preach the Gospel ] for 't is not to make long Harangues , as they do now a days , but to tell the News of Christ's coming into the World ; and when that is done , or where 't is known already , the Preacher's Work is done . 2. Preaching in the first sense of the word ceas'd as soon as ever the Gospel was written . 3. When the Preacher says , this is the Meaning of the Holy Ghost in such a place , in sense he can mean no more than this ; that is , I by studying of the place , by comparing one place with another ; by weighing what goes before , and what comes after , think this is the Meaning of the Holy Ghost ; and for shortness of Expression I say , the Holy Ghost says thus , or this is the Meaning of the Spirit of God. So the Judge speaks of the King's Proclamation , this is the Intention of the King ; not that the King had declared his Intention any other way to the Judge , but the Judge examining the Contents of the Proclamation , gathers by the purport of the Words the King's Intention ; and then for shortness of expression says , this is the King's Intention . 4. Nothing is Text but what was spoken in the Bible , and meant there for Person and Place , the rest is Application , which a discreet Man may do well ; but 't is his Scripture , not the Holy Ghost . 5. Preaching by the Spirit ( as they call it ) is most esteemed by the Common-people , because they cannot abide Art or Learning , which they have not been bred up in . Just as in the Business of Fencing ; if one Country Fellow amongst the rest , has been at the School , the rest will under-value his Skill , or tell him he wants Valour : You come with your School-Tricks : There 's Dick Butcher has ten times more Mettle in him : So they say to the Preachers , You come with your School-Learning : There 's such a one has the Spirit . 6. The Tone in preaching does much in working upon the peoples Affections . If a Man should make Love in an ordinary Tone , his Mistress would not regard him ; and therefore he must whine . If a Man should cry Fire , or Murther in an ordinary Voice , no body would come out to help him . 7. Preachers will bring any thing into the Text. The young Masters of Arts preached against Non-Residency in the University ; whereupon the Heads made an Order , that no Man should meddle with any thing but what was in the Text. The next Day one preach'd upon these Words , Abraham begot Isaac : when he had gone a good way , at last he observ'd , that Abraham was Resident ; for if he had been Non-Resident , he could never have begot Isaac ; and so fell foul upon the Non-Residents . 8. I could never tell what often preaching meant after a Church is settled , and we know what is to be done ; 't is just as if a Husband-man should once tell his Servants what they are to do , when to sow , when to reap , and afterwards one should come and tell them twice or thrice a Day what they know already . You must sow your Wheat in October , you must reap your Wheat in August , &c. 9. The main Argument why they would have two Sermons a Day , is , because they have two Meals a Day ; the Soul must be fed as well as the Body . But I may as well argue , I ought to have two Noses , because I have two Eyes , or two Mouths because I have two Ears . What have Meals and Sermons to do one with another ? 10. The Things between God and Man are but a few , and those , forsooth , we must be told often of ; but things between Man and Man are many ; those I hear of not above twice a Year , at the Assizes , or once a Quarter at the Sessiones ; but few come then : nor does the Minister exhort the People to go at these times to learn their Duty towards their Neighbours . Often preaching is sure to keep the Minister in Countenance , that he may have something to do . 11. In preaching they say more to raise Men to love Vertue than Men can possibly perform , to make them do their best ; as if you would teach a Man to throw the Bar ; to make him put out his Strength , you bid him throw further than it is possible for him , or any Man else : Throw over yonder House . 12. In preaching they do by Men as Writers of Romances do by their chief Knights , bring them into many Dangers , but still fetch them off : So they put Men in fear of Hell , but at last bring them to Heaven . 13. Preachers say , do as I say , not as I do . But if a Physician had the same Disease upon him that I have , and he should bid me do one thing , and he do quite another , could I believe him ? 14. Preaching the same Sermon to all sorts of People , is , as if a School-Master should read the same Lesson to his several Forms : If he reads Amo , amas , amavi , the highest Forms Laugh at him ; the younger Boys admire him : So 't is in preaching to a mix'd Auditory . Obj. But it cannot be otherwise ; the Parish cannot be divided into several Forms : What must the Preacher then do in Discretion ? Answ. Why then let him use some expressions by which this or that condition of people may know such Doctrine does more especially concern them , it being so delivered that the wisest may be contented to hear . For if he delivers it altogether , and leaves it to them to single out what belongs to themselves ( which is the usual way ) 't is as if a Man would bestow Gifts upon Children of several Ages : Two Years old , Four Years old , Ten Years old , &c. and there he brings Tops , Pins , Points , Ribbands , and casts them all in a Heap together upon a Table before them ; though the Boy of Ten Years old knows how to chuse his Top , yet the Child of Two Years old , that should have a Ribband , takes a Pin , and the Pin e'er he be aware pricks his Fingers , and then all 's out of Order , &c. Preaching for the most part is the glory of the Preacher , to shew himself a fine Man. Catechising would do much better . 15. Use the best Arguments to perswade , though but few understand ; for the Ignorant will sooner believe the judicious of the Parish , than the Preacher himself ; and they teach when they dissipate what he has said , and believe it the sooner confirm'd by Men of their own side . For betwixt the Laity and the Clergy there is , as it were , a continual driving of a bargain ; something the Clergy would still have us be at , and therefore many things are heard from the Preacher with suspicion . They are affraid of some ends , which are easily assented to , when they have it from some of themselves . 