Name: A Compleat History of the Most Remarkable Providences
Author: William Turner

A compleat history of the most remarkable providences both of judgment and mercy, which have hapned in this present age extracted from the best writers, the author's own observations, and the numerous relations sent him from divers parts of the three kingdoms : to which is added, whatever is curious in the works of nature and art / the whole digested into one volume, under proper heads, being a work set on foot.... London, Printed for John Dunton, 1697.

A COMPLEAT HISTORY Of the MOST Remarkable Providences, BOTH OF Judgment and Mercy, Which have Hapned in this PRESENT AGE.

EXTRACTED From the Beſt WRITERS, the AUTHOR'S own OBSERVATIONS, and the Numerous RELATIONS ſent him from divers Parts of the Three KINGDOMS.

To which is Added, Whatever is Curious in the Works of Nature and Art.

THE Whole Digeſted into One VOLUME, under Proper Heads; being a Work ſet on Foot Thirty Years ago, by the Reverend Mr. POOL, Author of the SYNOPSIS CRITICORUM: And ſince Undertaken and Finiſh'd,

By WILLIAM TƲRNER, M. A. Vicar of WALBERTON, in SUSSEX.

Recommended as uſeful to Miniſters in Furniſhing Topicks of Reproof and Exhortation, and to Private Chriſtians for their Cloſets and Families.

One Generation ſhall praiſe thy Works to another, and ſhall declare thy mighty Acts.

Pſal. 145.4.

LONDON: Printed for Iohn Dunton, at the Raven, in Jewen-Street. MDCXCVII.

TO THE Right Reverend FATHER in GOD, JOHN, Lord Biſhop of Chicheſter.

My LORD,

THE Dedication of Books to ſome Worthy Perſons, ſeems to be very natural: For tho' Men of Great Abilities and Fame may appear in the World, without any ſuch Patrons to make Way for their Admittance; yet we that are in a Lower Sphere, ſtand in need of a Perſon of Figure and Value, to give ſome Countenance to ſuch Undertakings.

'Tis to you, My Lord, I therefore make my Application, whoſe Genius, according to what I have heard, and from that ſhort Converſation I have had with you, I judge ſuitable to the Toyl and Greatneſs of that Province you are called to Preſide over. This is a Work I acknowledge, if faithfully Diſcharged, may, perhaps, offend and exaſperate ſome; and if not impartially Executed, the God of Heaven will be Diſpleaſed, and your own Conſcience be Diſobliged.

But I come not here ſo much to be your Monitor, as with this ſmall Preſent (a Token of my Spiritual Fealty) to bid your Lordſhip Welcome into our Dioceſs: Where I pray you may do much Good, and enjoy many Good Days; and at laſt, in God's good time, may be removed to a better place. I am,

My LORD,

Your most Humble, Obedient, and Faithful Son, WILLIAM TURNER.

TO THE Courteous Reader.

THE Work I have undertaken, is ſo difficult and obnoxious to Doubt and Error, ſo ſlippery and obſcure, that it must be confest, by any Man of a ſolid Judgment, that I have been bold, to make an Adventure upon ſuch a Subject: But the Genius of it being ſo generally acknowledg'd, it will admit of much Candour and Alleviation, from all Men of an honeſt Principle, and ſober Underſtanding. 'Tis true, I have ſcaled the Mountains, and ſcrabbled above the Clouds, and open'd a little the Curtains that hid and ſeparated the Secrets of Heaven from Common View; and ſometimes, likewiſe, have dived into the profoundest Secrets and Depths of Nature, and at a diſtance look'd into the Divine Councels, and made Enquiry into the Affairs of the other World; but with ſo much Modeſty, and ſo little Pragmaticalneſs, that it will not be eaſie for any, but a man of a contentious Spirit, to find out Matter to accuſe me of. If there be any that will take upon him to be my Adverſary, I challenge him to outvy me; and if he can (as I queſtion not but he may) find out new Matter, and a better Method, I ſhall thank and commend him for his Induſtry. But if Men can only pick out a ſingle Paragraph, or particular Circumſtance, and nibble at it with their Teeth, and bawl loud with their Tongues, and proceed no further; 'tis a poor Game for a Man of good Sence to play at. But I hope this Book will not meet with any Reader of this Tribe: But if it do, I deſire and entreat him to go on with my Obſervations to the end, and put all the [〈 in non-Latin alphabet 〉], and ſtrange Appearances of Providence, Nature, and Art, into one Text, and meditate ſeriouſly upon them, and try to ſolve all the Difficulties of them, and give us one more Syſtem of Philoſophy, that may give a full Satisfaction to Humane Reaſon, in theſe Things to the World's end. What I have done, was undertaken with a Probity of Intention, and managed with ſuch a Competency (or Portion and Pittance) of Reaſon and Prudence, as I was endowed with: And no Man is anſwerable for more than he hath receiv'd. I have been true and juſt to all Parties, Jews and Gentiles, and the Church of God; to Proteſtants, Papiſts, Diſſenters of all ſorts, (ſo far as I know) never daring wittingly, and willingly, to tell a Lye in the Cauſe of God, or for Gods [•] Glory. And, no Body can in Juſtice tax me for Partiality in that Point; for the Diſcourſe must always ſuit with the Text, and a Hiſtory of Providence must be as extenſive as the Subject itſelf; And it is plain, that the Divine Care and Government is ſpread over the whole Creation; God commands his Sun to ſhine, and his Rain to fall, upon juſt and unjuſt; and therefore I reſolved at the first Enterprize of this Work, Tros Tyriuſque mihi nullo diſcrimine agentur: I'll make no difference, but ſpeak Truth of all Men that the Sun ſhines upon, and the Divine Providence is concern'd with. Let thoſe little Narrow-Soul'd Chriſtians, that appropriate their Faith and Charity to a Canton, live in a little Corner of the World by themſelves, they are hardly worthy to enjoy the Benefit and Influence of an Univerſal Sun, and Goſpel, and Government. For my part, I have long ago challeng'd the Epithet of Catholic, ſo far as 'tis lawful and commendable: But elſe, I protest against a real Heretic, or Schiſmatic, as unworthy of Catholic Favour and Communion. As to the Work itſelf, 'tis of no diſhonourable Original; all the Hiſtorians that ever writ, almost, have given a Touch upon it, both Ethnic and Chriſtian; many Chriſtians have made Eſſays upon it, but none more particularly (that I know of) than Mexico, Camerarius, Pontanus, Delrio, Dr. Beard, Dr. Tho. Tailour, Mr. Clark, Mr. Mather, &c. And of late, in our own Church and Nation, Dr. More, Mr. Glanvile, and Mr. Baxter, &c. I have tried what I could, to comprize the Subſtance of all in a little room, and given my Reader the Extract of my Collections here, in one Volume; and to them have added, my own Obſervations, and other Relations never before in Print: For which I ſtand Indebted and Obliged to ſeveral Friends, and ſome worthy Perſonages, who have given in their freſh Informations and Encouragements to this Undertaking, from divers Parts of the Three Kingdoms.

A Work of this Nature was ſet on Foot about Thirty Years ago, by Mr. Pool, Author of the Synopſis Criticorum; but or what Reaſon I know not, it was laid aſide, and nothing has ſince appeared on that Subject, but a ſmall Eſſay (written by Mr. Increaſe Mather, Rector of Harvard Colledge, in New-England) to invite ſome others to go on with the Work, and finding that 'twas not attempted by any other Hand, I was reſolved to go on with it, as being fully ſatisfied, that a Work of this kind, must needs be of Great Uſe; eſpecially to ſuch pious Minds as delight to obſerve the Manifeſtations which God doth give of himſelf, both in his Works of Creation and Providence; the former are ſufficient to render thoſe who have no other Inſtructers, inexcuſable, as we are taught by the Apoſtle, Rom. 1.20. And the Excellency of the latter conſiſts in this, That they are the real Accompliſhments of his written Word: So that to Record Providences, ſeems to be one of the best Methods that can be purſued, against the abounding Atheiſm of this Age: For by Works of Providence, the Confeſſion of a God, and the Truth of his Word, have been extorted from thoſe very Perſons who have boldly denied it. Memorable is that Paſſage of Aeſchyles the Perſian, in Traged. who relating his Country-mens Diſcomfiture by the Greeks, gives us this Obſervation, That when the Grecians purſued them furiouſly over the great River Strymon, which was then frozen, but began to thaw, he did, with his own Eyes, ſee many of thoſe Gallants, whom he had heard before, maintain ſo boldly, that there was no God; every one upon their Knees, with Eyes and Hands lifted up, begging for Mercy; and that the Ice might not break 'till they got over.

The Scepticks of this Age, may poſſibly call ſuch a Paſſage in Queſtion; but what can the most obdurate Atheiſt ſay, to thoſe Providences about the Jews; which were ſo clearly foretold in the Scriptures, and part of 'em are viſible to their own Eyes? Is not this ſufficient to convince them of the Being of an Omniſcient God, that the Sacred Scriptures are his Revealed Will, and that Chriſtianity is the only true Religion? We doubt not, but thoſe Men who are able to hold out against ſuch a convincing Demonſtration, will flout at this Undertaking, and expoſe it all they can; but they may remember the Conquest which Truth made over their great Champions, my Lord Rocheſter, Sir Alan Broderick, and Sir Duncomb Colcheſter, (all mentioned in the following Work) Providences which merit their Thoughts, and may ſerve to ſtop their Mouths.

To Name all my Authors, would be tedious, in the Front of the Book; and the more unneceſſary, becauſe the Reader will find most of them cited in the Work itſelf: Which, I believe, will not be either unprofitable, or unpleaſant, to any one that reads with Judgment; nor unſatisfactory to any that reads without Prejudice. I pray my Reader's Candour, if any particular Relation be not reduced to its proper Head; or if there be any Repetition of the ſame Story, without neceſſity; or any other Error of the Preſs, that is venial; I crave that I may have but due Grains of Allowance made to me, as are commonly made in ſuch Caſes: For I am at least Forty Miles diſtant from the Preſs, and cannot, with any Conveniency to my other Concerns, attend the Ingreſs of it into the World. I grant, the Work is not, Omninibus numeris abſolutum, in every reſpect anſwerable to the first Propoſals; but ſo are almost all the Undertakings of finite Reaſon, upon ſome Account or other, ſhort of the first Intentions: To be perfectly Wiſe, is the Property of God Almighty. For my part, I am very ſenſible of the Depths I have here taken upon me to fathom, and do declare openly to the World, That the Ways of God are unſearchable, and his Footſteps cannot perfectly be traced: He doth ſo tread upon the deep Waters, and ſometimes flies upon the Wings of the Wind, and hides himſelf in Clouds from common view, employing Spirits for his Angels, and Flames of Fire, at other times, for his Meſſengers: (For, ſo I think, we may juſtly invert the Order of our common Tranſlation) that I declare freely my Comment is infinite ſhort of my Text, and my Paraphraſe doth not, and cannot reach my Subject: And indeed, who can by ſearching, find out the Almighty to Perfection? If ſome ſtudious and skilful Reader, would cauſe this Book to be Interleaved, and add ſome New Heads of his own, and make a Supply for the Defects of the Old Ones, it might, in proceſs of time, be made exceeding uſeful for Common Places.

In the mean time, I deſire my Reader only, to look over all theſe Secondary Cauſes, and little Inſtruments that are moved here below, and look up to, and fix his Eye upon the Spring and Original Wheel, that gives Motion to all the rest. And if there be any thing within the Cope of our Horizon, that will give Satisfaction to the Brain on Man, this will certainly do it: And if it do not, the next Step is a ſinful Curioſity, and dangerous; and whatſoever is more than that, comes of Evil. From which Evil, the God of Heaven deliver us all. Amen.

WILLIAM TURNER.

A Practical Introduction TO THE History of Divine Providence: Being the Author's MEDITATIONS On

On The Being of a GOD.

On The Works of Creation and Providence.

On The Exiſtence of a Separate Soul.

On The Miniſtry of Angels. And,

On The Future State, &c.

I. The Being of a GOD.

NOtwithſtanding the Being of a GOD is laid down as the First Principle of our Faith and Religion, own'd, acknowledged, and believed by all; yet becauſe in this debauched Age, there want not ſome Monſters that queſtion this Article, and are ready (if not with their Tongues, yet with their Hearts) to deny the Lord that made them, I ſhall, by way of Introduction to the following Hiſtory of Divine Providence, 1. Prove, That there is a God.

I confeſs, I konw not any, that I ſuſpect guilty of profeſs'd, yet ſince there want not Arguments to implead (too) many (at leaſt) acceſſary to Pratical Atheiſm, I go, thô ſadly, to my ABC, to lay down the Firſt Rudiments of Chriſtianity.

1. Then I may prove it from the Book of Nature. Come thy ways, unbelieving Atheiſt, and turn over this Great Volume of the Divine Creation; ſee what a Bible Nature herſelf preſents thee with, unclasp'd and open'd, the Letters (for the moſt part) capital and legible, that he who runs may read, a God in every Leaf, in every Line, in every Creature. Go, gaze a-while at the next little Fly, or Flower, or (but) Spire of Graſs thou meeteſt with; ſee the curious Workmanſhip, Artifice, Wiſdom, and Power there is diſcernable in the make of it, and reſolve me, what Man, with all his Wit and Skill, is able to make the like, to exceed or equallize it? Job 12.7, 8, 9.

Or, if that will not do, take but one of thy Fellow-Beings, Man, into a ſtudious Diſquiſition; diſſect him in all his ſeveral Parts, tell his Bones, his Nerves, Veins, Ligaments, with all the Branches, Poſtures and Ʋſes of them. Trace his Nouriſhment from his Hands to his Teeth, to his Palate, to his Stomach, to his Guts and Milkey Veins, to his Liver, to his Vena Cava, to the right Ventricle of his Heart; thence into the Vena Arterioſa, and ſo into the Lungs, and ſo into the Arteria Venoſa; and thence again into the left Ventricle of the Heart, and ſo into his Arteries and Veins, and whoſe Body at laſt. (I ſpeak not of the dreggy part of Nouriſhment.)

But what ſhould I talk of the Whole Man; take but one of his ſmallest Parts, his Eye; ſee its variety of Colours, warry, glaſſy, and chryſtalline Humors; conſider the Ends and Uſes of them, the one to defend the bordering Parts from drineſs, to break the Brightneſs of Objects, continually flowing in, and to greaten the Repreſentations of them; the other to prepare Nouriſhment for the Chryſtalline, and to give to paſſage for the Species to the Retina, that it may refract them from Perpendiculars; the laſt to receive and collect the Repreſentations of Things. See its Muſcles, ſix in number; the firſt to lift, the ſecond to preſs down; the third to move the Eye inwards, the fourth outwards; the two laſt to rowl and which it about to the outward and inner Corner. See its Nerves, a ſeeing and moving Pair; thoſe to carry the Faculty of Seeing with the Species from the Brain, or the Viſible Repreſeatation of Things to the Brain; thoſe to ſtir and move them to and fro. See its Coats, the Tunica Admata, faſtning the Eye to the Socket; the Scleretica, divided again into the Cornea and Choroides, and Retina; all which have their particular Uſes: Conſider their Situation in the moſt eminent place, like Watchmen, in long Sockets, for the better Safeguard ſake. Conſider the Eye-lidsof how ſoft a Coat they are made, left they hurt that tender part; how looſe to ſhut and open, that they may be in a conſtant readineſs to cover it from harm or danger; how eminent in place, to overſhadow the Picture, and render it more illuſtrious. Conſider how between the Muſ[•]es and ſundry Veſſels, there is Fat interſperſed, left for want of Heat and Moiſture, the Motion of the Eye ſhould be hindred. And laſtly, take Notice of that little portion of Fleſh, placed at the great Corner of the Eye, ſpongy to liquor it, but placed over a Hole which goes into the Noſe-Bone, to ſtop a continual Weeping. Conſider theſe things; and withal, that the Hundredth part hath not been told thee: And ſay, if the Finger of a GOD be not plainly diſcernable in all this? Take ſome time, now and then, to know thyſelf, and view but the Contexture of thy Body, how thou art truſted with Bones and Sinews, how curiouſly thou art wrought in every Part, in every Limb; and ſpeak the Truth, if a wiſer Hand than thine, than any Creature's, be not concerned there?

2. If thou diſtruſtest thy own Judgment, ask thy Neighbours: If thy own Convictions be not ſufficient in the Caſe, we will give thee leave enough to conſult others. Go ask thy Fathers, and they will tell thee, and thy Forefathers, thy furthermoſt Anceſtors, and they will account to thee, what God did in their Days, and in the Old Time before them. Nay, enquire of the Nations round about, hee, Spain, and Turkey, and the barbarous Tartary, the wild Africans, and ignorant Americans, and they will all confeſs, with one Mouth, this undeniable Truth, That there is a God: 'Tis a Univerſal Dictate of Nature, implanted in all Breaſts, inſerted in all Common-wealths, of as large a Spread as Reaſon and Mankind in the World. Rom. 1.19.

3. From Miracles: Prithee, Reader, anſwer me, whether or no, thoſe Wonders in Nature, which we call Miracles, be nothing elſe but a meer Lye and Forgery? If not; then how comes the World to be ſo generally impoſed on? How comes not only the Chriſtian, but Jewiſh Religion to be confirmed and ratified in ſo fixed a poſture as they have been amongſt Men? Or what makes our Scriptures and Annals, and Books of Hiſtory, ſo big with them? If yea; then, I hope, they ſpeak a Divinity, and a ſupernatural Power concerned in the performance of them. If it be indeed certain, (that is conſtantly reported among us for a Truth) That Nature's Bounds are ſometimes broken, and the ordinary Method of Things and Actions is croſſed and turned quite another way, if ever the Sun ſtood ſtill, or Angels were ſeen in an Embaſſy from Heaven; if ever God appeared in a flaming Buſh, or talked with Man in Clouds and Thunder; if ever Sin were immediately puniſhed with a Shower of Brimſtone; if ever Diſeaſes were cured with a Word, and the Dead raiſed to Life by a Groan or Prayer; if ever Blaſphemies were ſmitten with preſent Vengeance, and thoſe who have denied, or palpably injured the God of Heaven, have ſmarted immediately for the Guile and Sin, (as our own Age and Country, if we will not deafen our Ears, and wink with our Eyes, will afford us, now and then, a notorious Inſtance;) I ſay, if theſe Things are ſo, reſolve me, who it is ſo able and bold, as to tranſgreſs the Laws of Nature? And I am ſure it can be no other than a God, Conſider theſe Things, raiſe up thy Thoughts into an admiration of Him, with that Heathen King, Nebuchadnezzar, when he ſaw the Children ſaved in the burning Furnace, Dan. 4.23.

This Knowledge of God is inſufficient to ſave and bleſs us: Here, 'tis true, we may know ſo much as will reader us inexcuſable; but yet not enough to inſtruct and edifie us unto perfect Salvation. In the Scripture we may take a more deliberate View of him, we may acquaint our ſelves better with him, we may ſee him look through the Lattices, and commune with his Church in a free and familiar way; entertaining a Patriarch in ſolemn Diſcourſes, appearing in Viſions, in Dreams, by Prophets, by Ʋrim, by Oracles to his Children and People.

Having briefly proved the Being of a GOD, I ſhall next prove that GOD is a Spirit.

I hope I need not ſpend time here, in proving the Exiſtence of a Spirit.—That there are ſuch Things in Nature, i. e. immaterial Beings, Subſtances naked of any Matter, or Corporeal Parts, inviſible to the Eye, undiſcernable to the Touch, without Fleſh and Bones, as ordinary Creatures have; Beings hidden from our outward Senſes, either filling or traverſing the World, unſeen, unobſerved for the moſt part, by our weak Intellectuals; is ſo certain a Truth, atteſted by the whole Bulk of Holy Writ, by a [•]ong Train of Hiſtory and Tradition, both amongſt Jews, Heathens, and Chriſtians, by the Suggeſtions of our own Souls, (the very exact Character and Pourtraicture of immaterial Spirits) that I need not now employ my Pen, to enlarge upon this Subject, (only) I ſhall prove, that GOD is a Spirit.

1. Becauſe he is the Father of Spirits, Heb. 12.9. He it is, who is the prime Parent of all ſuch Spiritual and Immaterial Subſtances, out of his Boſome did they all come, ripened to that Maturity and Perfection of an Exiſtence in the World; 'twas he made the Angels, and Man little lower than them, breathing into his Noſtrils a more ſublime and defecated Subſtance, than any could be ſqueez'd out of his dreggy Body, and outward groſs material Part: And what muſt he be then, but a Spirit himſelf?

2. 'Tis impoſſible he ſhould be made up of Matter, and material Parts, when he is the Creatour of the whole World: For how ſhould a Body be able to ſtand and fix his Preſence to a particular Place, when he muſt be preſent at the making of every particular Piece and Member of the Creation, and that in a ſhort time, if not in an Inſtant? A Body, we know, muſt be circumſcribed, limited to a Space, ſo far it may take up, and no further: here it may be, and not there; or there, and not here, at the ſame time. But God, at the make of the World, muſt ſtretch his Preſence to a wide (if not immenſe) Capacity [••]e muſt be able to climb the Sun, and fathom the Depths, to walk about the Spheres, and pierce the thicker Bodies; he muſt ſearch thoſe Beings he makes within and without, muſt ſee the outward ſhape and the inward form. And what can this be but a Spirit?

3. He ſearcheth the Hearts, and knows the Thoughts afar off: Thoſe outward Caſes we wear, thoſe thick Covers of our Bodies do not hide us from his Knowledge. Jer. 17.10. His Eye walks to and fro upon the Earth, ſcanning the Actions of Thouſsands with a Glance, in a Moment turning over the whole Book of the Creation, which his own Hand wrote and folded up, and reading any Page and Line, with a ſingle Cast of his Omniſcience. And what is this but a Spirit?

4. He is inviſible. Exod. 33.20. He ſaid, Thou canst not ſee my Face, Job. 1.18. God may pleaſe ſometimes to pourtray himſelf, and ſhadow out his Excellency to us with a viſible Form, may appear in a Flame, or mask his Glory with a Cloud, but never come in his own proper and genuine Dreſs. If he ſpeaks to us, 'tis but a borrowed Liſping from our own Faculties; if he be ſeen by us, 'tis but in a Coat borrowed from ſome of his Creatures, Job. 5.37. No, God himſelf, as he is in his own Nature pure and ſparkling Eſſence, is not obvious to our Senſes, never was caught by the Hand, Eye, of Ear, of living Men, and therefore is a Spirit, and to be worſhipped in Spirit and Truth. According to our Apprehenſions of God's Nature, ſo are commonly our Devotions to him; and indeed this is founded upon a ſound Maxime, ſc. That as God is in his own Nature, ſo he requireth a ſuitable Worſhip, a Worſhip correſpondent to thoſe Properties he hath; he is good, and therefore would have us do, and be good: And ſo in whatever Attributes are given to him, if they are communicable to the Creature, he is to be imitated by us: Be ye Followers of God, as dear Children, like your heavenly Father. And therefore as God is a Spirit, ſo he requires ſuch a Worſhip. God's Motto in this reſpect is the ſame with Solomon's, My Son, give me thy Heart: A pure Aim after God's Glory, a ſincere Compliance with our Duty, an upright purſuance of Holineſs and Piety, are the Whole, or the M[•]rrow of our Religion. We ſhould not only bring our Lips, our Hands, our Knees, our Ears, or Our Bodies, to our Devotions; but as the Pſalmist, My Soul follows hard after thee. And Pſal. 62.1. Truly my Soul waiteth upon God. Reader, 'tis certain, when we have to do with God, a Spirit, an immaterial Subſtance, we have not to do with a Man like our ſelves, but a Quick-eyed Being. Omniſciency itſelf, a God all Sight, that ſeeth within, as well as without us. Methinks, ſuch a Thought ſhould ſtrike us with an awful Reverence of his Majeſty: Such a Meditation as the Pſalmist takes up, (Pſal. 139.1.) might ſeize us with a filial Dread, and poſſeſs our Hearts with Trembling, in our daily Comportment before him; it might awaken our Affections, to go hand in hand, and move joyntly with our ordinary Duty.

Inward Religion is the only acceptable Devotion to the Father of Spirits, and therefore no running now to Mount Guizem, no matter now for travelling to the Old Jeruſalem, no matter for running to the Stalls for a Kid or Hetfer, to the Altar with an Offering or Sacrifice: No matter now for theſe Ceremonies, Waſhings, Cleanſings, &c. uſed by the ancient Jews; Touch not, taſte not, handle not, and all the pompous Trade of a Ceremonious Worſhip once enjoyn'd to the Old Church, and now impoſed by the Antichriſtian, is now an illegitimate, a baſe-born Service, uſurp'd by Sacrilegious People, who make it no Crime to ſteal from Chriſt's Prerogative, and put themſelves inſtead of him, Head of the Church,

'Tis true, we may, and muſt Worſhip yet with Hand and Knee, we may yet attend upon a Font, and waſh in Water, and wait upon a Sacramental Table; we may eat Bread, and drink Wine, as Signs and Seals of ſpiritual and abſtruſe Myſteries: But theſe are derived to us by a Divine Inſtitution, they come with a Mandamus from God himſelf; and we have ſo few Ceremonies beſides, except thoſe which are natural, and ſerve lively to expreſs the inward Motions of our Hearts; and ſo much inward ſpiritual Devotion is required with them. That our Religion may deſervedly paſs under the Title of Spirit and Truth.

Learn we then to put an evenneſs of proportion between our outward and inner Man: To compoſe not only our Shape and Viſage, but our Heart and Soul to the Knowledge and Preſence of an All-ſeeing God: Learn we to call upon our Spirits, and ſummon our Affections, when we addreſs our ſelves to the Father of Spirits. Think what a thin, pure, ſubtile, ſpacious Nature, the Sun and Light are of; how they pierce through the Air, dart their Beams through the Clouds, pierce the Windows, and ſhine into our Houſes, Chambers, the Corners of our Habitations; and think God Almighty is a purer, a finer, a more ſpiritual Subſtance, and therefore can ſee through us, ſcan our Thoughts, and try our Reins afar off. Heb. 4.12, 13.

II. Meditations on the Works of Creation and Providence.

'TIS the Prerogative of Human Nature, that we have not only a lofty Figure and Viſage, but Intellectuals too, far ſuperiour to all the Bruitiſh kind: And this Endowment beſtowed upon us by him that made us, for very wiſe and good Ends: Not to be more ingen[•]ouſly wicked and diſhoneſt, to immerge our ſelves deeper in the Concerns and Pleaſures of a Material and Senſual World; but to live above it. My Deſign then in theſe Meditations, (having already proved the Being of a God) is to climb a Jacob's Ladder, to ſatisfie a little the Curioſity of my Nature, to inform myſelf firſt of all, and then my Fellows (ſo far as ſoberly and modeſtly I may) with all the Phenomena of the Aetherial Region: To acquaint myſelf and others with the outward Face of Heaven firſt of all, and all the viſible Furniture of the outward Court; thoſe glorious Spangles of Stars and Planets, thoſe fiery Meteors, and other ſtrange Exhalations and Vapours, that occur to our Senſes and common Obſervations.

And this is not for bare Contemplation only; but with a Deſign to make as Natural, Genuine, and Reaſonable Deductions for Practice as poſſible.

Be pleaſed then to contemplate a-while with me, the Beauty of the outward Parts of Heaven, and thence make Conjecture at the Wiſdom of him that made the World, and the Proviſion he hath made in the highest Heavens, for all that love and obey him in Truth. It cannot be improper, certainly, to aſcend Piſgah by degrees; we may ſee the outward Skirts of Heaven, from the Foot of the Mount: When we can get to the Top, our Deſire is to take a Proſpect of the whole Hemiſphere; to leave the Stars, whilſt we make Enquity after all the Inviſible Hoſt of the Middle Region, that are employed about us, either as Friends or Enemies: And this is attempted in the following Survey of that Spiritual and Inviſible World, where thoſe Dii Medioxami, Intermediate Agents are employed, as Reporters and Tranſporters, Monitors, Couriers, Apparitors, Guardians, Adverſaries, between this and the other World. For certainly 'tis lawful, whilſt we live here, to peep out of our Priſon, and take Acquaintance, in what degree lawfully we can, with Angels and naked Spirits. Upon the ſcore of our Kindred and Alliance to them, and Concernment with them, we are obliged ſo far; we muſt do it, or we are not only Diſingenuous, but blind to our own Intereſt. And why doth the Almighty uſe to frequently and remarkably in the World, thoſe Intelligent and Spiritual Miniſters in the Exerciſe of his Providence, if we might not Enquire after them, and take Acquaintance with them. Is he aſhamed of his Spiritual Train and Family? Or are they ſo mighty ſtrange and foreign to our Natures, or ſo very far above us, that we muſt run away like People affrighted out of our Wits, to hide from all ſuch Apparitions in Corners of thick Darkneſs: But why ſhould we be ſo ungrateful to thoſe Angelical Creatures, as to ſuppreſs all thoſe Occurrences of Hiſtory, all thoſe conſpicuous Remarks of the Divine Providence, wherein their Footſteps are plainly viſible, not only to their Grief and Diſhonour, but to the great Encouragement of Atheiſm and Infidelity in the World. Thus far, I humbly conceive, we may ſafely climb our Scala Coeli, to the Veil that interpoſeth between us and the Inner Court, to the Gate of the New Jeruſalem, and no farther. The Lord guide us, the Angels guard us in all our Ways, 'till we are got ſafe into that place, where we ſhall be ſatisfied with Glories, which now we little know or comprehend, where we ſhall be ſweetly ſurprized, and bravely entertained with Joyous Company, and Glorious Objects, and tread not only the Moon, but all the Starry Globes under our Feet.

In my Eſſay on the Works of Creation, my Deſign is to take Meaſure by the Sublimity of our Aſpect, and the Excellency of the Object, for the Order and Method of my Thoughts. Both theſe ſeem naturally diſpoſed to determine my Choice of the Heavens and Heavenly Bodies, and the Appurtenances that are more nearly related to them, and depend upon them, for the Subject of my preſent Diſcourſe, leaving this Globe of Earth, the very Sediment of the Creation, and the moſt dreggy part of the World, for my future Thoughts and Meditations. And becauſe in all our Diſquiſitions and Actions, we ought to propound to our ſelves, for our Main End, the Glory of God, I ſhall conſider,

1. The Greatneſs of the Heavens. 2. The Quality of them. 3. Their Situation. 4. The Stars and Planets. 5. Other inferiour Appurtenances, Comets, Thunder, Lightning, Air, Winds, Storms, and Tempeſts, Hail, Rain, Snow, and Froſts, extraordinary Signs and Apparitions, &c. 6. The Continuation of them. 7. Their Extenſiveneſs and Univerſality. And Laſtly, Becauſe amongſt all theſe the Sun is the moſt admirable, moſt conſpicuous, and moſt glorious Body, I ſhall aſſign a particular Meditation upon this great and excellent Luminary by itſelf.

But ſo I ſhall manage my Diſcourſe from the Beginning to the End, as to intermix it all along with Practical Remarks and Inferences; as accounting it but a poor Exerciſe, to expend our beſt Thoughts upon barren Speculations.

1. Of the Greatneſs of the Heavens.

BY the Heavens, I mean not the Supreme Emperial Part, not the Seat of the Bleſſed, which is out of ſight, and the reach of Humane Senſe, but the outward, lower, viſible Parts of the Heavenly Orbs, thoſe Parts which may be ſeen: And how great theſe are, you cannot expect, that we ſhould be able certainly to tell you; they are very great, that we all know; ſo vaſt, that they comprehend within the Cavity of them, the whole Univerſe, beſides all the Earth, Seas, Air, and every thing that belongs to them. Aſtronomers ſay, the Primum Mobile is 1960 times bigger than the Earth; whatever 'tis, the Magnitude is wonderful, paſt our Fathom, and enough to fill us with the admiration of him that made it.

2. Of the Quality of the Heavens.

OF ſuch a ſubtile, diaphonous Nature, that it will not terminate our ſight, a Man may ſee through it, if the diſtance did not hinder; more thin and perſpicuous than the Air itſelf, clearer than the Chryſtal, or the fineſt Glaſs, Ezek. 1.22. Rev. 21.11. Rev. 4.6. So immutable, that for near upon 6000 Years it hath not been impaired, or decayed, or altered with continual Exerciſe and Motion. Every thing here below the Moon is ſubject to change: The outward and courſer Arches of the Heavens ſuffer no damage; even Stones and Monuments, in this lower World, die with Age: the Poſts and Pillars, the outward Scaffold of the World above, is in its own Nature, by the Law of the Supream Architect, immortal, I mean ſo, that no Creature can endamage them, 'till the God that made them, forbid them to be any more. The nearer to God and Heaven, the more pure, firm and laſting, the Conſtitution of the Creature is. If the outward Heavens are ſuch, what is the Seat of the Bleſſed, which (if terminated in any place) lies beyond them! What are the Angels that tread that Floor, thoſe Arches under Feet! What is God himſelf that made them, and looks after them!

The Figure alſo is very wonderful; ſo vaſtly great, and yet exactly round; without any Unevenneſſes, or Angles, and Turnings, of a perfect Circular Figure. Circulus (ſaid the Philoſophers) est Divinum quid. And the Egyptians pourtrayed one of their Divinities (named Kneph) as a beautiful Man, with Feathers on his Head, a Girdle, and a Scepter in his Hand, with an Egg (the Hieroglyphick of the World) proceeding out of his Mouth. And ſome of them did adore the Circle of the Heavens, as an expreſſion of his Power and Perfections. And 'tis true, there is no Figure ſo capacious as the Round One; becauſe (as I ſaid) it admits no Corners, no Unevenneſs, &c. Nor is there any Being ſo perfect as God, without any Infirmity or Defect. How great then in Power and Wiſdom muſt this God be, that ſtretched out the Heavens like a round Canopy, and hung it over this lower World, in ſo exact and circular a Figure, that no inequality can be found in it!

3. Of the Situation of the Heavens.

ALL this Great Body, hung with an innumerable Number of Stars and Planets (each Body big enough to make a World of) all this hung upon nothing; no material Arches, no viſible Pillars to ſupport it! Nothing but the Power of him that made it. It ſurpaſſes Human Skill, the Wit of all Men in the World, to hang a little Ball, or an Egg-ſhell in the Air, without ſomewhat material to ſupport it. God hath not only hung the Earth, (but the Heavens alſo) upon nothing. What cannot the God of all the World do! Let him but ſpeak the Word, and he can make a World ſtand without Pillars! His Word is enough for a World to ſtand upon, and ſhall poor ſneaking Man be afraid to venture upon his Promiſe! He ſpake the Word, and the World was created; he ſpake the Word, and the Heavens were ſtretched forth over the empty places! He may ſpeak the Word Ten thouſand times, and Man ſhall deſpond and be afraid to venture out any further than he can ſtand upon his own Legs. If St. Peter ſtep forth upon the Sea at the Voice of his Saviour, he begins to ſink: And if the Sinner do but eſſay to truſt upon the Word of the Almighty, when no outward ſupply is ready at hand, his Faith fails him, and he ſinks into Deſpair. So long as we have Money in our Pockets, or a Remedy in ſight, we can keep our Feet; but in Poverty, Diſtreſs, and Danger, all the Promiſes in the Goſpel, ſealed with the Word and Oath of a God, are not Ground enough for Man to ſet his Foot upon.

4. Of the Stars and Planets.

WHich deſerve to be conſidered, 1. As many. How many I know not. You have heard the Phraſes, As the Stars of Heaven for multitude, and as the Sands upon the Sea-ſhore: Uſed promiſcuouſly, ſometimes one, ſometimes the other. Aſtronomers have long ago reckoned up 1022 of them that are viſible; and 'tis concluded, thoſe that are inviſible are far the greater number, Pſal. 147.4. He telleth the Number of the Stars, and calls them all by their Names. If the Stars of Heaven be ſo numerous, what are the Inhabitants that dwell beyond! I grant, 'tis a little Flock that goes to Heaven, compared with the many, many damned Souls that go to Hell, but as God ſaid to Abraham, Gen. 15.5. Look now towards Heaven, and tell the Stars, if thou be able to number them, &c. The number of them that ſtand about the Throne, is ten thouſand times ten thouſand, and thouſands of thouſands ſtand before him! Rev. 5.11. He ſheweth Mercy to thouſands of them that love him, and keep his Commands. And let not any think, that amongſt ſo many Children, God will forget or overlook any of them, he knows them all, and will loſe none of them. He calls his own Sheep by Name, and leads them out, John 10.3. He counts our wandrings, puts our Tears into a Bottle, the very Hairs of our Head are all numbred. There's not a Word in our Mouth, nor a Thought in our Heart, but he knows it altogether. Such Knowledge is too great for us; it may put us into wonder, and ſtrike us with an awful Reverence of the Divine Omnipotence and Wiſdom. Conſider then a little Sinner, how many thy Sins are, how many the Mercies of God beſtowed upon thee, how many Invitations thou haſt had to Repentance, and how many Repulſes thou haſt given to the Meſſages of Heaven; and withal, how, if they were ten thouſand times ten thouſand more, God knows and remembers them all; and then ſay with Job, 9.2. How ſhould Men be just with God?

2. Their Greatneſs: Indeed, they ſeem little to us, becauſe they are a great way off: Diſtance of Place gives Diſadvantage to the Proſpect; but he that ſaith they are no bigger than they ſeem, is as wiſe as that Philoſopher, that thought the Sun was no bigger than his Head. The Learned and moſt Skilful Aſtronomers, do generally conclude it for a demonſtrative Truth, that the leaſt Star in the Firmament is bigger than the Earth we live upon: And yet theſe ſo great Bodies are carried ſo high, ſupported only with the Hand of the Almighty, let not the penitent Sinner then ſay, can God raiſe me up from the Grave of Sin, from Things below, and ſet me up on high, and bring me ſafe to Heaven. Thô thou lieſt now among the Potſherds, ſunk deep into Sin and Miſery, yet God is able to lift thee, and thouſands more, and carry thee as upon Eagles Wings, and ſet you as Stars in Heaven, there to ſhine for ever and ever.

3. Diſtance from one another (eſpecially the Planets) and from the Earth. The Moon is next to us, Mercury next, Venus in the third place, the Sun fourth, Mars the fifth, Jupiter the ſixth, Saturn higheſt; the Fixed Stars above them all. Were they all in the ſame Orb, they would move together at the ſame time, and make no Diſtinction of Day and Night, of Winter and Summer, or not ſo much as would ſerve for our Neceſſities; And ſhould they be all ſo low, as the loweſt; or ſhould he that holds them there, let them fall thence by the reverſe of his Decree, or the withdrawing of his conſtant Providence, they would ſoon ſet this World on Fire, and ſend us off the Stage, and burn the Univerſe into a Scroll: Should God draw back the Hand of his Omnipotence but one moment, the Stars would fall upon our Heads, and make this whole World into a Hell in the twinkling of an Eye! How neceſſarily do we depend upon the Divine Mercy for our Safety and Security every Hour we live. More ways than one (than a thouſand) doth he keep Death and Deſtruction from us. Let us conſider a little, this excellent Favour: So many Globes as big as Worlds, and moſt of them far greater, hanging over our Heads all the Days of our Life, and we ſtill walking ſafe under them; how much (methinks) do we owe to the Power and good Providence of God for ſaving our Lives in ſuch imminent Danger. Were thoſe excellent Bodies ſubject to the like Irregularities as we are, apt to go out of their place, to leave their Orbs, to diſobey the Will of him that made them, as Man generally is, what a dangerous Condition ſhould we be in! Damocles, who ſat down to Table at a Feaſt, with a naked Sword hanging over his Head, with a Horſe-hair, had no ſuch reaſon of an awful fear upon him, as we have, if he that govern'd the Stars were a Man, and not God.

4. Their Light: Which is ſo great in all, that if but one of the Stars or Planets (except the Moon, which hath none but borrowed Light) were not kept at a diſtance from us, they would certainly dazle our weak Eyes into abſolute blindneſs; or if removed much farther off, would not ſerve our Neceſſities. But of this more hereafter.

5. Motion: Incredibly ſwift, inſomuch, that, as Leſſius ſaith, ſuch Stars as are near the Equinoctial Line, do move every Hour Forty millions of Miles, every Million being 1000000, and ſo in one Hour move more than comes to 2000 times the Compaſs of the Earth. The Sun (ſaith the ſame Author) in the compaſs of one Hour, goes in its motion 1000000 Miles; whereupon 'tis certain, that in the ſame ſpace of time it equals the Compaſs of the Earth in its Courſe, above Fifty times. What an amazing Wonder of Omnipotence is this! Let thoſe Atheiſtical Sinners think of it, that call daily for a Miracle to prove the Being of a God. Here's a Miracle, that preſents before us every Day! And every Man that hath Eyes in his Head (if he hath Brains too) may ſee it, and wonder! Why, what would Men have a God to do, more than this! If he ſhould make a freſh Creation of a World every Hour, Men might ſtill wink and disbelieve; and ſtill call for freſh Miracles! As if the Almighty Jehovah had nothing elſe to do, than humour the ſilly Paſſions of Hard-hearted Sinners, of pitiful incredulous Worms! Well! it will not be long, but God will juſtifie himſelf to theſe Men, before Angels and Devils, and ſhew that he did not leave himſelf without Witneſs in the World.

6. Influences: Which are divers, and ſome of them not known to us, or diſcoverable to us. I ſhall mention ſome.

1. Warming theſe ſublunary Bodies, and infuſing ſuch a Heat into them, as is neceſſary for Life and Motion; inſomuch, that without it, there would be no Generation, no Motion, no Life in the Creatures of this World. Take away but the Sun out of the Firmament, and no Spring would appear, Man would be no more, the Acts of Accretion, Growing, Feeling, Moving, Seeing, Living, would all ceaſe preſently. Sol & Homo generant hominem. Nay, were the Sun removed but as far from us as the Fixed Stats, England would be Ireland, and all our Year prove a cold Winter; our very Senſes would prove chill, and our Reaſons follow hard after them: For, Temperamentum animi ſequitur temperamentum Corporis: What an excellent God have we to deal with, who accommodates us ſo kindly, ſeaſonably, ſuitably with Fire and Fuel from Heaven, not only to ferment the Clouds in order to Rain, to diſſolve the Snow and Hail, to warm the Air that pierceth our Bodies, to foment the Earth, and make it fruitful, but alſo cheriſh our Human Bodies, and makes our Souls more pleaſant which dwell in ſuch warm Stoves. If all the Wood and combuſtible Matter on the Earth were heaped together, to make one Pile, in order to a great Bonfire, for the benefit of the Earth, it would not do ſo much good (but would come infinitely ſhort) as the Stars and Planets of Heaven. Beſides, if the Warmth of the lower Orbs be ſo friendly and beneficial to our Natures, What is the Grace of God that comes down from the Inner Heaven, the Light of his Countenance, to our Inner Souls! If the Sun with its pleaſant Rays makes the ſublunary World ſmile, and laugh and ſing, ſhall not the Special Grace and Favour of the Almighty, much more put Gladneſs into our Hearts! And make us chearful in the Service of our Maker! If the preſence of the Hoſts of Heaven, the Sun, Moon, and Stars be ſo comfortable, what is the Preſence of the Lord of Hoſts, the bleſſed God, the Communion of the holy Jeſus, the Influences of the Spirit of Grace, the Company of Angels, Cherubim, and Seraphim! Let us ſay as Pſal. 4. Many ſay, who will ſhew us any good? —&c. Beſides, if the outward Court of this World be ſo comforted with the Warmth of the outward Parts of Heaven; is there nothing in the Emperial Orbs, in the Inner Chambers to refreſh and comfort the Church of God! Is the Atrium Gentium ſo pleaſant, and is the Sanctum Sanctorum (the Holy of Holies) devoid and deſolate!

2. The Flux and Reflux. Ebb and Flowing of the Sea; that indeed depends, as generally concluded, upon the Moon only: But that is ſuch a Wonder in Nature, that it ſufficiently illuſtrates the Power and Wiſdom of God, Pſal. 107.21, 22, 23. Oh that Men would praiſe the Lord, &c. Thus God who daily makes the great and wide Seas to Ebb and Flow, is able alſo to make the like Changes and Viciſſitudes in the World, in the Church! He turneth Man to Deſtruction; again, he ſays, return, ye Children of Men, &c. Pſal. 90.3, 5, 6. Pſal. 107.31, 32. &c.

3. Other ſecret Influences and Operations unknown to us, as to Weather, Health, Plenty, and it may be, Wars and Peace, Proſperity and Afflictions, Life and Death: For ſo far Aſtrologers go; but—I would be wiſe unto Sobriety; and not peer too far, leſt I ſhould be taxed for Curioſity; in all this the Glory of God appears.

5. Of Comets, Thunder and Lightning, Air and Winds, Storms and Tempeſts, Hail, Rain, Snow, and Froſts, extraordinary Signs and Apparitions.

I Shall here ſpeak of the other inferiour Appurtenances of Heaven, I chooſe to range them under that Notion, becauſe I intend not ſo much a Lecture of Philoſophy, as a plain Diſcourſe of Divinity. I mean the Comets, Thunder and Lightning, Wind and Air, Vapours and Exhalations, Storms and Tempeſts, Hail, Rain, and Snow, ſtrange Apparitions and Phenomena. I hope my time will not be quite loſt, nor I cenſur'd for impertinent, in treating on theſe Things; God himſelf therefore exhibiting them, that we might duly meditate upon them, and deduce Inferences thence for his Glory.

1. Comets and Blazing Stars, or whatever elſe of that Nature appears in the Heavens above us. I paſs over thoſe Meteors of leſſer moment, Falling-Stars, Burning Launces, Flying Dragons, Skipping Goats, Ignes Fatui, and Licking Fires, as Exhalations of inferiour wonder. Comets are the moſt ſtupendious. I hope, no Body amongſt Chriſtians, is ſo ſilly as Democritus, who took them for the Souls of the Saints, triumphing in Glory; or, as others, Fires carried thither by Spirits, only to aſtoniſh the World.

Whatever they are generated of (for I will not meddle here with the Phyſical Conſideration) their meaning is ſomething; the God of Nature, who is ſo wiſe, as to make nothing in vain, without all doubt, puts them in the Heavens for ſome Sign or other: Nor dare I be peremptory, to ſign the particular ſignification. I humbly conceive, the moſt that we can read in thoſe Coeleſtial Hierogliphicks, is, that God is going to do ſome great Thing in the World; and that at the hanging out of thoſe Flags, it behoves Men to enquire into their Lives, and ſearch their ways more narrowly, and prepare—to meet their God, who is coming to Judge the World in Equity, and maketh theſe Flames of Fire his Harbingers to prepare his Way, and give Notice of his coming. I ſhall not trouble you with particular Inſtances of theſe kind of Meteors; the Scripture tells us, at the Birth of our Saviour a Star appeared; which, perhaps, was the Comet ſpoken of by Heathen Authors in the Days of Auguſtus, of a ſtupendious Greatneſs; upon which the Tibertine Sibyl ſhewed the Emperour the Divinity of our Saviour, in theſe words, Hic Puer Major te est, Ipſum adora. Our laſt great Comet, I doubt not, was of extraordinary ſignification, not to us only, but to whole Europe, and farther, ſo far as it was conſpicuous. What a gracious God have we, that never ſcarce goes about any great Commotions or Changes in the World, but he gives Warning before-hand! As if not willing to take us tardy! He ſhews his Signs in the Heavens above, when he is about to do any great Work in the Earth beneath! And therefore, as Darius in the Caſe of Daniel, Chap. 6.26, 27. Let Men tremble and fear before this God, for he is the Living God, and ſteadfast for ever, his Kingdom that which ſhall not be deſtroyed; and his Dominion ſhall be even unto the end; he delivereth and reſcueth, and worketh Signs and Wonders in Heaven and Earth.

2. Thunder and Lightning: Called by the Pſalmist the Voice of God, and by ſome ſuppoſed to be that Trumpet that ſhall ſound at the Laſt Day, to raiſe the Dead, and to call to Judgment.

I will not trouble you with declaring the ſtrange and divers Effects of this kind of Meteor, its hurting of things inward, when the outward are ſafe; ſhattering the Bones, when the Fleſh is left ſound; melting the Blade of the Sword, when the Scabbard is free; breaking the Veſſel, when the Wine ſlows not away; exempting poiſonous Creatures from their Venom, and infuſing it into thoſe who are not ſo; ſtriking Men dead, and leaving them in the ſame poſture it found them, as if ſtill alive, &c. It is enough to ſay, that 'tis a ſtupendious Meteor, and may well be called the Voice of the Divine Excellency—Job 37.2, 3, 4, &c. Job 26.6-14. It is ſaid of Nero, that a Thunder-bolt fell upon his Table, and ſtruck the Cup out of the Emperor's Hand. And we have known in our Age, ſome ſtrong Towers, and high Buildings demoliſhed to the very Ground, with Lightning. Some Men ſtruck dead, ſome lamed, ſome blinded; Trees clove aſunder. A Learned Divine of our Nation, tells of a profane Perſon, walking abroad with another upon the Lord's-Day, when it thundred; his Companion telling him of it, made Anſwer,—'Tis nothing but a Knave Cooper beating of his Tubs: But he had not gone much farther, but himſelf was ſtruck dead. This may teach us to put on a Reverential Awe of the Divine Majeſty at ſuch Seaſons. That Emperor (Caligula) who uſed to brave it out, as if he meant to vie with the Almighty, and cry—[〈 in non-Latin alphabet 〉], was an Inſtance of the Divine Patience, but no ſafe Example for Imitation. The Pſalmiſt is more ingenuous, Pſal. 29.—&c. Give unto the Lord (O ye mighty) give unto the Lord Glory and Strength. And Pſal. 97.1, 2, 3, 4. To ſee all the lower World cover'd with thick Clouds, and the Cracks of Thunder ſhake the very Pillars of the Earth, and terrible Flaſhes and Corruſcations of Lightning, with a ſpeedy pace fly from one end of the Heavens to the other; is ſo like the Voice of God, and a Type or Shadow of that black gloomy Day, which ſhall put a Period to the World, that it may well be a Memento of our Duty and Reverence we owe to the Divine Majeſty; and may well put that Queſtion into our Mouths,—Who ſhall be able to ſtand, when God appears? When this great and terrible God, ſhall by the Sound of this Trumpet, or the Voice of an Arch-Angel, Summon the World to Judgment, who ſhall dare to appear before him! If the Giving of the Law, and the Enacting, or rather Promulgation of our Religion upon Mount Sinai was ſo dreadful, —as Exod. 19.16.—Chap. 20.18, 19.—What will the Great Aſſizes be, when all the Men that ever lived in the World, ſhall be called to give up their laſt Account, and receive their Final Doom! Then, Oh! —Come ye Mountains and fall upon us, and ye Rocks cover us, and hide us from the Wrath of the Lamb! Then Oh! where will the Heart and Stoutneſs of the preſumptuous Sinner ſhew itſelf! How will he that brav'd it here with the Almighty, be able then to ſtand his Ground, and maintain his Cauſe! Pſal. 50.1, 2, 3, 4.

3. Air and Winds: Which what to make of, we know not; 'tis ſuch an inviſible, and yet real Meteor, that it will puzzle the Natural Reaſon of the moſt ſubtile Philoſopher, to tell the Nature of it. The Air is ſo like the Nature of the Souls in our Bodies, or a Spirit in general, that we know little more of either one or other, than what we know by the ſenſible Effects, John 3.8. The Wind bloweth where it liſteth, &c. If Man be ſo dim in Naturals, with what Face can he boaſt his Knowledge of Spiritual Objects! We neither know the Air that ſurrounds us every-where, nor the Wind that whiſtles in our Ears, nor the Souls that lodge in our own Bodies! We are ſo blind ſo near home! And 'tis enough to make us bluſh at our own Weakneſs; and ſuch Ignorance ſhould make us Humble; and ſuch Humility ſhould make us Learn: And 'till we are thus qualified, we are not fit to learn.

What a proud Lump of Clay is fooliſh Man, that cannot comprehend Things ſo near him, Things meerly natural, Things ſo common and ordinary; and yet will call every Point of his Religion, even the ſublimeſt Myſteries, to the Tribunal of meer Reaſon; and determine in particular Branches and Pu[•]ctilio's, as peremptorily and deciſively, as if be had been Privy Counſellour to the Almighty; and judge others cenſoriouſly, unkindly, for differing from him but in the leſſer, doubtful, difficult Points of Religion; and proſecute ſeverely for not knowing and believing with equal clearneſs as himſelf.

But beſides,—We are often wondring at the Nature of God himſelf; and cannot tell how to frame a Notion of a Being every-where preſent. Is not the Air and Wind a fit Emblem to ſhadow forth this Attribute of the Divinity to us? Is not the Air in every Creviſs of our Houſes? in our Noſtrils? in our very Bowels? Doth it not fill the World? and enter into the ſmalleſt Pores of our Bodies? And yet 'tis but a Creature, and we ſee it not. Why ſhould we think it ſuch an impoſſible thing for the God of Heaven to fill all Places with his Preſence, and yet be limited to no Bounds, nor viſible to any Eyes? The ſame word that we uſe to ſignifie Air, is uſed alſo to expreſs the Spirit of God by, in almoſt all the Languages, viz. Spiritus, Latin; [〈 in non-Latin alphabet 〉], Greek; [〈 in non-Latin alphabet 〉], amp;c. And we find the Spirit of God chooſing ſometimes to come down and ſhew himſelf under this Repreſentation, as 1 Kings 19.11, 12. to Elijah in a ſtill ſmall Voice, Qu. only the whiſtling Noiſe of a calm Air: But Acts 2, 2. to the apprehenſion, in the ſound of a ruſhing mighty Wind.

I have one thing more to remark upon this Meteor, as tending very much to ſet forth the Glory of God; and that is, its divers Uſes and Effects. 'Tis a wonder that ſuch a thin, tenuious, inviſible Body as that is, ſhould ſerve for ſuch divers and excellent Purpoſes. Conſider them and wonder. It carries all the Fowls of the Air, (which would be no more able to fly without it, than the Fiſhes of the Sea to ſwim without Water;) it bears up the heavy Clouds, and fans, purges, and tranſports them from place to place; ſo that we ſay truly, as Pſal. 18.10. That the Divine Glory doth ride upon the Cherubs, and flies upon the Wings of the Wind: —It is a faithful Meſſenger in the Hand of the Almighty, to bring Tokens of Kindneſs, or Judgments to a People: One while Flies and Caterpillars innumerable, Frogs and Lice; Plagues and Peſtilential Infections; another while Quails and Manna, Fleſh, and feather'd Fowl, Rain, Plenty, and Proſperity: In ſhort, it fans our Lungs, and walks to and fro through our Noſtrils every moment, and we are not able no breath without it: And yet this ſo uſeful, ſo neceſſary, ſo common a Creature we cannot ſee, we cannot comprehend: In God we live, move, and have our Being; he is within us, and without us, and we know him not: And no Abſurdity in all this?

4 I might add to theſe Storms and Tempeſts, not as ſpecifically different from them, but yet ſuch as may require a Conſideration by themſelves. I mean thoſe more violent Irruptions of Wind and Vapours, or other watry Exhalations commixed, as either by their ſuddeneſs, or violence, or ſurprizing and contrary Motion, ſeem prodigious, or prove hurtful to us. Theſe are ſometimes ſo dreadful, that they overturn Trees, Houſes, Cities; over-run whole Countries with a Deluge of Waters; drowning or ſwallowing up the Inhabitants; rending ſometimes Rocks aſunder, and carrying them into the midſt of the Sea; ſometimes dividing parcels of Land from the Continent, and carrying them into the Ocean, for Iſlands; of which Hiſtories are full of Examples. All that I ſhall remark upon this Particular is, that as the Storms are of God's ſending, ſo they are ſubject to his Government, Nah. 1.3, 4. The Lord hath his way in the Whirlwind, &c. vide Pſal. 107.25, 26, 27,—29. And Pſal. 148.8. The ſtormy Wind fulfilling his Word. You know the Story, Mat. 8.23, 24, 25, 26. 27. But that which I drive at in theſe Quotations, is this, That he who rules the raging of the Sea, and ſti[•]leth the violent Storms of the Wind and Waters, is able alſo to appeaſe the Madneſs of a People; to buſh the Noiſe and Tumult of the World into a deep Silence; to turn our Spears into Pruning-hooks, and our Swords into Plough-ſhares; to give us inſtead of a Storm a Calm; in our own Breaſts, in our Houſes and Families, in our Churches and Nations! Had not we beſt then in ſuch Caſes, ariſe from ou[•] ſleep every one, and call upon his God—as Jonah 1.4, 5, 6. And if our Lord ſeem to ſleep too, let us go and awaken him, in good earneſt, and ſay, Lord ſave us, or we periſh. And then he that keepeth Iſrael, and never ſlumbers nor ſleeps, will ariſe and ſcatter our Enemies, and ſhew himſelf mighty in our Salvation; upon the Ungodly he will rain down Snares, Fire, and Brimſtone, and an horrible Tempeſt: This ſhall be the Portion of their Cup. Pſal. 11.6. For the righteous Lord loveth Righteouſneſs, his Countenance doth behold the upright.

5. Hail, Rain, Snow, and Froſts, &c. I will not ſtay now to ſhew the particular Uſefulness of all theſe in their Kind, Order, and Seaſons; not if I cared to ſpend time upon it, have I Skill to do it perfectly. Something might be ſaid, which perhaps every one is not well ſenſible of, concerning the Wiſdom, as well as the Power and Goodneſs of God, in uſing ſuch a diverſe Method in Manuring of the Earth, and Nurſing of Sublunary Bodies. I ſhall conclude this, with only that emphatical Exhortation of the Pſalmist, 147.12. ad finem, Praiſe the Lord, O Jeruſalem: praiſe thy God, O Zion,—For he hath ſtrengthned the Bars of thy Gates: He hath bleſſed thy Children within thee. —He maketh Peace in thy Borders: And filleth thee with the finest of the Wheat,—He ſendeth forth his Commandment upon Earth: His Word runneth very ſwiftly.—He giveth Snow like Wool: he ſcattereth the Hoar-frost like Aſhes.—He caſteth forth his Ice like Morſels: Who can ſtand before his Cold?—He ſendeth out his Word and melteth them: He cauſeth his Wind to blow, and the Waters to flow.—He ſheweth his Word unto Jacob: His Statutes and Judgments unto Iſrael.—He hath not dealt ſo with any Nation: And as for his Judgments, they have not known them. Praiſe ye the Lord.

6. To paſs over Eclipſes, Conjunctions, and Rain-bows, &c. I ſhall inſtance only in Extraordinary Signs and Apparitions; as that of Angels appearing to Arbaham, to Lot, to Jacob, to Manaoh, to David, to divers others; the extraordinary Chaſms of Light in the Heavens, at our Saviour's Baptiſm, his Transfiguration, his Aſcenſion; the Cloud and Pillar of Fire to the Iſraelites; the Darkneſs at our Saviour's Paſſion; the Holy Ghoſt in the Likeneſs of a Dove; the Apparition exhibited to Saul, to St. Stephen; the Revelations of St. John; the Prodigies before the Deſtruction of Jeruſalem; Armies conflicting in the Air; with a Thouſand more ſuch Wonders, which I liſt not to relate particularly. I confeſs, they are often mixed with falſe incredible Relations, yet not therefore all to be rejected. Our Saviour hath given us warning to expect ſome ſuch, Mat. 24. and Acts. 2.19, 20. and every Age almoſt is Witneſs of ſome Miracle or other of this Nature; thô not ſo many as many would believe. Even Heathen and Mahometan Hiſtory, as well as Chriſtian, give Suffrage to this.

From the whole, we have this Leſſon intimated to us, viz. If the outward inſenſate Heavens, that are neither endued with Senſe nor Reaſon, but are of a bruitiſh Nature, declare to the World the Glory of God, what would be expected from us Men, to whom all theſe Creatures are given but as Servants. If theſe mute ſenſleſs Things preach ſo expreſly the Glory of him that made them, what ſhould not Man do, who tho' he lives in place below them, yet is endowed with an Excellency far above them! God himſelf ſometimes appeals to them, for Teſtimony againſt us, to upbraid our Diſobedience: Hear, O Heavens, and give Ear, &c. All the Hoſt of the Inferiour Heavens keep their place, and obſerve the Laws of their Creation, the very Clouds and Winds obey him; only Man is an unruly, undutiful, diſingenuous, obſtinate Thing, that will neither keep his Orb, nor ſerve the Ends of his Creation, nor attend his Maſter's Will, nor purſue diligently his own Happineſs. Tho' our Feet are upon the Earth, our Heads reach above the Clouds, and we are near a-kin to the other World, and have very great Concernments beyond the Stars; and yet that we ſhould let our Affections ſink into the Earth, and our Souls incline ſo ſtrongly towards Hell! For ſhame, Sirs, let us ſet forth the Glory of God a little better in our Generations, than commonly we do: Let us vie here upon the Earth, by the Excellency of our Converſations, with thoſe twinkling Lamps that ſhine over our Heads; let it never be ſaid to our Diſgrace, that theſe (ſenſleſs Creatures) glorifie God better in their place than we! Let our Faces, our Graces, outſhine the Sun! Let Men look on the Humility, Honeſty, Sobriety, Charity, Piety, and Patience of our Lives, and give Glory to Him, that hath given ſuch Graces unto Men. And let theſe Graces never be darkned with any unworthy uncriſtian Practices; let us appear glorious to the World, and no Hypocriſie or Apoſtacy ever pull down our Profeſſions, or lay our Glory in the Duſt: It's poſſible we may meet with ſtrong, with cloſe Temptations: O let not our ſhining Stars fall from Heaven —(nor Let our Moon be turned into Blood) and then we ſhall be ſhortly removed from Grace to Glory, and ſhortly ſhine like Stars in the higheſt Heavens; yea, as the Sun in the Firmament for ever, 1 Cor. 15.41. As we ſhine in Grace now, ſo in Glory hereafter.

6. Of the Continuation of the Heavenly Bodies.

DAY unto Day uttereth Speech, and Night unto Night ſheweth Knowledge, (q. d.) one Day informeth another, and one Night gives in freſh evidence to another, to prove the truth of it: Not a Day nor a Night paſſeth over our Heads, but the Heavens preach this Sermon to us: We have a continual Rehearſal of this Doctrine from Age to Age, from One Year to another, from the beginning of the World to this preſent time. This Preacher is never ſilent, this Exerciſe never over.

All that I can think neceſſary to be ſaid upon this particular, may be referred to two Heads.

I. The Wonderfulneſs of this Continuation.
II. The Practical Leſſons we ſhould learn from it.

I. Wherein the Wonder of it lies.

1. In the multitude of the Bodies concerned. We obſerve of Mechanical Inſtruments made by the Hands of Men, that an Engine conſiſting of very many Wheels, or very many Motions, or other Parts, are the moſt difficult to be kept in order. An Orchard with many Trees, or Gardens with may Herbs and Flowers, require more Culture and Dreſſing, or ſome will decay. A Society of many Members is apt to diſorder: 'Tis a harder Task to manage a Nation than a Family. The Hoſts of Heaven are Thouſands, and the Appurtenances relating to them more; and yet all keep ſtill their appointed Courſes. We have loſt none of the Stars out of their Orbs, ſince their firſt coming there.

Some People tell us of ſome new ones; as that in Caſſiopea, which was firſt diſcovered in the Heavens, about the beginning of the Reformation; what Salvo to give for that, I know not; it may be it was there before, but not diſcovered: But however, 'twas a Caſe extraordinary, and no prejudice to the Order of the reſt; we have loſt none of our Seaſons, Day and Night, Summer and Winter have kept their times; the Sun its Revolutions, the Moon its due Changes; the Stars their proper Periods and exact Motions; the ſtanding ſtill of the Sun in Joſhua's time, and the going back of it on Ahaz Dial, are miraculous Inſtances, and not to be parallel'd other Ages.

2. The Greatneſs of them. Small Bodies are eaſily managed, and apt to motion; but great ones move ſlowly, according to the courſe of ſublunary Nature. But they in the Aetherial Orbs are of ſo vaſt a bigneſs, that that Conſideration doth mightily accumulate and greaten the Wonder. That the Sun, Moon, and Stars, all of them ſo big, ſhould move continually without diſorder, or period, is an Accent upon the Miracle.

3. The various Qualities they are of, and the different Motions they make, do yet raiſe the Wonder to a higher ſtrain, to keep all one Motion, eſpecially if all of one Nature were not ſo very much: But to move from East to West, from West to East, from North to South, from south to North again, as ſome of them do; and this continually, is an augmentation of the Wonder.

4. Without Period. Flowers wither, Trees rot, Stones decay, Man dies; the very Face of Things below will ſhortly ceaſe to be, and another ſucceed: The Day dies, and ſo doth the Year; and Stones and Caſtles here decay; every thing here is weary of Motion. The Apoſtle tells us, The whole Creation groans: But here is groans and dies; only what is a-kin more nearly to Heaven, and borders upon that Court, is of a more laſting Conſtitution, or a more conſtant Motion, of a more perpetual Duration. Since the Fathers fell aſleep, all things (of that kind, relating to the upper Regions) continue as they were from the beginning of the Creation, 2 Pet. 3.4, 7. For the Heavens are by the ſame Word of God, by which they were created, kept in ſtore, reſerved unto Fire againſt the Day of Judgment.

5. Without Interruption. No faulter in their Courſes, no breach of Continuity in this long ſpace of time: Nothing hath been able to ſtop theſe great Bodies in the progreſs of their Motion, or intermit the Exerciſe of their Vertues and Operation.

6. Without Error, or Miſtake, or Deviation. Tho' great and many, and various in their Qualities, and incredibly ſwift in their Motions; yet have they committed no remarkable Fault in all this Tract of Years, and Revolutions. They have all kept cloſe to the Path chalk'd out for them by their Creator, and have never leapt out of their Orbs. Nothing hath been able to tempt them from the faithful Execution of their Offices and Employments: Who hath ever beck[•]n'd the Sun out of the Firmament, or puſht the Moon out of its place? Or made the Stars wander into ſtrange Courſes? Or amidſt all their divers Motions mingled them into Confuſion or Diſorder? When was ever Day and Night jumbled together; or the Seaſons of the Year reverſed; or the Order of the Coeleſtial Bodies turn'd backward? Illic juſto foedere rerum, verterem ſervant ſidera pacem.

II. Practical Inferences, Learn we then—

1. To hold on from Day to Day, from Night to Night, in the excellent Offices of a Chriſtian Life; let Day to Day utter Speech, and Night to Night ſhew Knowledge, of our continual Goodneſs. Mankind is born with his Eyes higher ſet than all the reſt of the Creation beſides, his Looks are by Nature more ſublime and lofty: Let us look up earneſtly towards thoſe lucid Spangles, thoſe ſparkling Globes over our Heads, and uſe our Eyes to ſome good purpoſe: Let us make thence ſome Practial Deductions for our Imitation, at leaſt Emulation, and ſcorn to Truant and Loiter here at that rare, as uſually we do. Let no Temptation ſoften our Spirits into an unneceſſary Repoſe, nothing provoke us unduly to depart our Orbs, to run back, or ſtart aſide. Let us never be weary of well-doing. Particularly,

1. Let us never be weary of the Duty of Prayer. 'Tis an excellent Exerciſe, and ſuch as we ought continually to be intent upon. Our Saviour ſpoke a Parable (Luke 18.1, 2.) unto his Diſciples, That Men ought always to pray, and not to faint. And the Apoſtle, Col. 4.2. Continue in Prayer, and watch in the ſame with Thanksgiving, &c. And 1 Theſ. 5.17. Pray without ceaſing. And let this, amongſt many others, be one Argument to perſwade us to aſſiduity in this kind of Devotion, viz. That God Almighty is continually from Day to Day, from Night to Night, ſerving and ſupplying our Neceſſities, by the Miniſtry of the lower Heavens, (all the Hoſts of the Etherial Regions are in continual employment for our Good) why then ſhould we diſdain to beſtow ſome few Minutes, upon warm and ſerious Addreſſes to the God of Heaven? Let neither the Day or Night go away without a Teſtimony of or Devotion. Let not God hereafter ever cite the Sun, Moon, or Stars, for to bear Witneſs to our Ingratitude. You know the Story of Daniel, recorded to the Honour of his Memory, 'That three times every Day he open'd his Windows, and ſet his Face towards Jeruſalem, and prayed to the God of Heaven: Even then, when pinch'd with the cloſe Temptations of the Court, under a Heathen Emperour.

Let us (at leaſt) twice a Day, do Obeiſance to Heaven. —Offer (as God appointed to the Jews) a Morning and Evening Sacrifice continually: Let our Altars burn with Incenſe, at leaſt ſo often; and this ſhall not only perfume our Days and Nights, and make our Converſations ſmell ſweeter to our ſelves and Neighbours, but a fragrant Odour in the Noſtrils of the Almighty, And pleaſe the Lord better than a Bullock, &c. Job. 1.5.

2. Let us praiſe God continually, as long as we live let us praiſe the Lord; yea, let us ſing praiſes to him, whilst we have any being, Pſal. 34.1. His Praiſes continue in my Mouth, Pſal. 36.9.

3. Let us be continually employed in doing Good to others. And let us remember this, that our God cauſeth his Sun to ſhine, and Rain to deſcend on the juſt and unjuſt. Let us try what we can to be like him; like our Heavenly Father, diffuſing our Rays to as wide a Circuit as poſſibly we can; not limiting our Goodneſs to a few individual Perſons, or a ſingle Party, or a narrow Bound, but (as our Faculties will extend) to the Church Catholick, and the wide World in general. This is to be in truth, like the God of Heaven. And let our Charity never be diſcouraged, never tired. To do good, and to diſtribute, forget not, &c. To make it plainer yet; God hath given us a Copy of his Infinite Goodneſs in general, to the whole World, in the Face of the outward Heavens (as of his ſpecial Goodneſs to the Church, in the Revelation of the Goſpel.) If we contemplate ſeriouſly the Structure and Properties, and ſeveral Vertues of the Heavenly Bodies, we may read there in legible Characters, not only the Greatneſ and Glory, but the infinite Goodneſs alſo of him that made them, and that to the whole Race of Mankind; and that not for a Spurt, a ſhort Fit of two or three Ages, but of continual Duration; his Patience is indefatigable, and his Beneficence reacheth to the end of Time. Let us then, if we will aim at Perfection, and try to tread in our Father's Steps, Do good unto all Men, without wearineſs, and communicate the Light of our Graces to a whole Nation, a whole World, if poſſible, and never grudge to lend our Candles to the aſſiſtance of thoſe that are about us. And as for thoſe narrow Souls that confine their Goodneſs to a Canton, or whoſe Light is like that of a flaming Meteor, or an Ignis Fatu[•]s, or a falling Star, they deſerve to lie down in Darkneſs, and never more to riſe up again to Light or Glory, Levit. 24.2. Cauſe the Lamps to burn continually.

2. Let us conſider a little the Employment of the Saints and Angels in Heaven. 'Tis pretty hard to conceive with our preſent Apprehenſions, the Buſineſs of Eternity, and reconcile the Notion of a Compleat Happineſs, to the Exerciſe of a continual Devotion; and yet this is handſomely repreſented to us, in the Scheme of the heavenly Bodies; the Sun, Moon, and Stars are never weary, never decay, never wander out of their place, but ſtill are exerciſed in a continual Motion, and keep ſtill their Brightneſs and Glory; and yet they are inanimate, ſenſleſs Creatures. Why ſhould we think it ſtrange or abſurd, that the belſſed Spirits in the other World, ſhould be ſtill employed in the Offices of Devotion, and yet ſtill poſſeſs'd of Eaſe and Bliſs? And (which I drive at) why ſhould we not ſtrike up, and mend our Pace at preſent? Why do we often mutter and complain, as if it were a wearineſs to ſerve the Lord? And cry out, When will the Sabbath be over, that may return to our worldly Cares and Pleaſures again? Is there ſo much Difference indeed, between Grace and Glory, between the Apprentice-ſhip and the Profeſſion, between the Church here and hereafter? Or is it poſſible, think ye, to make ſo quick a return from one Extream to another? To be all Earth and Fleſh, and Sin here, and Heaven and Spirit, and Holineſs there? Or muſt we not a little (at leaſt) be Heaven'd in our Minds now, and be in a continual Motion to the End of our Happineſs? Having theſe things always in remembrance, 2 Pet. 1.15. Or as Pſal. 119.112. Inclined to perform the Statutes of the Lord always. Or Pſal. 1.2. Exerciſing our ſelves in his Law Day and Night. And when we can do this, and do it with delight, we are upon the Brink of a bleſſed Eternity, upon the Skirts of the Holy Land! Upon the Borders of Heaven! When our Light ſhines without Darkneſs (thô it do twinkle now and then!) and ſhines continually; when our Devotion doth not die with the Day, but glimmers through the darkeſt Night; then and not 'till then, we are in a fair way to the Life of Angels, and the Spirits of Just Men made perfect.

3. Learn we hence to look for that which is laſting. In this World we have no continuing City, nothing durable, no laſting Motion, unleſs it be that of Changes and Viciſſitudes, Summer and Winter, Day and Night, Peace and War, Health and Sickneſs, Life and Death; even the Earth changes its Face according to the Seaſons; and the Seas, thô they flow continually, they are ſupplied from the Clouds above, and both Earth and Sea, and every thing here, depend upon the heavenly Bodies for that Motion and Continuance which they have. In Heaven only is to be found the perpetual Motion, everlaſting Life, an Houſe eternal, durable Riches and Righteouſneſs, Rivers of Pleaſure for evermore; there only is a continual Day, a Light that ſuffers no Darkneſs, a Sun always ſhining, an everlaſting Summer, a long Eternity Bliſs and Happineſs. This is eaſily demonſtrable to any one that knows the preſent World, and can but ſee the Skirts of the Holy Land, the very Borders of Heaven: Were it not Wiſdom for us them to leave off Building with ſo much Anxiety here, to take down our Scaffolds, and get a Jacob's Ladder, and climb up to that place of Angels, to ſend our Hearts before us, and caſt our Anchor ſafe within the Veil, and chooſe that other World for our Portion, and think and ſpeak of it, and provide for it, and account it as our own, and pack up all our laſt Cares and Paſſions for it; that whilſt we live upon Earth, we may have our Converſations above, and then we ſhall be eternally ſafe from Hell beneath.

But eſpecially at the approach of any unkindly ſtop, or period, in our worldly Comforts, whether it be a black Night, or a cloudy ſtormy Day, or an ill Winter, or Poverty, or Shame, or Sickneſs, or Death; let us then take the advantage of the opportunity, and look up as high as the Firmament, and further, even beyond the Starry Orbs, and ſay with our ſelves, In thoſe Countries, in that World is no Night, or Darkneſs, or Sickneſs, or Sea, or Hell; let us ſcorn to grovel here as we have done. Let us pack hence our best Goods and be gone; let that be our Home, and the Lord of that Country our Father, and let us live heavenly, holily, humbly, as becomes Citizens of that heavenly Jeruſalem, the Metropolis of both Worlds.

4. Let us live by Rule, as thoſe Coeleſtial Bodies all do; even the Rule preſcribed us by our Maker, and fitted to our Natures, and conducive to the Ends of our Being: And this without ſtragling aſide, deviation, or error, on the one hand or the other; without intermiſſion, or paſſion, or wearineſs, or any thing that may diſturb our Motion. I know, as our Natures are more excellent than the Stars, ſo we are upon greater Diſadvantages, (upon the ſcore of Sin) that hath ſo enfeebled our Spirits, and emaſculated the Courage and Vigour of our Piety, that as long as we live, we ſhall be apt to flag; but then let it be conſidered, that our God hath offered to accommodate us with all the excellent Helps of the Goſpel, and the Aſſiſtance of his Spirit; and therefore in the ſtrength of theſe let us go on from Day to Day in the exactest Courſe of a Religious Piety, making no conſiderable Blot or Faulter (if poſſible) in the whole Series of our Life; or if that, through the fraility of Human Nature, may not be done, let the Blot be preſently waſhed off by the Tears of a ſound Repentance; and then by that means, all the crookedneſs of our former ways being made ſtreight, let us take care for the time to come to move upright, ſteady, and ſtreight, according to the excellent Rules preſcribed us in the Laws of God, and Life of our Saviour: Let us try not only to keep pace with the Sun, but to out-vie all the Stars of the Firmament; and let it be accounted no Diſgrace, to be thus watchful and curious about the keeping of our Orbs, and obſerve our due Poſtures, and modelling our Actions, but rather our greateſt Excellency and Glory.

Slight thoſe, who ſay, amidst their ſickly Healths,

Thou liv'st by Rule: What doth not ſo, but Man?

Houſes are built by Rule, and Common-wealths:

Entice the truſty Sun, if that you can,

From his Ecliptick Line; becken the Sky.

Who lives by Rule then, keeps good Company.

7. Of the Extenſiveneſs of the Heavens.

The Stars and Firmament, the expanded Sky, and all the Hoſts of the Aetherial Orbs, ſpeak expreſly unto all the Nations of the Earth, that there is a God to be worſhipped, and with ſuch a Worſhip as becomes his Infinite Excellency: Their words are ſo loud, they may be heard to all the Ends of the World. Then let us conſider,

1. WHether the most dark and diſtant Nations of the Earth have taken Notice of this Rule;—heard this Voice? 2. What they have underſtood by it? 3. What they might underſtand? 4. What Inferences we may deduce from the whole, for our own Ʋſe?

1. Whether the darkest Nations have heard this Voice?

Anſw. Yes; Their Sound hath gone out to all the Ends of the World. And it is very eaſily made out For,

1. They had no other Bible to read in, than that of Nature; and this of the Heavens was the moſt legible Page in the whole Book. They were without the Written Law, but they were not without this Natural Light. They had neither Moſes nor the Prophets, nor Evangeliſts, nor Apoſtles, and therefore whither elſe ſhould they go, but to the Word writ upon the Book of the Creation, the Divine Handyworks in the Make of the World, Rom. 1.20.

2. We find them confeſſing it, making uſe of this Book, reading ſtudiouſly amongſt the Stars, poring with an inquiſitive Eye upon the Heavens and Firmament, to gather ſome Scraps of a Religious Philoſophy, and trace the Principles of a Spiritual Divinity. Seneca when he hath placed the Wiſe Man walking to and fro, by the Contemplation of his Mind amongſt the Stars—Illic demum deſcit —(ſaith he) quod diu quaeſivit; illic incipit Deum noſſe. And in the beginning of his Book of Natural Queſtions, having undertaken ſome Philoſophical Account of the Heavenly Bodies, we find him no where in ſuch a Rapture of Divinity, as upon that Theſis, Niſi ad haec (the Study of Divine Things, the Contemplations of the Heavenly Bodies, &c.) admitterer, non fuerat operae—pretium naſci: O quam contempta res est Homo, niſi ſupra humana ſe erexerit!

Nay, more than this, they had generally the Original of all their Theology from the Firmament: Their Gods were amongſt the Stars; nay, the Stars were their only Gods.

[〈 in non-Latin alphabet 〉].

Homer.

Even the Egyptians themſelves are accounted to have lead the way to this Superſtition. And for this Reaſon it was chiefly, that their ſeveral Prieſts, Prophets, and Magi, amongſt the Egyptians, Chaldeans, Aſſyrians, Perſians, &c. were ſo well skilled commonly in the Curious Arts of Aſtrology and Divination; which have been ſince derived and diffuſed from them to us, and the reſt of the World. Their Hermes Treſmegiſtus, Ptolomy, and Haly, being Authors of great Requeſt ſtill, with our Aſtrologers and Prognoſticators.

2. What did they learn from hence? Truly a great deal more than ſome Chriſtians learn from Nature and Revelation both. I ſpeak not of all the poor dark Heathen World; but of ſome who were more ſerious and contemplative amongſt them, who took more Pains than their Fellows. And I dare ſafely ſay, that tho' their Eyes were dim, and the Light they ſaw by but like the obſcure Twilight, or the firſt Dawning of the Morning, that they might well School and Catechiſe ſome of our old Profeſſors, Grey-hair'd Chriſtians, for Seven Years together. It would be too large a Task now to tell you what Leſſons they learn'd from the Contemplation and Study of theſe Things. Their Books of Moral Philoſophy, writ by Ariſtotle, Plato, Cicero, Seneca, Iſocrates, &c. where they preach'd in our Pulpits, were enough to fill ſome Number of Years, with Sermons ſtrong enough for our Auditors of the Lower Form: And convictive enough to ſhame the Major part of Chriſtians among us into Bluſhing and Confuſion. Read over but the Roman Twelve Tables, Plato's Republic, the Laws of the ſeveral Heathen Nations about Religion, Sobriety, Juſtice, &c. And you'll find Reaſon to fear, leſt the Queen of the South, and the Inhabitants of Tyre and Sidon, the Greek, Scythian, and Barbarian, will eſcape better, ſome of them at the Day of Judgment, than many of Chriſtendom that have both the Books wide open before them all the Days of their Life, Rom. 2.14, 15.

