A NEW WINDMILL, A NEW.  
AT OXFORD, Printed by Leonard Lichfield, 1643.   

To my dear beloved Brother Mr. Jonadas Trash, at his house in Soper-lane, at the sign of the Shuttle.  
For as much as I see every well-minded man hath a fling at an happy alteration; why should we only sit still when there is so much work to do. For my part I love changes aswell as another, and have, as I suppose, found out a prosect very considerable, which I have thought fit to impart unto you.  
TRuly Brother, I am very much offended with a foul Superstition, which I wonder is so easily passed over by others: Our Windmills, you know, are framed in so perfect a cross, as if they were erected in defiance of Reformation. To what purpose do we banish the Cross out of our Churches and Markets, if we allow it upon our City-wals, or in our fields: It is no marvel if our corn that is ground with so Idolatrous an engine, turn to no better nourishment, and serve only to feed wicked humours; I warrant you our Brethren in New-England admit of no such abomination: Indeed what need we any Windmills at all, have we not water enough in every corner of our Land to drive our wheels about? Or if our lot have fallen upon sandy soils, or dry heathes, have we not Horse-mils, and hand-mils, that may sufficiently prepare our grist? How do they in those religious armies that are raised against the Malignant, and in those godly towns and cities that have zealously shut out their King, and made themselves their own prisoners? How did our Forefathers before ever these vain whirligigs were devised? certainly they are scandalous instruments, where of every sail is thwarted over with twenty crosse-bars, no cross of Jerusalem hath so many; and if you mark it, they are commonly seated upon high hills, that their offence may be the more notorious: My advice therefore is, up with all Windmills, up with them both root and branch, let them be all presently escheated to the State. But if any of our Brethren be otherwise minded, and shall think it fit to latch the moving air for such an advantage, and that there ought to be a correspondence betwixt the holy Windmills in our brains, and these outward motions; I could earnestly wish that at the next meeting it might be propounded to our Brethren, that they would be pleased to agree among themselves, upon a Vote for the reforming of this evil fashion of Windmills; whereto I shall not be unwilling to contribute my best thoughts.  
Why may there not be a device of a round Wind mill free from offence, and more effectual? the form whereof I here present unto you: Let there be a large round wheel of good heart of Oak: In the inner part whereof, above the axel-wheele shall be prominently set out, and fast mortised in the circumferential wheel a large square of timber, with a fair roundel in the midst of it, borne out by four studs arising from the axel-wheele, and in each corner of that square, betwixt it and the outer circumference, let there be so many lesser roundels severally placed (for I hate to think of any cross bars in this fabric) all these roundels shall be so covered with strong canvas, that there may be scope left for the bunt of the sail to swell in, wherewith the wind may be caught to purpose: In the circumference of that large wheel shall be fixed certain stiff and long spokes, winged with several flags of canvas, two whereof may uphold a several sail, fastened with strong cords to the wheel, so as they may be spread or wrapped up according as the gale serveth. This is the model of the reformed Windmill; I suppose you have it in your head already. The Idea of it is so familiar, that every brother may run away with it at the first hearing. Here are no such emergent difficulties, and unreconcilable impossibilities, as should need the concurrence of many wise heads to salve them up; but plain round and square, without any cross intricacies or deep subtleties.  
Now the commodities of this form, and just eulogies thereof, which shall recommend it to present practice, and to posterity are not a few. First of all, it is new, and that I suppose is no small praise: Away with the rotten fashions of our doting Ancestors, give us all profitable novelties; I wonder at the folly of those men which think any thing the better for age: We cast away  because they are old; Liquors that are too stolen we dislike; Timber that is wormeaten is rejected; and who cares for mouldy and musty provision? Yet Rites and Ceremonies are by foolish men entertained and magnified because they are ancient: Should a man come forth clothed in the habit of his great Grandsire, how should he be followed by all the boys in the street, not without hooting and derision; whereas he that walks in the common garb of the last fashion, is not noted: And why should not we go beyond our Forefathers for wit, since we have both the help of theirs, and more pregnant of our own? What do they talk therefore of the old forms of Liturgy, or of the Discipline and government both of Church and State: It was the credulous stupidity of our progenitors to take all upon trust, that was derived unto them from former hands, without enquiring into the better reasons of alterations; For us we have learned to be wiser, and know how to be weary of the old decrepit inventions of silly antiquity, and rejoice to furnish the world with better projects.  