'T is with a Sermon as 't is with a Play ; many come to see it , which do not understand it ; and yet hearing it cry'd up by one , whose judgment they cast themselves upon , and of power with them , they swear and will die in it , that 't is a very good Play , which they would not have done if the Priest himself had told them so . As in a great School , 't is the Master that teaches all ; the Monitor does a great deal of work , it may be the Boys are affraid to see the Master : so in a Parish 't is not the Minister does all ; the greater Neighbour teaches the lesser , the Master of the House teaches his Servant , &c. 16. First in your Sermons use your Logick , and then your Rhetorick . Rhetorick without Logick is like a Tree with Leaves and Blosoms , but no Root ; yet I confess more are taken with Rhetorick than Logick , because they are catched with a free Expression , when they understand not Reason . Logick must be natural , or it is worth nothing at all : Your Rhetorick Figures may be learn'd : That Rhetorick is best which is most seasonable and most catching . An instance we have in that old blunt Commander at Cadis , who shew'd himself a good Oratour , being to say something to his Soldiers ( which he was not us'd to do ; ) he made them a Speech to this purpose ; What a shame will it be , you English-men , that feed upon good Beef and Brewess , to let those Rascally Spaniards beat you that eat nothing but Oranges and Limons . And so put more Courage into his Men than he could have done with a more learned Oration . Rhetorick is very good , or stark naught : There 's no Medium in Rhetorick . If I am not fully perswaded I laugh at the Oratour . 17. 'T is good to preach the same thing again , for that 's the way to have it learn'd . You see a Bird by often whistling to learn a Tune , and a Month after record it to her self . 18. 'T is a hard Case a Minister should be turned out of his Living for something they inform he should say in his Pulpit . We can no more know what a Minister said in his Sermon by two or three words pickt out of it , than we can tell what Tune a Musician play'd last upon the Lute , by two or three single Notes . Predestination . 1. THey that talk nothing but Predestination , and will not proceed in the way of Heaven till they be satisfied in that point , do , as a Man that would not come to London , unless at his first step he might set his Foot upon the Top of Pauls . 2. For a young Divine to begin in his Pulpit with Predestination , is as if a Man were coming into London , and at his first Step would think to set his Foot , &c. 3. Predestination is a point inaccessible , out of our reach ; we can make no notion of it , 't is so full of Intricacy , so full of Contradiction ; 't is in good earnest , as we state it , half a Dozen Bulls one upon another . 4. Doctor Prideaux , in his Lectures , several Days us'd Arguments to prove Predestination ; at last tells his Auditory they are damn'd that do not believe it . Doing herein just like School-Boys , when one of them has got an Apple , or something the rest have a mind to , they use all the Arguments they can to get some of it from them : I gave you some t'other Day : You shall have some with me another time : When they cannot prevail , they tell him he 's a Jackanapes , a Rogue and a Rascal , Preferment . 1. WHen you would have a Child go to such a place , and you find him unwilling , you tell him he shall ride a Cock-horse , and then he will go presently : So do those that govern the State , deal by Men , to work them to their Ends ; they tell them they shall be advanc'd to such or such a place , and they will do any thing they would have them . 2. A great Place strangely qualifies . John Read ( was in the right ) Groom of the Chamber to my Lord of Kent . Attorney Noy being dead , some were saying , how would the King do for a fit Man ? Why , any Man ( says John Read ) may execute the Place . I warrant ( says my Lord ) thou thinkst thou understand'st enough to perform it . Yes , quoth John , Let the King make me Attorney , and I would fain see that Man , that durst tell me , there 's any thing I understand not . 3. When the Pageants are a coming there 's a great thrusting and a riding upon one another's Backs , to look out at the Window ; stay a little and they will come just to you , you may see them quietly . So 't is when a new States-man or Officer is chosen ; there 's great expectation and listning who it should be ; stay a while , and you may know quietly . 4. Missing Preferment makes the Presbyters fall foul upon the Bishops : Men that are in hopes and in the way of rising , keep in the Channel , but they that have none , seek new ways : 'T is so amongst the Lawyers ; he that hath the Judges Ear , will be very observant of the way of the Court ; but he that hath no regard will be flying out . 5. My Lord Digby having spoken something in the House of Commons , for which they would have question'd him , was presently called to the upper House . He did by the Parliament as an Ape when he hath done some waggery ; his Master spies him , and he looks for his Whip , but before he can come at him , whip says he to the top of the House . 6. Some of the Parliament were discontented , that they wanted places at Court , which others had got ; but when they had them once , then they were quiet . Just as at a Christning some , that get no Sugar Plums , when the rest have , mutter and grumble ; presently the Wench comes again with her Basket of Sugar-plums , and then they catch and scramble , and when they have got them , you hear no more of them . Praemunire . 1. THere can be no Praemunire . A Praemunire ( so call'd from the word Praemunire facias ) was when a Man laid an Action in an Ecclesiastical Court , for which he could have no remedy in any of the King's Courts ; that is , in the Courts of Common Law , by reason the Ecclesiastical Courts before Henry the Eighth were subordinate to the Pope , and so it was contra coronam & dignitatem Regis ; but now the Ecclesiastical Courts are equally subordinate to the King. Therefore it cannot be contra coronam & dignitatem Regis , and so no Praemunire . Prerogative . 1. PRerogative is something that can be told what it is , not something that has no Name . Just as you see the Archbishop has his Prerogative Court , but we know what is done in that Court. So the King's Prerogative is not his will , or what Divines make it a power , to do what he lists . 2. The King's Prerogative , that is , the King's Law. For example , if you ask whether a Patron may present to a Living after six Months by Law ? I answer no. If you ask whether the King may ? I answer he may by his Prerogative , that is by the Law that concerns him in that case . Presbytery . 1. THey that would bring in a new Government , would very fain perswade us , they meet it in Antiquity . thus they interpret Presbyters , when they meet the word in the Fathers : Other professions likewise pretend to Antiquity . The Alchymist will find his Art in Virgil's Aureus ramus , and he that delights in Opticks will find them in Tacitus . When Caesar came into England they would perswade us , they had Perspective-Glasses , by which he could discover what they were doing upon the Land , because it is said , Positis Speculis : the meaning is , His Watch or his Sentinel discover'd this , and this , unto him . 2. Presbyters have the greatest power of any Clergy in the World , and gull the Laity most : For Example ; admit there be twelve Laymen to six Presbyters , the six shall govern the rest as they please . First because they are constant , and the others come in like Church-Wardens in their turns , which is an huge Advantage , Men will give way to them who have been in place before them . Next the Laymen have other professions to follow : the Presbyters make it their sole Business ; and besides too , they learn and study the Art of perswading ; some of Geneva have confess'd as much . 