3. What might they learn? Anſw. All the Articles of our Chriſtian Creed, and all the Precepts of our Chriſtian Religion, except thoſe which refer to the Cauſe and Cure of our Miſery, viz. The Fall of Adam, and the Interceſſion of the Second Adam: That there was a God, one only Supreme Maker of Heaven and Earth, Infinite in the Attributes of Wiſdom, Power, Truth, Juſtice, Mercy worthy to be worſhipped with a Holy Life, Prayer, Praiſe, Obedience, and a pure Heart and Affection; one that had a Good Will to ſave us, one that would reward us with excellent Rewards or Puniſhments, according to our Actions in the other World: All this, and more than this, they might have diſcerned by their Glimmering Light of Nature in only the Frontiſpiece of Heaven, if they had but uſed their Eyes. And ſo much many of them did not only learn, but teach, and make a publick and ſtout Profeſſion of it to the World. The Exiſtence of One Supreme God, the Divine Governance of the World, the Immortality of the Soul, a Mediation between God and us, and almost all the Moral Duties of the Law in Subſtance; the Diſtribution of Rewards and Puniſhments after this Life, diſtinct Places and Times of Worſhip, Prieſts, and Prieſtly Maintenance, and Attonements, and Purifications, and ſomething like the Dedicating of their Infants to God by Baptiſm, with ſecret Devotions, and Family-Worſhip, as well as that which was publick in the Temples: All theſe, and much more, were adopted into the Body of the Heathen Religion; and excepting only ſome few Articles of our Creed, referring to the Trinity, and eſpecially the Buſineſs of our Redemption, and the true Notion of our Two Sacraments, and it may be the Reſurrection of our Bodies, it were not very hard to make out all the reſt of our Religion demonſtrable by the meer Light of Reaſon. The inviſible Things of GOD from the Creation of the World, are clearly ſeen, being underſtood by the Things that are made.

4. What Practical Deductions may be made from hence?

How great is God? A Contemplation of the Heavenly Fabrick will directly lead us to this Point, viz. an admiration of the Divine Eternal Power of the Godhead. For Rom. 1.19. That which may be known of God, is manifest to all the World, for God hath ſhewed it to them. He hath ſhewed his Face in the Glaſs of his Works, and his Features there appear ſo glorious, that 'tis a Wonder it doth not fill our Apprehenſions with a pregnant and awful Conceit of his Infinite Majeſty and Power. The Splendour of the Divine Attributes gives Shine to all the World: So that now all the Inhabitants of the round World have Scope enough for Spiritual Contemplation, and the Exerciſe of their Rational Faculties; and the Turk and Pagan, both have a Book large and voluminous enough, being wide open before them, to employ all their Studies in, all the Days of their Life. Who that conſiders a while the Nature of that God that made the Heavens, how he must ſtretch his Compaſs over the whole Ʋniverſe, how he must mete out the Heavens with a Span, and comprehend the Dust of the Earth in a Meaſure, and weigh the Mountains in Scales and the Hills in a Ballance, and take up the Iſles as a very little thing, and meaſure the Waters in the Hollow of his Hand, and make the Clouds his Chariot, and ride upon the Wings of the Wind, and climb up to the highest Orbs, and extend every Globe with the preſent Thought; and hang not only the Earth, but the Heavens upon nothing; and this in the exactest Order and Perfection, that no remarkable Fault ſhall appear in 6000 Years, in any part of all this magnificent Building.—Who that conſiders a little the Nature of the Supreme Architect, ſhall not be ready to cry out with the Pſalmist, Pſal. 8.1, 9. O Lord our Lird, how excellent is thy Name in all the Earth! who hast ſet thy Glory above the Heavens. O Lord our Lord, how excellent is thy Name in all the Earth!

2. What little low worthleſs Creatures are we? That God who is the Author of ſuch excellent Handywork, that dwells in that inacceſſible Light, in ſuch a glorious Palace, who can make Heavens at his pleaſure, and garniſh them in a moment, and fill the whole World with the Beams of his Glory, ſhould yet place his Affections ſo much on ſuch little ſilly things as we are! Pſal. 8.3. When I conſider thy Heavens, the Work of thy Fingers, the Moon and the Stars which thou hast ordained; —What is Man that thou art mindful of him? and the Son of Man, that thou viſitest him? Shall I ſpeak my Opinion freely in this Matter? I do conceive, that one great Reaſon why God hath laid out ſo much of his Excellency, and beſtowed ſo much of his Infinite Wiſdom and Power upon the Creation of the Things that are above us, eſpecially the Heavens over our Heads, was on purpoſe to aſtoniſh proud Man into a Religious Admiration of his God, and an humble Deteſtation of himſelf: For that's the very Frame and Temper which diſpoſeth Man for the Impreſſions of Religion, and the Exerciſe of a devout Affection, Iſa. 66.1, 2. Thus ſaith the Lord, The Heaven is my Throne.

3. A due Conſideration of the Creation of the World, and eſpecially of the Heavens, belongs unto us all. Os homini ſublime—&c. If God doth preach to us by theſe Things that are ſeen, and thereby reveal to the World the inviſible Properties of the Divinity, then we ought to hearken to this Voice, and make ſome good uſe of their Language. The Curious Spectator looks up to the Heavens, and examines every particular there: Quidni quaerat? Scit illa ad ſe pertinere. Tunc contemnit domicilii prioris anguſtias. Seneca. And (as he goes on) what is all the diſtance from the utmoſt Coaſts of Spain to the Indies? But a Voyage of a very few Days, if thou ſail with a good Wind: But that heavenly Country above, for many Hundreds of Years, affords ſpace for the ſwifteſt Stars to travel in, without let or moleſtation. In ſhort, the very Natural Propenſity of Mankind to enquire into thoſe upper Regions, and peer amongſt the Stars, is ſome Argument of our Concernment that way.

4. Let us beware of Idolatry; the fault of the old Pagan World: Who when they ſaw thoſe Lights hung out at the Windows of Heaven, which ſhould have been but miniſterial to help them in the Search of him that made them, fell down and worſhipped the Servants inſtead of the Maſter, the Candles at the Door inſtead of the Lord of the Houſe, Deut. 4.19. Yet the Jews themſelves were ſo forgetful of this Precept, that we find them often taxed for burning Incenſe to the Queen of Heaven: and worſhipping the Star Rempham. And 'tis too well known, that the Heathens generally worſhipped the Sun, Moon, and Stars; becoming vain in their Imaginations; and though they profeſſed themſelves Wiſe, they became Fools, changing the Glory of the incorruptible God, into the Image of his corruptible Creatures.

5. By this Law, they who want a Special Revelation, ſhall be judged, Rom. 2.12, 13, 14, 15. Let no Man then (whether within, or without the Pale of the Church) think to ſhroud his Guilt under the Cloak of Ignorance. There's no Corner of the World ſo remote, no People ſo dark, where this Voice hath not been heard; the Muſick of the Spheres is ſoft and ſtill, but ſuch as ſhortly will make even both the Ears of the guilty Sinner tingle! The Language wherein theſe Sermons are preach'd to the World, is temperate and equal, it makes no great Noiſe at preſent to them, who are buſie digging low in the Bowels of the Earth, but it hath a ſharp and heavy Accent at the end. Let no Man then upbraid the Almighty, as if he were a ſevere Judge for calling all Men to the ſame Judgment; for damning Men that never had the knowledge of his Laws. Fear not, God will be juſt; he'll vindicate his Righteouſneſs from the foul Aſperſions and Abuſes of a ſcandalous World. Haſt thou ſinned without Law? without Law then thou ſhalt be tried: And a Hundred to One, but condemned too; and yet God clear from thy Blood, and juſt in all this! What a black Liſt of Sins doth the Apoſtle preſent thee with (Rom. 1.29, &c.) all chargeable upon all Nations of the World, Jew and Chriſtian, and Turk and Heathen, and damnable by the very Law of Nature; Ʋnrighteouſneſs, Fornication, &c. But that which affects us moſt in all this, is, that not only the poor Infidel is guilty in this Caſe, but a great part of Chriſtendom alſo; not only they that have no other Law to read in, no other Rule to go by, but the Book of the Creation; but they alſo who have the Bibles in their Hands, and the Creed upon their Tongues-end, and have all the Advantages of Nature and Revelation both. When theſe very Sins (and as bad, or worſe) walk bare-fac'd within the Confines of the Church, and Men of the beſt Creed and Profeſſion in the World are not aſhamed to commit the fouleſt Sins, and ſometimes accounteit their Glory to boaſt of ſuch Vices, which ought not ſo much as to be named amongſt Chriſtians.

There are ſeveral live amongſt us, (it may be in this place now) whoſe ordinary Converſations are ſtain'd with ſuch Blots, as both the Lights (both that of Poſitive Religion, and that of meer Natural Reaſon too) do abhor and condemn. And yet, which is mighty ſtrange, theſe very Men do pleaſe themſelves with the hopes of eſcaping ſafely the Sentence of the Judge at the Laſt Day! And upon their Repentance they may; but elſe I cannot think of any plauſible Argument that will ſtand their Friend at the Day of Judgment. And to drive the Nail farther yet: —It will not be enough for Men to plead their Intereſt in a Church, or Party, in ſuch Caſes; let the Church be never ſo pure, nor the Profeſſion never ſo good, nor the Advantages of Knowledge and Information never ſo great; if under all theſe Pretenſions thou ſhouldſt play the Hypocrite, and live ill, thy own Mouth would condemn thee, and a whole Cloud of Witneſſes depoſe Evidence againſt thee: And yet notwithſtanding all this, we may take up the Complaint of the Prophet, Jer. 18.13. Ask now among the Heathen, who hath heard ſuch Things? The Virgins of Iſrael have done very horrible Things. Thy poor Men are tenacious of their ſuperſtitious Vanities; 'tis hard to make a Proſelyte to Chriſtianity amongſt them; they will diſpute, fight, die for their meer Shadow of Faith; but Chriſtians will barter away thier Conſcience, their Creed, their Heaven, their God, for meer Vanities! Ver. 14, 15. In ſhort, if it be true, what ſome of the poor ignorant Gentiles fancied, that the Sun, Moon, and Stars do all look upon us, and are daily Spectators and Witneſſes of all we do, it were well for many, If the Sun were indeed turned into Darkneſs, and the Moon into Blood, and the Stars would leave off their Shining, and the whole Face of the Heavens were reverſed, than thus to ſtand over our Heads, and remark our Actions, in order to a Solemn Convictive Teſtimony againſt us, Jer. 2.9, 10, 11.

8. Of the Glorious Body of the Sun.

COnſider we next the Sun: 1. In its Motion. 1. Its Terms, à quo & ad quem. 2. Its Swiftneſs. 3. Continuance. 4. Its Light. 5. Its Heat.

1. Its Motion: Concerning which, and the reſt of its Attributes, I ſhall have the leſs to ſay now, becauſe I have ſpoken ſo much of it in the General Notion of the Heavenly Bodies. Yet for Order-ſake, conſider we,

1. Its Terms, —or Bounds, —from whence, and to which the Sun moves. From the one end of the Heavens to the other, i. e. according to our Apprehenſion and Common Sence of Things: For in truth, the Heavens have neither Beginning nor End, but are of a perfect Round Figure. Indeed, this Notion was ſo long hid from the World, that not many Hundred Years agone, a German Biſhop was Excommunicated for broaching this Doctrine, viz. That there were Antipodes, —and that the Earth, in anſwer to the Heavens, was inhabited round; whereas, now, 'tis generally agreed upon, with good Reaſon, by all the Learned of late Ages.

2. Its Swiftneſs. I need ſay little more upon this Point, than what I ſaid before, viz. That the Sun according to the Judgment of ſome Aſtronomers, goes in its Motion 1000000 German Miles, in the Judgment of others 261905 in one Hour. Whether either of them are in the right or no, I am not much concerned to determine. This is certain, 'tis of a vast Body, 166 times bigger than the Earth, ſay Aſtronomers, who by the Eclipſes ſay, they have found its Diameter, and by its Diameter, its Compaſs (Periphery) and by that its Motion. Indeed its Courſe is ſo ſwift, ſo incredibly quick, that our late Philoſophers would fain find a nearer way to ſolve the Wiſdom of Nature, whoſe Principle it is to do every thing the neareſt way it can be done; and therefore have rackt their Brains to diſcover, if poſſibly, a miſtake in the caſe, and to prove that the Earth (which is by many Degrees the leſs Body) doth move round, and not the Sun with ſo ſwift and daily a motion: But as yet the Evidence of that Opinion doth not appear; ſo that we may on this Point ſay, —It rejoyceth as a ſtrong Man to run a Race.

3. It's Continuance and Conſtancy. Intimated in theſe Words—As a Giant—running his Race, &c. Pſal. 19.5, 6. His Circuit, &c. nor need I ſay more upon this particular. 'Tis demonſtrable to every Eye, and agreed upon by all the World, that the Sun hath continued ſtill in Motion, from the beginning of the World to this preſent Age, and ſhall do to the end of time. Itſelf being the Heavenly Clock, the Original Meaſure of all our Times.

2. Its Light. —As a Bridegroom coming out of his Chamber, i. e. trim'd and deck'd in ſplendid and glorious Apparel, making pleaſant the Eyes of all Beholders: So the Sun, who is Condus & Promut Lucis, the Spring of Light, [〈 in non-Latin alphabet 〉], a pure Flame [〈 in non-Latin alphabet 〉], an always burning Torch, a Ʋniverſal Candle, that ſerves the whole World to work and walk by; that makes (with its approach) ſmiles in the Face, and chearfulneſs in the Heart of every Spectator, that hath Eyes to behold it. Even Infants themſelves, incapable yet of making diſtinction between other Objects, are pleaſed with this; and Beaſts themſelves can hardly live without it. In a word, 'tis the Eye of Heaven, and the Pleaſure of Earth; and that we can as ill ſpare, as the Eyes out of our Head; for take away that, and theſe are uſeleſs, or near upon it.

3. Heat. Nothing hid from the Heat thereof, Pſal. 19.6. Upon this Point likewiſe I have ſpoken already, and left myſelf little more to ſay. It tempers the Air, which we ſuck with our Noſtrils, and produceth the Aliments we take with our Mouths, and cheriſheth our Bodies to help Concoction; and is the Ʋniverſal Cauſe (under God) of all Sublunary Beings. What ſhall I ſay—it broods the Earth, and moves upon the Waters, and helps to fecundate all Things here below. There is nothing hid from the Heat thereof.

I have done with the Natural Conſideration. —[•]t us now deduce ſomething for our Spiritual Meditation.

1. The Papiſts tell us,—That Images and Pictures are the Lay-mens Books, (wherein they may read) without ever a Letter) the Lives of the Saints. — What if I ſhould ſay, the Sun is a fit Emblem of God, and a Pattern for our Imitation, Imitation (I ſay, and Admiration) not Adoration.

1. A fit Emblem, or rather Adumbration of God; but with an infinite Diſproportion. For, Inter finitum & infinitum—no proper Compariſon. Yet this, I ſay, is peradventure, as fit an Emblem of the Divinity, as any we can find within the Ken of our Senſes, and under the Cope of Heaven. And, methinks, God himſelf doth not diſdain the Reſemblance; the Holy Ghoſt himſelf fetcheth Metaphors thence to attribute unto God. Pſal. 84.11. The Lord is a Sun—And Pſal. 4. Cauſe the Light of thy Countenance to ſhine—&c. And Jam 1.17. The Father of Lights. And the Fathers generally make uſe of this Similitude to pourtray a little, in faint Reſemblance, the Majeſty of God by.—So Chryſoſtom, Gregory, Bernard, Tertullian, Hillary, &c. Having therefore ſo good footing for my Inference, I ſhall purſue it more clearly. The Sun is an Emblem of the Godhead in theſe reſpects.

1. Of his Ʋnity. There is one Sun in the Firmament, and one God in Heaven. Deut. 4.35. Ʋnto thee it was ſhewed, that thou mightest know that the Lord he is God, there is none elſe beſides him. Deut. 6.4. The Lord our God is one Lord. Are there any more Suns in the World than one? 'Tis true, there are ſometimes Parelii, or Mock-Suns, two or three or more, which are no other than ſome Images, or faint Reſemblances of the Sun, cauſed by the Refraction of its Beams in ſome plain, thick watery, adjacent Cloud; and ſo there may be ſome faint Shadow, or Adumbrations of the Deity, in ſome brave Vertuoſo's, ſome Heroic Saints in the World; but yet he that ſhall worſhip theſe for Gods, and pray to them as if they were his Mediators, or Saviours, commits Idolatry, and offers Sacriledge to the God of Heaven, who calls to the Grandees of he World for an entire Service, —Worſhip him all ye Gods. The Gods of the Heathens are but meer Parelii, ſilly Adumbrations, Cyphers compared to this One Jehova. An Idol is nothing; ſo ſaith the Apoſtle, i. e. of that which it pretends to repreſent. And 'tis a bold piece of Preſumption, and ſacrilegious Impudence, to ſet up Ruſh-Candles, or Wax-Tapers, to vie with the Saviour, to put meer Creatures in Competition with the God of Heaven. Nay, the Moon herſelf is not fit to enter any Compariſon (in right Judgment) with the Fountain of Lights, the Sun; for what Light ſhe hath, 'tis dim and uncertain, and all borrowed; ſhe hath none of her own: So nor all the Church Catholick put together, that in Heaven, and this on Earth, are worthy of the Tenth part of that Adoration and Honour we owe to the God of all the World. And yet there have been ſome ſo abſurd in their Practice, that they have burnt Incenſe to the Queen to Heaven, (the Moon) when the Sun muſt be put off with a bare Sacrifice: And ſome that ſay Ten Ave Mary's to One Pater Noſter; ſaying with that ſuperſtitious Monk—Tu ſpes mea—Thou my Hope, my Tower, in whom I have placed the very End of my Salvation.—If (which God forbid) I ſhould like a Man mad and reprobate, forget my God, Vere tui nunquam obliviſcar.—Thy Memory is ſweeter than Honey and the Honey-comb, in my Mouth, &c. Methinks the Apoſtle ſeems, 1 Tim. 6.16. to allude to this Similitude of the Ʋnity of the Sun.

2. Of the Trinity. There are Three conſiderable diſtinct Affections belonging to the Sun; all which I mentioned but now, —Motion, Heat, and Light: They are all of a ſeveral different Property, and yet inſeparable one from the other; and yet theſe Three all concenter in one Sun. Why may not this be a pretty tolerable Repreſentation of the Trinity of Perſons, the Father, son, and Holy Ghost? 'Tis a hard myſterious Article to Human Reaſon: Mankind hath long complained of the Depth and Difficulty of this Myſtery. I will not ſay,—That God meant this Conſideration of the Sun, for a Natural Advantage to our Faith in the Caſe: But I dare ſay, —We are allowed to help our Unbelief with all the Aſſiſtances of Nature (as well as Grace) that we can get. And this, if we pleaſe, may be one. Nor am I ſingular here neither; the Ancient Fathers of the Church have ſtarted the Notion before me: Dr. Day, in his Lectures, cites Juſtin Martyr, Tertullian, Cyprian, and Lactantius, making uſe of this Compariſon. I humbly acknowledge, this Article of our faith is without a bottom paſt Human Fathom. 'Tis ſtoried of St. Auguſtin, that he endeavoured to ſound it: He walk'd abroad to that purpoſe, at laſt came to a River-ſide; muſign with himſelf, and labouring to conceive it. At length not far off, a little Child appeared unto him very buſie on the Bank. He had made, forſooth, a little Hole, and with a Spoon which he had in his Hand, was lading of the Water into the aforeſaid little Hole. St. Auguſtin draws nearer to him, demands of the Child, what he was a doing? Father (quoth he) my purpoſe is to unlade this whole River, into this little hole you here ſee.

Auguſtin. That's impoſſible, &c.

Child. No more will you be ever able to bring to paſs that which you are about. And with that the Child vaniſhed.

I relate not the Story for a certain Truth. The Thing itſelf in abſolute Conſideration is true, viz. That 'tis as impoſſible for us to conceive the Bleſſed Trinity, as with a little Spoon to unlade a great River into a little Hole. The preſent Emblem may ſerve a little to take off our Suſpicions of the Impoſſibility and Abſurdity of the Trinity of Perſons in One God: It is not ſufficient to Expound the Thing itelf, all the Three Perſons are repreſented under this Notion.

FATHER —The Lord is a Sun.—Iſa. 60.19.

SON. —Mal. 4 2. And Vide Margent, Luke 1.78. And Mat. 17.2. Rev. 1.16.

HOLY GHOST. —He ſhall baptize with the Holy Ghost, and with Fire. —Lead you into the Way of all Truth.

Multa ſunt quae dici poſſunt, ſed ſufficiat fidelibus pauca de Myſterio Trinitatis audiviſſe. Aug.—In die judicii non damnor, quia dicam neſcivi Naturam Creatoris mei, ſi autem aliquid temere dixero, temeritas poenas luit, ignorantia veniam promeretur. Id.

3. Of the Divine Glory and Ʋnſearchableneſs. He that goes about to ſtare long upon the Sun, or approach its Light, and dive deep into the Nature of it, may, as Democritus, ſtare himſelf blind, before he can make any near approaches to it. 'Tis not eaſie to bear the Influence of the Sun for one whole Day, ſuppoſe we could poſſibly be ſo long under the immediate and direct Emiſſion of its glorious Beams, tho' upon the Earth. It will burn combuſtible Stuff at the diſtance of 1000000 Miles, ſhould it ſtand ſtill, and neither remove away, nor be tempered with other cooling Elements. Conſider this a little ſeriouſly, and apply it.

The Glory of God is ſuch an amazing Wonder, that as the Father ſaith, In hac mortali vita quicquid ad nos uſque pertingit, aliud nihil est quam exiguus quidam rivulus, ac velut parvus magnae Lucis Rivulus. Naz. vide Act. 26.13. 1 Tim. 6.16. So that when we go about to ſearch into the Divine Nature, we muſt ſtand off, and know our diſtance, and aſſume modeſtly to our Thoughts, and acknowledge the Depth of the Myſtery, and cry out with the Apoſtle, Rom. 11.33. &c. O the Depth of the Riches, both of the Wiſdom and Knowledge of God! How unſearchable are his Judgments, and his Ways past finding out! —For who hath known the ind of the Lord? Or who hath bee his Counſellour? —Or who hath first given to him, and it ſhall be recompenſed unto him again? —For of him, and through him, and to him are all Things: To whom be Glory for ever. Amen.

Sure I am, thô we ought as much as any thing in the World, to ſtudy the Nature and Properties of that God we are concerned with, and account it one of the firſt Points of True Wiſdom, to acquaint our ſelves with that Almighty Being we have to do with, and to pray for more Light and Grace, that we may be able in due time to comprehend, with all Saints, what is the breadth, and length, and height and depth; and to know the Love of God which paſſeth knowledge. Yet in our higheſt Attainments on this ſide the Veil, we ſhall know but in part, and propheſie in part; our utmoſt Skill will not be ſufficient to comprehend the Infinite God in the Embraces of our Finite Conceptions: And we ſhall as ſoon be able to climb the Sun, and ſtare with open Eyes upon that great Luminary, and comprize all is excellent Rays and Influences, within the Limits of our narrow Boſom, as—by ſearching to find out, and trace out the Almighty to Perfection.

Est in Deo, quod percepi potest; est plane ſi modo, quod potest, velis: Sicut videre est in Sole quod videas, ſi hoc velis videre, quod poſſis; amittas autem quod potes videre, dum quod non poes niteris; ita ut in rebus Dei habes quod inelligas, ſi intelligere quod potes, velis: Caelum ſi ultra quam potes, ſperes, id quod potuiſti non poteris. Hilar. Pſal. 145.3. Great is the Lord, and greatly to be praiſed, and his Greatneſs is unſearchable.

I am loth ro leave this Abyſs of Meditation: Pardon me, Reader, if I ſtrain Courteſie a little in the Caſe: This Infinite Being is the Fountain of our Bleſſedneſs, and therefore, notwithſtanding his excellent Majeſty can be cooped within no Bounds, nor ſcaled by any Human Apprehenſions, to the Height, nor fathomed to the utmoſt Depth by any Line of Human Reaſon; yer 'tis pleaſant to behold him through the Lattices, and ſpend our deepeſt Thoughts and Admirations upon his Glory; and if we cannot comprehend him, let us ſtand and wonder! And cry out with longing and importunate Deſire—Oh! when ſhall the Veil be taken off our Eyes? When ſhall the Apartment that ſeparates us, be taken away? When ſhall we come to know as we are known? But Oh! when ſhall our finite Natures be exhaled and drawn up with this Sun? and our Souls drawn up into his boundleſs Glory? and we eternally bleſſed in the warm Embraces of his Divine Love? In thoſe Flames of pure Affection for ever and ever! To think now of this unſearchable God, the moſt infinitely good and glorious Being in the whole World, whom the Heaven of Heavens cannot contain; whom Angels all admire and adore; the Nature of whoſe Glory we cannot now graſp with our most expanded Thoughts: That this God ſhall firſt pardon our Sins. and then ſanctifie our Natures, and ſhortly ſend his Angels of fetch our Souls up to that Heavenly Choire where we ſhall be cloathed indeed with the Sun, and tread the Moon under our Feet, and look with a holy ſcorn upon the little ſilly trifling Comforts of the ſublunary World! This is enough to make our Faces ſmile now at every Beam of Light and Mercy, darted upon our Souls from that Divine Countenance, to make our Hearts dance within us! To fill us with an unſpeakable Joy, upon the hopes of that Intuitive Fruition in the other World! Then, and not till then, we ſhall ſee the Maker of the Worlds, and come to ſee and underſtand the deep and pleaſant Myſteries of his wondrous Works!

4. Of the Divine Omnipreſence. That God ſhould be every-where preent, as our Religion obligeth us to believe that he is, is a pretty hard Article; in Heaven, on Earth, in Hell: In the one, by the eſpecial Manifeſtation of his Glory; in the other, by the continual Exerciſe of his Providence; in the laſt, by the Execution of his Juſtice; and yet thus he is, as both Scripture and Reaſon oblige us to believe: The Heaven of Heavens cannot contain him, nor the Earth, nor Hell: He tranſcends all the Limits of Nature, and ſurpaſſes all thoſe finite little Bounds of Man's Conception, Pſal. 139.3.4, 5. &c. yet even the difficulty of this Attribute, as inſuperable as it ſeems to be, is plainly illuſtrated by this Simile, The Sun is placed in the heavenly Orbs, there it reſides continually; yet diſperſeth its ſhining Rays to the Firmament above, to the Air, to the Earth below; yea, it traverſeth round the World, and viſits the Antipodes under our Feet; it paſſeth through our Windows, through the Creviſes of our Walls, the Light breaks in through the Pores of our Curtains, and its Heat through Stone-walls; it ſhines upon the naſty Dunghils, and yet receives no Infection or Impurity thence. Why ſhould it ſeem then a thing impoſſible, that the God that made it, ſhould fill the World with his Preſence! and be confin'd to no Bounds!

5. Of the Divine Omniſcience. (This borders upon the former Head.) The Heathens ſuppoſed the Sun could ſee and hear: [〈 in non-Latin alphabet 〉]. Even the Scripture itſelf ſometimes makes uſe of this Alluſion and Metaphor: The Sun hath looked upon me, Cant. 1.6. 2 Sam. 12.11. In the ſight of this Sun. And there is ſo much Ground for this Fancy, that take away the Sun, and our Eyes would ſerve to very little purpoſe; it is that diſpels the Darkneſs, and diſcovers the Truth in all places of the World, (where it is diſcovered) and it brings to light the hidden things of darkneſs: As I ſaid but now, it viſits all parts of the World, Air, Earth, Sea, all the Corners of the Earth, all the Rooms of our Houſes; nay, our very Reins and Heart, the moſt retired parts of our bodies are not hid from the Heat of it: Were it poſſible to bar the Pores of our Skin, and ſhut the Door of our Breaſts faſt, againſt the Beams and warm Influence of it, our very Heart-blood would ſoon congeal into a dead and putrid Humour! What is this but a fair Copy of the Divine Omniſcience, ſo far as an inſenſate Creature can poſſibly vie with an intelligent and infinite Creator? Tell me, you now that are ready to object Blindneſs to the God of Heaven, and ſay, Tuſh, the Lord doth not ſee, nor the God of Jacob regard: Can you hide your ſelves from the Sun of the Firmament, and live? If not, ſhall not he that made the Sun, ſearch further than an inſenſate finite Creature of his own making? ſhall not he that made the Eye, ſee? &c. But ſhall not he that made [〈 in non-Latin alphabet 〉], the Eye of the World, ſee more than the Eye itſelf? Go now, ye Hypocrites, and ſhut the Door, and draw the Curtain over your ſecret Debaucheries, and dare to perpetrate the boldeſt Sins under a Veil; —but remember, that the Light will break in through the narroweſt Chink, and nothing can hide you from the Omniſcient Eye, before whom Hell is naked, and Deſtruction hath no covering, Job 26.6. vid. Heb. 12.13.

6. Of the Divine Providence. That God ſhould be ſtill in Heaven, and there ſafe in the Enjoyment of a compleat Happineſs, and yet interpoſe his Power and Government in the Tranſactions of this lower World, withut any Diſturbance to his Reſt and Quietneſs, is a Wonder which ſome People in the World have not been able to digeſt: I deſire theſe People but to give themſelves leiſure to meditate a little upon the preſent Subject of our Diſcourſe, and take Notice how the Sun is as quiet in his Orb, and excellently glorious from Age to Age, without any change or diminution, or diſturbance from any thing, either in the Spheres above, or the Orbs below, and yet hath ſtill a mighty Influence upon all Things here beneath; tempering the Air, fanning the Clouds, diſſolving the Snow, and Hail, and Frost, and Dew, giving Light to the Moon, ſhining round the Earth; fecundating the very Mines, Trees, Herbs, Graſs, Fruits, Flowers; influencing upon the Conſtitutions of us Men, our Bodies first, and then our Minds; giving Light, Heat, Motion, Action, Generation, Senſe, and Life, to all ſublunary living Bodies; and then ſay—Whether it be not very feaſible to believe, that God Almighty may govern this lower World, and interpoſe his Hand in the Concernments of us Men, without any prejudice to the reſt of his bleſſed Attributes.

I am very ſorry that Men are ſo apt to ſuſpect the weakneſs of the Almighty Power, as if he were a meer Cypher to the Governance of all Human Affairs: But when they are ſo inſenſible of the ſecret, and yet notorious Concurrence of this eminent Planet, with the Concerns of Nature, the Wonder is at a ſtop: And we muſt ſay at beſt, that Men are Fools for want of Thinking, and uſing their Faculties: Men have got a Trick, ever ſince Sin debauch'd their Natures, of looking low, and creeping upon the Earth, and taking Notice only of things that run directly into their Eyes, fixing upon Secondary Cauſes; and the immediate Effects and Conſequences, (like the Dog that quarrels with the Staff, but regards not the Hand that holds it; or the Hog that gathers the Acorns and Maſt, but looks not up to the Tree from whence they fall) forgetting that the God of Heaven hath an effectual Influence upon the Works of his own Hands. Is there Evil in the City, and the Lord hath not done it! And is there any Godo amongſt us, which comes not from the Fountain of Bleſſedneſs, the Author of every good and perfect Gift! Let Men learn a little from this Topick, to raiſe their Aſpect, and climb the Ladder from Orb to Orb, in the tracing of Cauſes, 'till they come to the Primum Mobile, the Oriignal Principle of all Motions; and by accuſtoming themſelves to this Method of Conſideration, peradventure they will find Reaſon to run every remarkable Contingent of their Life to the Head, and at laſt terminate in the Son of Righteouſneſs.

7. Of the Divine Inviſibility. 'Tis true, we may ſee ſomething of the Sun, but there is ſomething likewiſe in it, which we cannot ſee; who can ſee its Beams, or glaring Light, or Heat, or Motion, ſo as to be able to give any competent Account of the Nature, Subſtance, Colour, and Properties of them? You may ſee the Back-parts, the Operations, the glimmering and faint Repreſentations of the Almighty—But there ſhall no Man ſee his Face and live, Exod. 33.20. Can the Owl ſee the Sun, or Batts endure the Day-light? No more can we abide the Luſtre of the Divine Preſence, or ſee the Eſſentials of his Being, 1 Tim. 6.16.

8. Incorruptibility, and Immortality. The Sun is the ſame now, as he was laſt Year, laſt Age, Thouſands of Years ago; he ſuffers no Decay, Infirmity, Old Age, or Declenſion; but is as freſh and vigorous now, as in the first Morning of its Creation. Doth not this ſomewhat reſemble the Glory of the incorruptible God? the King, Immortal, Eternal, Inviſible, Jam. 1.17. Who is the ſame to day, yeſterday, and for ever: All things here wax old as doth a Garment, &c.

9. Of his Omnipotence. (For all theſe Attributes are reckon'd to the Almighty, as in a manner peculiar to him, and therefore I hope you'll not quarrel with the Number of my Particulars.) What cannot (in Reaſon) the Sun do? I have inſtanced in many things under the Point of Providence; I will add a few more.

The Waters can parch our Grounds, exhale our Waters, make the Earth barren, deſtroy our Harveſts and bring a Dearth upon the Land. The Sun can invenom the Air, and ſhed a Poiſon into our Conſtitutions, and deſtroy us with Plagues and Mortal Diſtempers; the Sun can burn our Houſes, Towers, Steeples, and make a Deſolation in the Earth; the Sun can make our Heads ache, our Hearts burn, our Choler domineer, and ſo diſpoſe to Wars and Bloodſhed. Again, the Sun can melt the Clouds, and ſend Rain upon the Earth to make it fruitful, and turn our dry Grounds into Springs of Water; can heal the Air, and warm our Conſtitutions, and preſerve our Health, and Wealth, and Peace, and Plenty; but all this under the Permiſſion of God Almighty: He only is the Supream Power, whom nò Creature can reſist: He only is Omnipotent—Our God is a conſuming Fire, Heb. 12.29. What a mighty Foundation is this Attribute of the Divine Omnipotence, to build our Faith and Affiance upon! And what ſtrong Reaſons we have to believe it! And yet we ſhake like a Bulruſh, when we lean upon that ſtrong Arm; the Strength of Iſrael, who will not lie nor deceive; that Mighty God, who is able to do exceedingly abundantly above all that we (weak Mortals) can wiſh or think of. What Conceptions we are able to frame to our ſelves now of this Attribute, I know not; this I believe, when once the Leaf of this ſublunary World is turn'd over, and the Gates of Heaven are open'd, and that Scene of Infinite Glory, which lies yet before us out of ſight, is preſented to our Eyes, when the WONDERS of the other World come in view, we ſhall then cry out, Rev. 19.6. The Lord God Omnipotent Reigneth.

10. Purity and Holineſs. The Fire is a clean Element, and one of thoſe that we are wont to purifie Metals and Veſſels made of them with: It was enjoyned under the Law. The Sun is pure from any Spot, or Blemiſh, or Wrinkle, or Cloud, or Earth, or Pollution: Yea, thô it viſits our Dunghils, 'tis not defiled with them; no Ʋncleanneſs can ſtick to the Sun-beams: Yea, it diſcovers the Spots upon our Garments, the Freckles upon our Faces, and puts a Shame upon our Deformities, Eccleſ. 16.10. What is this but a lively Emblem of the Infinite Purity of that God, with whom we have to do? That Refiner's Fire, and Fuller's Soap, whoſe Words are all of them purer than Gold tried in the Fire; and requires us to be pure, as he is pure. And really, when we conſider this Viſinity of the Divine Holineſs, we may be juſtly abaſhed into Shame and Confuſion, to think what Deformities our Souls are disfigured with, and what Inſolencies we have committed in the ſight of this Sun; and withal, we have Reaſon to cry out, as 1 Sam. 6.20. Who is able to ſtand before this holy Lord God? If the Righteous ſcarcely be ſaved. &c. We are apt to pleaſe our ſelves with the Memoirs of the Divine Goodneſs and Clemency, the ſhining Light and Warmth of the Sun-beams, but ſeldom remember, that the ſame Sun, when it looks through a Burning-glaſs, is apt to ſet fire upon combuſtible Stuff; I mean, that whoſoever builds any ſuch Light, Tinder, Hay, Straw, Stubble, Wood, Falſe Doctrines, and Errors of Judgment, or Ungodly Practices, runs the Risk of an extraordinary Hazard, and that theſe Works muſt be tried by a Jealous God; and whatever is combuſtible muſt be burn'd up; and if the Sinner after that loſs, have any Subſtance of Purity and Holineſs left, he ſhall be ſaved, but ſo as by Fire; as a piece of impure Gold or Sslver thrown into the Furnace, to prove the Metal, and waſte the Droſs. Our God is a conſuming Fire.

11. Bounty. How beneficial the Sun is to the Earth, I need not ſtay now to tell you; 'tis ſufficient to ſay, the Benignity and Beneficence of it is ſo great, and its good Offices ſo many, that we can as ill ſpare the Sun out of the Firmament, as the Breath almoſt out of our Noſtrils; nor can we live, or move, as Men, as Chriſtians, without the Mercies of God. His Mercies are over all his Works! And ſhould I go about to expatiate upon this Theme, I might as well go wa[•]e in the deep and wide Ocean. His Mercy is over all his Works! He is a gracious God, merciful, ſlow o anger, of great kindneſs, pitiful, and compaſſionate, of tender bowels, and of long patience, and plen[••]ous in goodneſs; keeping mercy for thouſands of them. In ſhort, the Prophet ſeems to make out my Analogy in this Point more exactly, when he ells us, Mal. 4.2. The Son of Righteouſneſs ſhall ariſe with healing in his wings.

12. Ʋnchangeableneſs and Everlaſtingneſs. We ſee nothing viſible in the Nature of Things, to prognoſticate the Ruine of the Sun, at leaſt 'till the expiration of the whole Elementary World: It neither changes, nor decays, nor dies, it falters not in its Motions or Influences; 'tis ſtill one, continues the ſame, and will do ſo 'till the End of Time—So long as the Sun endures, Pſal. 72.5, 17. And in this reſpect likewiſe, 'tis an Adumbration of the Divine Truth, and Faithfulneſs, and Unchangeableneſs, and Eternity. I am the Lord, I change not, therefore ye Sons of Jacob are not conſumed, Mal. 3.6. The Lord ſhall endure for ever, Pſal. 9.7.

13. I have one thing more, and I have done: The Sun and Moon repeſent a Husband and Wife: So the Heathen Poets fancied, and accordingly gave the Names of Phoebus to one, and Phoebe to the other, Pſal. 19.5. And 'tis very certain, the Moon depends entirely upon the Sun for all its Light, and attends it in its Motion as becomes an obſequious Bride: Nor am I ſingular in this Conceit; Holy Scripture gives ſufficient Countenance to it. The Church is fitly compared to the Moon, upon the Account of its Changes, Eclipſes, borrowed Light, and waniſh Complection. I think, by the Seed of David, Pſal. 89.37. compared there to the Moon, is meant the Church, and as for the Sun, ye have heard already, that God himſelf ſtoops to the Metaphor; the other part is eaſily made out, viz. That this Sun, and this Moon are related one to the other, as the Bridegroom and the Bride, Iſa. 62.1, 5. You are this Moon, God hath ſet his Love upon the Children of Men, with deſign to marry them to himſelf; Chriſt the Son of Righteouſnes, hath died to purchaſe their Affections, and preſent them to himſelf a glorious Church, not having ſpot or wrinkle, &c. As a Man loves his Wife, ſo doth Christ the Church: Only this, Are you willing to accept the Propoſal, or will you diſdain the Motion? Shall this Moon ſcorn to be married to this glorious Sun? Or are you willing to take Chriſt for your wedded Husband, to live together after God's Ordinance, in the ſacred Tye of a Matrimonial Relation? God himſelf courts you, Chriſt hath died for you, the Spirit and the Bridegroom ſay, Come; and we his Embaſſadors and Miniſters ſay, Come, we beſeech you, in Chriſt's ſtead: The Commiſſion to us is much the ſame with Abraham's to his Servant, Gen. 24.38. And our Anſwer may be much the ſame with Abraham's Servant to his Maſter, ver. 39. However, our Addreſs to you is the ſame with his to Rebecca, v. 49. If you are willing, God is willing, and all things are ready, and the Match is excellent, and no Dowry on your part is required, only as the Pſalmist, Pſal. 45.10. Hearken, O Daughter, and conſider, and incline thine Ear. And if you are thus far willing, heartily willing, the Eſpouſals may be celebrated now, we will very quickly, God willing, ſolemnize the Contract, (in the Sacrament) and ſhortly the Marriage ſhall be conſummate, and the Feaſt prepared, (when the Scaffold of this World is taken down) and the Compeer of our Bridegroom, the Man of Sin is deſtroyed, and the Number of the Gueſts are compleated, and Room is made for that Great Solemnity; then, I ſay, the Marriage-Day will come, and the Feaſt celebrated, and the Nuptials conſummate; and then, Rev. 19.7. Let us be glad, and rejoyce, and give Honour to him; for the Marriage of the Lamb i[•] come, and his Wife hath made herſelf ready.

III. Of the Exiſtence of a Separate Soul, and Miniſtry of Angels.

— And was carried by the Angels into Abraham's Boſom,

Luke 16.22.

THE Context is a Parable, which I need not make a Rehearſal of: The Subject of my Diſcourſe is ſomewhat abſtruſe from Common Sence: My Text lies all out of ſight. The Soul of Lazarus lately departed out of the Body; the Angels carrying it perceptible to no Mortal Eye; the Place whither, Abraham's Boſom, in the other World. From whence we have a fair occaſion to Diſcourſe of,

I. The Exiſtence of a Separate Soul.
II. The Miniſtration of Angels to it in that State.
III. The Conveyance of it to the common Receptacle of Departed Souls.

I ſhall propound the Doctrine thus:

Doct. Ʋpon the ſuppoſition of a Sound Faith in Christ, our Souls are well provided for at the Diſſolution of our Bodies. The Soul of a good Chriſtian is better accommodated after its departure out of the Body, than it could be in the Body. Thô the outward Tabernacle be taken down, and returns to the Duſt, the Soul is in a ſafe and comfortable Condition; and that in reſpect of its Immortality and Exiſtence in a Separate State.

The Foundation I have for this Argument in my Text, is this, viz. That thô our ſuppoſed Friend Lazarus was dead, yet he was carried away by Angels: His Body cannot be meant in this Caſe; that was to return to its Duſt, and at the diſpoſal of Mankind, it muſt therefore be his Soul, which remained alive after Death. Shall I give you ſome Arguments to prove, that the Soul lives when the Man dies?

1. The Scripture tells us ſo. The Righteous hath hope in his Death, Prov. 14.32. Stephen pray'd, Lord Jeſus receive my Spirit, Acts 7.59. To Day ſhalt thou be with me in Paradiſe, &c.

2. Take away this Doctrine, and the Force of all Religion falls to the Ground: Then that of the Epicurean takes place, Let us eat and drink, for to morrow we die. Then who would renounce his Luſts, to ſerve a God? And quit the preſent Pleaſures of Sin, in hopes of a future Reward? Were it not that Mankind hath naturally, and generally, (all the World over) a ſollicitous Care for the other World, Religion would be ſoon baniſh'd out of this.

3. If the Soul live not after the Body, 'tis more unhappy in the Body than the Souls of Bruits; and Man is a more ignoble inferiour Creature, than thoſe Creatures which ſerve him. We enjoy leſs of the Pleaſures of this World, than many Bruits: We are diſtracted with more Cares, Fears, and Anxieties about Death and Hell, about Duty and Conſcience, about Body and Soul, about Children and Friends, about the Concerns of the preſent Time, and Time to come; than the innocent, pleaſant Birds of the Air, Beaſts of the Forrest, and Fiſhes of the Sea. So that we muſt conclude, if the Creator that made us, made us with any Wiſdom, and did not put an abſolute Cheat upon us, he made us for a longer Life, than that of this World: And the Soul must live longer, or the Workmanſhip of God's Hands is clouded with a grievous Soleciſm. There are many more Arguments by which this Doctrine is wont to be proved, which I ſhall now paſs over; ſuppoſing my Readers are all willing enough, that their ſouls ſhould ſurvive their Bodies, and endure to Eternity.

[2.] When the Soul goes out of the Body, 'tis conveyed away by Angels into the other World. Once out of Priſon, and it comes into the Society of Spirits; whilſt 'tis here in the Body, 'tis pent up, and cloyſter'd within ſuch thick Mud-walls, that it hardly enjoys a free and unconfined Breathing, can ſcarce peep out at the Windows, or take Acquaintance with thoſe Spiritual Creatures of its own Kind; 'tis mancipated for the time to a heavy lumpiſh Body, ſhackled and chained up in a narrow Tabernacle of Fleſh and Blood. But when Death unties the Knot, and open's the Priſon-doors, then, like a Bird broke newly out of the Cage, 'tis preſently ſaluted with Ghoſts, its Fellows, a ſort of Spiritual Intelligent Abſtracted Forms, naked Spirits, which come to congratulate and conduct it to its place of Reſt. This will appear more probable, if you conſider,

1. That God employs the Angels about the common Providential Government of the World. Thoſe Miniſtring Spirits are ready at hand to do his pleaſure; and nimble, and active; if he bids them go, they go: if come, they come, &c. And this all without Murmur, Diſpute, or Diſpleaſure, in a ready, pleaſant, chearful manner. Thus we find an Angel attending Hagar by the Fountain of Water, Gen. 16.7. And again, Gen. 21.17. we read of Angels appearing to Abraham, about the Judgment of Sodom; to Jacob, to Moſes, to Balaam, to Joſhua, Gideon, Manaoh, Elijah, to our Saviour often, and to his Diſciples, to Philip, to Cornelius, to St. Peter: So that we may upon the whole conclude ſafely, that Angels are Miniſters ordinarily employed about the Concernments of us Men, eſpecially for our Salvation.

2. That they have a Love for us, upon the account of the ſimilitude and reſemblance of Nature. The great Difference is, our Souls are younger Brothers, born laſt, and put in Priſon for the time: Both Spirits, both immortal, both intelligent, both able to exist, and live, and act without the help of a dull Organical Body; both active buſie Creatures, and both accompliſhed in the Fruition of the ſame God, the Father of Spirits; and therefore no wonder, if theſe Angels, thô of a different Species from the Separate Souls of us Men, have a dear Affection for us. The truth is, our Souls are here upon their Probation for Eternity; and ſo long as they have any Time to ſpend, and the Sentence is not paſſed upon them, the Angels of both Worlds are Competitors for them; and the Rivalry is importunate, and the Soul is courted with much eagerneſs and contention on both hands: The Angels of the bottomleſs Pit, tug hard, and bid fair for the greateſt part of Souls; and no doubt, but all thoſe who are immerſed deep in Fleſh, and prefer the ditty Pleaſures of Sin, to the Light and Purity of the bleſſed Spirits, will all fall to the ſhare of thoſe impure fiends. A Man cannot be at his Duty, but a Devil is at his Elbow: If he goes to Church, Satan will meet him there too, Job 1. Jeſus himſelf ſhall not eſcape without an Aſſault, and after extraordinary Devotion alſo.

And as they that are againſt us are many, ſo they that ſtand our Friends are many too, Pſal. 68.17. The Chariots of God are Twenty thouſand, even Thouſands of Angels. In ſhort, the Soul of Man is a Wager ſtaked down between theſe two divided oppoſite Armies, and the Battle is ſtrong, and the Victory doubtful.

III. The Angels aſſist in our Second Birth; and therefore we may reaſonably expect, that they will not be wanting in our Third likewiſe. They help on our Converſion, and they rejoyce at it, Luke 15.10. There is Joy in the Preſence of the Angels of God, over one Sinner that repenteth. The Angel of the Lord appeared to Cornelius, Acts 10.3, 7. In a word,—Heb. 1.14. Are they not all Miniſtring Spirits [〈 in non-Latin alphabet 〉], Sent forth to Miniſter for them, who ſhall be Heirs of Salvation. It is generally agreed upon by all Religions in the World, that every Man hath a Guard appointed him, of the Angelical Host, to be the Guide of his Actions, and the Preſerver of his Life. Menander, the Heathen Poet, ſaith, That every Man, from his Nativity, hath his peculiar Daemon aſſigned him for his Conduct. The Egyptians, and ſome of the Platonics, aſſigned Three. Many Chriſtians, as well Jews, as Mahometans, are of Opinion, That every Man hath ſome, One, or more, for that purpoſe. However 'tis, we have great Reaſon to believe, that our God and Saviour hath provided better for the Concerns of our Salvation, and allows us a ſtronger Guard for our ſafe Convoy through the Temptations and Dangers of this World, than the Devil hath to ſeduce and ruine us: And if the Angels, as ſome believe, take us at the First Gate of our Nativity; but eſpecially at the Second, of our Regeneration the Birth of Grace, is it probable that they will be wanting to us at the laſt, our Birth of Glory?

4. It is but very meet, that the Man ſhould have ſome ſuch Aſſiſtants ready at hand, to receive the Soul, upon its going out of the Body, and carry it to its place of Eternal Abode, tot he Manſion and Company it is appointed for. And that, becauſe 'tis ſo in all other the like Caſes: When the Man is born out of the Womb into the World, there muſt be ſome of thoſe People preſent, that are already Inhabitants of that World. When the Man is Regenerate, and Born anew, there muſt be ſome Members of the Church, acquainted with Spiritual and Eccleſiaſtical Matters, to receive it out of the World of Nature into the Aſſembly of the Church; and at the Birth of Glory, 'tis very requiſite alſo, that there be ſome of thoſe Spiritual People, which belong to that place, ready to embrace and introduce it to the whole Society of departed Spirits. We may not be incorporated into any Society, or admitted to any Court, without ſome ſuch Friends related to that Society, or that Court, to introduce and bring us thither: And we may aſſure our ſelves, that when once theſe ſouls of ours are diſmiſſed out of theſe Earthly Manſions, emancipated from the Body, and diſpeopled out of this World, and have left off to converſe with Corporeal Beings, the Change will look mighty ſtrange and amazing, and the naked Spirit will be at firſt very modeſt, and unskilful, to appear immediately, and intrude haſtily, and without Company, into that Spiritual Corporation. Why, thô we grant, that the Soul, upon the pulling down of the Corpreal Priſon, is cloathed with a much greater Light and Intelligence, and knows more, and ſeeth more clearly into the Affairs of the Spiritual World, than ever it did, when it only peeped through the Keyhole of the Priſon-door; yet ſtill it's the firſt time it ever appear'd upon that Ground, or ever ſaw ſuch People, and its Acquaintance being ſo new, its Introduction is more neceſſary. And beſides, I doubt not, but as long as the Soul is on this ſide Canaan, the Enemy is at his Heels; whilſt not poſſeſs'd actually of the State of Bliſs, the Evil Spirits challenge him for thier own, and threaten to Arreſt him, and carry him to their own Home.—And again, we find,

5. The Propoſition true in Fact, the Angels attend Lazarus, and carry him to the Boſom of Abraham. We find the Angels attend at the Aſcenſion of our Saviour into Heaven. We find abundance of Stories of this Nature, in Modern Ages, of Dying People ſublimated to that pitch, and their Souls ſo elevated and refined, that they have ſeen the Spiritual Harbingers, and Guard, prepared for them, before the Houſe of Clay was pull'd down, or themſelves turn'd out. God doth ſometimes,—whether for the ſake of the Soul itſelf, to chear it with a Cordial, or for the ſake of us that remain alive,—put Dying Men ſometimes in a Rapture, and preſent them with a Scene of Spirits arrayed in Light and Glory: For this Cauſe Tertullian calls the Angels, Evocatores Animarum, the Callers forth of Souls, and ſuch as ſhew to them Paraturam Diverſorii, the Lodging and Entertainment provided for them. And thus the Souls of wicked and good Men, are both called out and conveyed away. I'll give you one Inſtance or two.

Gregory the Great tells of a Boy, ill Educated by an ill Father, of a vicious Life, being taken ill upon his Death-bed, cried out, Father, Father, the Blacks are come to carry me away.

The other of an Engliſh Martyr, comforted in the Priſon, with the glorious Appearance of a Spiritual Meſſenger.

I could enlarge much upon this Subject, but liſt not to do it now, having given many Inſtances of this Nature in the following Work.

[3.] The Society the departed Soul is carried too, is Spiritual likewiſe: A Spirit carried by Spirits, to a World of Spirits, to the Boſom of Abraham, Iſaac, Jacob, and to an innumerable Company of Angels, Heb. 12.22.

Application.] 1. Let us endeavour what we can to refine and ſcrew up our Souls to a Spiritual Temper; let it not ſink ſo deep, as commonly it doth into an Oblivion of its own Country. Remember, that this Body is but the Manſion-Houſe for the time of its Apprentice-ſhip, and Nonage; when 'tis grown up, and fit for a change, the Tabernacle must be taken down, and laid in the Grave to moulder, in order to a more glorious Reſurrection: In the mean while, the Soul is a Spiritual Subſtance, near a-kin to the Angels of Heaven, attended and waited on by thoſe Miniſtring Spirits; and by them guarded and conducted to the General Aſſembly of thoſe Beatified, Glorious, Spiritual People in the other World. Why then do we go about to ſtiſle and ſuffocate theſe Spirits of ours, with the thick noiſom Vapours of worldly Cares and Pleaſures? Why do we go about to emaſculate and evigorate our excellent Souls, with putting them to the Drudgery of the Fleſh? Why do we let the Body, the Luſts, and inordinate Paſſions of it, domineer over, and Pinion down the Wings of the Soul? Why do we forget our ſelves, that we have the best part of an Angel in our Breaſts? A Piece of Noble Subſtance, prized by Angels, deſign'd for the Fellowſhip of Angels for ever, &c. Spend not your Time, Strength, Subſtance, and Paſſion, in providing for the Body; but think of the poor Soul that is impriſon'd in it, and labour as much as you can to enlarge its Condition, to ſpiritualize its Nature, to ſeparate it as much from the Body, to advance it as far above the Body, as your preſent State is capable of.

2. Be thankful to God, who hath ennobled your Souls ſo far, and dignified them with the Guardianſhip and Protection of Angels. How much, methinks, do we owe to the God of our Beings, for raiſing the Spirit of Man to ſuch a high Degree, that he is in a fair way to be an Angel's Fellow! That hath not only provided them for Guards here, but Companions for us hereafter! Surely God loves us, honours us, and puts ſome great value upon us, when he ſends ſuch Noble, Honourable Meſſengers to us! Why, then, we ought to love, to honour, to ſerve him, to live up to the Credit of our Religion, the Honour of our Lord and Maſter: Lord, what is Man that thou art mindful of him, or the Son of Man that thou thus vifitest him? Pſal. 8.4, 5.

3. Let us not lightly eſteem the Dignity of our Fellow-Chriſtians, be they otherwiſe what they will, poor in Eſtate, Lazarus with Sores, weak in parts, of low Degree in the Honours of the World, under Reproach, Temptation, or Afflictions whatever. Their Souls alſo as well as ours, are precious in the ſight of God; Angels are their guardians; Glorious Spirits miniſter to them for their Good; let us beware of doing any thing to their hurt, Mat. 18.10.

4. Let us alſo hence take Example of Miniſtration to our Fellow-Creatures. Let it be accounted no Diſparagement to our Honour, to do Attendance to our weaker Brethren; Creatures made in the ſame Mold with us, born to the ſame Dignities, the like Priviledges. If Angels ſtoop from Heaven to Earth, from a Seat of Bliſs and Glory, to do the Offices of Love, Tuition, and Convoy to our Souls, let not us diſdain to wait upon our Fellows, Mat. 20.26.

5. Let us Reverence the Angels, and do what we can to ſecure their Miniſtry to, and Care for us, and Protection of us. Praying unto God, their, and our common Lord, the Author of every good and perfect Gift, to him who can preſently give (if there be a neceſſity of it) more than Twelve Legions of Angels, to deliver thee out of Danger, Pſal. 91.11, 12.

Keep within the Pale of the Church, upon Sacred Ground; I mean, in the Bounds circumſcribed by the Goſpel of our Saviour, the Territory and Confines of the right Faith. Nor is that enough, we muſt keep within the Limits of our lawful Vocations too, be found doing nothing but what we need not be aſham'd for Angels to look upon; reſiſting Satan, and baniſhing him far out of our Correſpondence and Community, putting out of ſight every thing that is offenſive to thoſe pure Angelical Spirits, thoſe Flames of Fire that are fervent hot with Zeal for their Maker; conforming our ſelves, as near as will conſiſt with the State of our preſent Corporeal Condition, to a hearty, ready, and chearful, and conſtant Obedience, in imitation of the Angels; ſhaking off what we can the Impediments of the Body, the Shackles and Chains of our corrupt Nature, aſpiring to a Noble Freedom, Eaſineſs and Alarity in all the Parts of a Chriſtian Devotion, ſtooping with the moſt profound Humility and Condeſcention to our Fellow-ſinners, maintaining as far as 'tis poſſible for us, an unſpotted Purity in Heart and Life, ſhining to the World, bright as Mortal Angels, incarnated in Fleſh and Blood; but above all, burning with a Seraphic Love and Charity to God, to Man, to all proportionably; and then will he give his Angels charge over thee to keep thee in all thy ways, Pſal. 91.11.

IV. The Future State, &c. being Meditations on the Glory of the Inviſible World.

Eye hath not ſeen, nor Ear heard, neither hath it entred into the Heart of Man, the things which God hath prepared for them that love him,

1 Cor. 2.9.

I Have formerly attempted this Subject; but yet am not ſatisfied to ſay ſo little upon it. The Reward at the End of the Work, is an excellent Motive to the Courage of the Work-man: I have conſidered, that our Wages is proportion'd to our Work, and more; and we may think of it before hand for our Encouragement; As we have not to do with a Tyrant, that requires our Slavery, and propounds no Rewards, ſo we are not bound to a continual Service, without looking at the End of our Labours: Nay, I believe, that on purpoſe to encourage us, the Almighty hath been pleaſed to make ſome Revelation of his kind intentions towards us; we may, as well as our Saviour, the Son of God, look a little upon the Joy that is ſet before us.

I am not able to ſay much upon the Point, 'tis high and future, and intercepted at preſent from our Apprehenſion, with Clouds and a thick Darkneſs; and when I have ſaid all that I can ſay, I muſt leave off before I come to the middle of the Story. When all is ſaid that I can ſay, the one half will not be told you: But this I will be bold to promiſe, if I do not make it out by ſober Reaſon, to any Man of a ſober Mind, and reaſonable Spirit, a Man that is humble enough, and impartially willing to believe Truth to be Truth, that the Rewards are, 1. Great. 2. Certain.

I ſay, Reader, if I make not this out by ſober Reaſon to be very credible, then ſay, either firſt, that the whole Buſineſs of Religion is back'd with but a cold Encouragement; or, (which would be more favourable) that I am very unskilful in the Managery: But I do hope, ſo to explain the Matter, as to convince you, That the Joy beyond is worth our ſeeking, thô it coſt us much more than is required from us. And if it prove upon our ſerious enquiry, to be both Great and Certain, exceeding great and very certain; then I hope, it will add Courage to our Religion, and Strength to our Devotion, and we ſhall be willing to work harder, in Conſideration of our Wages.

I remember St. Auguſtine tells of himſelf, That going about to write to St. Hierom, that very Day on which Hierom died, (as it proved) on a ſudden, he ſaw a Light breaking into his Study, and perceived the Room perfumed with a fragrant Smell, and heard a Voice, (as he thought) —O Auſtin, what art thou going to do? to put the Sea into a little Veſſel? when the Heavens ſhall ceaſe from their perpetual Motion, then, and not till then, ſhalt thou be able to underſtand the Glory of Heaven, unleſs thou come to feel it, as now I do.

We are, Reader, upon a great Diſadvantage in this Caſe; we cannot conceive the Glories of another World, which we never ſaw; eſpecially of ſuch a World as that is, whilſt we dwell in ſuch a place as this is: But more eſpecially yet, if we live in Sin, and belong to the Kingdom of Darkneſs; then 'twill be hard indeed: If we not only walk with our bodies on this Earth, but ſtoop low with our Souls towards Hell, then the great Gulf between, will make the Proſpect darker to Heaven; and we ſhall find it difficult, and even impoſſible, to ſee ſo far with ſuch weak Faculties. The natural Man underſtands not the Things of God, For in order to the Diſcovery, there is requiſite the Grace of Faith, as well as Natural Knowledge; and if Mens Hearts are not diſpoſed to believe it, all the Wonders of the Future Glory, told with the greateſt Demonſtration of Natural Reaſon, will ſignifie no more, than the fine Deſcription of a Utopia, or the World in the Moon; and Men will be as far from ſeeking after it, as if they look'd upon all as a Romantick Fiction. Well, Reader, think of it how you pleaſe, I ſhall begin,

I. To tell you, That God doth mean great Rewards for them that love him. And this I ſhall ſhew from ſeveral Topicks.

1. The Preparation that hath been making. 2. The Place. 3. The Riches of the Place. 4. The Company. 5. The Sufferings of good Men for it. 6. The Author and Deſign.

1. The Preparation for it. We are wont to gueſs the Greatneſs of a Solemnity, Feaſt, Triumph, Building, any extraordinary Work, by the Preparations that are made afore-hand, in order thereunto; whereas little Works require little Preparation. If this Rule be worth any thing, we have this Argument here: The first Stone of this Building was ſet from Eternity; the Counſel was taken up before the Foundation of this World was laid. Our Saviour was intentionally provided, before we had actually ſinned; nay, before Adam was actually created, 1 Pet. 1.20. Thus the chief Corner-ſtone was provided from Etenrity: God, who ſaw before-hand, that Man after his Creation would not ſtand, before he put him into the World, provides a Remedy for his Fall; and this Remedy not provided without the concurrent Aſſent of all his Attributes, Wiſdom, Power, Truth, Juſtice, and Mercy. And as he ſelected Chriſt ſo early for our Meſſiah, ſo he choſe us to Salvation, in and through him, Epheſ. 1.4.

Beſides, conſider what a brave World he made for Man, before he created him; what Powers and Faculties he created him with; what a Paradiſe he put him in, and there ſet him down veſted with Righteouſneſs and Holineſs, in order to his Happineſs: All the Creatures beſides, were but Attendants to wait upon Man, Man, for God. Obſerve here a Meſſiah provided from Eternity, for Man, in caſe he ſhould fall; the Mercy of Election contrived before-hand, for ſuch as would accept it; a whole World provided filled with variety of Creatures, all excellently and wonderfully made, and put in admirable Order, and at last Man, a little Being, uſher'd upon the Stage with the Songs of Angels; for Job 38.7. Thoſe Morning-Stars ſung together at this Solemnity. All this lower World was but a Theater for Man to act in, a Preface to Eternity, and Eden's a Type of Heaven, and Man deſign'd thither in the Sequel of his Journey, for as yet he was but upon his Journey, juſt entring his Sojourning State. No ſooner ſcarce was Man come hither, but he fell ſoully, and expoſed himſelf and Poſterity to the Danger of Hell for ever: From that time to this, hath God been laying out himſelf for us, by Providence, Promiſes, Threatnings, Judgments, Mercies, variety of Diſpenſations, diverſity of Adminiſtrations, by Law, by Goſpel, by Angels, by Men, by Prophets, by Apoſtles, by his own Son, by his Holy Spirit, by Circumciſion and Paſſover, by Baptiſm and Eucharist, by ordinary Means, by extraordinary Miracles, by ſuch manifold Methods, all tending to our Salvation, and conducive to our future Glory, that it would fill a Volume enough to cloy you, to enumerate the Particulars of them. The whole Frame and Furniture of this wide, vaſt Univerſe, all the Luſtre and Tranſactions of Divine Providence, for theſe many Thouſands of Years, ahve been but ſo many ſeveral preparations, ſubſervient to the State of Happineſs and Glory hereafter; nay, Hell itſelf, the Infernal Tophet, (ordained of old) was made for this v[••]y purpoſe, for a Priſon or Dungeon, to remove thoſe wicked Men and Devils into, which are unfit for this State of Glory, and would be offenſive and troubleſome to the Good, if God ſhould do violence to his Juſtice to admit them there. All things work together for good—

But neither is this all, we ourſelves are prepared for this very thing, 2 Cor. 5.5. He who hath wrought us for the ſelf-ſame thing is God. He hath not only made the Elect, but predeſtinated, redeem'd, called, juſtified, and ſanctified them for this purpoſe; and ſo hath created ſome Veſſels of Silver, and ſome Veſſels of Gold, of Honour, and Glory, in order to it. Our Sins after Repentance and Pardon are but like the cold, ſtormy, and cloudy Days of Winter, which will make the Summer more welcome and pleaſant; and he that knows how to bring Good out of Evil, hath fetch'd Honey out of this Lion; to whom much is forgiven, the ſame loveth much: The Forgiveneſs of our Sins, will be an Endearment of our Affections, and provoke us to love God better, and delight more in our bleſſed Sight and Enjoyment of him. 'Tis true, our Natures by our Apoſtaſie are ſoyl'd and deformed, 'tis the Work of Grace to ſmooth and imbelliſh them. This is the World, the School, the Stage, where we are dreſſing our ſelves, and putting on the Wedding-Garment of Holineſs, that at the Marriage of the Lamb, and his Bride (the Church) we may be qualified for Happineſs. Chriſt is now waſhing our Souls clean, by the Waters of Repentance, the Graces of his Spirit, and the Blood of his Croſs, that when we come into that heavenly Jeruſalem, that pure City, we may be found clean all over: If I waſh thee not, thou hast no part in me, John 13.8. And Eph. 5.25, 26, 27. Christ loved the Church, and gave himſelf, that he might ſanctifie and cleanſe it. And believe it, that's no light matter, but it puts the God of Heaven upon infinite Charges, and coſts him not only many a Mercy, many a Check, Rod, and Judgment upon us, but the Graces of his Spirit, the Blood of his Son, the Calls of his Miniſtry, and a continual Providence and Care for us!

Look over all this, and ſay, when there is ſuch Hacking and Hewing, ſo much Care and Concernment, with Compaſs and Chizzel, to carve the Stones of the Building, what a mighty Glory is the Structure deſign'd for!

The Walls of Babylon, they ſay, were a Work of many Years; I need not tell you, how great or ſtately they were, you may gueſs the Greatneſs of the Work, by the Labour about it; they ſay, Three hundred thouſand Men were continually employed in it for many Years. From the Preparation made for Solomon's Temple, the Stock left in Banco, by David, to that end, the Gold from Ophir, the Cedars from Lebanon, the Thouſands of Workmen about it, you may gueſs the Glory of the Building. Theſe are but Shadows, but poor Emblems to the New Jeruſalem.

2. The Place. The very Name of it is ſweet and glorious: Where it lies, I take not upon me to tell you, 'tis enough to me, 'tis ſomewhere; not in Hell, not on Earth; but above them both; therefore above the Evils of them both. The Scripture gives us a large Account of the Excellency of that place above this World, by excluding all the Evils, Inconveniences, and Diſadvantages we are ſubject to here out of it. Where-ever 'tis, 'tis in no part of the Elementary World; no, not in any of the viſible Orbs of the Heavens over our Heads: The whole Univerſe is but a Scaffold to the Building, to be taken down at the Last Day, in order to the Commencement of that glory. The Heavens themſelves ſhall ſubmit to the common Fate of the Univerſal Conflagration; the Sun and Moon, and all the apparent material Hoſt of Heaven ſhall be diſſolved, and burn'd up like a Scroll, into Aſhes, Vanity, and Nothing. The Elements themſelves ſhall all melt with fervent Heat, whole Nature ſhall ſtoop, and a final Period be put to the Tranſactions of Things here; and then a vaſt Space will be made void and empty, to erect the Eternal Kingdom in. What ſome Men gueſs of a Local Heaven, above the Firmament, I preſume, they have it all without Book: For of the Place, (as well as Day) knows no Man on Earth. Behold, the Heaven of Heavens is not able to contain the Majeſty of the Great God, and the Glory of his court; and therefore, I humbly conceive, (with deference to wiſer Heads) that one reaſon of taking down the Fabrick of this World then, is to let the Glory of the Infinite God, have free Scope, and full Liberty (not for his ſake, for nothing can obſtruct his Power; eſpecially, no Bars, Bolts, or Paper-walls, and thin Encloſures of his own making) but for our ſakes, whoſe Sence is finite and Faculties limited, Pſal. 148.13. His Name is exalted, his Glory is above the Earth and Heaven. 'Tis true, we are told, Pſal. 115.16. The Heaven, even the Heavens are the Lords, but the Earth he hath given to the Children of Men. But I ſuppoſe, that means no more, than that the Spheres above the Clouds, eſpecially the Firmament, where the Sun, Moon, and Stars are, do in eſpecial manner, ſhew forth the Power, Goodneſs, and Wiſdom of God; whereas the Earth is more immediately and directly made ſubſervient to our uſe. When the Scripture ſpeaks of the laſt Glory, it expreſſes it by the Name of New Heavens and a New Earth, wherein dwells Righteouſneſs, i. e. (If I miſtake not, a new World inſtead of both). And thô we find ſtill in Holy Writ, the Throne of God, and the Seat of the Bleſſed placed in Heaven; that is, but a liſping Phraſe, a condeſcending Figure that God uſeth to expreſs himſelf to Man, by ſuch means as he is apteſt to underſtand; becauſe we look upon thoſe higher Parts the moſt Noble and Glorious of the World; and withal, to take off our Eyes, Thoughts, and Affections from the droſſy Sediment of this Earth that lies below, to teach us, that our Happineſs lies not here, but we muſt look for it out of this World.

3. The Riches of the Place: Which are very great. And if you ask how we may know that, I anſwer, by obſerving what comes thence. How know we the Riches of the East and West-Indies, but by taking Notice of the Wealth and Commodities that are carried out of thoſe Countries; and the Reports of them that have been there.

1. The Riches that come thence. What is there here, that hath the Name of Goodneſs writ upon it, which came not firſt from that Fountain? The Earth is the Lords, and the fulneſs thereof: Every Beast of the Forest is his, and the Cattle upon a Thouſand Hills. 'Tis his Sun that ſhines upon our Heads, and his Earth that is under our Feet, and his Air that we draw with our Health, and his Rain that makes our Fields fruitful; the very Eſſence, Exiſtence, and Excellence of this World, and all Things in it, are derived from that Original: Whatever Things are beautiful, ſtrong, wiſe, good, pleaſant, deſirable, theſe all are but Drops from that Ocean: Every good Gift comes from above; our Health, Wealth, Life, and Learning, are but leſſer Tokens ſent us out of that Country. What have we here that is delightful, or of any Account with us, which is not there in a much more eminent manner?

In ſhort, here's a Dungeon, there's a Paradiſe; here we live, we ſin, we die like Children of Men; there we ſhall be as the Children of God, like Angels, glorified Creatures. Here's a World of Confuſion, Diſorder, and Diſcomfort; there's a Kingdom and Crowns for every Head, Crowns incorruptible and full of Glory. You may gueſs the Fruits of Canaan by the Eſhcol (the Cluſter of Grapes) that comes thence; the Glory of Heaven by the little Beams that are darted hither; the bravery of the Temple by the Excellency of the outward Court. If the Walls of Babylon are ſo great, what is the City? But if the very Suburbs of the New Jeruſalem (yea, the Neighbour-Villages, and Country round about, at ſo vaſt a diſtance) be ſo rich, ſo plentiful, what ſhall we think of the place itſelf! If the Sun ſhines to us ſo glorious ſo far off, what is it if you were near to it! I deſire not, Readers, to impoſe upon your Faith, tell me, you that admire this World for ſo delicate an Eden, do not you think, the God that made it, and gave it to the Children of Men, (moſt of which care but little for him) hath he not a far better for himſelf, and his own Children! Pſal. 8.1, 3—&c.

2. The Reports of them that have been there, or had ſome ſight of the place. I ſhall name St. Paul for one, 2 Cor. 12.2, 4. Will ye believe ſuch a Man? See what he ſaith, 2 Cor. 4.17, 18, 2 Tim. 4.8. and in ſeveral other places. I mention St. John the Apoſtle for another, entertained with extraordinary Viſions in the Iſle of Patmos, Rev. 21.2.—&c. Will ye believe the Son of God, that came down from Heaven to viſit the Children of Men? And came on purpoſe to court us, and prepare our way thither, he hath told you of thoſe Rewards in ſeveral places, Mat. 8.11. Mat. 13.43. Mat. 22.30. Luke 12.32. Luke 20.36. John 10.28. Neither have they only told us theſe Stories, but ſeal'd their Reports with Miracles and Sufferings: And others have believ'd them, as wiſe as we; and we believe others in Things as ſtrange and incredible, that are not ſo worthy of Credit as this: And why do we ſtumble here? But verily Canaan was a Type of Heaven, and the Reports of that a Figure of theſe, and the Unbelief of the Iſraelites in that Caſe, a Shadow of ours in this. They would not believe then, nor we now; but the Aggravation is on our part, Caleb only of them that were ſent to ſearch the Land, encourag'd them. We have a Cloud of Witneſſes to encourage us, and yet we will not believe. Well, many of them fell ſhort, God not being pleaſed with them; let us take care lest we fall alſo the ſame Example of Ʋnbelief.

4. The Inhabitants that dwell there, and are like to be our Companions for ever. Here we ſojourn in Meſhech, and dwell in the Tents of Kedar; we cohabit with a People of unclean Lips, and an uncircumciſed Heart. In Hell the Company is worſe, nothing there but damned, curſed, blaſpheming Spirits. In Heaven is pure Society, without any mixture of Evil or Unkindneſs. The Apoſtle tells you who they are, and I ſuppoſe you know—Heb. 12.22, 23,—&c.

1. God himſelf, Bleſſed for Evermore. The Lord is in his holy Temple, the Lord's Throne is in Heaven, Pſal. 11.4. The Lord of Hoſts, wonderful in Counſel, and excellent in Working. A King Eternal, Immortal, Inviſible, who dwells in the Light, which no meer Mortal Man can approach unto. The Strength of Iſrael, glorious in Holineſs, fearful in Praiſes, gracious and merciful, ſlow to anger, of great kindneſs, abundant in Goodneſs and Truth. The Father of Lights, with whom is no variableneſs, nor ſhadow of turning. The Lord God Almighty, who was, and is, and is to come, the ſame God for ever and ever.

The humble, holy, and compaſſionate Jeſus who died for us, who trod the Wine-preſs of his Father's Wrath alone for us, and came from Heaven to Earth, from Earth to Hell, from Earth, to Heaven again, to prepare the Way, and provide Manſions of Bliſs, and Crowns of Glory for us.

The Bleſſed Spirit the Second Advocate, our tender Guide, Solliciter, and Comforter, the Three-One God, bleſſed for evermore.

2. The holy Angels, glorious Creatures, as far ſuperiour to the Excellency of Man, as Man is to the Beaſts that periſh: We may gueſs their Excellency,

1. From their Priority of Creation. Indeed, Moſes, or whoever was the Author of Geneſis, gives us no Hiſtorical Account of their Creation, becauſe it concern'd not us. But we may probably conjecture, that they were made before us not only becauſe of their Excellency, but becauſe likewiſe they are ſaid to be preſent Witneſſes of the Creation of Man, and ſung together (Job 38.7.) When the Foundations of the World were faſten'd, and the Corner-ſtone laid. And beſides, no ſooner ſcarce was Man in Paradiſe, but Satan was there ready (one of the fallen Angels) to lay a Temptation for him.

2. Their Nature, having neither the Clogs of Fleſh, Bones, or Blood, as we have, but free, nimble, intellectual Spirits, [〈 in non-Latin alphabet 〉] Principalities and Powers, endow'd with an extraordinary Meaſure of Knowledge. [〈 in non-Latin alphabet 〉], Eyes before and behind, of a quick Sight and Conception, and a quicker Expedition in the Diſpatch of Sacred Duty. Love hath given Wings; of an ardent Zeal, and a flaming Affection, thence called Seraphim: in a word, immaterial, and immortal.

3. Their Number. You will not expect that we ſhould count the Stars of Heaven, Rev. 12.4. Some of the Heathens thought them innumerable; ſo Max. Tyr. and Pythagoras thought all the Air was full of them. Thales omnia Deorum ſunt plena. Orpheus counted 365, Heſiod Three Myriads; the Holy Scripture Thouſands and Ten thouſand times Ten thouſand, &c. Dan. 7.10.

Whatever they are, they are many and glorious Creatures; inſomuch, that the very appearance of them in this lower World, would dazle and affright us. We have frequent mention made in the Old Teſtament, of their appearing to ſome Perſons of greater Favour and Eminency in the Church; and yet even then, it was an aſtoniſhing Wonder, and even good Men look'd upon it as a Preſage of Death, Judg. 13.6, 19, 22. and it would be ſo now. We are daſh'd in the Preſence of a Man that is extraordinarily famous and eminent for Wiſdom, Goodneſs, or Greatneſs: How many have we read or heard of, Men of a competent Spirit, Preſence, and Courage, have been ſtruck mute in the Company of ſome Great Sir! How ſhould we veil our Faces now to Angels, as they to God in Heaven! The Rags of our Mortality, Sin and Baſeneſs, is enough to make us bluſh in ſuch pure, glorious, heavenly Company!

That which I drive at in all this, is to ſhew, That if the Inhabitants be ſo rich, ſo brave, the Country is a Paradiſe. If the Courtiers are ſo gorgeouſly apparelled, and arrayed with ſo high a Glory, the Court is more glorious!

Theſe are the Natives of the place; And do not you think the place where they live is mighty pleaſant? They muſt needs fare well that go to ſuch good Company.

4. But beſides all this, we ſhall have the Society of the Spirits of Just Men made perfect. Fan the World, and ſift it ſo clean, that all the Chaff may be driven away, and nothing left but pure Grain: Good Men, Men that love God and work Righteouſneſs, and cleave to that which is good. Run over all the Countries, all the ſeveral Ages and Generations of the World, and ſet the ſcabbed, lame, blind, and blemiſh'd out of the Flock, and keep none there but the Male Firſtling, Fat, and ſuch as are pure, and without ſpot, blemiſh, wrinkle, and every ſuch thing, waſh'd clean in the Blood of the immaculate Lamb, and put theſe in Heaven with the bleſſed God, the holy Angels, and none but theſe,—and think what a lovely, loving, pleaſant Society this will make! An excellent Abraham, a holy Iſaac, a plain Jacob, a chast Joſeph, a meek Moſes, a devout David, a patient Job, a righteous Lot,—the holy Prophets, the bleſſed Evangeliſts, the humble Apoſtles, the heavenly Martyrs and Confeſſors, the learned and pious Fathers of the Church in all Ages. Ignatius and Polycarp, Cyprian and Nazianzen, Auguſtin and Chryſoſtom.—all the good Men, and good Women of all Countries, of all Ages, from Adam till the End of the World, met together in a ſacred, ſweet, and indiſſolvable Knot of Communion! All the beſt of the World, pickt out of the common Lump of Mankind, and taken off the common Stage, and ſet faſt in Heaven, there to enjoy an Eternal Paradiſe together, under the immediate Influence of the Great Jehova! To put on their White Robes of Glory, and enter upon their everlaſting Inheritance, and Reign all of them as Kings and Princes for ever and ever! This muſt needs ſuppoſe an excellent State. To have God, Angels, and good Men, and thoſe good Men waſhed from all their Enormities and Imperfections too; none there, but thoſe that are perfectly good; this muſt needs make an acceſſion to the Happineſs of the place, Heb. 12. And to the Spirits of Just Men made perfect.

5. The Sufferings of good Men for it. There is nothing in the World, within the reach and knowledge of Man, that all Men ſo univerſally, (eſpecially the wiſe and good) have conſented in a zealous Proſecution of, as in the Joys of the other World. Were it a particular Sect, or one ſingle Nation, one Age only, or the worſt, the wildeſt, and moſt imprudent and vicious of Men only, that agreed in this Article of Religion; or did they believe it doubtfully, and proſecute it coldly and indifferently, there were ſome room for doubt: But all Sects of Religion generally, Pagans and Mahometans, Jews and Chriſtians, of all Parts, of all Ages, eſpecially the more ſolid, wiſe, and vertuous, Men defecated from the Mud, Debauchery, and Vanity of Earth, have ſtill believ'd, that there was ſomething extraordinary of Happineſs in the other World, which was worth a warm and eager Contention; and they have been willing to take their Hand pretty well off the preſent Pleaſures of Sin, and make Luſt and Nature ſtoop low in Self-denial to the Dictates of Religion, and do and ſuffer many Things hard to Fleſh and Blood, that they might at laſt be though worthy (at leaſt fit) to be made Partakers with the Saints in that Glory. I need not rip up the Bowels of Hiſtory, or the Martyrologies of the Church, to tell you what Hardſhips Men have endured upon this Score, Heb. 11. gives you a good Taſte of that Notion, v. 34. &c. And of late Ages, and in our own, and Neighbour-Countries, what Alms, Prayers, Faſtings, Mortifications, Labours, and Sufferings, have Men undergone, in proſpect of the Reward before them. Hear St. Paul give an Account of his own Travels in this kind, 2 Cor. 11.23, with the Reaſons for it ch. 12.2.

To read the extraordinary Patience of a Job, the Travels of a Paul, the indefatigable Pains of an Origen, of an Auſtin; St. James praying 'till his Knees were as hard as Camels; Luther ſpending Three Hours every Day in his Devotions; ſome giving almoſt all they had to the Uſes of Piety and Charity; others ſacrificing their Lives for the ſake of their Religion: And to find, that in Caſes of Competition, the beſt of Men are generally willing to throw all over-board, for the Purchaſe of the heavenly Inheritance: This muſt of neceſſity argue, that they take Heaven to be a good Bargain at any rate. 'Tis the Saying of one, That if there were no other way of coming to the Poſſeſſion of that Bleſſedneſs, he would be content, not only to ſwim through a Sea of outward Troubles, but he would wade through the Lake of Fire and Brimſtone, to be poſſeſs'd of God himſelf. Rutherf.