Secondly, this is a fashion that hath never been taken up by Papists or Heathens, (whose very use and practice is enough to make any thing sinful and abominable;) yea, therefore is it most fit to be set up, because it is quite contrary to their forms: For since our Religion is justly opposite to theirs; why should we agree with them in any thing? Why should we not affect an utter contrariety unto them upon all occasions? If they use set forms of public Prayer, why should not we avoid them? If they uncover or kneel in their Churches, why should not we abhor that superstition? If they fast on Good-Friday, what day is fit for our feasting? If Christmas day be their Festival, why is it not fittest for our working-day? If they preach in gowns, and walk in side-robes, what is so proper for us as short cloaks and Jumps: Their Lent should be our Carnevall: And if we could have a Summer and Winter, a day and night, varying from theirs, or another Sun from that which gives light to them, we would not partake with them in these: And if they go on their feet, I wish we could walk on our heads: I am much afraid lest when they see the better fashion of our grinding engine, they will go near to conform unto this Fabric, which if they should do, they should soon drive us to seek some other devise, for we are resolved to hold aloosse from them in all our concernments.  
Thirdly, there can be no danger of any ill use to be made of this frame, whereas the other being so exquisite a cross, doth (as it were) invite every passenger to superstition. In this regard surely I should marvel to see any Papist pass by so fair representation with his hat on: And if the Jesuit CAMPIAN uncovered his head when he passed by Tyburn (as his story tells us) the structure whereof is only composed of three cross beams without any formal arrectary; how would he much more have vailed to so perfect a resemblance of that which is entertained with all idolatrous adoration? And if we break down sorry half-headed crosselets in our Churchyards and highways, for fear of the worst: With what courage should we (with the valiant and zealous DON QUIXOTE) set upon these Giantly champions of superstition? Since we may boldly say that no old Primer, or Hornbook, no book of Popish Massing, or conjuring, hath in it a more exact form of that great Idol than the common Windmill hath. Well far a good sister of ours, Mistress W. a school-mistris, which would not suffer her little ones to name that Idol in their first lesson, but taught them to say blackspot in stead of Christs-crosse; And our brother H. L. the Baker, that in detestation of this figure, would not so much as prick his loaves with an headless cross, but contented himself still with one single motion of his knife.  
Fourthly, it cannot be denied that the fashion of this our Windmill is far more excellent than the other, for the round figure is by all confession most perfect; the heaven is round, the earth is round, and if these very square sails did not move round they could do nothing; and if they be therefore esteemed because they go round, why should they not be so much more approved because they are round.  
Fifthly, it is no slight argument to induce us to this form, that herein we shall conform ourselves to all other kinds of Mills, the Hand-mill, the Horse-mill, the Water-mill, are all contrived into this figure; howsoever therefore all the Windmills of the whole world be square and crosse-like; yet since it is fit we should frame ourselves to the fashion of our neighbours; surely it is meet that these windy Engines should imitate their fellows, that so there may be a correspondence between them, all of an happy and comely rotundity.  
Many other inducements might be enforced, but these are enough to incline all reasonable men to a liking of this form, which I persuade myself will take so well upon the first motion, that all our well-affected Corporations will be ready to run into this praiseworthy fashion. Which because it may be of so singular use, I could wish that in your next assembly, when you shall find a general approbation of this plot, you would move that we two (who are the first movers of this project) might have the just favour to be joint Patentees in the work: (why not as well as some others have been in the round weights) so as whosoever will reap benefit by our invention, may give some real acknowledgement to the Authors of it: for howsoever I hate Monopolies (as the very bane of the Commonwealth) yet I see no reason why those that have beaten their brains for the contrivance of any rare device for the common good, should not receive due encouragement from those hands which partake the benefit of their labour; but this I leave to your discretion, and to the deeper judgement of the Assembly, in the midst whereof I do oft wish myself.  
Boston, Januar. 2. 1642. Your alike-minded Brother, ABEDNECO CAN.