3. The Presbyter with his Elders about him , is like a young Tree fenc'd about with two , or three , or four Stakes ; the Stakes defend it , and hold it up ; but the Tree only prospers and flourishes ; it may be some Willow Stake may bear a Leaf or two , but it comes to nothing . Lay-Elders are Stakes , the Presbyter the Tree that flourshes . 4. When the Queries were sent to the Assembly concerning the Jus Divinum of Presbytery , their asking time to answer them , was a Satyr upon themselves : For if it were to be seen in the Text , they might quickly turn to the place , and shew us it . Their delaying to answer makes us think there 's no such thing there . They do just as you have seen a fellow do at a Tavern Reckoning , when he should come to pay his Reckoning , he puts his Hands into his Pockets , and keeps a grabling and a fumbling , and shaking , at last tells you he has left his Money at home , when all the Company knew at first , he had no Money there ; for every Man can quickly find his own Money . Priests of Rome . 1. THE Reason of the Statute against Priests , was this ; In the beginning of Queen Elizabeth there was a Statute made , that he that drew Men from their civil Obedience was a Traitor . It happen'd this was done in privacies and confessions , when there could be no proof ; therefore they made another Act , that for a Priest to be in England was Treason , because they presum'd that was his business to fetch Men off from their Obedience . 2. When Queen Elizabeth dy'd , and King James came in , an Irish Priest does thus express it : Elizabetha in orcum detrusa , successit Jacobus alter Haereticus . You will ask why they did use such Language in their Church . Answ. Why does the Nurse tell the Child of raw Head and bloody Bones , to keep it in awe ? 3. The Queen Mother and Count Rosset , are to the Priests and Jesuits like the Honey Pot to the Flies . 4. The Priests of Rome aim but at two Things , to get Power from the King , and Money from the Subject . 5. When the Priests come into a Family , they do as a Man that would set fire on a House ; he does not put fire to the Brick-Wall , but thrusts it into the Thatch . They work upon the Women , and let the Men alone . 6. For a Priest to turn a Man when he lies a dying , is just like one that hath a long time solicited a Woman , and cannot obtain his end ; at length makes her drunk , and so lies with her . Prophecies . 1. DReams and Prophecies do thus much good ; they make a Man go on with boldness and courage , upon a Danger or a Mistress ; if he obtains , he attributes much to them ; if he miscarries , he thinks no more of them , or is no more thought of himself . Proverbs . 1. THE Proverbs of several Nations were much studied by Bishop Andrews , and the Reason he gave , was , Because by them he knew the Minds of several Nations , which is a brave thing ; as we count him a wise Man , that knows the minds and insides of Men , which is done by knowing what is habitual to them . Proverbs are habitual to a Nation , being transmitted from Father to Son. Question . 1. WHen a doubt is propounded , you must learn to distinguish , and show wherein a thing holds , and wherein it doth not hold : Ay , or no , never answer'd any Question . The not distinguishing where things should be distinguish'd , and the not confounding , where things should be confounded , is the cause of all the Mistakes in the World. Reason . 1. IN giving Reasons , Men commonly do with us as the Woman does with her Child ; when she goes to Market about her Business , she tells it she goes to buy it a fine Thing , to buy it a Cake or some Plums . They give us such Reasons as they think we will be catched withal , but never let us know the Truth . 2. When the School-Men talk of Recta Ratio in Morals , either they understand Reason as it is govern'd by a Command from above ; or else they say no more than a Woman , when she says a thing is so , because it is so ; that is , her Reason perswades her 't is so . The other Acception has Sense in it . As take a Law of the Land , I must not depopulate , my Reason tells me so . Why ? Because if I do , I incurr the detriment . 3. The Reason of a Thing is not to be enquired after , till you are sure the Thing it self be so . We commonly are at [ What 's the Reason of it ? ] before we are sure of the Thing . 'T was an excellent Question of my Lady Cotten , when Sir Robert Cotten was magnifying of a Shooe , which was Moses's or Noah's , and wondring at the strange Shape and Fashion of it : But Mr. Cotten , says she , are you sure it is a Shooe. Retaliation . 1. AN Eye for an Eye , and a Tooth for a Tooth ; That does not mean , that if I put out another Man's Eye , therefore I must lose one of my own , ( for what is he the better for that ? ) tho' this be commonly received ; but it means , I shall give him what Satisfaction an Eye shall be judged to be worth . Reverence . 1. T IS sometimes unreasonable to look after Respect and Reverence , either from a Man 's own Servant , or other Inferiours . A great Lord and a Gentleman talking together , there came a Boy by , leading a Calf with both his Hands ; says the Lord to the Gentleman , You shall see me make the Boy let go his Calf ; with that he came towards him , thinking the Boy would have put off his Hat , but the Boy took no Notice of him . The Lord seeing that , Sirrah , says he , Do you not know me that you use no Reverence ? Yes , says the Boy , if your Lordship will hold my Calf , I will put off my Hat. Non-Residency . 1. THE People thought they had a great Victory over the Clergy , when in Henry the Eighth's time they got their Bill passed , That a Clergy-Man should have but two Livings ; before a Man might have Twenty or Thirty ; 't was but getting a Dispensation from the Pope's Limiter , or Gatherer of the Peter-Pence , which was as easily got , as now you may have a Licence to eat Flesh. 2. As soon as a Minister is made , he hath Power to preach all over the World , but the Civil-Power restrains him ; he cannot preach in this Parish , or in that ; there is one already appointed . Now if the State allows him Two Livings , then he hath Two Places where he may Exercise his Function , and so has the more Power to do his Office , which he might do every where if he were not restrained . Religion . 1. KIng James said to the Fly , Have I Three Kingdoms , and thou must needs fly into my Eye ? Is there not enough to meddle with upon the Stage , or in Love , or at the Table , but Religion ? 2. Religion amongst Men appears to me like the Learning they got at School . Some Men forget all they learned , others spend upon the Stock , and some improve it . So some Men forget all the Religion that was taught them when they were Young , others spend upon that Stock , and some improve it . 3. Religion is like the Fashion , one Man wears his Doublet slash'd , another , lac'd , another plain ; but every Man has a Doublet : So every Man has his Religion . We differ about Trimming . 