Certain Men, here (and they wiſe too) have lived, and ſuffered at ſuch a Rate upon the Score of Religion, that we cannot in Reaſon but imagine, they had ſomewhat extraordinary in their Eye: And I am of Opinion, that there is ſomething of Truth in that Saying of Luther, Homo perfecta credens. ſi eſſe haeredes, & filium Dei, omnium diu ſuperſtes manere ſed ſtatim immodico gaudio abſorberetur. Set but Canaan in the Eye, and give the Man the Perſpective of Faith in his Hand, and let him ſee clearly the Landskip of that New Jeruſalem, and neither the Red Sea, nor the Wilderneſs of Zin, nor the Waters of Marah, or Meribah, nor the River Jordan, nor the Moabites, nor the Amorites, ſhall fright him thence.

6. The Author and Deſign of this State of Glory.

1. The Great God, who made the World, who ſpake the Word and it was done; who weigheth the Mountains in Scales, and the Hills in a Ballance; who governs all Things, and hath all the Hoſts of Heaven and Earth at his Command, and can do his Pleaſure, and ſaith to one Angel, Go; and he goes; and to another, Come, &c. who maketh Angels of Spirits, and Miniſters of Flames of Fire: Whoſe Power and Will nothing can reſiſt; but the very Pillars of the World ſtoop under him. A God infinite in all Perfections, of Wiſdom as well as Power, of Goodneſs as well as Wiſdom, and wants neither Skill, nor Will, nor Materials for the Work: The Builder and Maker is God; and therefore the Work like him.

2. The Deſign of it; to ſhew the Riches of his Glory, Eph. 1.3, 4-10, 14, 18. and ver. 19. (That ye may know) what is the exceeding Greatneſs, [[〈 in non-Latin alphabet 〉]] &c. God hath ſhew'd all Men univerſally ſomewhat of what he can do: He hath made a World, and made them, and an infinite Number of Creatures beſides, hath, and daily doth ſuch Wonders in the World, that he muſt be blind and ſtupid, that doth not admire them, The Heavens declare the Glory of God, &c. Job 36.24. But all this is but ordinary Work, his Maſter-piece is yet behind, and he intends in the other World to unlook the Treaſury of his Attributes, and ſhew the Riches of his Houſe; and to his Elect Children, his choſen Friends, communicate his Glory in a more full, free, and immediate manner than ever he did to the Sons of Men in this World.

You ſhall ſee then (as many of you as ſhall be found worthy) the exceeding Riches of his Wiſdom, Truth, Juſtice, Power, Goodneſs, Greatneſs, Bleſſedneſs, and all his excellent Perfections: You ſhall ſee then the Bravery of the Ʋniverſe, in one entire Eternal Scene: Infinite Glory diſplay'd in Paraphraſe! You ſhall ſee then what a God is! and what he can do! And when ye have ſeen the Beauty, Order, and Excellence of it, you ſhall believe and wonder, and ſay as the Queen of Sheba, of Solomon's Houſe, the Reports you heard of Heaven in the lower World, were far ſhort of the Truth!

Chryſoſtom ſays, It were worth the while, ('twould quit Coſts) to ſuffer daily Torments; yea, to endure Hell itſelf for ſome time, to ſee Christ come in his Glory, and joyn himſelf to the Number of his Saints. For my part, I am very ſenſible, that the outward Court of this World is ſtrew'd with variety of Comforts very pleaſant to Fleſh and Blood, to the Senſitive part of Man; but I do firmly believe, that if we had but a ſight of the inner part of Heaven; were the Curtains drawn, and could we look within the Veil, 'twould be a Sight worth all this World, and more: The Cherubims over the Mercy-Seat were enough to put a Sinner into Rapture and Extaſie: Glorious Things are ſpoken of thee, thou City of GOD.

Thus having told you the Joys of Heaven are great, now I am to tell you they are certain. And all the Arguments I have uſed already to prove the Joys great, are of ſome validity, and tendency to prove them certain. If the Preparation for it hath been ſo long a making, from Eternity to the preſent Time, by Decree, Creation, Providence, Redemption, Sanctification, variety of Diſpenſations, &c. If the wiſeſt and beſt of Men have taken ſuch Pains for it, if it be the Purpoſe of Almighty God, whoſe Power nothing is able to reſiſt, then to ſhew forth the Greatneſs and Excellency of his Glory; we may ſafely conclude, that God will certainly accompliſh his whole Will, and will not be fruſtrate in any of his Decrees; and that the wiſeſt and beſt of Men in the World cannot be all miſtaken in a Point of ſo great moment; and if they ſhould be ſo, yet it were the ſafeſt way to err in ſuch Company.

But be it how it will with ſome, I am very confident, ſome will be as willing to have it certain, as I to prove it ſo; and for the ſake of thoſe I go on.

1. God hath promiſed it, Dan. 12.2, 3. Mat. 5.8. Luke 12.32. Fear not little Flock, for it is your Father's good pleaſure to give you the Kingdom, &c. 1 Cor. 15.19. If in this Life only we have hope in Christ, we are of all Men most miſerable.

2. But if ye dare not take his Word, he hath ſworn by his Life and Being, that if the Future Glory be not ours, it ſhall not be by his default; he will not be wanting to do his part, As I live, ſaith the Lord, I have no pleaſure in the death of the wicked, Ezek. 33.11.

3. He hath entred into a very ſolemn Covenant with us by Baptiſm, and hath confirmed it too in the Lord's Supper, and therein hath avowed to us before Witneſs, that he will be our God, and do what is fit for a God to do, in order to the ſaving of us.

Thus have I briefly proved, that the Joys of Heaven are very great, and very certain; with ſuch Arguments as I cannot anſwer myſelf; and, I ſuppoſe, nor you neither; ſuch as are enough to make a lame Man run, a Coward fight, a Sinner repent, and the heavieſt Sluggard rouze up, ſhake himſelf, and be Religious in earnest. Enough to make the Sinner leave his wicked Courſes, the Miſer his Bags, and the Martyr his Body.—Oh, that Joy, O my God, when ſhall I be with thee? The Saying of the young Lord Harrington. To ſit on Thrones, with Robes of White, and Crowns of Glory! To live like Angels, to ſee God Face to Face! To ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of Heaven! To ſhine as the Sun in the Firmament! To feel no Hunger, Thirſt, Pain, Sickneſs, Death, more! To have our Bodies glorified, and our Natures refined, and all our Faculties perfected, and we ſafe in the full Enjoyment of God to all Eternity! To be made free to Rivers of Pleaſure, and Joys unſpeakable for evermore! What Soul not clogg'd with Fleſh and Blood, and bewitched with Sin, would not leap at theſe Tidings, and ſcorn to truckle any longer to the Moon and Clouds, and little Vanities of this World.

Thoſe ſoft, effeminate Souls, that ſleep out their Life in a Golden Dream of Happineſs, and awake anon in Everlaſting Burnings, ſhall ſadly find (too late) that Heaven was worth more than a cold Wiſh. I would fain, Reader, (Is it not poſſible?) to awaken myſelf, and you, into a poſture of Work and Reſolution. When you find yourſelf declining into a Slumber, look up, and remember what lies beyond the Stars, and then gird your Loyns, put on Courage, and ſcorn to keep pace with an ill-natur'd, ſluggiſh, drowſie World; put on with Courage, and fear no Colours;—Heaven is before you, i. e. Joy ſo great as you cannot conceive, enough to make amends for all the Travel, foul Way, and Charges of your Journey.

A Compleat HISTORY Of the Moſt Remarkable Providences, Both of Judgment and Mercy which have happened in this Preſent Age.

Extracted from the beſt Writers, the Author's own Obſervations, and the Numerous Relations ſent him from divers Parts of the Three Kingdoms. To which is added, Whatever is Curious in the Works of Nature and Art. The Whole digeſted into one Volume under proper Heads; being a Work ſet on Foot Thirty Years ago, by the Reverend Mr. Pool, Author of the Synopſis Criticorum; and ſince Undertaken and Finiſh'd by William Turner, M. A. Vicar of Walberton in Suſſex. Recommended as uſeful to Miniſters, in Furniſhing Topicks of Reproof and Exhortation, and to Private Chriſtians for their Cloſets and Families.

Together with the Names of thoſe Modern Authors, and perſons of Note, from whoſe Printed Works, or Manuſcripts, the aforeſaid Author has received great Aſſiſtance in the Compiling of this Book.

The CONTENTS.

PART I. COntaining The Hiſtory of Divine Providences, to which is Prefixt, A Practical Introduction to this Work, being the Author's Meditations

On The Being of a God,

On The Works of Creation and Providence

On The Exiſtence of a ſeparate Soul,

On The Miniſtry of Angels, and

On The Future State, &c.

Chap. 1. Of the Appearance and Manifeſtation of God Himſelf in the World, p. 5
Chap. 2. Of the Appearance of good Angels, p. 7
Chap. 3. Of the Appearance of bad Angels, or Daemons, p. 16
Chap. 4. Of the Appearance of ſeparate Souls, with ſeveral late Inſtances of that nature, p. 34
Chap. 5. Revelation of ſecret or future Things by expreſs Voice, p. 40
Chap. 6. The diſcovery of things ſecret or future, by ſigns, common ſounds, and voices, p. 43.
Chap. 7. Diſcovery of things ſecret, or future, by Prodigies, Comets, Lights, &c. p. 44.
Chap. 8. Diſcovery of things ſecret or future by Dreams and Viſions, p 47
Chap. 9. Of Prediction by Impulſes, &c. p. 54
Chap. 10. Of Divination, Southſaying, Witchcraft, p. 56
Chap. 11. Of Aſtrology, p. 60
Chap. 12. Of Oracles, p. 62
Chap. 13. Of Prophets, p. 64
Chap. 14. Of Urim and Thummim, Teraphim, &c. p. 67
Chap. 15. Premonitions of general Changes or Revolutions, p. 69
Chap. 16. Premonitions of particular Changes or Accidents of Life, containing great variety of late Inſtances, p. 71.
Chap. 17. Promiſes fulfill'd, p. 81
Chap. 18. Strange Convictions or Converſions, with many late Inſtances of that nature, p. 83
Chap. 19. Strange ways of Reſtraining Perſons from Sin, in ſeveral remarkable Inſtances of it, p. 94
Chap. 20. Strange ways of promoting Salvation, p. 95
Chap. 21. Wants ſtrangely ſupplied, p. 97.
Chap. 22. Strange Inſtances of Conſolation and Protection in dangers, containing, 1. Perſonal deliverances and comforts. 2. Sea-dangers and deliverances. 3. Princes and Magiſtrates delivered from Plots, p. 99, to 120
Cha. 23. The Innocent ſtrangely cleared, p. 120
Chap. 24. Doubts ſtrangely reſolved, and the weak confirmed, p. 123.
Chap. 25. The Modeſt and Humble ſtrangely advanced, p. 125
Chap. 26. Perſons ſtrangely admoniſhed of ſins or dangers, p. 126.
Chap. 27. Remarkable inſtances of Faith, p. 128.
Chap. 28. Remarkable courage and boldneſs, p. 129.
Chap. 29. Remarkable Patience, p. 130.
Chap. 30. Remarkable Prudence, p. 132.
Chap. 31. Remarkable Juſtice, p. 133.
Chap. 32. Remarkable Temperance in [•]eats, p. 135.
Chap. 33. Remarkable Temperance in Drinks, p. 136.
Chap. 34. Remarkable Frugality and Humility in Cloaths, Houſhold-ſtuff, &c. p. 137
Chap. 35. Remarkable Humility in Behaviour, p. 139
Chap. 36. Remarkable Veracity and Love of Truth, p. 1, 2d. Alphabet.
Chap. 37. Remarkable Friendſhip, p. 2. 2d Al.
Chap. 38. Remarkable Hoſpitality, p. 3. 2d Al.
Chap. 39. Remarkable charity and liberality in Giving, p. 6. 2d Alph.
Chap. 40. Remarkable charity in judging [•]nd forgiving, p. 10. 2d Alph.
Chap. 41. Remarkable Inſtances of Munificence, p. 11. 2d Alph.
Chap. 42. Remarkable chaſtity, p. 16. 2d Alph.
Chap. 43. Remarkable meekneſs, quietneſs, and peaceableneſs, p. 17. 2d. Alph.
Chap. 44. Remark moderation and zeal for reconciling church differences, p. 18. 2d. Alph.
Chap. 45. Retractations of cenſorious Proteſtants, p. 20 2d Alph.
Chap. 46. Good People extreamly afflicted, and mightily comforted, with ſeveral late inſtances of Perſons troubled in mind, p. 21 2d Alph.
Chap. 47. Remarkable Gratitude, p. 26 2d Alph.
Chap 48. Remarkable diligence, laboriouſneſs, and ſtudiouſneſs, p. 27 2d Alph.
Chap. 49. Remarkable inſtances of contempt of wealth, p. 29 2d Alph.
Chap. 50. Remarkable ſilence, or reſervedneſs of Men, &c. as alſo of retirement, p. 30 2d Alph.
Chap. 51. Good Wives remarkable
Chap. 52. Good Husbands remarkable, p. 41 2d Alph.
Chap. 53. Good Children remarkable, p. 42 2d Alph.
Chap. 54. An account of the converſions of little Children, being about 50 in number, and moſt of this preſent age, p. 43 2d Alph.
Chap. 55. Good Parents remarkable, p. 52. 2d Alph.
Chap. 56. Good Servants remarkable, p. 53 2d Alph.
Chap. 57. Good Maſters and Miſtreſſes remarkable, p. 54 2d Alph.
Chap. 58. Good Paſtors, Biſhops, and Miniſters, p. 55 2d Alph.
Chap. 59. Reverence to learned or good Men, p. 55 2d Alph.
Chap. 60. People loving and kind to their Miniſters, p. 58 2d Alph.
Chap. 61. Remarkable Zeal and Devotion; to this Chap. is added, Mr. Albin's Evidences for Heaven, ſubſcrib'd, (as ſufficient grounds of aſſurance,) by Mr. Calamy, and other Divines, which Evidences, were never Printed before, p. 59 2d Alph.
Chap. 62. Remarkable zeal and charity, in propogating Religion, by Mr. Boil, and oothers, in ſeveral parts of the World, p. 72 2d Alph.
Chap. 63. Remarkable devotion in ſinging Pſalms, and Hymns of Praiſe, p. 76 2d Alph.
Chap. 64. Perſons remarkable for good Diſcourſe, p. 78 2d Alph.
Chap. 65. Remarkable devotion on the Lords Day, p. 79. 2d Alph.
Chap. 66. Remarkable love of the Holy Scripture, p. 81 2d Alph.
Chap. 67. Preſent retribution to the Faithful, p. 86 2d Alph.
Chap. 68. Preſent retribution to Plain and faithful reprovers, p. 86 2d Alph.
Chap. 69. Preſent retribution to the humble and modeſt, p. 87 2d Alph.
Chap. 70. Preſent retribution to the Juſt, p. 88 2d Alph.
Chap. 71. Preſent retribution to the Temperate, p. 89 2d Alph.
Chap. 72. Preſent retribution to the Devout, and Praying, or Prayers anſwered in kind, in ſeveral late Inſtances, p. 90. 2d Alph.
Chap. 73. Preſent retribution to the charitable, p. 93 3d Alph. beginning with a ſingle Letter.
Chap. 74. Preſent retribution to the obſervers of Sabbaths, p. 97 3d Alph.
Chap. 75. Preſent retribution to them that have been Obedient to Parents, p. 98. 3d Alph.
Chap. 76. Preſent retribution to the peaceable and quiet, p. 99 3d Alph.
Chap. 77. Preſent retribution to the merciful, p. 100 3d Alph.
Chap. 78. Earneſt of a future retribution, p. 101 3d Alph.
Chap. 79. Protection of the good in danger, p. 105 3d Alph.
Chap. 80. Guidance of the good through difficulties, p. 107 3d Alph.
Chap. 81. Perſons ſtrangely fitted for great Employments, p. 108. 3d Alph.
Chap. 82. Miraculous cures of diſeaſes in this preſent age, p. 109. 3d Alph.
Chap. 83. Satan and evil Spirits permitted to hurt the good in their names, p. 120. 3d. Alph.
Chap. 84. Satan permitted to hurt the good in their health of Body, p. 121 3d Al.
Chap. 85. Satan permitted to hurt the good in their Eſtates, p. 127. 3d Alph.
Chap. 86. Satan permitted to hurt the good in their Souls, p. 128. 3d Alph.
Chap. 87. Satan permitted to diſturb the quiet and peace of perſons or families, &c. p. 132. 3d. Alph.
Chap. 88. Satan hurting by charms, ſpells, amulets, &c. p. 134. 3d Alph.
Chap. 89. Satan hurting by interpoſing with melancholy diſeaſes, p. 135. 3d Al.
Chap. 90. Satan hurting by temptations, injections, &c. p. 136. 3d Al.
Chap. 91. Satan hurting by dreams, p. 137. 3d Al.
Cha. 92. Satan hurting by witchcraft, p. 138. 3d. Al.
Chap. 93. Satan reſtrained in hurting the good, p. 151. concluding the 3d Al. of the ſingle Letter.
Chap. 94. Satan hurting by obſeſſions, poſſeſſions, &c. p. 1. beginning another 3d Alph. with a double Letter.
Chap. 95. Satan hurting by ſtorms, p. 2. 3d Al.
Chap. 96. Satan hurting by Apparitions, p. 4. 3d Al.
Chap. 97. Satan hurting by falſe Promiſes, or Threatnings, p. 5. 3d Al.
Chap. 98. Divine Judgments, by way of retaliation, p. 6. 3d Al.
Chap. 99. Divine Judgments upon ſuperſtition, p. 8. 3d Al.
Chap. 100. Divine judgments upon blaſphemy and profaneneſs, p. 9. 3d Al.
Chap. 101. Divine judgments on ſcoffers at other Men's imperfections, or ſuch as counterfeited to have them when they had them not, p. 12. 3d Al.
Ch. 102. Divine judgments on Atheiſm, p. 13. 3d Al.
Ch. 103. Divine Judgments on curſing, p. 14. 3d Al.
Chap. 104. Divine judgments upon ſwearing, &c. p. 16. 3d Al.
Chap. 105. Divine judgments upon ſabbath-breakers, p. 18. 3d Al.
Chap. 106. Divine judgments upon ſcorners, of their Paſtors Preachers, &c. p. 20 3d Al.
Chap. 107. Divine judgments upon perſecution, p. 21 3d Al.
Chap. 108. Divine judgments upon uncharitableneſs, covetouſneſs, &c. p. 23 3d Al.
Chap. 109. Divine judgments upon anger, revenge, &c. p. 24 3d Al.
Chap. 110. Divine judgments upon murder, p. 25 3d Al.
Ch. 111. Murder ſtrangely diſcovered, p. 28 3d Al.
Chap. 112. Divine judgments upon theft, robbery, &c. p. 33 3d Al.
Chap. 113. Remarkable inſtances of reſtitution, p. 34 3d Al.
Chap. 114. Divine judgments upon ſacriledge, ſimony, p. 35 3d Al.
Chap. 115. Divine judgments upon treachery, p. 37 3d Al.
Chap. 116. Divine judgments upon unfaithful husbands, p. 38 3d Al.
Chap. 117. Divine judgments upon unfaithful wives, p. 39. 3d Al.
Chap. 118. Divine judgments upon undutiful children, p 40 3d Al.
Chap. 119. Divine judgments upon careleſs Parents, p. 41 3d Al.
Chap. 120. Divine judgments upon gluttony, p. 42. 3d Al.
Chap. 121. Divine judgments upon drunkenneſs, p. 43 3d Al.
Chap. 122. Divine judgments upon uncleanneſs, inordinate love, &c. p. 46. 3d Al.
Chap. 123. Divine judgments upon voluptuouſneſs and luxury, p. 47 3d Al.
Chap. 124. Divine judgments upon pride, ambition, &c. p. 49 3d Al.
Chap. 115. Divine judgments upon boaſting, p. 50 3d Al.
Chap. 126. Divine judgments upon curioſity, p. 51 3d Al.
Chap. 127. Divine judgments upon gaming, p. 52 3d Al.
Chap. 121. Divine judgments upon diſcontentedneſs, ill nature, p. 54 3d Al.
Chap. 129. Divine judgments upon idleneſs, and evil company, p. 55 3d Al.
Chap. 130. Divine judgments upon litigiouſneſs, p. 56 3d Al.
Chap. 131. Divine judgments upon carnal confidence, p. 57 3d Al.
Chap. 132. Divine judgment upon bribery, and injuſtice, p. 59 3d Al.
Chap. 133. Divine judgments upon lying and ſlandring, p. 60 3d Al.
Chap. 134. Divine judgments upon couzenage and diſſimulation, p. 61 3d Al.
Chap. 135. Divine judgments upon oppreſſion, tyranny, p. 62 3d Al.
Chap. 136. Divine judgments upon hereticks, ſciſmaticks, p. 64 3d Al.
Chap. 137. Divine judgments upon wizards, witches, and charmers, &c. p. 66 3d Al.
Chap. 138. Divine judgments upon backſliders, and apoſtates, p. 67 3d Al.
Chap. 139. Great effects wrought by weak means, p. 68 3d Al.
Chap. 140. Remarkable paſſages, relating to ſickneſs, death, and funerals; p. 69 3d Al.
Chap. 141. The laſt wills and teſtaments of dying perſons; this chap. conſiſts chiefly of modern inſtances
Chap. 142. The laſt ſpeeches of dying Penitents, p. 145. 3d Al.
Chap. 143. The laſt wills of perſons remarkable for their oddneſs and ſingularity, p. 148 3d Al.
Chap. 144. Inſtances of ſudden death, p. 149. 3d Al.
Chap. 145. Epitaphs, to which is added, the moſt remarkable in Weſtminſter-Abbey, Stepney-churc[•]-yard, the new Burying place in Bun-hill-fields, and other parts, p. 152 3d Al.
Chap. 146. Miracles giving Teſtimony to Chriſtianity, Orthodoxy, Innocency, &c. p. 160. 3d Al.
Chap. 147. Atteſtations to the Truth of Chriſtianity, from ſuch as were formerly Enemies to it, or careleſs in the Practice of it, conſiſting chiefly of modern Inſtances, p. 164. 3d Al.
Chap. 148. Teſtimonies of ancient and modern Infidels and Heathens, to the Truth of Chriſtianity, p. 169. concluding the 3d Al. of the double Letter.
Chap. 149. The ſufferings and martyrdoms of the Reformed in the Kingdom of France, with the Remarkable Providences that have attended that affair, p. 1. 4th Al.
Chap. 150. The memorable Speeches and Savings of the Late Queen Mary, from her Child-hood down to the time of her death, extracted from the beſt Authorities extant, p. 13. 4th Al.

PART II. Containing the Wonders of NATURE.

Chap. 1. Inſtances of Sympathy, p. 1.
Chap. 2. Inſtances of Antipathy, p. 2.
Chap. 3. Examples of Superfoetation, p. 4.
Chap. 4. Examples of the fruitfulneſs of ſome Women, p. 5.
Chap. 5. Examples of the numerous Iſſue of ſome Perſons, p. 6.
Chap. 6. Children crying in the Womb, p. 7.
Chap. 7. Monſtrous births and conceptions of Mankind, p. 8.
Chap. 8. Perſons of a wonderful ſtrength, p. 9.
Chap. 9. Wonderful Eaters, p. 10.
Chap. 10. Perſons of wonderful ſhapes, figures, members, entrails, &c. p. 11
Chap. 11. Of Pigmies, p. 13
Chap. 12. Of Dwarfs, &c. p. 13
Chap. 13. Perſons of a wonderful ſtature, Giants, p. 14
Chap. 14. Of ſuch Perſons as have changed their Sex, p. 15
Chap. 15. Inſtances of skill in Phyſiognomy, p. 16
Chap. 16. Great Sleepers, p. 17
Chap. 17. Inſtances of ſuch as have uſed to walk, and perform ſtrange things in their ſleep, p. 18
Chap. 18. Perſons remarkable for waking long, p. 19
Chap. 19. Abſtainers from Drink, p. 19
Chap. 20. Immoderate Drinkers, p. 19
Chap. 21. Great faſters, p. 20
Chap. 22. Children petrified in the Womb, p. 22
Chap. 23. Accidents upon Perſons Birth-days, &c. p. 22
Chap. 24. Children marked in the womb, p. 23
Chap. 25. Children abiding in the womb beyond their time, p. 23
Chap. 26. Children born preternaturally, p. 24
Chap. 27. Monſtrous Animals, p. 25.
Chap. 28. Inſtances of an early, or rather ripe wit, p. 27
Chap. 29. Inſtances of an extraordinary Memory, p. 28.
Chap. 30. Inſtances of extraordinary Fatneſs, &c. p. 29.
Chap. 31. Inſtances of extraordinary Leanneſs, p. 30.
Chap. 32. Perſons long liv'd, p. 30.
Chap. 33. Examples of a vegete, and healthful old Age, p. 31
Chap. 34. Perſons reviving after a ſuppoſed death, p. 31.
Chap. 35. Women excellent in the Arts, p. 35
Chap. 36. VVonderful diſtempers, p. 37
Chap. 37. Strange Birds, p. 40
Chap. 38. Strange Beaſts p. 41
Chap. 39. Strange Fiſh, p. 45
Chap. 40. Strange Serpents, p. 47
Chap. 41. Strange Inſects, p 49
Chap. 42. Strange Vegetables, Trees, Plants, &c. p. 53
Chap. 43. Strange Minerals, p. 59
Chap 44. Mettals, Gold, Silver, Copper, &c. p. 62
Chap. 45. Precious ſtones, p. 64
Chap. 46. Stones leſs precious, p. 66
Chap. 47. Strange ſtones, and of admirable figures or ſignatures, p. 67
Chap. 48. Strange Hills, p. 63
Chap. 49. Vulcanoes, p. 69
Chap. 50. Strange VVinds and Hurricanes, p. 69
Chap. 51. Damps, p. 71
Chap. 52. Rain, Ha[•]l, Snow, Froſts, &c. p. 73
Chap. 53. Concerning Thunder-holts, or Thunder-ſtones, p. 53
Chap. 54. Comets, Blazing-ſtars, p. 74.
Chap. 55. Lightnings and Thunder, p. 75
Chap. 56. Earthquakes, p. 76

PART III. Containing the Curioſities of ART.

Chap 1. The Engliſh tongue improv'd, p. 1.
Chap. 2. Blind Perſons improved by art and induſtry, p. 2.
Chap. 3. Perſons deaf and dumb, much improved by art, p. 2. To which chap. is added, other defects of nature ſupplied by art, p. 5.
Chap. 4. Improvements in phyſick, and experimental philoſophy, &c. p. 6.
Chap. 5. Improvements in muſick, p. 8
Chap. 6. Improvements in aftronomy, p. 9.
Chap. 7. Improvements in navigation, p. 11.
Chap. 8. Improvements in law, p. 12. with a ſcheme of the law, extracted out of Sir Matthew Hales's Pleas of the Crown, and Sir H. Finches's common Pleas.
Chap. 9. Of heraldy, p. 14.
Chap. 10. Improvements in the military art, p 16.
Chap. 11. Improvements in Architecture, p. 17.
Chap. 12. Improvements in mechanicks, agriculture, &c. p. 20.
Chap. 13. Improvements in fowling, fiſhing, hunting, p. 25,
Chap. 14, Curioſities in writing, cyphering, &c. p. 26.
Chap. 15. Improvements in ſculpture, picture, &c. p. 27.
Chap. 16. Curioſities in the hydratilick art, or water-works, p. 27.
Chap. 17. Artificial knick-knacks, projects, and curioſities, p. 30.

☞ The NAMES of thoſe modern Authors and Perſons of note, from whoſe Printed Works, or Manuſcripts, &c. the Author has received great Aſſistance in the Compiling of this Book[•] to name all would be Tedious, and the more Ʋnneceſſary, becauſe the Reader will find them Cited in the Work it ſelf, but thoſe which follow, are enough to give an Idea of the undertaking.

ELias Aſhmole, Eſq;
Dr. Anneſley,
Mr. Abbot,
Mr. Adams,
Dr. Addiſon,
Mr. Albin,
Mr. Allen,
Mr. Alſop,
Dr. Atherton, Phyſician of Carmarthen,
John Aubery, Eſq;
Mr. Baxter,
Dr. Barrow,
Dr. Bates,
Sir Nath. Barnardiſton,
Dr. J. Bathurſt,
Mr. Barker,
Mr. Brand,
Mr. Beard,
Dr. Bernard,
Mr. Boil,
Mr. Bohun,
Dr. Bretton,
Sir Tho. Pope Blunt,
Mounſieur Brouſſon,
Dr. Burnet, Lord Biſhop of Salisbury,
Dr. Burthogg,
Dr. Cave
Mr. Edm. Calamy,
Counteſs Dowager of Warwick,
Mr. Claude,
Mr. Clark,
Camerarius,
Mr. Chetwind,
Mr. Clogie, Miniſter of Wigmore,
Roger Coke, Eſq;
Mr. Crook, of Wrington in Somerſetſhire, Gervaſe Diſney, Eſq;
Mr. Eliot of New-England,
Mr. Ereeve,
Mr. Sam. Fairclough,
Mr. Flavel,
Mr. Firmin,
Dr. Fowler, Lord Biſhop of Gloceſter,
Mr Foe,
Mr. Francius,
Tho. Fludd of Kent, Eſq;
Mr Fuller,
Will. Garraway of Ford in Suſſex, Eſq;
Mr. Grevius,
Mr Henry Gearing,
Mr. Glanvil,
Mr. Goldſmith,
Dr. Grew,
Mr. Tho. Gouge,
Sir Matthew Hale,
Dr Hammond,
Mr, Hammond,
Mr Hales of Eaton,
Mr Henry, Henry Hilton, Eſq;
Mr. Tho. Hill of Westminster,
Dr. Horneck,
Mr. Howe,
Dr. Hopkins, late Biſhop of London-derry in Ireland,
Dr. Holder,
Mr. Hook,
Mr. Hurſt.
Mr. Janeway,
Dr. Johnſon,
Mr. Herbert Jones of Monmouth.
Mr. J. Jones of Jeſus Colledge, Oxon.
Monſieur Jurieu.
Mr. (Samuel) Lawrence, Miniſter at Namptwich in Cheſhire,
Mr. Langford.
Mr. (John) Lane, of Horſly Lane, in Southwark,
Mr. Lewis, of Cardigan-ſhire.
Dr. Lightfost,
Lewis du Moulin,
Mr. (Jo) Lydal,
Mr. (Increaſe) Mather, of Harvard Colledge in New-England,
Mr. (Cotton) Mather of New-England.
Dr. Mayo,
Mr. Mead,
Mr. Machin,
Andrew Mackpherſon of Scotland,
Mrs (Elizabeth) Moore
Mr. Morden,
Dr. More,
Dr. Needham.
Mr. Knight,
Sir (John) Norris,
Mr. Norwood of Deptford,
Mr. Ortwinius,
Mr. Parſons,
Sir Will. Petti,
Dr. Perizonius,
Philoſophical Tranſactions,
Sir (Peter) Pet,
Dr. Plot,
Mr. (Henry) Read of Barnham,
Mr, (Geo.) Ridpath,
Paul Ricaut, Eſq;
Mr (Tim.) Rogers,
Dr, Sherlock,
Mr, Sinclar,
Mr. Sacheverel,
Dr. Salmon,
Mr. Simpſon,
Mr. Singleton, of Hogsdon Square,
Dr. Stern,
Mr. Slingsby Bethel,
Dr. Stillingfleet, Lord Biſhop of Worceſter.
Mr. (John) Showers.
Mr. Slater,
Mr. Smithies,
Mr. Spademan, of Roterdam,
Mr. Steel,
Mr. (Joſeph) Stevens,
Mr. Spanhemius
Mr John Stewart, Provoſt of Aaire in Scotland,
Mr. Stubbs,
Dr. (Jer.) Taylor,
Dr. (Thomas) Taylor,
Mr. (Nathanael) Taylor
Dr. (Edmond) Trench,
Mr, (Thomas) Tilſon, Miniſter of Aylesford in Kent,
Dr, Teniſon, Archbiſhop of Canterbury
Dr. Tillotſon, late Archbiſhop of Canterbury,
Mr. Tyſon,
Mr, Veal,
Mr, (Nath,) Vincent,
Biſhop Ʋſher,
Dr, Wallis,
Dr, Wake,
Dr, Walker,
Mr, Wanley,
Sir Chriſtopher Wren,
Dr, Willis,
Biſhop Wilkins,
Daniel Waldow. Eſq;
Mr, (Dan,) Williams,
Counſellor Wiat, of Serjeants Inn, near Fleet-Street,
Mr, Nicholas Weſt, of Putney in Eſſex,
Sir Peter Wyche,
Mr, (Patrick) Wian, Miniſter of Lesbury
Mr, Woodcock,
Mr, Wilſon,
Mr, White,
Mr, John Young, M, A, of Magdalene Hall,

Mr. HERBERT's POEM upon Providence.

O Sacred Providence, who from End to End,

Strongly and ſweetly moveſt! Shall I write,

And not of thee, thro' whom my fingers bend

To hold my Quill? Shall they not do thee [〈◊〉]?

Of all the Creatures both in Sea and Land,

Only to Man thou haſt made known thy ways,

And put the Pen alone into his Hand,

And made him Secretary of thy Praiſe.

Beaſts fain would ſing; Birds ditty to their Notes?

Trees would be running on their native Lute,

To thy Renown: But all their Hands and Throats

Are brought to Man, while they are Lame and Mute.

Man is the World's High-Prieſt: He doth preſent

The Sacrifice for all; while they below

Ʋnto the Service mutter and aſſent,

Such as Springs uſe that fall, and winds that blow.

He that to Praiſe and Laud thee doth refrain,

Doth not refrain unto himſelf alone,

But robs a Thouſand, who would Praiſe thee fain;

And doth commit a World of Sin in one.

The Beaſts ſay, Eat me; but, if Beaſts muſt teach,

The Tongue is yours to Eat, but mine to Praiſe.

The Trees ſay, pull me: But the hand you ſtretch,

Is mine to write, as it is yours to raiſe.

Wherefore, most ſacred Spirit, I here preſent

For me, and all my fellows, Praiſe to thee:

And juſt it is that I ſhould pay the rent,

Becauſe the Benefit accures to me.

We all acknowledge both thy Power and Love

To be exact, tranſcendent, and Divine;

Who doſt ſo ſtrongly and ſo ſweetly move,

While all things have their Will, yet none but thine.

For either thy Command, or thy Permiſſion

Lay hands on all: They are thy right and left,

The first puts on with ſpeed and expedition;

The other curbs Sins Stealing Pace and Theft.

Nothing eſcapes them both: All muſt appear,

And be diſpos'd, and dreſs'd, and tun'd by thee,

Who ſweetly temper'ſt, all. If we could hear

Thy Skill and Art, what Muſick would it be!

Thou art in ſmall things great, not ſmall in any:

Thy even Praiſe can neither riſe nor fall.

Thou art in all things one, in each thing many:

For thou art infinite in one, and all.

Tempeſts are Calm to thee, they know thy hand,

And hold it faſt, as Children do their Fathers,

Which cry and follow. Thou haſt made poor ſand

Check the Proud Sea, even when it ſwells and gathers.

Thy cupboard ſerves the World: The meat is ſet,

Where all may reach: No Beaſt but knows his feed:

Birds teach us Hawking: Fiſhes have their Net:

The great prey on the leſs, they on ſome weed.

Nothing ingender'd doth prevent his Meat:

Files have their Table ſpread, e're they appear.

Some Creatures have in Winter what to Eat;

Others do ſleep, and envy not their cheer.

How finely doſt thou times and ſeaſons ſpin?

And make a twiſt Checker'd with Night and Day!

Which as it lengthens, winds, and winds us in,

As Bowls on, but turning all the way.

Each Creature hath a wiſdom for his good.

The Pigeons feeds their tender off-ſpring, crying,

When they are Callow; but withdraw their Food

When they are Fledge, that need may teach them flying.

Bees work for Man; and yet they never bruiſe

Their Maſters Flow'r, but leave it, having done,

As fair as ever, and as fit to uſe:

So both the Flow'r doth ſtay, and Honey run.

Sheep Eat the Graſs, and Dung the ground for more:

Trees after bearing drop their Leaves for ſoil:

Springs vent their Streams; and by expence get ſtore:

Clouds cool by heat; and Baths by cooling boil.

Who hath that vertue to expreſs the rare,

And curious vertues both of Herbs and Stones?

Is there an herb for that? O that thy care

Would ſhow a Root that gives expreſſions!

And if an Herb hath Power, what have the Stars!

A Roſe, beſides his Beauty, is a cure.

Doubtleſs our Plagues and Plenty, Peace and Wars

Are there much ſurer then our Art is ſure.

Thou haſt hid Metals: Man may take them thence;

But at his Peril: When he digs the place,

He makes a Grave; as if the thing had ſenſe,

And threatned Man, that he ſhould fill the ſpace.

Even Poyſons Praiſe thee. Should a thing be loſt?

Should Creatures want, for want of heed their due?

Since where are Poyſons, Antidotes are moſt;

Thy help ſtands cloſe, and keeps the fear in view.

The Sea, which ſeems to ſtop the Traveller,

Is by a Ship the ſpeedier paſſage made;

The Winds, who think they rule the Marriner,

Are rul'd by him, and taught to ſerve his Trade.

And as thy houſe is full, ſo I adore

Thy curious Art in Marſhalling thy Goods.

The Hills with health abound; the Vales with ſtore;

The South with Marble; Norths with Furs and Woods.

Hard things are Glorious; eaſie things good Cheap.

The common all Men have: That which is rare,

Men therefore ſeek to have, and care to keep.

The healthy Froſt with Summer Fruits compare.

Light without wind is Glaſs: Warm without weight

Is Wool and Furs: Cool without cloſeneſs ſhade;

Speed without pains, a Horſe: Tall without height

A Servile Hawk: Low without loſs, a ſpade.

All Countries have enough to ſerve their need:

If they ſeek fine things, thou doſt make them run

For their offence; and then doſt turn their ſpeed

To be Commerce and Trade from Sun to Sun.

Nothing wears Cloaths but Man; nothing doth need

But he to wear them. Nothing uſeth fire,

But Man alone, to ſhew his Heav'nly breed:

And only he hath fewel in deſire.

When th' Earth was dry, thou mad'ſt a Sea of wet;

When that lay gathered, thou didſt broach the Mountains:

When yet ſome places could no moiſture get,

The Winds grew Gard'ners, and the Clouds good Fountains.

Rain doth not hurt my Flowers, but gently ſpend

Your Honey drops: Preſs not to ſmell them here:

When they are ripe, their odour will aſcend;

And at your Lodging with their thanks appear.

How harſh are Thorns to Pears! And yet they make

A better Hedge, and need leſs Reparation.

How ſmooth are Silks compared with a stake,

Or with a Stone! Yet make no good Foundation.

Sometimes thou doſt divide thy Gifts to man,

Sometimes unite. The Indian Nut alone,

Is Cloathing, Meat, and Trencher, Drink and Kan,

Boat, Cable, Sail, and Needle, all in one.

Moſt herbs that grow in Brooks, are hot and dry:

Cold Fruit's warm Kernels help againſt the Wind;

The Limon's Juice and Rinde cure mutually;

The Whey of Milk doth looſe, the Milk doth bind.

Thy Creatures leap not, but expreſs a Feaſt,

Where all the Gueſts ſit cloſe, and nothing wants.

Frogs marry Fiſh and Fleſh, Bats, Bird and Beaſt;

Sponges, Nonſenſe and Senſe; Mines; th' Earth and Plants.

To ſhew thou art not bound, as if thy Lot

Were worſe than ours, ſometimes thou ſhifteſt hands.

Moſt things move th' Ʋnder-Jaw, the Crocodile not.

Most things ſleep lying, th' Elephant leans or ſtands.

But who hath Praiſe enough? Nay, who hath any?

None can expreſs thy Works, but he that knows them;

And none can know thy Works, which are ſo many,

And ſo compleat, but onely he that owes them.

All things that are, though they have ſev'ral ways,

Yet in their Being, joyn with one advice

To honour thee: and ſo I give thee Praiſe

In all my other Hymns, but in this Twice.

Each thing that is, although in Ʋſe and Name

It go for one, hath many ways in store

To honour thee; And ſo each Hymn thy Fame

Extolleth many ways, yet this one more.

A Compleat Hiſtory OF THE MOST Remarkable Providences BOTH OF Judgment and Mercy, Which have happened in this Preſent Age. &c.

CHAP. I. Concerning the Appearance and Manifeſtation of God Himſelf in the World.

DEſigning to Treat in this Book, of that most Noble Exerciſe of the Divinity, The Government of the World, and of that only ſo far as it is Remarkably the Operation and Effect of the Infinite Supream Being; it will not be Improper in the firſt place to enquire, If ever this God hath made any Viſible Manifeſtation of himſelf in Form or Figure to the World; If ever any Man ſaw him in any Material adequate ſhape and lived: Or if he hath not; what ſhould be the Reaſon, that He never ſtrikes our ſenſes with his Eſſential preſence, that he hides from us in the Retirements of an Inviſible and Spiritual Majeſty; leaving us to ſearch out his Footſteps, and read the marks of his Boundleſs Properties in the Works of Creation and Providence.

We are told indeed, in ſacred Scripture, of his frequent Appearance to Abraham, Gen. 12.7. to Iſaac, Gen. 26.2, 24. to Jacob, Gen. 28.10, &c. to Moſes, Exod. 3.2, &c. But all theſe Apparitions come to no more then this, that theſe perſons were ſtruck either with the outward ſight, or inward ſenſe of the signs of the preſence of ſomething Extraordinary, that they could reſolve the cauſe to be nothing leſs then the great God. And beſides, the Conviction was intended no further primarily, then themſelves, and ſo far it was effectual, and there it reſted: They were convinced, and believed, and obeyed. And tho their Faith and Obedience was deſign'd for a ſtrong Argument to draw their Poſterity after them, yet when the Freſhneſs of theſe Stories were worn off, the following Generation called for freſh Evidences, and repeated Miracles, and the Marks of a ſingular Providence; or elſe they were in danger of lapſing backward into down-right Infidelity and Diſobedience again. And therefore, though it hath pleaſed Almighty God at ſundry times, and in divers manners, to make himſelf known to the world, yet we may ſafely conclude upon theſe Two Points, as certainly True:

1. That no meer Man in this world did ever ſee God as he is, in himſelf, and live, John 1.18. 1 John 4.12. Not Abraham, not Iſaac, nor Jacob, nor Moſes; they but ſaw his back-parts, the Signs of his Preſence, the Effects of ſome particular Attributes, and no more.
2. That it is impoſſible for Man, in a ſtate of Mortality, to ſee him, Exod. 33.20. Thou canſt not ſee my Face (that is, my Eſſence) for there ſhall no Man ſee me and live. And the Reaſon is plain and eaſie, if we conſider, The Glory of that Infinite Majeſty is enough to crack our weak corruptible Bodies, and aſtoniſh our ſenſes, and ſtrike us into a Diſſolution or Confuſion.

2. The preſent Weakneſs and Sinfulneſs of Humane Nature, 1 Tim. 6.16. God only is ſaid there to have Immortality, which no Man can approach unto, — whom no Man can ſee. And beſides all this, the Intuition or Viſion of God is reſerved for the Reward of our Faith; and therefore 'tis unſeaſonable now; we muſt wait for it, till we have done our work, and are got ſafe into the other World; and then we ſhall have purer Intellectuals, and more refined Souls, and more Glorious Bodies, fitted up on purpoſe, and diſpoſed for ſuch Raviſhing Glory, and ſuch a Tranſcendent Object.

Obj. It is ſaid, Gen. 32.30. Jacob called the Name of the place Peniel; for I have ſeen God face to face, and my Life is preſerved.

Anſw. Still I ſay, Jacob ſaw not God in his Eſſence, but in ſome viſible Repreſentation, and that not adequate to the Nature or Glory of God, but far beneath it: For the ſhape of a Man is no more the excellency of God, than a Ruſh-candle, or a poor ſilly Glow-worm to the Noon-Sun; nor ſo much neither.

All the ways of God's Appearance and Manifeſtation in the World, that I can think of, may be reduc'd to theſe following Particulars.

(1.) By a Voice only, as in the Caſe of Adam and Eve, Gen. 3.8, 9. of Noah, Gen. 6.13, &c. of Abraham, Gen. 12.1, 7, ch. 13, 14.

(2.) By a Viſion, as he did to Abraham, Gen. 15.1. to Balaam, Numb. 24.4, 16. to Samuel, 1 Sam. 3.15. to Nathan, 2 Sam. 7.17. 1 Chr. 17.15. to the Prophets frequently. Theſe Viſions are ſometimes called Trances, as in the Caſe of Balaam, Numb. 24.4. where the man ſeem'd to fall into a fit of Extaſie, with his Eyes open, v. 16. He is ſaid to exerciſe Two of his Senſes, Hearing and Seeing, and both of them with his Eyes open. Peter (Acts 10.10.) is ſaid to fall into One of theſe Trances, where he both heard a Voice, and ſaw a Viſion. S. Paul (Acts) 22.17.) affirms of himſelf, That whilst he was praying in the Temple, he was in a Trance. Cornelius, Acts 10.3. is ſaid to have ſeen a Viſion evidently, viz. an Angel of God coming to him, but with ſuch a Glorious appearance, that ſeeing him, he was afraid, and ſaid, Lord, what is it? &c. S. Paul, quite contrary to Balaam (in the Viſion mentioned before) fell to the Earth, and heard a Voice; And though at firſt he ſaw a Light ſhining round about him, yet afterwards we have Reaſon to believe that his Eyes were ſhut; for it is ſaid, Acts 9.8. Saul aroſe from the Earth, and when his Eyes were opened, he ſaw no man; and he continued three days without ſight.

(3.) By Angels, in the ſhape or form of men, as One Angel is ſaid to find Hagar by a Fountain of water, Gen. 16.7. &c. Two appear to Lot, Gen. 19.1, 2, &c. Three to Abraham, Gen. 18. Many to Jacob, Gen. 32.1, 24. An Angel appeared to Moſes in a Flame of Fire, out of the midſt of a Buſh, Exod. 3.1, 2. &c. And yet 'tis ſaid, God called unto Muſes out of the midſt of the Buſh, ſaying, I am the God of thy Father, &c.

(4.) By Dreams; As to Abimelech, Gen. 20.3. to Laban, Gen. 31.24. to Jacob, Gen. 31.11. But here likewiſe there was often the Appearance of an Angel, as in the laſt Inſtance of Jacob; and Mat. 1; 20. and c. 2.13, 19, &c. an Angel appeared to Joſeph in a Dream.

(5.) By Angels in a Pillar of Cloud and Fire; as Exod. 13.21. c. 14.24, &c.

(6.) By ſuch Works either of Creation or Providence, as muſt neceſſarily be accounted the Effects of Infinite VViſdom and Power, and can be ſuppoſed to proceed from no other Being in the VVorld, but One of Unlimited Attributes; that both Knows, and VVills, and acts in ſuch a way as none can do, but he that hath all the VVorld at his Command, and all the diverſe Claſſes of the Creatures at his back.

I meddle not here with that Univerſal Character, that Idea of the Divine Nature, which is impreſſed upon the Mind of all Mankind, by him that made us; Our Creator (it ſeems) would not ſuffer us to come out of his Hands, till he had inſtamp'd his own Mark upon us. But this I inſiſt not here upon, becauſe that Impreſſion was made upon the inward Tables of the Heart, for the uſe of the Man himſelf; And 'tis ſo ſoyl'd with the Corruption of our Nature; and Men are often ſo reſolved upon the Trade of ſinning, and ſo expoſing themſelves to the Diſpleaſure and Judgment of him that made them; that they take no delight in Reading and Acknowledging this Divine Inſcription; Nay, ſome are ſo ſet againſt it, that they do all they cam to blot out the Characters, and expunge them clearly out.

VVhen men are once arrived at this Degree of Obſtinacy, 'tis a hard matter to deal with them. Our utmoſt Aim and Deſign here is, to preſent the world with ſuch a Scheme of Divine Providences; ſo ſtrange and ſo true Relations, put into a method, and marſhelled under their proper Heads, that if our Scepticks and Atheiſts would but read what follows in this book, and come to a fair Examination and Conſideration of the matter, they would find themſelves ſo over-power'd with Evidence and ſo pinch'd with the ſtrength of Arguments and Atteſtations, that they muſt either honeſtly ſurrender up the Cauſe, and acknowledge the Footſteps of the Divinity very plain and legible in the curious and wonderful Tranſactions of Providence; or elſe very ſtoutly and impudently fly in the Face of all Hiſtory, Sacred and Profane, Ancient and Modern, Civil and Eccleſiaſtick, Foreign and Domeſtick; and very fooliſhly and dangerouſly encounter not only the Reaſon of all the World beſides, but their own Conſciences too, and even the Common Senſes of Many, VViſe, and Good Men.

In ſhort, God hath manifeſted himſelf to us Inwardly and Outwardly, by imprinting the Notion of Himſelf upon our Hearts, and diſcovering his Excellent properties to us in his works; the one legible to our Reaſonable Minds and Conſciences, the other to our Common Senſes: And what more could we wiſh a God to do? Bur if after all, men will reſolve to wink at the Light within and without too, they are worthy (in plain Engliſh) neither of the Reaſon nor the Senſe they are endowed with; and the Curious VVorks of Divine Providence are drawn in vain to ſuch dull Souls that are ſunk down ſo deep into the Brutiſh Nature, and almoſt choak'd up with the Thick Fumes of meer Fleſh and Blood.

The God of heaven, that Governs the VVorld with ſo much VViſdom, and Goodneſs, and Power, and Conſtancy, give a bleſſing to the Contents of this book, and ſhew himſelf a little in every Chapter of it to every particular Reader, with the like efficacy, and brightneſs, and kindneſs, as he doth in all the various Scenes of Providence, in his Government of the VVorld.

CHAP. II. Concerning the Appearance of Good Angels.

FOR thoſe that will admit the Teſtimony of Sacred Scripture, it will be eaſie to ſatisfy ſuch, That Good Angels do exiſt, and are exerciſed in the Affairs of this Little World; as in the Caſe of Hagar, Gen. 16.7, &c. of Abraham, Gen. 18. of Lot, Gen. 19. of Jacob, Gen. 31. of Moſes, Exod. 3. of Balaam, Gideon, Manoah, Elijah; &c. in the Old Teſtament. And in the Caſe of the Baptiſt's and our Saviour's Birth, in the New Teſtament they appeared to the Two Maries, Zechariah, and the Shepherds, Act. 10.3. Cornelius is ſaid to have ſeen a Viſion evidently, viz. An Angel of God coming to him. More may be obſerved by Men of Leiſure and Ingenuity, that will take the pains to examine their Concordance, and turn over a few leaves of the Bible.

The greateſt difficulty is with Men of an Infidel Nature, not only of the Sadducean humour, who Account Angels no more then Divine Praiſes; or of the Familiſt's Principle, who ſay they are meer Phantaſms, created for the preſent occaſion, and then preſently, when their Buſineſs is over, manumitted into Old Vanity and Nothing; but Hobbiſts, and Scepticks, and Atheiſts: The firſt of which Symbolizes much with the Old Sadduces, the Sceptick doubts, and the Atheiſt flatly denies them. To all which I have no more to ſay (it being not my buſineſs now to engage in the Liſts of Diſputation, which would ſwell my Book into a Volume too big for the Purſes of the preſent Age,) but to ſubmit fairly the aforeſaid Texts, and the following ſtories to the Sober and Mature conſideration of the Reader. Only be pleaſed to take this diſtinction along with you, that Angels may appea[•] viſibly to the Eye of the mind, as well as to the Eye of ſenſe. And now let us lay aſide our Bible a while, to humour the Infirmity of this Unbelieving Club, who could be well enough content there might be Good Angels concerned for us, ſo there were no Bad ones againſt us.

Bodinus, who had it from the Mouth of the Man, whom it concerned, a Holy and Pious Man, and an Acquaintance of Bodinus's, tells us; that he had a certain Spirit, that did perpetually accompany him, which he was then firſt aware of, when he was about Thirty Seven years of Age, but conceived that the ſaid Spirit had been with him all his Life time; as he gathered from certain Monitory Dreams and Viſions, whereby he was forewarned as well of ſeveral Dangers, as Vices. That this Spirit diſcovered himſelf to him, after he had for a whole year together earneſtly prayed to God, to ſend a Good Angel to him, to be the Guide and Governour of his Life and Actions; adding alſo, that before and after Prayer he uſed to ſpend two or three hours in Meditation and Reading the Scriptures, diligently enquiring with himſelf, what Religion might be the Beſt, beſeeching God that he would be pleaſed to direct him to it. And that he did not allow of their way, that at all adventures pray for Confirmation of them in that Opinion they are in, whether right or wrong. That whilſt he was thus buſy in matters of Religion, he light on a paſſage in Philo Judeus de Srcrificiis, where he Writes, That a Good and Holy Man can offer no greater, nor more acceptable Sacrifice to God, then the oblation of himſelf; And therefore following Philo's Counſel, that he offered his Soul to God: And after that, amongſt many other Divine Dreams and Viſions, he once in his ſleep ſeemed to hear the Voice of God, ſaying to him, I will ſave thy Soul, I am he that appeared unto thee: Afterwards the Spirit would every day knock at the Door about three or four a Clock in the Morning, tho he riſing and opening the Door, could ſee no body. This Trouble and Boyſterouſneſs made him begin to conceit, that it was ſome ill Spirit, that thus haunted him; and therefore he daily Prayed earneſtly to the Lord, that he would be pleaſed to ſend his Good Angel to him; and often alſo Sung Pſalms, having moſt of them by heart. Wherefore the Spirit afterwards knocked more gently at the Door, and One day diſcovered himſelf to him Waking, which was the firſt time, that he was aſſured by his ſenſes, that it was He; for he often touched and ſtirred a Drinking-Glaſs, that ſtood in his Chamber, which did not a little amaze him. Two days after, when he entertained a Friend of his, Secretary to the King, his Friend was much abaſhed, while he heard the Spirit thumping on the Bench hard by him, and was ſtrucken with fear; but he bid him be of good courage, there was no hurt towards him; and the better to aſſure him of it, told him the truth of the whole matter. From that time; ſaith Bodinus, he did affirm, that this Spirit was always with him, and by ſome ſenſible Sign did ever advertiſe him of things; as by ſtriking his Right Ear; if he did any thing amiſs; if otherwiſe, his left: If any body came to Circumvent him, his right Ear was ſtruck; but his left, if a good Man, and to good Ends, accoſted him: If he was about to Eat or Drink any thing that would hurt him, or intended to do any ill Action, he was inhibited by a Sign; and if he delayed to follow his Buſineſs, he was quickened by a Sign given him. When he began to Praiſe God in Pſalms, and to declare him Marvellous Acts, he was preſently raiſed and ſtrengthened by a Supernatural Power. He daily begg'd of God, that he would teach him his Will, and ſet one day of the Week a part for meditation, and Reading the Scripture, and Singing of Pſalms, and did not ſtir out of his Houſe all that day: But in his ordinary Converſation, he was ſufficiently merry, and of a cheerful mind; for which he cited that ſaying, Vidi facies ſanctorum letas. But in his converſing with others, if he had talked Vainly and Indiſcreetly, or had ſome days together neglected his Devotions, he was forthwith Admoniſhed thereof by a Dream. He was alſo Admoniſhed to riſe betime every Morning, about four a Clock, with a Voice coming to him, while he was aſleep, ſaying, Who gets up firſt to Pray? He was often Admoniſh'd likewiſe to give Alms; and obſerved, the more Charity he beſtowed, the more Proſperous he was. On a time, when his Enemies ſought after his Life, knowing he was to go by Water, his Father in a Dream brought two Horſes to him, the one white, the other Bay; and thereupon he bid his Man hire him two Horſes, and tho he ſaid nothing of the Colours, his Man brought him a White Horſe and a Bay one. In all Difficulties, Journeyings, &c. He us'd to ask Counſel of God, and one Night when he had begg'd his Bleſſing, while he ſlept he ſaw a Viſion, wherein his Father ſeemed to Bleſs him. At another time, when in great danger, and was newly gone to Bed, he ſaid the Spirit would not let him alone, till he had raiſed him again, whereupon he watched and prayed all that Night; the day after he eſcap'd the hands of his Perſecutors in a wonderful manner; which done, in his next ſleep, he heard a Voice ſaying, Now Sing Qui ſedet in latibulo altiſſimi, &c. He once attempting to ſpeak to this Spirit, he ſtruck the Door with a vehemency, as if he had knock'd upon it with a hammer, to ſignify his diſlike of the matter: If he took an ill Book into his hand to Read, the Spirit would ſtrike it, that he might lay it down; and ſo likewiſe would hinder him from Writing and Reading over-much. Bodinus enquiring whether he ever ſaw the ſhape and form of the Spirit; he told him, that whilſt awake, he never ſaw any thing but a certain light very bright and clear, and of a circular Figure; but that once being in Jeopardy of his Life, and having heartily pray'd to God, that he would be pleaſed to provide for his ſafety, about break of Day, amidſt his ſlumberings and wakings, he eſpied on his Bed where he lay, A young Boy, clad in a white Garment tinctured with Purple, and of a Viſage admirably Lovely and Beautiful to behold. This he confidently affirmed to Bodinus for a certain Truth. H. More Antid. againſt Atheiſm. Edit. 2d. p. 245, &c.

2. Ruffinus in his Eccleſiaſtical ſtory reports, that one Theodorus a Martyr, told him, that when he was hanging ten hours upon the Rack for Religion, under Julian's Perſecution, his Joynts diſtended and diſtorted, and his body exquiſitely tortured with change of Executioners; ſo as never Age could remember the like; he felt no pain at all, but continued all the while in the ſight of all Men, ſinging and ſmiling, for there ſtood a comely young Man by him on his Gibbet, which with a clean Towel ſtill wip'd off his ſweat, and poured cool Water upon his Limbs, wherewith he was ſo refreſhed, that it grieved him to be let down. So far Dr. Joſeph Hall. Socratis ſcholaſticus, adds, that Ruffinus had Acquaintance with this Theodorus, and diſcourſed him upon't: to whom he ſaid, he was ſo comforted and confirmed in the Faith thereby, that the hour of Torment was unto him rather a delectable Pleaſure, than a doleful Pain. Socrat. Schol. Hiſt. Eccl. l. 3. c. 16.

3. Edwyn King of Northumberland, then a Pagan, being by himſelf alone and Solitary, there appeared to him One, who ſaid, I known well the cauſe of thy heavineſs, what wouldſt thou give to him that would deliver thee from this fear? I would, ſaid Edwyn, give all that ever I could make. And what, ſaid the other, if I make thee a mightier King than any of thy Progenitors? Edwyn anſwered as before. Then ſaid the other, What if I ſhew thee a better way, and kind of Life, than was ever known to any of thy Anceſtors? Wilt thou obey, and do after may Counſel? Yes, ſaid he, with all my Heart. Then the other laying his Hand on his Head, ſaid, When this Token happens unto thee, then remember this time of thy Tribulation, and the Promiſe that thou haſt made, and the Words I have ſpoken; and ſo he vaniſhed out of his ſight. But afterwards being over-born by the Counſel of his Nobles, he deferred to perform his Promiſe. Afterwards, being ſtruck at with the envenom'd Sword of a certain Ruffian, ſent by the King of the Weſt-Saxons to aſſaſſinate him; but eſcaping by the interpoſition of one of his Servants, (who received the Sword through his own Body) being himſelf wounded only with the Sword's Point; with which Wound he lay long. Upon Recovery, he goes againſt thoſe Weſt Saxons, promiſing Jeſus Chriſt, upon Victory, to be Baptized. Which tho' he obtained, yet ſtill he was ſlow to be Baptized. Only he left off his Idolatrous Services, and heard Biſhop Paulinus Preach; 'till the Biſhop came to the King at a fit Seaſon, and laying his Hand on his Head, ask'd him if he remembred not that Token? upon which, he was preſently Baptized, and deſtroyed his Idols with their Altars. Clark's Exampl. and Martyrol. &c.

4. When Theodoſius Jun. ſent his Army under Ardubarius againſt the Perſians, and for the Relief of the Perſecuted Chriſtians, and the Citizens were ſad and heavy, fearing the Event of the War, a Company of Angels appeared to certain Chriſtians in Bythinia, that were travelling to Conſtantinople, and willed them to be of good Cheer, and to Pray, and put their Truſt in God, and then to expect confidently the good Succeſs and Victory of Ardubarius: For God had ſent them as Governors and Sovereign Captains of that War. Idem.

5. Cotterus accounted by Comenius as a Prophet of Sileſia, and perſecuted ſtoutly by the Emperor's Praefect, was A. C. 1628, entertained by Adam Pohe, a Sadler of Sprattovia for half a Year gratis, till the time of his Impriſonment. The next Year Adam falling Sick and Lame, his Nerves ſhrank up, and was confined to his Bed for half a Year. A Day before the Emperor's Commiſſioners came to reform the Town (as they called it) a Young Man appeared by his Bed-ſide in white Cloathing, ſaying Adam, this is the Day wherein God hath decreed to take Vengeance on this City: Ariſe, Go in the name of the Lord, put on thy clothes, and with thy Wife and Young Daughter fly away, make haſie; upon which he recovered and eſcaped. Hiſi. Prophet. p. 22.

6. Cutbert Symſon, Deacon of the Congregation in London, in Queen Mary's Reign, being impriſon'd in the Stocks the Day before his Condemnation, about Eleven of the Clock toward Midnight, heard one coming in, firſt opening the outward Door, then the Second, then the Third, and ſo looking into the ſaid Cutbert, having no Candle or Torch, that he could ſee, but giving a comfortable Brightneſs and Light, joyful to the Heart, and ſaying Ha! unto him, departed again. Fox Martyrol.

7. Samuel Wallace, of Stamford in Lincolnſhire, a shoe-maker, having been 13 Years ſick of a Conſumption; upon Whitſunday after Sermon, 1659, being alone in the Houſe, and reading in a Book called Abraham's Suit for Sodom, he heard ſomebody wrap at the Door, upon which he roſe, and went with his Stick in one Hand, and holding by the Wall with the other, to ſee who was at the Door; where he found a proper grave Old Man, with Hair as white as Wool curled up, and a white broad Beard, of a freſh Complexion, with a faſhionable Hat, little narrow Band, Coat and Hoſe of a Purple Colour, pure white Stockings, and new black Shoes tied with Ribbons, of the ſame colour with his Cloaths, without Spot of Wet or Dirt upon him, though it rained when he came in, and had done, all that Day; Hands as white as Snow, without Gloves: Who ſaid to him, Friend, I pray, thee give to an Old Pilgrim a Cup of thy ſmall Beer. Samuel Wallace anſwering, I pray you Sir, come in. To which he replied, Friend, call me not Sir, for I am no Sir; but yet come in I muſt; for I cannot paſs by thy Door before I come in. Wallace, with the help of his Stick, drew a little Jug-Pot of Small-Beer; which the Pilgrim took, and drank a little; then walked two or three times to and fro, and drank again; and ſo a Third time, before he drank it all. And when he had ſo done, he walked Three or Four times as before; and then coming to Wallace, ſaid, Friend, I percieve that thou art not well: Wallace replied, No truly, Sir, I have not been well theſe many Years. Then he asked what his Diſeaſe was [•] A Deep Conſumption, and our Doctors ſay 'tis paſt Cure, anſwered Wallace. To which the old Pilgrim replied, They ſay well, but what have they given thee for it? Truly nothing, ſaid he, for I am very poor, and not able to follow the Doctor's Preſcriptions, and ſo I have committed my ſelf into the Hands of Almighty God, to diſpoſe of me as he pleaſeth. The Old Man anſwered, Thou ſay'ſt very well: But I will tell thee by the Almighty power of God what thou ſhalt do; only obſerve my words, and remember them and do it; but whatſoever thou doſt, Fear God, and ſerve him. To Morrow Morning to into thy Garden, and get there Two Red Sage Leaves, and one Leaf of Bloodwort, put theſe into a Cup of Small Beer, let them lie there for the ſpace of Three Days together, drink thereof as oft as need requires, but let the Leaves ſtill remain in the Cup; and the Fourth Morning caſt them away, and put Three freſh ones in their room; and thus do for 12 Days together, neither more nor leſs: I pray thee remember what I ſay, and obſerve and do it. But above all, Fear God and ſerve him. And for the ſpace of theſe Twelve Days, thou muſt neither drink Ale, nor Strong Beer; yet afterwards thou mayeſt to ſtrengthen Nature; and thou ſhalt ſee that before theſe Twelve Days are expired, through the great mercy and help of Almighty God, thy Diſeaſe will be cured, and the frame of thy Body altered, &c. With much more to this purpoſe; adding withal, that he muſt change the Air, and then his Blood would be as god as ever it was, only his Joints would be weak as long as he lived. But above all, ſaid he, Fear God, and ſerve him. Wallace asked him to eat ſome Bread and Butter or Cheeſe; he anſwered, no Friend, I will not eat any thing, the Lord Chriſt is ſufficient for me; neither but very ſeldom do I drink any Beer, but that which comes from the Rock: And ſo Friend, the Lord God in Heaven be with thee. At parting, Samuel Wallace went to ſhut the Door after him, to whom the Old Man returning half way into the Entry again, ſaid, Friend, I pray remember what I have ſaid, and do it: But above all; Fear God, and ſerve him. Wallace ſaid, he ſaw him paſs along the Street ſome half a Score Yards from his Door, and ſo he went in. But no Body elſe ſaw this Old Man, though many People were ſtanding in their Doors near Wallace's Houſe. Within Four Days, upon the uſe of this Drink, a Sc[•]rf aroſe upon his Body, and under that a new freſh Skin, and in Twelve Days he was as ſtrong as ever he had been, and healthful, except only a little weakneſs in his Joynts. And once in the Twelve Days, by the importunity of ſome Friends, drinking a little Strong Drink, he was ſtruck ſpeechleſs for 24 Hours. Many Miniſters hearing the report of this wonderful Cure, met together at Stamford, and conſidering and conſulting about, it for many Reaſons, concluded the Cure to be done by the Miniſtry of an Angel.

8. Monſieur Jurieu, a Baniſhed Miniſter of France, wrote in one of his Paſtoral Letters out of Holland. to the Perſecuted Proteſtants in France, a very ſurpriſing Relation, of Songs and Voices heard in the Air, A. C. 1685, in theſe Words,—This Year 1685, hath been as abundant in Prodigies, as any for a long while; wherein we have heard of extraordinary Storms, Fires falling from Heaven, others coming out of the Earth, Signs in the Air, and Inſects of unknown Shapes, which have been believed to have fallen from Heaven, and particularly the Singing of Pſalms and Voices in the Air. It is near a Year ſince we heard any Speech concerning it, and they told us, that theſe Singings had been heard in Bearn, the firſt Province whether the Dragoons were ſent. Behold our Witneſſes, every one will judge of what worth they are: Monſieur Mag[•]udy, Paſtor of the Church of Orthez, having been queſtioned concerning this Affair, hath interrogated divers Perſons, according as it appears by his Certificate. I do declare that Monſieur Bazin, a Younger Brother, and an Inhabitant of Bearn hath told me, that walking with ſome of his Friends after Midday near the City of Orthez, he heard Voices which ſung Pſalms, and as he imagined that it might be ſome Women that waſhed Linnen, he ran to demand of them, whether it was they that ſang; they told him no, and that they themſelves had for a long time heard the ſame ſinging of Pſalms. This happened ſome Months before the Interdiction of our Church. The ſaid M. Bazin is a very Honeſt Man, very Judicious, and of Integrity. I add, that Madamoiſelle de Caſenaue of Orthez, being not able to believe that which was ſaid concerning Singing of Pſalms, a Woman ſaid to her, that if ſhe had the Curioſity to hear them ſing, ſhe would call on her at her own Houſe at a time convenient; which ſhe did: For this Woman being at Eleven at Night, in the uttermoſt part of the City, with Multitudes of other Perſons, to hear thoſe Voices which ſung in the Air the Praiſes of God; having heard this ſinging of Pſalms, ſhe ran to Madamoiſelle de Caſenaue, who immediately gets out of her Bed, cauſes one of her Neighbours to riſe; and they ran to that Quarter of the City which was far from her Houſe; where they found Multitudes of Perſons, who were raviſhed with that pleaſant Melody which they heard in the Air; they themſelves returned to their Houſes, with this great Conſolation, to have heard thoſe Pſalms ſung in the Air, which they could no more ſing in their Church; which had been interdicted for ſome Months paſt: They added, that they ſeemed to hear them ſing in the ſame manner, which they uſed to ſing in their Church; and after the Singing ceaſed, there was a Voice which ſpake, but in an articulate and confufed manner, ſo that they could not diſtinguiſh what was ſaid. This Gentlewoman is very well worthy of Credit. M[•]reover I atteſt, that an infinite number of Perſons of Orthez do ſay, that they heard the ſinging of Pſalms, which they call the Singing of Angels: And that they exhorted each other in the Day, to be preſent in the Night, in certain Places of the City, to ſatisfy this holy curioſity; which was the reaſon that the Magiſtrates of Orthez publiſhed an Ordinance, whereby they forbad all Perſons from going out of their Houſes, or aſſembling themſelves by Night to hear theſe Voices; which filled this poor afflicted People with Joy, and extraordinary Conſolation. This is that which hath been told me concerning this ſinging of Pſalms, to which I find no difficulty to give a full aſſent, becauſe the Perſons that reported it, are of great ſincerity. Given at Amſterdam, Nov. 23, 1686. Signed Magendie, heretofore Miniſter of Orthez in Bearne.

M. Garfin, another Miniſter of the ſaid Church of Orthez, declares the like, and cites his Brother in Law de Roux, for the witneſs thereof; as alſo M. Clarier, a Lawyer of the ſame City, who inform'd him, that the Curate of the Place, and a certain Prieſt call'd Duſan, and Monſieur Lichbigarai, another Lawyer, and a Brother of the Curate called M. de la Roque, who ſent to ſearch out a certain Popiſh Damſel, to know of her if it were true, that ſhe had ſaid, that ſhe had heard this Singing of Pſalms, and that ſhe told them,—Yea,—&c. Given at Amſterdam, Sept. 23. 1689. Signed Garfin, Miniſter. One Peter Mauberg, of the City of Orthez, hath ſigned the ſame thing; as doth alſo one M. Bergerit, and John de la Bordotten, and Madamoiſelle Deformalagues, (adding withal, that her Ears were entertained with a Melody ſo raviſhing, that ſhe never heard any thing like it; and that ſhe heard many Perſons ſay, they could plainly and diſtinctly hear the firſt Verſe of the Forty Second Pſalm, Like as the Hart doth breath and bray, &c. Others, that they heard the whoſe Pſalm ſung. M. de Braſſalay, a Perſon of Honour, and acknowledged ſuch by all that knew him, hath abundantly atteſted the ſame thing. Dr. Faur, a Phyſitian, and Papiſt, and Magiſtrate of the ſame City, confeſſed that he heard it, &c. It were too tedious to give the Reader all the Certificates that have been made of it; theſe I have cited, are enough to ſilence the Objections of any Reader, that is not reſolved to be incredulous above the common rate of Mankind. But neither was it heard here only, but the like hath happen'd in Cevenues, together with the bearing of Drums, as hath been certified by the Affidavits of no leſs than Four ſeveral Credible Perſons, viz. Barjune, Miniſter of S. Marſelle in Cevenues, La Roquette, Miniſter of Manoblet, Saligne de Marnis in Cevenues, M. Jane de Vignoles, &c. Hic conſulat lector Athanaſium de ſubtil. Demon.

One of the moſt Aſtoniſhing Paſſages that I my ſelf have been witneſs of, of this nature, and which happened in my own Houſe, is that which follows. In the Year 1683, whilſt I lived at Shipley, my Wife took a Neighbour's Daughter, Mary Holland by Name, to be her Servant, aged about 16 or 17 Years, jolly and corpulent, honeſt, humble and innocent, free from all Pride and Guile naturally (ſo far as I could judge) but of no ſharp Intellectuals, nor extraordinary Knowledge, conſtant to her private Prayers, ſo far as we could make Obſervation: Her Parents were Perſons of god ſame, and great hoſpitality, and lived faſhionably and plentifully as any of the Pariſh. This Damſel having fetcht in Water to brew with the next day; ſhe went to Bed that Night, fell into a deep Sleep (as ſhe was by Nature inclined to do) preſently; but which was extraordinary, next Morning ſhe could not be awaked: And ſo ſhe continued all that Day, and till the middle of the Third Night. The Phyſician taking the Diſtemper for a Coma, gave his Advice accordingly, but without Succeſs: Her Parents gave Order for Two Women to watch with her the Third Night. About Midnight, I and my Wife lying in the next Chamber, and hearing her talk ſenſibly to the Women, roſe up, and went to her Bed-ſide, asking her, how ſhe did? She replied, What do you think of me? To which I anſwered, by way of Queſtion again, whether ſhe meant concerning her Bodily Health or Salvation? Turning to my Wife, ſhe ask'd, Miſtreſs, what do you think? Shall I be ſaved or no? To whom my Wife ſaid, how do you think to be ſaved, by your Faith or Works? She anſwered, by her Works: But recalling the Words again, after a little pauſe, ſhe ſaid—O no! it must not be by my works, it muſt be by ſaith in Jeſus Chriſt. After ſome more Diſcourſe upon this point, I ask'd her, if I ſhould pray by her? She anſwered, Yes, if you pleaſe. Upon which we all kneeled down, ſhe her ſelf of her own accord putting her ſelf into that poſture in bed. In the midſt of Prayers ſhe broke out into ſuch paſſionate and ſtrange Expreſſions, as ſeemed to have proceeded from a ſenſe of ſome Extraordinary Aſſault from Devils. I was ſtrangely ſurprized, and thought it adviſable to make a ſtop in my Prayers, and give my ſelf, and the company a little time to make obſervation upon this ſtrange Occurrence. She continued her paſſionate conflict in words which have ſlipt my memory: Afterwards I prayed again, and ſhe fell into an Agony, as before. After Prayer ſhe deſired to ſee her Parents, and was afraid, ſhe ſhould not ſee them before ſhe died. We promiſed her to ſend preſently for them, which we did: But ſhe fearing they would not come in due time, ask'd for my little Daughter, Pat; and the key of her Box, which we were not willing to give her, alledging, that we had purpoſely delivered up the key to her Mother the day before; and tho ſhe had put it into our hands again, yet it would not look well in us to part with it, till ſhe returned, &c. In the mean time, I told her, if ſhe had any thing to ſay, we would report it truly to her Father and Mother when they came, and we doubted not but they would conſent to the Execution of her Will. Upon which, ſhe bequeath'd a little box with ſome Money in it to Pat, her beſt Cloaths to ſuch, and her old ones to ſuch and ſuch Perſons, adding withal, If my Father and Mother pleaſe. And after this, ſhe called one of the Women that attended, to whiſper ſomething to her in the Ear, which we heard not; the Women ſaid afterwards, it was about an Egg, that they had purloyned from my Wife. After this was over, and all calm, I prayed with her again, and ſhe was attack'd again, as before: Upon which I by and by left off, and with my Pen in my hand Noted down theſe following Expreſſions, which I deliver to the World for an A[•]igma, deſiring a candid ſolution of it. Men of a licentious wit may banter any thing, The Bible, and Providence, and God himſelf. Bar give me a ſober Judgment upon the following Expreſſions.— He comes, the Serpent, he comes in now; there's nothing now but Devils.—Here's another Man is come now, and hath taken the Pen our of my hand: But 'tis no matter, I am He that have Prayed for you all this while.—For Chriſt's ſake, come, take me out here, for Chriſt's ſake: For Chriſt's ſake, for Chriſt's ſake, for Chriſt's ſake, Lord have mercy. Lord, never forſake, Lord never forſake; Lord, never forſake me, &c. For the Lord's ſake don't forget me. Lord God, do not forget me. Don't forſake me now. Lord, ſend thy hand.—That's the Man hath begg'd for you ſo long. They will not let me come, they will not let me come, they will not let me come to ſerve my God, my own God. The Lord hath been my God all this time; and wilt thou forſake me now! He hath promiſed never to forſake me; I'll never forſake you. let me never come into the World more. Lord have mercy, Lord, &c. Chriſt have Mercy, Chriſt, &c. For the Lord's ſake come fetch one of thy Angels. Lord have Mercy upon me; Lord, ſure you will; ſure you will; ſure you will: Oh! I'll lend thee my hand. I that have been begging upon my Knees, or—upon the Bed all this while, Lord have pity on me. Beat them, Beat them, Beat them; I can Beat them, Lord; I am thy child, I am thy child, I am, &c. —I have been in Heaven among your Angels, 'O 'tis rare. Let me for the Lords ſake go thither again. Oh! For Chriſt his ſake, for Chriſt his ſake, for Chriſt's ſake, O let me in, I have fenc'd againſt the Serpent, and now I cannot get in. The Lord ſend the back again. I have beat Satan, Oh! 'tis a deluding Serpent! Come unto me, all you that have been in. Oh! You muſt have an Eye to Satan! Oh! You muſt have an Eye to Satan. I'll never come again into this World. O 'tis a rare being in Heaven! For the Lord's ſake reſtore me, for the Lords ſake reſtore, for the Lord's ſake, &c.—Oh! For the Lords ſake reſtore me!—I am none of yours. I am one of the Holy Angels. (I ſuppoſe ſhe meant of the Holy Angels company.) O for Chriſt's ſake—the other end, and I'll meet you there.—Oh? What do ye do? Do not diſturb me; I am going a journey: I am going to Heaven. Oh! What ſhall I do to get in there! How ſhall I get in there! Here I lack to go in!—I have been at Heaven, Oh! 'tis a rare place! And Satan would fain have me; and I have much ado to get in again. Stay for me, for Chriſt's ſake ſtay, for the Lord's ſake ſtay. Lend me your hands. For Chriſt's ſake do not go away without me. Here they come thick upon me.—Chriſt came and took me by the Coat, and yet I could not follow! I cannot come for the Crowd!—Here's the ſide, Lord Jeſus help me. I have labour'd hard to keep to thee, I have labour'd hard to keep to thee, I have labour'd hard, &c.—This hand, this hand,—I have labour'd hard to keep to thee, Lord Jeſus take me, Lord Jeſus take me, O from whence you will, O from whence you will, O from whence you will.—I am one of thy children, and cannon tell which way to get to thee: Oh! which way can I come to thee? I have ſtood very hard. Unlock the key [I ſuppoſe this muſt go for a ſlip of the Tongue,] and let thy ANGELS in. For Chriſt's ſake lend's any hand,—'tis not THEE I call, get thee gone, get thee gone, get thee gone, get thee gone: Lord have Mercy, Lord have Mercy: Go ye out of my ſight; what will you be reveng'd againſt me for? What do ye holding a curtain there? What do ye ſtand there for? Get ye in again. Lord have Mercy, Lord have Mercy. O whither ſhall I get to Chriſt?—I Believe we can get up now, cannot we? Cannot we? I believe we can get up now, cannot we? OH! HOW WILL GOD GET HIS ANGELS IN! OH! HOW WILL GOD GET HIS ANGELS IN!—Here's one yet! HFRE'S ONE YET! HERE'S ONE YET—Stay, let me alone; will ye? I am going up with theſe Angels: Ye don't know what I do ſure, You don't know what I do ſure.—Oh! Ye han't me yet. Cannot ye pull me up a little further? Pull me up a little further. Angels, have ye pull'd it there? Angels, have ye, &c? Take hold by my hand, and get me through there ſomewhere.—I'll go round to the Door, and meet you there. I am coming, I am coming, I am coming. Lord have Mercy upon us, Put a ſtring down, put a ſtring down, put a ſtring down. My Dear Chriſt, my Dear Chriſt, pull me up, pull me up, pull me up. Have me in ſome-how. Oh! The braveſt Angels, that Chriſt hath! Her Mother coming to her and finding her upon her Knees in this conflict, and calling upon her to lye down and ſleep; She made Anſwer, Ah! Chriſt will forget me then! And when ſhe bid her take her Reſt; ſhe replied,—Reſt, quoth you, I ſhall Reſt enough when I get to Heaven. And afterward, O to ſee, how the Ugly one ſtands! Said ſhe.—I do not know how to get thither, not I. When they would have laid her down inſtead of kneeling, O, ſaith ſhe, Mother, what do you do? I wonder, you'll be ſo obſtinate; If you did but know—&c. I muſt pray heartily. And afterwards—Saith ſhe, Chriſt hath carried away my Soul already.—We can Dance about, when we are in Heaven. Oh! Heaven is a Rare place! And now Chriſt is come to the bottom of the Stairs to fetch away my Body.—But how will Chriſt get my Body thither? Said ſhe. When it was Anſwer'd her, at the Reſurrection he will have it: O, ſaid ſhe, that will be a long while to. To the Truth of this I my ſelf, my Wife, her Father ſtill living, and one or both of the Women that watch'd with her, are ready to give Teſtimony. After the Afore-mention'd Agony, ſhe died within a few hours, to the beſt of my Remembrance, at moſt, before the following day was expired.

10. Gervaſe Diſney Eſq; among the Remarkable Paſſages of his Life, Writ with his own Hand, and Publiſhed, A. C. 1692. Tells us, that December the 3d, 1685. Being at Family-Prayer at Night (through Extraordinary Drowſineſs) he fell aſleep two or three times; and awaking again, did not uſe the beſt means he could and ſhould, of ſtanding up to prevent the Drowſineſs; hoping it might go off without it. Upon which being dropt again aſleep, ſomething gave him a great Blow upon the middle of his Back, which preſently awak'd him in a fright, which he did really feel paining him ſome minutes after he was awaken, p. 111. Upon this the ſame Author tells another ſtory of a like nature, Viz. That his Eldeſt Brother being to repeat the Sermon in his Father's Family, he (Gervaſe) being then very young, and cryed to go to Bed, which was indulged him, and he, with his Brothers being after ſome repulſe, allowed to depart, and got into Bed; Gervaſe, before he fell aſleep, felt the bottom of the Bed-cloaths lift up, where preſently ſomething pull'd him by the Toe, and yet there was nothing to be ſeen. This, he ſaith, affrighted him when young, and he concluded it to be a rebuke for hindring a pious exerciſe. Idem, p. 112. I am not ſure, that theſe ſtories are ſet in their proper places; but I am ſure that they have the token of Credibility, and are Remarkable either here, or ſomewhere: If I have miſtaken, I deſire the Reader's Candor.

11. Even Plato himſelf in his Theage tells us, that Socrates had his Familiar Spirit, who uſed to admoniſh him, if at any time he were going to do that which was not like to ſucceed well, he himſelf ſaw him not, others heard him not.

12. Dr. Tate, with his Wife and Children, being ſtripped, and forced to flee for their Lives by the Iriſh, when they were murdering Thouſands in their Rebellion in 1641. They were wandering in unknown places, upon Commons covered with Snow, and having no Food, and ſhe carrying a Sucking Child, and having no Milk, ſhe went to lay down the Child to die; and on the Brow of a Bank ſhe found a Suck-bottle with ſweet Milk in it, no Footſteps appearing in the Snow of any that ſhould bring it thither, and far from any Habitation; which preſerved the Childs Life, who after became a Bleſſing to the Church. Hiſtor. Diſcourſe of Apparit. &c. p. 159.

13. When Prince Rupert marched with his Army through Lancaſhire, to York-Fight, where he was overthrown, the Town or Bolton made ſome Reſiſtance in his Paſſage, and he gave them no Quarter, but killed Men and Women. When he was gone, thoſe that eſcaped came out from the Places where they lucked, and an Old Woman found in the ſtreets a Woman killed, and a Child by her not Dead: The old Woman took up the Child, and to ſtill its crying, put her own Breaſt to the Child, which had not given Suck, as I remember, of above twenty years: The Child being quieted, ſhe preſently perceived Milk to come; and continued to give the Child ſufficient Milk, till it was provided for. I had the full Aſſurance of this from my worthy Friend, Mrs. Hunt, Wife to Mr. Rowland Hunt, of Harrow on the Hill; who told me, that ſhe her ſelf was one that was appointed by the Committee to make Trial of the caſe, and ſhe found it true, and the Old Woman's Breaſts to give the Child Milk, as was reported. And ſhe told me in 1665. That the ſaid Child was at that time alive, a Servant-woman in London. Ibid.

14. The African Biſhops, or Preachers, all ſpake well, when their Tongues were cut out by the Command of the Arrian King: And Victor, Aenaeas, Gazaeus and Procopius ſaid, they ſaw them, and heard them ſpeak after. But one of them ſaith, that one of the Biſhops was after drawn into the Sin of Fornication, and his Speech went away again. Ibid.

15. It is a very memorable thing, which (from the Mouth of a very credible Perſon, who ſaw it) George Buchanan relates concerning James the Fourth, King of Scotland, who intending to make a War with England, a certain Old Man, of a very venerable Aſpect, and clad in a long blue Garment, came to him at the Church of St. Michaels at Linlithgow, while he was at his Devotion, and leaning over the Canons Seat, where the King Sate, ſaid, I am ſent unto thee, O King, to give thee warning that thou proceed not in the War thou art about, for if thou do it, it will be thy Ruine: And having ſo ſaid, he withdrew himſelf back among the Multitude: The King, after ſervice was ended, inquired earneſtly for him. But he could no where be found, neither could any of the ſtanders by feel, or perceive how, when, or where he paſſed from them, having as it were Vaniſhed in their hands; but no warning could divert his Deſtiny, his Queen fancying that ſhe had ſeen him fall from a great precipice, that ſhe had loſt, one of her Eyes, &c. But he Anſwering, theſe were but Dreams; Marched on and faught with the Engliſh, and was ſlain in Flodden Field, with a great Number of his Nobility and Souldiers upon Sept. 9. 1513. Bakers Chron.

16. When Melancthon, with others, was on a time at Spires, Faber Preached, and ſpake many ſhameful things touching Tranſubſtantiation, and the Worſhipping of Conſecrated Bread. Which when Grineus had heard, he came to him, when his Sermon was done, and ſaid, that for as much as he had heard his Sermon concerning the Sacrament, he was deſirous to ſpeak with him privately about that matter, which when Faber heard, he Anſwered with Courteous Words and Friendly Countenance, that this day was moſt of him deſired, that he ſhould ſpeak with Grineus, eſpecially concerning ſuch a matter, and bid him home to his Houſe. The next day after, Grineus ſuſpecting nothing amiſs, went his way; who returning to them, ſaid, that to morrow he ſhould diſpute with Faber: But in the mean time he practiſing to entrap Grineus, went to a Noble Man and opened to him the whole matter, and at length he obtained what this Noble Man commanded, that the Burgermaſters ſhould caſt Grineus in Priſon. When they had ſcarcely begun Dinner, there came an Old Man to the place where they Dined, and ſent for Melancthon to come, and ſpeak with him at the Door; asking him for Grineus, whether he were within? To whom he made Anſwer, that he was; he ſaid moreover, that he was in danger, which if he would avoid, he ſhould fly forthwith; which when he told Grineus, and counſelled him to flee, he did as he was willed. Melancthon, Dr. Cruciger, and he, Aroſe from the Table, went out, their Servants followed, and Grineus went in the middle; they had not paſſed four or five hours, but by and by the Servants were where they Lodged, ſeeking for Grineus; and not finding him there, they left off ſearching: He asked many, if they knew this Man? being deſirous to give him thanks for his good Turn. But none could tell who he was, nor could ſee him afterwards. I think Verily this Man was an Angel. When they had brought Grineus to the Rhine, he took a Boat, and paſſed over in ſafety. Maul loc. commun. Fol. 17. Doom. warning to the Judgm. p. 420.

17. Melancthon reported that he knew of a ſurety by a ſubſtantial and credible Perſon, that in a Village near to the City of Cignea, a certain Woman commanded her Son to fetch home the Cattel that were feeding by a Woods ſide, and when the Boy had ſtayed ſomewhat too long, there fell a great Snow that covered all the Hills there abouts. Night drew on, neither could the Boy paſs thoſe Hills: The day following, the Parents being no more careful for their Cattle, but for the Life of their Son, looking for his coming, neither could they by reaſon of the depth of the Snow, paſs thoſe Hills to ſeek their Son. The third day they going forth to ſeek their Boy, they found him ſitting in an open place of the Wood, where there was no Show, who ſmiled upon his Parents as they came: And the Boy being asked why he returned not home? Anſwered that he looked when it ſhould be Night, not knowing that a day was already paſt, neither had he felt any Annoy, or Tempeſt of the Snow. And when he was further asked, whether he had eaten any thing? He Anſwered, that there came a Man unto him, who gave him Bread and Cheeſe. So doubtleſs, this Man was ſaved by Angels in the middle of Winter, and without doubt that Man was an Angel that gave the Boy Bread and Cheeſe. Manlius, Folio. 17. Batman's Doom, p. 421.

18. Mr. Patrick Simpſon's Wife (Martha Barſon) in her laſt Sickneſs was ſorely Aſſaulted by Satan, who ſuggeſted to her, that ſhe ſhould be given over into his hands: And it ended in a Viſible Diſtraction, which for a time grew upon her: So that, moſt unlike to her former practice, ſhe would break forth into dreadful and horrid Expreſſions, and it was moſt violent on a Sabbath Morning, when Mr. Simpſon was going to Preach; whereupon, with an heavy Countenance he ſtood ſilent for a time, and at laſt kneeled down and Prayed, which ſhe no whit regarded: After which, he turned to the Company that were preſent, and ſaid, that he was ſure that they who were now Witneſſes of that ſad hour, ſhould yet ſee a Gracious change, and that the Devil's Malice againſt that poor Woman ſhould have a ſhameful toil.

Her Diſtraction ſtill continued untill Tueſday, Auguſt the Ninth, which Morning, at the very dawning of it, he went into his Garden, and ſhut the Door, where, for many hours he was alone: But a Godly VVoman, one Mrs. Helen Garner, VVife to one of the Bayliffs of Sterling, who had been with his VVife all Night, apprehending that Mr. Simpſon might much wrong himſelf by much grief and faſting, by ſome help, ſhe did climb over into the Garden: But as ſhe came near to the place where Mr. Simpſon was, ſhe was terrified with an Extraordinary Noiſe, which made her fall to the Ground: It ſeemed to her like a mighty Ruſhing of Multitudes running together, and withal, ſhe heard ſuch a Melodious ſound, as made her Judge, that it was more then humane: VVhereupon ſhe prayed to God to pardon her Raſhneſs, which her Affections to that Good Man of God had carried her to. Yet afterwards, going forwards, ſhe found him lying upon the ground; ſhe earneſtly intreated him to tell her what he had from God? He (whom ſhe had promiſed not to reveal it ſo long as he lived) ſaid, O what am I, being but Dust and Aſhes, that the Holy miniſtring Spirit ſhould be ſent by the Lord to deliver a meſſage to me! Adding, that he had ſeen a Viſion of Angels, who did with an audible Voice, give him an Anſwer from the Lord, concerning his Wife's condition. And returning into his Houſe, he ſaid to all that were preſent, Be of good cheer, for e're ten hours be paſt, I am ſure, that this Brand ſhall be plucked out of the Fire. After, praying by his VVife's Bed-ſide, and making mention of Jacob's wreſtling in Prayer, ſhe ſate upright in the Bed, and drawing aſide the Curtain, ſaid, Thou art this day Jacob, who haſt wreſtled and alſo prevailed: And now God hath made good his words, which he ſpake this Morning to you; for I am plucked out of the hands of Satan, and he ſhall have no more Power over me. This Interruption made him ſilent a while (as I remember my ſelf was in the Caſe of my Maid, Mary Holland, mentioned before.) But afterwards, with great melting of heart, he proceeded in Prayer, and Magnified the Riches of Gods Love towards her. And from that hour ſhe ſpake moſt Comfortably, and Chriſtianly, even to her Death, which was Friday following, Aug. 13. A. C. 1601. Her laſt words were with a loud Voice, Come Lord, Into thy hands I commend my Spirit. Clark's Lives, laſt Vol. p. 217, 218.

19. In the Year 1539, not far from Sitta in Germany, in the time of a great Dearth and Famine, a certain Godly Matron having two Sons, and deſtitute of all manner of Suſtenance, went with her Children to a certain Fountain hard by, praying unto Almighty God, that he would there relieve their Hunger by his infinite goodneſs: As ſhe was going, a certain Man met her by the way, and ſaluted her kindly, and asked her whither ſhe was going? who confeſſed that ſhe was going to that Fountain there, hoping to be relieved by God, to whom all things are poſſible; for if he nouriſhed the Children of Iſrael in the Deſart 40 years, how is it hard for him to nouriſh me and my Children with a Draught of Water? And when ſhe had ſpoken theſe Words, the Man (which was doubtleſs an Angel of God) told her, that ſeeing her Faith was ſo conſtant, ſhe ſhould return Home, and there ſhould find Six Buſhels of Meal for her and her Children. The Woman returning, found that true which was promiſed. Beard's Theat. p. 442.

20. Under the Emperor Mauritius, the City of Antioch was ſhaken with a terrible Earthquake, after this manner: There was a certain Citizen ſo given to bountifulneſs to the Poor, that he would never Sup nor Dine, unleſs he had one poor Man to be with him at his Table. Upon a certain Evening, ſeeking for ſuch a Gueſt, and finding none, a Grave Old Man met him, in the Market-place, cloathed in white, with Two Companions with him, whom he entreated to ſup with him: But the Old Man anſwered him, That he had more need to pray againſt the deſtruction of the City; and preſently ſhook his Handkerchief againſt One part of the City, and then againſt another; and being hardly entreated, forbore the reſt. Which he had no ſooner done, but thoſe Two parts of the City, terribly ſhaken with an Earthquake, were thrown to the Ground, and Thouſands of Men ſlain. Which this good Citizen ſeeng, trembled exceedingly. To whom the Old Man in white, anſwered and ſaid, by reaſon of Charity to the Poor, his Houſe and Family were preſerved. And preſently theſe three Men (which to queſtion were Angels) vaniſhed out of ſight. This Story Sigisbert in his Chronicle reporteth, Anno 583.

21. Hottinger tells a ſtrange Story out of Nauclerus and Evagr. to this purpoſe; it was an ancient cuſtom at Conſtantinople, at Communion, to call for the Young Children that went to School and give them the Parcels of Bread and Wine that were left; at doing of which, the child of a certain Nobleman, a Jew, was with the Children, who took of the Bread and Eat with them; his angry Father, who was a Glaſs-Maker, put him into an Oven burning hot with Coals, his Mother after Three Days finding him alive in the Furnace, he told her, a Woman in Purple habit came often to him, and brought VVater to quench the Coals, and Meat to allay his Hunger. The Mother and the Child were afterwards Converted and Baptized; and the Father Crucified by command of Juſtinian the Emperor. Mr. Beard relates the ſame out of Nicephorus, Lib. 17. Chap. 35.

See more in The Chapters of Miraculous Cures of Diſeaſes, and Earneſts of a Future Retribution, and the laſt Example in the Ch. of Prediction of Prophets, &c.

22. Oh! ſaid Mrs. Katharine Stubs, upon her Death-bed, if you ſaw ſuch glorious Sight as I ſee, you would rejoyce with me: for I ſee a Viſion of the Joys of Heaven, and of the Glory that I ſhall go unto, and I ſee infinite Millions of Angels attendant upon me, and watching to carry my Soul into the Kingdom of Heaven. See her Life.

23. I Remember (ſays Mr. Increaſe Mather, in his Diſc. of Angels) that once in Diſcourſe with the Learned Doctor Spencer in Cambridge, concerning his Book of Prodigies, he ſaid to me, that his Judgment was, That the Evil Angels had Prenotions of many Future Things, and did accordingly give ſtrange Premonitions of them. No doubt it is often ſo, and yet as Lavater, Schottus, and others have noted, there are ſometimes Things ſignified by Angels, which it is not eaſie to determine of what ſort thoſe Genii are. VVhat ſhall be thought of the Phantom which appeared to General Veſſelini, aſſuring him that he might take the City of Muran, by the Aſſiſtance of a Widow which Lived in that City, which ſtrangely came to paſs accordingly, in the Year 1644. There comes to my mind a very Unaccountable Thing, which happened at London above Thirty Years ago. It was this; One Mr. Cutty (an honeſt Citizen) paſſing between Milk-ſtreet and Wood-ſtreet in Cheap-ſide, on March 2d, 1664, took up a Letter Sealed; The Superſcription whereof, was theſe VVords following, From Geneva, to a Friend. VVithin the Letter theſe VVords were written. This is to give both timely and ſpeedy Notice, that in the Year 1665, in the latter end of May, ſhall begin a Plague, and hold very hot, till the latter end of December, and then ceaſe, but not quite; and then go on till the latter end of the Spring the next Year. And in 1665 and 66, putting both together, ſhall not only happen a Plague, but great Sea Fights, ſuch as the like was ſcarce ever heard of; and this ſhall not be all, but in the Year 1666, on the Second of September, ſhall happen a Fire that ſhall burn down one of the Eminenteſt Cities in the World. Mr. Cutty carried the Letter to the then Lord Mayor. A Reverend Divine in London, who was of his Acquaintance, had a Copy of it, before the ſad Things here Predicted came to paſs; and at my laſt being at London, was pleaſed to favour me with it, as 'tis here Related. This Account being certainly true, and very ſurprizing, I thought it not unworthy the Publication.

24. There are ſometimes very unaccountable Motions and Impreſſions on the Spirits of good men, which are wrought in them by the miniſtry of Holy Angels, whoſe work it is to prevent and diſappoint the Deſigns of Satan and of his evil Angels. I remember one relates a remarkable Paſſage of a good man, that when he was reading in his Houſe, he could not reſt in his Spirit, but he muſt ſtep out of Doors: which he had no ſooner done, but he ſaw a Child in a Pond of VVater, ready to periſh, which would have been gone paſt recovery, had not he gone out of his Doors, juſt at that moment. This Impreſſion muſt needs be from a good Angel. And an other like Paſſage is related in the Life of that Holy Man, Mr. Dod: One Evening (though he had other work to attend) he could not but he muſt got to ſuch a Neighbour's Houſe; when he came to him, he told him he knew not what he was come for; but he could not reſt in his Spirit, until he had viſited him. The poor man was aſtoniſhed, for he had in the Violence of a Temptation, put a Rope into his Pocket, with an intent to have deſtroyed himſelf, had not Mr. Dod's thus coming prevented it. Surely an Angel of the Lord was in this Providence. Biſhop Hall ſpeaks of one whom he knew, that having been for Sixteen Years a Cripple, had theſe monitions in his Sleep, that he ſhould go and waſh in St. Matherns Well in Cornwell, which he did, and was ſuddenly recovered. This he thinks was from Angelical Suggeſtion. Marcus Aurelius Antoninus, did in a Dream receive the Preſcript of a Remedy for his Diſeaſe, which the Phyſitians could not cure. A Phyſitian of Ʋratiſlavium followed the Counſel he had given him in a Dream, concerning the cure of a Diſeaſe which was to him incurable, and he recovered the Patient. It added to the wonder, that a few Years after, he met with that Receipt in a Book then newly Printed. Hiſtories report, that the like to this happened to Philip, and to Galen. If Angels may Suggeſt things beneficial unto the minds of Men who are Strangers to God, much more unto them that fear him! Thus far Mr. Mather.

Converſe with Angels and Spirits, Extracted from the Miſcellanies of John Aubery, Eſq;

25 Dr. Richard Nepier was a Perſon of great Abſtinence, Innocence, and Piety: He ſpent every Day Two Hours in Family Prayer: When a Patient, or Querent came to him, he preſently went to his Cloſet to Pray; and told to admiration the Recovery, or Death of the Patient. It appears by his Papers, that he did converſe with the Angel Raphael, who gave him the Reſponſes.

26. Elias Aſhmole, Eſq; had all his Papers, where is contained all his Practice for about Fifty Years; which he, Mr. Aſhmole, carefully bound up, according to the year of our Lord, in— Volumes in Folio, which are now repoſited in the Library of the Muſeum in Oxford. Before the Reſponſes ſtands this Mark, viz. R ℞is. which Mr. Aſhmole ſaid, was Reſponſum Raphaelis. The Angel told him, if the Patient were curable or incurable. There are alſo ſeveral[•] other Queries to the Angel, as to Religion, Tranſubſtantiation, &c. which I have forgot; I remember one is, Whether the Good Spirits, or the Bad be moſt in Number? R ℞is, The Good.

It is to be found there, that he told John Prideaux D. D. Anno 1621, that Twenty Years hence [1641] he would be a Biſhop; and he was ſo, ſc. Biſhop of Worceſter.

R ℞is, did reſolve him, That Mr. Booth of—in Cheſhire ſhould have a Son that ſhould inherit; Three Years hence [ſc. Sir George Booth, the firſt Lord Delamere] viz. from 1619. Sir George Booth aforeſaid, was born Decemb. 18th. Anno 1622. This I extracted out of Dr. Nepier's Original Diary, then in the poſſeſſion of Mr. Aſhmole. It is impoſſible, that the Prediction of Sir George Booth's Birth could be found any other way, but by Angelical Revelation. This Dr. Richard Nepier was Rector of Lynford in Bucks, and did practiſe Phyſick[•] but gave moſt to the Poor that he got by it. 'Tis certain, he foretold his own Death to a Day and Hour; he died Praying upon his Knees, being of a very great Age, 1634. April the Firſt.

One ſays, why ſhould one think the Intellectual World leſs Peopled than the Material?— Pliny in his Natural Hiſtory tells us, that in Africa do ſometimes appear Multitudes of Aerial Shapes, which ſuddenly Vaniſh.— Mr. Richard Baxter in his certainty of the World of Spirits, hath a Diſcourſe of Angels, and wonders they are ſo little taken notice of; he hath counted in Newman's Concordance of the Bible the word Angel in above 300 places.—Thus far Mr. Aubery.

CHAP. III. Concerning the Appearance of bad Angels, or Daemons.

HEre I have a great Task, and yet a ſpacious Field to turn me in; having to deal with a Tribe of Men, that have as much Faith as Goodneſs, and perhaps little more; and yet being to handle a Point, wherein God himſelf hath taken care to obviate the Scruples and Infidelity of Ill Men more than in the former caſe, where Self-Intereſt diſpoſeth them to a Belief. The Devil in the Serpent tempting Eve, the Evil Angels ſent among the Egyptians, Pſal. 78.49. The Devil in the caſe of Job's Affliction, Job 1.17, 19. of our Saviour, Mat. 4. of the Demoniacs, up and down in the Goſpels, &c. One would think, were enough to ſtartle theſe Infidel Bravadoes into (at leaſt) a modeſt fear, and humble ſilence and ſuſpenſion of Judgment. But becauſe they are ſo obſtinate, we ſhall here muſter up a Legion of Devils to attack and outface their Confidence; and let them look to it, and conſider well with themſelves in due time, how they will be able to ſtand to the adventure of ſuch a Conflict. I ſhall not ſtay to tell all the Stories at large, that I meet with, but give a ſhort Epitome of them, enough to ſatisfie any People of an unbiaſſed Judgment, and clear Intellectuals: And if at laſt they do not ſurrender up their Faith, I ſhall be ready to ſay, as John 10.20. Themſelves have Devils, and are mad.

(1.) Among the Antients we have ſeveral Stories of ſuch Apparitions and Spectres.

1. When Caſſius and Brutus were to paſs out of Aſia into Europe, and to tranſport their Army into the Oppoſite Continent, and horrible Spectacle is ſaid to appear unto Brutus in the dead of the Night, the Moon not ſhining very bright, and all the Army being in ſilence, a black Image of a huge and horrid Body ſtanding by him ſilently, is ſaid to offer itſelf to Brutus; his Candle being almoſt out, and he muſing in his Tent about the Iſſue of the War, Brutus askt, what Man or God he was? The Spirit anſwered, O Brutus, I am thy Evil Genius, and thou ſhalt ſee me again at Philippi. Brutus replied, I will meet thee there then. The Spirit diſappeared, but according to his Promiſe, appeared again in the Fields of Philippi to Brutus, the Night before the laſt Fight. Plutarch in Vit. Bruit, p. 1000. Camerar. Medit. Hiſt. l. 4. &c.

2. The ſame Caſſius in the very ſame Battel, in the Field of Philippi, is reported by Hiſtorians to have ſeen one in the ſhape of Julius Caeſar, of a more than ordinary height, coming towards him on Horſe-back, with an angry Countenance, and a forc'd Gallop to ſtrike him; which ſtruck ſuch a Fear into him, that he turned back upon his Enemies, and ſoon after killed himſelf. Camerar. ibid. l. 4. p. 289.

3. The like befel Caſſius of Parma, a renowned Poet, who followed the ſide of Brutus and Caſſius (ſay Acron and Porphyrio) being Colonel of a Regiment of Foot. His Maſters being dead, he retired to Athens, where Qu. Varus ſent for that purpoſe by Auguſtus, ſlew him. But Valerius Maximus adds, That whilſt he was at Athens, one Night being overwhelm'd with cares, he thought that he ſaw a very great Black Man, with long Hair, and his Beard uncombed, ſtand before him; who being asked what he was, anſwered, I am the Evil Spirit. Caſſius affrighted with that fearful Countenance, and ſo fearful a Name, called aloud for his Servants, ask'd if they ſaw ſuch a Perſon come into his Chamber, or go out? they all ſwore, they ſaw none. VVhereupon he laid him down, and began to take ſome reſt; but the ſame Phantome appeared again, and ſo awaken'd him, that he called for a Light, and charged his Servants not to leave him. Between this Night and his Death, there paſſed not many Days. Idem lib. 4. ex val. Max.

4. Dio of Syracuſe before he was killed by thoſe that conſpired againſt him, ſitting one evening very Penſive and Solitary in his Gallery, a ſudden Noiſe made him lift up his Head, and looking towards the other ſide of the Gallery, he eſpied a great Woman of ſuch a Face and Dreſſing, as one of the Furies is repreſented with, ſweeping the place; upon which in great Amazement, he called his Friends and wiſh'd them to ſtay with him all Night, fearing the return of the Spectre. A while after a young Son of his, in a Tranſport of Paſſion, threw himſelf headlong from the Top of the Houſe and was killed. Plutarch. in vit. Dion. et ex eo Camerar. medit. Hist. l. 4.

5. Cornelius Sylla being in the Countrey, ſaw an ill Spirit that called him, which in the Morning he told his Friends, made his Will, Seal'd it in the Evening, and the Night following died of a Feaver, Aged Sixty Years. Camerar. Ibid. l. 4. Wanley's wonders, &c. Book 6.

6. Xerxes had a Spectre appeared twice to him in his Sleep, ſtirring him up to make War upon the Grecians, and the laſt time, with a pair of burning Tongues in his Hands, as if he would have put out his Eyes, becauſe he oppoſed the Counſels of War. Ibid.

7. Julian the Apoſtate, the Night before he was declared Emperour, told his Friends, that as he repoſed himſelf, there ſtood before him as it were a Genius, or Familiar Spirit, ſaying to him in pretty rough Terms,—Julian, I have a long time, without making any ado, waited at thy Lodging-door, deſiring to make thee Great; ſometimes I have gone away, as if no reckoning had been made of me; if now thou reject me, tho many are of the ſame mind to advance thee, I will take my leave and go away very ſorrowful: For the reſt, mark this well, that I will not tarry much longer with thee. And a little before he was kill'd in the War againſt the Perſians, the ſame Genius, or Demon appeared to him again, all ragged and filthy to look upon, with a horn of plenty in his hand covered with a Linnen Cloath, walking very ſadly a-long by the Hangings of his Tent. Amm. Marcell. l. 20. Camerar. medit. Hiſt. l. 4. Lavater de Spectr. c. 12. Wanley's Wonders of the little World. Book. 6. p. 612.

8. Curtius Rufus being come into Africa with the Governour, being yet of little Credit or Reputation, walking one day at Noon in the Portico, or Gallery before his Houſe, a Woman greater and fairer then ordinary appeared to him, whereat he was abaſh'd; but ſhe ſaid to him, I will foretell thee thy Fortunes; thou ſhalt return to Rome, ſhalt be advanced to great Office, ſhalt be choſen Proconſal and Governour of Africa, and ſhalt die in that Dignity: Plin. Secundus lib. 3. Epist. Camerar. Ibid. Wanley, &c. Ibid.

9. A Woman pretending to have the Holy Ghoſt, proved a Witch, and did many VVonders: She had a gift of Prayer, and did Baptize, and Adminiſter the Lords Supper in the ordinary way, &c. Epiſt. Firmil. ad Cypr. 75. p. 238. This is much like the ſtory of Magdalena Cracia, &c.

10. To come nearer to our own times; as Luther was once walking in his Garden, the Devil appeared to him in the ſhape of a Black Boar, but he ſlighted him, and ſo the Demon Vaniſhed away. Another time, as he was ſitting in a certain place on his Stool, there was a great ſtone over his head in the Vault, which being ſtayed up Miraculouſly whilſt he Sate there, ſo ſoon as he was up, immediately it fell upon the place where he Sate, being ſufficient to have cruſhed him in pieces, if it had light upon him. Clark's marrow of Eccl. Hiſt. p. 145. And again, a young Man about Wittemberg, being kept bare and needy by his Father, was tempted by the Devil to give himſelf to him, upon condition to have his wiſh ſatisfied with mony, and thereupon an Obligation was made by the young Man, VVritten with his own Blood, and delivered to the Devil. But preſently after he began to decay in his Health, ſo that (the thing being ſuſpected) he was brought before Luther, and Examined; who at laſt made confeſſion of the whole matter. upon which Luther calling the whole Congregation together, where he Prayed with ſo much Earneſtneſs and Affection, that the Devil was at laſt compelled to throw in his Obligation at the VVindow. Ibid.

11. It is credibly reported, that the Devil in the likeneſs of a faithful Miniſters, (at St. Ives near Boſ[•]on in Lincolnſhire) came to one that was in trouble of Mind, telling her the longer ſhe lived, the worſe it would be for her; and therefore adviſing her to Self-murder: An eminent Perſon ſtill living had the Account of this matter from Mr. Cotton (the Famous Teacher of both Boſ[•]ons.) He was well acquainted with that Miniſter, who related to him the whole Story, with all the Circumſtances of it: For Mr. Cotton was ſo affected with the Report, as to take a Journey on purpoſe to the Town where this happened, that ſo he might obtain a ſatisfactory Account about it, which he did. Some Authors ſay, that a Doemon appeared in the form of Sylvanus (Hierom's Friend) attempting a diſhoneſt thing, the Devil thereby deſigning to blaſt the Reputation of a Famous Biſhop.

12. Melancthon, in his Epiſtle to Hubert Languetus, ſaith, Twelve years ago there was a VVoman in Saxony, that never Learnt Letters, and yet when ſhe was Acted by the Devil, after Torment ſhe ſpake Greek and Latin of the future Saxon VVar.

Sixteen years ago there was in that Market, a Girl, that when ſhe pulled Hairs from Cloaths, they were turn'd into Mark-mony, which the Girl devoured with long and loud Gnaſhing of Teeth; and thoſe Figures (or Shapes) of Money ſometimes ſuddenly ſnatcht out of her Hands, were true Money, which are yet kept by ſome; and after the Girl felt great Torment! But ſhe was delivered from all that Diſeaſe after ſome Months, and yet liveth in Health: But frequent Prayers of Godly Perſons were made for her, and other Ceremonies were purpoſely then omitted.] Thus Melancthon. Epiſt. l. 2. p. 550, 551.

(2.) In Modern times we have a Multitude of Inſtances, as,

1. John Winnick of Molſeworth in Huntingtonſhire, being Examined, April. 11. 1646. Confeſſed as follows, having loſt him Purſe with Seven Shillings in it, for which he ſuſpected one in the Family where he Lived, he ſaith, that on a Friday while he was making Hay-bottles in the Barn, and Swore and Curs'd and Rag'd, and wiſht to himſelf that ſome wiſe Body would help him to his Purſe and Money again, there appeared unto him a Spirit in the ſhape of a Bear, but not ſo big as a Coney, who promiſed, upon condition that he would fall down and Worſhip him, he would help him to his Purſe. He aſſented to it, and the Spirit told him to Morrow about this time, he ſhould find his Purſe upon the floor where he made Bottles, and that he would then come himſelf alſo; which was done accordly: And thus at the time appointed recovering his Purſe, he fell down upon his knees to the Spirit, and ſaid, My Lord and my God I thank you. This Spirit brought then with him two others, in the ſhape the one of a white Cat, the other of a Coney, which at the command of the Bear-Spirit he Worſhipped alſo. The Bear Spirit told him he muſt have his Soul when he dyed, that he muſt ſuck of his Body, that he muſt have ſome of his Blood of ſeal the Covenant. To all which he agreed, and ſo the Bear Spirit leaping up to his ſhoulder, pricked him on the head, and thence took Blood. After that, they all three Vaniſhed, but ever ſince came to him once every twenty four hours; and ſucked on his Body, where the Marks are found. And that they had continually done thus for this twenty nine years together. That all theſe things ſhould be a meer Dream, is a conceit more ſlight and fooliſh then any Dream poſſibly can be. For that receiving of his purſe was a palpable and ſenſible pledge of the truth of all the reſt. And it is incredible that ſuch a ſeries of Circumſtances, backed with Twenty Nine years Experience of being ſucked and viſited daily, ſometimes in the day time, moſt commonly by Night, by the ſame three Familiars, ſhould be nothing but the hanging together of ſo many Melancholy Conceits and Fancies. More's Antid. againſt Atheiſm. l. 3. c. 6.

2. To that of John Winnick, it will not be amiſs to add a more late and more notable Narration concerning one Ann Bodenham, a Witch, who Lived in Fiſherton-Anger, adjacent to the City of New Sarum in the County of Wilts, who was Arraigned and Executed at Salisbury, 1653. He that has a mind to read the Story more at large, he may conſult Edmond Bower. But I ſhall onely ſet down here what is moſt material to our preſent purpoſe, partly out of him, and partly from others who were then at the Aſſizes, and had private Conference with the Witch, and ſpoke alſo with the Maid that gave evidence againſt her.

This Ann Bodenham, it ſeems, concealed not her skill in foretelling things to come, and helping Men to their ſtolen Goods, and other ſuch like feats, that the more notable ſort of Wizards and Witches, are ſaid to pretend to and to practiſe.

Amongſt others that reſorted to her, there was one Ann Styles, Servant to Rich. Goddard, Eſq; of the Cloſe in New Sarum, ſent by Mr. Maſon, this Goddard's Son in Law (he having a deſign to commence a Law-ſuit againſt his Father) to Learn of the Witch what would be the event of the Suit. Who being asked by the Maid, who had three Shillings to give her for her pains, ſhe took her Staff and there drew it about the Houſe, making a kind of a Circle, and then took a Book, and carrying it over the Circle with her hands, and taking a green Glaſs, did lay it upon the Book, and placed in the Circle an Earthen Pan of Coals, wherein ſhe threw ſomething, which burning, cauſed a very noiſome ſtink, and told the Maid ſhe ſhould not be afraid of what ſhe ſhould then ſee, for now they would come (they are the words ſhe uſed) and ſo calling Belzebub, Tormentor, Satan, and Lucifer, appear, there ſuddenly Aroſe a very high VVind, which made the Houſe ſhake, and preſently the Back door of the Houſe flying open, there came five Spirits, as the Maid ſuppoſed, in the likeneſs of ragged Boys, ſome bigger then others, and ran about the Houſe, where ſhe had drawn the Staff; and the VVitch threw down upon the ground Crumbs of Bread, which the Spirits picked up, and leapt over the Pan of Coals oftentimes, which ſhe ſet in the midſt of the Circle, and a Dog and a Cat of the VVitches Danced with them; and after ſometime the VVitch looked again in her Book, and threw ſome great white Seeds upon the ground, which the ſaid Spirits picked up, and ſo in a ſhort time the VVind was laid, and the VVitch going forth at her back Door, the Spirits Vaniſhed. After which they VVitch told the Maid, that Mr. Maſon ſhould demand Fifteen Hundred Pound, and one Hundred and Fifty Pound per Annum, of Mr. Goddard, and if he denied it, he ſhould Proſecute the Law againſt him, and be gone from his Father, and then he ſhould gain it: VVith which meſſage the Maid returned and acquainted Mr. Maſon. The ſame Maid being ſent again to her from the ſame Party, to enquire in what part of the Houſe the Poyſon was, that ſhould be given her Miſtreſs: Hereupon ſhe took her Stuff as before, and making therewith a Circle, the VVind roſe forthwith; then taking a Beeſome, ſhe ſwept over the Circle, and made another, and looking in her Book and Glaſs, as formerly, and uſing ſome words ſoftly to her ſelf, ſhe ſtood in the Circle and ſaid, Belzebub, Tormentor, Lucifer and Satan, appear: There appeared firſt a Spirit in the ſhape of a little Boy, as ſhe conceived, which then turned into another ſhape ſomething like a Snake, and then into the ſhape of a ſhagged Dog with great Eyes, which went about in the Circle; and in the Circle ſhe ſet an earthen Pan of Coals, wherein ſhe threw ſomething which burned and ſtank, and then the Spirit Vaniſhed. After which the Witch took her Book and Glaſs again, and ſhewed the Maid in the Glaſs, Mrs. Sarah Goddard's Chamber, the colour of the Curtains, and the Bed turned up the wrong way, and under that part of the Bed where the Bolſter lay, ſhe ſhewed the Poyſon in a white Paper. The Maid afterwards returned home, and acquainted Miſtreſs Roſewel with what the Witch had ſhewed her in a Glaſs; that the Poyſon lay under Miſtreſs Sarahs Bed, and alſo ſpoke to her that they might go together and take it away. When the Maid was another time ſent to procure ſome exemplary Puniſhment upon Mr. Goddard's two Daughters, who yet were unjuſtly, as it ſeems, aſperſed with the ſuſpicion of endeavouring to Poyſon their Mother in Law; The Witch receiving the VVenches errand, made a Circle, as formerly, and ſet her Pan of Coals therein, and burnt ſomewhat that ſtunk extreamly, and took her Book and Glaſs as before is related, and ſaid, Belzebub, Tormentor, Lucifer and Satan appear, and then appeared five Spirits, as ſhe conceived, in the ſhape of little Ragged Boys, which the VVitch commanded to appear, and go along with the Maid to a Meadow, at Wilton, which the VVitch ſhewed in a Glaſs, and there to gather Vermin and Dill; and forthwith the Ragged Boys ran away before the Maid, and ſhe followed them to the ſaid Meadow, and when they came thither, the Ragged Boys looked about for the Herbs, and removed the Snow in two or three places before they could find any, and at laſt they found ſome, and brought it away with them; and then the Maid and the Boys returned again to the VVitch, and found her in the Circle pairing her Nails; and then ſhe took the ſaid Herbs, and dried the ſame, and made Powder of ſome, and dried the Leaves of other, and threw Bread to the Boys, and they Eat and Danced as formerly, and then the VVitch reading in a Book they Vaniſhed away: And the VVitch gave the Maid in one Paper the Powder, in another the Leaves, and in the Third the paring of the Nails; and which the Maid was to give her Miſtreſs: The Powder was to put in the young Gentlewomens, Mrs. Sarah, and Mrs. Ann Goddard's Drink or Broth, to rot their Guts in their Bellies; the Leaves to rub about the Brimbs of the Pot, to make their Teeth fall out of their Heads; and the paring of the Nails, to make them drunk and mad. And when the Maid came Home, and delivered it to her Miſtreſs, and told her the Effects of the Powder, and the other things, her Miſtreſs laughed, and ſaid, that it is a very brave thing indeed. But yet ſhe had the diſcretion not to make uſe of it.

This Powder was ſhewn at the Aſſizes, ſo that is could be no Fancy or Dream) together with a piece of Money that ſhe received of the Spirits, which one of them firſt bit, and gave it to the VVitch, and then the VVitch gave it to the Maid. The Hole alſo in her Finger was then ſhown, out of which, Blood was ſqueezed to ſubſcribe a Covenant with the Devil; as you may ſee in the Fourth and Laſt bout of Conjuring the VVitch performed in the Maids preſence. For ſhe being adviſed by Mr. Goddard's Houſhold to go to London, ſhe went to the VVitches firſt before ſhe quitted the Countrey, who being made acquainted with her Journey, asked her whether ſhe would go to London High or Low? To which ſhe replied, what do you mean by that? She anſwered, if you will go on High, you ſhall be carried to London in the Air, and be there in Two Hours; but if you go a low, you ſhall be taken at Sutton Town's End, and before, unleſs you have help: But before the Maid departed, the VVitch earneſtly deſired the Maid to live with her, and told her if ſhe would do ſo, ſhe would teach her to do as ſhe did, and that ſhe ſhould never be taken. Then the Maid asked her, what ſhe ſhould do? She anſwered, you ſhall know preſently, and forthwith ſhe appeared in the ſhape of a great black Cat, and lay along by the Chimney; at which the Maid being much affrighted, ſhe came into her own Shape again, and told her, I ſee you are afraid, and I ſee you are willing to be gone; and told her, if ſhe was, ſhe ſhould ſay ſo, and not ſpeak againſt her Conſcience; and the Maid replied, ſhe was willing to go, and not dwell with the VVitch: Then the VVitch ſaid, ſhe muſt ſeal unto her Body and Blood not to diſcover her; which ſhe promiſing to do, ſhe forthwith made a Circle, as formerly ſhe had done; and looking in her Book, called Belzebub, Tormentor, Lucifer, and Satan, appear. Then appeared Two Spirits, in the likeneſs of great Boys, with long ſhagged Hair, and ſtood by her, looking over her Shoulder; and the VVitch took the Maio's Fore-finger of her Right Hand in her Hand, and pricked it with a Pin, and ſqueez'd out the Blood, and put it into a Pen, and put the Pen in the Maids Hand to write in a great Book, and one of the Spirits laid his Hand or Claw upon the Witch whilſt the Maid wrote; and when ſhe had done writing, whilſt their Hands were together, the Witch ſaid Amen, and made the Maid ſay Amen, and the Spirits ſaid Amen, Amen. And the Spirits Hand did feel could to the Maid as it touched her Hand, when the Witches Hand and hers were together writing: And then the Spirit gave a piece of Silver (which he firſt bit) to the Witch, who gave it to the Maid; and alſo ſtuck Two Pins in the Maids Head-cloaths, and bid her keep them, and bid her be gone; and ſaid alſo, I will vex the Gentlewoman well enough, as I did the Man in Clarington Park, which I made walk about with a Bundle of Pales on his Back all Night in a Pond of Water, and could not lay them down till the next Morning.

All theſe things the Maid depoſed upon Oath; and I think it now beyond all Controverſy, evident, that unleſs ſhe did knowingly forſwear her ſelf, that they are certainly true: For they cannot be imputed to any dreaming Fancy, nor melancholly. Now that the Maid did not forſwear herſelf, nor invent theſe Narrations ſhe ſwore to, many Arguments offer themſelves for Eviction.

As firſt, that it is altogether unlikely, that a ſorry Wench that could neither write nor read, ſhould be able to excogitate ſuch Magical Forms and Ceremonies, with all the Circumſtances of the effects of them, and declare them ſo punctually, had ſhe not indeed ſeen them done before her Eyes.

Secondly, if ſhe had been ſo cunning at inventing Lies, ſhe could not but have had ſo much wit as to frame them better for her own Advantage, and for theirs by whom ſhe was imployed, or told ſo much only of the truth, as would have been no Prejudice to her ſelf, nor any elſe to have it revealed.

For in brief, the caſe ſtood thus; her Miſtriſs either had, or feigned her ſelf to have a Suſpicion that her Two Daughters in Law, Mrs. Sarah, and Mrs. Ann Goddard, complotted to poiſon her. Hereupon this Maid, Anne Styles, was ſent to the Witch, upon pretence to know when this Poyſoning would be, and how to prevent it; and at the Second time ſhe conſulted her, the VVitch ſent her to the Apothecaries to buy her ſome white Arſenick, and bring it her, which ſhe taking, told her ſhe would burn it, and ſo prevent the poyſoning of her Miſtreſs. The buying of this Arſenick, was the great occaſion of the Maids flying; for it coming to the knowledge of the Two Siſters, how they were ſuſpected to endeavour the poyſoning of their Mother, and that they had bought an Ounce and half of Arſenick lately at the Apothecaries; they, to clear themſelves from this Suſpicion, made diligent Enquiry at all the Apothecaries Shops throughout Sarum, and at laſt found where the Poiſon was bought. Hereupon the Maid was deſired by her Miſtriſs to go away, and ſhift for her ſelf, to avoid that trouble and diſgrace that might come upon them, if ſhe ſhould ſtay and be examined before ſome Juſtice. VVhile ſhe was upon her Journey, Mr. Chandler, Son in Law to Mr. Goddard, hearing how his Mother in Law was in danger of being poyſoned, and that a Servant of hers that had bought the Poiſon was fled, he forthwith, with another Man, made after her, overtook her near Sutton, had her there into an Inn, where ſhe confeſſed what has been above related. VVhich Confeſſion, I ſay, cannot be any feignment or forged Tale, but certain Truth, it making nothing for the Parties Advantage, or their that imployed her, but rather againſt them, and mainly againſt her ſelf; when as if ſhe had confeſſed the buying of the Arſenick, with the purpoſe of preventing her Miſtreſs being poyſoned, by the help and skill of the VVitch or VViſe-VVoman, it might have gone for a tolerable piece of Folly, and could not ſeem ſo criminal and execrable as theſe other Acts do. Nothing therefore but a guilty Conſcience, and the power of truth, did extort from her this impartial Confeſſion, which thus every way touches her Friends, her Self and the VVitch.

Thirdly, that her Compact with the Devil was no Fable, but a ſure Truth (and if that be true, there is no reaſon to doubt of the reſt) was abundantly evinced by the real effects of it. For after ſhe had delivered the Piece of mony above-mentioned, and the Two Pins to Mr, Chandler, ſhe ſaid ſhe ſhould be troubled for not keeping theſe things ſecret: For the Devil told her, ſo long as ſhe kept them ſecret, ſhe ſhould never be troubled; but now ſhe ſaid, having revealed them, ſhe feared ſhe ſhould be troubled. At her Recovery of the firſt Fit ſhe fell into, both Mr. Chandler, and William Atwood, the man that went with him, ſaw a black Shade come from her, whereupon preſently ſhe came to herſelf.

Again, ſhe was ſo ſtrong in her Fits, that Six Men or more could not hold her; and once as they were holding her, ſhe was caught up from them ſo high, that her Feet touched their Breaſts. As alſo at another time about midnight, ſhe being miſerably tormented, and crying out, the Devil will carry me away, ſhe was pulled from them that held her, and caſt from the low Bed where ſhe lay, to the top of an high Bed, with her Cloaths torn off her Back, and a piece of her Skin torn away. The Candle in the Room ſtanding on the Table, was thrown down, and put out; at which time there being a little Boy that was almoſt aſleep, but with this noiſe being affrighted, had no power with the reſt to go out of the Room, ſtayed there, and ſaw a Spirit in the likeneſs of a great black man, with no Head, in the Room, ſcuffing with the maid, who took her and ſet her into a Chair, and told her that ſhe muſt go with him, he was come for her Soul, ſhe had given it to him. But the maid anſwered, that her Soul was none of her own to give; and he had already got her Blood, but as for her Soul, he ſhould never have it; and after a while, tumbling and throwing about of the maid, he vaniſhed away.

And that which the Boy heard and ſaw, was no Fancy of his own, but a real object of his Senſes; the Witches condition in another Chamber at the ſame time, does not obſcurely argue; for ſhe was then ſeen with her Clothes off, in her Fetters, running about like mad, and being asked why ſhe ran about the Room, ſhe replied, ſhe could not keep her Bed, but was pulled out by violence; and being asked the Reaſon why, ſhe replied, pray you what is the matter in your Chamber? Nothing, ſaid they, but a Child is not well: To which ſhe anſwered, Do not you lie to me, for I know what is the matter as well as your ſelves.

But to return to the maid, from whom we may draw further Arguments relating alſo to the Witch; as that, when the maid had not for many days and nights together, taken any reſt, and being then under moſt grievous hurryings and tortures of the Body, the Witch being brought into the Room where she lay, the Deſign unknown to her, and the time of her entring, yet ſo ſoon as the Witch had ſet one Foot into the Room, she gave a moſt hideous glance with her Eyes, and shut them preſently after, falling aſleep in a moment, and ſlept about Three Hours, ſo faſt, that when they would have wakened her, they could not by any art or violence whatever; as by ſtopping her Breath, putting things up her Noſtrils, holding her upright, ſtriking of her, and the like. The Witch alſo declared her unwillingneſs that she should be wakened, crying out, O pray you by no means awake the maid, for if she should awake, I should be torn in pieces, and the Devil would fetch me away bodily. And a further Evidence, that this ſleep of the maid did ſome way depend upon the Witch, is, that ſo ſoon as the Witch had gone from under the Roof where she was, the maid wakened of her ſelf; and ſo ſoon as the maid awakened, and was at eaſe (the Devil, as she ſaid, having gone out of her Stomach, but doing her no violence, only making her body tremble a little) the Witch began to roar and cry out, The Devil will tear me in pieces. Theſe things you may read more fully and particularly in the Narration of Edmond Bower, who was an Eye-witneſs of them.

Fourthly and Laſtly, her Behaviour at the Aſſizes, when she gave Evidence againſt the Witch, was ſo earneſt and ſerious, with that ſtrength of mind, and free and confident Appeals to the Witch her ſelf, that as I was informed of thoſe that were Spectators of that Tranſaction, it had been Argument enough to the unprejudiced, that ſhe ſwore nothing but what she was aſſured was true. And thoſe Floods of Tears, and her bitter Weepings after Sentence was paſſed on the Witch, and her bewailing of her own wickedneſs and madneſs, and profeſſing her willingneſs notwithſtanding, if it might be done without ſin, that the VVitch might be reprieved, may further wash away all ſuſpicion of either fraud or malice.

Nor can the Witches denying (even to her Dying Day) what the maid ſwore to en[••]vate her Teſtimony: For the maid tells the whole truth, as it was, even to the hazard of her own Life; which the Witch indeed denies, but for the ſaving of hers. And it is no wonder that one that would bid a Pox on the Hangman, when he deſired her to forgive him at her Death, should lye, and impudently deny any thing to ſave her own Life. I think it might be evidently evinced, that she was a Witch, from what she undoubtedly both did and ſpake. As for Example, from her ſhewing of the Maid in a Glaſs, the ſhapes of ſundry Perſons, and their Actions and Poſtures in ſeveral Rooms in her Maſter's Houſe, whither when ſhe had returned from the Witch, ſhe told them punctually what they had been doing in her Abſence; which made Elizabeth Roſewell, one of the Family, profeſs, that ſhe thought Mrs. Bodenham was either a Witch, or a woman of God.

Beſides what happened to her in reference to the Fits of the Maid, which has been already inſiſted upon, are shrewd Suſpicions of her being a VVitch. As alſo what she boaſted of to Mr. Tucker's Clark, concerning a Purſe that hung about her Neck in a green String, that she could do many Feats with it, and that if he would give her half a Dozen of Ale, she would make a Toad ſpring out of it. Her Confeſſion to Mr. Langely of Sarum, that she lived with Dr. Lamb, and learnt the art of raiſing Spirits from him, which she confeſſed alſo to Edmond Bower, to whom alſo she acknowledged her skill of curing Diſeaſes by Charms and Spells, that she could diſcover ſto[•]en Goods, and shew any one the Thief in a Glaſs; and being asked by him for the Red Book half wrote over with Blood, being a Catalogue of thoſe that had ſealed to the Devil, she denied not the knowledge of the Book, but ſaid it was with one in Hampſhire. She alſo profeſſed that she uſed many good Prayers, and ſaid the Creed backwards and forwards, and that she prayed to the Planet Jupiter for the curing of Diſeaſes.

She alſo acknowledged she had a Book, whereby she raiſed Spirits, calling it a Book of Charms, and ſaid it was worth Thouſands of other Books, and that there was a particular Charm in it for the finding of a Treaſure hid by the old Earl of Pembroke in the North part of Wilton Garden.

To another Party, she being ask'd by him, whether there were any Spirits, she made this Reply, that she was ſure there were, and confirmed it to him by ſeveral Paſſages of late, and particularly by that of one forced to walk about all Night, with a bundle of Pales on his Back, in a Pond of Water, which is mentioned at the end of the Fourth Conjuration above recited. She did alſo highly magnifie her own Art to him, venturing at Aſtrological Terms and Phraſes, and did much ſcorn and blame the ignorance of the People, averring to him with all earneſtneſs and confidence, that there was no hurt in theſe Spirits, but that they would do a man all good Offices, attending upon him, and guarding him from evil all his Life long.

But certainly her ragged Boys were no ſuch, who diſcharged the maid from keeping the Commandments of God, and told her they would teach her a better way, as she alſo confeſſed to the ſame Party.

Add unto all this, that this Ann Bodenham was ſearched both at the Goal, and before the Judges at the Aſſizes, and there was found on her Shoulder a certain Mark or Teat about the length and bigneſs of the Nipple of a VVoman's Breaſt, and hollow and ſoft as a Nipple, with an hole on the top of it. Dr. Moor's Antid. againſt Atheiſm, l. 3. c. 7.

3. In 1645, there was a notable Diſcovery of ſeveral VVitches in Eſſex, and among others one Elizabeth Clark was one; of whom, becauſe we have occaſion to ſpeak elſewhere, we ſhall therefore paſs her over here in ſilence. Anne Leach of Miſley in Eſſex, was another, concerning whom, ſee the Story in ſhort, in the Chapter of Satan's Permiſſion to hurt the Good in their Eſtates. Alſo Hellen the VVife of Thomas Clark was another, and Daughter to Ann Leach. This Hellen was accuſed at the ſame time. Richard Glaſcock's VVife of Mannintree, depoſed, that there happening ſome difference between Edward Parſley's VVife, and this Hellen; ſhe heard Hellen ſay, as ſhe paſſed by their Door, that Mary their eldeſt Daughter ſhould rue for it; whereupon the maid inſtantly fell ſick, and died ſix VVeeks after: Edward Parſley her Father confirmed the ſame, and ſaid he did verily believe Hellen Clark was the cauſe of her Death; who being her ſelf examined, confeſt, that about Six Weeks before, the Devil appeared to her in her Houſe, in the likeneſs of a white Dog, and that ſhe called this Imp or Familiar Spirit Elimanzer, and that ſhe often fed it, and that the Spirit ſpoke to her very audibly, and bid her deny Jeſus Chriſt, which ſhe did then aſſent to, but denied that ſhe killed the young maid. She was Executed at Mannintree, Apr. 15. 1645.

4. Anne West, and Rebecca her Daughter, were likewiſe of this black Society, againſt whom Prudence, the VVife of Thomas Hart, of Lawford in Eſſex, depoſed upon Oath, that about Eight weeks before, going on Sunday to the Pariſh-Church, about half a mile from her Houſe, being about Twenty weeks gone with Child, and to her thinking, very well and healthy, upon a ſudden ſhe was taken with great Pains, and miſcarried before ſhe came Home And about Two months after, one Night when ſhe was in Bed, ſomething fell down upon her Right Side, but being dark, ſhe could not diſcover its ſhapes, and that ſhe was preſently taken lame on that ſide, with extraordinary Pains and burning, and was certainly perſwaded that Anne and Rebecca Weſt, were the cauſe of her Pains, having expreſſed much Malice toward her, and counted her their greateſt Enemy.

Mr. John Edes, a Miniſter, depoſed, That Rebecca Weſt confeſſed to him, that about Seven Years before, ſhe began to have familiarity with the Devil (by the inſtigation of her Mother Anne Weſt) and that he appeared in ſeveral Shapes: As once like a proper young man, who deſired to have familiarity with her, promiſing that he would then do what ſhe deſired, and avenge her on her Enemies, requiring her alſo to deny God, and put her faith and truſt in him; which being agreed to, ſhe order'd him to avenge her on one Thomas Hart of Lawford, by killing his Son; who was ſoon after taken ſick and died: VVhereupon Rebecca told the Miniſter, ſhe thought the Devil could do like God, in deſtroying whom he pleaſed: After which, ſhe gave him Entertainment, and he lay with her as a man: She likewiſe confeſt to him, that when ſhe lived at Riverhall in Eſſex, her Mother came and told her, The Barley Corn was picked up, meaning that the Son of one George Francis, a chief Inhabitant of that Town was Dead, and his Father very much ſuſpected he was bewitched to Death, and her Mother hearing of it, ſaid; Be it unto him according to his Faith.

Mr. Matthew Hopkins depoſed upon Oath, that going to the Priſon where Rebecca Weſt and five others were, he asked her how ſhe firſt came to be a Witch, who told him, that her Mother and ſhe going one Evening after Sunſet toward Mannintree, her Mother charged her to keep ſecret whatever ſhe ſaw, which ſhe promiſing to do, they went both to the Houſe of Elizabeth Clark, where they found her together with Ana Leach, Elizabeth Gooding and Hellen Clark, and that Inſtantly the devil appeared in the ſhape of a Dog, then came two Kitlins, and after them two Dogs more, who all ſeemed to reverence Elizabeth Clark, skipping into her lap and kiſſing her, and then Kiſt all in the Room except her ſelf; Whereupon one of the Witches askt her Mother if her Daughter were Acquainted with the Buſineſs, who aſſuring them of her ſecrecy, Ann Leach pulled out a Book and Swore her not to reveal any thing ſhe ſaw or heard, and if ſhe did, ſhe ſhould endure more torments than there could be in Hell; Whereupon ſhe again ingaged to be ſilent; They told her ſhe muſt never confeſs any thing, tho the Rope were about her Neck, and ſhe ready to be Hanged; To which after ſhe had given her abſolute Ingagement, the Devil leapt up into her Lap and Kiſſed her, promiſing to perform whatever ſhe would deſire. About halt a year after the Devil appeared as ſhe was going to Bed, and ſaid he would marry her, which ſhe could not refuſe, whereupon he Kiſſed her, but was as cold as Clay, and then took her by the Hand, Leading her about the room, and promiſed to be her Loving Husband till Death, and to avenge her of all her enemies; She likewiſe obliging her ſelf to be his Obedient Wife till Death, and to deny God and Chriſt Jeſus; She confeſt that after this ſhe ſent him to kill the Son of Thomas Hart, who died within a Fortnight, and thereupon ſhe took the Devil for her God, and thought he could as God.

Rebecca Weſt, being likewiſe Examined before the Juſtices at Mannintree, confeſſed that all was true concerning their Meeting at Elizabeth Clarks, where they ſpent ſome time in Praying to their Familiar Spirits, and then every one made their deſires known to them; Elizabeth Clark requeſted her Spirit, that Mr. Edwards might be met withal at a Bridge near her Houſe, and that his Horſe might be frighted and he thrown down and never riſe again; Mr. Edwards depoſed, that at the ſame place his Horſe ſtarted and greatly indangered him, and he heard ſomething about the Houſe Cry, Ah, Ah, much like a Polecat, and that with great difficulty he ſaved himſelf from being thrown off his Horſe; Elizabeth Gooding deſired her Imp to kill Robert Jaylors Horſe for ſuſpecting her to be a Witch, which was done accordingly; Hellen Clark required to kill ſome Hogs of a Neighbours; Ann Leach, that a Cow might be Lamed, and Ann Weſt her Mother, deſired her Spirit to free her from all her enemies, and to have no trouble; And ſhe her ſelf deſired that Thomas Harts Wife might be taken Lame of her right ſide; after which they departed, appointing the next Meeting at Elizabeth Goodings Houſe; for theſe and ſeveral other Notorious Crimes, Ann Weſt was Sentenced and Executed at Mannintree; Elizabeth Gooding at Chelmsford; and the Bill found againſt Rebecca Weſt by the Grand Jury, but was acquitted by the Jury of Life and Death. Ibid p. 14.

5. Roſe Hallybread was another of this black Regiment, againſt whom Robert Turner of St. Oſyth in Eſſex, depoſed, that about eight days before his Servant was taken Sick, ſhaking, ſhrieking and crying out of Roſe Hallybread, that ſhe had bewitched him, and that he ſometimes Crowed like a Cock, ſometimes barked like a Dog, and ſometimes Groaned violently beyond the ordinary courſe of Nature, and tho but a youth, ſtruggl'd with ſo much ſtrength that four or five luſty Men were not able to hold him down in his Bed, and ſometimes he would Sing ſeveral ſtrange Songs and Tunes, his Mouth not being opened, nor his Lips ſo much as ſtirring all the time of his Singing.

She being examined, confeſt; That about ſixteen years before, one Goody Hagtree brought an Imp to her Houſe, which ſhe entertained, and fed it with Oat-Meal, and Suckled it on her Body a Year and a half, and then loſt it; She confeſſed likewiſe, that about half a year before, one Joyce Boanes brought to her another. Imp in the likeneſs of a ſmall gray Bird which ſhe received, and carried to the Houſe of one Thomas Toakly of St. Oſyths, and put it under his Door, after which Toaklys Son Languiſhed and Died, calling and crying out upon her, that ſhe was the cauſe of his Death. She alſo declared, that about eight days before, Suſan Cock, Margaret Landiſh, and Joyce Boanes, brought to her Houſe three Imps, which Joyce taking her Imp too, carried them all four to Robert Turners, to Torment his Servant, becauſe her refuſed to give them ſome Chips, his Maſter being a Carpenter, and that he forthwith fell Sick, and oft barkt like a Dog, and ſhe believed thoſe four Imps were the cauſe of his Death; Roſe Hallybread was for this Wickedneſs Condemned to be Hanged, but Died in Chelmsford Goal, May 9. 1645. Ibid. p. 16.

Suſan Lock was another of the Society, concerning whom ſee more in the Chap. of Satans Permiſſion to hurt the Innocent in their Eſtates.

6. Much about the ſame time in Huntingtonſhire, Elizabeth Weed of great Catworth, being Examined before Robert Bernard and Nicholas Pedley, Eſq; Juſtices of the Peace, March 31. 1646. Said, that about Twenty one years before, as ſhe was one Night going to Bed, there appeared to her three Spirits; one like a young Man, and the other two in the ſhape of Puppies, one white and the other black; He that was in the form of a youth ſpoke to her, and Demanded, Whether ſhe would deny God and Chriſt? which ſhe agreed to; The Devil then offered her to do what miſchief ſhe would require of him, provided ſhe would Covenant, he ſhould have her Soul after Twenty one years, which ſhe granted; She confeſt further, that about a week after, at Ten a Clock at Night he came to her with a Paper, asking whether ſhe were willing to Seal the Covenant? ſhe ſaid ſhe was; then he told her it muſt be done with her Blood, and ſo prickt her under the left Arm till it bled, with which ſhe ſcribled, and immediately a great lump of Fleſh riſe on her Arm, in the ſame place, which increaſed ever ſince. After which he came to Bed, and had Carnal Knowledge of her then, and many times afterwards; The other two Spirits came into the Bed likewiſe, and ſuckt upon other parts of her Body where ſhe had Teats, and that the Name of one was Lilly, and the other Priſcil; One of which was to hurt Man, Woman, or Child, and the other to deſtroy what Cattel ſhe deſired, and the young Man was to lye with her, as he did often; And ſaith, that Lilly, according to the Covenant, did kill the Child of Mr. Henry Bedel of Catworth, as ſhe required him to do when ſhe was angry, tho ſhe does not now remember for what, and that about two or three days before, ſhe ſent him to kill Mr. Bedel himſelf, who returned and ſaid, he had no Power, and that another time ſhe ſent the ſame Spirit to hurt Edward Muſgrove of Catworth, who likewiſe returned ſaying, He was not able; And that ſhe ſent her Spirit Priſcill to kill two Horſes and two Cows of Mr. Muſgroves, and Thomas Thorps, in that Town, which was done accordingly; And being askt when the one and twenty years would be out? ſhe ſaid, To the beſt of my Remembrance, about low Sunday next; Being further demanded, why ſhe did ſo conſtantly reſort to Church, and to hear the Sermons of Mr. Pool the Miniſter? ſhe ſaid, She was well pleaſed with his Preaching, and had a deſire to be rid of that unhappy Burthen which was upon her. VVitches of Huntington, p. 2.

7. About the year of our Lord, 1632. (As near as I can Remember, having loſt my Notes, and the Copy of the Letter to Serjeant Hutton, but I am ſure that I do moſt perfectly remember the ſubſtance of the Story) near unto Cheſter, in the ſtreet, there lived one VValker, a young Man of Good Eſtate, and a Widower, who had a young Woman to his Kinſwoman, that kept his Houſe, who was by the Neighbours ſuſpected to be with Child, and was towards the Dark of the Evening, one Night, ſent away with one Mark Sharp, who was a Collier, or one that digged Coals under Ground, and one that had been born in Blakeburn-Hundred in Lancaſhire; And ſo ſhe was not heard of for a long time, and no Noiſe, or little, was made about it. In the Winter time after, one James Graham, or Grime (for ſo in that Countrey they call them) being a Miller, and living about two Miles from the place where Walker lived, was one Night alone very late in the Mill, grinding Corn; and as, about twelve or one a Clock at Night, he came down the Stairs from having been putting Corn in the Hopper, the Mill doors being ſhut, there ſtood a Woman upon the midſt of the Floor, with her hair about her head hanging down and all Bloody, with five large Wounds on her head. He being much affrighted and amazed, began to Bleſs him, and at laſt asked her, who ſhe was, and what ſhe wanted? To which ſhe ſaid, I am the Spirit of ſuch a Woman, who lived with Walker; and being got with Child by him, he promiſed to ſend me to a private place where I ſhould be well lookt to until I was brought to Bed, and well again, and then I ſhould come again and keep his Houſe.

And accordingly, ſaid the Apparition, I was one Night late ſent away with one Mark Sharp, who, upon a Moor (Naming a place that the Miller kn[•]w) ſlew me with a Pike (ſuch as Men dig Coals withal) and gave me theſe five Wounds, and after threw my Body into a Coal-Pit hard by, and hid the Pike under a Bank: And his Shoes and Stockings being Bloody, he endeavoured to waſh; but ſeeing the Blood would not waſh forth, he hid them there. And the Apparition further told the Miller, that he muſt be the Man to reveal it, or elſe that ſhe muſt ſtill appear and haunt him. The Miller returned home very ſad and heavy, but ſpoke not one word of what he had ſeen, but eſchewed as much as he could to ſtay in the Mill within Night without Company, thinking thereby to eſcape the ſeeing again of that frightful Apparition.

But notwithſtanding, one Night when it began to be dark, the Apparition met him again, and ſeemed very fierce and cruel, and threatned him, that if he did not reveal the Murder, ſhe would continually purſue and haunt him. Yet for all this, he ſtill concealed it until St. Thomas's Eve before Chriſtmas, when being ſoon after Sun-ſet walking in his Garden, ſhe appeared again, and then ſo threatned him and affrighted him, that he faithfully promiſed to reveal it the next Morning.

In the Morning he went to a Magiſtrate, and made the whole matter known, with all Circumſtances; and diligent ſearch being made, the Body was found in a Coal-Pit, with five Wounds in the Head, and the Pike, and Shoes, and Stockings yet Bloody, in every Circumſtance as the Apparition had related unto the Miller.

Whereupon Walker and Mark Sharp were both apprehended, but would confeſs nothing. At the Aſſizes following (I think it was at Durham) they were Arraigned and found guilty, Condemned, and Executed, but I could never hear that they confeſſed the Fact. There were ſome that reported, that the Apparition did appear to the Judge, or the foreman of the Jury, (who was alive in Cheſter in the ſtreet about ten years ago, as I have been credibly informed) but of that I know no certainty.

There are many Perſons yet alive that can remember this ſtrange Murder, and the diſcovery of it; for it was, and ſometimes yet is, as much diſcourſed of in the North Countrey, as any thing that almoſt hath ever been heard of, and the Relation Printed, tho now not to be gotten. I relate this with the greater confidence, (tho I may fail in ſome of the Circumſtances) becauſe I ſaw and read the Letter that was ſent to Serjeant Hutton, who then lived at Goldſborugh in Yorkſhire, from the Judge before whom Walker and Mark Sharp were tried, and by whom they were condemned, and had a Copy of it, until about the Year 1658, when I had it, and many other Books and Papers taken from me. And this, I confeſs, to be one of the moſt convincing Stories (being of undoubted verity) that ever I read, heard, or knew of, and carrieth with it, the moſt evident Force to make the moſt incredulous Spirit to be ſatisfied, that there are really ſometimes ſuch things as Apparitions. Thus far he.

This Story is ſo conſiderable, that I make mention of it in my Scholia on my Immortality of the Soul, in my Vol[•]men Philoſophicum, Tom. 2. which I acquainted a Friend of mine with, a Prudent, Intelligent Perſon, Dr. J. D. he of his own accord offered me, it being a thing of ſuch conſequence, to ſend a Friend of his in the North, for greater aſſurance of the truth of the Narration; which Motion I willingly embracing, he did accordingly. The Anſwer to his Letter from his Friend Mr. Shepherdſon, is this.

I have done what I can to inform my ſelf of the Paſſages of Sharp and Walker: There are very few Men that I could meet, that were then Men, or at the Tryal, ſaving theſe Two in the incloſed Paper, both Men at that time, and both at the Tryal. And for Mr. Lumley, he lived next Door to Walker; and what he hath given under his Hand, can depoſe, if there were occaſion. The other Gentleman writ his Atteſtation with his own Hand, but I being not there, got not his Name to it. I could have ſent you Twenty Hands that could have ſaid thus much and more by hear-ſay, but I thought theſe moſt proper that could ſpeak from their own Eyes and Ears. Thus far Mr. Shepherdſon, the Doctor's Diſcreet and Faithful Intelligencer. Dr. H. Moor's Letter to Mr. Joſeph Glanvil, Sadduciſm. Triumphat. p. 17, 18, &c.

8. This Story Dr. More has tranſcribed out of Mr. Webſter's Diſplay of ſuppoſed VVitchcraft, which he himſelf (though otherwiſe an affected Caviller againſt all Stories of Witchcraft and Apparition) is conſtrained to aſſent to, as we may ſee from his own Confeſſion.— On Sunday the 15th of November, 1657, about Three of the Clock in the Afternoon, Richard Jones, then a Sprightly Youth, about Twelve Years old, Son of Henry Jones of Shepton Mallet, in the County of Somerſet, being in his Father's Houſe alone, and perceiving one looking in at the windows, went to the door, where one Jane Brooks of the ſame Town (but then by Name unknown to this Boy) came to him. She deſired him to give her a piece of cloſe Bread, and gave him an Apple. After which, ſhe alſo ſtroked him down on the Right Side, ſhook him by the Hand, and ſo bid him good night. The Youth returned into the Houſe, where he had been left well, when his Father and one Gibſon went from him; but at their Return, which was within an Hour or thereabout, they found him ill, and complaining of his Right Side, in which the Pain continued the moſt part of that Night. And on Monday following, in the Evening, the Boy roaſted the Apple he had of Jane Brooks, and having eaten about half of it, was extreamly ill, and ſometimes ſpeechleſs; but being recovered, he told his Father, that a woman of the Town, on Sunday before, had given him that Apple, and that ſhe ſtroked him on the Side. He ſaid, he knew not her Name, but ſhould her Perſon, if he ſaw her. Upon this Jones was adviſed to invite the women of Shipton, to come to his Houſe, upon the occaſion of his Son's Illneſs; and the Child told him, that in caſe the woman ſhould come in when he was in his Fit, if he were not able to ſpeak, he would give him an intimation by a Jogg, and deſired that his Father would then lead him through the Room, for he ſaid he would put his Hand upon her, if ſhe were there. After this, he continuing very ill, many women came daily to ſee him; and Jane Brooks the Sunday after, came in with Two of her Siſters, and ſeveral other women of the Neighbourhood were there.

Upon her coming in, the Boy was taken ſo ill, that for ſome time he could not ſee nor ſpeak, but having recovered his ſight, he gave his Father the item, and he led him about the Room. The Boy drew towards Jane Brooks, who was behind her Two Siſters, among the other VVomen, and put his Hand upon her, which his Father perceiving, immediately ſcratched her Face, and drew Blood from her. The Youth then preſently cried out, that he was well, and ſo he continued Seven or Eight Days. But then meeting with Alice Coward, Siſter to Jane Brooks, who paſſing by, ſaid to him, How do you, my Honey? he preſently fell ill again: And after that, the ſaid Coward and Brooks often appeared to him. The Boy would deſcribe the Cloths and Habit they were in at the time exactly, as the Conſtable and others have found upon repairing to them, though Brooks's Houſe was at a good diſtance from Jones's. This they often tried, and always found the Boy right in his Deſcriptions.

On a certain Sunday about Noon, the Child being in a Room with his Father and one Gibſon, and in his Fit, he on the ſudden called out, that he ſaw Jane Brooks on the Wall, and pointed to the place, where immediately Gibſon ſtruck with a Knife. Upon which, the Boy cried out, O Father, Cuz Gibſon hath cut Jane Brooks's Hand, and 'tis bloody, The Father and Gibſon immediately repaired to the Conſtable, a diſcreet Perſon, and acquainting him with what had paſſed, deſired him to go with them to Jane Brooks's Houſe, which he did. They found her ſitting in a Room on a Stool, with one Hand over the other. The Conſtable askt her how ſhe did? She anſwered, not well. He ask'd again, why ſhe ſat with one Hand over the other? She replied, ſhe was wont to do ſo. He enquired if any thing were amiſs with her Hand? Her Anſwer was, it was well enough. The Conſtable deſired he might ſee the Hand that was under; which ſhe being unwilling to ſhew him, he drew it out, and found it bloody, according to what the Boy had ſaid. Being ask'd how it came ſo, ſhe ſaid, It was ſcratched with a Pin.

On the Eighth of December, 1657, the Boy, Jane Brooks, and Alice Coward, appeared at Caſtle-Cary, before the Juſtices, Mr. Hunt, and Mr. Cary: The Boy having begun to give his Teſtimony, upon the coming in of the Two Women, and their looking on him, was inſtantly taken ſpeechleſs, and ſo remained till the Women were removed out of the Room, and then in a ſhort time, upon Examination, he gave a full Relation of the Mentioned particulars.

On the Eleventh of January following, the Boy was again examined by the ſame Juſtices at Shepton-mallet, and upon the ſight of Jane Brooks, was again taken Speechleſs, but was not ſo afterwards, when Alice Coward came into the Room to him.

On the next appearance at Shepton, which was on the Seventeenth of February, there were preſent many Gentlemen, Miniſters and others: The Boy fell into his Fit upon the ſight of Jane Brooks, and lay in a Man's Arms like a Dead Perſon; the Woman was then willed to lay her Hand on him, which ſhe did, and he thereupon ſtarted, and ſprang out in a very ſtrange and unuſual manner. One of the Juſtices, to prevent all poſſibilities of Legerdemain, cauſed Gibſon and the reſt to ſtand off from the Boy, and then that Juſtice himſelf held him: The Youth being blindfolded, the Juſtice called as if Brooks ſhould touch him, but winked to others to do it, which Two or Three ſucceſſively did, but the Boy appeared not concerned. The Juſtice then called on the Father to take him, but had privately before deſired one Mr. Geoffry Strode, to bring Jane Brooks to touch him at ſuch a time as he ſhould call for his Father; which was done, and the Boy immediately ſprang out after a very odd and violent [•]aſhion. He was after touched by ſeveral Perſons, and moved not; but Jane Brooks being again cauſed to put her Hand upon him, he ſtarted, and ſprang out twice or thrice as before. All this while he remained in his Fit, and ſome time after; and being laid then on a Bed in the ſame Room, the People preſent could not for a long time bow either of his Arms or Legs.

Between the mentioned Fifteenth of November, and the Eleventh of January, the Two Women appeared often to the Boy, their Hands cold, their Eyes ſtaring, and their Lips and Cheeks looking pale. In this manner, on a Thurſday about Noon, the Boy being newly laid into his Bed, Jane Brooks and Alice Coward appeared to him, and told him, that what they had begun, they could not perform: But if he would ſay no more of it, they would give him Money, and ſo put a Two-pence into his Pocket. After which, they took him out of his Bed, laid him on the Ground, and vaniſhed, and the Boy was found by thoſe that came next into the Room, lying on the Floor, as if he had been dead. The Two-pence was ſeen by many, and when it was put into the Fire, and hot, the Boy would fall ill; but as ſoon as it was taken out, and cold, he would be again as well as before. This was ſeen and obſerved by a Miniſter, a diſcreet Perſon, when the Boy was in one Room, and the Two-pence (without his knowledge) put into the fire in another, and this was divers times tried in the preſence of ſeveral Perſons.

Between the Eighth of December, and the Seventeenth of February, in the Year mentioned, divers Perſons at ſundty times, heard in the Boy a noiſe like the croaking of a Toad, and a Voice within him, ſaying, Jane Brooks, Alice Coward, twelve times in near a quarter of an Hour. At the ſame time, ſome held a Candle before the Boys Face, and earneſtly looked on him; but could not perceive the leaſt motion of his Tongue, Teeth or Lips, while the Voice was heard.

On the Twenty Fifth of February, between Two and Three in the Afternoon, the Boy being at the Houſe of Richard Iſles in Shepton-Mallet, went out of the Room into the Garden, Iſles's Wife followed him, and was within Two Yards when ſhe ſaw him riſe up from the Ground before her, and ſo mounted higher and higher, till he paſſed in the Air, over the Garden Wall, and was carried ſo above ground more than Thirty Yards, falling at laſt at one Jordan's Door at Shepton, where he was found as dead for a time: But coming to himſelf, told Jordan, that Jane Brooks had taken him up by the Arm out of Iſles's Garden, and carried him in the Air, as is related.

The Boy at ſeveral other times was gone on the ſudden, and upon ſearch after him, found in another Room as dead, and at ſometimes ſtrangely hanging above the Ground; his Hands being flat againſt a great Beam in the top of the Room, and all his Body Two or Three Foot from ground. There he hath hung a Quarter of an Hour together, and being afterwards come to himſelf, he told thoſe that found him, that Jane Brooks had carried him to that Place, and held-him there. Nine People at a time ſaw the Boy ſo ſtrangely hanging by the Beam.

From the 15 of Nov. to the 10th of March following, he was by reaſon of his Fits much waſted in his body, and unſpirited, but after that time, being the day the two Women were ſent to Goal, he had no more of thoſe Fits.

Jane Brooks was Condemned and Executed at Charde Aſſizes, March 26. 1658.

This is the ſum of Mr. Hunt's Narrative, which concludes with both the Juſtices Atteſtation, thus:

The aforeſaid Paſſages were ſome of them ſeen by us: And the reſt, and ſome other Remarkable ones, not here ſet down, were upon Examination of ſeveral credible Witneſſes taken upon Oath before us.

Subſcribed,

Rob. Hunts, John Cary.

This is taken out of Mr. Glanvil's Saduciſmus Triumph. Relat. 2.

9. Elizabeth Style of Stoke Triſter, in the County of Somerſet, was accuſed by Divers Perſons of credit upon Oath before Mr. Hunt, and particularly and largely confeſſed her guilt her ſelf, which was found by the Jury at the Trial at Taunton. But ſhe prevented Execution by dying in Gaol, a little before the expiring of the Term her confederate Damon had ſet for her Enjoyment of Diabolical Pleaſures in this Life. I have ſhortned the Examinations, and caſt them into ſuch an order, as I think fitteſt for the rendring the matter clear and intelligible.

Rich. Hill of Stoke Triſter, in the County of Somerſet, Yeoman, being examined upon Oath, Jan. 23. 1664. Before Robert Hunt, Eſq; one of his Majeſties Juſtices for that County, concerning the bewitching of his Daughter by Eliz. Hill, about the Age of Thirteen Years, hath been for about two Months laſt paſt, taken with very ſtrange Fits, which have held an hour, two, three, and more; and that in thoſe Fits the Child hath told her Father, the Examinant and others, that one Eliz. Style of the ſame Pariſh appeared to her, and is the Perſon that Torments her. She alſo in her Fits uſually tells what Cloaths Eliz. Style hath on at that time, which the Informant and others have ſeen and found true.

He ſaith further, that about a Fortnight before Chriſtmas laſt, he told Style, that his Daughter ſpoke much of her in her Fits, and did believe that ſhe was bewitched by her. Whereupon Francis White, and Walter, and Rob. Thick being preſent, willed her to complain to the Juſtice againſt him for accuſing of her. But ſhe having uſed ſeveral put offs, ſaid, ſhe would do worſe than fetch a Warrant. After which the girl grew worſe than before, and at the end of a Fit ſhe tells the Examinant when ſhe ſhall have another, which happens accordingly, and affirms, that Style tells her when the next fit ſhall come. He informs further, that Monday Night after Chriſtmas-Day, about Nine of the Clock, and four or five times ſince, about the ſame hour of the Night, his Daughter hath been more Tormented than formerly, and that tho held in a Chair, by four or five People, ſometimes ſix, by the Arms, Legs, and Shoulders, ſhe would riſe out of her Chair, and raiſe her Body about three or four Foot high. And that after, in her Fits, ſhe would have holes made in her Hand-wriſts, Face, Neck, and other parts of her Body, which the Informant and others that ſaw them, conceived to be with Thorns. For they ſaw Thorns in her Fleſh, and ſome they hooked out. That upon the childs Pointing with her Finger from place to place, the Thorns and Holes immediately appeared to the Informant and others looking on. And as ſoon as the Child can ſpeak after the Fit, ſhe ſaith that Widow Style did prick her with Thorns in thoſe ſeveral places, which was horrid Torment, ſhe ſeemed to the Informant and others ſtanding by, to be in extream Pain and Torture. The Child hath been ſo Tormented and pricked with Thorns four ſeveral Nights, at which times the Informant and many other People have ſeen the Fleſh riſe up in little bunches, in which Holes did appear. The pricking held about a quarter of an hour at a time, during each of the four Fits, and the Informant hath ſeen the child take out ſome of thoſe Thorns.