4. Men say they are of the same Relion for Quietness sake ; but if the Matter were well examin'd you would scarce find Three any where of the same Religion in all Points . 5. Every Religion is a getting Religion ; for though I my self get nothing , I am subordinate to those that do . So you may find a Lawyer in the Temple that gets little for the present , but he is fitting himself to be in time one of those great Ones that do get . 6. Alteration of Religion is dangerous , because we know not where it will stay ; 't is like a Milstone that lies upon the top of a pair of Stairs ; 't is hard to remove it , but if once it be thrust off the first Stair , it never stays till it comes to the bottom . 7. Question . Whether is the Church or the Scripture Judge of Religion ? Answ. In truth neither , but the State. I am troubled with a Boil ; I call a Company of Chirurgeons about me ; one prescribes one thing , another another ; I single out something I like , and ask you that stand by , and are no Chirurgeon , what you think of it . You like it too ; you and I are Judges of the Plaster , and we bid them prepare it , and there 's an end . Thus 't is in Religion ; the Protestants say they will be judged by the Scriptures ; the Papists say so too ; but that cannot speak . A Judge is no Judge , except he can both speak and command Execution ; but the truth is they never intend to agree . No doubt the Pope where he is Supream , is to be Judg ; if he say we in England ought to be subject to him , then he must draw his Sword and make it good . 8. By the Law was the Manual received into the Church before the Reformation ; not by the Civil Law , that had nothing to do in it ; nor by the Canon Law , for that Manual that was here , was not in France , nor in Spain ; but by Custom , which is the Common Law of England ; and Custom is but the Elder Brother to a Parliament : and so it will fall out to be nothing that the Papists say : Ours is a Parliamentary Religion , by reason the Service-Book was Established by Act of Parliament , and never any Service-Book was so before . That will be nothing that the Pope sent the Manual ; 't was ours , because the State received it . The State still makes the Religion , and receives into it what will best agree with it . Why are the Venetians Roman Catholicks ? because the State likes the Religion : All the World knows they care not Three-pence for the Pope . The Council of Trent is not at this day admitted in France . 9. Papist . Where was your Religion before Luther , an Hundred years ago ? Protestant . Where was America an Hundred or Sixscore Years ago ? our Religion was where the rest of the Christian Church was Papist . Our Religion continued ever since the Apostles , and therefore 't is better . Protestant . So did ours . That there was an Interruption of it , will fall out to be nothing , no more than if another Earl should tell me of the Earl of Kent ; saying , He is a better Earl than he , because there was one or two of the Family of Kent did not take the Title upon them ; yet all that while they were really Earls ; and afterwards a great Prince declar'd them to be Earls of Kent , as he that made the other Family an Earl. 10. Disputes in Religion will never be ended , because there wants a Measure by which the Business would be decided : The Puretan would be judged by the Word of God : If he would speak clearly , he means himself , but he is asham'd to say so ; and he would have me believe him before a whole Church , that has read the Word of God as well as he . One says one thing , and another another ; and there is , I say , no Measure to end the Controversie . 'T is just as if Two Men were at Bowls , and both judg'd by the Eye ; One says 't is his Cast , the other says 't is my Cast● and having no Measure , the Difference is Eternal . Ben Johnson Satyrically express'd the vain Disputes of Divines , by Inigo Lanthorne , disputing with his Puppet in a Bartholomew Fair. It is so ; It is not so : It is so ; It is not so , crying thus one to another a quarter of an Hour together . 11. In Matters of Religion to be rul'd by one that writes against his Adversary , and throws all the Dirt he can in his Face , is , as if in point of good Manners a Man should be govern'd by one whom he sees at Cuffs with another , and thereupon thinks himself bound to give the next Man he meets a Box on the Ear. 12. 'T is to no purpose to labour to reconcile Religions , when the Interest of Princes will not suffer it . 'T is well if they could be reconciled so far , that they should not cut one anothers Throats . 13. There 's all the Reason in the World , Divines should not be suffer'd to go a Hair beyond their Bounds , for fear of breeding Confusion , since there now be so many Religions on Foot. The Matter was not so narrowly to be look'd after when there was but one Religion in Christendom ; the rest would cry him down for an Heretick , and there was no Body to side with him . 14. We look after Religion as the Butcher did after his Knife , when he had it in his Mouth . 15. Religion is made a Juggler's Paper ; now 't is a Horse , now 't is a Lanthorn , now 't is a Boar , now 't is a Man. To serve Ends Religion is turn'd into all Shapes . 16. Pretending Religion and the Law of God , is to set all things loose . When a Man has no mind to do something he ought to do by his Contract with Man , then he gets a Text and interprets it as he pleases , and so thinks to get loose . 17. Some Mens pretending Religion , is like the roaring Boys way of challenges , [ Their Reputation is dear , it does not stand with the Honour of a Gentleman , ] when , God knows , they have neither Honour nor Reputation about them . 18. They talk much of settling Religion : Religion is well enough settled already , if we would let it alone : Methinks we might look after , &c. 19. If Men would say they took Arms for any thing but Religion , they might be beaten out of it by Reason ; out of that they never can , for they will not believe you what ever you say . 20. The very Arcanum of pretending Religion in all Wars , is , That something may be found out in which all Men may have Interest . In this the Groom has as much Interest as the Lord. Were it for Land , one has One Thousand Acres , and the other but one ; he would not venture so far , as he that has a Thousand . But Religion is equal to both . Had all Men Land alike , by a Lex Agraria , then all Men would say they fought for Land. Sabboth . 1. WHY should I think all the fourth Commandment belongs to me , when all the fifth does not ? What Land will the Lord give me for honouring my Father ? It was spoken to the Jews with reference to the Land of Canaan ; but the meaning is , If I honour my Parents , God will also bless me . We read the Commandments in the Church-Service , as we do David's Psalms ; not that all there concerns us , but a great deal of them does . Sacrament . 1. CHrist suffered Judas to take the Communion . Those Ministers that keep their Parishioners from it , because they will not do as they will have them , revenge , rather than reform . 2. No Man can tell whether I am fit to receive the Sacrament ; for though I were fit the Day before , when he examined me ; at least appear'd so to him ; yet how can he tell , what Sin I have committed that Night , or the next Morning , or what Impious Atheistical Thoughts I may have about me , when I am approaching to the very Table ? Salvation . 1. VVE can best understand the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Salvation , from the Jews , to whom the Saviour was promised . They held that themselves should have the chief Place of Happiness in the other World ; but the Gentiles that were good Men , should likewise have their Portion of Bliss there too . Now by Christ the Partition-Wall is broken down , and the Gentiles that believe in him , are admitted to the same Place of Bliss with the Jews : and why then should not that Portion of Happiness still remain to them , who do not believe in Christ , so they be morally Good ? This is a charitable Opinion . State. 1. IN a troubled State save as much for your own as you can . A Dog had been at Market to buy a Shoulder of Mutton ; coming home he met two Dogs by the way , that quarrell'd with him ; he laid down his Shoulder of Mutton , and fell to fighting with one of them ; in the mean time the other Dog fell to eating his Mutton ; he seeing that , left the Dog he was fighting with , and fell upon him that was eating ; then the other Dog fell to eat ; when he perceiv'd there was no remedy , but which of them soever he fought withal , his Mutten was in danger , he thought he would have as much of it as he could , and thereupon gave over fighting , and fell to eating himself . Superstition . 1. THey that are against Superstition oftentimes run into it of the wrong side . If I will wear all colours but black , then am I superstitious in not wearing black . 2. They pretend not to abide the Cross , because 't is superstitious ; for my part I will believe them , when I see them throw their Money out of their Pockets , and not tell then . 3. If there be any Superstition truly and properly so called , 't is their observing the Sabbòth after the Jewish Manner . Subsidies . 1. HEretofore the Parliament was wary what Subsidies they gave to the King , because they had no account ; but now they care not how much they give of the Subjects Money , because they give it with one hand , and receive it with the other ; and so upon the matter give it themselves . In the mean time what a case the Subjects of England are in ; if the Men they have sent to the Parliament mis-behave themselves , they cannot help it , because the Parliament is Eternal . 2. A Subsidy was counted the fifth part of a Man's Estate , and so fifty Subsidies is five and forty times more than a Man is Worth. Simony . 1. THE Name of Simony was begot in the Canon-Law ; the first Statute against it was in Queen Elizabeth's time . Since the Reformation Simony has been frequent : One reason why it was not practised in time of Popery , was the Pope's provision ; no Man was sure to bestow his own Benefice . Ship-Money . 1. MR. Noy brought in Ship-money first for Maritine Towns ; but that was like putting in a little Augur , that afterwards you may put in a greater : He that pulls down the first Brick , does the main Work , afterwards 't is easie to pull down the Wall. 2. They that at first would not pay Ship-money , till 't was decided , did like brave Men , ( though perhaps they did no good by the Trial ) but they that stand out since , and suffer themselves to be distrained , never questioning those that do it , do pitifully , for so they only pay twice as much as they should . Synod Assembly . 1. WE have had no national Synod since the Kingdom hath been settled , as now it is , only Provincial ; and there will be this inconveniency , to call so many Divines together ; 't will be to put Power in their Hands , who are too apt to usurp it , as if the Laity were bound by their Determination . No , let the Laity consult with Divines on all sides , hear what they say , and make themselves Masters of their Reasons ; as they do by any other profession , when they have a Difference before them . For Example , Gold-smiths , they enquire of them , if such a Jewel be of such a Value , and such a Stone of such a Value , hear them , and then being rational Men judge themselves . 2. Why should you have a Synod , when you have a Convocation already , which is a Synod ? Would you have a superfetation of another Synod ? The Clergy of England when they cast off the Pope , submitted themselves to the Civil Power , and so have continued ; but these challenge to be Jure Divino , and so to be above the Civil Power ; these challenge Power to call before their Presbyteries all Persons for all Sins directly against the Law of God , as proved to be Sins by necessary Consequence . If you would buy Gloves , send for a Glover or two , not Glovers-Hall ; consult with some Divines , not send for a Body . 3. There must be some Laymen in the Synod , to over-look the Clergy , lest they spoil the civil Work : Just as when the good Woman puts a Cat into the Milk-House to kill a Mouse , she sends her Maid to look after the Cat , lest the Cat should eat up the Cream . 4. In the Ordinance for the Assembly , the Lords and Commons go under the Names of learned , godly , and judicious Divines ; there is no Difference put betwixt them , and the Ministers in the Context . 5. 'T is not unusual in the Assembly to revoke their Votes , by reason they make so much haste , but 't is that will make them scorn'd . You never heard of a Council revok'd an Act of its own making ; they have been wary in that , to keep up their Infallibility ; if they did any thing , they took away the whole Council , and yet we would be thought Infallible as any Body . 'T is not enough to say , the House of Commons revoke their Votes , for theirs are but Civil Truths , which they by agreement create , and uncreate , as they please : But the Truths the Synod deals in are Divine ; and when they have voted a thing , if it be then true , 't was true before ; not true because they voted it , nor does it cease to be true , because they voted otherwise . 6. Subscribing in a Synod , or to the Articles of a Synod , is no such terrible thing as they make it ; because , If I am of a Synod , 't is agreed , either tacitely or expresly . That which the major part determines , the rest are involv'd in ; and therefore I subscribe , though my own private Opinion be otherwise ; and upon the same Ground , I may without scruple subscribe to what those have determin'd , whom I sent , though my private Opinion be otherwise , having respect to that which is the Ground of all assemblies , the Major part carries it . Thanksgiving . 1. AT first we gave Thanks for every Victory as soon as ever 't was obtained ; but since we have had many , now we can stay a good while . We are just like a Child ; give him a Plum , he makes his Leg ; give him a second Plum , he makes another Leg : At last when his Belly is full , he forgets what he ought to do ; then his Nurse , or some body else that stands by him , puts him in mind of his Duty , Where 's your Leg ? Tythes . 