The ſame Rich. Hil[•], examined Jan. 26. 1664. Informs, that when he rode from the Juſtices Houſe with a Warrant to bring Style before him, his Horſe on a ſudden ſate down on his Breech, and he could not after ride him, but as ſoon as he attempted to get up, his Horſe would ſit down and paw with his Feet before. He ſaith further, that ſince Style was examined before the Juſtice, and made her confeſſion to him, ſhe hath acknowledged to the Informant, that ſhe had hurt his Daughter, and that one Ann Biſhop, and Alice Duke, did joyn in bewitching of her.

Taken upon Oath before me,

Rob. Hunt.

10. William Parſons, Rector of Stoke Triſter, in the County of Somerſet, Nicholas Lambert of Bayford, in the ſame County; And Richard Oining of Stoke Triſter, Butcher, &c.

Ano. 1664. Alice Duke, Alias Manning, (Witch of Style's knot) of Wincaunton, in the County of Somerſet, Widow made this confeſſion before Robert Hunt, Eſq; as follows.

That when ſhe lived with Ann Biſhop of Wincaunton, about eleven or twelve years ago, Ann Biſhop perſwaded her to go with her into the Church-yard in the Night time, and being come thither, to go backward round the Church, which they did three times. In their firſt round, they met a Man in black Cloaths, who went round the ſecond time with them, and then they met a thing in the ſhape of a great black Toad, which leapt up againſt the Examinant's Apron. In their third round they met ſomewhat in the ſhape of a Rat, which Vaniſhed away. After this the Examinant and Ann Biſhop went home, but before Ann Biſhop went off, the Man in Black ſaid ſomewhat to her ſoftly, which the Informant could not hear.

A few Days after, Ann Biſhop ſpeaking about their going round the Church, told the Examinant, that now ſhe might have her deſire, and what ſhe would wiſh for; and ſhortly after, the Devil appeared to her in the ſhape of a Man, promiſing that ſhe ſhould want nothing. and that if ſhe curſed any thing with a Pox take it, ſhe ſhould have her purpoſe, in caſe ſhe would give her Soul to him, ſuffer him to ſuck her blood, keep his Secrets, and be his Inſtrument to do ſuch Miſchief as he would ſet her about. All which, upon his ſecond appearing to her, ſhe yielded to, and the Devil having prickt the fourth Finger of her right hand, between the middle and upper joynt (where the mark is yet to be ſeen) gave her a Pen, with which ſhe made a Croſs or mark with her Blood on Paper or Parchment, that the Devil offered her for the confirmation of the agreement, which was done in the preſence of Ann Biſhop. And as ſoon the Examinant had Signed it, the Devil gave her Six pence, and went away with the Paper or Parchment.

Further ſhe confeſſeth, that ſhe had been at ſeveral Meetings in Lie Common, and other places, in the Night, and that her forehead being firſt anointed with a feather dipt in Oyl, ſhe hath been ſuddenly carried to the place of their Meeting. That about five or ſix weeks ſince (or more) ſhe met in the ſaid Common in the Night, where were preſent Ann Biſhop, Mary Penny of Wincaunton, Elizabeth Style of Bayford, and a Man in black Cloaths with a little band, whom ſhe ſuppoſed to have been the Devil. At the Meeting there was a Picture in Wax, which the Man in black took in his Arms, and sized it by the Name of Elizabeth or Beſs Hill, for the Daughter of Rich. Hill. Then the Devil, this Examinant, Ann Biſhop, and Elizabeth Style, Stuck Thorns in the Neck, Head, Hand-wriſts, Fingers, and other parts of the Picture, ſaying, a Pox on thee, I'le ſpice thee. This done, all ſate down, a white Cloath being ſpread on the ground, and did drink Wi[•]e, and Eat Cakes and Meat. After all was ended, the Man in black Vaniſhed, leaving an ugly ſmell at parting. The reſt were on a ſudden conveyed to their homes.

On Monday Night, after Chriſtmas-Day laſt, ſhe met the ſame Company again, near about the ſame place, and the Ann Biſhop (who was there in a green Apron, a French Waſtcoat, and a red Petticoat) brought in her Apron a Picture in blackiſh Wax, which the Devil Baptized as before, by the Name of John Newman, for the Son of Rob. Newman of Wincaunton, and then the Devil firſt, after Ann Biſhop, and this Examinant, thruſt in Thorns into the Arms of it. The Picture Ann Biſhop carried away with her. They were all there preſent in their Cloaths, and the Devil in the Shape of a Man in black.

About five years and a half ſince, the ſame Perſons were at the Baptizing of another Image, by the Name of Peter Newman, another Son of Robert Newman, both which are ſince Dead, and then Ann Biſhop deſired the Examinant, to joyn with her in the bewitching of Peter and John Newman.

At another time ſhe was carried to a Meeting in the Night, to a green place near Marnhull, as ſhe was then told, where were preſent Ann Biſhop, Eliz. Style, Mary Penny, and ſome unknown to her. Then alſo an Image in Wax was Baptized by the Devil, in the fore-related manner, by the Name of Ann, or Rachel Hatcher, one of Marnhull, as ſhe was then informed. After the Ceremony was ended, they had Wine, Cakes, &c.

She likewiſe confeſſeth, that ſhe was at another ſuch Meeting, where twelve Perſons were preſent, many of whom were unknown to her, but ſhe took notice of one lame Man in blackiſh hair among them, and of the Devil, as before.

She ſaith, that after their Meetings, they all make very low Obeyſance to the Devil, who appears in black Cloaths and a little Band. He bids them welcome at their coming, and brings Wine, or Beer, Cakes, Meat, or the like. He ſits at the higher end, and uſually Ann Biſhop ſits next him. They Eat, Drink, Dance, and have Muſick. At their parting they uſe to ſay, Merry meet, Merry part; and that before they are carried to their Meetings, their Foreheads are anointed with greeniſh Oyl, that they have from the Spirit, which ſmells raw. They for the moſt part are carried in the Air. As they paſs, they ſay, Thou, tout a tout, tout, throughout and about. Paſſing back, they ſay, Rentum, Tormentum, and another word which ſhe doth not remember.

She confeſſeth, that her Familiar doth commonly ſuck her right breaſt about Seven at Night, in the ſhape of a little Cat, of a dunniſh Colour, which is as ſmooth as a Want, and when ſhe is ſuck'd, ſhe is in a kind of a Trance.

That ſhe hurt Thomas Garret's Cows, becauſe he refuſed to write a Petition for her.

That ſhe hurt Thomas Conway, by putting a Diſh into his hand, which Diſh ſhe had from the Devil, ſhe gave it him to give his Daughter for good hanſel.

That ſhe hurt Dorothy, the Wife of George Wining, by giving an Iron ſlate to put into her Steeling Box.

That being angry with Edith Wats, the Daughter of Edmond Wats, for treading on her foot, ſhe curſed Edith with a Pox on you, and after touched her, which hath done the ſaid Edith much harm, for which ſhe is ſorry.

That being provoked by Swanton's firſt Wife, ſhe did before her Death curſe her with a A Pox on you, believes ſhe did thereby hurt her, but denies ſhe did bewitch Mr. Swanton's Cattle.

She ſaith, that when the Devil doth any thing for her, ſhe calls for him by the Name of Robin, upon which he appears, and when in the ſhape of a Man, ſhe can hear him ſpeak, but his Voice is very low. He promiſed her when ſhe made her contract with him, that ſhe ſhould want nothing, but ever ſince ſhe hath wanted all things.

Taken before me,

Rob. Hunt.

The Witneſſes were Thomas Conway of Wincaunton, in the County of Somerſet, Mary his Wife, Edward Wats of Wincaunton, in the aforeſaid County.

11. Anno 1664. Chriſtian, the Wife of Robert Green of Brewham, in the County of Somerſet, Aged about thirty three years, being examined before the aforeſaid Robert Hunt, Eſq; made this confeſſion as follows.

That about a year and a half ſince (ſhe being in great Poverty) one Catherine Green of Brewham, told her, that if ſhe would ſhe might be in a better condition, and then perſwaded her to make a Covenant with the Devil. Being afterwards together in one Mr. Huſſey's ground in Brewham Forrest, about Noon, Catherine called for the Devil, who appeared in the ſhape of a Man in blackiſh Cloaths, and ſaid ſomewhat to Catherine, which Chriſtian could not hear. After which the Devil (as ſhe conceived him) told the Examinant, that ſhe ſhould want neither Cloaths, Victuals, nor Money, if ſhe would give her Body and Soul to him, keep his Secrets, and ſuffer him to ſuck her once in twenty four hours, which at laſt, upon his and Catherine Green's perſwaſion, ſhe yielded to; then the Man in black prickt the fourth Finger of her Right hand, between the middle and upper joynts, where the Sign yet remains, and took two drops of her Blood on his Finger, giving her four-pence-half-penny, with which ſhe after bought bread in Brewham. The he ſpake again in private with Catherine, and Vaniſhed, leaving a ſmell of Brimſtone behind.

Since that time the Devil (ſhe ſaith) hath and doth uſually ſuck her left Breaſt about five of the Clock in the Morning, in the likeneſs of an Hedg-hog, bending, and did ſo on Wedneſday Morning laſt. She ſaith it is painful to her, and that ſhe is uſually in a Trance when ſhe is ſuckt.

She ſaith alſo, that Catherine Green, and Margaret Agar of Brewham, have told her, that they are in Covenant with the Devil, and confeſſeth, that ſhe hath been at ſeveral Meetings in the Night, at Brewham Common, and in a Ground of Mr. Huſſey's, that ſhe hath there met with Catherine Green and Margaret Agar, and three or four times with Mary Warberton of Brewham; that in all thoſe Meetings the Devil hath been preſent in the ſhape of a Man in black Cloaths, at their firſt coming he bids them welcome, but always ſpeaks very low.

That at a Meeting about three Weeks or a Month ſince, at or near the former place, Margaret Agar brought thither an Image in Wax, for Elizabeth, the Wife of Andrew Corniſh of Brewham, and the Devil, in the ſhape of a Man in black Cloaths, did Baptize it, and after ſtuck a Thorn into its Head; that Agar ſtuck one into its Stomach, and Catherine Green one into its Side. She further ſaith, that before this time, Agar ſaid to her, this Examinant, that ſhe would hurt Eliz. Corniſh, who ſince the Baptizing of the Picture hath been taken and continues very ill.

She ſaith, that three or four days before Joſ. Talbot of Brewham Died, Margaret Agar told her, that ſhe would rid him out of the World, becauſe, he being Overſeer of the Poor, he made her Children to go to Service, and refuſed to give them ſuch good Cloaths as ſhe deſired. And ſince the Death of Talbot, ſhe confeſſed to the Examinant, that ſhe had bewitcht him to Death. He died about a year ſince, was taken ill on Friday, and Died about Wedneſday after.

That her Mother-in-Law, Catharine Green, about five or ſix years ago, was taken in a ſtrange manner. One day one Eye and Cheek did ſwell, another day another, and ſo ſhe continued in great pain, till ſhe died. Upon her Death ſhe ſeveral times ſaid, in the hearing of the Examinant, that her Siſter-in-Law, Catharine Green, had bewitched her, and the Examinant believes, that ſhe bewitcht her to Death.

That a little before Michaelmas laſt, the ſaid Catharine Curſed the Horſes of Rob. Walter of Brewham, ſaying, a murrain on them Horſes to Death. Upon which the Horſes being three, all died.

Taken before me,

Robert Hunt.

12. In 1665. Margaret Agar of Brewham, in the aforeſaid County of Somerſet, had this Teſtimony given againſt her by Catharine Green, alias Corniſh of Brewham, Widow.

Before the aforeſaid,

Robert Hunt.

That on Friday in the Evening, in the beginning of March laſt, Margaret Agar came to her, and was earneſt ſhe ſhould go with her to a Ground called, Huſſeys-knap, which ſhe did, and being come thither, they ſaw a little Man in black Cloaths with a little band. As ſoon as they came to him, Margaret Agar took out of her Lap a little Picture in blackiſh Wax, which ſhe delivered to the Man in black, who ſtuck a Thorn into the Crown of the Picture, and then delivered it back to Agar. Upon which ſhe ſtuck a Thorn towards the heart of the Picture, curſing, and ſaying, A Plague on you; which ſhe told the Examinant was done to hurt Eliz. Corniſh, who, as ſhe hath been told, hath been very ill ever ſince that time.

That a little above a year ſince, Joſ. Talbot, late of Brewham, being Overſeer for the Poor, did cauſe two of Agars Children to go to Service. Upon which ſhe was very angry, and ſaid in the Examinant's hearing, a few days before he fell Sick and Died, that ſhe had trod upon the Jaws of three of her Enemies, and that ſhe ſhould ſhortly ſee Talbot rot, and tread on his Jaws. And when this Examinant deſired her not to hurt Talbot, ſhe ſwore by the Blood of the Lord, ſhe would confound him if ſhe could. The Day before he died, ſhe ſaid to the Examinant, God's Wounds, I'll go and ſee him, for I ſhall never ſee him more; and the next Day Talbot died.

That ſhe heard Margaret Agar curſe Mary Smith, and ſay, ſhe ſhould live to ſee her and her Cattle fall and rot before her Face. Joſeph Glanvil, Saduciſmus Triumphatus; p. 368.

Taken upon Oath before

Robert Hunt.

Other Witneſſes againſt this Agar, were Elizabeth Talbot, Joſ. Smith, Mary the VVife of William Smith, Mary Green, all of Brewham.

13. Julian Cox, aged about 70 Years, was indicted at Taunton in Somerſetſhire, about Summer Aſſiizes, 1663, before Judge Archer, then Judge of the Aſſizes there, for Witchcraft, which ſhe practiſed upon a Young Maid, whereby her Body languiſhed, and was impaired of Health, by reaſon of ſtrange Fits upon account of the ſaid Witchcraft.

The Evidence againſt her was divided into Two Branches; Firſt, to prove her a VVitch in general: Secondly, to prove her guilty of the Witchcraft contained in the Indictment.

For the proof of the firſt particular, the firſt Witneſs was an Huntſman, who ſwore that he went out with a Pack of Hounds to hunt a Hare, and not far from Julian Cox her Houſe, he at laſt ſtarted a Hare. The Dogs hunted her very cloſe, and the third Ring hunted her in view; till at laſt the Huntſman perceiving the Hare almoſt ſpent, and making towards a great Buſh, he ran on the other ſide of the Buſh to take her up, and preſerve her from the Dogs. But as ſoon as he laid Hands on her, it proved to be Julian Cox, who had her Head groveling on the Ground, and her Globes (as he expreſs'd it) upward. He knowing her, was affrighted, that his Hair on his Head ſtood on end; and yet ſpake to her, and ask'd her what brought her there? But ſhe was ſo far out of breath, that ſhe could not make him any Anſwer. His Dogs alſo came up with full cry to recover the Game, and ſmelt at her, and ſo left off Hunting any further. And the Huntſman with his Dogs went home preſently, ſadly affrighted.

Secondly, Another Witneſs ſwore, that as he paſſed by Cox her Door, ſhe was taking a Pipe of Tobacco upon the Threſhold of her Door, and invited him to come in, and take a Pipe, which he did. And as he was ſmoaking, Julian ſaid to him, Neighbour, look what a pretty thing there is; he look'd down, and there was a monſtrous great Toad, ſtaring him in the Face. He endeavoured to kill it by ſpurning it, but could not hit it: Whereupon Julian bad him forbear, and it would do him no hurt. But he threw down his Pipe and went home (which was about Two Miles off of Julian Cox's Houſe) and told his Family what had happened, and that he believed it was one of Julian Cox's Devils. After, he was taking a Pipe of Tobacco at home, and the ſame Toad appeared betwixt his Legs. He took the Toad out to kill it, and to his thinking cut it in ſeveral Pieces; but returning to his Pipe, the Toad ſtill appeared. He endeavoured to burn it, but could not. At length he took a Switch and beat it. The Toad ran ſeveral times about the Room to avoid him, he ſtill purſuing it with Correction. At length the Toad cried, and vaniſh'd, and he was never after troubled with it.

Thirdly, After, another ſwore, that Julian paſt by his Yard while his Beaſts were in Milking, and ſtooping down, ſcored upon the Ground for ſome ſmall time. During which time, his Cattel run mad, and ſome ran their heads againſt the Trees, and moſt of them died ſpeedily. Whereupon concluding they were bewitched, he was after adviſed to this Experiment to find out the Witch, viz. To cut off the Ears of the bewitched Beaſts, and burn them, and that the Witch would be in miſery, and could not reſt till they were plucked out, Which he tried, and while they were burning Julian Cox came into the houſe, raging and ſcolding that they had abuſed her without cauſe; but ſhe went preſently to the Fire, and took out the Ears that were burning, and then ſhe was quiet.

Fourthly, Another VVitneſs ſwore, That ſhe had ſeen Julian Cox fly into her own Chamber Window in her full proportion, and that ſhe very well knew her, and was ſute it was ſhe.

Fifthly, Another Evidence was the Confeſſion of Julian Cox her ſelf, upon her Examination before a Juſtice of Peace, which was to this purpoſe. That ſhe had been often tempted by the Devil to be a Witch, but never conſented. That one Evening ſhe walk'd about a Mile from her own houſe, and there came riding towards her, Three Perſons upon Three Broomſtaves, born up about a Yard and an half from the Ground. Two of them formerly knew, which was a Witch and a Wizzard, that were hanged for Witchcraft ſeveral Years before. The Third Perſon ſhe knew not. He came in the ſhape of a black Man, and tempted her to give him her Soul, or to that effect, and to expreſs it by pricking her Finger, and giving her Name in her Blood, in token of it, and told her that ſhe had Revenge againſt ſeveral Perſons that had wronged her, but could not bring her purpoſe to paſs without his help; and that upon the Terms aforeſaid, he would aſſiſt her to be revenged againſt them. But ſhe ſaid; ſhe did not conſent to it. This was the Sum of the general Evidence to prove a Witch.

But now for the Second particular, to prove her guilty of the VVitchcraft upon the Maid, whereof ſhe was indicted, this Evidence was offered:

It was proved, that Julian Cox came for an Alms to the houſe where this Maid was a Servant, and that the Maid told her ſhe ſhould have none, and gave her a croſs Anſwer that diſpleaſed Julian. VVhereupon Julian was angry, and told the Maid ſhe ſhould repent it before Night, and ſo ſhe did: For before Night ſhe was taken with a Convulſion Fit, and after that left her, ſhe ſaw Julian Cox following her, and cried out to the People in the houſe to ſave her from Julian.

But none ſaw Julian but the Maid, and all did impute it to her imagination only. And in the Night ſhe cried out of Julian Cox, and the black Man, that they came upon her bed, and tempted her to drink ſomething they offered her. But ſhe cried out, ſhe deſired not the Devil's Drenches. This alſo they imputed to her imagination, and bad her be quiet, becauſe they in the ſame Chamber with her, did not ſee or hear any thing, and they thought it had been her Conceit only.

The Maid the next Night expecting the ſame Conflict ſhe had the Night before, brought up with her a Knife, and laid it at her bed's head. About the ſame time of the Night as before, Julian and the black Man came again upon the Maid's bed, and tempted her to drink that which they brought, but ſhe refuſed, crying in the audience of the reſt of the Family, that ſhe defied the Devil's Drenches, and took the Knife and ſtabbed Julian, and as ſhe ſaid, ſhe wounded her in Leg, and was importunate with the Witneſs to ride to Julian Cox's Houſe preſently, to ſee if it were not ſo. The Witneſs went and took the Knife with him. Julian Cox would not let him in; but he forced the Door open, and found a freſh wound in Julian's Leg, as the Maid had ſaid, which did ſuit with the Knife, and Julian had been juſt dreſſing it when the Witneſs came. There was Blood alſo found upon the Maid's Bed.

The next Morning the Maid continued her out-cries, that Julian Cox appeared to her in the Houſe wall, and offered her great Pins, which ſhe was forced to ſwallow: And all the Day the Maid was obſerved to convey her Hands to the Houſe wall, and from the VVall to her Mouth; and ſhe ſeemed by the motion of her Mouth, as if ſhe did eat ſomething. But none ſaw any thing but the Maid, and therefore thought ſtill it might be her Fancy, and did not much mind it. But towards Night, this Maid began to be very ill, and complained, that the Pins that Julian forced her to eat-out of the VVall, did torment her in all parts of the Maids Body; ſeveral great Swellings appeared, and out of the heads of the Swellings, ſeveral great Pins points appeared; which the Witneſſes took out, and upon the Tryal, there were about Thirty great Pins produced in Court (which I my ſelf handled) all which were ſworn by ſeveral Witneſſes, that they were taken out of the Maid's Body, in manner as is aforeſaid.

Judge Archer, who tried the Priſoner, told the Jury, that he had heard, that a Witch could not repeat that Petition in the Lord's Prayer, viz. And lead us not into Temptation: And having this occaſion, he would try the Experiment, and told the Jury, that where ſhe could or could not, they were not in the leaſt meaſure to guide their Verdict according to it, becauſe it was not legal Evidence, but that they muſt be guided in their Verdict by the former Evidence given in upon Oath only.

The Priſoner was called for up to the next Bar to the Court, and demanded if ſhe could ſay the Lord's Prayer? She ſaid ſhe could, and went over the Prayer readily, till ſhe came to that Petition. Then ſhe ſaid, [And lead us into no Temptation,] but could not ſay, [And lead us not into Temptation] though ſhe was directed to ſay it after one that repeated it to her diſtinctly. But ſhe could not repeat it otherwiſe than is expreſſed already, though tried to do it near half a ſcore times in open Court. After all which, the Jury found her guilty, and Judgment having been given, within Three or Four Days ſhe was executed, without any Confeſſion of the Fact.

14. In the Town of Beckington, by Froome in Somerſetſhire, liveth Mary Hill, a Maid of about Eighteen Years of Age, who having lived very much in the neglect of her Duty to God, was ſome time before Michaelmas laſt paſt, was Twelve Month, taken very ill, and being ſeized with violent Fits, began to Vomit up Two Hundred crooked Pins. This ſo ſtupendous an Accident, drew a numerous Concourſe of People to ſee her: To whom, when in her Fits, ſhe did conſtantly affirm, that ſhe ſaw againſt the VVall of the Room, wherein ſhe lay, an old VVoman named Elizabeth Carrier, who thereupon being apprehended by a VVarrant from a Juſtice of Peace, and Convicted by the Oaths of Two Perſons, was committed to the County Goal.

About a Fortnight after, ſhe began to Vomit up Nails, pieces of Nails, pieces of Braſs, Handles of Spoons, and ſo continued to do for the ſpace of Six Months and upwards: And in her Fits, ſhe ſaid there did appear to her an Old Woman, named Margery Coombes, and one Anne Moor, who alſo by a Warrant from Two Juſtices of tho Peace, were apprehended, and brought to the Seſſions held at Brewton for the County, and by the Bench committed to the County Goal. The former of theſe died as ſoon as ſhe came into the Priſon; the other Two were tried at Taunton Aſſizes, by my Lord Chief Juſtice Holt, and for want of Evidence, were acquitted by the Jury. The Perſons bound over to give Evidence, were Suſanna Belton, and Ann Holland, who upon their Oaths depoſited, that they book'd out of the Navel of the ſaid Mary Hill, as ſhe lay in a dead Fit, crooked Pins, ſmall Nails, and ſmall Pieces of Braſs, which were produced in Court before the Judge, and from him handed to the Jury to look upon them. VVhereupon Mr. Francis Jeſſe, and Mr. Chriſtopher Brewer declared, that they had ſeen the ſaid Ma[•]y Hill, to Vomit up at ſeveral times, crooked Pins, Nails, and Pieces of Braſs; which they alſo produced in open Court; and to that end they might be aſcertained it was no Impoſture, they declared, they had ſearched her Mouth with their Fingers before ſhe did Vomit

Upon which the Court thought fit to call for me, who am the Miniſter of the Pariſh, to teſtify the knowledge of the matter, which I did to this Effect; that I had ſeen her at ſeveral times, after having given her a little Small Beer, Vomit up crooked Pins, Nails, and pieces of Braſs. That to prevent the ſuppoſition of a Cheat, I had cauſe her to be brought to a Window, and having lookt into her Mouth, I ſearcht it with my Finger, as I did the Beer before ſhe drank it. This I did, that I might not be wanting in circumſtantial Anſwers, to what my Lord and Court might propoſe.

I well remember a Gentleman on a Saturday came to my Houſe (Incognito,) to know of me the tru[•]h of the Countrey Report about this Maid, having ſeen ſome of the Nails, &c. ſhe had vomited up. I told him it was very true, and if he would ſtay in Town till the Morning, he might ſee it himſelf for his own ſatisfaction. VVhich he did, and early in the Morning was called to ſee her. But becauſe Beer was not given her when ſhe wanted it, ſhe lay in a very deplorable Condition, till paſt Two in the Afternoon; when with much difficulty, ſhe brought up a piece of Braſs, which the ſaid Gentleman took away with him; though before the piece of Braſs came up, he told me he was ſatisfied of the Truth of the thing, becauſe it was impoſſible for any Mortal to counterfeit her miſerable condition. She ſometimes lying in a dead Fit, with her Tongue ſwelled out of her Head, and then reviving, ſhe would fall to vomiting; but nothing came out till about two a Clock in the Afternoon. Nay, ſo curious wa[••]he to anticipate any Cheat, that he ſearcht her Mouth himſelf, gave her the beer, held her up in his Hand, and likewiſe the Baſon, into which ſhe vomited, and continued with her all this time, without Eating and Drinking, which was about Eight Hours, that he might be an Eye-witneſs of the Truth of it. Nay, further, he found the Maid living only with a Brother, and Three poor Siſters, all young Perſons, and very honeſt, and the Maid kept at the charge of the Pariſh, which were ſufficient Teſtimonies they were uncapable of making a Cheat of it. The Gentleman I now mentioned, was (as I afterward learn'd) Eſquire Player of Caſtle-Cary.

I have often wondred how it was poſſible for all that Trumpery to be conveyed into her Body, which at Intervals ſhe caſt up; I therefore made all the Obſervation I could to ſatisfie my ſelf and others. I found that thoſe things which ſhe brought up in the Morning, were conveyed into her Body by ſome Diabolical Power, when ſhe was in Bed at Night; what induced me eaſily to believe this, was by conſidering theſe following Circumſtances.

That it was only in the Morning that ſhe vomitted up Nails, and ſcarce did any thing in the Afternoon.

I found by Enquiry, that ſhe always ſlept with her Mouth open, and could not help it; and when aſleep, ſhe could not be awakened, either by calling, jogging or pulling of her, for ſome conſiderable time; though at the ſame time ſhe fetch'd ſuch deep and painful Groans, as if ſhe were awaked, and ſenſible of her ſad Condition.

For my farther ſatisfaction, I got ſome at my own Charge to ſit up at Nights with her, and watch her Mouth, and to ſee it was kept cloſe ſhut. Whilſt this was done, the Vomiting of Nails ceaſed, and that for Thirteen Nights ſucceſſively; but when it was neglected, ſhe would be ſure to bring up ſomething of Nails, or ſome ſuch Stuff. I then had her lodged at a Neighbour's Houſe, to ſee whether her vomitting of Nails would totally ceaſe, but it did not. For coming one Day to my Houſe to refreſh her ſelf, ſhe had not been there Two Hours, before ſhe began to be ill, we immediately gave her ſome Beer, and ſhe vomited up a great Board Nail: Some time after this, ſhe threw up a great piece of Braſs, which I ſaw followed with much Blood; and ſhe being extreamly weakened with ſtriving, and falling into a Fit, I cauſed a Woman to open her Mouth, who took out as much Blood, as ſhe could hold in the hollow of her Hand.

After the Aſſizes afore-mentioned was ended, and ſhe was turned Home, ſhe grew worſe than ever, by Vomitting of Nails, pieces of Glaſs, &c. And falling one Day into a violent Fit, ſhe was ſwelled to an extraordinary bigneſs; ſome Beer being given her, ſhe threw up ſeveral pieces of Bread and Butter, beſmeared with poyſonous Matter, which I judged to be Mercury. This ſo much affrighted the Neighbours, that they would come no more near her. So that one Day ſhe being taken deſperate ill, I was ſent for to pray with her; and compaſſionating the Deplorablenels of her Condition, I at laſt reſolved to take her into my own Houſe, where in a ſhort time the Vomiting ceaſed; though for ſome ſpace, her Diſtorting Fits followed her: But, bleſſed be God, is now, and has been for a conſiderable time laſt paſt, in very good Health, and fit for a Service.

April 4th, 1691.

May-Hill, Miniſter of Beckington, in the County of Somerſet.

15. In the beginning of the late War, Colonel Bowen in Glamorganshire, being oppreſſed by the King's Party, took Arms under the Earl of Eſſex, and by his Valour obtained a good Repute in the Army; ſo that in a ſhort time he got the Command of Lieutenant Colonel. But as ſoon as the heat of the VVar was abated, his Caſe and Preferment led him to a careleſs and ſenſual Life, and he became an abſolute Atheiſt, denying Heaven or Hell, God or Devil, (acknowledging only a Power, as the Heathens did Fate,) accounting Temporal Pleaſures all his expected Heaven: So that at laſt he became hateful, and hating all Civil Society, and his neareſt Relations.

About December laſt, he being in Ireland, and his Wife, a Pious Gentlewoman, living in his Houſe in Glamorgan, was very much troubled one Night with a great Noiſe much like the ſound of a Whirl-wind, and a violent beating of the Doors or Walls, as if the whole houſe were falling in Pieces: And being in her Chamber, with moſt of her Family, after Praying to the Lord, (accounting it Sinful Incredulity to yield to fear, ſhe went to Bed, and ſuddenly after, there appeared unto her ſomething like her Husband, and asked her whether he ſhould come to Bed? ſhe ſitting up, and Praying to the Lord, told him, he was not her Husband, and that he ſhould not. He urged more earneſtly: What! Not the Husband of thy Boſom? What! Not the Husband of thy Boſom? (Yet had no Power to hurt her.) And ſhe, together with ſome Godly People, ſpent the Night in Prayer, being very often Interrupted by this Apparition.

The next Night, Mr. Miles, (a Godly Miniſter,) with four other Godly Men, came to watch and pray in the Houſe that Night, and ſo continued in Prayer, and other Duties of a Religion, without any Interruption or Noiſe at all that Night. But the Night following, the Gentle woman, with ſeveral other Godly Women, being in the Houſe, the noiſe of a Whirl-wind began again, with more violence than formerly, and the Apparition walked in the Chamber, having an unſufferable ſtench, like that of a putrified Carcaſs, filling the Room with a thick ſmoak, ſmelling like Sulphur, Darkening the Light of the Fire and Candle, but not quite Extinguiſhing it; ſometimes going down the Stairs, and coming up again with a fearful Noiſe, diſturbing them in their Prayers, one while with the ſound of words, which they could not diſcern, otherwiſe ſtriking them, ſo that the next Morning their Faces week black with the ſmoak, and their Bodys ſwollen with bruiſes.

This was atteſted by Colonel Rogers, the Governour of Hereford, by a Letter to Mr. Baxter, Dated Auguſt 23. 1656. As likewiſe by Mr. Sam. Jones's of Cocdreken, Mr. Maur. Bedwell's of Swanſy, Mr. Daniel Higs and Captain Samuel Foley's, both of Clonmell.

16. In the year of our Lord, 1652. Mary, the Daughter of Edward Ellins, of the Burrough of Eveſham, in the County of Worceſter, Gardiner, then about nine or ten years old, went in the Fields on a Saturday with ſome other children to gather Cowſlips, and finding in a Ditch by the way ſide, at the ſaid Town's End, one Catherine Huxley, a ſingle Woman, Aged then about Forty years (as is ſuppoſed, eaſing Nature) the children called her Witch, and took up Stones to throw at her, the ſaid Mary alſo called her Witch, and took up a Stone, but was ſo affrighted, that ſhe could not throw it at her; then they all run away from her, and the ſaid Mary being hindmoſt, this Huxley ſaid to her [Ellins, you ſhall have Stones enough in your—] Whereupon Mary fell that day very ill, and continued ſo Weak and Languiſhing that her Friends feared ſhe would not recover; but a Month after, ſhe began to void Stones by the urinary Paſſages, and ſome little Urine came away from her; alſo when ſhe voided any Stone, the Stone ſhe voided, was heard by thoſe that were by her, to drop into the Pot or Baſon, and ſhe had moſt grievous Pains in her Back and Reins, like the pricking of Pins, the Number of the Stones ſhe voided, was about eighty, ſome plain Pebbles, ſome plain Flints, ſome very ſmall, and ſome about an Ounce Weight; this ſhe did for ſome ſpace, (a Month or two, or thereabouts) until upon ſome ſtrong Suſpicions of Witchcraft, the forenamed Huxley was apprehended, examined and ſearched, (at whoſe Beds-head there was found ſeveral Stones, ſuch as the ſaid Mary voided (and was ſent to Worceſter, where at the Summer Aſſizes in the ſaid Year 1652. (then at hand) ſhe was upon the Proſecution of the Friends of the ſaid Mary, Condemned and Executed. Hiſt. Diſc. of Apparitions and Witches, p. 44.

17. Mr. Samuel Clark hath publiſhed the Apparition to Mr. White of Dorcheſter, aſſeſſor to the Weſtminiſter aſſembly, at Lambeth, that the Devil in a light Night, ſtood by his Bedſide: She looked a while whether he would ſay or do any thing, and then ſaid, If thou haſt nothing elſe to do, I have; and turned himſelf to ſleep. Many ſay it from Mr. White himſelf. Hiſt. Diſc. of Apparitions and Witches, p. 63.

18. Conveyances through the Air, &c. by Inviſible Powers, Extracted from the Miſcellanies of John Aubery, Esq;— In a Letter from the Reverend Mr. Paſchal, Rector of Chedzay in Somerſetſhire, to Mr. Aurbery, are theſe words, Viz. The moſt Remarkable of all happen'd in that Day that I paſſed by the Door in my return hither, which was Eaſter-Eve, when Fry returning from Work (that little he can do) he was caught by the Woman Spectre by the Skirts of his Doublet, and carried into the Air; he was quickly miſt by his Maſter and the Workmen, and great enquiry was made for Fran. Fry, but no hearing of him; but about half an Hour after Fry was heard Whiſtling and Singing in a kind of a Quagmire. He was now affected as he was wont to be in his Fits; ſo that none regarded what he ſaid; but coming to Himſelf an Hour after, he ſolemnly proteſted, That the Daemon carried him ſo high that he ſaw his Maſter's Houſe underneath him no bigger than an Hay-cock, that he was in perfect Senſe, and prayed God not to ſuffer the Devil to deſtroy him; That he was ſuddenly ſet down in that Quagmire. The Workmen found one Shooe on one ſide of the Houſe, and the other Shooe on the other ſide; his Periwig was eſpied next Morning hanging on the Top of a tall Tree. It was ſoon obſerv'd, that Fry's part of his Body that had laid in the Mud, was much benum'd, and therefore the next Saturday, which was the Eve of Low-Sunday, they carried him to Crediton to be let Blood; which being done, and the Company having left him for a little while, returning, they found him in a Fit, with his Fore-head all bruiſed and ſwoln to a great bigneſs, none being able to gueſs how it came, till he recover'd himſelf, and then he told them, That a Bird flew in at the Window with a great force, and with a Stone in its Mouth, flew directly againſt his Fore-head. The People looked for it, and found on the Ground juſt under where he ſate, not a Stone, but a weight of Braſs, or Copper, which the People were breaking, and parting it among themſelves. He was ſo very ill, that he could not ride but one Mile, or little more that Nighr, ſince which time I have not heard of him, ſave that he was ill handled the next Day, being Sunday. Indeed Sir, you may wonder that I have not Viſited that Houſe, and the poor afflicted People; eſpecially, ſince I was ſo near, and paſſed by the very Door: I am very well aſſured of the Truth of what I have Written, and (as more appears) you ſhall hear from me again.

19. A Copy of a Letter from a Learned Friend of mine in Scotland, Dated March 25. 1695.—Honoured Sir, I received yours Dated May 24 1694. In which you deſire me to ſend you ſome Inſtances and Examples of Tranſportation by an Inviſible Power. The true cauſe of my delaying ſo long to reply to that Letter, was not want of Kindneſs; but of ſit Materials for ſuch a Reply. As ſoon as I read your Letter of May 24. I called to mind a Story which I heard long ago, concerning one of the Lord Duffus (in the Shire of Murray) his Predeceſſors, of whom it is reported, That upon a time, when he was walking abroad in the Fields near to his own Houſe, he was ſuddenly carried away, and [•]ound the next day at Paris in the French King's Cellar with a Silver Cup in his Hand; that being brought into the King's Preſence and Queſtion'd by him, Who he was? And how he came thither? He told his Name, his Countrey, and the place of his Reſidence, and that on ſuch a Day of the Month (which proved to be the Day immediately preceeding) being in the Fields, he heard the noiſe of a Whirl-wind, and of Voices crying Horſe and Hattock (this is the World which the Fairies are ſaid to uſe when they remove from any place); whereupon he cried (Horſe and Hattock) alſo, and was immediately caught up, and Tranſported through the Air by the Fairies to that place, where after he had Drunk heartily, he fell aſleep, and before he awoke, the reſt of the Company were gone, and had left him in the poſture wherein he was found. It's ſaid, the King gave him the Cup which was found in his Hand, and diſmiſs'd him.

This Story (if it could be ſufficiently atteſted) would be a Neble Inſtance for your purpoſe, for which cauſe I was at ſome pains to enquire into the truth of it, and found the means to get the preſent Lord Duffus's opinion thereof; which ſhortly, is. That there has been, and is ſuch a Tradition.

20. The following Account I received November laſt, from Mr. Alexander Mowat, a Perſon of great Integrity and Judgment, who being Miniſter at the Church at Leſly, in the Shire of Aberdene, was turned out for refuſing the Oath of Teſt, Anno. 1681. He informs, That he heard the late Earl of Cathnes, who was Married to a Daughter of the late Marqueſs of Argyle, tell the following Story, Viz. That upon a time, when a Veſſel which his Lordſhip kept for bringing home Wine and other Proviſions for his Houſe, was at Sea; a common Fellow, who was reputed to have the Second-ſight, being occaſionally at his Houſe; the Earl enquired of him, where his Men (meaning thoſe in the Ship) were at that preſent time? The Fellow replied, at ſuch a place, by Name, within four Hours Sailing of the Harbour, which was not far from the place of his Lordſhip's Reſidence: The Earl asked, what Evidence he could give for that? The other replied, that he had lately been at the place, and had brought away with him one of the Sea-mens Caps, which he delivered to his Lordſhip. At the four Hours end the Earl went down himſelf to the Harbour, where he found the Ship newly arrived, and in it one of the Seamen without his Cap; who being queſtioned, how he came to loſe his Cap? Anſwered, that at ſuch a place (the ſame the Second-ſighted Man had Named before) there aroſe a Whirl-wind which endangered the Ship, and carried away his Cap: The Earl asked, if he would know his Cap when he ſaw it? He ſaid he would; whereupon the Earl produced the Cap, and the Seaman owned it for that, which was taken from him. This is all the Information which I can give at preſent concerning Tranſportation by an Inviſible Power.

21. One Inſtance I had of one Allen Miller, being in Company with ſome Gentlemen, having gotten a little more than ordinary of that ſtrong Liquor they were Drinking, began to tell Stories and ſtrange Paſſages he had been at: But the ſaid Allen was ſuddenly removed to the farther end of the Houſe, and was there almoſt ſtrangled; recovering a little, and coming to the place where he was before, they asked him, What it was that troubled him ſo? He Anſwered, he durſt not tell; for he had told too much already.

22. The Devil appeared to a Dying Man, and ſhewed him a Parchment very long, Written on every ſide with the Sins both of words, thoughts and deeds, of the Sick Man, and ſaid unto him: Behold thy vertues! See what thy Examination ſhall be. To whom he Anſwered, True Satan, but thou haſt not ſet all. Thou ſhouldſt have added, The Blood of Jeſus Chriſt cleanſeth from all Sin: And he that believeth and is Baptized, ſhall be ſaved. Chetwinds Hiſt. Collect.

23. Luther relates of himſelf, that being at Prayer, contemplating how Chriſt hung on the Croſs and ſuffered for his Sins, there appeared ſuddenly on the Wall a bright ſhining Viſion, and therein appeared alſo a glorious form of our Saviour Chriſt, with his five wounds, ſtedfaſtly looking upon him, as if it had been Chriſt himſelf corporally. Now at the firſt ſight, he thought it had been ſome good Revelation, yet preſently recollected himſelf, and apprehending it ſome jugling of the Devil; For Chriſt appeareth unto us in his word, and in a meaner and more humble form; like as he was humbled on the Croſs for us: Therefore, ſaid he, I ſpake to the Viſion in this manner; Away thou confounded Devil, I know no other Chriſt, than he that was Crucified, and who in his word is Pictured and Preached to me: Whereupon the Image Vaniſhed, which was the very Devil himſelf. And in like manner, ſaid Luther further; A Gentlewoman, a Virgin not far from my Houſe at Wittenburg, lay very ſick, to whom alſo appeared a Viſion after this ſort following. She beheld, as ſhe thought, a Glorious form of our Saviour, which ſhe was ready to have Worſhipped and fall down before; but I being ſent for preſently, repaired to her, and ſaw the Viſion alſo, as in the form of Chriſt. I admoniſhed her ſeriouſly, that ſhe ſhould not ſuffer her ſelf to be deluded by the Devil; whereupon upon ſhe raiſed up her ſelf, and ſpit upon the Face of the Image, and inſtantly the Image was changed into a great ugly Snake, which ſlid to the Gentlewomans Bed, and bit her by the Ear, ſo there ſtood drops of Blood upon the Ear, which trickled down, and thereupon the Snake vaniſhed. This I beheld with mine Eyes, ſaid Luther, with divers others that ſtood by. Luther's Coll. p. 144.

24. There was in Scotland, one [an Obſeſſus] carried in the Air ſeveral times, in the view of ſeveral Perſons, his Fellow-Soldiers. Major Henton hath ſeen him carried away from the Guard in Scotland ſometimes a Mile or two. Sundry Perſons are living now (1671,) that can atteſt this Story. I had it from sir Robert Harley (the Son) who Marryed Major Henton's VVidow; as alſo from E. T. D. D.

25. A Gentleman of my Acquaintance Mr.— M. was in Portugal, Anno 1655, when one was Burnt by the Inquiſition for being brought thither from Goa in Eaſt-India, in the Air, in an incredible ſhort time.

CHAP. IV. Concerning the Exiſtence and Appearance of Separate Souls.

THat the Souls of Men do not expire with the Breath and Vital Ʋnion; or fall into a deep Sleep, never to be awaked till the General Reſurrection; according to the Opinions of ſome Drowſy People, whoſe Reaſons at preſent are aſleep in their Bodies, is a Truth (I think) eaſily evincible out of the Topicks of all Religions, that make any Noiſe and Figure in the World; out of the clear Text of Sacred Scripture, and from the very nature of our Souls, as they now are and act in the Body, whilst in union with it. Mr. Stevens in his late Sermons upon the Parable of Dives and Lazarus, tells us, that one of the Fathers calls the Good Angels (Enocatores Animarum) the Callers forth of Souls, and ſuch as ſhew them (Paraturam Diverſonii) the preparation of thoſe Manſions they are going to. Hence (ſays he) we obſerve when good Men are dying, they are often in ſilent Raptures, and expreſs a kind of impatience till they are diſſolved. And why? becauſe they ſpiritually ſee what they cannot utter; as did St. Paul when he was wrapt up into the Third Heaven. There is a kind of a Draught preſented to them by their Guardian Angels, of thoſe Tranſcendent Joys they are almoſt ready to enter in poſſeſſion of, and therefore long and pine till they are conveyed into that place of unſpeakable Felicity. Theſe Heavenly Spirits ſuccour and ſupport them under their Pain and Sickneſs, and when their Souls are ſtormed out of their Bodies, they encompaſs and embrace them, ſoaring through the Regions of Evil Angels into Heaven. 'Tis ſaid, that Lazarus was ſafely carried by the Angels into Abraham's Boſom; ſo that 'tis plain, that the Angels are employed to convey the Souls of true Believers into a fixed State of bleſſedneſs. But becauſe Men are very apt to be incredulous in theſe Caſes, my Deſign is to enquire in their Chapter, what knowledge we can pick up concerning the Exiſtence of particular Souls after their Separation, out of Antient and Modern Hiſtories; and I believe it will appear by what follows, that the Soul is really alive and active, and concerned after Death. I Inſist not on the Parable to the Rich Man and Lazarus, mention'd by our Saviour, nor any particular Instances out of Sacred Writ: Read the following Stories, and if all of them are not credibly and rightly interpreted and applied; if Satan may in ſome be concerned on purpoſe to put Tricks upon poor Incredulous (ſhall I ſay, or Credulous) Souls, yet 'tis ſtrange if they are all untrue.

1. A Narrative of an Apparition which a Gentleman in Boſton had of his Brother, juſt then Murthered in London.—It was on the Second of May, in the Year 1687, that a moſt ingenious, accompliſhed and well-diſpoſed Gentleman, Mr. Joſeph Beacon by Name, about Five a Clock in the Morning, as he lay, whether Sleeping or Waking he could not ſay, (but judged the latter of them) had a View of his Brother then at London, altho he was now himſelf at our Boſton, diſtanced from him a Thouſand Leagues. This his Brother appeared to him in the Morning, about five a Clock at Boſton, having on him a Bengal Gown, which he uſually wore, with a Napkin tied about his Head; his Countenance was very Pale, Gaſtly, Deadly, and he had a Bloody Wound on one ſide of his Forehead. Brother! ſays the affrighted Joſeph. Brother, anſwered the Apparition. Said Joſeph, What's the matter Brother? How came you here? The Apparition replied, Brother, I have been moſt barbarouſly and injuriouſly Butcher'd by a Debauch'd, drunken Fellow, to whom I never did any wrong in my Life. Whereupon he gave a particular Deſcription of the Murderer; adding, Brother, This Fellow changing his Name, is attempting to go over unto New England, in Foy or Wild: I would pray you on the firſt Arrival of either of theſe, to get an Order from the Governour, to Seize the Perſon whom I have now deſcribed; and then do you Indict him for the Murder of me your Brother: I'll ſtand by you, and prove the Indictment: And ſo he vaniſhed. Mr. Beacon was extreamly aſtoniſhed at what he had ſeen and heard; and the People of the Family not only obſerved an extraordinary Alteration upon him for the Week following, but have alſo given me under their Hands a full Teſtimony, that he then gave them an Account of this Apparition.

All this while Mr. Beacon had no Advice of any thing amiſs, attending his Brother then in England; but about the latter end of June following, he underſtood by the common ways of Communication, that the April before, his Brother going in haſte by Night to call a Coach for a Lady, met a Fellow then in Drink, with his Doxy in his Hand: Some way or other the Fellow thought himſelf affronted with the haſty paſſage of this Beacon, and immediately ran into the Fire-ſide of a Neighbouring Tavern, from whence he fetch'd out a Fire-fork, wherewith he grievouſly wounded Beacon in the Skull, even in that very part where the Apparition ſhow'd his Wound. Of this Wound he Languiſhed until he Died, on the Second of May, about Five of the Clock in the Morning at London. The Murderer it ſeems was endeavouring to Eſcape, as the Apparition affirmed, but the Friends of the Deceaſed Beacon ſeized him; and proſecuting him at Law, he found the help of ſuch Friends as brought him off, without the loſs of his Life; ſince which, there has no more been heard of the Buſineſs.

This Hiſtory I received of Mr. Joſeph Beacon himſelf, who a little before his own pious and hopeful Death, which follow'd not long after, gave me the Story written and ſigned with his own Hand, and atteſted with the Circumſtances I have already mentioned. See Mr. Cotton Mather's Wonders of the Inviſible World.

2. In the City of Athens there was a goodly Lodging, which yet was out of Requeſt, as a Place very dangerous; for in the Night there was a Spirit that walked in it, drawing a Chain, and making a Noiſe, and ſeemed as if he came afar off; and then would ſuddenly be hard by. After that, there would appear a great Old Man, his Fleſh all worn away, having a Long Beard, his Hair ſtanding an end, and all tangled; Fetters on his Feet, a Chain at his Hands, which he would always be ſhaking. They that dwelt in the houſe could never reſt in the Night, but would grow heavy and penſive, and ſo fall ſick and dye: For in the very day time, though they ſaw not the Spirit, yet they would think he always was in their ſight, and that the ringing of his Chain did always beat in their Ears. Upon this, the Lodging ſtood empty, though it was by Bills expoſed to ſale. After ſome time. Athenodorus the Philoſopher came to Athens, lacked a Houſe, and purchaſing this at a ſmall Rate, the firſt Night put his Servants into the back-part of it to lodge; choſe for himſelf the forepart, where he had a Bed placed, his VVriting-Tables brought, and a Lamp well lighted: Here he betook to Read, VVrite and Study very earneſtly. And late in the Night, the Spirit came with his old Noiſe, Chain and Fetters; the Philoſopher continuing ſtill earneſt at his Buſineſs: 'Till at laſt the Spirit ſhaking his Chain over his Head, made a Sign to him, as if he deſired the Philoſopher to follow him: Upon which he obeyed, taking a Light in his Hand, and following, till ſuch time as the Ghoſt vaniſhed away in the Street. Athenodours marked the Place with ſome Graſs and Leaves which he laid upon it; and the next Day went to the Council of the City, deſired the Place might be ſearched; which being done, they found a Dead body all rothen, nothing left but Bones and Chains, which they took up and buried elſewhere. After which, the Houſe was no more Haunted. Camerar. Hiſt. Med. l. 4. ex Plen. 2d Epiſt. l. 3.

3. The Elder Counteſs of Donagal, a Lady, Pious, Diſcreet and Credible, told me, That one of her Husband's Tennants, (near Belfaſt, or Carickfergus, where he was Lord) agreed with him for to put his Son's Life, with his own Life, in a renew'd Leaſe of a Farm; and he paid part of the Money, and dy'd before the Leaſe was made and ſeal'd: His Wife marry'd another Man, and paid the reſt of the Money out of her ſecond Husband's Purſe, and therefore put in his Son's Life, inſtead of her Son by the former Husband, into the Leaſe. The Earl of Donagal going into England, and being then in the Weſt, a Servant of his in Ireland, his Porter, a ſtout luſty Man, was haunted with the Apparition of the Womans firſt Husband, telling him, That he muſt go to his Wife, and tell her, That ſhe ſhould have no reſt till his Sons Life were put in the altered Leaſe. He askt why he ſpake to him, and what he had to do to meddle in it? It anſwered him, Thou art a Man fit for it, and thou ſhalt have no reſt till thou do it. The Man delayed, and was ſtill haunted with this Apparition. He went to the Miniſter of the Town, and told him of it; who counſelled him to tell the Woman. She told him, That ſhe took it to be Juſt, that her Husband that paid moſt of the Money, ſhould have the benefit of the Leaſe; and perhaps, not believing the Man, delayed. This Apparition came to the Porter again, and ſaid, That ſhe may believe thee, go tell her of ſuch and ſuch Diſcourſe and Actions, that were between her and me in ſecret, which none elſe knoweth of. The Man went, and told her all that he was bid. She confeſſed that it was all true, and ſecret between them, but ſtill delayed, till ſome trouble (I remember not what) moleſted her ſelf. In ſhort, the Porter and ſhe had no reſt, till ſhe had drawn a new Leaſe, with the Name of the firſt Husbands Son, and ſent it into England, to the Earl of Donagal, who Sealed it. Hiſtorical Diſcourſe of Apparitions and Witches, p. 40.

4. St. Auguſtine relates a memorable Story which fell out at Milan, where a certain Citizen being dead, there came a Creditor, to whom he had been indebted, and unjuſtly demanded the Money of his Son; the Son knew the Debt was ſatisfied by the Father, but having no Acquittance to ſhew, his Father appear'd to him in his Sleep, and ſhew'd him where the Acquittance lay, Aug. in lib. de curâ pro mortuis agendâ.

5. It is a thing, both known and frequent, That the Inhabitants of the Scotiſh Iſles, when their Friends are dying, come to them, and requeſt them, that upon ſuch or ſuch a day after their Death, and in ſuch a place, they wou'd meet them, which the Dead accordingly do at the time and place agreed upon, and have ſometimes diſcourſe with them. See Flavel on the Soul.

6. Marſilius Ficinus, having made a ſolemn Vow with Michael Mercatus (after they had been pretty warmly diſputing of the Immortality of the Soul, out of the Principles of their Maſter Plato) that whether of them two died firſt, ſhould appear to his Friend, and give him certain Information of that Truth; Ficinus Died quickly after: Mercatus being early in the Morning very intent on his Studies, heard a Horſe Riding by with all ſpeed, and of ſerved that he ſtopt at his VVindow; and therewith heard the Voice of his Friend Ficinus, crying out aloud. O Michael, Michael, vera, vera ſunt illa, i.e. O Michael, Michael, thoſe things are true. VVhereupon he ſuddenly opened his VVindow, and eſpying Marſilius upon a white ſteed, called after him, but he Vaniſhed out of his ſight, he ſent therefore preſently to Florence, to know how Marſilius did, and underſtood that he died about that hour he called at his VVindow. Flavel out of Dr. More, who cites it out of Baronius.

7. Much to the ſame purpoſe, is that ſo Famous and well atteſted Story of the Apparition of Major George Sydenham, to Capt, William Dyke, both of Somerſetſhire, atteſted by the worthy and Learned Dr. Thomas Dyke, and by Mr. Douch, to whom both the Major and Captain were intimately known. The ſumm is this: The Major and Captain had many diſputes about the being of a God, and the Immortality of the Soul, in which points they could never be reſolved, tho they much ſought for and deſired it, and therefore it was at laſt fully agreed betwixt them, that he that died firſt, ſhould the third Night after his Funeral, come betwixt the hours of twelve and one, to the little Houſe in the Garden, adjoyning to Major Sydenham's Houſe at Dulverton in Somerſetſhire. The Major died firſt. The Captain awaited at the time, and place appointed for his Major, but no Appearance. About ſix Weeks after the Captain and Dr. Dyke went to Eaton, and lay again in the ſame Inn, but not the ſame Chamber as before, at Dulverton. The morning before they went thence, the Captain ſtaid longer than was uſual, in his Chamber, and at length came into the Doctors Chamber, but in a Viſage and Form much differing from himſelf, with his Hair and Eyes ſtaring, and his whole body ſhaking and trembling; whereat the Doctor wondering, demanded the cauſe. The Captain Anſwered, I have ſeen my Major, if ever I ſaw him in my Life, I ſaw him but now: This morning (ſaid he) after it was light, ſome one came to my Bed-ſide, and ſuddenly drawing back the Curtains, call'd Cap, Cap, the Term of Familiarity, uſed by the Major! To which he added, I could not come at the time appointed, but I am now come to tell you, that there is a God, and a very juſt and terrible one, and if you do not turn over a new leaf you will find it ſo. The Cap. eat little, and ſeemed to have theſe words ſounding in his Ears frequently, during the remainder of his Life; and often related it, but with Trepidation and Horror. Flavel ex Sadduciſmo Triumphato, 2d part. p. 183.

8. Thomas Goddard of Marlborough in the County of Wilts, Weaver, A. 1674. Nov. 23. Saith, that on Monday the Ninth of this Inſtant, as he was going to Ogborn, at a Style on the High way near Mr. Goddard's Ground, about Nine in the Morning, he met the Apparition of his Father-in-Law, one Edward Avon of this Town, Glover, who Died in May laſt, having on, to his Appearance, the ſame Cloaths, Hat, Stockings and Shoes, he did uſually wear when he was Living, ſtanding by, and leaning over that Style. Which when he came near, the Apparition ſpake to him with an audible Voice theſe Words, Are you afraid? To which he Anſwered, I am, thinking on one who is Dead and Buried, whom you are like. To which the Apparition replyed with the like Voice, I am he that you were thinking on, I am Edward Avon your Father-in-Law, come near to me, I will do you no harm. To which Goddard Anſwered, I truſt in him who hath bought my Soul with his precious Blood, you ſhall do me no harm. Then the Apparition ſaid, How ſtands Caſes at home? Goddard askt, What Caſes? Then it askt him, How do William and Mary? Meaning, as he conceived, his Son, William Avon, a Shooemaker here, and Mary, his Daughter, the ſaid Goddard's Wife. Then it ſaid, What! Taylor is dead; meaning, as he thought, one Taylor of London, who married his Daughter Sarah, which Taylor died about Michaelmas laſt. Then the Apparition held out its Hand, and in it, as Goddard conceived, Twenty or Thirty Shillings in Silver, and then ſpake with a loud Voice, Take this Money and ſend it to Sarah, for I ſhut up my Bowels of Compaſſion towards her in the time of my Life, and now here is ſomewhat for her. And then ſaid, Mary, (meaning his, the ſaid Goddard's Wife, as he conceived,) is troubled for me; but tell her, God hath ſhewed Mercy to me, contrary to my Deſerts. But the ſaid Goddard anſwered, In the Name of Jeſus Chriſt, I refuſe, I refuſe all ſuch Money. Then the Apparition ſaid, I perceive you are afraid, I will meet you ſome other time. And immediately it went up the Lane, to his appearance. So he went over the ſame Stils, but ſaw it no more that day.

He ſaith, the next Night, about Seven of the Clock, it came and opened his Shop Window, and ſtood in the like Cloaths, looked him in the Face, but ſaid nothing to him. And the next Night after, as Goddard went forth into his back ſide, with a Candle light in his Hand, it appeared to him again, in the ſame ſhape; but he being in fear, ran into his Houſe, and ſaw it no more then.

But he ſaith, That on Thurſday, the Twelfth inſtant, as he came from Chilton, riding down the Hill, between the Mannor-Houſe and Axford-Farm-Field, he ſaw ſomewhat like an Hare croſs his way, at which his Horſe being frighted, threw him in the dirt, and as ſoon as he could recover his feet, the ſame Apparition there met him again, in the ſame Habit, and there ſtanding about Eight Foot directly before him in the way, ſpake again to him with a loud Voice, Source, (a word he commonly uſed when living) you have ſtaid long; and then ſaid to him, Thomas, bid William Avon take the Sword that he had of me, which is now in his Houſe, and carry it to the Wood as we go to Alton, to the Ʋpper End of the Wood, by the way ſide; for with that Sword I did wrong about Thirty Years ago, and he never proſpered ſince he had that Sword. And bid VVilliam Avon give his Siſter Sarah Twenty Shillings of the Money which he had of me. And do you talk with Edward Lawrence; for I borrowed Twenty Shillings of him ſeveral Years ago, and did ſay I had paid him, but I did not pay it him; and I would deſire you to pay him Twenty Shillings out of the Money which you had from James Elliot, at Two Payments. Which Money the ſaid Goddard now ſaith was Five Pounds, which James Elliot, a Baker here, owed the ſaid Avon on Bond, and which he the ſaid Goddard had received from the ſaid Elliot, ſince Michaelmas, at Two Payments, viz. Thirty Five Shillings at one, and Three Pounds Five Shillings at the other. Tell Margaret (meaning his own Wife, as he conceived) that I would deſire her to deliver up the little which I gave to little Sarah Taylor, to the child, or to any one ſhe will truſt for it. But if ſhe will not, ſpeak to Edward Lawrence to perſwade her. But if ſhe will not then, tell her that I will ſee her very ſuddenly. And ſee that this be done within a Twelve Month and a day after my Deceaſe, and Peace be with you. And ſo it went away over the Rails into the Wood there, in the like manner, as any Man would go over a Style, to his Apprehenſion, and ſo he ſaw it no more at that time. And he ſaith, that he paid the twenty Shillings to Edward Lawrence[•] of this Town, who being preſent now, doth remember he lent the ſaid Avon twenty Shillings about twenty years ago, which none knew but himſelf and VVife, and Avon and his VVife, and was never paid it again before now by this Goddard.

And this ſaid Goddard further ſaith, that this very day, by Mr. Mayor's order, he, with his Brother-in-Law William Avon, went with the Sword, and about Nine a Clock this Morning, they laid down the Sword in the copſe, near the place the Apparition had appointed Goddard to carry it, and then coming away thence, Goddard looking back, ſaw the ſame Apparition again in the like habit as before. VVhereupon he called to his Brother-in-Law, and ſaid, Here is the Apparition of our Father; VVho ſaid, I ſee nothing. Then Goddard fell on his Knees, and ſaid, Lord, open his Eyes that he may ſee it. But he replyed, Lord, grant I may not ſee it, if it be thy Bleſſed Will. And then the Apparition, to Goddard's Appearance, beckned with his hand to him to come to it. And then Goddard ſaid, In the Name of the Father, Son, and Holy Ghoſt, what would you have me to do? Then the Apparition ſaid to him, Thomas, take up the Sword and follow me. To which he ſaid, ſhould both of us come, or but one of us? To which it Anſwered, Thomas do you take up the Sword. And ſo he took up the Sword and followed the Apparition about Ten Lugs (that is Poles) further into the Copſe, and then turning back, he ſtood ſtill about a Lug and an half from it, his Brother-in-Law ſtaying behind at the place where they firſt laid down the Sword. Then Goddard laying down the Sword upon the ground, ſaw ſomething ſtand by the Apparition like a maſtiff Dog, of a brown Colour. Then the Apparition coming towards Goddard, he ſtept back about two ſteps, and the Apparition ſaid to him, I have a Permiſſion to come, and a Commiſſion not to touch you, And then it took up the Sword, and went back to the place at which before it ſtood, with a Maſtiff Dog by it, as before, and pointed the top of the Sword into the ground, and ſaid; In this place lies Buried the Body of him which I Murdered in the Year 1635. VVhich is now Rotten and turned to Duſt. VVhereupon Goddard ſaid, I do abjure you in the Name of the Father, Son, and Holy Ghoſt, wherefore did you do this Murder? And it ſaid, I took Money from the Man, and he contended with me, and ſo I Murdered him. Then Goddard askt him, who was Confederate with him in the ſaid Murder? And it ſaid, None but my ſelf. Then Goddard ſaid, What would you have me do in this thing? And the Apparition ſaid, This is that the World may know that I Murdered a Man, and Buried him in this place in the Year 1635.

Then the Apparition laid down the Sword on the bare ground there whereon grew nothing, but ſeemed to Goddard to be as a Grave ſunk in. And then the Apparition ruſhing further into the Copſe, Vaniſhed, and he ſaw it no more. VVhereupon Goddard and his Brother-in-Law Avon, leaving the Sword there, and coming away together, Avon told Goddard he heard his Voice, and underſtood what he ſaid, and heard other words diſtinct from his, but could not underſtand a word of it, nor ſaw any Apparition at all. VVhich he now alſo at preſent affirmeth, and all which the ſaid Goddard then atteſted under his hand, and affirmed, he would depoſe the ſame, when he ſhall be thereto required.

In the Preſence of Chriſt. Lypiat, Mayor, Ralph Bayly, Town Clerk, Joſhua Sacheverel, Rector of St. Peters in Marlborough.

Examined by me, William Bayly.

Thus far out of Mr. Glanvil, which I have related more largely, becauſe I my ſelf was at Oxford at the ſame time, when the Relation came freſh to the Vice-Chancellor; And Lodging at Chadlington, not far from Oxford, upon the Saturday Night after, with the Miniſter of the Place, then a Fellow of Merton-Colledge, of thirteen or fourteen years ſtanding: He told me, that having an occaſion of Travelling into Wiltſhire, near to the very place where this Goddard dwelt, he had the very ſtory fully atteſted to him by many credible Perſons.

7. Mrs. Taylor of the Ford, by S. Neots, in a Letter to Dr. Ezekiel Burton, relates, how one Mary Watkinſon, whoſe Father lived in Smithfield, but ſhe Married to one Francis Topham, and ſhe living in York, with her Husband, being an ill one, who did ſteal her away againſt her Parents conſent, ſo that they could not abide him; That ſhe came often to them, and when ſhe was laſt with him, upon their parting, ſhe expreſſed, that ſhe feared ſhe ſhould never ſee him more. He Anſwered her, if he ſhould die, if God did permit the Dead to ſee the Living, he would ſee her again; now after he had been Buried about half a year, one Night, when ſhe was in Bed, but could not ſleep, ſhe heard Muſick, and the Chamber grew lighter and lighter, and ſhe being broad awake, ſaw her Father ſtand at her Bed-ſide: who ſaid, Mall, did I not tell thee that I would ſee thee once again? She call'd him Father, and talk'd of many things; and he bad her be Dutiful and Patient to her Mother: And when ſhe told him, that ſhe had a Child ſince he died, he ſaid, That would not trouble her long. He bad her ſpeak what ſhe would now to him, for he muſt go, and that he ſhould rever ſee her more till they met in the Kingdom of Heaven: So the Chamber was darker and darker, and he was gone with Muſic; and ſhe ſaid, that ſhe did never dream of him, nor ever did ſee any Apparition of him after.

He was a very honeſt godly Man, as far as I can tell, ſaith the ſame Mrs. Taylor in the Clauſe of a Letter, Ibid. and it is atteſted by G. Ruſt likewiſe, afterward Biſhop of Dromore.

8. Dr. Farrar (a Man of great Piety, and Phyſician to King Charles the II.) and his Daughter (Mrs. Pearſon's Mother, a very pious Soul) made a Compact at his Intreaty, that the firſt of them that died, if happy, ſhould after Death appear to the Surviver, if it were poſſible; the Daughter with ſome Difficulty conſenting thereto.

Some time after, the Daughter, who liv'd at Gillingham-Lodge, two Miles from Salisbury, fell into Labour, and by a Miſtake, being given a noxious Potion, inſtead of another prepared for her, ſuddenly died

Her Father liv'd in London, and that very Night ſhe died ſhe open'd his Curtains, and looked upon him. He had before heard not[•]ing of her Illneſs, but upon this Apparition confidently told his Maid that his Daughter was dead, and after two Days receiv'd the News. Her Grandmother told Mrs. Pearſon this; as alſo an Uncle of hers, and the aboveſaid Maid; and Mrs. Pearſon I know, and ſhe is a very Prudent and Good Woman; Saith Mr. Edward Fowler, in a Letter to Dr. H. More, An. 1678. Ibid.

9. Mr. Quick, in his Relation of a Family poiſon'd at Plymouth, relates this Story, which he ſaith he had from one Mr. B. Cl. a very Holy Man, and a Reverend Miniſter, formerly of Petrocks, by the Caſtle of Dartmouth. This Miniſter was ſent for, to viſit and pray with a dying Man, under very much Troubles of Conſcience. His Caſe was this; Sir, ſaid he unto the Miniſter, about 7 months ſince, as I was going to Buſcow, I met a Comerade of mine, who had gone to Sea about a Fortnight ſince; and taking him by the Hand, wondring at his Arrival, I ſaid, What chear Mate? What makes thee return ſo ſoon, and look ſo pale? I am dead, quoth this Spectrum. Dead? man! and yet walk and talk! Yes, ſaith he, I am dead. I was took ſick ſhortly after my going to Sea, and died this day; and about an Hour ſince, ſo many Leagues off, I was thrown overboard.

Now I deſire thee to go home, and to tell my Wife of it, and to open my Coffer, and ſhew my Will, and ſee my Legacies paid; which having ſo promiſed to do for him, at parting he added, And as for that buſineſs between thee and me, that thou well woteſt of, I charge thee that thou never ſpeak of it to any Man living; for if thou doſt, I will in that very moment tear thee in a thouſand Pieces. Now, Sir, this lies heavy upon my Conſcience. Fain would I declare it; it is upon my Tongue, but I cannot: And why can you not, ſaid the Miniſter? Oh! Sir, do not you ſee him? Look how terrible he is! there he is juſt againſt me! Oh how doth he threaten me! I would tell you, but I dare not.

And whatever Arguments this Reverend Parſonage could uſe unto the ſick man, he could never bring him to a Confeſſion; but he pined away under his Terrors and Horrors; till at laſt, not being able to ſubſiſt any longer by reaſon of them, he died. See the aforeſaid Relation, called Hell open'd; or the Infernal Sin of Murder puniſhed. P. 82, 83.

10. No longer ſince than the laſt Winter there was much Diſcourſe in London concerning a Gentlewoman, unto whom her dead Son (and another whom ſhe knew not) had appear'd: Being then in Lodnon, I was willing to ſatisfie my ſelf, by enquiring into the Truth of what was reported; and on Febr. 23. 1691. my Brother (who is now a Paſtor to a Congregation in that City) and I diſcourſed the Gentlewoman ſpoke of; ſhe told us, that a Son of hers, who had been a very civil young Man, but more airy in his Temper than was pleaſing to his ſerious Mother; being dead, ſhe was much concern'd in her Thoughts about his Condition in the other World; but a Fortnight after his Death he appear'd to her ſaying, Mother, you are ſolicitous about my Spiritual Welfare; trouble your ſelf no more, for I am happy, and ſo vaniſh'd. See Mr. Increaſe Mather's Caſes of Conſcience, about Witches, p. 11.

11. Apparitions, extracted from the Miſcellanies of John Aubrey, Eſq;—The Antiquities of Oxford tell us, that St. Edmund, Archbiſhop of Canterbury, did ſometimes converſe with an Angel, (or Nymph) at a Spring without St. Clements Pariſh, near Oxford; as Numa Pompilius did with the Nymph Egeria. This Well was ſtopped up ſince Oxford was a Garriſon. See the Life of John Donn, D. D. Dean of St. Pauls, writ by Mr. Iſaac Walton, where it is affirmed, that the Dean did ſee the Apparition of his Wife.

12. Mr. Caſhio Burroughs was one of the moſt Beautiful Men in England, and very Valiant, but very proud and Blood-thirſty: There was then in London a very Beautiful Italian Lady, who fell ſo extreamly in Love with him, that ſhe did let him enjoy her, which ſhe had never let any man do before: Wherefore, ſaid ſhe, I ſhall requeſt this Favour of you, never to tell any one of it. The Gentlewoman died; and afterwards in a Tavern in London he ſpake of it; and there going to make Water, the Ghoſt of the Gentlewoman did appear to him. He was afterwards troubled with the Apparition of her, even ſometimes in Company, when he was drinking, but he only perceiv'd it: Before ſhe did appear, he did find a kind of a Chilneſs upon his Spirits; ſhe did appear to him in the morning before he was kill'd in a Duel. This Account I have from an intimate Friend of mine, who was an Acquaintance of his.

13. In James-ſtreet, in Covent-Garden, 1647. did lodge a Gentlewoman, a handſome Woman, but common, who was Mr. Mohun's (Son to the Lord Mohun) Sweet-heart, Mr. Mohun was murthered about Ten a Clock in the Morning, and at that very time, his Miſtreſs being in Bed, ſaw Mr. Mohun come to her Bed-ſide, drew the Curtain, looked upon her, and went away: She call'd upon him, but no anſwer: She knock'd for her maid, ask'd her for Mr. Mohun; ſhe ſaid ſhe did not ſee him, and had the Key of her Chamber Door in her Pocket. This Account I had from the Gentlewoman's own mouth, and her maid's. A parallel Story to this, is, That Mr. Brown, (Brother-in-law to the Lord Conningsby) diſcover'd his being murther'd to ſeveral. His Phantome appear'd to his Siſter and her maid in Fleet-ſtreet, about the time he was Killed in Herefordſhire, which was about a Year ſince, 1693.

14. I muſt not forget an Apparition in my Country, which appear'd ſeveral times to Dr. Turbervile's Siſter, at Salisbury; which is much talk'd of. One marry'd a ſecond Wife, and, contrary to the Agreement and Settlement at the firſt VVife's marriage, did wrong the Children by the firſt Venter. The Settlement was hid behind a VVainſcot in the Chamber where the Doctor's Siſter did lie: And the Apparition of the firſt VVife did diſcover it to her. By which means Right was done to the firſt Wife's Children.

15. One Mr. Towes, who had been School-fellow with Sir George Villers, the Father of the firſt Duke of Buckingham, and was his Friend and Neighbour) as he lay in his Bed awake, (and it was Day-light) came into his Chamber the Phantome of his dear Friend Sir George Villers: Said Mr. Towes to him, Why, you are Dead, what make you here? Said the Knight, I am dead, but cannot reſt in Peace for the Wickedneſs and Abomination of my Son George at Court. I do appear to you, to tell him of it, and to adviſe and dehort him from his Evil ways, Said Mr. Towes, The Du[•]e will not believe me, but will ſay, that I am Mad, or D[•]at. Said Sir George, Go to him from me, and tell him by ſuch a Token (ſome Mole) that he had in ſome ſecret place, which none but himſelf knew of. Accordingly Mr. Tomes went to the Duke, who laugh'd at his meſſage At his return home, the Phantome appear'd again, and told him, that the Duke would be ſtabb'd (he drew out a Dagger) a quarter of a Year after; and you ſhall outlive him half a Year; and the Warning that you ſhall have of your Death will be, That your Noſe ſhall fall a-bleeding: All which accordingly fell out ſo.

16. The Learned Henry Jacob, Fellow of Merton-College in Oxford, died at Dr. Jacob's, M. D. Houſe in Canterbury. About a Week after his Death, the Doctor being in Bed, and awake, and the Moon ſhining bright, ſaw his Couſin Henry ſtanding by his Bed, in his Shirt, with a white Cap on his Head, and his Beard muſtaches turning up, as when he was alive. The Doctor pinched himſelf, and was ſure he was awaked: He turned to the other ſide, from him, and after ſome time took Courage to turn the other way again towards him; and Henry Jacob ſtood there ſtill, he ſhould have ſpoken to him, but did not, for which he has been ever ſince ſorry: About half an Hour after he vaniſhed. Not long after this, the Cook-maid going to the Woodpile to fetch VVood to dreſs Supper, ſaw him ſtanding in his Shirt upon the VVoodpile. This Account I had in a Letter from Dr. Jacob. 1673. relating to his Life, for Mr. Anthony Word, which is now in his Hands.

17, Mr. T. M. an old Acquaintance of mine, hath aſſured me, that about a quarter of a Year after his VVives Death, as he lay in Bed awake with his little Grand-child, his Wife open'd the Cloſet Door, and came into the Chamber to the Bedſide, and looked upon him, and ſtooped down and kiſſed him; her Lips were warm, he fancied they would have been cold. He was about to have embraced her, but was afraid it might have done him hurt. When ſhe went from him, he asked when he ſhould ſee her again? ſhe turn'd about and ſmiled, but ſaid nothing. The Cloſet Door ſtriked as it uſes to do, both at her coming in, and going out.

18. Mr. Jo. Lydall, or Trinity-College, Soc. Oxon. March 11. 1649, 50. Atteſts the enſuing Relation, in a Letter to Mr. Aubrey, thus; — Mr. Aubrey, Concerning that which happened at Woodſtock, I was told by Mr. W. Haws, (who now lives with Sir William Fleetwood in the Park) That the Committee which ſat in the Mannor-houſe, for Selling the King's Lands, were frighted by ſtrange Apparitions; and that the Four Surveyors which were ſent to meaſure the Park, and Lodged themſelves with ſome other Companions in the Mannor, were pelted out of their Chambers by Stones thrown in at the Windows (but from what Hands the Stones came they could not ſee) that their Candles were continually put out as faſt as they lighted them; and that one with his Sword drawn to defend a Candle, was with his own Scabbard in the mean time well Cudgell'd; ſo that for the Blow, or for fear, he fell Sick, and the others forced to remove; ſome of them to Sir William Fleetwood's Houſe, and the reſt to ſome other places. But concerning the cutting of the Oak, in particular, I have nothing.

Your Friend, To be commanded to my power, John Lydall.

19. A Miniſter, who liv'd by Sir John Warre, in Somerſetſhire, about 1665, walking over the Park to give Sir John a Viſit, was rencounter'd by a venerable old Man, who ſaid to him, Prepare your ſelf; for ſuch a day (which was about three Days after) you ſhall die. The Miniſter told Sir John Warre and my Lady this Story, who heeded it not: On the Morning fore-warn'd, Sir John calls upon the Parſon early to ride a Hunting, and to Laugh at his Prediction: His Maid went up to call him, and found him ſtark dead. This from my Lady Katherine Henly, who had it from my Lady Warre.

20. Dr. — Twiſs, Miniſter of the New Church at Weſtminſter, told me, That his Father [Dr. Twiſs, Prolocutor of the Aſſembly of Divines, and Author of Vindiciae] when he was a School-Boy at Wincheſter, ſaw the Phantome of a School-fellow of his deceaſed (a Rakehell) who ſaid to him, I am damned. This was the occaſion of Dr. Twiſs [the Fathers] Converſion, who had been before that time (as he told his Son) a very wicked Boy.

21. John Evelyn ſhewed us at the Royal Society, a Note under Mr. Smyth's Hand (the Curate of Deptford) that in November 1679, as he was in Bed ſick of an Ague, came to him the viſion of a Maſter of Arts, with a white Wand in his Hand; and told him, That if he did lie on his back three Hours, viz. from ten to one, that he ſhould be rid of his Ague. He lay a good while on his Back; but at laſt being weary he turned, and immediately the Ague attacked him, afterwards he ſtrictly followed the Direction, and was perfectly cured. He was awake, and it was in the Day-time.

22. A Dutch Priſoner at Woodbridge in Suffolk, in the Reign of Charles II. could diſcern Spirits; but others that ſtood by could not. The Bell tolled for a Man newly deceaſed. The Priſoner ſaw his Phantome, and did deſcribe him to the Parſon of the Pariſh, who was with him; exactly agreeing with the Man for whom the Bell tolled. Says the Priſoner, now he is coming near to you, and now he is between you and the Wall; the Parſon was reſolved to try it, and went to take the Wall of him, and was thrown down; but could ſee nothing. This Story is credibly told by ſeveral Perſons of Belief. Dr. Hooke, the Parſon of the Pariſh, has often told this Story; of which I know many more particulars.

23. Vavaſor Powell ſaw ſeveral Apparitions. See page 8. of his Life.

As concerning Apparitions of a Man's own ſelf, there are ſundry Inſtances, ſome whereof I ſhall here ſet down.

24. The Beautiful Lady Diana Rich, Daughter of the Earl of Holland, as ſhe was walking in her Father's Garden at Kenſington, to take the freſh Air before Dinner, about Eleven a Clock, being then very well, met with her own Apparition, Habit and every thing, as in a Looking-Glaſs. About a Month after ſhe died of the Small-pox. And 'tis ſaid, that her Siſter, the Lady Iſabelta (Thinne) ſaw the like of her ſelf alſo before ſhe died. This Account I had from a Perſon of Honour.

25. Mrs. E. W. Daughter of Sir W. W. affirms, that Mrs. J. (her Father's Siſter) ſaw her ſelf (i. e.) her Phantome, half a Year before ſhe died, or a quarter of an Hour together. She ſaid further, that her Aunt was ſickly Fourteen Years before ſhe died, and that ſhe walked Living (i. e.) her Apparition, and that ſhe was ſeen by ſeveral at the ſame time. The like is reported of others.

26. Mr. Trehern, B. D. (Chaplain to Sir Orlando Bridgman, Lord Keeper) a Learned and ſober Perſon, was the Son of a Shoe-maker in Hereford: One Night as he lay in Bed, the Moon ſhining very bright, he ſaw the Phantome of one of the Apprentices ſitting in a Chair, in his red Waſtcoat, and Head-band about his head, and Strap upon his Knee; which Apprentice was really a Bed and aſleep, with another Fellow-Apprentice in the ſame Chamber, and ſaw him.

27. When Sir Richard Nepier, M. D. of London, was upon the Road, coming from Bedfordſhire, the Chamberlain of the Inn ſhewed him his Chamber; the Doctor ſaw a dead Man lying upon the Bed: He look'd more wiſtly, and ſaw it was himſelf. He was then well enough in Health. He goes forward in his Journey — to Mr. Steward's in Berkſhire, and there died. This Account I have in a Letter from Elias Aſhmole, Eſquire. They were intimate Friends. Thus far Mr. Aubery.

CHAP. V. Revelation of ſecret, or future Things, by expreſs Voice.

BY this Title I do not mean any Declarations, Diſcoveries, Confeſſions, or Predictions, made by any Perſon living, but only ſuch as are uttered, either with only an audible Voice alone, or with a Voice proceeding from ſome Phantaſm or Apparition, either in the likeneſs of ſome deceaſed Perſon, Friend, or Relation; or of ſome Ghoſt dreſſed up in the Figure of ſome Animal, that we are generally acquainted with; as the Serpent to Eve, the Aſs to Balaan, &c. Hiſtories are full of Teſtimonies and Inſtances of this kind: to enquire after all, would be a wild Chaſe, and nauſeous to the Reader, as well as laborious to the Writer. We will call a few out of many, for a Specimen; which will give ſuch a luſtre to the Theme we are upon, that will certainly run us up in our Meditations and Searches, to Digitus Dei, the Finger of God, as having a ſignal ſtroke in all ſuch Voices and Occurrences, as cannot with any ſhew of Reaſon be imputed or aſcribed to any Inarticulate, Inorganical, Irrational Being, which yet appears to be the only Immediate Inſtrument they proceed fro[•].

1. In Jeruſalem, before the Deſtruction of it by Titus Veſpaſian, at the Feaſt of Pentecoſt, the High-Prieſt entering into the Temple to offer the uſual Sacrifices, which at that time God regarded no more, there was a ſudden Noiſe heard, and a Voice immediately following it, which ſaid, [〈 in non-Latin alphabet 〉], Let us depart hence. Gaffarella's unheard of Curioſ. Part 2. Ch. 3. out of Joſephus. Beſides, we know, that our bleſſed Saviour had by expreſs Words Predicted the ſame diſmal Calamity to that place and People, with a particulat notation of the Time when it ſhould happen, viz. before the then preſent Generation ſhould be paſſed away.