1. TYthes are more paid in kind in England , than in all Italy and France . In France they have had Impropriations a long time ; we had none in England till Henry the Eighth . 2. To make an Impropriation , there was to be the Consent of the Incumbent , the Patron , and the King ; then 't was confirm'd by the Pope : Without all this the Pope could make no Impropriation . 3. Or what if the Pope gave the Tythes to any Man , must they therefore be taken away ? If the Pope gives me a Jewel , will you therefore take it away from me ? 4. Abraham paid Tythes to Melchizedeck , what then ? 'T was very well done of him : It does not follow therefore that I must pay Tythes , no more than I am bound to imitate any other Action of Abraham's . 5. 'T is ridiculous to say the Tythes are God's Part , and therefore the Clergy must have them : Why , so they are if the Laymen has them . 'T is as if one of my Lady Kent's Maids should be sweeping this Room , and another of them should come and take away the Broom , and tell for a Reason , why she should part with it ; 'T is my Lady's Broom : As if it were not my Lady's Broom , which of them soever had it . 6. They consulted in Oxford where they might find the best Argument for their Tythes , setting aside the Jus Divinum ; they were advis'd to my History of Tythes ; a Book so much cry'd down by them formerly ; ( in which , I dare boldly say , there are more Arguments for them than are extant together any where : ) Upon this , one writ me word , That my History of Tythes was now become like Pleus's Hasta , to wound and to heal . I told him in my Answer , I thought I could fit him with a better Instance . 'T was possible it might undergo the same Fate , that Aristotle , Avicen , and Averroes did in France , some five hundred Years ago ; which were Excommunicated by Stephen Bishop of Paris , [ by that very Name , Excommunicated , ] because that kind of Learning puzled and troubled their Divinity . But finding themselves at a Loss , some Forty Years after ( which is much about the time since I writ my History ) they were call'd in again , and so have continued ever since . Trade . 1. THere is no Prince in Christendom but is directly a Tradesman , tho' in another way than an ordinary Tradesman . For the purpose , I have a Man ; I bid him lay out twenty Shillings in such Commodities ; but I tell him for every Shilling he lays out I will have a Penny. I trade as well as he . This every Prince does in his Customs . 2. That which a Man is bred up in , he thinks no cheating ; as your Tradesman thinks not so of his Profession , but calls it a Mystery . Whereas if you would teach a Mercer to make his Silks heavier , than what he has been used to , he would peradventure think that to be cheating . 3. Every Tradesman professes to cheat me , that asks for his Commodity twice as much as it is worth . Tradition . 1. SAY what you will against Tradition ; we know the Signification of Words by nothing but Tradition . You will say the Scripture was written by the Holy Spirit , but do you understand that Language 't was writ in ? No. Then for Example , take these words , [ In principio erat verbum . ] How do you know those words signifie , [ In the beginning was the word , ] but by Tradition , because some Body has told you so ? Transubstantiation . 1. THE Fathers using to speak Rhetorically , brought up Transubstantiation : As if because it is commonly said , Amicus est alter idem , one should go about to prove a Man and his Friend are all one . That Opinion is only Rhetorick turn'd into Logick . 2. There is no greater Argument ( tho' not us'd ) against Transubstantiation than the Apostles at their first Council , forbidding Blood and Suffocation . Would they forbid Blood , and yet enjoin the eating of Blood too ? 3. The best way for a pious Man , is , to address himself to the Sacrament with that Reverence and Devotion , as if Christ were really there present . Traitor . 1. T IS not seasonable to call a Man Traitor that has an Army at his Heels . One with an Army is a Gallant man. My Lady Cotten was in the right , when she laugh'd at the Dutchess of Richmond for taking such State upon her , when she could Command no Forces . [ She a Dutchess , there 's in Flanders a Dutchess indeed ; meaning the Arch-Dutchess . Trinity . 1. THE second Person is made of a piece of Bread by the Papists , the Third Person is made of his own Frenzy , Malice , Ignorance and Folly , by the Roundhead [ to all these the Spirit is intituled , ] One the Baker makes , the other the Cobler ; and betwixt those Two , I think the First Person is sufficiently abused . Truth . 1. THE Aristotelians say , All Truth is contained in Aristotle in one place or another . Galilaeo makes Simplicius say so , but shows the absurdity of that Speech , by answering , All Truth is contained in a lesser Compass ; viz. In the Alphabet . Aristotle is not blam'd for mistaking sometimes ; but Aristotelians for maintaining those Mistakes . They should acknowledge the good they have from him , and leave him when he is in the wrong . There never breath'd that Person to whom Mankind was more beholden . 2. The way to find out the Truth is by others mistakings : For if I was to go to such a place , and one had gone before me on the Right-hand , and he was out ; another had gone on the Left-hand , and he was out ; this would direct me to keep the middle way , that peradventure would bring me to the place I desir'd to go . 3. In troubled Water you can scarce see your Face ; or see it very little , till the Water be quiet and stand still . So in troubled times you can see little Truth ; when times are quiet and settled , then Truth appears ; Trial. 1. TRials are by one of these three ways ; by Confession , or by Demurrer ; that is , confessing the Fact , but denying it to be that , wherewith a Man is charged . For Example , denying it to be Treason , if a Man be charged with Treason ; or by a Jury . 2. Ordalium was a Trial ; and was either by going over nine red hot Plough-Shares , ( as in the Case of Queen Emma , accus'd for lying with the Bishop of Winchester , over which she being led blindfold ; and having pass'd all her Irons , ask'd when she should come to her Trial ; ) or 't was by taking a red-hot Coulter in a Man's Hand , and carrying it so many Steps , and then casting it from him . As soon as this was done , the Hands or the Feet were to be bound up , and certain Charms to be said , and a Day or two after to be open'd ; if the parts were whole , the Party was judg'd to be Innocent ; and so on the contrary . 3. The Rack is us'd no where as in England : In other Countries 't is used in Judicature , when there is a Semiplena probatio , a half Proof against a Man ; then to see if they can make it full , they rack him if he will not confess . But here in England they take a Man and rack him , I do not know why , nor when ; not in time of Judicature , but when some Body bids . 4. Some Men before they come to their Trial , are cozen'd to Confess upon Examination : Upon this Trick , they are made to believe some Body has confessed before them ; and then they think it a piece of Honour to be clear and ingenious , and that destroys them . University . 1. THE best Argument why Oxford should have precedence of Cambridge , is the Act of Parliament , by which Oxford is made a Body ; made what it is ; and Cambridge is made what it is ; and in the Act it takes place . Besides Oxford has the best Monuments to show . 2. 'T was well said of one , hearing of a History Lecture to be founded in the University ; Would to God , says he , they would direct a Lecture of Discretion there , this would do more Good there an hundred times . 3. He that comes from the University to govern the State , before he is acquainted with the Men and Manners of the Place , does just as if he should come into the presence Chamber all Dirty , with his Boots on , his riding Coat , and his Head all daub'd : They may serve him well enough in the Way , but when he comes to Court , he must conform to the Place . Uows . 1. SUppose a Man find by his own Inclination he has no mind to marry , may he not then vow Chastity ? Answ. If he does , what a fine thing hath he done ? 't is as if a Man did not love Cheefe , and then he would vow to God Almighty never to eat Cheese . He that vows can mean no more in sense , than this ; To do his utmost endeavour to keep his Vow . Usury . 1. THE Jews were forbidden to take Use one of another , but they were not forbidden to take it of other Nations . That being so , I see no reason , why I may not as well take Use for my Money , as Rent for my House . 'T is a vain thing to say , Money begets not Money ; for that no doubt it does . 2. Would it not look odly to a Stranger , that should come into this Land , and hear in our Pulpits Usury preach'd against , and yet the Law allow it ? Many Men use it ; pehaps some Church-men themselves . No Bishop nor Ecclesiastical Judge , that pretends Power to punish other Faults , dares punish , or at least does punish any Man for doing it . Pious Uses . 1. THE ground of the Ordinary's taking part of a Man's Estate ( who dy'd without a Will ) to Pious Uses , was this ; to give it some body to pray , that his Soul might be deliver'd out of Purgatory ; now the pious Uses come into his own Pocket . 'T was well exprest by John O Powls in the Play , who acted the Priest ; one that was to be hang'd , being brought to the Ladder , would fain have given something to the Poor ; he feels for his Purse , ( which John O Powls had pickt out of his Pocket before ) missing it , crys out , He had lost his Purse ; now he intended to have given something to the Poor ; John O Powls bid him be pacified , for the Poor had it already . War. 1. DO not under-value an Enemy by whom you have been worsted . When our Country-men came home from fighting with the Saracens , and were beaten by them , they pictured them with huge , big , terrible Faces ( as you still see the Sign of the Saracen's Head is ) when in truth they were like other Men. But this they did to save their own Credits . 2. Martial-Law in general , means nothing but the Martial-Law of this , or that Place ; with us to be us'd in Fervore Belli , in the Face of the Enemy , not in time of Peace ; there they can take away neither Limb nor Life . The Commanders need not complain for want of it , because our Ancestors have done gallant things without it . 3. Question . Whether may Subjects take up Arms against their Prince ? Answer . Conceive it thus ; Here lies a Shilling betwixt you and me ; Ten Pence of the Shilling is yours , Two Pence is mine : By agreement , I am as much King of my Two Pence , as you of your Ten Pence : If you therefore go about to take away my Two Pence , I will defend it ; for there you and I are equal , both Princes . 4. Or thus , two supream Powers meet ; one says to the other , give me your Land ; if you will not , I will take it from you : The other , because he thinks himself too weak to resist him , tells him , of nine Parts I will give you three , so I may quietly enjoy the rest , and I will become your Tributary . Afterwards the Prince comes to exact six Parts , and leaves but three ; the Contract then is broken , and they are in Parity again . 5. To know what Obedience is due to the Prince , you must look into the Contract betwixt him and his People ; as if you wou'd know what Rent is due from the Tenant to the Landlord , you must look into the Lease . When the Contract is broken , and there is no third Person to judge , then the Decision is by Arms. And this is the Case between the Prince and the Subject . 6. Question . What Law is there to take up Arms against the Prince , in Case he break his Covenant ? Answer . Though there be no written Law for it , yet there is Custom , which is the best Law of the Kingdom ; for in England they have always done it . There is nothing exprest between the King of England and the King of France ; that if either Invades the other's Territory , the other shall take up Arms against him , and yet they do it upon such an Occasion . 7. 'T is all one to be plunder'd by a Troop of Horse , or to have a Man's Goods taken from him by an Order from the Council Table . To him that dies , 't is all one whether it be by a Penny Halter , or a Silk Garter ; yet I confess the silk Garter pleases more ; and like Trouts , we love to be tickled to Death . 8. The Soldiers say they fight for Honour ; when the Truth is they have their Honour in their Pocket . And they mean the same thing that pretend to fight for Religion . Just as a Parson goes to Law with his Parishioners ; he says , For the good of his Successors , that the Church may not loose its Right ; when the meaning is to get the Tythes into his own Pocket . 9. We govern this War as an unskilful Man does a Casting-Net ; if he has not the right trick to cast the Net off his Shoulder , the Leads will pull him into the River . I am afraid we shall pull our selves into Destruction . 10. We look after the particulars of a Battle , because we live in the very time of War. Whereas of Battles past we hear nothing but the Number slain . Just as for the the Death of a Man ; when he is sick , we talk how he slept this Night , and that Night ; what he eat , and what he drunk : But when he is dead , we only say , he died of a Fever , or name his Disease ; and there 's an end . 11. Boccaline has this passage of Souldiers , They came to Apollo to have their Profession made the Eighth Liberal Science , which he granted . As soon as it was nois'd up and down , it came to the Butchers , and they desired their Profession might be made the Ninth : For say they , the Soldiers have this Honour for the killing of Men ; now we kill as well as they ; but we kill Beasts for the preserving of Men , and why should not we have Honour likewise done to us ? Apollo could not Answer their Reasons , so he revers'd his Sentence , and made the Soldiers Trade a Mystery , as the Butchers is . Witches . 