2. An Inhabitant of the Town of Guilford in Surrey, who was poſſeſt of ſome Copy-hold Land, which was to deſcend to his Children, or in default of ſuch Iſſue, to his Brother, dies, having no Child born. And his Wife apprehending her ſelf not to be with Child (which her Husbands Brother asked her immediately after his Brother's death) ſhe told him ſhe believed ſhe was not, but afterward proved to be. Which when ſhe knew, ſhe went, by the inſtigation of Neighbours, to her Brother, and told him how it was with her. He railed at her called her Whore, and told her, That ſhe had procured ſome Body to g et her with Child, knowing that ſuch a Field muſt be Inherited by the Poſterity of her Husband, but her whoring ſhould not fool him out of the Eſtate. The poor Woman went home troubled, that not only her Child ſhould loſe the Land, but, which was worſe, that ſhe ſhould be thought a Whore. However, ſhe quieted her ſelf, and reſolved to ſit down with the loſs.

When her times came, ſhe was delivered of a Son, he grew up, and one Summer's Night, as ſhe was undreſſing him in her Yard, her Husband appeared, and bid her go to his Brother, and demand the Field: which ſhe did, but was treated very ill by him. He told her, That neither ſhe, nor her Devil (for ſhe had told him her Husband appeared, and bid her ſpeak to him) ſhould make him forego his Land. Whereupon ſhe went home again: But ſome time after, as her Brother was going out of this Field home-ward, the dead Man appears to him at the Stile, and bids him give up the Land to the Child, for it was his Right. The Brother being greatly frighted at this, runs away, and not long after comes to her, and tells her, ſhe had ſent the Devil to him, and bids her take the Land, and ſo gave it up, and her Son is now poſſeſt of it. His Name is Mat. he lived in the Service of Mr. Reading's Brother for ſome Years, but he has forgot his Sir-name, though he knows him very well. Related in a Letter of Dr. Ezekias Burton to Dr. H. More. Mr. Glanvil's Saduciſm. Triumph. p. 417.

3. Dr. Bretton, late Rector of Ludgate and Deptford, lived-formerly in Herefordſhire, and married the Daughter of Dr. S.—. This Gentlewoman was a Perſon of extraordinary Piety, which ſhe expreſſed, as in her Life, ſo at her Death. She had a Maid, that ſhe had a great kindneſs for, who was Married to a near Neighbour, whoſe Name, as I remember, was Alice. Not long after her death, as Alice was rocking her Infant in the Night, ſhe was called from the Cradle by a knocking at the Door, which opening, ſhe was ſurpriſed at the ſight of a Gentlewoman, not to be diſtinguiſhed from her late Miſtreſs, neither in Perſon nor Habit. She was in a Morning Gown, the ſame in appearance with that ſhe had often ſeen her Miſtreſs wear. At firſt ſight ſhe expreſſed very great Amazement, and ſaid, Were not my Miſtreſs dead, I ſhould not queſtion but that you are ſhe. She replied, I am the ſame that was your Miſtreſs, and sook her by the Hand. Which Alice affirmed was as cold as a Clod.

She added, That ſhe had Buſineſs of great Importance to imploy her in, and that ſhe muſt immediately go a little way with her. Alice trembled, and beſeecht her to excuſe her, and intreated her very importunately to go to her Maſter, who muſt needs be more fit to be employed. [•]he anſwered, That he who was her Husband, was not at all concerned, but yet ſhe had a deſire rather to make uſe of him, and in order thereunto had ſeveral times been in his Chamber, but he was ſtill aſleep, nor had ſhe power to do more, than once uncover his Feet towards the awakning of him. And the Dr. ſaid, That he had heard a walking in his Chamber in the Night, which, till now, he could give no account of. Alice next objected, That her Husband was gone a Journey, and ſhe had no one to look to her Child, that it was very apt to cry vehemently, and ſhe feared if it awaked before her return, it would cry it ſelf to death, or do it ſelf miſchief. The Spectre replyed, The Child ſhall ſleep till you return.

Alice ſeeing there was no avoiding it, ſorely againſt her will, followed her over a Stile into a large Field, who then ſaid to her, Obſerve how much of this Field I meaſure with my Feet. And when ſhe had taken a good large and leaſurely compaſs, ſhe ſaid, All this brlongs to the Poor, it being gotten from them by wrongful means. And charged her to go and tell her Brother, whoſe it was at that time, that he ſhould give it up to the Poor again forthwith, as he loved her and his deceaſed Mother. This Brother was not the Perſon who did this unjuſt Act, but his Father. She added, That ſhe was the more concerned, becauſe her Name was made uſe of in ſome Writing that related to this Land.

Alice ask'd her, How ſhe ſhould ſatisfie her Brother that this was no Cheat, or deluſion of her Fancy. She replyed, Tell him this Secret, which he knows that only himſelf and I are privy to, and he will believe you. Alice having promiſed her to go on this Errand, ſhe proceeded to give her good Advice, and entertained her all the reſt of the Night, with moſt heavenly and divine Diſcourſe. When the Twi-light appeared, they heard the Whiſtling of Carters, and the noiſe of Houſe-Bells, whereupon the Spectre ſaid, Alice, I muſt be ſeen by none but your ſelf, and ſo ſhe diſappeared.

Immediately Alice makes all haſte home, being thoughtful for her Child, but found it as the Spectre had ſaid, aſleep as ſhe left it. When ſhe had dreſſed it, and committed it to the care of a Neighbour, away ſhe went to her Maſter the Doctor, who amazed at the account ſhe gave him, ſent her to his Brother-in-Law. He at firſt hearing Alice's Story and Meſſage, laughed at it heartily; but ſhe had no ſooner told him the ſecret, but he changed his Countenance, told her he would give the Poor their own, and accordingly he did it, and they now enjoy it.

This, with more Circumſtances, hath ſeveral times been related by Dr. Bretton himſelf, who was well known to be a Perſon of great Goodneſs and Sincerity. He gave a large Narrative of this Apparition of his Wife to two of my Friends. Firſt, to one Mrs. Needham, and afterwards, a little before his Death, to Dr. Whichcot.

Some Years after I received the fore-going Narrative (viz. near four Years ſince) I light into the company of three ſober Perſons of good Rank, who all lived in the City of Hereford, and I travelled in a Stage Coach three days with them. To them I happened to tell this Story, but told it was done at Deptford, for ſo I preſumed it was, becauſe I knew that Dr. Bretton lived there. They told me, as ſoon as I had concluded it, that the Story was very true in the main, only I was out as to the place; for it was not Deptford, but as I remember they told me Pembridge near Hereford, where the Dr. was Miniſter before the Return of the King. And they aſſured me, upon their own knowledge, that to that Day the Poor enjoyed the piece of Ground. They added, That Mrs. Bretton's Father could never endure to hear any thing mentioned of his Daughters appearing after her death, but would ſtill reply in great anger, That it was not his Daughter, but it was the Devil. So that he acknowledged that ſomething appeared in the likeneſs of his Daughter.

This is Atteſted by me, this 16th, of Febr. 1681.

Edward Fowler.

This Narrative was ſent to Dr. H. More, from Mr. Edward Fowler, Prebendary of Glouceſter. Glanv. Sad. Triumph. p. 419.

4. Theſe Relations ſeem ſtrange indeed, but was it now as ſtrange, that Conſtantine the Great, praying earneſtly to God, ſhould ſee the ſign of the Croſs figured in the Air, with an Inſcription in it, [〈 in non-Latin alphabet 〉], in hoc vince, by this overcome! And yet Euſebius Reports it in theſe words: While the Emperour was thus earneſtly praying unto God, and beſought him, that he would reveal himſelf to him, and that he would aſſiſt him in his purpoſes and reſolutions; while he was thus earneſtly at his Prayers, a divine and wonderful Viſion appeared unto him, which was ſcarce credible, if himſelf had not related it. But ſeeing this victorious Emperour did with an Oath confirm it to be true, when he related it to me, who intended to write his Hiſtory long after, when taking notice of me, he admitted me to familiar Conference with him, who can doubt of the Truth of his Relation, which (even then was ſeen and admired by his whole Army, and) afterward, in proceſs of time, was confirmed in a miraculous manner. He ſaid moreover, that in his ſleep Chriſt appeared unto him, with the former ſign of the Croſs, And bid him make the like Figure to wear in his Banner. Euſeb. in Vit. Conſtant. l. 1. c. 22, 23. See the next Chap.

I dare not inſiſt upon the Truth of that Relation, that when this Emperour gave the Tithes to the Church, a Voice was heard in the Air, ſaying, Nunc venenum infaeſum eſt Eccleſia, now Poiſon is poured into the Church; though Hermannus Gigas Reports it for true. Melleolus Relates it thus, When Conſtantine gave to Pope Sylveſter, the Palace of the Laterane, the City of Rome, and Provinces of Italy, a Hand was ſeen writing upon a Wall of the Laterane, Hodie vacuum Eccleſia infuſurus. Centur. Magdeb, cant. 4. c. 13.

5. Voices Extracted from the Miſcellanies of John Aubery, Eſq;—In the Life of King Henry IV. of France, writ by the Arch-biſhop of Paris, it is recorded, That Charles IX. (who cauſed the Maſſacre) was wont to hear Screaches, like thoſe of the Perſons Maſſacred.

6. St. Auguſtine heard a Voice, ſaying, Tolle, lege. He took up his Bible, and dipt on Rom. 13.13. Not in rioting and drunkenneſs, not in chambering and wantonneſs, &c. and Reformed his Manners upon it.

7. One Mr. Smith, a Practitioner of Phyſiek at Tamworth in Warwick-ſhire, an underſtanding ſober Perſon, reading — Hollinſhead's Chronicle, found a relation of a great Fight between Vortigern and Hengeſt, about thoſe Parts, at a place call'd Colemore: A little time after, as he lay awake in his Bed, he heard a Voice that ſaid unto him, You ſhall ſhortly ſee ſome of the Bones of thoſe Men and Horſes ſlain, that you read of: He was ſurprized at the Voice, and ask'd in the Name of God, who it was that ſpoke to him? The Voice made anſwer, That he ſhould not trouble himſelf about that, but what he told him ſhould come to paſs. Shortly after, as he went to ſee Colonel Archer (whoſe Servants were digging for Marle) he ſaw a great many Bones of Men and Horſes; and alſo Pot-ſherds; and upon a view it appeared to be according to the deſcription in Hollingſhead's Chronicle; and it was the place where the Fight was, but it is now called Blackmore. This was about the Year 1685. and I had the account from my worthy Friend and old Acquaintance, Tho. Mariett of Warwickſhire, Eſq; who is very well acquainted with Mr. Smith aforeſaid.

8. It was ſince the Reſtauration of King Charles II. that Martin Luther's Table Talk was Tranſlated into Engliſh, by — but about half a Year before, as he lay in his Bed awake, he heard a Voice, which did bid him Tranſlate that Book: but by reaſon of ſome Buſineſs, he neglected it. The Voice demanded, Why he had not done it? he replyed he had not leiſure: Said the Voice, You ſhall have leiſure enough ſhortly: And ſhortly after he was Arreſted, and put in the Gate-houſe at Weſtminſter; where he remained many Months: and there was the Tranſlation finiſhed. See the Preface before the Book. Thus far I'm beholden to Mr. Aubrey's Collections.

9. Philip Ʋp-John (the Son of a Reverend Divine) being about 11 Years of Age, whilſt he lived with Dr. Anneſley in Spittle-yard, in the Year 1686. being alone, reading the Bible, he thought he heard a Voice, Bidding him prepare for Death, for he ſhould die in a ſhort time. Upon which this Boy being ſurprized, he came down Stairs, and acquainted the Family with it: Two or three days after he heard this Voice, he went to one Mr. Mallerye, a Joyner, who work'd to the Family, and ſeeing him making a Coffin, he told Mr. Mallerye, he ſhould die ſhortly, and deſired he would make for him ſuch a Coffin as that was; which paſſage Mr. Mallerye acquainted the Family with the ſame Day, and though then in perfect health, in a few days after fell ſick, of which ſickneſs he died. This remarkable Paſſage I received from a Perſon who was at Dr. Anneſley's Houſe when this hapned.

10. Mrs. Elizabeth Dunton, as ſhe was walking through Moor-Fields (to ſee her Reverend Father Dr. Anneſley, who then lay dangerouſly ill) ſhe fancied ſhe heard a Voice ſaying to her, You need not be ſo much concerned for your Father, for as near as he is to death, you ſhall go before him. This made a great Impreſſion upon her Mind, and in a few Days after ſhe fell Sick, and her Recovery is much doubted. This happened about the latter end of October, 1696.

CHAP. VI. The Diſcovery of things Secret or Future, by Signs, common Sounds, and Voices.

THis Title is near a-kin to the fore-going, and differs only in this; that there an Articulate Voice and Expreſs words were heard; here only ſome Inarticulate ſound, of no natural ſignification, or particular ſence is requiſite; or ſome noiſe in General, which can be ſuppoſed to import nothing move then the Preſence and Agency of ſome Inviſible being: Of which, it will not be neceſſary, to give many Inſtances, becauſe of the Affinity this hath to ſeveral other Heads, or Titles in this Book.

1. A. D. 1630. A very Miraculous thing happened at Geiſmar in Haſſia, two Souldiers lying for ſafety in that Town, one of them complained to the other who was in Bed with him, that he was very cold, the other Anſwer'd, he could not believe it, in regard that his own Body was very hot and wet, intreating him to touch and feel his ſide; which when he had done, finding his hands exceeding wet, and as it were glued and congealed together, he ſuſpected ſomething extraordinary, and looking on his hands by the light of the Moon, he Judged them to be Bloody, and endeavouring to waſh off the Blood from his ſide, preſently more Blood iſſued out; at length, after the ſpace of an hour, it ceaſed of it ſelf. About three handfuls of Blond were taken out of the Sheets; this, with the Relation of other Circumſtances, they preſented in the Morning to the Commander, who enquired of him how he had felt himſelf that Night; the Souldier Anſwered, That he had been extream ill for ſome time, but was afterwards restored to his former Health; The two next years after this Prodigy, this goodly Countrey of Haſſia was miſerably haraſſed by ſeveral Armies, and the Inhabitants were Barbarouſly and Inhumanely treated by the Emperours Army, and if the Prince or his Poor Subjects, did at any time complain and Petition for Juſtice or Redreſs, they were only ſcorned and rejected for their labours, ſo that they were forced to endure Quarterings, Taxations, Burnings, Robberies and Sacking of their Towns and Villages, yea, the Slaughter of Innumerable innocent Subjects of all ſorts, without being able to obtain any Pity, or Compaſſion from their Enemies; The ſame Year 1630, in May, the Noremberg Carrier, and ſeveral Paſſengers in their Journey towards Hamborough, paſſing by the Town of Coburg, at Night, they obſerved with great Admiration, a Prodigious fire going in and out of the Town, and heard a mighty noiſe like the Diſcharging of Canons; Two years after which General Walleſtein Aſſaulted this Town with Souldiers, and great Guns, but was ſo ſtoutly entertained by thoſe within, that after the loſs of a great many of the Imperialiſts, he was forced (tho he had beſieged it above Twenty Months) to break up his ſiege and depart. Surprizing Mirac. of Nature, p. 108.

2. In King Henry the VIII's. Days, there was one Mr. Greſham, a Merchant of London, ſetting Sail homewards from Palermo, where dwelt at that time one Antonio, called the Rich, who had at one time, two Kingdoms Mortgaged to him by the King of Spain; and being Croſſed by contrary Winds, Mr. Greſham was conſtrained to Anchor under the Lee of the Iſland off from Bulo, where was a Burning Mountain. Now about the Midday, when for a certain ſpace the Mountain forbore to ſend forth Flames, Mr. Greſham, with eight of the Sailors; aſcended the Mountain, approaching as near the Vent as they durſt, where amengſt other Noiſes they heard a Voice cry aloud, Diſpatch, diſpatch, the Rich Autonio is a coming. Terrified herewith, they haſted their return, and the Mountain preſently broke out in a Flame: But from ſo diſmal a place they made all the haſte they could, and deſiring to know more of this matter, (the Winds ſtill thwarting their courſe) they returned to Palermo, and forthwith enquiring for Antonio, they found that he was Dead about the very Inſtant, ſo near as they could gueſs, when that Voice was heard by them. Mr. Greſham at his return to London, reported this to the King, and the Mariners (being called before him) confirmed the ſame; upon Mr. Greſham this wrought ſo deep an Impreſſion, that he gave over all his Merchandizing, diſtributed his Eſtate, partly to his Kinsfolk, and partly to good uſes, retaining only a Competency for himſelf; and ſo ſpent the reſt of his days in Solitary Devotion. Sands Relat. 248.

3. Knockings, Extracted from the Miſcellanies of John Aubrey, Eſq; Mr. Baxter's Certainty of the Worlds of Spirits. A Gentleman formerly ſeeming Pious, of late Years hath fallen into the Sin of Drunkenneſs; and when he has been Drunk, and ſlept himſelf Sober, ſomething Knocks at his Beds-head, as if one knock'd on a Wainſcot; when they remove the Bed, it follows him; beſides loud Noiſes on other parts where he is, that all the Houſe heareth. It poſeth me to think what Kind of Spirit this is, that hath ſuch a care of this Man's Soul, (which makes me hope he will recover.) Do good Spirits dwell ſo near us? Or, are they ſent on ſuch Meſſages? Or, is it his Guardian Angel? Or, is it the Soul of ſome Dead Friend, that ſuffereth, and yet retaining Love to him, as Dives did to his Brethren, would have him Saved? God keepeth yet ſuch things from us in the Dark. Three or four Days before my Father died, as I was in my Bed, about Nine a Clock in the Morning, perfectly awake, I did hear three diſtinct Knocks on the Beds-head, as if it had been with a Ruler or Ferula. Mr. Hierome Banks. as he lay on his Death Bed in Bell-yard, ſaid Three Days before he died, that Mr. Jennings of the Inner-Temple (his great Acquaintance, Dead a Year or two before) gave Three Knocks, looked in, and ſaid, Come away. He was as far from believing ſuch things as any man.

4. Mr. Brograve, near Puckridge in Hertford-ſhire, when he was a young man, riding in a Lane in that Contrey, had a Blow given him on his Cheek (or Head): He look'd back, and ſaw that no body was near, behind him; anon, he had ſuch another Blow; I have forgot if a Third. He turn'd back and fell to the Study of the Law; and was afterwards a Judge. This Account I had from Sir John Penrudock of Compton-Chamberlain (our Neighbour) whoſe Lady was Judge Brograve's Neice.

5. Newark has Knockings before Death. And there is a Houſe near Covent-Garden that has Warnings.

6. At Berlin, when one ſhall Die out of the Electoral Houſe of Brandenburgh, a Woman Dreſt in white Linnen appears always to ſeveral, without ſpeaking, or doing any harm, for ſeveral Weeks before. This from Jaſper Belſhazer Cranmer, a Saxon Gentleman. Thus far I am beholding to Mr. Aubrey's Collect.

CHAP. VII. Diſcovery of Things Secret or Future; by Prodigies, Comets, Lights, Stars, &c.

HERE I propound only, to ſhew how God Almighty, when he is doing, or going to do any thing extraordinary in the World, to put Nature out of its uſual Courſe, and make ſome greater and more remarkable Steps in his Providence; He often hangs out ſome Flag, makes ſome Flame of Fire his meſſenger, or ſo Ruffles the Elements of the Viſible World in ſuch an unuſual manner as is enough to ſtartle Men, not out of, but into their Wits, and make them ſerious and inquiſitive into the Counſels of Heaven; and their own Merits and Behaviour towards God; and ſo to Humble them into Sorrow and Penitence, when they ſee the Hand of God thus lifted up, or concern'd for them.

1. Before the Deſtruction of Jeruſalem there was often ſeen in the Air Armies of men in Battle-array, ſeeming to be ready to charge each other; the Brazen Gate open'd of it ſelf, without being touched by any Body. Joſeph. de Bell. Jud. l. 7. Gaffarella, Part 2. c. 3.

2. A little before the time that Xerxes cover'd the Earth with his million of men, there appear'd horrible and dreadful Meteors, as Preſages of the Evils that afterwards happened; as there did likewiſe in the time of Attila, who was call'd Flagellum Dei, God's Scourge. Gaffarrel, unheard of Curioſ. Part 2. Ch 3.

3. When Ambroſe was a Child, a Swarm of Bees ſettled on his Face in the Cradle, and flew away without hurting of him; whereupon his Father ſaid, Si vixerit infantulus ille, aliquid magni erit; viz. If this Child live, he will be ſome great man. Clark's Mart. of Eccl. Hiſt.

4. In the time of Gregory the Great, (A. C. 600, &c.) The River Tsber ſwell'd to ſuch an unmeaſurable height, that it ran over the Walls of Rome, and drowned a great part of the City, and brake into many great Houſes, overthrew divers antient monuments and Gravaries belonging to the Church, carrying away many thouſand meaſures of Wheat: Preſently after which Innundation came down the River an innumerable Company of Serpents, with one monſtrous great one, as big as a Beam; which, when they had ſwam into the Sea, were there choaked; and their Carcaſſes being all caſt upon the Shoar, there rotted; which cauſed ſuch an Infection of the Air, that preſently a great Plague followed at Rome; ſo that many thouſands died of it. Yea, Arrows were viſibly ſeen to be ſhot from Heaven; and whoſoever was ſtricken with them, preſently died; amongſt whom Pelagius was one, then Biſhop of Rome. Ibid. p. 97. What the conſequences of thoſe Prodigies were, I leave to the Conſideration of the ingenious Reader, who may eaſily find in Church-Hiſtory ſomewhat not obſcurely pointed at by them.

5. Thales Mileſius, by help of the Stars foretold an abundance of Olives, that ſhould be the Year following. Ariſt. Pol. l. 1. c. 7.

6. In the Reign of Theodoſius, there appear'd a Star, ſhooting forth Beams in the ſhape of a Sword; and in the time of Sultan Scilim, an infinite Number of Croſſes appear'd ſhining in the Air; which foreſhewed the Loſs he afterward receiv'd by the Chriſtians. Gaffarel. unheard of Curioſ. Part 2. Ch. 3. And who knows not that the Emperor Pertinax was forewarn'd of his Death three Days before by a certain Viſion, that ſeem'd to threaten him (in a Pond) with a drawn Sword in his Hand. Idem ibid.

7. Appian hath reckon'd up what miraculous things were ſeen and heard, before the breaking out of the Civil Wars, as fearful Voices, and ſtrange running up and down of Horſes, which no Body could ſee. Pliny hath likewiſe ſet down thoſe that were heard in the ſame manner, before the Cymbrian War; and among the reſt, divers Voices that were heard from Heaven, and dreadful Alarms, ſounded by certain terrible Trumpets. Before the Lacedemonians were overthrown at the Battle of Leuctra, the Arms in the Temple were heard to make a Noiſe of their own Accord; and about the ſame time, at Thebes, the Gates of the Temple of Hercules open'd of themſelves, without any Man touching thee; and the Arms that hung againſt the Wall were found caſt on the Ground (as Cicero reports the Story, lib. de Div.) not without the great Aſtoniſhment of the Beholders. At the time that Milliades went againſt the Perſians, divers ſtrange Sights foreſhew'd what the Event would be; and that I may trouble my ſelf to reckon up theſe Wonders no longer, you may have recourſe to Livy; who for having been ſo copious in his Stories of this Nature, is thought fit by ſome Authors, to be ſtiled a Tragedian, rather than an Hiſtorian. Gaffarel. unheard of Curioſ. par. 2. c. 3. Cicerone de Divin. Val. Max. l. 1. Ceſ. l. 1. de Bell. Civ. Malleal. de Nob. c. 30. &c.

8. Conſtantine the Great marching towards Rome, with an Army of 9000 Foot, and 8000 Horſe, againſt the Tyrant Maxentius; and muſing with himſelf unto what God he ſhould addreſs his Prayers for Succeſs (for as yet he was not ſettled fully in the Chriſtian Faith) and conſidering withal, that his Predeceſſors, who had worſhipp'd many Gods, and put their Truſt in them, had very often miſcarry'd; and that on the contrary, his Father, that had only worſhipped one, and the true God, had a happy Reign, and was ſtill preſerved from many Dangers, he therefore reſolved to adore that God only, which his Father had ſerved; and upon that prayed earneſtly to God to reveal himſelf to him, and to proſper him in his Journey; and whilſt he was thus praying, lifting up his Eyes to Heaven, about Noon-day, he beheld the Sign of a Croſs, lively figured in the Air, with this Inſcription, In hoc Vince, [by this Overcome] himſelf and all his Army wondring at ſo ſtrange a Prodigy; and being much troubled in his Mind, to know the meaning of it, the next Night following Chriſt appear'd to him in his Sleep, commanding him to make the like Figure and Banner, and to carry it againſt his Enemies: Whereupon the next day imparting the Viſion to his Friends, he ſent for the beſt Goldſmiths and Lapidaries, to make the like Croſs with Gold and precious Stones, and reſolved to worſhip that God only who thus appear'd to him.—Afterwards with great courage he went forwards, bearing before him and his Victorious Army, inſtead of the Imperial Eagle, the form of this Viſion upon his Standard. Maxentius, as much depending upon his Sorcerers, was no leſs confident of Victory, for the furtherance whereof, he framed a deceitful Bridge over Tiber, to intrap Conſtantine; and ſent out divers Armies to oppoſe him, before he ſhould come near the City. But Conſtantine truſting only in God, overthrew at the firſt Encounter, his firſt, ſecond and third Armies; and ſo marching thro' all Italy, he brought his Victorious Enſigns near the Walls of Rome. Hereupon Maxentius led forth his Army above a mile from Rome, and joyned Battle with Conſtantine; but being overcharged with Conſtantine's Vantguard, he with the reſt of his Army fled; and either thro' Haſte or Forgetfulneſs, took over the Deceitful Bridge, which he had made to entrap Conſtantine with; where they had no ſooner enter'd, but it fell aſunder, and ſo they were all drown'd. Clark in vit. Conſtantin. p. 4. & Centuria Magdeburg ex Euſebi[•].

9. In the Reign of Juſtinian there was ſuch a prodigious Sight ſeen about the Sun, that the like had not been ſeen or heard of before: The Sun, for the greateſt part of the Year, gave ſo little Light, that it was but equal to the Light of the Moon; and yet at the ſame time the Sky was clear, without Clouds, or any thing to obſcure it; after which there followed a great Famine, and much War and Bloodſhed. Idem in vit. Juſtinian. Tho' the Centurians of Magdeburgh are ſilent in the Caſe, and make no mention of it, notwithſtanding they undertake to record all the Prodigies and Wonders that happen'd in the Reigns of the ſeveral Emperors; however I offer it only upon the Credit of my Author, who lays it wholly at Evagrius his Door.

10. Gaſper Cruciger, [•]s he lay in his Bed in the Night, Nov. 6. A. C. 1548. Seeing a Prodigy which then happen'd, viz. A great Chaſm in the Heaven, and in ſome places Fire falling to the Earth, and flying up again into the Air; much bewailed the great Commotions and Duſipations in the Church, which he foreſaw by this Prodigy. Fuller Abel. Rediv. p. 145.

11. Mr John Lewis, a Learned Juſtice of Peace in Cardiganſhire, ſpeaking concerning the ſtrange and uſual Appearance of Lights, [call'd in Welch, Dead Mens Candles] before Mortality hath theſe Words: This is ordinary in moſt of our Counties, that I never ſearce heard of any, Young or Old, but this is ſeen before Death, and often obſerv'd to part from the Body of the Perſons all along the way, to the place of Burial, and infallibly Death will enſue. Now, Sir, It is worth your Reſolution, whether this may proceed from God or no; it is commonly imputed to the Igneous Air of the Counties: But that evil Spirits can come by ſo much Knowledge, as to be always ſo infallible, (tho' herein I confeſs them very vaſt) and be ſo favourable and officious unto man, as to be ſuch ſeaſonable monitors of his Diſſolution, and to give ſo much Diſcovery of Spiritual Eſſences, and the Immortality; I doubt whether they mean us ſo much Good as this: Some Wiles I confeſs they may have by ſuch Appearance, but it carries the Benefits mention'd with it whereas their Diſappearance makes more for Infidelity and Atheiſm: But this I leave to your Judgment, begging Pardon for this Boldneſs, in diverting you from your far better Thoughts; and ſeeing it is my Happineſs to have this little Inviſible Acquaintance with you, I ſhall omit no Opportunity of troubling you with ſuch poor Thoughts as the Lord ſhall give unto me of the beſt Things, humbly wiſhing (as for the making up the ſad Differences of Religion among us) the Lord would give thoſe in Authority to weigh thatPious and Wiſe Diſcourſe you have propoſed, as to thoſe four great Parties in the Dedication of your Saints Reſt, with my unfeigned Prayers for your Health and Happineſs. Hiſt. Diſcourſe of Apparitions. &c.

12. March 2. 1678. At Poins-town, in the County of Tepperary, in Ireland, were ſeen divers ſtrange and prodigious Apparitions; whereof take the Account as follows. On Sunday in the Evening ſeveral Gentlemen and others, after named, walked forth in the Fields, and the Sun going down, and appearing ſomewhat bigger than ordinary, they diſcourſed about it, directing their Eyes toward the Place where the Sun fat; when one of the Company obſerved in the Air, near the place where the Sun went down, an Arm of a Blackiſh Blue Colour, with a ruddy complection'd Hand at one end, and at the other end a Croſs Piece, with a Ring faſtned to the middle of it, like one end of an Anchor, which ſtood ſtill a while, and then made Northwards, and ſo diſappeared; next, there appeared at a great Diſtance in the Air, from the ſame part of the Sky, ſomethings like a Ship, coming towards them; and it came ſo near, that they could diſtinctly perceive the Maſts, Sails, Tacklings, and Men; ſhe then ſeem'd to tack about, and ſail'd with the Stern foremoſt Northwards, upon a dark ſmooth Sea, which ſtretched it ſelf from South-weſt to North-weſt; having ſeem'd thus to ſail ſome few Minutes, ſhe ſunk by degrees into the Sea, her Stern firſt; and as ſhe ſunk, they perceived her Men plainly running up the Tacklings in the forepart of the Ship, as it were to ſave themſelves from drowning. Then appear'd a Fort, with ſomewhat like a Caſtle on the Top of it; out of the ſides of which, by reaſon of ſome Clouds of Smoak, and a flaſh of Fire ſuddenly iſſuing out, they concluded ſome Shot to be made. The Fort then immediately was divided in two Parts, which were in an inſtant transformed into two exact Ships, like the other they had ſeen, with their Heads towards each other: That towards the South ſeem'd to chaſe the other with its Stem foremoſt, Northwards, till it ſunk with its Stem firſt, as the firſt Ship had done; the other Ship ſail'd ſome time after, and then ſunk with its Head firſt. It was obſerv'd, That Men were running upon the Decks of theſe two Ships, but they did not ſee them climb up, as in the laſt Ship, excepting one Man, whom they ſaw diſtinctly to get up with much Haſte upon the very top of the Bowſprit of the ſecond Ship, as they were ſinking. They ſuppoſed the two laſt Ships were engaged, and ſighting, for they ſaw the likeneſs of Bullets rowling upon the Sea, while they were both viſible.—Then there appear'd a Chariot, drawn with two Horſes, which turn'd as the Ships had done Northward, and immediately after it, came a ſtrange frightful Creature, which they concluded to be ſome kind of Serpent, having a Head like a Snake, and a knotted Bunch or Bulk at the other end, ſomething reſembling a Snail's Houſe. This Monſter came ſwiftly behind the Chariot, and gave it a ſudden violent Blow, then out of the Chariot leaped a Bull and a Dog, which followed him, and ſeem'd to bait him: Theſe alſo went Northwards, as the former had done, the Bull firſt, holding his Head downwards; then the Dog, and then the Chariot, till all ſunk down one after another, about the ſame place, and juſt in the ſame manner as the former. Theſe Meteors being vaniſhed, there were ſeveral Appearances like Ships, and other things. The whole time of the Viſion laſted near an Hour, and it was a very clear and calm Evening, no Cloud ſeen, no Miſt, nor any Wind ſtiring. All the Phoenomena came out of the Weſt, or South-weſt, and all moved Northwards; they all ſunk out of Sight, much about the ſame place: Of the whole Company there was not any one but ſaw all theſe things, as above-written, whoſe Names follow.

Mr. Allye, a Miniſter, living near the place.
Lieutenant Dunſlervile, and his Son.
Mr. Grace, his Son-in Law.
Lieutenant Dwine.
Mr. Dwine, his Brother.
Mr. Chriſtopher Hewelſon.
Mr. Richard Foſter.
Mr. Adam Hewelſon.
Mr. Bates, a School-maſter.
Mr. Larkin.
Mrs. Dunſlervile.
Her Daughter-in-Law.
Her Maiden Daughter.
Mr. Dwine's Daughter.
Mrs. Grace her Daughter.

13. Oſtenta, or Portents. Extracted from the Miſcellanies of John Aubrey, Eſq;—How it comes to paſs, I know not; but by Ancient and modern Example it is evident, that no great [•]ccident befalls a City or Province, but it is preſaged by Divination, or Prodigy.

14. There was a ſtrange Phenomenon ſeen at Broad-Chalk, in Wiltſhire, on the Firſt Day of May, 1647. It continued from about Eleven a Clock (or before) till Twelve. It was a very clear Day; but few did take notice of it, becauſe it was ſo near the Sun-Beams. My Mother happened to eſpy it, going to ſee what a Clock it was by an Horizontal Dial; and then all the Servants ſaw it. Upon the like occaſion Mr. Jo. Sloper, B.D. Vicar there, ſaw it, and all his Family; and the Servants of Sir George Vaugham (then Fellow of Falſton) who were Hunting on the Downes, ſaw it. The next remarkable thing that follow'd, was, that on the Third of June following, Cornet Joyce carried King Charles I. Priſoner from Holdenby to the Iſle of Wight. The Iſle of Wight lieth directly from Broad-Chalk, at the X a Clock Point.

15. There was ſeen at Biſhops Lamington, in Wiltſhire, in Sept. 1688. Two Balls of Light. They were about Eleven Degrees above the Horizon by the Quadrant; obſerved by Mr. Robert Blea, one of the Earl of Abingdon's Gentlemen.

CHAP. VIII. Diſcovery of Things Secret or Future; by Dreams and Viſions.

I Would not be ſo Superſtitious or Phanatic, as to lay a Streſs upon all Dreams, as if they were ſignificative; is [〈 in non-Latin alphabet 〉]; nor ſo Prophane, as to range all under the Notion of meer Natural, or Fortuitous. The Dreams of Joſeph, Pharoah, Nebuchadnezzar; Joſeph in the New-Teſtament, Pilate's Wife, &c. had certainly ſomething of Divinity in them, and may be reaſonably ſuppoſed to be infuſed by good Angels. But are thoſe all? Were men to ſee Viſions, and dream Dreams no longer, when life and Immortality were brought to light thro' the Goſpel? Let theſe inſtances which follow be well weighed; and let the Judicious Reader judge as he pleaſe.

1. Polycarp having been at Prayer, three Days before his Apprehenſion, and afterwards fallen aſleep, he ſaw in a Viſion by Night the Pillow under his Head ſet on fire, and ſuddenly conſumed to Aſhes; which when he awaked, he interpreted it to be meant of his martyrdom. Clark's Marr. of Eccl. Hiſt.

2. Ireneus in his 2d. Book againſt Hereſies, ſaith, That ſome in his time had the ſpirit of Prophecy, to foreknow things to come; they ſaw Divine Dreams and Viſions. Ibid.

3. Cyprian, in his 4th. Epiſtle, ſets down this Viſion, with a Reſpect to the Perſecution then raiſed by Aemilianus, Preſident of Egypt, Paternus, &c. There was [ſaith he] an aged Father ſitting, at whoſe Right Hand was a young Man, very Penſive and Sorrowful, with his Hand on his Breaſt; on the other Hand, another Perſon with a Net in his Hand, as threatning to catch thoſe Men that were about him: Whilſt Cyprian was wondring hereat, he ſeem'd to hear a Voice, ſaying unto him, The young man is ſorrowful becauſe his Precepts are not obſerved, he on the Left Hand danceth, and is merry, for that hereby occaſion is given him from the Antient Father to afflict Men. This was long before the Perſecution happened: Ibid.

Cyprian faith, he was by another Viſion admoniſhed to uſe a Spare Diet, and he ſparing in his Drink. Ibid.

4. Valens the Emperor fully purpoſing to drive Baſil out of Ceſarea, was warn'd by his Wife to deſiſt, for that ſhe had been troubled with dreadful Dreams about him, and their only Son Gallates was deſperately ill at that time, in the Judgment of the Phyſitians, and this ſhe imputed to the ill Deſign of the Emperor againſt Baſil. Valens hereupon ſent for Baſil, ſaying thus to him, If thy Faith be true, pray that my Son die not of this Diſeaſe. To whom Baſil anſwer'd, If you will believe as I do, and bring the Church into Ʋnity and Concord, your Child ſhall doubtleſs live. The Emperor not agreeing to this, Baſil departed, and the Child preſently died. Ibid.

5. Antonius, Phyſitian to Auguſtus, was admoniſhed in a Dream by a Daemon that appeared to him in the form of the Goddeſs Pallas; that altho' Auguſtus was ſick, yet he ſhould not fail to be preſent in the Battle, which was next day to he given by Brutus and Caſſius, and that he ſhould there abide in his Tent; which he would have done but by the Phyſicians deep Perſwaſions to the contrary: For it came to paſs, that the Enemy's Soldiers won the Tents, where queſtionleſs they had ſlain Auguſtus if he had been preſent there: So upon this Dream he prevented his Death, won the Day, and remain'd ſole Monarch of the Roman Empire; and under his Reign was born the Saviour of the World. Mexico's Treaſury of Antient and Modern Times, Book 5. C. 25.

6. Quintus Curtius declares in the Life of Alexander, That when he laid Siege to the City of Tyre, he being intreated for Succour of the Carthaginians, who ſaid they were deſcended of the Tyrians, concluded to raiſe his Siege, as deſpairing of ever ſurprizing it: But in a Dream a Satyr appear'd to him, after whom he follow'd, as he fled before him into a Chamber; his Interpreters told him, that it was a ſure Sign he ſhould take the City, if he purſued and continued the Siege, which fell out to be true. Idem ex Qu. Curtio.

7. Katherine de Medicis, Queen of France, and Wife to King Henry the II. dream'd the day before the ſaid King was wounded to Death, That ſhe ſaw him very ſickly, holding down his Head as he walked along the Streets of Paris, being followed by an infinite number of his People, that lamented for him. Hereupon ſhe moſt earneſtly intreated him, with wringing Hands and bended Knees, not to adventure in the Rank of Tilters on that Day. But he giving no Credit to her words, the laſt Day of Feaſting (for the Marriage of Madam Margaret his Siſter, to Emanuel Philibert, Duke of Savoy) entred the Liſts of Honour, and running to break the Lance againſt a bold and worthy Knight (the Count of Montgomery) happened to be wounded; of which wound the King died ſoon after, Aged about 40. leaving his Kingdom ſadly mourning for him. Ibid. l. 5. c. 25.

8. His Son, King Henry the third, three days before he was murdered at St. Clou, beheld in a Dream all his Royal Ornaments, viz. his Linnen Vesture, Sandals, Dalmatian Robe, Mantle of Azure Sattin, Crowns, Scepter, and Hand of Justice, Sword and gilt Spurs, all bloody, and ſoil'd with the Feet of Religious Men, and others, and that he was very angry with the Sexton of St. Dennis. And though good Advice was given him to ſtand upon his Guard, yet ſo it fell out, that he could not avoid the fatal Chance. Ibid.

9. Calphurnia, Wife to the Adopted Father of Caeſar, having dreamed, That ſhe beheld Caeſar ſlain and maſſacred, gave him notice thereof; but he in deſpite of the Dream, went jocundly to the Senate next day, where he found the ſad Effect and Conſequence of this Dream. Ibid. Mr. Chetwind, in his Hiſt. Collections, gives us the Account more at large thus, viz. Caeſar, in the fifty ſixth year of his Age was ſlain in the Senate, Seventy of the chief Senators conſpiring his Death; he having the Night before, when a Queſtion was asked What Death was beſt? anſwered, The ſuddain, and not propenſed. His Wife dreamt that Night, That he lay dead in her lap; and Spurina warned him to have heed to the Ides of March; and a Note was given to him going to the Senate, diſcovering the Conſpiracy, which he began to read, but was interrupted, and died with it in his hands.

10. Bradwarain, in his Preface to his Learned Book de Cauſa Dei, tells us of a Dream he had in the Night, when he was about his Book in Confutation of Pelagius; he thought he was caught up into the Air, and Pelagius came and took hold of him, to caſt him down head-long upon the Earth, but he prevailed againſt him after much ſtrugling, and caſt down Pelagius, ſo that he brake his Neck, and he lay dead upon the Earth. Whereby he faith, he was much comforted and ſtrengthened. Mr. Barkers Flores.

11. Thomas Wotton Eſq; of Bocton Malherb in Kent, Father to the Famous Sir H. Wotton, a little before his death, dreamed, That the Ʋniverſity-Treaſury was Robbed by Townſmen and poor Scholars, in number Five: and wrote this Dream the next day by way of Poſtſcript, in a Letter to his Son Henry (then of Queens Colledge.) The Letter dated 3 days before out of Kent, came to his Son's hands the very Morning after the Robbery was committed: The Letter being Communicated by Mr. Wotton, gave ſuch Light to this Work of Darkneſs, that the Five guilty Perſons were preſently diſcovered and apprehended. Dr. Plat's Nat. Hiſt. of Oxfordſh. c. 8. p. 47.

12. Aſtyages, laſt King of the Medes, ſaw in his Dream, a Vine ſpringing forth from the Womb of his only Daughter, and at laſt ſo Flouriſh and Spread out it ſelf, that it ſeemed to overſpread all Aſia. The Sooth-ſayers being Conſulted about it, anſwered him, That of his Daughter ſhould be born a Son, that ſhould ſeize on the Empire of Aſia, and diveſt him of his. Tertified with this Prediction, he beſtowed his Daughter on Cambyſes, an obſcure Perſon, and a Foreigner. When his Daughter drew near her time, he ſent for her to himſelf, with deſign to deſtroy what ſhould be born of her. The Infant was delivered to Harpagus to be ſlain, a Man of known Fidelity, and with whom he had Communicated his greateſt Secrets. But he fearing that, upon Aſtyages his death, Maudane his Daughter would ſucceed in the Empire, the King having no Iſſue Male, and that then he ſhould be paid home for his Obedience, doth not kill the Royal Babe, but delivers it to the King's chief Herdsman, to be expoſed to the wide World. It fell out that the Wife of this Man was newly brought to Bed, and having heard of the whole Affair, earneſtly requeſts her Husband to bring her the Child, that ſhe might ſee him. He is overcome, goes to the Wood, where he had left him, finds there a Bitch, that had kept the Birds and Beaſts off from the Babe, and ſuckled it her ſelf. Affected with this Miracle, he takes up the Child, carries it to his Wife, who ſaw it, loved it, bred it up, till it grew up, firſt to be a Man, and then a King: He overcomes Aſtyages his Grandfather, and Tranſlates the Scepter from the Medes to the Perſians. Juſt. Hiſt. l. 1. p; 16. Val. Max. l. 1. c. 7. Wanley, l. 6. c. 1.

13. When Alexander, after the long and difficult Siege of Tyre, lead his Army with great Indignation againſt the Jews, devoting all to Slaughter and the Spoil, Jaddas, the then High-Prieſt, admoniſhed by God in a Dream, in his Prieſtly Attire, and with his Mitre on his Head, and upon that the Name of God, with a Number of Priefts and People, goes to meet him. Alexander, with great Submiſſion, approaches him, Salutes and Adoves him; telling Parmeno, who was diſpleaſed with it, That he worſhipped not the Man, but GOD in him, who (as he ſaid) had appeared to him in that Form in Dio, a City of Macedonia, in his Dream, encouraging him to a ſpeedy Expedition againſt Aſia, promiſing his Divine Power for Aſſiſtance in the Conqueſt of it. Upon this he pardon'd the Jews, honoured and enriched the City and Nation. Joſ. l. 1. c. 8. Wanley, l. 6. c. 1, &c.

14. Julius Caeſar dreamed that he had carnal Knowledge of his Mother, which the Soothſayers Interpreted, That the Earth, the common Mother of Mankind, ſhould be ſubjected to him. Sueton. in Jnl. p. 8. Wanley's Wonders of the little World, l. 6. c. 1.

15. The Night before Polycrates King of Samos went thence, to go to Oretes the Lieutenant of Cyru in Sardis, his Daughter dreamed, that ſhe ſaw her Father lifted up in the Air, where Jupiter waſhed him, and the Sun anointed him; which came to pa[•]s: For as ſoon as he was in his Power, Oretes cauſed him to be hang'd upon a Gibbet, where his Body was waſhed with the Rain, and his Fat melted with the Sun. Camerar. Oper. Subciſiv. Cent. 2. c. 57. ex Herodot. l. 3.

16 Antigonus dreamed that he Sowed a ſpacious Field with Gold, which ſprang up, flouriſh'd and ripen'd, was reaped preſently, and nothing left but Stubble: and then he ſeemed to hear a Voice — That Mithridates was fled into the Euxine Sea, carrying along with him all the Golden Harveſt. This Mithridates was then in the Retinue of Antigonus, (King of Macedonia) his own Countrey of Perſia being ruin'd, and therein his own Fortunes. The King awakes, and terrified with this Dream, he reſolves to cut off Mithridates, but being informed by Demetrius, Antigonu[•]'s Son, of the danger he was in, he flies privately into Cappadocia, where he Founded the Famous Kingdom of Pontus. Wanley's Wond. l. 6. c. 1. Ex Lipſ. & Plutarch.

17. Qu. Catalus in his Dream, ſaw Jupiter delivering into the hand of a Child, the Roman Enſign: The next Night the ſame Child hugg'd in Jove's Boſom; and when Catalus offered to pluck him thence, Jupiter forbade him, telling him, He was born jor the welfare of the Romans. The next Morning ſeeing O[•]tavianus (afterwards Anguſtus) in the Street, he ran to him, and cryed out, This is He whom the laſt Night I ſaw Jupiter h[•]g in his Boſome. Idem en Xiphil. Auguſt. & Fulgos. l. 1.

18. Two Accadians of intimate Acquaintance, lodging at Megara, the one with a Friend, the other at an Inn; he at his Friend's Houſe, ſaw in his ſleep, his Companion begging of him to aſſiſt him, for he was circumvented by his Hoſt: The other awakening, leaps out of his Bed, with intention to go to the Inn, but ſuſpecting his Dream to have nothing in it, returned to his Bed and Sleep. The ſame Perſon appears to him a ſecond time, all bloody, requeſting him earneſtly to revenge his Death, affirming, That he was killed by his Ho[•], and that at his very time he was carried out in a Cart towards the Gate, all covered with Dung. The Man at laſt overcome with theſe Entreaties of his Friend, immediately runs to the Gate, finds the Cart, ſeizeth and ſearcheth it; where he found the Body of his Friend, and thereupon dragg'd the Inn-keeper to his deſerved puniſhment. Idem ex Val. Max. i. 1. c. 7. Dr. More Immort.[〈◊〉] Soul, l. 2. c. 16, &c.

19. Alexander the Philoſopher, the ſame Hour that his Mother died, ſaw in his ſleep the Solemnities of his Mother, though ſhe was at that time a Day's Journey diſtant from him. Wanley's Wonders of the little World, l. 6. c. 1.

20. Sionia, [•]. 1523. dreamed, that falling into a River, he was in great danger of drowning, and calling to one for Succour, was neglected: This Dream he told to his Wife and Servants; the next Day going to help a Child that was fallen into the River, near the Caſtle of P[•]ſ[•]a[••], he leap'd in, and periſhed in the Mud. Idem ex Heywood Hierarch. l. 4. & Jovio.

21. Galen being troubled with an Inflammation about the Diaphragma, dreamed, that upon opening of a Vein between his Thumb and Fore-ringer, he ſhould recover his Health, which he did, and was reſtored. Idem ex Schot. Phyſ. Curioſ. l. 3. c. 25. Col. Rhod. &c.

22. Celitts Rhodiginses ſaith, When he was 22 Years of Age, being perplexed with Ectrapali (a Greek Word in the Annotations upon Pliny, ſignifying thoſe who grow beyond the common Proportions of Nature aſſign'd to their kind) in his perplexity he lay'd him do[•]n to ſleep, and in his Dream recalled to mind the very Book, page, and place of the page of another Author, where he had formerly read it. Col. Rhod. Am. lact. l. 27. c. 9.

23. A Citizen of Millain was demanded a Debt, as owing from his dead Father; and when he was in ſome trouble about it, the Image of his dead Father appears to him in his ſleep, tells him the Debt was paid, and in ſuch a place he ſhould find the Writing, with the Hand of his Creditor to it. Awaking from his Dream and Sleep, he finds the Acquittance. Which Saint Auſtin ſaith, himſelf ſaw with his own Eyes. Wanley ex Fulgos. l. 1. c. 5. p. 130.

24. When S. Bernard's Mother was with Child of him, ſhe dreamed that ſhe had a little white and barking Dog in her Womb: which a Religious Perſon Interpreted thus; An excellent Dog indeed, for he ſhall be a Keeper of God's Houſe, and ſhall inceſſantly bark againſt the Adverſ[••]ies of it; and as a famous Preacher, ſhall cure many with his Medicinal Tongue. Idem ex Heidfeld, in Sphing. c. 37.

25. Francis Petrarch had a Friend ſo deſperately ill, that he deſpaired of his Life, wearied with Grief and Tears he fell into a ſlumber, and ſeemed to ſee his ſick Friend ſtand before him, and tell him that he could not now ſtay any longer with him; for there was one at the Door would interrupt their Diſcourſe, to whom he deſired, that he would recommend his weak Eſtate; and that it he ſhould undertake him, he ſhould be reſtored. Preſently a Phyſician enters Petrarch's Chamber, who came from the ſick, as having given him over for a dead Man, to comfort him: Petrarch recounts his Dream to him with Tears, and prevails with him to undertake his Friend, who thereupon in a ſhort time recovered. Idem ex Fulg. l. 1. c. 5.

26. Arlotte, Mother of William the Conqueror, when great with Child of him, dreamed that her Bowels were extended over all Normandy and England. Bakers Chron. p. 28.

27. Whilſt I lived at Prague (ſaith an Engliſh Gentleman) and one Night had ſate up very late a drinking at a Feaſt; early in the Morning, the Sun-beams glancing on my Face, as I lay in my Bed, I dreamed that a ſhadow paſſing by, told me, That my Father was dead. At which awaking. I roſe, and wrote the Day and Hour, and all Circumſtances thereof, in a Paper-Book, which Book, with many other things, I put into a Barrel, and ſent it from Prague to Stode, thence to be carried into England: And now being at Nuremberg, a Merchant of a Noble Family, well Acquainted with me and my Relations, arrived there, who told me, that my Father was dead about two Months ago. I liſt not to write any Lies, but that which I write, is as true as ſtrange. When I returned into England, ſome Four Years after, I would not open the Barrel I ſent from Prague, till I had called my Siſters, and ſome other Friends to be Witneſſes; where my ſelf and they were aſtoniſhed to ſee my written Dream anſwer the very day of my Father's Death. Moriſon's Itin. p. 1. c. 1. A.B. Annot. on Relig. Med. p. 294. Wanley's Wonders of the Little World, l. 6. c. 1.

28. The ſame Gentleman ſaith thus alſo; I may lawfully ſwear that which my Kinſmen have heard witneſſed by my Brother Henry whilſt he liv'd, that in my Youth at Cambridge I had the like Dream of my Mother's death, where my Brother Henry lying by me, early in the Morning I dreamed, that my Mother paſſed by with a ſad Countenance, and told me, That ſhe could not come to my Commencement (I being within 5 Months to proceed Maſter of Arts, and ſhe having promiſed at that time to come to Cambridge:) when I related this Dream to my Brother, both of us awaking together in a Sweat, he profeſſed to me, That he had dreamed the very ſame: and when we had not the leaſt knowledge of our Mother's ſickneſs, neither in our youthful Affections were any whit affected with the ſtrangeneſs of this dream, yet the next Carrier brought us word of our Mother's death. I[•]id.

29. I cannot omit the Dream and Revelation of Joan d' Arke, a Virgin, who dreamed, that ſhe her ſelf ſhould be the only means to put Charles the 7th. in poſſeſſion of his Kingdom. After ſhe had acquainted her Father and Mother with her Dream, ſhe is brought to the Lord Baudricate, and habited like a Man, is preſented to the King. The Matter ſeemed ridiculous to the King; he takes upon himſelf the Habit of a Country-man; this Maid being brought into the Chamber, goeth to the King, and ſalutes him with a modeſt Countenance, and delivered to him the Charge which ſhe had received of the God of Heaven, and told him, That ſhe ſhould be the means to place the Crown upon his head, and relieve Orleance, that was Beſieged by the Engliſh. The King was perſuaded to give her a Troop of 100, and a good Horſe. She puts her ſelf into a Man's Habit, and like a valourous Captain goeth towards Orleance, and relieveth the Town with Victuals, without reſiſtance. After ſhe was in Orleance, ſhe ſends a Letter to the King of England and his Troops, and wiſheth them to depart, without ſhedding any more innocent Blood. Joan d' Arke a ſecond time relieveth Orleance, and brings in freſh Proviſion; ſhe makes choice of 1500 Men, and enters the Fort of Saint Loope, the Virgin in the foremoſt of the Ranks, crying, Saint Denis; the next Day they took two other Forts; on the third Day the Engliſh made the French recoil, but the Virgin incouraging her Men, and marching couragiouſly, was ſhot in the Arm; Tuſh, ſaith ſhe, this is a favour: nothing amazed, ſhe takes the Arrow in one hand, and her Sword in the other, and enters the Fort. In theſe three Days the Engliſh loſt 8000 Men, and the French not one hundred; and as a remembrance of their Victories, the Statues of Charles the Seventh, and Joan d' Arke, are placed upon the Bridge of Orleance, kneeling before a Crucifix.

Charles the Seventh is Crowned at Rheins, all Champaigns yield unto him, and the King that was in great danger of loſing his Kingdom, is now an abſolute King. The Divine Dreamer, p. 15.

30. Cicero, among other Dreams, relates this; A certain Man dreamed that there was an Egg hid under his Bed: The Sooth-ſayer, to whom he applied himſelf for the Interpretation of the Dream, told him, That in the ſame place where he imagined to ſee the Egg, there was Trenſure hid. Whereupon he cauſed the place to be digged up, and there accordingly he found Silver, and in the midſt of it a good quantity of Gold; and to give the Interpreter ſome teſtimony of his acknowledgment, he brought him ſome pieces of the Silver, which he had found; but the Sooth-ſayer hoping alſo to have ſome of the Gold, ſaid, And will you not give me ſome of the Yolk too? Amyrald. Diſ. of Div. Dreams, p. 22.

31. Monſieur P[•]ireſe, Councellor of the Parliament of Provence, going from Mohrpellier to Niſmes, lay all Night in an Inn, which is the mid-way betwixt theſe two places; he had in his Company one James Rainier, Citizen of Aix, who in that Journey lodged in the ſame Chamber with him: As that great Man ſlept, Rainier obſerv'd that he talk'd and mutter'd ſomething in his Sleep, otherwiſe than was uſual with him, whereupon he wakened him, and ask'd what was the matter? Oh! ſaid he, you have made me loſe a moſt excellent and pleaſant Dream; for I was dreaming, That I was at Niſmes, and that a Goldſmith ſhew'd me a Golden Medal of Julius Caeſar, which he would ſell me for four Crowns, and as I was ready to give him them, both my Goldſmith and my Medal vaniſhed away together, by your awakening of me. Being arrived at Niſmes, and having not forgot his Dream, he went to walk in the City, till ſuch time as Dinner was ready, and paſſing up and down he went into a Goldſmith's Shop, to ask him whether he had any Rarity to ſhow him? whereupon the Goldſmith anſwered, That he had a Julius Caeſar of Gold: Monſieur de Peireſe asked the Price of it, he anſwered four Crowns; which thing did fill the mind of that great Perſon, both with Joy and Admiration, as well for that he had found a Rarity, which he had long very much fought for, as alſo for the ſurprizing and ſtrange manner whereby it came to his hand. Ibid.

32. I have heard the late Monſieur Cameron, a Perſon whoſe memory will be ever Bleſſed in our Churches, ſay, that he had from the mouth of Monſieur Calignen, Chancellor of Navarre, a Man of ſingular Virtue, a memorable Paſſage that befel him in Bearne: He went into a certain Town in the Countrey, either for Diverſion, or for ſome Reaſon relating to his Health; for he did not acquaint me either with the place, or the occaſion of the Journey; one Night as he was aſleep, he heard a Voice which call'd him by his Name, Calignon; hereupon waking and hearing no more of it, he imagin'd that he had Dreamed, and fell aſleep again; a little after, he heard the ſame Voice, calling him in the ſame manner, which made a greater Impreſſion upon him, then before; So that being awaken'd, he call'd his Wife, who lay with him, and told her what had happen'd, ſo that they both lay a wake for ſome time, expecting whether they might hear the Voice, and whether it would ſay any thing more to them; At laſt the Voice awaken'd him the third time, calling him by his Name, and advis'd him to retire preſently out of the Town, and to remove his Family, for that the plague would rage horribly in that place within few days; to which he added, that it was very well that he followed this direction, for as much as within few days after the Plague began in the Town, and deſtroy'd a great Number of People. This was certainly an Angel that ſpake to him, who by the favourable and benign Providence of God, drew him out of that danger, which otherwiſe had been unavoidable. For whether the Plague came by the Infection of the Air, or by the Communion of ſome Infectious Perſons, or whether ſome Sorcerers and Witches (as they ſay, they ſometimes do) had reſolv'd to diffuſe their Infectious Poiſons in that place, it was that which did not exceed the Knowledge of an Angel. Now if theſe Bleſſed Spirits, which are appointed as a Guard of Pious Men, in obedience to Gods Command, do ſometimes by ſpeaking give them ſuch Advertiſements, they alſo by the ſame command, may convey the ſame Notices to them by Dreams. The Hiſtory of the laſt Age, doth ſo fully atteſt the Truth of that, of Lewis of Bourbon, Prince of Conde, that we cannot reaſonably doubt thereof. A little before his Journey from Dreux, he Dreamed, that he had fought three B[••]els, ſucceſſively one after another, wherein he had got the Victory, and where his three great Enemies were Slain. But that at laſt, he alſo was mortally wounded, and that after they were laid one upon another, he alſo was laid upon their Dead Bodys, the event was Remarkable: For the Marſhal, de St. Andre was killed at Dreux, the Duke of Guiſe, Francis of Lorrain at Orleans, the Conſtable of Montmorency at St. Dennis, and this was the Triumvirate, which they ſay, had Sworn the ruin of thoſe of the Religion, and the Deſtruction of that Prince, at laſt, he himſelf was ſlain at Baſſac, as if there had been a Continuation of Deaths and Funerals. Ibid. p. 120.

33. Zuinglius, A.C. 1525, when the Maſs was Aboliſhed at Zurick, being attach'd by a certain Scribe, or Notary, before the Bench of Senators, which then conſiſted of 200, concerning the Real preſence of the Sacrament; debated the point with him, and one Engelhard a Popiſh Doctor, that day: But ſome of the ruder ſort repining, demanded ſome Example out of the Scripture to ſhew that thoſe words; This is my Body, were not ſpoken Parabolically. Hereupon he began to revolve all things, yet no Example came into his mind; but a few Nights after Zuinglius Dreamed, that he contended again with the Scribe till he was weary, and at laſt was ſo dumb that he could not ſpeak; whereupon he was exceedingly troubled: But after a while, a Moniter came to him from above, who ſaid, O thou ſluggard, A[•]iſe, Why doſt thou not Anſwer him, with that which is Written in Exod. 12. This is the Lord's Paſsover? Immediately he awaked, and leaping out of his Bed, examined the Text; and the next day diſputed it before the whole Aſſembly, which was entertained with ſuch Approbation, that all were ſatisfied: And (ſaith he) the three next days we had the greateſt Sacraments, that ever I ſaw; and the Number of them that look'd back to the Garlick and Fleſh-Pots of Egypt, was for leſs then Men thought they would have been. Clark's Marr. of Eccl. Hiſt. p. 150. ex Zuingl.

34. Famous Salmſius, intending to ſee Rome, was Admoniſhed in his Dream, that if he went, he ſhould not return alive; and had he gone, probably he had not, as being one that had ſo much provoked the Papists by his Learned labours, eſpecially, in his care of Publiſhing and Poliſhing Nilus and Barlaam, two eager Enemies of the Papal Monarchy. Vita Salmas. per Anton. Clem. Salmas. Epiſt. praefixa.

35. Pope Innocent the fourth Dreamed, that Robert Groſthead, Biſhop of Lincoln, came to him, and with his ſtaſt ſtruck him on the ſide, and ſaid, Surge miſer, & veni ad Judicium: Riſe wretch, and come to Judgment, after which Dream within a few days the Pope ended his Life. Simpſ. Ch. Hiſt. cent. 13. p. 449.

36. Mr. Thomas Tilſon, Miniſter of Aylesford in Kent, gives this ſtrange Relation in a Letter to Mr. Baxter. 1691.

Reverend Sir, Being informed that you are Writing about Witchcraft and Apparitions, I take the Freedom, tho a ſtranger, to ſend you his following Relation.

Mary, the Wife of John Goffe of Rocheſter, being afflicted with a long illneſs, removed to her Fathers houſe at Weſt-Mulling, which is about Nine Miles diſtant from her own: There ſhe died, June the 4th, this preſent Year, 1691.

The day before her departure, ſhe grew very impatiently deſirous to ſee her two Children, whom ſhe had leſt at home, to the care of the Nurſe. She prayed her Husband to hire a Horſe, for ſhe muſt go home, and dye with her Children. When they perſwaded her to the contrary, telling her ſhe was not able to ſit on Horſeback, ſhe intreated them however to try: If I cannot ſit, ſaid ſhe, I will lye all along upon the Horſe, for I muſt go to ſee my poor Babes.

A Miniſter who lives in the Town was with her at Ten a Clock that Night, to whom ſhe expreſſed good hopes in the Mercies of God, and a Willingneſs to dye: But, ſaid ſhe, It is my miſery that I cannot ſee my Children.

Between one and two a Clock in the Morning, ſhe fell into a Trance. One Widow Tanner, who watched with her that Night, ſays, that her Eyes were open and fixed, and her law fallen: She put her hand upon her Mouth and Noſtrils, but could perceive no Breath; ſhe thought her to be in a Fit, and doubted whether ſhe were alive or dead.

The next day, this dying Woman told her Mother, that ſhe had been at home with her Children: That is impoſſible, ſaid the Mother, for you have been here in Bed all the while. Yes, replyed the other, but I was with them laſt Night, when I was aſleep.

The Nurſe at Rocheſter, Widow Alexander by Name, affirms, and ſays, ſhe will take her Oath on't before a Magiſtrate, and receive the Sacrament upon it, that a little before two a Clock that Morning, ſhe ſaw the likeneſs of the ſaid Mary Goffe come out of the next Chamber, (where the elder child lay in a Bed by it ſelf, the Door being left open, and ſtood by her Bed-ſide for about a quarter of an hour; the younger child was there lying by her; her Eyes moved, and her Mouth went, but ſhe ſaid nothing, the Nurſe moreover ſays, that ſhe was perfectly awake; it was then day light, being one of the longeſt Days in the Year. She ſate up in her Bed, and looked ſtedfaſtly upon the Apparition: In that time, ſhe heard the Bridge Clock ſtrike two, and a while after ſaid, In the Name of the Father, Son and Holy Ghoſt, what art thou? Thereupon the Apparition removed, and went away; ſhe ſlipped on her Cloaths and followed, but what became on't ſhe cannot tell. Then, and not before, ſhe began to be grievouſly affrighted, and went out of the Doors, and walked upon the Wharf (the houſe is juſt by the River ſide) for ſome hours, only going in now and then, to look to the Children. At five a Clock ſhe went to a[•] Neighbours houſe, and knocked at the Door, but they would not riſe: At ſix ſhe went again, then they aroſe and let her in. She related to them all that had paſſed: They would perſwade her ſhe was miſtaken, or Dreamt: But ſhe confidently affirmed, If ever I ſaw her in all my Life, I ſaw her this Night.

One of thoſe to whom ſhe made the Revelation (Mary, the Wife of John Sweet) had a Meſſenger came from M[•]lling that Forenoon, to let her know her Neighbour Goffe was a Dying, and deſired to ſpeak with her; ſhe went over the ſame day, and found her juſt departing. The Mother, amongſt other diſcourſe, related to her, how much her Daughter had longed to ſee the Children, and ſaid ſhe had ſeen them. This brought to Mrs. Sweet's mind, what the Nurſe had told her that Morning, for till then ſhe had not thought to mention it, but diſguiſed it rather as the Womans diſturbed Imagination.

The ſubſtance of this, I had related to me by John Corpenter, the Father of the Deceaſed, next day after her Burial: July 2. I fully diſcourſed the matter with the Nurſe, and two Neighbours, to whoſe [•]e uſe ſhe went that Morning.

Two days after, I had it from the Mother, the Miniſter that was with her in the Evening, and the Woman who ſat up with her that laſt Night: They all agree in the ſame Story, and every one helps to ſtrengthen the others Teſtimony.

They appear to be Sober Intelligent Perſons, far enough off from deſigning to impoſe a Cheat upon the World, or to manage a lye, and what Temptation they ſhould lye under for ſo doing, I cannot conceive.

Sir, That God would Bleſs your Pious Endeavours, for the Conviction of Atheiſts and Sadduces, and the promoting of true Religion and Goodneſs; and that this Narrative may conduce ſomewhat towards the farthering of that great work, is the hearty deſire and Prayer of,

Your moſt faithful Friend, and Humble Servant, Tho. Tilſon. Miniſter of Aylesford, nigh Maidſtone in Kent.

Aylesford, July 6. 1691.

37. One Mr. Samuel Lawrence, a Miniſter at Namptwick, in Cheſhire, informs me at the Writing hereof, of a Treaſure of Gold found by occaſion of a Dream; for the further confirmation whereof, he refers me to one Mr. Chorlton of Manchester; but ſuppoſing I ſhall get no part of the Treaſure of it, I have ſaved my ſelf the Trouble of ſending ſo far, to enquire any further after it.

38. A Gentleman being diſquieted with the Thundering of Pieces, which his Imagination told him was in the Air, and not upon Earth, looking towards the Heavens, he did conceive that he ſaw a great Army ready to encounter with another, and obſerving the Leaders, he perceived one to be a tall black Man, ran with his Rapier againſt the ſame, and Tranſported thus with fury, he ſtumbled and fell, and as he fell Divers Arrows were ſhot, ſome out of the North, ſome out of the South, ſome out of the Weſt, ſome out of the Eaſt, as if all the four quarters had blown no other Blaſts; after this appeared divers like Ghoſts, walking with Croſier Staffs, who ſeemed to harden and Encourage the Souldiers, yet their Arguments could not win them to give Battle, theſe in the twinkling of an Eye, loſt their pure whiteneſs, and ſhewed themſelves in black, with Miters falling from their Heads, next to theſe followed a Troop of Shavelings, ſome carrying Croſſes, others praying with Beads, but on the ſudden a Pillar of fire appeared, and they Vaniſhed, and all the Heavens ſeemed to be diſturbed, looking downward he ſaw a grave Old Man ſitting in a Chair of State, upon the Top of a Mountain, having a Scepter in his hand, with a Tripple Crown on his Head, having with him divers habited in long Robes and Red Hats, that ſeemed to hold the Chair; whilſt his Eyes were buſied in the view of them, a Thunderbolt fell and cleft the Mountain, which ſwallowed them up; then he ſeemed to paſs through Pleaſant Fields, and the firſt he met with, was a young Cavalier, and the next he met withal was a poor Souldier; now thought the young Gallant, that he ſhould Learn what was the varience between theſe Troops, but before the Gentleman could ſpeak to him, the Souldier made towards him, and like a bold Ruffian demanded his Purſe, who was a little unwilling, yet having no remedy to prevent the taking thereof, did deliver it, and in requital, the Souldier ſaid, I come to tell you News: In brief it is thus, our General being Dead, our Armies were Disbanded; and having uttered the words, Vaniſhed, and in his Room entred a poor Countrey Man, who was very deſirous to Learn whether he met with any Souldiers that had driven away his Cattel; he pitied this poor Man, but could give him no comfort, in regard his Money was taken away from him: The Gentleman paſſing on, came to a great Houſe that was fortified with Bulwarks, Trenches, and well mann'd, and on the ſide of it was an Arm of the Sea, but in regard he could not give the word, he was not admitted: As he paſſed by, he perceived one that was looking under a Tree, to take the true heighth of a Star: The Aſtronomer, to ſhow the full Proportion of the Man, drew forth a ſmall glaſs out of a Box, took a ſmall Ribbond of a skin Colour; the glaſs was of an oval form, ſet round with Diamonds and Rubies, the middle thereof was made of Topaz, and ſo exactly cut, as it ſufficiently expreſſed the skill of the Lapidary. On one ſide of the Glaſs, he could perceive this Tall Man habited like a Prince, on the other ſide like a Mourner, and by him an Executioner, with this Inſcription over his head in great Letters (worſer ruled not, Traytors head muſt off). Now Sir, ſaid the Aſtronomer, caſt up each Letter of this Inſcription, and you ſhall find out his Name and Title, the which he preſently and readily undertook; by Tranſplacing the Letters, and found it to be Sir Thomas Wentworth, Lord Strafford: It was no ſmall wonder to him, to ſee that his Lordſhips Name and Title, ſhould ſo truely Divine his Nature and Fortune; no ſooner had this Aſtronomer ſhewed this Glaſs, but he Vaniſhed, and making a horrible noiſe at his Departue, the Gentleman awaked, and fell again into a ſweet ſlumber, and ſoon after gave this Revelation to Divers. The Divine Dreamer, p. 18.

36. I may ſelf remember, ſaith Sir Francis Bacon, that being in Paris, and my Father dying in London, two or three days before my Father's Death, I had a Dream which I told to Divers Engliſh Gentlemen, that my Father's Houſe in the Countrey was Plaiſtered all over with black Mortar. Bacon's Nat. Hiſt. cent. 10. p. 211.

37. Bradford, the Night before he was going to Newgate, Dreamed, that the Chain for his burning was brought to the Compter Gate, and how the next day he ſhould be had to Newgate, and on the Monday after burnt in Smithfield; which came to paſs accordingly. Fox Martyrol.

38. Mr. Rough, Miniſter of the private Congregation in London (in Queen Mary's Reign) dreamed, that himſelf was carried forcibly to the Biſhop, and that the Biſhop pluckt off his Beard: Which accordingly came to paſs. Ibid.

39. Mr. Philpot, in Priſon, thus reports to a Friend by Letter;—In the midſt of my ſweet Reſt, I ſeem'd to ſee a great Beautiful City, all of the Colour of Azure and white, four-ſquare, in a Marvellous compoſition, in the midſt of the Sky; the ſight whereof ſo inwardly comforted me, that I am not able to expreſs the inward conſolation thereof; yea, the Remembrance thereof cauſeth as yet my heart to leap for Joy, &c. For which reaſon, I think, it came not from the illuſion of the ſenſes. Ibid.

40. Biſhop Jewel being in Germany, Dream'd one night that two of his Teeth dropt out of his Mouth; told this Dream next Morning to Peter Martyr, who interpreted it to ſignify the loſs of ſome Dear Friends: Jewel put the time of it in his Note-Book, and not long after had News by Letter, of the Burning of Biſhop Ridley, and Biſhop Hooper: This was related to me by a Friend, out of his Life, Writ at large: But having only the ſhort Account of his Life in Engliſh by me, and not finding it there; I inſiſt no further upon it.

41. Dreams Extracted from the Miſcellanies of John Aubrey Eſq; He that has a mind to read of Dreams, may peruſe Cicero de Divinatione, Hier. Cardani Somniorum Syneſiorum. Lib. IV. and Moldinarius de Inſomniis, &c. I ſhall here mention but little out of them, my purpoſe being chiefly to ſet down ſome remarkable, and Divine Dreams of ſome that I have had the honour to be intimately acquainted with, Perſons worthy of belief.

42. In Queen Mary's time, there was only one Congregation of Proteſtants in London, to the number of about three Hundred. One —was the Deacon to them, and kept the Liſt of their Names: One — of that Congregation did Dream, that a Meſſenger [Queens Officer] had feized on this Deacon, and taken his Liſt; the Fright of the Dream awaked him: He fell aſleep and dreamt the ſame perfect Dream again. In the Morning before he went out of his Chamber, the Deacon came to him and told him his Dream, and ſaid, it was a warning from God; the Deacon ſlighted his advice, and ſavouring of Superſtition; but—was ſo urgent with him, that he prevail'd with him to depoſite the Liſt in ſome other Hand, which he did that Day. The next day the Queens Officer attacqued him, and ſearch'd (in vain) for the Liſt, which had it been found, would have brought them all to the Flame. Fox's Martyrology.

43. When Doctor Harvey (one of the Phyſicians Colledge in London, being a young Man) went to Travel towards Padua, he went to Dover (with ſeveral others) and ſhewed his Paſs, as the reſt did, to the Governour there. The Governour told him, That he muſt not go, but he muſt keep him Priſoner. The Doctor deſired to know for what reaſon, how he had tranſgreſt? Well, it was his Will to have it ſo. The Pacquet-Boat hoiſed Sail in the Evening (which was very clear) and the Doctor's Companions in it. There enſued a terrible Storm, and the Pacquet-Boat and all the Paſſengers were drown'd: The next day the ſaid News was brought to Dover. The Doctor was unknown to the Governour, but by Name and Face; but the Night before, the Governour had a perfect Viſion in a Dream of Doctor Harvey, who came to paſs over to Calais; and that he had a warning to ſtop him. This the Governour told to the Doctor the next Day. The Doctor was a pious good Man, and has ſeveral times directed this Story to ſome of my Acquaintance.

44. My Lady Seymer dreamr, That ſhe found a Neſt with nine Finches in it. And ſo many Children ſhe had by the Earl of Winchelſey, whoſe Name is Finch.

45. The Counteſs of Cork (now Burlington) being at Dublin, dreamt that her Father (the Earl of Cumberland) who was then at York, was dead. He died at that time.

46. 'Tis certain, that ſeveral had monitory Dreams of the Conflagration of London.

47. When Sir Chriſtopher Wren was at Paris, about 1671, he was ill and Feveriſh, made but little Water, had a pain in his Reins. He ſent for a Phyſician, who advis'd him to be let Blood, thinking he had a Pleuriſie: But Bleeding much diſagreeing with his Conſtitution, he would defer it a Day longer: That Night he dreamt, That he was in a place where Palm-Trees grew (ſuppoſe Egypt) and that a Woman in a Romantick Habit, reach'd him Dates. The next Day he ſent for Dates, which cured him of the pain in his Reins.

48. Sir Roger L'Eſtrange was wont to divertiſe himſelf with Cocking in his Father's (Sir Hammond L'Eſtrange's) Park; he dreamt, That there came to him in ſuch a place of the Park a Servant, who brought him News, that his Father (who had been ſick a good while) was departed. The next Day going to his uſual Recreation, he was reſolv'd, for his Dream ſake, to avoid that way; but his Game led him to it, and in that very place, the Servant came and brought him the ill News according to his Dream.

49. Mr. Edmund Halley, R. S. S. was carried on with a ſtrong Impulſe to take a Voyage to St. Hellens, to make Obſervations of the Southern Conſtellations, being then about Twenty Four Years old. Before he undertook this Voyage, he dream'd that he was at Sea, Saili ng towards that place, and ſaw the Proſpect of it from the Ship in his Dream, which he declared in the Royal Society, that it was the perfect Repreſentation of that Iſland, even as he had it really when he approach'd to it.

50. Anno 1690. One in Ireland dream'd of a Brother, or near Relation of his (who lived at Amesbery in Wiltſhire) that he ſaw him riding on the Downs, and that two Thieves robb'd him and Murther'd him: The Dream awaked him; he fell aſleep again, and had the like Dream. He Writ to his Relation an account of it, and deſcrib'd the Thieves Complexion, Stature and Cloaths; and advis'd him to take care of himſelf. Not long after he had receiv'd this Monitory Letter, he Rode towards Salisbury, and was Robb'd and Murther'd: And the Murtherers were diſcovered by this Letter, and were Executed: They hang in Chains on the Road to London.

51. A Gentlewoman of my acquaintance dream'd, That if ſhe ſlept again, the Houſe would be in danger to be Robb'd: She kept awake, and anon Thieves came to break open the Houſe; but were prevented.

52. In Mr. Walton's Life of Sir Hen. Wotton, there is a Remarkable Story of the Diſcovery of Stoln Plate in Oxford, by a Dream which his Father had at Borton Mulharb in Kent. See in Ath. & Faſti Oxon. Vol. 1. p. 351. Thus far Mr. Aubrey.

CHAP. IX. Prediction, — By Impulſes, &c.

I Am no Favourer, as I ſaid before, of Enthuſiaſm, or wild Fanatical Raptures (the common diſtemper of giddy Brains, and diſtemper'd Minds;) but certainly our Religion doth not abandon all inward Motions for meer Fancies, but only ſuch as are raſh, groundleſs, inconſiſtent with Sobriety, and Order, and Orthodoxy. Let all theſe Properties meet together, and it will be hard to cenſure Impulſes, or any other zealous Expreſſions, though out of the common Road, for vain and imprudent.

1: Juſtin Martyr Predicted of himſelf, That he ſhould be betrayed by ſome one of them called Philoſophers, or knocked on the Head with a Club, by Creſceus, no Philoſopher indeed, ſaid he, but a vain Boaſter. Which came to paſs accordingly, for by the procurement of Creſceus he was Beheaded. A. D. 139. Clark's Marr. of Eccl. Hiſtory.

2. Athanaſius, in the beginning of Julian's Reign, being falſly Accuſed by his Adverſaries, and threatned by the Emperor, ſaid to ſome of his Friends, My Friends, let us go aſide for a Seaſon, — Nubecula est & cito tranſibit; i. e. This is but a little Cloud, and will ſoon vaniſh away. And according taking Ship, he fled into other parts of Egypt. Ibid.

3. Epiphanius Biſhop of Salamine, and Chryſoſtome, upon a difference about the Books of Origen, which Epiphanius would have had him to have Condemned, taking their leave one of the other; ſaith he to Chryſoſtom, I hope that thou wilt not die a Biſhop; to which Chryſoſtome replied, And I hope thou wilt never return into thine own Country. Both which fell out accordingly: for Chryſoſtom was caſt out of his Biſhoprick, and Epiphanius died upon the Sea. Ibid.

4. Hither perhaps may not be improperly referred, that wonderful Preſage of the Deſtruction of Jeruſalem, mentioned by Joſephus. There as (ſaith he) one Jeſus, Son of Ananias, a Country Man of mean Birth, four Years before the War againſt the Jews, at a time when all was in deep Peace and Tranquility, who coming up to the Feaſt of Tabernacles, according to the cuſtom, began on a ſudden to cry out; —A Voice from the Eaſt, a Voice from the Weſt, a Voice from the four Winds, a Voice againſt Jeruſalem and the Temple, a Voice againſt Bridegrooms and Brides, a Voices againſt all the People. Thus he went about all the narrow Lanes, crying Night and Day, and being apprehended and Scourged, he ſtill continued the ſame Language under the Blows, without any other word; and they upon this, ſuppoſing that it was ſome Divine Motion, brought him to the Roman Praefect; and by his appointment, being by Whips wounded, and Fleſh torn to his Bones, he neither intreated nor ſhed Tear, but to every blow, in a lamentable and mournful Note, cryed, Wo, wo, to Jeruſalem. This he continued to do till the time of the Siege, ſeven Years together; and at laſt, to his ordinary Note, of Wo to the City, the People, the Temple, adding, Wo alſo to me; a Stone from the Battlements fell down upon him, and killed him. Joſeph. de Bell. Jud. l. 7. c. 12. Euſeb. Eccl. Hiſt. l. 3. c. 8. Dr. Hammond's Notes on Rev. 8, &c. Wanl. of the little World, l. 6. c. 2.

5. John Frith, of Weſtram, in Kent, being ſent for out of Priſon by the Arch-biſhop to Croydon, by one of his Gentlemen, and one of his Porters; when theſe Meſſengers were upon the way, perſwading him, (being a Learned Man) to take pity upon himſelf, and not be ſtiff in his Opinion about the Sacrament; after he had ſignified his great Confidence and Courage, he told them.—This I will ſay to you, That if you live but twenty Years more, whatſoever ſhall become of me, you ſhall ſee this whole Realm of my Opinion, tho' happily ſome particular Perſons ſhall not be fully perſwaded therein; and if this come not to paſs, then count me the vaineſt Man that ever ſpoke with a Tongue. Clark's Eccl. Hiſt. p. 158.

6. Authony Walleus, being a long time unreſolv'd what Courſe of Life to follow; at laſt, one Night, lying with his Father on the Straw, he had a ſuddain Inſtinct, that God had deſign'd him for the Work of the Miniſtry; and theſe Thoughts did ſo follow him Night and Day, whereſoever, and about whatſoever he was, that he could not blot them out of his Memory; and afterwards he went to Leyden, and ſtudied Divinity, and became very Eminent. Ibid. p. 465.

7. Jerome, of Prague, at his Death, ſaid to his Adverſaries, I ſummon you all 100 Years hence to appear before God, and give an account of my innocent Blood. Theſe Words were variouſly commented upon; but many Proteſtants (not content with the Expoſition of others), would not have theſe Words an Arrow ſhot at Rovers; but aiming at, and hitting a Mark, interpret them of Martin Luther, who in Critical Computation at the end of that Century (as Heir to Jerome's Opinions, and Executor of his Will) gave that deadly Wound to that Man of Sin, which hath brought him to an incurable Conſumption, attended with an Hectic Fever, the Infallible Fore-runner of the ſpeedy approaching of his final Deſtruction. Fuller Abel, Rediv. p. 32.

8. John Knox to the Earl of Morton, who came to viſit him in his Sickneſs, ſaid, my Lord, GOD hath given you many Bleſſings, Wiſdom, Honour, Nobility, Riches, many good and great Friends, and he is now about to prefer you to the Government of the Realm (the Earl of Marr, the late Regent, being newly dead) in His Name I charge you, uſe theſe Bleſſings better than formerly you have done; ſeeking firſt the Glory of God, the Furtherance of his Goſpel, the Maintenance of his Church and Miniſtry; and then be careful of the King, to procure his Good, and the Welfare of the Realm; if you do thus, God will be with you, and honour you; if otherwiſe, he will deprive you of all theſe Benefits, and your end ſhall be Shame and Ignominy. Theſe Speeches the Earl call'd to mind about nine Years after, at the time of his Execution; ſaying, That he had found John Knox to be a Prophet. Fuller Abel Rediv. p. 322.

9. The ſame Knox, a day or two before his Death, calling Mr. Lindſey and Mr. Lawſon to him (the two Preachers of the Church) ſaid, There is one thing that grieveth me exceedingly; you have ſome time ſeen the Courage and Conſtancy of the Laird of Graing, in the cauſe of God; and now that unhapyy Man is caſting himſelf away; I pray you go to him from me, and tell him, that unleſs he forſake that wicked Courſe that he is in, the Rock wherein he confides ſhall not defend him, nor the Carnal Wiſdom of the Man, which he counts half a God, (which was young Leskington) ſhall yeild him Help; but he ſhall be ſhamefully pull'd out of that Neſt, and his Carcaſs hung before the Sun, (meaning the Caſtle which he kept againſt the King's Authority) for his Soul is dear to me, and if it were poſſible, I would fain have him ſaved. Accordingly they went to him, conferr'd with him, but could by no means divert him from his courſe: But as Knox had foretold, ſo the Year after, his Caſtle was taken, and his Body was there publickly hang'd before the Sun; yet he did at his Death expreſs a ſerious Repentance. Ibid. p. 323.

10. How Mr. Dod, by a ſecret Impulſe of Spirit, went at an unſeaſonable time to viſit a Neighbour, whom he found with a Halter in his Pocket, going to hang himſelf; and by ſuch a ſeaſonable Viſit prevented his Death. See elſewhere in this Book.

11. Dr. Bernard, in the Life of Arch-biſhop Ʋſher, tells us, That the Biſhop himſelf had confeſſed in his Hearing, that oftentimes in his Sermons he found ſuch warm Motions and Impulſes upon his Mind, to utter ſome things, which he had not before intended to deliver, or not to deliver with ſo much Briskneſs and Peremptorineſs, that he could not eaſily put them by, without preſent Expreſſion and Delivery. I remember not the Doctor's words; but of this nature were thoſe remarkable Predictions of his concerning the Maſſacre in Ireland, and his own Poverty, &c. which (becauſe I have not Biſhop Ʋſher's Life by me, written by Dr. Bernard) take out of Mr. Clark. Upon the Suſpenſion of the Statute in Ireland, againſt the Toleration of Papiſts, Preaching before the State at Dublin, making Application of that Text, Ezek. c. 4. v. 6. where the Prophet, by lying on his Side, was to bear the Iniquity of Judah for 40 days; I have appointed thee (ſaith the Lord) each day for a year. This, ſaith he, by the Conſent of Interpreters, ſignifies the time of 40 Years, to the Deſtruction of Jeruſalem, and of that Nation, for their Idolatry; and ſo, ſaid he, will I teckon from this Year the Sin of Ireland; and at the end of the time, thoſe whom you now embace ſhall be your Ruin, and you ſhall bear this Iniquity; wherein he prov'd a Prophet. For this was delivered by him, A. C. 1601. and A. C. 1641. was the Iriſh Maſſacre and Rebellion; and what a continued Expectation he had of a grat Judgment upon his Native Country, I, ſaith Dr. Bernard, can witneſs from the year 1624. Clark in his Life. Dr. Bernard, I remember, makes this Remark upon that Sermon; that it was the laſt the Biſhop wrote at length, and it was dated with a particular Notion of the Day and Year. He foretold likewiſe his own future Poverty, when he was in his greateſt Proſperity, and ſpoke before many Witneſſes, 1624. repeated it often afterwards, that he was perſwaded that the greateſt Shake to the Reformed Churches was yet to come. In ſhort, as I ſaid before, he often acknowledged, that ſometimes in his Sermons he was reſolved to forbear ſpeaking of ſome things, but it proved like Jeremiah's Fire, ſhut up in his Bones; that when he came to it, he could not forbear, unleſs he would have ſtood mute, and proceeded no further. Ibid.

12. Mr. Hugh Broughton, in one of his Sermons, 1588. when the Spaniſh Navy was upon the Sea, and Men's Hearts were full of Fears of the Event: Now, ſaith he, the Papiſts Knees knock one againſt another, as the Knees of King Belſhazzar did, and News will come, that the Lord hath ſcatter'd that Invincible Navy: Fear ye not, nor be diſmay'd at theſe ſmoaking Firebrands. In his Life, p. 2.

13. Biſhop Jewel croſſing the Thames, when on a ſudden, at the riſing of a Tempeſt, all were aſtoniſhed, looking for nothing but to be drowned, aſſured Biſhop Ridley, that the Boat carry'd a Biſhop that muſt be burnt, and not drowned. In Biſhop Jewel's Life.

14. Mrs. Katherine Stubs, after ſhe had Conceived with Child of a Daughter, three or four Years after Marriage, ſaid many times to her Husband and others, That that Child would be her Death. She was delivered ſafely, within a Fortnight, and was able to go abroad, but preſently after fell ſick of a Burning Quotidian Ague, of which ſhe died. See her Life.

15. Impulſes, Extracted from the Miſcellanies of John Aubrey, Eſq;—Oliver Cromwell had certainly this Afflatus. One that I knew, that was at the Battle of Dunbar, told me, that Oliver was carried on with a Divine Impulſe; he did Laugh ſo exceſſively, as if he had been drunk; his Eyes ſparkled with Spirits. He obtain'd a great Victory; but the Action was ſaid to be contrary to Humane Prudence. The ſame fit of Laughter ſeiz'd Oliver Cromwell, juſt before the Battle of Naſeby; as a Kinſman, of mine, and a great Favourite of his, Collonel J. P. then preſent, teſtified.

16. King Charles the I. after he was Condemn'd, did tell Collonel Thomlinſon, that he believed, That the Engliſh Monarchy was at an end: About half an Hour after he told the Collonel, That now he had an Aſſurance, by a ſtrong Impulſe on his Spirit, that his Son ſhould Reign after him. This Information I had from Fabian Philips, Eſq; of the Inner-Temple, who had good Authority for the Truth of it: I have forgot who it was.

17. The Lord Roſcomon, being a Boy of Ten Years of Age, at Caen in Normandy, one day was (as it were) madly extravagant in Playing, Leaping, getting over the Table-boards, &c. He was wont to be ſober enough: They ſaid, God grant this bodes no ill Luck to him: In the heat of his extravagant Fit he cries out, My Father is Dead. A Fortnight after, News came from Ireland, that his Father was dead. This Account I had from Mr. Knolls, who was his Governour, and then with him; ſince Secretary to the Earl of Strafford, and I have heard his Lordſhip's Relations confirm the ſame.

Mr. J. N. a very underſtanding Gentleman, and not Superſtitious, proteſted to me, That when he hath been over-perſwaded by Friends to act contrary to a ſtrong Impulſe, that he never ſucceeded. Thus far I'm beholding to Mr. Aubrey's Collections.

CHAP. X. Of Divination, Southſaying, Witchcraft.

I Put all theſe together, becauſe in Appearance there ſeems to be ſome Affinity or Agreement amongſt them. Nor do I take upon me here to diſcover how many ſeveral ways of Divination Satan hath invented, or his Agents (Men of a dangerous Curioſity) have uſed. Among the Antients we read of Augurium, divining by Obſervation of Birds; Extiſpicium, by Inſpection into the Entrails of Beaſts; Sortilagium, by Lottery; Hydromancy, by Water; Axinomancy, by an Ax or Hatchet; Lecanomancy, by a Baſon of Water; Geomancy, by the Earth; Pyromancy, by Fire; Capnomancy, by Smoak; Capyromancy, by Looking-Glaſſes; Aeremancy, by Braſs; Phyſiognomy, by the Features and Parts of the Humane Body; Chiromancy, by the Hands; Batanomancy, by Herbs; Gaſtromancy, by a great-bellied Veſſel; Caſchinomancy, by a Sieve or Riddle, which is ſtill uſed (as are alſo ſeveral of the other kinds) by ſome ſuperſtitious People among us; and I remember to have read a late Author, who declares that he had often made Trial of it, and found it often true, to his Admiration; but he ſaith, He thought fit to leave it off, leſt Satan ſhould take Advantage upon him for his over-bold Curioſity. But in latter Ages, and in Barbarous or Heathen Countrys, we find that Satan hath ſet up other Methods, and ſome of them more groſs than the old Pagan way of giving Oracles; which I think not worthy to rehearſe in this place, otherwiſe than by giving a few Inſtances, that may ſeem ſtrange to the Reader.

1. Apollonius Tyaneus pretended to the fore-ſight of Things future, and the knowledge of Things paſt, to a Skill in all Languages, and an Inſpection into Men's Thoughts; and all this, Deo conſultore, & dure Daemone, by the Counſel of GOD, and the guidance of the Devil. He is reported to have told a Laſcivious Man, That he ſhould, within three Days, be killed by a Gnat, and it came to paſs accordingly. See his Life, written by Volaterranus.

2. Albigerias, a Man of Carthage, was ſo Skillful in Divination, that upon the Inſpiration of his Daemons, he would undertake to tell what any Man did or thought: which Saint Auguſtine witneſſeth, and writes that himſelf was often preſent at his Predictions. Text. Offic. p. 30.

3. Caelius writes of a Woman called Jacoba (in his own Country) who was poſſeſſed with ſome [〈 in non-Latin alphabet 〉], unclean Spirits, that ſpoke out of her Belly, and amongſt the reſt one called Cincinnatulus, gave Reſponſes to Admiration, about things paſt and future; yet was oftner miſtaken about things future. Ibid.

4. Mr. Teny, in the Relation of a Voyage into the Eaſt-Indies, tells of a Divining Ape, viz. as followeth:—A juggler of Bengala (a Kingdom famous for Witches) brought an Ape before the Mogul; who being willing to pleaſe himſelf with ſome Tricks, &c. gives the Ring off his Finger to a certain Boy, among many, preſent to hide, the Ape going preſently to the Boy that hid it. This, with many more Feats, being done; at laſt this came ſtrangely into the King's Mind; There are, ſaith he, many Diſputes about the True Prophet. We are for Mahomet, the Perſians for Mortis Hale, the Hindoes for Breman, &c. The Perſees for Zortooſt, the Jews for Moſes, the Chriſtians for Chriſt; adding more, to the number of twelve, writing the Names on twelve ſeveral Scrolls, and putting them together, the Ape put his Paw amongſt them, and pulled out the Name of Chriſt: This was done a ſecond time,—then Mahomet Chan, a great Noble Man of that Court, calling it an Impoſture of the Christians (tho' there was none preſent) deſiring to make a third Tryal, put eleven of the Names together, reſerving the Name of Chriſt in his Hand: The Ape ſearching as before, pull'd forth his Paw empty, and ſo twice or thrice together. The King demanding a reaſon for this, was anſwer'd, that happily the thing he lookt for was not there; he was bid to ſearch for it; and then pulling out thoſe eleven Names, the Ape in a ſeeming Indignation rent them; then running to Mahomet Chan, caught him by the Hand, where the Name of Chriſt was conceal'd, which deliver'd to him, he open'd the Scroll, and ſo held it up to the King, not tearing it as the other: The Mogul took the Ape, gave his Keeper a Penſion to look to him, calling him the Divining Ape, Nothing elſe follow'd upon this wonder. The Author believes this Story to be true, hearing it often confirmed to him by divers Perſons, who knew not one another, and were of divers Religions.

5. Dr. Burthogge, out of Sir W. Temple's Memoirs, p. 57. tells of a Divining Parrot, in Sir William's own Words. With the Prince of Orange, ſaith he, return'd moſt of the General Officers to the Hague, and among the reſt, old Prince Maurice of Naſſau; who, as the Prince told me, had with the greateſt Induſtry that could be, ſought all Occaſions of dying fairly at the Battle of Seneffe, without ſucceeding, which had given him great Regrets; and I did not wonder at it, conſidering his Age of about 76, and his long Habits, both of Gout and Stone. When he came to viſit me upon his Return, and before he went to his Government of Cleve, it came in my Head to ask him an idle Queſtion, becauſe I thought it not very likely for me to ſee him again; and I had a mind to know from his own Mouth the Account of a common, but much credited Story, that I had heard ſo often from many others, of an old Parrot he had in Braſil, during his Government there, that ſpoke, and ask'd, and anſwer'd common Queſtions, like a reaſonable Creature; ſo that thoſe of his Train there generaly concluded it to be Witchcraft or Poſſeſſion; and one of the Chaplains, who liv'd long afterwards in Holland, would never from that time endure a Parrot, but ſaid, They all had a Devil in them. I had heard many Particulars of this Story, and aſſevered by People hard to be diſcredited, which made me ask Prince Maurice what there was of it? He ſaid, with his uſual Plainneſs and Dryneſs of Talk, there was ſomething true, but a great deal falſe, of what had been reported. I deſired to know of him what there was of the firſt; he told me, ſhort and coldly, that he had hearde of ſuch an old Parrot, when he came to Braſil; and tho' he believed nothing of it, and it was a good way off, yet he had ſo much Curioſity as to ſend for it; and that it was a very great, and a very old one; and when it came firſt into the Room, where the Prince was with a great many Dutchmen about him, it ſaid preſently, What a Company of white Men are here? They askt[•] it, what he thought that Man was? pointing at the Prince: It anſwer'd, Some General or other. When they brought it cloſe to him, he ask'd it, Dou venez vous? (whence came you?) it anſwer'd, De Mariuuau (from Mariuuau). The Prince—A qui eſt es vous? (to whom do you belong?) The Parrot—a una Portuguez, (to a Portugueze). Prince—Que fais tula? (What do you there?) Parrot—Je garde le poulles, [I look after the Chickens.] The Prince laughed, and ſaid,—Vous garde le poulles, [You look after the Chickens?] The Patrot anſwer'd, Ouy moy & Je ſcay bieu faire [Yes, I, and I know well enough how to do it;] and then made a Chuck four or five times, that People uſe to make, when they call the Chickens. I ſet down the Words of this worthy Dialogue in French, juſt as Prince Maurice ſaid them to me. I ask'd him in what, Language the Parrot ſpoke; and he ſaid, in Braſilian. I ask'd whether he underſtood Braſilian, he ſaid, No; but he had taken Care to have two Interpreters by him; the one a Dutchman that ſpoke Braſilian, the other a Braſilian that ſpoke Dutch; that he asked them ſeparately and privately, and both of them agreed, in telling him juſt the ſame thing that the Parrot ſaid. I could not (ſaith Sir William) but tell this odd Story, becauſe it is ſo much out of the way, and from the firſt Hand, and what may paſs for a good one. For I dare ſay this Prince at leaſt believed himſelf all that he told me, having ever paſſſed for an honeſt and pious Man. I leave it to Naturaliſts to Reaſon, and other Men to believe as they pleaſe upon it. Thus that excellent Perſon. Dr. Burthogge's Eſſay upon Reaſon, &c. p. 19, 20, &c.

It may be this Story is not very properly aſſerted in this place; but I Quaere, whether or no it may not give ſome Light to the ſolving of that Aenigmatical Story of the Devil in the Serpent, and the ſpeaking Aſs, mentioned by Moſes?

6. Memorable is that famous Story in Wierus, of Magdalena Crucia, firſt a Nun, and then an Abbateſs of a Nunnery, in Corduba in Spain: Thoſe things which were Miraculous in her were theſe: That ſhe could tell almoſt at any diſtance how the Affairs of the World went; what Conſultations or Tranſactions there were in all the Nations of Chriſtendom; from whence ſhe got to her ſelf the Reputation of a very holy Woman, and a great Propheteſs. But other things came to paſs by her, or for her ſake, no leſs ſtrange and miraculous: As that at the Celebrating of the Holy Euchariſt, the Prieſt ſhould always want one of his round Wafers, which was ſecretly conveyed to Magdalen, by the Adminiſtration of Angels, as was ſuppoſed, and ſhe receiving of it into her Mouth, eat it in the view of the People, to their great Aſtoniſhment, and high Reverence of the Saint. At the Elevation of the Hoſt, Magdalen being near at hand, but yet a Wall betwixt, that the Wall was conceived to open, and to exhibit Magdalen to the view of them in the Chappel, and that thus ſhe partaked of the Conſecrated Bread. When this Abbateſs came into the Chappel her ſelf, upon ſome ſpecial Day, ſhe would ſet off the Solemnity of the Day by ſome notable and conſpicuous Miracle; for ſhe would ſometimes be lifted up above the ground three or four Cubits high; other ſometimes, bearing the Image of Chriſt in her Arms, weeping ſavourly, ſhe would make her Hair to increaſe to that length and largeneſs, that it would come to her Heels, and cover her all over, and the Image of Chriſt in her Arms, which anon, notwithſtanding, would ſhrink up again to its uſual ſize; with a many ſuch ſpecious, though unprofitable Miracles.

But you will ſay, That the Narrative of theſe things is not true, but they are Feigned for the Advantage of the Roman Religion, and ſo it was profitable for the Church to Forge them, and record them to poſterity. A man that is unwilling to admit of any thing ſupernatural, would pleaſe himſelf with this general ſhuffle and put off. But when we come to the Cataſtrophe of the Story, he will find it quite othewiſe; For this Saint at laſt, began to be ſuſpected for a Sorcereſs, as it is thought, and ſhe being conſcious, did of her own accord, to ſave her ſelf, make confeſſion of her Wickedneſs to the Viſitors of the Order, as they are called, Viz. That for thirty years, ſhe had been Married to the Devil in the ſhape of an Aethiopian; that another Devil, Servant to this, when his Maſter was at dalliance with her in her Cell, ſupplied her place amongſt the Nuns, at their publick Devotions: That by virtue of this Contract ſhe made with this Spirit, ſhe had done all thoſe Miracles ſhe did. Upon this Confeſſion ſhe was Committed; and while ſhe was in durance, yet ſhe appeared in her devout Poſtures, praying in the Chappel, as before, at their ſet Hours of Prayer, which being told to the Viſitors by the Nuns, there was a ſtrict Watch over her, that ſhe ſhould not ſtir out, never theleſs ſhe appeared in the Chappel, as before, tho ſhe were really in the Priſon.

Now what Credit or Advantage there can be to the Roman Religion by this ſtory, let any Man Judge; wherefore it is no ſigment of the Prieſts, or Religious Perſons, nor Melancholy, nor any ſuch Matter, [for how could ſo many Spectators at once be deluded by melancholy?] but it ought to be deemed a real Truth: And this Magdalena Crucia appearing in two ſeveral places at once, it is manifeſt that there is ſuch a thing as Apparitions of Spirits. More's Antid. againſt Atheiſm. l. 3. c. 4.

7. It may not be impertinent here to relate a certain Story out of Sozomen, concerning Athanaſius, Patriarch of Alexandria: The Patriarch was upon a time walking in the Streets of the City, and a Raven flying towards him, croaking, a Heathen that ſtood by, obſerving it, began to deride and reproach him for it, as if he had been a Praeſtigator, or Conjurer; and ſo making towards him, ask'd in deriſion, What the Raven ſaid to him? He modeſtly Smiling, anſwered, in Latine, Cras, To Morrow: For he Dictates unto you, That to Morrow will be a bitter Day. For to Morrow you ſhall receive the Emperor's Edict, That you ſhall Celebrate no more your Heatheniſh Solemnities. And accordingly it came to paſs; for the next Day the Magiſtrates received Orders from the Roman Emperor, That the Heathen Gods ſhould be no more worſhipped, but deſtroyed utterly, with all their Idolatry and Superſtition, in which they were bred. I have not the Writings of Sozomen by men at preſent, and therefore put this Relation to my Reader, only upon the Authority of Mr. Clogie, in his Vox Corvi, p. 81.

See the Chapter of Perſons strangely Admoniſhed. Sect. 4.

8. Anne Bodenham, a Witch near Salisbury, was famous for making Diſcovery of Things loſt, and Predicting Things to come; of whom we have occaſion to ſpeak elſewhere in this Book.

9. Philippus Comineus Reporteth, That the Arch-biſhop of Vienna ſaid, after Maſs, to King Lewis the Eleventh of France, Sir, Your mortal Enemy is dead. At which time Duke Charles of Burgundy, was Slain at the Battel of Granſon againſt the Switzers. Bacon's Nat. Hiſt. Cent. 10. p. 211.

10. In Barbary are Wizards who do ſmear their Hands with ſome black Ointment, and then do hold them up to the Sun, and in a ſhort time you ſhall ſee delineated in that black Stuff, the likeneſs of what you deſire to have an Anſwer of. It was deſired to know, whether a Ship was in ſafety, or no? There appear'd in the Womans hand, the perfect Lineaments of a Ship under Sail. This Mr. W. Cl. a Merchant of London, who was Factor there ſeveral Years, proteſted to me, that he did ſee. He is a Perſon worthy of belief.

11. The laſt Summer, on the Day of St. John Baptiſt, 1694. I accidentally was walking in the Paſture behind Montague-Houſe, it was Twelve a Clock; I ſaw there about two or three and twenty young Women, moſt of them well Habited, on their Knees, very buſie, as if they had been Weeding. I culd not preſently learn what the Matter was; at laſt a young Man told me, that they were looking for a Coal under the Root of a Plantain, to put under their Heads that Night, and they ſhould Dream who would be their Husbands: It was to be found that Day and Hour.

12. The Women have ſeveral Magical Secrets handed down to them by Tradition, for this purpoſe, as on St. Agnes Night, 21th. Day of January, Take a Row of Pins, and pull out every one, one after another, ſaying a Pater Noſter, or Our Father, ſticking a Pin in your Sleeve, and you will Dream of him or her you ſhall Marry. Ben. Johnſon, in one of his Maſques, makes ſome mention of this.

And on ſweet Saint Agnes Night

Pleaſe you with the promis'd ſight,

Some of Husbands, ſome of Lovers,

Which an empty Dream diſcovers.

Another. To know whom one ſhall Marry.

You muſt lie in another County, and knit the left Garter about the Right Legg'd Stocking (let the other Garter and Stocking alone) and as you rehearſe theſe following Verſes, at every Comma, knit a Knot.

This not I knit,

To know the thing I know not yet.

That I may ſee

The Man that ſhall my Husband be,

How he goes, and what he wears,

And what he does all the Days.

Accordingly in your Dream you will ſee him, if a Muſician, with a Lute, or other Inſtrument; if a Scholar, with a Book, &c.

14. A Gentlewoman that I knew, confeſſed in my hearing, that ſhe uſed this method, and dreamt of her Husband whom ſhe had never ſeen: About two or three Years after, as ſhe was one Sunday at Church, up pops a young Oxonian in the Pulpit: She cries out preſently to her Siſter, This is the very Face of the Man that I Saw in my Dream. Sir William Somes's Lady did the like; as alſo did Sir T. Williams's Lady.

15. Another way is, to Charm the Moon thus: At the firſt appearance of the new Moon, after New-Years-Day, go out in the Evening, and ſtand over the Sparrs of a Gate or Stile, looking on the Moon, and ſay,

All hail to the Moon, all Hail to thee.

I prithee good Moon reveal to me,

This Night who my Husband must be.

You muſt preſently after go to Bed.

16. I knew two Gentlewomen that did thus when they were young Maids, and they had Dreams of thoſe that Married them. I don't think any ſtreſs is to be laid upon ſuch Practices, but finding 'em all Inſerted in Mr. Aubrey's Collections, I was willing to take Notice of them.

17. Dr. — Pocock of Oxford, in his Commentary on Hoſea, hath a Learned Diſcourſe of the Ʋrim and Thummim; as alſo Dr. — Spenſer of Cambridge, That the Prieſt had his Viſions in the Stone of the Breaſt-plate.

18. The Prophets had their Seers, viz. Young Youths, who were to behold thoſe Viſions, of whom Mr. Abraham Cowley writes thus;

With haſty Wings, Time preſent they out-fly,

And tread the doubtful Maze of Deſtiny;

There walk and ſport among the Years to come,

And with quick Eye pierce every Cauſes Womb.

19. James Harrington, Author of Oceana, told me, That the Earl of Denbigh, then Ambaſſador at Venice, did tell him, That one did ſhew him there ſeveral times in a Glaſs, things paſt, and to come.

20. When Sir Mermaduke Langdale was in Italy, he went to one of thoſe Magi, who did ſhew him a Glaſs, where he ſaw himſelf kneeling before a Crucifix: He was then a Proteſtant; afterwards he became a Roman Catholick. He told Mr. Thomas Henſhaw, R. S. S. this himſelf.

21. A Clothier's Widow of Pembridge, in Herefordſhire, deſired Dr. Shirb[•]rn (one of the Canons of the Church of Hereford; and Rector of Pembridge) to look over her Husbands Writings after his Deceaſe: among other things, he found a Call for a Cryſtal. The Clothier had his Cloaths oftentimes ſtolen from his Racks; and at laſt obtain'd this Trick to diſcover the Thieves. So when he loſt his Cloaths, he went out about Midnight with his Cryſtal and Call, and a little Boy, or little Maid with his [for they ſay, it muſt be a pure Virgin] to look in the Cryſtal, to ſee the likeneſs of the Perſon that committed the Theft. The Doctor did burn the Call, 1671.

22. About the latter end of the Reign of King James the Firſt, one—a Taylor in London, had ſeveral Viſions, which he did deſcribe to a Painter to paint, and he writ the deſcription himſelf in an ill, Taylor-like hand, in falſe Engliſh; but legibly: It was (at leaſt) a Quire of Paper. I remember one Viſion is of St. James's Park, where is the Picture of an Altar and Crucifix, Mr. Butler of the Toy-ſhop by Ludgate [one of the Maſters of Bridewel] had the Book in Anno 1659; The then Earl of Northampton gave Five Pounds for a Copy of it. Thus far Mr. Aubrey.

CHAP. XI. Of Aſtrology.

THO there be much Vanity and Ʋncertainty in Judicial Aſtrology, and therefore it hath been decried and run down with much Satyr and Tartneſs, even by Wiſe and Good Men, as St. Auguſtine, Perkins, &c. And very ſtrong Arguments brought againſt it, S. Scriptures, the Writings of the Fathers, the Reaſon of Things; yet whether or no there may not be a modeſt uſe made of it, I appeal to the Writings of the Learned Melancthon, Alſted, and ſeveral others, who wrote in defence of it; and ſo commit theſe following Relations, to the ſober conſideration of an Intelligent Reader.

1. The Magi, or Wiſe Men of the Eaſt, were directed by a Star to the very Countrey and Place where our Bleſſed Saviour was Born, and this method God ſeemed to take for their Conduct, rather then another; becauſe they were trained up (according to the cuſtom of the Oriental Countreys) in theſe ſtudies. See Doct. Gell's Serm. in defence of Aſtrlogy.

2. Our Saviour at his Crucifixion, to denote the horror of the Act, and the Extinction of Light in the Jewiſh Church, gives notice to the whole World by a diſmal Eclipſe of the Sun, what a Bloody Act that People were a doing at that time, and what a Calamitous ſeaſon was approaching that Nation. There was Darkneſs upon the Face of the Earth, from the 6th to the 9th hour. This Eclipſe Dioniſius is ſaid to have ſeen in Egypt, and in Aſtoniſhment to cry out, Either Nature, or the God of Nature ſuffers. And tho this be accounted not in the Number of natural, but ſupernatural Eclipſes, becauſe (if there be any credit to be given to the Writings of Dionyſius) it was obſered by him, and the Philoſopher Apollophanes to happen, not at the time of the Conjunction of Sun and Moon, but at their oppoſition, Viz. At full Moon; this doth no hurt to my cauſe at all: For I plead only for this point, that God is pleaſed to make ſignifications of his will, in the diſcovery of things not well known, in the outward Face of the Heavens. Euſebius alſo tells us, that Phlegon made obſervation of this Eclipſe. Alſted Eucyel. l. 20. c. 10. Hiſt. Eclips.

3. A little before the Death of Charles the great, A. C. 814. There happened another Famous Eclipſe of the Sun; of which Eginardas in his Life (as he is cited in faſcical. tempt.) ſaith thus, Many Signs preceeded the Death of the Glorious and Holy Emperour Charles; for there was an unuſual Eclipſe of the Sun and Moon, there appeared for ſeven days a ſpot of black colour in the Sun. Ibid.

4. June 17th, 1415. When John Huſſe was tried at Conſtance, by the Cardinals and Biſhops in the Convent of the Franciſcans, there fell out ſo great an Eclipſe, that the Sun was almoſt Darkened: After which John was Condemned, and a diſmal Perſecution followed upon all his Diſciples that breathed after a Reformation. Clark's marr. of Eccl. Hiſt. p. 123.

5. A Greek Aſtrologer, the ſame that had predicted the Dukedom of Tuſcany to Coſmo de medices, foretold alſo the Death of Alexander, and that with ſuch confidence, that he deſcribed the Murderer, to be one of this familiar Acquaintance, of a ſlender Body, ſmall Face, Swarthy Complexion, and of an unſociable reſerved temper; by which deſcription he did as good as point out with the Finger Lawrence Medices, who Murdered the ſame Alexander in his Bed-Chamber. Dinoth. memorab. l. 6. p. 394. Jovii Elog. p. 320.

6. Pope Paul the 3d wrote to Petrus Aloides, Farneſius his Son, that he ſhould take ſpecial care of himſelf upon the 10th of September; for the Stars did then threaten him with ſome ſignal Misfortune: Upon which the Incredulous young Man was ſlain by thirty Men who had joyned in Conſpiracy againſt him. Sleiden. Comment. l. 19. Zuing. Theat. vol. 5. l. 3.

7. Baſilius the Mathematician, predicted to Coſmo Medices, when as yet but a private Man, that a mighty Rich Inheritance would fall to him; before the Aſcendant of his Nativity was Illuſtrated by a happy Conſpiracy of Stars in Capricorn, in ſuch manner as had heretofore fallen out to Auguſtus[•] Caeſar, and Charles the 5th, Emperor; and accordingly upon the 5th of the Ides of January, he was advanced to the Dukedom of Florence. Dinoth. memorab. l. 6. p. 390.

8. The Famous Picus Mirandula, for his invective Writings againſt the Aſtrologers of his time, called, Flagellum Aſtrologorum, or Aſtrologo-Maſtix, the Scourge of Aſtrologers, met at laſt with one Bellantius of Syena, who upon a Scheme of his Nativity gave this Judgment upon him, that he ſhould dye the thirty fourth year of his Age: Which accordingly came to paſs. Gaffarell. Curios. c. 7. p. 252.

9. Guido Bontius, foretold to Guido Count of Monts-ferat, the day wherein he might, if he would, ſally out of Forolirium and attack his Enemies, and might defeat them; but withal himſelf ſhould be wounded in the Hip. Which accordingly he did, and proſpered, the Aſtrologer himſelf being in Company with him, and providing a medicine for the wound before-hand; which the Count, as was predicted, received at the ſame time. Wanley's Wonders of the little World, l. 6. c. 4. Fulges Ex. l. 8. c. 11.

10. Within three or four days after King Charles the Second died, I being then Miniſter of Shipley, and conſidering with my ſelf, of how great importance the knowledge of ſuch an Accident might be to the Nation, concluded, that if they were any thing of moment in the Science of Aſtrology, ſure ſome prediction might be expected from our Prognoſticators in this caſe: Upon which I went ſtreight to a Countrey Shop where Almanacks were ſold, and enquired what old ones lay upon their hands; they produced all, out of which I ſingled out ſo many as pretended to Aſtrological Obſervations, and Prognoſtications, in one of them (which I think was Gadbury's, I found to this purpoſe, That that year, by the then Configurataions of the Heavens, ſhould be much ſuch another as was that of 1660, which was ſo happy for the ſettlement of the late King in his Throne; but now, as then, there would be a Party of Saturnine humours, that would by their murmuring and diſcontents, be in danger of bringing Puniſhment upon their own Heads. After I had read over this, I paſſed on to another, where I found words of the like import: Upon which I returned home, pauſing upon the caſe, not knowing whether to reſolve it into the Science of Aſtrology, or ſomething elſe: And ſo I leave it to the cenſure of my Reader.

For Comets, I declared, that I do not believe the Governour of the World puts out ſuch Flameaus, ſets ſuch Beacons on fire in the upper Regions, for no purpoſe; Nature doth not, ſaith the Philoſopher; and ſhall the Chriſtian ſay, the God of Nature doth any thing in vain? Two and Fifty years ago, Decemb. 1638. There was a Blazing Star ſeen, upon which followed the Iriſh Maſſacre, and the late Civil Wars. In December and March 1664. There were two Comets ſeen, which were followed by that ſad and dreadful Plague, whereof died, that were taken notice of, 98596, beſides many others, which eſcaped the Bills of Mortality; and that lamentable fire which in London deſtroyed ſo many Stately Buildings and Pariſh Churches.

11. In Dec. and Jan. 168[•]. Another Great Comet appeared to the Amuſement, or Terrour of all conſidering Spectatours, beginning in Sagittarius, or the latter end of Scorpio, about the beginning of November, thence proceeding to Capricorn, &c. Concerning which, ſaid John Hill, a Phyſician and Aſtrologyer (in his Alarm to Europe, Printed by H. Brugis, for W. Thackery at the Angel in Duck-Lane). Let part of France, and part of Germany and Spain look to it; for they either offenſively, or defenſively ſhall batter themſelves, or ſome other People; and in as much as it is gotten into Capricorn, I pray God keep the Dominions of Great Britain in Peace, becauſe under Capricorn is the North part of Sotland; for it is much to be feared, the Scots may once more Rebel againſt England, &c. And at laſt.—I ſhall now conclude with this Aſtrological prediction, that within this five years all Europe ſhall go near to be up in Arms. Multi multa ſciunt, ſed nemo omnia. Thus far my Author too truely.

12. A Neighbour and Friend of mine in Shropſhire, with whom I have had ſeveral diſcourſes about the Lawfulneſs and certainty of Aſtrology, always aſſerted the Lawfulneſs of it, becauſe he ſaw nothing but what was natural in it, but confeſſed the uncertainty of it in many caſes (as others have done before him) not through default of the Art, but the Weakneſs and Unskilfulneſs of the Artiſt: And he mentioned ſome particular Inſtances of his own Experiments, wherein he had hit upon the Truth; as particularly, when one Captain C. near Salop, had loſt a Horſe out of his Stable, he was ſent for, and deſired to caſt a Figure, which he accordingly did, and gave ſuch a particular deſcription of the Man that had ſtole him, and the way he was gone; that by Virtue of his Directions the Horſe was preſently found: His other Inſtances I remember not, but he was reputed an honeſt Farmer, a good Neighbour, and a very facetious Man: I ſuppoſe, he is ſtil lliving.

13. Propheſies Extracted from the Miſcellanies of John Aubrey Eſq; to paſs by the Propheſies of Holy-Writ, the Propheſies of Noſtraedamus do foretel very ſtrangely; but not eaſily underſtood till they are fulfilled. The Book is now common. In a Book of Mr. William Lilly's are Hieroglyphick Propheſies, Viz. Of the great Plague of London, expreſſed by Graves and Dead Corps; and a Scheme with II aſcending [the Sign of London] and no Planets in the XII Houſes. Alſo there is the Picture of London all on Fire, alſo Moles creeping, &c. Perhaps Mr. Lilly might be contented to have People believe that this was from himſelf. But Mr. Thomas Flatman (Poet) did affirm, that he had ſeen thoſe Hieroglyphicks in an old Parchment Manuſcript Writ in the time of the Monks.

14. There is a Prophecy of William Tyndal, poor Vicar of Welling in the County of Hertford, made in the beginning of Queen Elizabeth's Reign. I have ſeen it: It is in Engliſh Verſe, two Pages and an half in Folio. It fore-told our late Wars. I know one that read it Forty Years ſince.

15. Before the Civil-Wars there was much talk of the Lady Ann Davys's Propheſies; for which ſhe was kept Priſoner in the Tower of London. She was Siſter to the Earl of Caſtlehaven, and Wife to Sir John Davys, Lord Chief Juſtice in Ireland; I have heard his Kinſman (Counſellor Davys of Shraftsbury) ſay, that ſhe being in London (I think in the Tower) did tell the very time of her Husbands Death in Ireland. Thus far Mr. Aubrey.

CHAP. XII. Of ORACLES.

ALL that I propound to my ſelf under this Head, is to ſhew, not what Illuſions and Impoſtures were uſed by the Prieſts, to Cheat the poor Votaries with, that Addreſſed to them; much leſs to vindicate them from the Frauds of Ambiguity and Vanity; but to evince this, That by them God Almighty permitted ſometimes, Things otherwiſe Secret and Future, to be made known; and this by the mediation of inviſible Spirits, as the Agents; that ſome Reſponſes were given by Oracles, which could not be imputed to the Artifice of a Mechanical Statue, nor yet to the Wit of the Prieſt that officiated: As for Inſtance, among the Heathen Oracles, for ſuch only I mean this place.

1. The Oracle of Delphos, the moſt Famed of all other, being conſulted for a Reſolution of this Queſtion, Who was the moſt happy Man? The Anſwer was made, Phedius, who died but a while before in the Service of his Countrey. The ſame Queſtion being ſent a ſecond time, by Gyges, one of the greateſt Kings in thoſe days, of all the Earth, viz. Who was the happieſt Man next to Phedius? The Anſwer was made, Aglaus Sophidius. This Aglaus was a good honeſt Man, well ſtricken in Years, dwelling in a very narrow Corner of Arcadia, where he had a little Houſe, and Land of his own, ſufficient, with the yearly Profits thereof, to maintain him plentifully with eaſe, out of which he never went, but employed himſelf in the Tillage and Husbandry of it, to make the beſt benefit he could; in ſuch manner that (as it appeared by that courſe of Life) as he coveted leaſt, ſo he felt as little Trouble and Adverſity while he lived. Plin. Nat. Hiſt. l. 7. c. 46.

2. Julian the Apoſtate (Op. p. 181. Ep. 38.) makes frequent mention of Oracles in his time, particularly in an Epiſtle to Maximus the Cynick, concerning whoſe Trouble he had by another, though at a great diſtance, Conſulted the Oracle, and received an Appoſite Anſwer. Doctor Teniſon againſt Hobbs. The Doctor adds alſo, that which is to my purpoſe, viz. I cannot prevail upon my Mind to think, that the Prieſts had no Aſſiſtance from Daemons.

3. Extracted from the Miſcellanies of Mr. Aubrey. Hieronimus Cardanus, Lib. III. Syneſiorum Somniorum, Cap. XV. treats of this Subject, which ſee. Johannes Scotus Erigena, when he was in Greece, did go to an Oracle to Enquire for a Treatiſe of Aristotle, and found it, by the Reſponſe of the Oracle. This he mentions in his Works, lately Printed at Oxford; and is quoted by Mr. Anthony à Wood, in his Antiquities of Oxen, in his Life.

4. Concerning the Oracles of the Sybils, there hath been much Controverſie, and many Diſcourſes ſpent; but after all, we have little of their Writings to rely upon, excepting only thoſe of the Cumaean Propheteſs, and thoſe eſpecially which are Recorded by Virgil; yet that very ſame Year that Jeruſalem was taken by Pompey, it was noiſed abroad in the World, That Nature was with Child for the People of Rome, of a King that ſhould Reign over them. Whereupon, as Suetonius writeth in the Life of Augustus, the Senate being affrighted, made Order, That none Born in that Year ſhould be brought up: They who had Wives great with Child, promiſing themſelves ſome hopes thereupon, took care, leſt this Decree of the Senate ſhould be carried to the Treaſury. The ſame Year P. Cornelius Lentulus was ſtirred up therewith, conceiving ſome hopes for himſelf, as both Appian, Plutarch, Saluſtius, and Cicero (in his third Oration againſt Cataline) teſtifie, &c.

The Verſes of the Sybils, which gave occaſion to theſe Thoughts and Counſels, were theſe;

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉],
&c. Iſaac V[•]ſ. de Sybil. Orac. p. 20.

The Sybils Oracles gave ſuch Teſtimony to the Expectation of a Meſſiah, that at laſt the reading of them was forbid to private Perſons. Juſtin Martyr ſaith, It was a capital Crime for any one to read the Books of Hyſtaſpes, Sybilla, and the Prophets: as the ſame Voſſius tells us (out of his Second Apology.) — And the Chriſtians, whenever they were engaged in Diſputation with the Gentiles, always Appealed to the Sybils, and commended them to their Books, as is clear from Juſtin M. Clements, Tertullian, Lactantius, and all. Ibid. p. 34.

5. Croeſus, King of Lydia, having determined to War upon Cyrus, Conſulted the Oracle of Apollo at Delphos, touching the Succeſs, whence he received this Anſwer:

Croeſus Halyn penetrante, magnam diſperdet opnmvim.

When Croeſus has the Halys paſt,

A Sword of Treaſure ſhall he wast.

He Interpreted this of the Riches of his Adverſaries, but the Event ſhewed they were his own; for he loſt his army, Kingdom, and Liberty, in that Expedition. Herodot. l. 1. p. 20. Dinoth. memorab. p. 409.

6. There were ſome ancient Stories of the Sybils, in which was contained, That Africa ſhould again fall under the power of the Romans, Mundum cum prole ſua interiturum. This Prophecy of the Sybils affrighted very many, extreamly ſollicitous, leſt the Heavens and the Earth, together with all Mankind, ſhould then periſh. But Africa being Reduced by the fortunate Virtue of Beliſarius, it then appeared, That the Death of Mundus, the then General, and of Mauritius his Son, was Predicted by the Sybil, who in Battle againſt the Goths, were both Slain at Salona, a City in Dalmatia. Dinoth. l. 6. p. 412.

7. Nero Caeſar Conſulted the Oracle of Apollo at Delphos, touching his future Fortune, and was thereby Adviſed, To beware of the Sixty and Third Year; he concluded, that he ſhould not only arrive to old Age, but alſo that all things ſhould be proſperous to him; and was ſo entirely poſſeſſed, that nothing could be Fatal till that Year of his Age, that when he had loſt divers things of great value by Ship-wreck, he doubted not to ſay amongſt his Attendants, That the Fiſhes would bring them back to him. But he was deceived in his Expectation; for Galba, being in the Sixty third Year of his Age, was Saluted Emperor by his Soldiers, and Nero being forced to death, was ſucceeded by him in the Empire. Sueton. l. 6. c. 40. p. 259. Zuring. Theatr. vol. 1. l. 1. p. 78.

8. Alexander, King of Epirus, Conſulted the Oracle of Jupiter at Dodona, a City of Epire, about his Life; he was Anſwered, That he ſhould ſhun the City of Pandoſia, and the River Acheruſius, as fatal places: he knew there were ſuch places amongſt the Thoſpoci: Warring therefore upon the Brutii, a warlike People, he was by them overthrown and ſlain, near unto places amongſt them called by the ſame name. Alex. ab Alexand. dies Genial. l. 5. c. 2. Fitzherb. of Relig. and Policy, Part 1. c. 36. p. 446. Just. l. 12. p. 134.

9. Croeſus ſent to Delphos, to know of the Oracle, if his Empire and Government ſhould be durable, or not; the Anſwer he received was,

Regis apud medos mulo jam ſede potico

Lyde, fugam mollis, ſcrupoſum corripe ad Hermum

Neve mane, ignavus, poſito ſis Lyde pudore.

When the Verſes came to Croeſus, he took great pleaſure therein, hoping it would never come to paſs, that amongſt the Medes, a Mule inſtead of a Man ſhould Reign, and that therefore he and his Poſterity ſhould preſerve their Empire unaboliſhed. But when, after he was overcome, he had got leave of Cyrus to ſend to Delphos, to upbraid the Oracle with the Deceit, Apollo ſent him word, That by the Mule he meant Cyrus, becauſe he was Born of Parents of two different Nations, of a more noble Mother than Father; for ſhe was a Mede, the Daughter of Astyapes, King of the Medes; the Father a Perſian, and Subject to the Medes; and, though a very mean Perſon, had yet married Mandane the Daughter of his King. Herod. l. 1. p. 21. &. 39.

10. In the laſt place, I recommend to the Conſideration of the Ingenuous Reader, theſe Verſes out of Virgil, aſcribed to Cumaea, one of the Sybils, concerning Chriſt, as I find them Tranſlated out of the Ancient Eccleſiaſtical Hiſtories of Euſebius, Socrates, and Evagrius, &c. by Dr. Hanmer, in Conſtantines Oration to the Clergy, c. 20. p. 124.

Now a new Progeny is ſent down from Heaven high,

Yea, Muſes, with a lofty wing,

Let us of higher Matters ſing:

This is the laſt Age, wherein

Cumaea ſhall her Verſes ſing.

The Integrity of Times ſhall new renew again,

And a Virgin ſhall bring back old Saturn's Reign.

The Birth of that moſt happy Child, in whom

The Iron Age ſhall end, and the Golden Age back [〈◊〉].

Chast Lucina favour!

He ſhall the powers of wickedneſs destroy,

And free the World from Fears and all A[••]y.

He ſhall live with the Gods, and ſee again

The Gods and Heroes, and be ſeen of them.

And with his Fathers Vertues he ſhall Reign

Over the World, which ſhall Peace obtain.

The grateful Earth, ſweet Child, ſhall be most willing

To bring forth Gifts for thee, without all Tilling

The winding Ivy, and the Ladies Gloves,

And alſo Saffron that the Medow loves,

And is called Medow-Saffron, and with thoſe,

That ſmiling Flower that's call'd, our Ladies Roſe.

The Goats ſhall bring their Ʋdders home,

And the gentle Flocks great Lyons ſhall not ſhun.

Thy Cradle faireſt Flowers ſhall bring forth ſtill,

Which ſhall have power the poyſonous Herbs to kill.

The Serpent he ſhall to deſtruction bring,

Aſſyrian Amomum ſhall each-where ſpring.

He may at once know Vertue, and may read

His Father's Works, and what the Heroes did.

The Fields, when the ſoft Ears are ripe,

Shall, by degrees, even wax white;

And the red Grnpe ſhall not ſcorn

To grow on the undreſt Thorn.

From the hard Oak there ſhall

Sweet Honey ſweat forth and fall.

Yet ſome few Prints of wickedneſs ſhall remain,

So that Ships ſhall ſail on Thetis Waves again;

Which ſhall make them to encompaſs their Towns round

With Walls, and to make Trenches on the ground.

Another Typhis and Argos there ſhall be

To convey the choſen Heroes; and beſides, we

Shall have other wars again, us to deſtroy,

And great Achilles ſhall be ſent to Troy.

VVhen thou ſhalt attain at length

To Years of Man-hood, and firm ſtrength;

The Sea ſhall then be quiet, no Ships ſhall range

Abroad, her Wares with others to exchange;

Then every Land, ſhall every thing produce,

And then to Plough the Earth they ſhall not uſe;

Vines by the Hook ſhall not be rectify'd,

Nor VVooll with divers colours ſhall be dy'd,

Fair Fleeces voluntary ſhall proceed,

And cloath the Lambs while they do gently feed;

Jove's Off ſpring, and the Gods dear Progeny,

Come to thoſe Honours which attend on thee.

See how the VVorld doth nod, though poiſed even,

Both Earth, the broad Sea, and the higheſt Heaven.

O might my Days be lengthned, ſo that I

Might ſing of thy great deeds before I die.

See how all things do their Joy and Gladneſs ſhew,

For that Age which is ready to enſue.

The Thracian Orpheus ſhould not me o'recome,

Nor Linus, though his Parents heard the Son;

If Pan, Arcadia Judging, ſtrive with me,

Pan ſhould, Arcadia Judging, Conquered be.

CHAP. XIII. Of Prophets.

WE have frequent mention made of Prophets, and Prophecying in the New, as well as the Old Teſtament; by which Divines do generally underſtand Preachers and Preaching; and I believe they are partly in the right. But I Query if or no the common Notion be deep and extenſive enough? For, with an humble Deference to my Superiors and Betters, I am of Opinion, that Preachers cannot otherwiſe with any Propriety of Speech be call'd Prophets, than as they are Authorized and Enabled by God Almighty, to foretel their reſpective Flocks, and particular Members of the Church they are concerned with, what is like to be their future Doom, in this partly, but eſpecially in the other World: And this from their deep Contemplations of God's revealed Decrees; their Study of Sacred Scriptures, and the Refinedneſs and Soundneſs of their Judgments, and withal (if Men of a Sincere Piety and Devotion) from the eſpecial Communications of the Spirit of Grace. And if there be any Probability in this, 'tis no wonder, if we find Prophecying not quite ceaſed amongſt us.

1. Valentine the Emperor being ſlain in France, and Eugenius nominated Emperor in his room; Theodoſius the Elder being very ſorry, and conſidering how dangerous a War lay before him; yet thinking it a great Diſhonour to ſuffer ſuch an Action to go unpuniſhed, he muſter'd up his Army, and with all poſſible Speed marched againſt the Conſpirators; but as a good and holy Chriſtian, he firſt betook himſelf to Faſting and Prayer, ſeeking unto God, the Giver of Victory, for Succeſs in his Enterprize, requeſting the Prayers of other Holy Men alſo; whereof one o[•] them ſent him Word, that he ſhould have the Victory, but ſhould die in Italy, and never return again to Conſtantinople. He obtained the Victory, fixed himſelf afterwards at Millain, where he lived for ſome Years, and there died. Clark in his Life.

2. Anno Chriſti, 1279. there lived in Scotland one Thomas Lermouth, a Man, very greatly admired for his foretelling of Things to come. He may juſtly be wondred at for foretelling ſo many Ages before the Union of the Kingdom of England and Scotland, in the Ninth Degree of Bruce's Blood, with the Succeſſion of Bruce himſelf to the Crown, being yet a Child, and many other things, which the Event hath made good. The day before the Death of King Alexander, he told the Earl of March, that before the next Day at Noon ſuch a Tempeſt ſhould blow, as Scotland had not felt many Years before. The next morning proving a clear day, the Earl challenged Thomas as an Impoſter; he replied, That Noon was not yet paſt; about which time a Poſt came to inform the Earl of the King's ſudden Death; and then, ſaid Thomas, This is the Tempeſt I foretold, and ſo it ſhall prove to Scotland, as indeed it did. Spotwood's Hiſt. of Ch. of Scotland, l. 2. p. 47. Clark's Mir. c. 101. p. 467.

3. Duncan, King of Scots, had two principal Men, whom he employ'd in all Matters of Importance, Mackbeth and Banquho; theſe two travelling together thro' a Foreſt, were met by three Witches (Weirds, as the Scots call them) whereof the firſt making Obeyſance unto Mackbeth, ſaluted him, Thane (that is Earl) of Glammis; the ſecond, Thane of Cander, and the third, King of Scotland. This is unequal Dealing, ſaid Banquho, to give my Friend all the Honour, and none unto me; to which one of the Weirds made anſwer, That he indeed ſhould not be King, but out of his Loyns ſhould come a Race of Kings, that ſhould for ever rule the Scots: And having thus ſaid, they all vaniſhed. Upon their Arrival to the Court, Mackbeth was immediately created Thane of Glammis, and not long after, ſome new Service requiring new Recompence, he was honour'd with the Title of Thane of Cander. Seeing then how happily the Prediction of the three Weirds fell out in the two formea, he reſolved not to be wanting to himſelf, in fulfilling the third. He therefore firſt killed the King, and after, by reaſon of his Command amongſt the Soldiers, he ſucceeded in his Throne. Being ſcarce warm in his Seat, he called to Mind the Prediction given to his Companion Banquho, whom, hereupon ſuſpecting as his Supplanter, he cauſed to be killed, together with his whole Poſterity, only Fleance, one of his Sons, eſcaping with no ſmall difficulty into Wales; freed, as he thought, of all Feat of Banquho and his Iſſue, he built Dunſinan Caſtle, and made it his ordinary Seat; afterwards, on ſome new Fears, conſulting with his Wizzards concerning his future Eſtate, he was told by one of them, that he ſhould never be overcome, till Bernane-Wood, being ſome Miles diſtant, came to Dunſinan-Caſtle; and by another, that he ſhould never be ſlain by any Man, which was born of a Woman: Secure then, as he thought, from all future Dangers, he omitted no kind of Libidinous Cruelty for the ſpace of eighteen Years; for ſo long he tyranniz'd over Scotland. But having then made up the Meaſure of his Iniquities, Mackduffe, the Governour of Fife, with ſome other good Patriots, privily met one Evening at Bernane-Wood, and, taking every one a Bough in his Hand, the better to keep them from Diſcovery, marched early in the Morning towards Dunſinan-Caſtle, which they took by Storm. Mackbeth eſcaping, was purſued by Mackduffe, who having overtaken him, urged him to the Combat, to whom the Tyrant, half in Scorn, returned, That in vain he attempted to kill him, it being his Deſtiny never to be ſlain by any that was born of a Woman. Now then, ſaid Mackduffe, is the fatal end drawn faſt upon thee; for I was never born of a Woman, but violently cut out of my Mother's Belly; which ſo daunted the Tyrant (tho' otherwiſe a Valiant Man) that he was eaſily ſlain. In the mean time Fleance ſo proſper'd in Wales, that he gain'd the Affection of the Prince's Daughter of the Country, and by her had a Son, call'd Walter, who flying Wales, return'd into Scotland, where (his Deſcent known) he was reſtored to the Honours and Lands of his Houſe, and preferr'd to be Steward of the Houſe of Edgar (the Son of Malcoline the Third, ſirnamed Conmer) King of Scotland, the name of Stewart growing hence hereditary unto his Poſterity. From this Walter deſcended that Robert Stewart, who ſucceeded David Bruce, in the Kingdom of Scotland, the Progenitor of nine Kings of the Name of Stewart, which have reigned ſucceſſively in the Kingdom. Heylin's Coſmogr. pag. 336.

4. Walter Devereux, Earl of Eſſex, having waſted his Spirits with Grief, fell into a Dyſentery, whereof he died, after he had requeſted of ſuch as ſtood by him, that they would admoniſh his Son, who was then ſcarce ten Years of age, that he ſhould always propound and ſet before him the Thirty-ſixth year of his Life, as the utmoſt he ſhould ever attain unto; which neither he nor his Father had gone beyond, and his Son never reach'd unto; for Robert Devereux his Son, and alſo Earl of Eſſex, was beheaded in the Thirty-fourth year of his age: So that his dying Father ſeemed not in vain to have Admoniſhed him as he did, but to ſpeak by Divine Inſpiration and Suggeſtion. Cambd. Annal. rer. Angl. Part 2. p. 277.

5. Philip de Mornay, L. du Pleſſis, was in Paris upon black St. Bartholomew's-Day; when News was brought him, that the Admiral was ſlain, he leaped out of his Bed; and whilſt he was putting on his Cloaths, he felt an extraordinary Motion in himſelf, which cauſed him to ſay. God will deliver me out of this danger, and I ſhall live to ſee it revenged. On the contrary, Monſieur Rameny, (his Tutor) preſently anſwer'd, And I ſhall die in it; both which came to paſs. Clark's Examples. Vol. 2. p. 552.

6. Mr. John Carter, ſometimes Miniſter of Belſtead, in Suffolk, having long ſtudied the Book of the Revelations, ſome of his Friends ask'd him what he thought of the Future Eſtate of our Church, here in England? You ſhall not (ſaid he) need to fear Fire and Faggot any more; but ſuch dreadful Diviſions will be amongst God's People, and Profeſſors, as will equalize the greatest Perſecution. Herein we have found him a true Prophet. Ibid.

7. It may ſeem happily incredible to ſome, to relate how many Years agon, Dr. Ʋſher, L. Primate of Ireland, confidently foretold the Changes which ſince are come to paſs, both in Ireland, and in England, both in Church and State, and of the Poverty which himſelf ſhould fall into, which he oft ſpoke of in his greateſt Proſperity. Some took much notice of the Text, on which he preached in St. Maries in Cambridge, Anno Christi 1625. Upon the late Coronation-Day, out of 1 Sam. 12.25. If you ſtill do wickedly, you ſhall be conſumed, both you and your King. Others, of the laſt Text he preached on at Court, immediately before his Return into Ireland, on 1 Cor. 14.33. God is not the Author of Confuſion, but of Peace, as in all the Churches of the Saints. IN his application he ſpake of the Confuſions and Diviſions, which, he was confident, were then at the Doors. Ibid.

8. A. C. 1624. He ſpake before many Witneſſes, and oft repeated it afterwards, that he was perſwaded, that the greateſt ſtroke to the Reformed Churches was yet to come. And that the time of the utter Ruin of the Roman Antichrist ſhould be when he thought himſelf moſt ſecure; according to that Text, Rev. 18.7. When ſhe ſhall ſay, I ſit as a Queen, and ſhall ſee no Sorrow, &c. Ibid.

9. When in the Reign of Queen Mary, Dr. Sands was forced to fly out of England, he was oonvey'd to the Houſe of one Mower, a Maſter of a Ship, at Milton-Shoar[•]; and and when the Wind ſerved, he took his leave of his Landlord and Landlady, who had been married eight Years, and had no Child; and when he took his Leave of the Woman, he thank'd her kindly for his Entertainment, and gave her his Handkercheif, with an old Royal of Gold in it, ſaying, Be of good Comfort, e're an Year be past, God will give you a Son; and it came to paſs according: For, when there lacked but one day of a Twelvemonth, ſhe was brought to Bed of a fair Son. Ibid.

10. A. C. 1601. Popery much increaſing in Ireland, and there being too much connivance at them, Dr. Ʋſher, preaching before the State at Christ-Church, in Dublin, gave them his Sence about that Toleration, boldly applying that Paſſage in the Viſion of Ezek. ch. 4.6. Where the Prophet, by lying on his Side, was to bear the Iniquity of Judah Forty Days, each Day being appointed for a Year, ſignifying the time of Forty Years to the Deſtruction of Jeruſalem: whereupon he added, From this Year will I reckon the Sin of Ireland, that thoſe whom you now embrace ſhall be your Ruin, and you ſhall bear this Iniquity: which accordingly came to paſs at the end of the Forty Years, viz. A. C. 1641. in the late Rebellion and Maſſacre in Ireland, affected by thoſe Papiſts that were then connived at. See his Life in Dr. Bernard.

11. About the Year 1544. There was in Scotland, one Mr. George Wiſeheart, a Man of Admirable Graces, and ſingularly Learned, who firſt Preached in Roſs, then in Dundee, where, to the great Admiration of his hearers, he went over the Epiſtle to the Romans, till, at the Inſtigation of the Cardinal, one Robert Miſle, a chief Man in that Town, inhibited him from Preaching, and required that he ſhould trouble their Town no more, for he would not ſuffer it: And this was ſpoken in the Publick Congregation. Whereupon, Mr. Whiſeheart, muſing a ſpace, with his Eyes lift up to Heaven; after a while, looking ſorrowfully upon the Speaker and People, he ſaid, God is my Witneſs, that I minded never your trouble but your comſort: Yea, your trouble is to me, more dolorous than it is to your ſelves. But, I am aſſured, that to refuſe Gods word, and to chaſe from you his Meſſenger, ſhall not preſerve you from trouble, but ſhall bring you into it: For God ſhall ſend unto you Miniſters, that ſhall neither fear Burning, nor Baniſhment. I have offered you the Word of Salvation, with the hazard of my Life. And now ye your ſelves refuſe me, and I muſt leave mine innocency to be declared by my God. If it be long proſperous with you, I am not led by the Spirit of Truth; but if unlooked for troubles come upon you, acknowledge the cauſe, and turn to God, who is Gracious and Merciful; and if you turn not at the firſt warning, he will viſit you with Fire and Sword: And ſo he came down from the Pulpit, and went out of the Town. And whilſt he was Preaching up and down in the Countreys, News was brought him, that the Plague was broken out in Dundee, which begun in four days after he was prohibited Preaching there, and raged ſo extreamly, that it's almoſt beyond credit, how many dyed in twenty four hours ſpace, &c. The Cardinal very eagerly ſought Mr. Wiſehearts Death, and for that end, cauſed a Letter to be ſent unto him, as if it had been from his familiar Friend, the Laird of Kinnur, deſiring him with all poſſible ſpeed to come unto him, for that he was taken with a ſudden Sickneſs. In the mean time, he had provided Sixty Men Armed, to lye in wait by the way to Murther him. The Letter being brought unto him by a Boy, who alſo brought him an Horſe to ride on, Accompanied with ſome honeſt Men, his Friends, he ſet forwards on his Journey: But as he was riding, ſtopping on a ſudden, and muſing a while, he turned back, and ſaid to his Friends, I will not go: I am forbidden of God. I am aſſured, there is a Treachery. Let ſome of you go to yonder place, and tell me what you ſind: They went accordingly, and diſcovering the Ambuſh, they came back and told Mr. Wiſeheart; whereupon he ſaid, I know that I ſhall end my Life by that Blood thirſty Mans hands; but it will not be on this manner. At another time, as he was Preaching, among others that came to hear him, there were two Grey Fryars, who ſtanding at the Church-Door, whiſpered to ſuch as came in; which Mr. Wiſeheart taking notice of, ſaid to the People; I pray you make room for theſe two Men, it may be they come to Learn: And turning his Speech to them, he ſaid, Come near, for I aſſure you, you ſhall hear the word of Truth, which this day ſhall Seal unto you either your Salvation, or Damnation: And ſo he proceeded in his Sermon, ſuppoſing that they would be quiet: But when he perceived, that they ſtill continued to diſturb the People that were near them, he ſaid unto them, the Second time, with an angry Countenance; O Miniſters of Satan, and Deceivers of the Souls of Men! Will you neither hear Gods Truth your ſelves, nor ſuffer others to hear it? Depart, and take this for your Portion: God ſhall ſhortly diſcloſe and confound your Hypocriſie within this Kingdom, you ſhall be Abominable unto Men, and your Habitations ſhall be deſolate. Which accordingly came to paſs not long after. Not long after, as he was Preaching at Haddington, ſeeing what a thing Auditory he had, he ſaid, O Lord, how long ſhall it be that thy Holy Word ſhall be deſpiſed, and Men ſhall not regard their own Salvation? I have heard of thee, O Haddington, that in thee, there uſed to be two or three Thouſand Perſons at a vain and wicked Play; adn now to hear a Meſſenger of the Eternal God, of all the Pariſh can ſcarce be Numbred one Hundred Perſons preſent. Sore and Fearful ſhall be the Plagues, which ſhall enſue upon this thy contempt; with Fire and Sword ſhalt thou be Plagued: Yea, thou Haddington in ſpecial, ſtrangers ſhall poſſeſs thee, and you the preſent Inhabitants, ſhall either in Bondage ſerve your Enemies, or elſe ou ſhall be chaſed from your own Habitations, and that becauſe you have not known, nor will know the time of your Viſitation. This Prophecy was accompliſhed not long after, when the Engliſh took Haddington, made it a Garriſon, enforced many of the Inhabitants to fly, and oppreſſed others. And after a while, a great Plague brake forth in the Town, whereof Multitudes died, which forced the Engliſh to quit it, who at their departure, burnt, and deſtroyed a great part of it: and preſently after it was Seized upon by the French, who came as Auxiliaries into Scotland, and but few of the Ancient Inhabitants returned to it: So that Haddington, to this day, never recovered its former Beauty and Populouſneſs. Mr. Wiſeheart, being Condemned by the Cardinal of St. Andrews, and his Biſhop, to be burnt; as he was at the ſtake, he ſaw the Cardinal ſitting in one of his Caſtle Windows, to ſee Execution done upon him, whereupon he ſaid: He who in ſuch State, from that high place, feeds his Eyes with my Torments, within a few days ſhall be hanged out at the ſame Window, to be ſeen with as much Ignominy as he now Learns there with Pride: Which accordingly came to paſs. Clark's mirrour.

See more in the next Chapters following but one, Viz. Premonitions of General Changes, &c.

12. There was a Relation publiſh'd, A. 1671. at London, by one Tho. Aſtree, concerning his son, a Schollar at Chriſts-Hoſpital, who having a mind to go to Sea, and being put off with delays by his Father, at laſt was told by one in the habit of a Seaman, with his Cloaths of ſad-coloured ſilk water'd, and over them a ſad-coloured cloth Coat with Gold Buttons, a plain Cravat, a Cane with a Silver Head, and a Sword by his Side, that if he went to Sea, he ſhould have a Flux, that would coſt him his Life; that all the reſt of the Men ſhould go ſafe; and that he knew this very well; adding, my Son, before the Sun be down, that ſhall be tyed, that was never tyed before, and before the morrow Sun be down, that ſhall be looſe that was never tyed before: And afterwards (on his way home from the Bridge, where this was ſpoken) Do you believe what I have ſaid? (The Boy Anſwering, No.) Do you not remember that Zacharias was ſtruck Dumb, quoting Luk. 1. I do remember, ſaith the Boy, but that was becauſe he did not believe the Angel, &c. Anſ. It may be ſo with you. Boy, are you an Angel? No anſwer was made; the Man departed, the Boy goes home, leans upon the Table, could not ſpeak, with Tears trickling down his Cheeks, and Smiting on his Breaſt, made Signs for a Pen and Ink, &c. Writes down, I cannot ſpeak, ſpeak to me, and I ſhall underſtand. And ſo continued, for twenty four hours. At laſt his Father reading to him, and citing, Pſ. 56.3. He coughed three times, and ſomewhat gave a jerk, like the breaking of a ſtring, upon which his Tongue was looſed, and he ſpake, ſaying, Bleſſed be God, I can ſpeak, &c.

CHAP. XIV. Of Ʋrim and Thummim, Teraphim, &c.

ƲRim and Thummim mentioned, Exod. 28.30. (According to Mr. Simpſon) ſignify Light and perfection from [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], and they are put in the plural Number to ſignify the plenty and excellency of the Divine Graces. This was meant, as ſome conceive, of the ſplendor and perfection of the precious Stones of the Breaſt-Plate, which were of moſt clear and perfect Beauty. But ſome conceive, that theſe words were Writ, or Engraven upon ſome of the precious Materials of the HIgh Prieſts Garments, or Ornaments; neither made nor placed by the inſpired Artificers, but, as ſome Learned Writers rather think, by God himſelf. Exod. 39.10. compared with Lev. 8.8. Seem to make for this Opinion: And ſo they were put by Moſes into the Breaſt-Plate. It was called, the Breaſt-Plate of Judgment, v. 15. and the Judgment of Ʋrim, Num. 27.21. Becauſe the High-Prieſt put it on, when he conſulted with God, and received from him clear and determmate Anſwers in Caſes of Doubt: Which Anſwers were made ſometimes by audible Voice, ſometimes by ſecret Inſpiration, which when he had told it to the People, the Stones had Letters in the Breaſt-Plate (as is probably conceived, for there is nothing certain of it in the Scripture) might have an extraordinary brightneſs on them, for the better aſſurance of the People; that the Prieſt had ſpoken with the Lord, and received an Anſwer from him: As by the ſhining of Moſes's Face when he came from God, witht he Tables of the Teſtimony in his hand. Exod. 34.29, 30. It was manifeſt that he had from God, what he brought unto the People. And whereas, David being to conſult with the Lord, called for the Ephod, 1 Sam. 23.9. The reaſon was, becauſe the Breaſt-Plate was faſtened to the Ephod, v. 28. and the Ephod to the Breaſt-Plate, ſo that if he had one, he had both, Exod. 39.21. This Oraculous conſultation with the Breaſt-Plate; i. e. by uſe of the Breaſt-Plate, laſted no longer, as is generally thought, then to the Captivity of Babylon. See, Ezra. 2.63. And after that time, We find not that the Jews had any uſe of that kind of Revelation. Thus far Mr. Simpſon in his Chriſtian Dictionary. Who refers us alſo to Moſes and Aaron, l. 4. c. 8. and Alſted. Parat. Theol. p. 454, &c.

Mr. Wilſon Interprets Ʋrim and Thummim, by the Light of the Knowledge of Chriſt, by the Word, and perfection of Vertue and Holy Manners. But who made the Ʋrim and Thummim, and what it was, &c. He thinks impoſſible to find out. Certainly (ſaith he) it is not reckoned among the things made by Art, but given by God himſelf to Moſes, to be put in the Pectoral, as Lev. 8.8. And Written of Chriſt, Col. 2.3. Dan. 8.13. Wilſon in his Chriſt. Dict. on the Word Urim, &c.

Dr. Lightfo[•]t, ſpeaking concerning the Ʋrim and Thummim, hath theſe words; how did Phineas enquire? By Ʋrim and Thummim. So was Gods diection to them, Num. 28.21. As Joſhua the chief Commander in his time, did enquire by Eleazer the Father, ſo did the chief Commander now by Phineas the Son: And both by the Judgment of Ʋrim and Thummim.

But how was that? There are ſo many Opinions about what Ʋrim and Thummim was, and ſo great Obſcurity made: How the Oracle was given by it, that it may ſeem to require another Oracle to tell, how that Oracle was given. I ſhall not tire you with Diverſities of Opinions; I ſhall briefly lay down ſome Particulars concerning this thing, upon which I my ſelf am abundantly ſatisfied about it, and upon which I ſuppoſe any that is not over-curious, may receive Satisfaction.

None but know the Dreſs of the High Prieſt, Exod. 28. and particularly the Breaſt-Plate; the twelve Tribes ingraven upon them. And then it is ſaid at Ver. 20. Thou ſhalt put in the Breaſt-plate of Judgment, the Ʋrime and Thummim. By the Breaſt-plate there is meant, as in Verſe the 15th and 16th. That piece of imbroidered Work four ſquare, in which the twelve precious Stones were to be ſet. And by the Ʋrim and Thummim is meant the twelve precious Stone themſelves, which are call'd Ʋrim, or Lights, or Brightneſs, becauſe of their ſhining Luſtre; and Thummim, or Perfections, becauſe with moſt exact and perfect compacture they were all ſet and fixt in a Plate and Border of Gold in that embroider'd Piece, or that piece of Cloth of Gold.

The Inquiry by Ʋrim and Thummim was not upon any private Occaſion, nor by a private Man; but by the Prince or Commander in chief, and that in ſome Matter which concern'd the whole Nation. This might be largely clear'd, but needeth not; only this I cannot but obſerve, That till Solomon's time there is Mention and Example of this enquiring by Ʋrim, by Joſhua in this place, by Saul, by David; but after Solomon's time, no ſuch mention: Not becauſe the Oracle then fail'd, but becauſe till David had done the Work, the whole Land, in the full extent God had promiſed, namely to Euphrates, was not conquer'd. And therefore in thoſe times this Oracle was ſtirring for the direction of the Prince, or chief Commander, in that Expedition or Employment.

There was no enquiring of any Prieſt by Ʋrim, who was not inſpired by the Spirit of Prophecy. And hence it is that the Jews well obſerv'd, after the firſt Generation, after the Return out of Captivity, the Oracle by Ʋrim and Thummim was not under the ſecond Temple at all: Becauſe thence forward there was not any High Prieſt, that had the Spirit of Prophecy, or Divine Inſpiration. The Caſe of Caiphas was ſingular, and it was but once, Jo. 11.15. being High Prieſt that Year, he propheſied. The Emphaſis and main Reaſon lies in that year: That year, when Viſion and Prophecy ſhould be ſeal'd; that year, when the Spirit ſhould be pour'd down in ſo abundant meaſure as it was, Acts 2. He being High Prieſt that year, had one drop of that Shower of Divine Inſpiration that fell that year, and he propheſied. But before him had there been no High Prieſt, that was indued with the Spirit of Prophecy, from the time of Nehemiah, chap. 7.65. and accordingly, not the Oracle of Ʋrim and Thummim. That Oracle was not given therefore by any audible Voice from off the Ark, or by riſing of the Letters of the Names of the Tribes in the precious Stones, that ſhould ſpell out the Anſwer; for two or three Letters of the Alphabet were wanting in thoſe Names. Nor was it by change of Colour in the Letters or Stones, as is conceiv'd by ſome, but the manner of enquiring and receiving; Anſwer was thus. The High Prieſt, with all his Habiliments on, particularly the Breaſt-plate, with the twelve precious Stones in it upon his Breaſt; the names of the twelve Tribes ingraven in the Stones, ſtood before the Ark, only the Veil between, and ſo he preſented the Names, and repreſented the Perſons of the twelve Tribes before God. He propoſed the thing that was enquired; as Phineas here in the name of the People; ſhall I go up against my Brethren? and the Lord preſently inſpired him with immediate Revelation, diſcevering to him what was his Mind in that caſe, and ſo he told it the People; as here, Go up against Benjamin now again, and you ſhall prevail. Dr. Lightfoot in his Serm. on Judg. c. 20. v. 27, 28.

CHAP. XV. Premonitions of general Changes, or Revolutions.

THE Governour of the VVorld, though he doth whatever he pleaſeth, both in Heaven and Earth, and with great Wiſdom too, and in ſuch a manner, that His Judgments are unſearchable, and his ways paſt finding out: yet oftentimes, for the Conviction of Sinners, and the benefit of his Children, when he is upon any great Deſign of turning back the Courſe of his common Providence, and changing the preſent Scene of Affairs, he doth by ſome unuſual Token or other, give notice to the World, that People may not complain of a Surpriſal. Thus he did when he had a deſign to drown the World; and thus he did when he intended to burn Sodom; and thus when he was in motion to bring the Poſterity of Abraham into Egypt firſt, and then to Canaan; and thus before the Captivity, before the Incarnation of our Saviour, before the Deſtruction of Jeruſalem. But this he doth, commonly, by way of an eſpecial and favourable Communication to thoſe that are neareſt to his Boſom, and moſt in his Affections. Shall I hide from Abraham, that which I intend to do? But ſometimes likewiſe to the Generality of People, and the whole Society concerned in the Change.

1. John Huſſe Suffering Martyrdom at the Council of Conſtance, A. C. 1415. told them at his Death, That out of the Aſhes of the Gooſe (for ſo Huſſe in the Bohemian Language ſignifies) an Hundred Years after, God would raiſe up a Swan in Germany, whoſe Singing would affright all thoſe Vultures. Which was exactly fulfilled in Luther, juſt an hundred Years after. Clarks Marrow of Eccleſiaſt. Hiſtory, p. 119. Fuller Abel Rediv. p. 30.

2. Luther ſpeaks thus of the Covetouſneſs of Germany, and the Dearth there. We fear Famine, and we ſhall ſuffer it, and find no Remedy for it. And whereas we are without Neceſſity, we are ſollicitous to prevent Famine, like Wicked and Incredulous Heathens, and neglect the Word of God and his Work; He will permit ſhortly a diſmal Day to come upon us, which will bring with it whole Wain-loads of Cares, which we ſhall neither have Power or Means to eſcape. And likewiſe he foretold the combuſtion which aroſe in Germany, ſaying, I am very much afraid, that if the Princes give ear to Duke George's ill Counſel, there will ariſe ſome Tumult, which will deſtroy all the Princes and Magiſtrates in all Germany, and engage in it all the Clergy. Fuller Abel Rediv. p. 49.

3. In May, 1631. at Hull, in Saxony, the Water was turn'd into Blood, and about the middle of this Month, this Town was taken by Tilly, and afterwards retaken from him by their natural Lord, and preſently again repoſſeſſed by Tilly's Forces; and he himſelf, after the Battle of Leipſick, made his Eſcape thither that Night, and had his Wounds dreſs'd by the Town-Barber; whilſt Tilly's Army lay in the Twon, one of his chief Officers ſaw Blood prodigiouſly dropping from the Houſe wherein he lay; whereupon he ſaid, What? Must we bleed? Will the King of Sweden bleat us? That is impoſſible. But it happen'd otherwiſe; for Hull was not above Seven Dutch Miles diſtant from the place of Battle, wherein the Imperial Army was utterly routed, and miſerably deſtroyed in the Chaſe; and if the King had had but three Hours more of Daylight, it was judged, that hardly a Thouſand of the Enemy had eſcaped, one of their own Relations affirming, that there were Fifteen Thouſand of the Imperialists ſlain upon the place, in the Purſuit that Night, and the next day following it's ſaid, Tilly's couragious Heart could not refrain from Tears, when he perceiv'd ſuch woful Deſtructions among his brave old Soldiers, his Army conſiſting of Forty-four Thouſand ſtout Men, being uſually termed Invincible. The next day the King beſieged Hull, which was yielded to him, and ſoon after, the Caſtle: But a while after, Papenheim and the Imperialists again retook this City, exerciſing all manner of Barbariſm upon the Inhabitants. This Year likewiſe, in the time of the Siege of Magdeburgs, a City Captain's Wife dying in Child-bed, deſired to be ript open; which being done, they found a Boy, almoſt as big as one of 3 Years old, who had an Head-piece, and an Iron Breaſt-Plate on his Body, great Boots of the French Faſhion, and a Bag on his Side, with two things therein, like Muſquet Bullets: This horrible Prodigy, no doubt, portended the deplorable Deſruction of the City, which happen'd May 10. 1631. when a general Aſſault was made upon the Town by the Imperialists, the Walls were mounted in an inſtant, the Town entred, and the Soldiers fell to killing: At the ſame inſtant a Fire, none knew how, broke out; and it being a windy day, on a ſudden all became one mighty Flame, the whole Town being in Twelve Hours time turn'd to Cinders (except ſome few Fiſher-Houſes). Six goodly Churches were burnt; the Cathedral by the Diligence of the Monks and Soldiers being preſerved: There were at leaſt Twenty Thouſand People killed, beſides Six Thouſand drowned in the River Elbe. Two days after Tilly came into the Town; and finding ſome Hundreds of Women and Children in the great Church, he gives them their Lives, and ſome Bread to maintain them. Surprizing Mirac. of Nature, p. 109.

4. About the Year 1679, or 1680, there was a noiſe like the ſhooting off, or the burſting Crack of a Gun, heard, I believe, all over England: I heard it my ſelf as I lay in Bed, near the Town of Shrewsbury, about Seven or Eight a Clock in the Morning; it was all over that Country, and ſeveral other adjacent Counties; at London, in Suſſex, and the North of England; and did ſtrangely amuſe People where-ever it was heard; but this I wonder at, that in ſome places it was heard in the Afternoon about One, ſay ſome, others about Three a Clock, &c. Surely it was ſignificative, the rather becauſe the great Comet ſucceeded it, and the Mutations in England. But I leave it to the Conſideration and Judgment of the Ingenious Reader.

5. Octob. 5. 1682. There was born at Exeter a Monſter, having two perfect Heads; one ſtanding right as it ſhould, the other being in the Right Shoulder; it liv'd not long, but was buried, and taken up again the tenth Inſtant; many hundreds reſorting to ſee it. I propound it here for an Aenigma, to exerciſe my Reader's Judgment.

6, Days Lucky and Ʋnlucky, Extracted from the Miſcellanies of John Aubrey, Eſq;—Is this thy Day, Luk. 19.42. That there be Good and Evil Times, not only the Sacred Scriptures, but Prophane Authors mention. See 1 Sam. 25.8. Esth. 8.17. and 2.19, 22. Ecclus 14.14. The Fourteenth day of the Firſt Month was a Memorable and Bleſſed Day amongſt the Children of Iſrael. See Exod. 12.18, 40, 41, 42, 51. As to Evil Days and Times; ſee Amos 5.13. and 6.3. Eccleſ. 9.12. Pſal. 37.19. Obad. 12. Jer. 46.21. And Job hints it, in curſing his Birth-day. Cap. 3. v. 1, 10, 11.

7. The Romans counted Feb. 13. an Unlucky Day, and therefore then never attempted any Buſineſs of Importance.

8. The Jews accounted August 10. an unfortunate day; for on that day the Temple was deſtroyed by Titus, the Son of Veſpaſian.