1. THE Law against Witches does not prove there be any ; but it punishes the Malice of those People , that use such means , to take away Mens Lives . If one should profess that by turning his Hat thrice , and crying Buz , he could take away a Man's Life ( though in truth he could do no such thing ) yet this were a just Law made by the State , that whosoever should turn his Hat thrice , and cry Buz , with an intention to take away a Man's Life , shall be put to death . Wife . 1. HE that hath a handsome Wife , by other Men is thought happy ; 't is a Pleasure to look upon her , and be in her Company ; but the Husband is cloy'd with her . We are never content with what we have . 2. You shall see a Monkey sometime , that has been playing up and down the Garden , at length leap up to the top of the Wall , but his Clog hangs a great way below on this side ; the Bishop's Wife is like that Monkey's Clog , himself is got up very high , takes place of the Temporal Barons , but his Wife comes a great way behind . 3. 'T is reason a Man that will have a Wife should be at the Charge of her Trinkets , and pay all the Scores she sets on him . He that will keep a Monkey , 't is fit he should pay for the Glasses he breaks . Wisdom . 1. A Wise Man should never resolve upon any thing , at least never let the World know his Resolution , for if he cannot arrive at that , he is asham'd . How many things did the King resolve in his Declaration concerning Scotland , never to do , and yet did them all ? A Man must do according to Accidents and Emergencies . 2. Never tell your Resolution before-hand ; but when the Cast is thrown , play it as well as you can to win the Game you are at . 'T is but folly to study how to play Size-ace , when you know not whether you shall throw it or no. 3. Wise Men say nothing in dangerous times . The Lion you know call'd the Sheep , to ask her if his Breath smelt : she said , Ay ; he bit off her Head for a Fool : He call'd the Woolf and ask'd him ; he said no ; he tore him in pieces for a Flatterer . At last he call'd the Fox and ask'd him ; truly he had got a Cold and could not smell . King James was pictured , &c. Wit. 1. WIT and Wisdom differ ; Wit is upon the sudden turn , Wisdom is in bringing about ends . 2. Nature must be the ground-work of Wit and Art ; otherwise whatever is done will prove but Jack-puddings work . 3. Wit must grow like Fingers ; if it be taken from others , 't is like Plums stuck upon black Thorns ; there they are for a while , but they come to nothing . 4. He that will give himself to all manner of ways to get Money may be rich ; so he that le ts fly all he knows or thinks , may by chance be Satyrically Witty. Honesty sometimes keeps a Man from growing Rich ; and Civility from being Witty. 5. Women ought not to know their own Wit , because they will still be shewing it , and so spoil it ; like a Child that will continually be shewing its fine new Coat , till at length it all bedawbs it with its pah Hands . 6. Fine Wits destroy themselves with their own Plots , in medling with great Affairs of State. They commonly do as the Ape that saw the Gunner put Bullets in the Cannon , and was pleas'd with it , and he would be doing so too : at last he puts himself into the Piece , and so both Ape , and Bullet were shot away together . Women . 1. LET the Women have power of their heads , because of the Angels . The reason of the words because of the Angels , is this ; The Greek Church held an Opinion that the Angels fell in Love with Women . This Fancy St. Paul discreetly catches , and uses it as an Argument to perswade them to modesty . 2. The Grant of a Place is not good by the Canon-Law , before a Man be dead ; upon this ground some Mischief might be plotted against him in present possession , by poisoning or some other way . Upon the same reason a Contract made with a Woman , during her Husband's Life , was not valid . 3. Men are not troubled to hear a Man dispraised , because they know , tho' he be naught , there 's worth in others . But Women are mightily troubled to hear any of them spoken against , as if the Sex it self were guilty of some Unworthiness . 4. Women and Princes must both trust some body ; and they are Happy , or Unhappy according to the desert of those under whose Hands they fall . If a Man knows how to manage the Favour of a Lady , her Honour is safe , and so is a Princes . 5. An Opinion grounded upon that , Genesis 6. The Sons of God saw the Daughters of Men that they were fair . Year . 1. 'T Was the Manner of the Jews ( if the Year did not fall out right , but that it was dirty for the People to come up to Jerusalem , at the Feast of the Passover ; or that their Corn was not ripe for their first Fruits ) to intercalate a Month , and so to have , as it were , two Februaries , thrusting up the Year still higher , March into April's Place , April into May's Place , &c. Whereupon it is impossible for us to know when our Saviour was born , or when he dy'd . 2. The Year is either the Year of the Moon , or the Year of the Sun ; there 's not above eleven Days difference . Our moveable Feasts are according to the Year of the Moon ; else they should be fixt . 3. Tho' they reckon ten Days sooner beyond Sea , yet it does not follow their Spring is sooner than ours ; we keep the same time in natural things , and their ten Days sooner , and our ten Days later in those things mean the self same time : just as twelve Sous in French , are ten Pence in English. 4. The lengthening of Days is not suddenly perceiv'd till they are grown a pretty deal longer , because the Sun , though it be in a Circle , yet it seems for a while to go in a right Line . For take a Segment of a great Circle especially , and you shall doubt whether it be straight or no. But when that Sun is got past that Line , then you presently perceive the Days are lengthened . Thus it is in the Winter and Summer Solstice ; which is indeed the true Reason of them . 5. The Eclipse of the Sun is , when it is new Moon ; the Eclipse of the Moon when 't is full . They say Dionysius was converted by the Eclipse that happened at our Saviour's Death , because it was neither of these , and so could not be natural . Zelots . 1. ONE would wonder Christ should whip the Buyers and Sellers out of the Temple , and no body offer to resist him ( considering what Opinion they had of him . ) But the reason was , they had a Law , that whosoever did profane Sanctitatem Dei , aut Templi ; the Holiness of God , or the Temple , before ten Persons , 't was lawful for any of them to kill him , or to do any thing this side killing him ; as whipping him , or the like . And hence it was , that when one struck our Saviour before the Judge , where it was not lawful to strike ( as it is not with us at this Day ) he only replies ; If I have spoken Evil , bear Witness of the Evil ; but if Well , why smitest thou me ? He says nothing against their smiting him , in case he had been guilty of speaking Evil , that is Blasphemy ; and they could have prov'd it against him . They that put this Law in execution were called Zelots ; but afterwards they committed many Villanies . FINIS .