9. And not only among the Romans and Jews, but alſo amongſt Chriſtians, a like Cuſtom of obſerving ſuch Days is uſed, eſpecially Childermas-day or Innocents-day. Cominus tells us, that Lewis XI. uſed not to debate any Matter, but accounted it a ſign of Misfortune towards him, if any Man communed with him of his Affairs; and would be very angry with thoſe about him, if they troubled him with any Matter whatſoever upon that day. But I will deſcend to more particular Inſtances upon Lucky and Unlucky Days.

10. Upon the Sixth of April, Alexander the Great was born. Upon the ſame Day he conquer'd Darius, won a great Victory at Sea, and died the ſame day.

11. Upon the Thirtieth of September, Pompey the Great was born: Upon that day he Triumph'd for his Aſian Conqueſt; and on that day he died. If Solomon counts The day of ones Death better than the day of ones Birth, there can be no Objection why that alſo may not be reckon'd amongſt ones Remarkable and Happy Days.

12. Sir Kenelm Digby, that Renowned Knight, great Linguiſt, and Magazeen of Arts, was Born and Died on the Eleventh of June, and alſo fought fortunately at Scanderoon the ſame day. Hear his Epitaph, compoſed by Mr. Farrar, and recited in the aforeſaid Memoirs.

Ʋnder this Stone the Matchleſs Digby lies,

Digby the Great, the Valiant, and the Wiſe:

This Age's Wonder, for his Noble Parts;

Skill'd in ſix Tongues, and Learn'd in all the Arts.

Born on the day he died, th' Eleventh of June,

On which he bravely fought at Scanderoon.

'Tis rare, that one and ſelf-ſame Day ſhould be

His Day of Birth, of Death, of Victory.

13. I had a Maternal Uncle, that died the Third of March laſt 1678. which was the Anniverſary day of his Birth; and (which is a Truth exceeding ſtrange) many Years ago he foretold the day of his death to be that of his Birth; and he alſo averr'd the ſame but about the Week before his departure.

14. Of the Family of the Trevours, ſix ſucceſſive principal Branches have been born the Sixth of July. Same Memoirs.

15. Meekren in his Medico Chirurgical Obſervations, gives an Account of a Man that had a Septenary-Fever; and Pliny, if we may believe him, tells us of one Antipater, a Sidonian, that alſo had a Fever (or as ſome call it an Ague) every Year upon his Birth-day: As for the Nature of ſuch Fevers or Agues, they are as unaccountable as the Revolution of Sevens, a Year in which it's obſerv'd, a great part of the World (that get out of Childhood) die in, and we read of one Family that never eſcapes it. Whether an Anniverſary Ague is curable, I dare not pretend, ſince we want Examples, perhaps from the Fewneſs of 'em.

16. In the Family of the Haſtings, Earls of Pembrooke, it is memorable that for many Generations together no Son ever ſaw the Father. The Father being always dead before the Son was born. Chetwind's Hiſtorical Collections.

I ſhall take particular Notice here of the Third of November; both becauſe 'tis my own Birth-day, and alſo for that I have obſerv'd ſome remarkable Accidents to have happen'd thereupon. I had an Eſtate left me in Kent; of which, between thirty and forty Acres was Marſh-Land, very conveniently flanking its Up-land; and in thoſe Days this Marſh Land was uſually lot for Four Nobles an Acre. My Father died 1643. Within a Year and half after his Deceaſe, ſuch Charges and Water-ſcots came upon this Marſh-land, by the Influence of the Sea, that it was never worth one Farthing to me, but very often eat into the Rents of the Up-land: So that I often think, this Day being my Birth-day, hath the ſame evil Influence upon me, that it had 580 Years ſince upon Earl Godwin, and others concern'd in Low Lands.

18. The Parliament, ſo fatal to Rome's Concerns here, in Henry VIII's time, began the Third of November (26th. of his Reign); in which the Pope, with his Authority, was clean baniſh'd the Realm. See Stow's Annals, and Weaver, p. 80.

19. The Third of November, 1640. began that Parliament ſo direfully fatal to England, in its Peace, its Wealth, its Religion, its Gentry, Nobility; nay, its King.

20. The Third of September was a remarkable Day to the Engliſh Attila, Oliver. 1650. He obtain'd a memorable Victory at Dunbar; another at Worceſter, 1651. And that day he died, 1658.

21. The Third of September was Diſmal and Unhappy to the City of London, and conſequently to the whole Kingdom. I come now to the Days of the Week.

22. I. Tueſday (Dies Martis) was a moſt remarkable Day with Thomas Becket, Archbiſhop of Canterbury, as Weaver, 201, obſerves from Mat. Paris: Upon a Tueſday he ſuffer'd; upon a Tueſday he was Tranſlated; upon Tueſday the Peers of the Land ſate againſt him at Northampton; upon Tueſday he was Baniſhed; upon Tueſday the Lord appear'd to him at Pontiniac, ſaying, Thomas, Thomas, my Church ſhall be glorified in thy Blood. Upon Tueſday he return'd from Exile; upon Tueſday he got the Palm, or Reward of Martyrdom; upon Tueſday 1220. his Venerable Body receiv'd the Glory and Renown of Tranſlation, fifty Years after his Paſſion. Thus my Author.

22. II. Wedneſday is ſaid to have been the fortunate day of Sixtus Quintus, that Pope of Renowned Merit, that did ſo great and excellent Things in the time of his Government. See The just Weight of the Scarlet Robe, (p. 101. his deſired Praiſes.) On a Wedneſday he was born; on that Day he was made Monk; on the ſame he was made General of his Order; on that alſo, was he ſucceſſively created Cardinal, elected Pope, and alſo Inaugurated. See Heylin, ſpeaking of the Temple of Jeruſalem.

23. III. Thurſday was a fatal Day to Henry VIII. (as Stow, 812.) and ſo alſo to his Poſterity. He died on Thurſday, Jan. 28. King Edward VI. on Thurſday, July 6. Queen Mary on Thurſday, November 17. Queen Elizabeth, on Thurſday, March 24.

24. IV. Friday was obſerv'd to be very fortunate to the Great Renowned Capt. Gonſalvo, he having on that day given the French many Memorable Defeats.

25. V. Saturday was a Lucky Day to Henry VII. Upon that Day he atchiev'd the Victory upon Richard III. being Auguſt 22. 1485. On that day he entred the City, being August 29. (Correct Stow, who miſtakes the Day) and he himſelf always acknowledged he had experienced it fortunate. See Bacon in his Life.

26. At Feltwell, in Norfolk, (which lies Eaſt and Weſt) a Fire happen'd to break out at the Weſt end, which the Weſt Wind blew, and burn'd all the Street. On that Day Twenty Years another Fire happened there, which began at the Eaſt end; and burn'd it to the Ground again. This I had from a Reverend Divine.

27. Collonel Hugh Grove, of Wiltſhire, was beheaded at Exeter (together with Coll▪ John Penrudock) on the Ninth day of May, 1655. On that very day Three Years his Son and Heir died at London of a Malignant Fever, and about the ſame Hour of the Day.

28. A very good Friend of mine, and old Acquaintance, was born on the 15th of November: his eldeſt Son was born on the 15th of November, and his Second Son's Firſt Son on the 15th of November. Thus far I'm beholding to Mr. Aubrey's Collections.

CHAP. XVI. Premonitions of particular Changes, or Accidents of Life.

FOR God to take notice of, and concern himſelf with Particulars, was an Article of Religion, which Epicurus could not allow of; becauſe it ſeemed Inconſistent with the Majesty of the Supream Being, to interrupt his own Peace and Quiet, with ſo many little Punctilioes. But for us Chriſtians to doubt of it, were very unreaſonable; ſince we find in Sacred Scripture, that He was concerned about the Sin of Adam, the Murder of Abel, the Puniſhment of Cain, the preſervation of Noah, the Production of Iſaac, the Correction of David, the ſafety of Daniel, and the Three Children, (and to paſs over many more Instances) the Death of his Son, and St. Peter, his Apostle.

1. Sir Henry Wooton, ſpeaking of the Duke of Buckingham's Death, takes notice of theſe Ominous Preſagements before his end; being to take his Leave of my Lord's Grace of Canterbury, the only Biſhop of London, whom he knew well planted in the King's unchangeable Affection, by his own great Abilities, after Courteſies of Courage had paſſed between them: My Lord, ſays the Duke, I know your Lordſhip hath very worthily good Acceſſes unto the King our Soveraign, let me pray you to put His Majeſty in Mind to be good, as I no way diſtrust, to my poor Wife and Children; at which Words, or at his Countenance in the Delivery, or at both, my Lord Biſhop being ſomewhat troubled, took the freedom to ask him whether he had never any ſecret Abodement in his Mind? No, (reply'd the Duke) but I think ſome Adventure way kill me as well as another Man.

The very day before he was ſlain, feeling ſome indiſpoſition of Body, the King was pleaſed to give him the Honour of a viſit, and found him in his Bed; where, and after much ſerious and private Diſcourſe, the Duke at his Majeſty's departing, embraced him in a very unuſual and paſſionate Manner, and in like ſort to his Friend, the Earl of Holland, as if his Soul divined he ſhould ſee them no more; which infuſions towards fatal End, had been obſerved by ſome Authors of no Light Authority.

On the very day of his Death, the Counteſs of Denbigh receiv'd a Letter from him; whereupon all the while ſhe was writing her Anſwer, ſhe bedew'd the Paper with her Tears: And after a moſt bitter Paſſion (whereof ſhe could yield no Reaſon; but, that her deareſt Brother was to be gone) ſhe fell down in a Swoon. Her ſaid Letter endeth thus: I will pray for your happy Return, which I look at with a great Cloud over my Head, too heavy for my poor Heart to bear without torment; but I hope the great God of Heaven will bleſs you.

The day following the Biſhop of Ely, her devoted Friend, who was thought the fitteſt Preparer of her Mind, to receive ſuch a doleful Accident, came to viſit her; but hearing ſhe was at reſt, he attended till ſhe ſhould awake of her ſelf, which ſhe did with the Affrightments of a Dream, her Brother ſeeming to paſs thorough a Field with her in her Coach; where, hearing of a ſudden Shout of the People, and asking the reaſon, it was anſwer'd to have been for Joy that the Duke of Buckingham was ſick. Which natural Impreſſion ſhe ſource had related unto her Gentlewoman, before the Biſhop was entred into her Bed-Chamber for a choſen Meſſenger of the Duke's Death.

This is all I dare preſent of that Nature, or any of Judgment, not unwillingly omitting certain Prognoſtick Anagrams, and ſuch ſtrains of Fancy. Sir Henry Wooton's Short View of the Life and Death of George Villiers, Duke of Buckingham, p. 25, 26.

2. When Alexander went by Water to Babylon; a ſudden Wind ariſing, blew off the Regal Ornament of his Head, and the Diadem fixt to it: This was lookt upon as a Preſage of Alexander's Death, which happen'd ſoon after.

3. In the year of Chriſt, 1185. the laſt and moſt fatal end of Andronicus Commenus being at Hand, the Statute of St. Paul, which the Emperor had cauſed to be ſet up in the great Church of Conſtantinople, abundantly wept: Nor were theſe Tears in vain, which the Emperor waſht off with his own Blood.

4. Barbara, Princeſs of Bavaria, having ſhut her ſelf up in a Nunnery, among other things allow'd her for her peculiar Recreation, ſhe had a Marjoram-Tree, of an extraordinary bigneſs, a ſmall Aviary, and a Gold Chain, which ſhe wore about her Neck: But 14 Days before ſhe died, the Marjoram-Tree dried up; the Birds the next Night were all found dead; and after that, the Chain broke in two in the middle. Then Barbara calling for the Abbeſs, told her that all thoſe Warnings were for her, and in a few Days after died, in the Seventeenth year of her Age: After her Death above twenty other Virgins died out of the ſame Nunnery. Several other Preſages there are that foretold the death of Princes and great Men: As the unwonted Howlings of Dogs; the unſeaſonable Noiſe of Bells; the Roaring of Lions, &c.

Concerning Dead Mens Lights, ſeen often in Wales, take this following Story.

5. A Man and his Family being all in Bed, about Midnight, and awake, he could perceive a Light entring a little Room, where he lay, and one after another, of ſome Dozen, in the ſhape of Men, and two or three Women, with ſmall Children in their Arms, entring in, and they ſeemed to dance, and the Room to be far wider and lighter than formerly; they did ſeem to eat Bread and Cheeſe all about a kind of a Stick, upon the Ground; they offer'd him Meat, and would ſmile upon him; he could perceive no Voice; but he once calling upon God to bleſs him, he could perceive the Whiſper of a Voice in Welſh, bidding him hold his Peace; being about four Hours thus, he did what he could to awake his Wife, and could not; they went out into another Room, and after ſome dancing, departed, and then he aroſe; yet being but a very ſmall Room, he could not find the Door, nor the way to Bed, until crying out, his Wife and Family awaked. Being within about two Miles of me, I ſent for the Man, who is an honeſt poor Husbandman, and of good Report: And I made him believe I would put him to his Oath for the Truth of this Relation, who was ready to take it. Atteſted by Mr. John Lewis, a learned Juſtice of Peace in Cardigan-ſhire. Hiſt. Diſcourſe of Appar. and Witches, p. 130.

6. Mr. Flavel (in his Treatiſe of the Soul) ſays, I have with good Aſſurance this Account of a Miniſter, who being alone in a Journey, and willing to make the beſt Improvement he could of the Days Solitude, ſet himſelf upon a cloſe Examination of the State of his Soul, and then of the Life to come, and the manner of its being and living in Heaven, in the Views of all thoſe things, which are now pure Objects of Faith and Hope; after a while he perceiv'd his Thoughts, begin to fix, and come cloſer to theſe great aſtoniſhing things, than was uſual; and as his Mind ſettled upon them, his Affections began to riſe with anſwerable Livelineſs and Vigour. He therefore (whilſt he was yet Maſter of his own Thoughts) lift up his Heart to God in a ſhort Ejaculation, that God would ſo order it in his Providence, that he might meet with no Interruption from Company, or any other Accident in that Journey, which was granted him: For in all the Days Journey he neither met, overtook, or was overtaken by any. Thus going on his way; his Thoughts began to riſe and ſwell higher and higher, like the Waters in Ezekiel's viſion, till at laſt, they became an overflowing Flood. Such was the Intention of his Mind; ſuch the raviſhing Taſtes of Heavenly Joys, and ſuch the full Aſſurance of his Intereſt therein, that he utterly loſt the Sight and Senſe of this World, and all the concerns thereof, and for ſome hours knew no more where he was, than if he had been in a deep ſleep upon his Bed. At laſt, he began to perceive himſelf very faint, and almoſt choaked with Blood, which running in abundance from his Noſe, had diſcoloured his Cloaths, and his Horſe, from the Shoulder to the Hoof. He found himſelf almoſt ſpent, and nature to faint under the preſſure of Joy unſpeakable, and unſupportable, and at laſt perceiving a Spring of Water in his way, he with ſome difficulty, alighted to cleanſe and cool his Face and Hands, which were drenched in Blood, Tears, and Sweat. By that Spring he ſate down, and waſhed; earneſtly deſiring, if it were the pleaſure of God, that might be his parting place from this World: He ſaid, Death had the moſt aimable Face in his Eye, that ever he beheld, except the Face of Jeſus Chriſt, which made it ſo; and that he could not remember (tho he believed he ſhould die there, that he had one thought of his Dear Wife or Children, or any other Earthly concernment. But having drank of that Spring, his Spirits revived, the Blood ſtenched, and he Mounted his Horſe again, and on he went in the ſame Fame of Spirit, till he had finiſhed a Journey of near Thirty Miles, and came at Night to his Inn. Where being come, he greatly admired how he came thither, and that he fell not all that day, which paſt not without ſeveral Trances of conſiderable continuance. Being alighted, the Inn-Keeper came to him, with ſome aſtoniſhment (being acquainted with him formerly) O Sir, ſaid he, what is the matter with you? You look like a Dead Man. Friend, replied he, I was never better in my Life. Shew me my Chamber, cauſe my Cloak to be cleanſed, burn me a little Wine, and that is all I deſire of you for the preſent. Accordingly it was done, and a Supper ſent up, which he could not touch, but requeſted of the People, they would not trouble or diſturb him for that Night. All this Night paſſed without one wink of ſleep, tho he never had a ſweetr Nights reſt in all his Life, ſtill, ſtill, the joy of the Lord over-flowed him, and he ſeemed to be an Inhabitant of the other World. The next Morning being come, he was early on Horſe-back again, fearing the Divertiſements in the Inn might bereave him of his joy, for he ſaid it was now with him, as with a Man that carries a Rich Treaſure about him, who ſuſpects every Paſſenger to be a Theif; but within a few hours he was ſenſible of the ebbing of the Tydes, and before Night, tho there was an Heavenly Serenity, and ſweet Peace upon his Spirit, which continued long with him, yet the Tranſports of Joy were over, and the fine edge of his delight blunted. He many years after called that day, one of the Days of Heaven, and profeſſed he underſtood more of the Life of Heaven by it, than by all the Books he ever Read, or Diſcourſes he ever entertained about it.

7. Thus Mr. Knox predicted the very place and manner of the Laird of Grange. You have ſometimes ſeen the courage and conſtancy of the Laird of Grange, in the cauſe of God, and now that unhappy Man is caſting himſelf away. I pray yopu go to him from me (ſaid Mr. Knox) and tell him, unleſs he forſake the Wicked courſe he is in, the Rock wherein he confideth, ſhall not defend him, nor the Carnal Wiſdom of that Man (meaning the young Leſhington,) whom he counteth half a God, ſhall help him: But he ſhall be ſhamefully pull'd out of the Neſt, and his Carcaſe hung before the Sun. And even ſo it fell out the following year, when the Caſtle was taken, and his Body hang'd out before the Sun. Thus God exactly fulfilled the prediction of his Death. Clark's Lives, p. 277.

8. The ſame Mr. Knox, in the Year 1566. Being in the Pulpit a Edenburgh, upon the Lords Day, a Paper was given up to him, among many others, wherein theſe words were ſcoffingly Written concerning the Earl of Murray, who was ſlain before, Take up the Man, whom ye accounted another God. At the end of the Sermon, Mr. Knox bewailed the loſs that the Church and State had by the Death of the Virtuous Man, and then added, There is one in this company that makes this horrible Muther the ſubject of his mirth, for which all good Men ſhould be ſorry; but I tell him, he ſhall die where there ſhall be none to lament him. The Man that wrote the Paper, was one Thomas Metellan, a young Gentleman, who ſhortly after in his Travels, Died in Italy, having none to aſſiſt, or lament him.

9. Sir Anthony Wingfield, who was ſlain at Breſt, Anno. 1594. At his undertaking of that expedition, he was ſtrongly perſwaded it would be his Death; and therefore ſo ſettled and diſpoſed of his Eſtate, as one that never reckoned to return again. And the day before he died, he took order for the Payment of his Debts; as one that ſtrongly preſaged the time was now at hand, which accordingly fell out the next day. Sir Jophn Norris his Expedition, p. 46.

10. The Learned and Judicious Amiraldus, gives us this well atteſted Relation of Lewis of Bourbon, That a little before his Journey from Dreux, he Dreamed that he had fought three ſucceſsful Battels, wherein his three great Enemies were ſlain, but that at laſt, he himſelf was mortally wounded, and that after they were laid one upon another, he alſo was laid upon the Dead Bodys. The event was Remarkable, for the Mareſchal of St. Andree was killed at Dreux, the Duke of Guiſe at Orleans, the Conſtable of Montmorency at St. Denis. And this was the Triumvirate which had Sworn the ruin of thoſe of the Proteſtant Religion, and the Deſtruction of that Prince. At laſt, he himſelf was ſlain at Baſack, as if there had been a continuation of Deaths and Funerals. Amiraldus of Divne Dreams, p. 122, 123.

11. Suetonius in the Life of Julius Caeſar, tells us, that the Night before he was ſlain, he had Divers Premonitions thereof, for that Night all the Doors and Windows of his Chamber flew open, his Wife alſo Dreamed that Caeſar was ſlain, and that ſhe had him in her Arms. The next day he was ſlain in Pompey's Court, having received three and twenty wounds in his Body.

12. Pamelius in the Life of Cyprian, tells us, for a moſt certain and well atteſted truth, that upon his firſt entrance into Carubis (the place of his Baniſhment) it was revealed to him in a Dream, or Viſion, that upon that very day Twelve-Month, he ſhould be conſummate: Which accordingly fell out; for a little before the time prefixed, there came ſuddainly two Apparators to bring him before the New Proconſul, Galeius, by whom he was Condemned, as having been a Standard-Bearer of his Sect, and an Enemy of the Gods. Whereupon he was Condemned to be Beheaded, a Multitude of Chriſtians following him, crying, Let us die together with him.

13. And as Remarkable is that recorded by the Learned and Ingenious Doctor Stern, of Mr. Ʋſher of Ireland, a Man ſaith he, of great Integrity, Dear to others by his Merits, and my Kinſman in Blood: Who upon the Eighth day of July, 1657. went from this to a better World; about four of the Clock, the day before he Died, a Matron, who Died a little before, and whilſt living was Dear to Mr. Ʋſher, appeared to him in his ſleep; and invited him to Sup with her the next Night He at firſt denyed her, but ſhe more vehemently preſſing her requeſt on him, at laſt he conſented, and that very Night he Died. Dr. Stern's Diſſertatio de morte, p. 163.

14. I have alſo the fulleſt aſſurance that can be, of the Truth of this following Narrative. A Perſon yet living, was greatly concerned about the welfare of his Dear Father and Mother, who were both ſhut up in London, in the time of the great Contagion in 1665. Many Letters he ſent to them, and many hearty Prayers to Heaven for them. But about a fortnight before they were infected, he fell about break of day into this Dream, that he was in a great Inn which was full of company, and being very deſirous to find a private Room, where he might ſeek God for his Parents Life, he went from Room to Room, but found company in them all; at laſt caſting his Eye into a little Chamber which was empty, he went into it, lockt the Door, kneeled down by the outſide of the Bed; and whilſt he was vehemently begging of God the Life of his Friends, fixing his Eyes upon the Plaiſter'd Wall within ſide the Bed, there appeared upon the Plaiſter of the Wall before him, the Sun and Moon, ſhining in their full ſtrength. The ſight at firſt amazed and diſcompoſed him ſo far, that he could not continue his Prayer, but kept his Eye fixed upon the Body of the Sun; at laſt a ſmall line, or ring of black, no bigger than that of a Text Pen, circled the Sun, which increaſing ſenſibly, eclipſed in a little time the whole body of it, and turned it into a blackiſh colour; which done, the Figure of the Sun was immediately changed into a perfect Death's head, and after a little while Vaniſhed quite away. The Moon ſtill continued ſhining as before, but whilſt he intently beheld it, it alſo darkned in like manner, and turned alſo into another Death's head, and Vaniſhed. This made ſo great an Impreſſion upon the beholder's mind, that he immediately awaked in confuſion and perplexity of thoughts about his Dream; and awakning his Wife, related the particulars to her with much emotion and concernment; but how to apply it he could not preſently tell, only he was ſatisfied that the Dream was of an extraordinary Nature. At laſt, Joſeph's Dream came into his thoughts with the like Emblems, and their Interpretation, which fully ſatisfied him, that God had warned and prepared him thereby for a ſudden parting with his Dear Relations, which anſwerably fell out in the ſame order, his Father dying that day fortnight following, and his Mother juſt a Month afterwards. Theſe Eight Relations the Tranſcribed out of Mr. Flavel's Treatiſe of the Soul.

15. The Lady Rich gives this Relation of Mr. Tyro, Miniſter; from his own Mouth. About ſeven weeks before his Death, when there was hope of recovery, he told me, he had ſomething to tell me, that he had not imparted to any body, and expreſſed it thus; When I was one Evening returning to my Lodging, then at Ʋngar, from this Houſe, being then in a good Degree of Health, and in a ſerious frame, meditating by the way, I heard a Voice ſay, You ſhall dye, and not paſs your five and thirtieth year of Age. Which Voice Aſtoniſhed me greatly, and looking round about me, ſeeing no body, put me into great Conſternation and Sweat all over me, ſuch as I never felt (tho I dare not compare it to drops of Blood) yet I cannot expreſs how dreadful it was: You know, Madam, my Principles, and that I am no Enthuſiaſt, and how cautious I am as to Revelations. But I am ſure, this was no Melancholy Fancy; But an Articulate Voice. After I had a little recovered my ſelf; I begged of God to diſcover to me, if this were from him, or a Deluſion from Satan; but ſtill the Impreſſion remained, t ho I ſought God by Prayer moſt part of that Night; and you may remember, in my next Viſit, I told you, I ſhould dye ſhortly; but I did not tell you of the Voice I heard. And then he added, This is my Five and Thirtieth year of my Age; in July next I ſhall be ſo old. And many other Expreſſions he added, which is too much for a Letter; but he Died in January 1630. Hiſt. Diſc. Appar. Witches, p. 199.

16. The Lady Ware's Chaplain dreamt, that ſuch a day he ſhould dye; but having forgot it almoſt, till the Evening before Supper, there being thirteen at Table, according to a fond conceit, that one of theſe muſt ſoon dye: One of the young Ladies pointed to him, as the perſon. He remembring the Dream, fell into ſome diſorder; but being reproved for his ſuperſtition, he ſaid, he was confident he was to dye before Morning. It was Saturday Night, and he was to Preach next day, he went to his Chamber in perfect health, ſate up late, prepared his Notes for his Sermon, and the next Morning was found Dead. See Mr. Parſon's Sermon at the Earl of Rocheſter's Funeral.

17. Sir Matthew Hale, had ſome ſecreet preſage of his Death, ſaying, that if he did not dye ſuch a day, he ſhould live a Month longer; and he died that very day Month. Nov. 25. See his Life by Dr. Burnet.

18. It was obſerved, that ſeveral Omens preceeded the Death of Arch-biſhop Laud, as the falling down of his Picture in his Parlour, the Arms of his See, the ſinking of the Lambeth Ferry-Boat, with the Arch-Biſhop's Coach-Horſes and Coach-Men, to the bottom of the Thames. Dr. Heylin in his Life, and the Author of the Breviate of the Life of Arch-Biſhop Laud, p. 35.

19. One James Oxenham of Sale-Monachroum, in the County of Devon, a Gentleman of good worth and quality, who had many Children, one whereof was called John Oxenham, a young Man, in the Vigour, Beauty and Flower of his Age, about twenty two, ſix Foot and a half high, pious and well qualified; this young Man falling Sick, two days before his departure, there appeared the likeneſs of a Bird, with a white Breaſt, hovering over him. Atteſted by Robert Woodley and Humphrey King, who juſtified it to the Miniſter of the Pariſh, being examined by him, at the appointment of Joſeph Laud, Biſhop of Exeter, this Perſon died, Sep. 5. 1635.

He was no ſooner Dead in this Manner, but the ſame Apparition did again ſhew it ſelf to Thomazine, the Wife of James Oxenham, the younger, a Woman of unſpotted Life, about eleven a Clock at Night: And ſhe died to the comfort of all about her, Sep. 7. 1635. Atteſted by Elizabeth Froſt, and Joan Tooker, who were examined by the ſame Miniſter.

Not long after, Rebeccah, Siſter of the aforeſaid Thomazine, Aged about eight years, about eleven a Clock at Night was preſented with the Apparition of the ſame Bird, which hovered over her, and a very docible Girl, and of gentle Behaviour, who died in a peaceable manner, Sep. 9. 1635. Atteſted by Elizabeth Avery, and Mary Stephens.

She was no ſooner Dead, but Thomazine a little child of the aforeſaid James Oxenham, and Thomazine his Wife, being in the Cradle, fell Sick, over whom did preſently appear the ſaid Bird, in form as aforeſaid, and ſo ſhe Died, Sep. 15. 1635. Witneſſes hereunto the aforenamed Eliz. Avery and Mary Stephens.

Add to all theſe, that the ſaid Bird had appeared formerly to Grace, the Grandmother of the ſaid John, over her Death-Bed, a Virtuous Woman, who Died, A. C. 1618.

And to make it yet more remarkable, There were four more of the ſame Family and Kindred Sick, and Recovered, who did never ſee any ſuch Apparition. See the Relation it ſelf, Printed at London by J. O. for Rich. Clutterbuck at the Gun in little Britain, A. 1641.

20. Being lately at Sir John Briſco's Huſe, a Baronet, now living at Amley Caſtle in Suſſex; His Siſter then a Gueſt at his Houſe, and Married to an Eaſt-India Merchant, a Gentlewoman of good parts, told me, that living at New-Salisbury, and deſigning to make ſome Proviſion for her Husbands Return, and ſpeaking of it in the Houſe, ſhe was often diſcouraged by a Nurſe, that ſhe kept in the Houſe with her; who adviſed her ſtill, to ſtay till ſhe ſaw him return: At laſt, Tidings came, that he was Dead in the Indies. Upon which the Nurſe told her, that ſhe being in Bed one Night with her Miſtreſs, and ſitting up to give the child Suck, by Moon-ſhine, a Perſon in the form of her Husband (whom ſhe never had ſeen, but only gueſſed at, by the repreſentation given of him by others,) appeared to her, ſtanding at the Bed-ſide, and looking ſtedfaſtly upon her, and after ſome ſhort ſpace departed: And for this reaſon, ſhe ſuſpected his Death, and conſequently gave the advice afore-ſaid. And upon computation and comparing the Story of the Nurſe, and the Contents of the Letter together, it was found that the Apparition was made at the very time of his Death. This the Lady aſſured me with great Confidence, with ſome other particular Circumſtances, which have ſlipt my memory.

21. A Scotch Miniſter, removed lately upon the Turn of the times out of Scotland into England, and here placed near Oſweſtree in Shropſhire, having loſt his Wife by Death, was earneſtly deſirous to know what was become of her; at laſt, as he lay in Bed, one Night ſhe appeared to him by his Bed-ſide, told him, ſhe was well, and where ſhe was, he ſhould be e're long; and ſo Vaniſhed away. Afterwards, he fell Sick, and about Chriſtmas after Died A. 1694. This was reported to me, by a very Learned and Pious Divine, Mr. Henry, who had it from Mr. James Owne of Oſweſtree aforeſaid, who was with him in his Sickneſs.

22. Mr. Cartwright, the Lord's day before he Died, which was the laſt Sermon that he made, Preached upon Eccl. 12.7. Then ſhall the duſt return to the Earth, and the Spirit ſhall return to God who gave it. Mr. Clark, in his Life.

23. James Faber of Picardy, flying in a time of Perſecution, for ſecurity, to the Queen of Navarr then reſiding at Albert in Gaſcoign. The Queen one day having a deſign to Dine with him, and for that end having invited ſome Learned Men, whoſe conference ſhe took much delight in: At Dinner Mr. Faber became exceeding ſad, and brake out into bitter Weeping. The Queen asking why he wept, when ſhe came to be Merry with him? He Anſwered, Moſt Serene Queen, how can I be glad, or make others ſo, who am as Wicked a Man as the Earth bears! What is that Wickedneſs (ſaid ſhe) you complain of ſo, who are known from your youth to have lived ſo Holily? He Anſwered, I am now a Hundred years Old, free from the touch of any Woman, and Remember not that I have done any thing to Burden my Conſcience, &c. Except one Sin, for which yet I am aſſured there is a Propitation. And as ſhe preſſed him to declare what it was; he could ſcarce ſpeak for abundance of Tears; and ſaid, How can I appear before the Throne of God, who having taught others in purity and ſincerity, the H. Goſpel, many of which having followed by Doctrine, have conſtantly ſuffered 1000 Torments, and Death it ſelf; whereas I, like an unconstant Doctor, did cowardly fly, &c. The Queen endeavour'd to comfort him with the Examples of other Holy Men, ſo did the reſt of the Company, with other Conſiderations. And thereupon he ſaid, There remains now nothing, but that I go to my God; and having made my Will, I have an Impreſſion, that I muſt delay no longer, knowing that the Lord calls for me. And ſo fixing his Eyes upon the Queen, he ſaid, Madam, I make you my Heir; and to your Preacher, Monſieur Gerard, I leave my Books; and to the Poor I give my Cloaths, and what elſe I have. The Queen, ſmiling, ſaid, What then, Mr. Faber, ſhall I have? The Care, Madam, ſaid he, to ſee this diſtributed to the Poor? It is well, ſaid ſhe, and I ſolemnly profeſs, that thie Legacy is more acceptable to me, than if the King, my Brother, had named me his Heir. After this he was more joyful, but at laſt ſaid, I have need of ſome Rest; be you merry and joyful, and in the mean time, Adieu. Upon which he laid himſelf down upon a Bed, that was near; where, to their great Admiration, when they went about to awake him, they found him fallen aſleep in the Lord, dead in good earneſt, without the leaſt ſign of any previous Indiſpoſition.

The Narrative the Queen of Navar did relate her ſelf to Frederick the 2d. Prince, Elector Palatine, when he lay ſick at Paris; and it was communicated by Mr. Hubertus Thomas, Counſellor to the ſaid Frederick, and preſent at the Relation, to Dr. Rivet, who hath ſet it down in his Epiſtle to his Brother.

24. Biſhop Jewel, long before his Sickneſs, told the Approaching, and in his Sickneſs, the preciſe day of his Death, in a Letter to the Biſhop of Norwich, A. 1570. he writes—Flux, Flux, i. e. in the German Tongue, Quick, Quick,— If you make any Delay, I ſhall prevent you; And in another,— You ſhall yet in this Life ſing [〈 in non-Latin alphabet 〉]. In his Life.

25. Mr. Herbert Jones, of Monmouth, when he was a little Boy, was uſed to eat his Milk in a Garden in the Morning, and was no ſooner there, but a large Snake always came, and eat out of the Diſh with him, and did ſo for a conſiderable time, till one Morning, he ſtriking the Snake on the Head, it hiſſed at him. Upon which he told his Mother that the Baby (for ſo he call'd it) cry'd Hiſs at him. His Mother had it kill'd, which occaſion'd him a great Fit of Sickneſs, and 'twas thought woul'd have dy'd, but did recover.

26. Extracted from Mr. Aubrey's Miſcellanies—I cannot paſs by an Inſtance I have from a very honeſt Man in the next Pariſh, who told me it himſelf. That his Wife being big with Child, near her Delivery he buys half a Dozen of Boards, to make her a Bed againſt the time ſhe lay in. The Boards lying at the Door of his Houſe, there comes an old Fiſher-woman, yet alive, and asked him, whoſe were thoſe Boards? He told her they were his own. She asked him again, For what uſe he had them? He replied, For a Bed; She again ſaid, Intend them for what you pleaſe, ſhe ſaw a dead Corps lying on them, and that they would be a Coffin; which ſtruck the honeſt Man to the Heart, fearing the death of his Wife. But when the old Woman went off, he calls preſently for a Carpenter to make the Bed, which was accordingly done; but ſhortly after the honeſt Man had a Child died, whoſe Coffin was made of the ends of thoſe Boards.

27. I ſhall tell you what I have had from one of the Maſters of our College here, (a North-Country-man, both by Birth and Education, in his younger Years) who made a Journey, in the Harveſt-time, into the Shire of Roſs, and at my Deſire made ſome Enquiry there, concerning the Second-ſight. He reports, That there they told him many Inſtances of this Knowledge, which he had forgotten, except two. The firſt, one of his Siſters, a young Gentlewoman, ſtaying with a Friend at ſome 30 Miles diſtance from her Father's Houſe, and the ordinary place of her Reſidence: One, who had the Second-ſight in the Family where ſhe was, ſaw a young Man attending her as ſhe went up and down the Houſe, and this was about Three Months before her Marriage. The ſecond is a Woman in that Country, who is reputed to have the Second-ſight, and declared, that eight Days before the Death of a Gentleman there, ſhe ſaw a Bier, or Coffin, cover'd with a Cloth ſhe knew, carried as it were to the place of Burial, and attended with a great Company; one of which told her it was the Corps of ſuch a Perſon, naming that Gentleman, who died Eight Days after. Thoſe that have this Faculty of the Second-ſight, ſee only things to come, which are to happen ſhortly thereafter, and ſometimes foretel things which fall out Three or Four Years after. For inſtance,

28. One told his Maſter, that he ſaw an Arrow in ſuch a Man, thorough his Body, and yet no Blood came out: His Maſter told him, that it was impoſſible an Arrow ſhould ſtick in a Man's body, and no blood come out; and if that came to paſs, he would be deem'd an Impoſtor. But about five or ſix Years after the Man died; and being brought to his Burial-place, there aroſe a Debate anent his Grave, and it came to ſuch a height, that they drew Arms, and bended their Bows, and one letting off an Arrow, ſhot thro' the dead Body upon the Bier-trees, and ſo no Blood could iſſue out at a dead Man's Wound.

Part of a Letter, written to Mr. Aubrey, by a Gentleman's Son in Straths-pey, being a Student in Divinity.—Sir, I am more willing than able to ſatisfie your Deſire: As for Inſtances, I could furniſh many. I ſhall only inſert ſome few, atteſted by ſeveral of good Credit, yet alive.

29. And firſt, Andrew Mackpherſon, of Clunie, in Badenoch, being in ſute of the Laird of Gareloch's Daughter, as he was upon a day going to Garloch, the Lady Garloch was going ſomewhere from her Houſe within kenning to the Road which Clunie was coming; the Lady perceiving him, ſaid to her Attendants, that yonder was Clunie, going to ſee his Miſtreſs: One in her Company replied, and ſaid, If you be he, unleſs he marry within ſix Months, he'll never marry. The Lady asked, how did he know that? He ſaid, very well; for I ſee him, ſaith he, all incloſed in his Winding-Sheet, except his Noſtrils and his Mouth, which will alſo cloſe up within Six Months; which happened even as he foretold; within the ſaid ſpace he died, and his Brother Duncan Mackpherſon, this preſent Clunic, ſucceeded. I have heard of a Gentleman, whoſe Son had gone abroad; and being Anxious to know how he was, he went to conſult one, who told him, that that ſame day, 5 a Clock in the Afternoon, his Son had married a Woman in France, with whom he had got ſo many Thouſand Crowns, and within Two Years he ſhould come to ſee Eather and Friends, leaving his Wife with Child, of a Daughter, and a Son of ſix Months of Age, behind him; which accordingly was true. About the ſame time two Years he came home, and verified all that was ſoretold.

30. One Archibald Mackeanyers, alias Mackdonald, living in Ardinmurch, within 10 or 20 Miles, or thereby, of Glencoe, and I was preſent my ſelf, where he foretold ſomething, which accordingly fell out. In 1683, this Man being in Strathſpey, in John Mackdonald, of Glencoe, his Company, told in Balachaſtell, before the Laird of Grant, his Lady, and ſeveral others, and alſo in my Father's Houſe; that Argyle, (few or none knew then where he was, or at leaſt there was no word of him then here;) ſhould within two Twelvemonths thereafter, come to the West-Highlands, and raie a Rebellious Faction, wh ich would be divided among themſelves, and diſperſe, and he unfortunately be taken, and Beheaded at Edinburgh, and his Head ſet upon the Talbooth, where his Father's Head was before him: Which proved as true, as he foretold it, in 1685. thereafter.

31. There as a young Lady, of great Birth, whom a Rich Knight fancied, and came in ſute of the Lady, but ſhe could not endure to fancy him, being a harſh and unpleaſant Man: But her Friends importuning her daily, ſhe turned melancholy and lean, Faſting and Weeping continually. A common Fellow about the Houſe meeting her one Day in the Fields, asked her, ſaying, Mrs. Kate, What is that that troubles you, and makes you look ſo ill? She replied, That the Cauſe is known to many, for my Friends, would have me marry ſuch a Man by Name, but I cannot fancy him. Nay, (ſays the Fellow) give over theſe Niceties, for he will be your firſt Husband, and will not live long, and beſure he will leave you a rich Dowry, which will procure you a great Match; for I ſee a Lord upon each Shoulder of you: All which came to paſs in every Circumſtance, as Eye and Ear can witneſs,

32. Near 40 Years ago Macklend and his Lady, Siſter to my Lord Seaforth, were walking about their own Houſe, and in their Return, both came into the Nurſes Chamber, where their young Child as on the Breaſt: At their coming in, the Nurſe falls a weeping; they asked the cauſe, dreading the Child was ſick, or that ſhe was ſcarce of Milk: The Nurſe replied, the Child was well, and ſhe had abundance of Milk; yet ſhe ſtill wept; and being preſſed to tell what ailed her, ſhe at laſt ſaid, Macklend would die, and the Lady would ſhortly marry another Man. Being enquired how ſhe knew that Event, ſhe told them plainly, that as they came both into the Room, ſhe ſaw a Man with a Scarlet Cloak, and a white Hat, betwixt them, giving the Lady a Kiſs over the Shoulder; and this was the Cauſe of her weeping. All which came to paſs, after Macklend's Death; the Tutor of Lovat marry'd the Lady in the ſame Habit the Woman ſaw him.

33. One Inſtance I had from a Gentleman here, of a Highland Gentleman, of the Mackdonalds; who having a Brother, that came to viſit him, ſaw him coming in, wanting a Head, yet told not his Brother he ſaw any ſuch thing; but within 24 Hours thereafter, his Brother was taken, (being a Murderer) and his Head cut off, and ſent to Edinburgh. Many ſuch Inſtances might be given.

34. Diembrooke, in his Book de Pete, gives us a Story of Dimmerus de Raet; that being at Delft, where the Plague then raged, ſent then his Wife Thirty Miles off. And when the Doctor went to ſee the Gentleman of the Houſe, as ſoon as he came in, the old Chairwoman, that waſhed the Cloaths, fell a weeping: He asked her, Why? ſaid ſhe, My Miſtreſs is now dead; I ſaw her Apparition but just now, without a Head; and that it was uſual with her, when a Friend of hers died, to ſee their Apparitions in that manner, tho' never ſo far off. His Wife died at that time.

35. Th. May, in his Hiſtory, Lib. 8. writes, That an old Man (like an Hermit) Second-ſighted, took his Leave of King James the Firſt when he came into England: He took little notice of Prince Henry, but addreſſing himſelf to the Duke of York (ſince King Charles I.) fell a weeping, to think what Misfortunes he ſhould undergo; and that he ſhould be one of the miſerableſt unhappy Princes that ever was.

36. A Scotch Noble Man ſent for one of theſe Second-ſighted Men out of the Highlands, to give his Judgment of the then great Favourite, George Villers, Duke of Buckingham; as ſoon as ever he ſaw him, Piſh, (ſaid he) he will come to nothing; I ſee a dagger in his Breast; and he was ſtabb'd in the Breaſt by Capt. Felton. Thus far I am beholding to Mr. Aubrey's Collections.

37. Before the Battle at Philippi began, two Eagles ſought in the Air, between the two Armies: Both the Armies ſtood ſtill, and beheld them, and the Army was beaten that was under the vanquiſhed Eagle. See Appian's Hiſt. Part 2. Lib. 4. Sect. 2.

38. 'Tis commonly reported, That before an Heir of the Cliftons of Clifton, in Nottinghamſhire, dies, that a Sturgeon is taken in the River Trent, by that place.

39. Thomas Fludd, of Kent, Eſq; told me, That it is an old Obſervation, which was preſſed earneſtly to King James I. that he ſhould not remove the Queen of Scots Body from Northamptonſhire, where ſhe was Beheaded, and Interred. For that it always bodes ill to the Family, when Bodies are remov'd from their Graves. For ſome of the Family will die ſhortly after, as did Prince Henry, and, I think, Queen Anne.

40. A little before the Death of Oliver, Protector, a Whale came into the River Thomas, and was taken at Greenwich—Foot long. Tis ſaid, Oliver was troubled at it.

41. When I was a Freſhman at Oxford, 1642. I was wont to go to Christ-Church to ſee King Charles I. at Supper; where I once heard him ſay, That as he was Hawking in Scotland, he rode into the Quarry, and found the Covey of Partridges falling upon the Hawk; and I do remember this Expreſſion farther, viz. And I will ſwear upon the Book 'tis true. When I came to my Chamber, I told this Story to my Tutor; ſaid he, That Covey was London.

42. The Day that the Long Parliament began, 1641. the Scepter fell out of the Figure of King Charles in Wood, in Sir—Trenchard's Hall, at Wullich, in Dorſet, as they were at Dinner in the Parlour: Juſtice Hunt then dined there.

43. When the High Court of Juſtice was voted in the Parliament-Houſe, as Berken-head (the Mace-bearer) took up the Mace to carry it before the Speaker, the top of the Mace fell off. This was avowed to me by an Eye-witneſs then in the Houſe.

44. The Head of King Charles I.'s Staff did fall off at his Tryal; that is commonly known.

45. King Charles II. went by long Sea to Portſmouth, or Plymouth, or both; an extraordinary Storm aroſe, which carried him almoſt to France. Sir Jonas Moor (who was then with his Majeſty) gave me this Account, and ſaid, that when they came to Portſmouth, to refreſh themſelves, they had not been there above half an Hour, but the Weather was Calm, and the Sun ſhone: His Majeſty put to Sea agian, and in a little time they had the like Tempeſtuous Weather as before.

46. The Glouceſter-Frigot caſt away at the Lemanere, and moſt of the Men in it, the Duke of York eſcaping in a Cockboat, An. 1682. May the fifth, on a Friday.

47. When King James II. was Crown'd (according to the antient Cuſtom, the Peers go to the Throne, and kiſs the King) the Crown was almoſt kiſs'd off his Head. An Earl did ſet it upright: And as he came from the Abbey to Westminſter-Hall, the Crown totter'd extreamly.

48. Mr. Hill, at Shellen, in Herefordſhire, in 1648. after ſaying, God bleſs our Gracious Soveraign, he puts the Cup to his Lady, to drink; at which a Swallow flew in at the Window, and pitch'd on the Brim of the Earthern Cup (not half a Pint) and ſipt, and ſo flew out again.—This was in the Preſence of Parſon Still, Major Gwillim, and two or three more that I knew very well: The Cup is preſerv'd here ſtill as a Rarity. See Mr. Aubrey's Mſcellanies for a larger Account.

49. When King James II. was at Salisbury, Anno 1688. the Iron Crown upon the Turret of the Councel-Houſe was blown off.

50. I did ſee Mr. Chr. Love beheaded on Tower-Hill, in a delicate clear day: About half an Hour after his Head was ſtruck off, the Clouds gathered blacker and blacker; and ſuch terrible Claps of Thunder came, that I never heard greater. 'Tis reported that the like happened after the Execution of Alderman Corniſh in Cheapſide, Octob. 23. 1685.

51. Anno 1643. as Major John Morgan, of Wells, was marching with the King's Army into the West, fell ſick of a Malignant Fever at Salisbury, and was brought dangerouſly ill to my Father's at Broad-Chalk, where he was lodged, ſecretly, in a Garret, there came a Sparrow to the Chamber-Window, which peck'd the Lead of a certain Pannel only, and only one ſide of the Lead of the Lozenge, and made one ſmall hole in it. He continued this pecking and biting of the Lead, during the whole time of his Sickneſs, (which was not leſs than a Month) when the Major went away, the Sparrow deſiſted, and came thither no more.

52. Sir Walter Long's Widow (of Dorſet, in Wilts) did make a ſolemn Promiſe to him on his Death-bed, that ſhe would not marry after his Deceaſe. But not long after, one Sir — Fox, a very beautiful young Gentleman, did win her Love; ſo that notwithſtanding her Promiſe aforeſaid, ſhe married him: She married at South-wrax-hall, where the Picture of Sir Walter hung over the Parlour-door, as it doth now at Dracot. As Sir —Fox led his Bride by the Hand from the Church (which is near to the Houſe) into the Parlour, the ſtring of the Picture brake, and the Picture fell on her Shoulder, and crack'd in the Fall.

53. The Night before the Fight in Glinſuly, in Ireland, a Woman, of uncommon Stature, all in white, appearing to the Biſhop of Clogher, admoniſhed him not to croſs the River firſt to aſſault the Enemy, but ſuffer them to do it, whereby he ſhould obtain the Victory. That if the Iriſh took the Water firſt, to move towards the Engliſh, they ſhould be put to a total Rout, which came to paſs. Ocahan, and Sir Henry O Neal, who were both kill'd there, ſaw ſeverally the Apparition, and diſſwaded the Biſhop from giving the firſt Onſet, but could not prevail upon him.

54. Near the ſame place a Party of the Proteſtents had been ſurpriz'd ſleeping, by the Popiſh Iriſh, were it not for ſeveral Wrens that juſt wakned them, by dancing and pecking on the Drums as the Enemy were approaching. For this reaſon the wild Iriſh mortally hate theſe Birds to this day.

55. When King James II. firſt entred Dublin, after his Arrival from France, 1689. one of the Gentlemen that bore the Mace before him ſtumbled without any rub in his way, or other viſible occaſion. The Mace fell out of his Hands, and the little Croſs upon the Crown thereof ſtuck faſt between two Stones in the Street. Thus far I'm beholding to Mr. Aubrey's Collections.

56. Of Fatalities of Families and Places, Extracted from the Miſcellanies of John Aubrey, Eſq; —The L. Chancellor Bacon ſays; As for Nobility in particular Perſons, It is a reverend thing to ſee an antient Caſtle or Building, not in Decay; or to ſee a fair Timber Tree ſound and perfect; how much more to behold an ancient Noble Family, which ha[•]h ſtood againſt the VVaves and VVeathers of Time? For new Nobility is but the Act of Power; but ancient Nobility is the Act of Time. But Omnium rerum est viciſſitudo: Families and Places have their Fatalities, according to that of Ovid,

Fors ſua cuique loco est.—

57. Sturton (the Seat of the Lord Sturton) was belonging to his Family before the Conqueſt. They ſay, that after the Victory at Battaile, William the Conqueror came in Perſon into the West, to receive their Rendition; that the Lord Abbot of Glaſtenbury, and the reſt of the Lords and Grandees of the Weſtern Parts waited upon the Conqueror at Stourton-Houſe, where the Family continues to this Day.

58. Sir William Batton, of Tockenham, Baronet, (the Father) told me, that his Anceſtors had the Leaſe of Alton-Farm (400 l. per Annum) in Wilts (which anciently belonged to Hyde-Abby juxta Winton) four Hundred Years. Sir William's Leaſe expired about 1652. and ſo fell into the Hands of the Earl of Pembrooke.

59. Clavel of—in the Iſle of Purbec, in the County of Dorſet, was in that place before the Conqueſt, as appears by Dooms-day Book. The like is ſaid of Hamden, of Hamden, in Bucks: Their Pedigree ſays, that one of that Family had the Conduct of that County in two Invaſions of the Danes. Alſo Pen, of Pen, in that County, was before the Conqueſt, as by Dooms-day Book.

60. Contrariwiſe, there are ſeveral places unlucky to their Poſſeſſors, e. g. Charter-houſe, on Mindip, in Somerſetſhire, never paſſed, yet, to the Third Generation. The Manner of Butleigh, near Gla[•]enbury, never went, yet, to the Third Generation.

61. Bletchington, in Oxfordſhire, continued in the Family of the Pauures, for about 300 Years.

62. Fatality of proper Names of Princes, e. g. John hath been an unfortunate Name to Kings. All the Second Kings ſince the Conqueſt have been unfortunate.

63. London-derry was the firſt Town in Ireland that declared for the Parliament againſt King Charles I. and for the Prince of Orange againſt King James II. It was cloſely beſieged both times without effect. The King's Party were once Maſters of all the Kingdom, except London-Derry and Dublin, and King James had all in his Power but London-Derry, and Iniskilling. 'Tis certain, that there are ſome Houſes unlucky to their Inhabitants, which the Reverend and Pious Dr. Nepier could acknowledge.

64. The Fleece-Tavern in Covent-Garden, in York-ſtreet, was very unfortunate for Homicides; there have been ſeveral kill'd; three in my time. It is now (1696) a private Houſe.

65. A handſome Brick-Houſe on the South ſide of Clerken-well Church-yard, hath been ſo unlucky for at leaſt Forty Years, that it was ſeldom Tenanted; and at laſt, no body would adventure to take it. Alſo a handſome Houſe in Holbourn, that looked towards the Fields; the Tenants of it did not proſper, ſeveral, about ſix.

66. Periodical Small-Poxes. The Small-Pox is uſually in all great Towns: But it is obſerved at Taunton, in Somerſet-ſhire, and at Shirbourne, in Dorſetſhire, that at one of them at every Seventh Year, and at the other at every Ninth Year comes a Small-Pox, which the Phyſitians cannot maſter. This Account I had from Mr. Tho. Ax.

It were to be wiſh'd that more ſuch Obſervations were made in o ther great Towns. Platerus makes the like Obſervations in the ſecond Book of his Practiſe, P. 323. He practiſed at Baſil 56 Years, and did obſerve, that every Tenth year they died of the Plague there. See Capt. J. Graunts Obſervations of the Bills of Mortality at London, (indeed written by sir William Petty, which in a late Tranſaction he confeſſed) for the Periodical Plagues at London; which (as I remember) are every Twenty-fifth year. Thus far I am beholding to Mr. Aubrey's Collections.

67. Corps Candles in Wales: Part of a Letter to Mr. Baxter.

Sir, I am to give you the beſt ſatisfaction I can, touching thoſe Apparitions (Corps Candles) which do, as it were, mark out the way for Corpſes to their [〈 in non-Latin alphabet 〉], and ſometimes before the Parties themſelves fall ſick, and ſometimes in their Sickneſs. I could never hear in England of theſe; they are common in theſe three Counties, viz. Cardigan, Carmarthen, and Pembrooke, and, as I hear, in ſome other Parts of Wales.

Theſe [〈 in non-Latin alphabet 〉] in our Language we call Canhwyllan Cyrph, i. e. Corps-Candles; and Candles we call them, not that we ſee any thing beſides the Light; but becauſe that Light doth as much reſemble a material Candle-light, as Eggs do Eggs, ſaying, that in their Journey theſe Candles be modo apparantes, modo diſparantes, eſpecially, when one comes near them; and if one come in the way againſt them, unto whom they vaniſh; but preſently appear behind, and hold on their Courſe. If it be a little Candle, pale or bluiſh, then follows the Corps either of an Abortive, or ſome Infant; if a big one them the Corps of ſome one come to Age: If there be ſeen two or three, or more, ſome big, ſome ſmall together, then ſo many, and ſuch Corpſes together. If two Candles come from divers places, and be ſeen to meet, the Corpſes will the like; if any of theſe Candles are ſeen to turn ſometimes a little out of the way, or path, that leadeth to the Church, the following Corps will be forced to turn in that very place, for the avoiding ſome dirty Lane or plaſh, &c. Now let us fall to evidence. Being about the Age of Fifteen, dwelling at Lanylar, late at Night, ſome Neighbours ſaw one of theſe Candles hovering up and down along the River-Bank, until they were weary in beholding it, at laſt they left it ſo, and went to Bed. A few Weeks after came a proper Damſel from Montgomery-ſhire, to ſee her Friends, who dwelt on the other ſide of that River Iſtwith, and thought to Ford the River at that very place where the Light was ſeen; being diſſuaded by ſome Lookers on (ſome it is moſt likely of thoſe that ſaw the Light) to adventure on the Water, which was high, by reaſon of a Flood: She walked up and down along the River-Bank, even where, and even as the aforeſaid Candle did, waiting for the falling of the Water; which at laſt ſhe took, but too ſoon for her, for ſhe was drowned therein. Of late, my Sexton's Wife, an aged underſtanding Woman, ſaw from her Bed a little bluiſh Candle on her Tables end; within two or three Days after came a Fellow, enquiring for her Husband; and taking ſomething from under his Cloak, clap'd it down upon the Tables-end; it was a dead-born Child.

Another time, the ſame Woman ſaw ſuch another Candle upon the end of the ſelfſame Table; within a few Days after a weak Child newly Chriſtend by me, was brought to the Sexton's Houſe, where preſently it died: 'And when the Sexton's Wife, who was then abroad, came home, ſhe found the Child, on the other end of the Table, where ſhe had ſeen the Candle. Some thirty or forty Years ſince, my Wife's Siſter, being Nurſe to Baronet Rudd's three eldeſt Children, and (the Lady Miſtreſs being dead) the Lady Comptroller of the Houſe going late into the Chamber where the Maid-Servants lay, ſaw no leſs than Five of thoſe Lights together. It happen'd a while after, that the Chamber being newly Plaiſter'd, and a Grate of Coal-fire therein kindled, to haſten the drying of the Praiſter, that five of the Maid-ſervants went to Bed as they were wont (but as it fell out) too ſoon; for in the Morning they were all dead, being Soffocated in their Sleep with the ſteem of the new-temper'd Lime and Coal. This was at Langathen, in Carmarthenſhire.—Jo. Davis. See more—

Generglyn, March 1656.

To this Account of Mr. Davis, I will ſubjoyn what my worthy Friend and Neighbour Randal Caldicot, D. D. hath affirmed to me many Years ſince, viz, When any Chriſtian is drowned in the River Dee, there will appear over the Water where the Corps is, a Light, by which means they do find the Body. Thus far Mr. Aubrey.

Ominous Preſages, taken notice of, as relating to the Troubles and Death of King Charles I. in a Printed Relation, 1655.

68. When he was in Spain, treating, and proſecuting the Match with the Infanta, Jun. 30. 1623. a great Clap of Thunder ſtruck away the Flag and Flag-ſtaff from the Main-top-maſt-head of a Ship, then riding at Black-wall, and bound for Spain, with Proviſion of freſh Victuals, to fetch the Prince home; it alſo ſplit the Main-top-maſt, and threw one part on one ſide, and the other part on the other ſide of the Ship, and raized the Main-maſt down to the Ship; it killed two Men, and one Woman at Croydon. This was two Days after the Prince wrote to the Pope.

Thurſday next there were many great Claps of Thunder, abundance of Rain, and ſo great a Pillar of Fire from Heaven out of the South, that it reach'd from the Heavens to the Farth, not as a Flaſh of Lightning, gone in the very ſight, but a very firm Pillar of Fire. The Crown and Vane, from the top of the Gate-Houſe of St. James, whereon the Clock ſtood, was ſtruck down; a piece of the Bell, where the Priuce kept his Court, melted; a Gardiner, near Westminſter, kill'd and his Wife hurt; another at Croyden, kill'd, &c.

Old Tho. Earl of Arundel, having ſent for the King's Statue out of Italy, viewing it at Greenwich, where it was landed, and commending the Workmanſhip; whilſt they were diſcourſing of it, there fell three drops of Blood on the top of it, no Man knowing how they ſhould come there.

A. 1623. A Buckinghamſhire Taylor came from Alisbury, aged 41, and a ſober Man, went along London Streets, pronouncing, Woe to Rome, Woe to the Pope, Woe to all Papiſts, and all that did adhere to Popery, Dukes, Marqueſſes, Earls, &c. This three or four Days in the Week, praying earneſtly at White-Hall-Gate, for the Continuance of the Goſpel, in England, till he was ſent to the New-Bridewell, near Clerken-well, where he continued three Weeks. After which he proceeded again to the ſame Execrations.

One of the Crowns and Vanes of the Tower was turned over the Top of the Spindle, with a very ſmall Gale of Wind, and ſo hung for three quarters of a Year, or more; the Crown and Vane weigh'd 100 weight.

His Hand and Scepter broke off from his Statue at the Exchange, and fell down to the Ground, even at Change-time, to the admiration of all Beholders; and the next day it was ſet up again.

One Mrs. Cary, of Briſtol, a Woollen-Draper's Widow, on the Back of the Town, having ſeen many ſtrange Apparitions of the late King at ſeveral times; as his Crown all bloody, himſelf in Black, and his Head off; by means of the Earl of Dorſet, was admitted to the King, who diſmiſſed her, with only this Reflection, Take her away; ſhe is a merry Woman. The VVoman returns home to Briſtol, where the like Viſions appear'd to her again, ſhe could not contain, but away ſhe makes for London a ſecond time; and the King gone to York, by the help of a Lady at Court ſhe follows in a Coach thither, and with much Importunity of Speech beſeecheth him to conſider what ſhe had ſeen, and ſaid, but was not credited.

At Cauſſam, near Reading, the King playing at Cheſs with White Men, the Head of the VVhite King fell off.

VVhen the Lord Fairfax was at St. Albans, and the General Council of the Army drawing up the grand Rdmonſtrance againſt the King, the Sign of the Kings-Head, beneath the Hill from the Croſs, that part of the Board between the Head and Shoulders was broken out of the Sign, ſo that the Head and Shoulders ſeem'd parted.

VVhen the King was at the High Court of Juſtice (as it was then called) on his Tryal, the Head of his Cane fell off; he ſtooped to take it up himſelf, looked upon it as an ominous Preſage.

69. William Writtle, condemn'd at Maidſton Aſſizes, for a double Murder (mention'd hereafter) told a Miniſter that was with him after he was condemn'd, that his Mother told him, that when he was a Child, there crept always to him a Snake, where-ever ſhe laid him: Sometimes ſhe would convey him up Stairs, and leave him never ſo little, ſhe ſhould beſure to find a Snake in the Cradle with him, but never perceived it did him any harm. See the Narrative, publiſhed 1675.

70. Hither may be referr'd that Remarkable Accident, which happen'd to the Statue of King James II. in the Exchange, which is to be ſeen to this day; the Statue (I think) fell to one ſide, and the Scepter fell out of his Hand: But by reaſon of the defect of my Memory, I refer my Reader to a ſight of the thing it ſelf, being not able to ſpeak poſitively on the point at this time. Alſo it is credibly reported, That in his March to Salisbury, when he went down to oppoſe the then Prince of Orange, his Noſe fell a bleeding. Oh! the Depth of the Wiſdom and Knowledge of God, how unſearchable are his Judgments and his ways past finding out!

CHAP. XVII. Promiſes fulfilled.

TO inſist here upon Promiſes made by God to all the particular Graces, recommended in the Chriſtian Religion, would be a Task too laborious and voluminous. It ſhall ſuffice at preſent, to take notice of the exact Performance of thoſe general, or more notable Ones, mentioned in Sacred Scripture, and made by the God of Heaven, either to the World, or Church in general, or to ſome very Remarkable People, or Perſons in particular; as,

1. The Promiſe of a Meſſiah, which was made with ſuch a particular Notation of Chriſt's Nature to Adam, that he ſhould be of the Seed of the Woman; to Abraham, of what Nation, viz. to his Poſterity; to Jacob, at what time; when the Scepter ſhould depart from Judah; to David, of what Family in that Tribe, viz. his own; to Iſaiah, of what Perſon in that Family, viz. a Virgin; to Micah, in what place, viz. in Bethlehem: and to Daniel, in what time, viz. towards the Expiration of the 70 Weeks: And this Promiſe ſo circumſtantiated, was by the Jews ſo ſtrongly and earneſtly expected, that many of them hit upon the right time, and were big with Hopes and Expectations in that very Seaſon, when our Saviour came; as appears evidently by the concurrent Teſtimonies of all the Evangeliſts and Apoſtles: And this Promiſe was withal ſo exactly performed, that the Old and New Teſtaments kiſs one another, and give a mutual Suffrage one to another, inſomuch, that for all the Material Paſſages of our Saviour's Life, the Evangeliſts refer us to Moſes, and the Prophets. Biſhop Joſeph Hall, and ſome other Divines, have reckon'd up the ſeveral Texts of the Old Teſtament, we are either by our Saviour, or his Sacred VVriters, recommended to for Confirmation. The Turks and Perſians acknowledge this in great part, and the Jews themſelves ſcarce know what to ſay to it; and who could do this, but God Almighty?

2. The Promiſe made to Abraham, of the Land of Canaan, is ſo far of the ſame Nature, that it was as particularly made, and as perfectly fulfill'd. The Scripture gives a full Account of the Promiſe, and all the VVorld almoſt is ſatisfied in the Performance: It will poſe an Atheiſt to invalidate the Scripture Teſtimony in one Reſpect, or run down the Convictive Evidence of Hiſtory in the other.

3. The Promiſe of breaking down the Pale of the Jewiſh Church, to make way for the Reception of the Gentiles, as it was faithfully exhibited in the VVritings of the Old-Teſtament, ſo it is fully accompliſhed in the New.

4. The Promiſe made to the Apoſtles by our Saviour, that He would be with them to the end of the World, was conſiderable in ſeveral Reſpects; as firſt, that he ſhould Aſſiſt a little Company of mean Perſons, and Obnoxious to Contempt and Injuries, from all the Deſpite and Malicious Deſigns of their Adverſaries; and ſecondly, in the Proſecution of a Buſineſs, the Preaching of a Doctrine, ſo contrary to the Humours and Secular Intereſts of almoſt all the VVorld; and laſtly, that Twelve ſuch mean Apoſtles, employ'd upon ſuch an Errand, ſhould prevail ſo far, with ſo little Learning, ſo little humane Policy, without any ill Arts or Arms, againſt both Jews and Gentiles, Princes and Potentates, Rabbies and Philoſophers; as to plant a Doctrine, ſo ungrateful to Fleſh and Blood, in ſeveral parts of the VVorld, ſo remote and far diſtant from one another, that it could not be extinguiſhed, either with Arts and Stratagems, or Arms and Bloodſhed, and all the Engines of Cruelty and Torture, oppos'd and made uſe of againſt it to this Day.

5. The Promiſe, or rather Threatning or Prediction of our Saviour, mention'd in Mat. 24. Mark 13. Luke 21. Concerning the firſt Glorious and Typical Advent of the ſame Jeſus (whom the Jews were then treating ſo deſpitefully, and going to Crucifie) as Judge and Avenger, to ruin the Temple, and deſtroy or diſperſe the Jewiſh Nation, was ſo circumſtantially deliver'd, and ſo punctually put in Execution; that the Account which Joſephus gives of it is enough to Aſtoniſh all the World into Amazement, and put to ſilence the Tongues of Gainſayers. And the preſent Diſperſion of the Jews, and their frequent Diſappointments, when they have endeavour'd to return, and repoſſeſs, and rebuild their Ruinated Jeruſalem, which they were ſo fond of; and theſe Diſappointments ſo remarkably ſtrange ſometimes, that they are an aſtoniſhing Confirmation of the Truth thereof.

6. I Know of no uninſpired Author that has done better, as to a proof of Jeſus Chriſt being the Meſſias, ſays a late Writer, this Convert being better read and acquainted than moſt of our Divines, in the Jewiſh Talmud, and Objections; himſelf having been once a Teacher amongſt them; and we are inclined to hope, that the Promiſe of God for the calling home his Antient People the Jews, is now in the Embrio; for it is impoſſible for any one amongſt 'em, that pretends either to Scripture or Reaſon, after the reading of Theodore John his Book, to expect the coming of another Meſſias, all the Propheſies being ſo evidently fulfill'd in Jeſus Christ, that relate to the Meſſias: But as for the Proof of a Trinity, and with ſuch a happy Succeſs, We have never yet met with any Author that pretended to do it, further than in Promiſe, till this Convert, (who being a Jew, and a Teacher amongſt them, and thereby extreamly well acquainted with the Old Teſtament, and the Opinions of the Rabbies) has done it with that Evidence and Perſpicuity, as (We think) the moſt Sceptical Perſon, that is not prejudiced to Sacred Writ, can find no Objections againſt. This Book we ſeriouſly recommend to all Chriſtians to confirm 'em in this Truth, That 'tis no Fiction nor Device of Cunning or Politick Men, to believe that all the Prophecies are fulfill'd, concerning the Coming and Office of the Meſſias, and that Jeſus Chriſt, whom we worſhip, is the true Meſſias. As for the Jews, as we ſaid before, we hope this will be ſuch a powerful and full Conviction, that that Promiſe of an Ʋniverſal Call will be ſpeedily fulfill'd; for ſince the Goſpel is now planted in America, the fullneſs of the Gentiles is almoſt perfected, perhaps wholly, ſince it can hardly be ſhow'd where the Goſpel has not now been preach'd in the whole Gentile World; We mean by Gentile, one that is not a Jew, the whole World being diſtinguiſh'd into Jew and Gentile, by the Apoſtles, and downward.

7. It will much help you in Prayer at this day (ſays the Ingenious Mr. Hurst, in his Sermon, in the laſt Morning Exerciſe) if you will look into the ſeveral Menaces, ptonounced in the Book of the Revelations, againſt Babylon, and obſerve which of them are in part Executed, which are now Executing; which of the Trumpets we are under, and which of the three Woes are now Executing, &c. By this we might conclude the ſounding of the Seventh Trumpet near, and the Kingdoms of the World e're long are like to be the Kingdoms of Chriſt.—Look, ſays this Author, to Promiſes made to the Church for her Deliverance, when you hear of, or enquire after any great News among the States, and Kingdoms of the World, among which the Churches of Christ ſojourn, and among which the Saints of God have, and ſtill do ſuffer. It needs not a particular proof that there are many expreſs Promiſes, that the Church ſhall be deliver'd, that there is a fixed time for the Beginning, Progreſs, and full Accompliſhment of theſe Promiſes, that their Accompliſhments ſhall be gradual, and ſuch as will clear it ſelf; and tho' we cannot ſay when the full accompliſhment to a Day, or a Month, or a Year, yet by comparing Tranſactions and Occurrences with Promiſes, we may without doubt diſcover ſomewhat of the Promiſe made good to the Church, for which we ought to praiſe the Lord, and all the reſt of the Promiſes ſhall be fulfill'd, and for this we ſhould earneſtly pray to the Lord. He further adds—Compare the great News in the preſent Revolutions, with the Times God hath been pleaſed to make known to us in his Word. By this you may diſcern what Encouragement, and awakening Conſiderations are given to us to pray and praiſe our God for what is already done, and for what is doing, and what e're long is to be finiſh'd. Here is work for learned Men, for Miniſters, for Underſtanding Saints. There are in the Revelations two diſtinct Numbers mention'd, which, were they clearly unfolded, would enable us, as very wiſe Chriſtians, to receive, ſeek, and improve the great News that is abroad in the World.

The firſt Period is that, Rev. 9.15. They, i.e. the four Angels bound at Euphrates, i.e. the Turkiſh power, were prepared for an Hour, and a Day, and a Month, and a Year, i.e. for Three Hundred Ninety Six Years, and a very little more. Now from One Thouſand Three Hundred, in which Oſman, or Ottoman, was Elected King of the Turks, they have been the Deſtruction of the Chriſtians, and were to be until Three Hundred Ninety Years were expired, till One Thouſand Six Hundred Ninety Six, which will in likelihood end their Empire, and how great Hope of this now? This calls us to pray for their Ruin.

The ſecond great Period is of the Forty Two Months, i.e. One Thouſand Two Hundred and Sixty Years; the time the Beaſt was to proſecute the Church, and then the Beaſt was to periſh, i.e. the Papal Kingdom ſhall be deſtroy'd. Now theſe One Thouſand Two Hundred and Sixty Years in likelihood began about Four Hundred Seventy five, or ſomewhat ſooner, and by this Account you may ſuppoſe the News you ſtill hear of both Turk and Papacy, will encourage you to hope for a ſpeedy Deliverance of the Church from both.

It will be worth your while to read thoſe excellent pieces of Mr. Joſeph Mede, who wrote his Key of the Revelation above Threeſcore years ago, in Latin; I cannot ſay whether it be Tranſlated into Engliſh, having always kept my ſelf to the Latin Copy; but 'tis a thouſand pities it ſhould be confin'd to Latin; a Book fit to be publiſh'd in all Lauguages.

Of Mr. Jurieu's Accompliſhment of Propheſies, tranſlated out of French into Engliſh.

Of a Nameleſs Author newly Written in French, and Tranſlated into Engliſh, Printed lately under the Title of A New Syſtem of the Apocalypſe, &c.

I commend to you, who would know the Importance of publick News, how to pray and praiſe God; on hearing it, How to wait for Deliverances, to read diligently thoſe Books in which are greater and better News than any Pacquets, then all Gazzetts, or Coffee-Houſes can yet afford to you, when you have read theſe Books then Long for One Thouſand Six Hundred Ninety Six, or One Thouſand Seven Hundred; and hope, if you live to that day, to hear Mahometaniſm in the Turkiſh Empire deſtroy'd, with that Empire. Wiſh for One Thouſand Seven Hundred Thirty Five, or One Thouſand Seven Hundred and Forty; and remember I do not pretend to Propheſie, but I do diſmiſs with a conjecture that between this time and that, you'll ſee great Deliverances to the Churches of Chriſt, and as great Diſtreſſes and Judgments executed on the Anti-Chriſtian Kingdom, it may be the total Ruin of that Kingdom, which was to laſt but One Thouſand Two Hundred and Sixty Years, and I think will have out-laſted that Period before One Thouſand Seven Hundred and Forty. Thus far Mr. Hurſt.

CHAP. XVIII. Strange Convictions, or Converſions.

THE methods which God takes for the Conviction, or Converſion of Sinners, are ſo various, and ſometimes ſo ſurprizing; that one would wonder, what it is, that is ſo poinant upon the Minds and Conſciences of Men; that doth ſo effectually prick the hearts of ſome, whilſt others remain in their old Ordinary Temper, unſhaken and obstinate. And 'tis certain, 'tis ſomewhat like a Flaſh of Lightning, or ſome ray of the Divine Power, Darted by the Spirit of God into the Souls of Men, an Arrow of the Almighty, a Beam of ſpecial Grace directed to a Particular object by the Wiſdom of Heaven. And 'tis worth our Notice, that Arch-Biſhop Tillotſon tells us, in his Sermon upon Luk. 15. v. 7. That they who are reclaimed from a Wicked cauſe, are many times more Thoroughly and Zealouſly good afterwards: Their trouble and remorſe for their Sins, does quicken and ſpur them on in the ways of Virtue and Goodneſs, and a lively ſenſe of their past Errors, is apt to make them more careful and conſcientious of their Duty, more tender and fearful of offending God, and deſirous, if it were poſſible, to redeem their former Miſcarriages by their Good Behaviour for the future. Their Love to God is uſually more Vehement, and burns with a brighter Flame, for to whomſoever much is forgiven, they will Love much. And they are commonly more Zealous for the Converſion of others, as being more ſenſible of the danger Sinners are in, and more apt to commiſerate their caſe, remembring that it was once their own condition; and with what difficulty they were reſcued from ſo great a danger. And for the moſt part, great Penitents are more free from Pride and Contempt of others, the conſideration of what themſelves once were, being enough to keep them humble all their days.—So that Penitents are many times more throughly and perfectly good, and after their recovery, do in ſeveral reſpects out-ſtrip and excel thoſe who were never engaged in a vicious courſe of Life: As a broken Bone that is well ſett, is ſometimes ſtronger than it was before. Thus far Arch-Biſhop Tillotſon.—I now proceed to give Inſtances of ſeveral ſtrange Convictions and Converſions.

1. Upon St. Paul's Sermon Preached upon occaſion of the Altar inſcribed, [〈 in non-Latin alphabet 〉] at Athens, Dionyſius the Areopagite, with Damaris his Wife, was converted.

2. Juſtin Martyr was converted by beholding the Conſtancy, Courage and Patience of the Chriſtians in their Torments and Perſecutions, and the Inſtructions of an Old grave Man, that met caſually with him afterwards, and adviſed him to quit the Philoſophers, and Study the Prophets: Which he preſently did, tho he had been formerly under the Tutorage of Stoic, Peripatetic, Pythagorean and Platoniſt, ſucceſſively. Clark's Marr. of Eccl. Hist.

3. Tertullian was converted by Reading the Scriptures and Writings of other Learned and Holy Men; Quicquid agitur (ſaith he, ſpeaking of Scripture) Prenunciabatur. Ibid.

4. Ambroſe was converted by Origen, Cyprian by the Miniſtry of Cecilius, Presbyter of Carthage (whoſe Name he afterward bore) upon occaſion of a Sermon he Preached on the Hiſtory of the Prophet Jonas. Ibid.

5. S. Augustine was converted by occaſion of a Story related by Pontitian a Lawyer, about the Retirement and Devotion of S. Antony the Hermit, which ſo moved his Paſſions, that he preſently with-drew into the Garden, broke forth into Tears, and Cried out to his Dear Companion Alipius, who followed him cloſe at the Heels, What is this? What do we hear! Ʋnlearned People riſe and take Heaven by Violence, whilst we with all our Learning wallow in Fleſh and Blood? Is it, becauſe we are aſhamed to follow them! Rather ſhould we not be aſhamed that they go before us! And with this, throwing himſelf upon the ground, at a convenient diſtance from Alipius, he ſeemed to hear a Voice as of ſome little child, crying. Tolle, Lege, Take up and Read; concluding it to be a Voice from Heaven, he opens the Book of St. Paul's Epiſtles, which he had with him, and hitting immediately upon that Text, Rom. 13.12, 13, 14. Not in Rioting and Drunkenneſs, not in Chambering and Wantonneſs, &c. He concluded it to be a very proper Leſſon, to ſpend his thoughts at that time upon: Shewed it to Alipius, who reading forward, concluded the ſubſequent Verſe to be as proper for him. Aug. Conf. l. 8. c. 7.9.

S. Auguſtine, on a time, forgetting the Argument he was upon, made a digreſſion to a point of Difference between the Orthodox and Manichees; at which time one Firmus a Rich Merchant, and a Manichee, being preſent, was ſo convinced, that he came to him afterwards with Tears, and on his Knees confeſſed his Errors, and promiſed reformation. Alſo one Felix a Manichee, coming to Hippo to ſpread his Hereſy, in a Diſputation with Auguſtine, after the third time, was ſo convinced, that he recanted his Errors, and was joyned to the Church. Clark's Marr. of Eccl. Hiſt. Here it may not be impertinent, to remember that Austine going one time, out of Curioſity, to hear S. Ambroſe, was ſo lectured by an occaſional Argument delivered in the Aſſembly by that Holy Man, which touch'd his copyhold, that he thought verily Ambroſe deſign'd it for a particular reproof: Tho himſelf tells us, in his Book of Confeſſions, that he did afterwards believe S. Ambroſe had no ſuch purpoſe.

6. Fulgentius, being made the King's Collector, and obliged to a Rigorous Exaction of Taxes, and Impoſitions, at laſt was wearied with the Burden and Variety of ſecular cares, and diſſatisfied with the vain felicity of the VVorld; and in his Affections aſpired after a more Spiritual Life, and ſo began to pray and read the Scriptures, and often reſorted to the Monaſteries; where, tho he perceived they had no VVorldly Solace, yet neither had they any wearineſs in their preſent condition; whereupon he brake out in theſe words with himſelf, Why Travel I in the World? It can yeild me no future, or durable Reward anſwerable to my Pains. Tho it be better to VVeep well, then Rejoyce ill; yet if to rejoyce be our deſire, how much more excellent is their Joy, who have a good Conſcience before God, who dread nothing but Sin; Study to do nothing, but to accompliſh the Precepts of Chriſt? Now therefore let me change my Trade, and, as before I endeavour'd amongſt my Noble Friends to prove more Noble, ſo now let my Care and Imployment be amongſt the Humble and Poor Servants of the Higheſt, to become more Poor and Humble then they, and like S. Matthew, let me turn from a Publican to a Diſciple. Upon this he broke off his Old Acquaintance and Converſation, and by degrees addicted himſelf to Faſting and Retirement, Reading and Prayer; and reading S. Auguſtine upon p. 36. without any further delay, he put himſelf into a Monaſtery under Faustus, where he became one of his Diſciples. Clark's Marr. of Eccl. Hist. p. 90, 91.

7. Luther, at the Age of One and Twenty, was ſo affrighted at the violent Death of a Dear and Faithful Companion of his, whom he mightily Loved, that he betook himſelf into the Augustine Monks College at Erford; and Writ to his Parents the occaſion of his thus changing his courſe of Life; and this was a good ſtep to a ſerious Diſpoſition and Religious Temper of Mind. Afterwards, by Sickneſs, reading of S. Auguſtin's Works, and obſerving how at Rome they ſaid Maſſe in ſuch a careleſs deteſtable manner, that at the Communion-Table he heard the Curtezans laugh and boaſt of their Wickedneſs, &c. others ſay, Bread thou art, and Bread thou ſhalt remain, &c. And at laſt, being ſtartled with the profuſeneſs of Indulgences ſent from the Pope by John Tecelius into Germany, with ſo large a Commiſſion, that tho a Man had defloured the Bleſſed Virgin, yet for Money he could pardon his Sin; Luther's Zeal took fire, and ſet up for the Reformation. Hear him giving an Account of himſelf: Speaking of his own Works, he thus Writes, Above all things I now requeſt the Pious Reader, and beſeech him for the Lord Jeſus Chriſts fake, that he reads my Books with Judgment, yea, with much pity; and let him remember, that I was ſometime a Friaer and a Mad Papiſt, and when I firſt undertcok this cauſe, ſo Drunken and Drowned in Popiſh Doctrines, that I was ready, if I could, to have killed all Men, or to have aſſiſted others in doing of it, who withdrew their obedience from the Pope but in one Syllable: Such a Soul was I, as there are many at this day; neither was I ſo cold and frigid in defending the Pope as Eccius, and ſome like him are; who ſeem to me to defend the Papacy, rather for their bellies ſake, then in good earneſt: Yea, like Epicures, they ſeem to me to deride the Pope, whereas I was ſerious in his cauſe, as one that trembled at the Thoughts of the day of Judgment, and from my very heart deſired to be ſaved. Ibid. p. 146. vid. Sleid. Comment. &c.

8. Lambertus, diſputing with Zuinglius about the Interceſſion of Saints, and the Sacrifice of the Maſſe, and being non-plus'd, left his Error, and gave Praiſe to God. Ibid. p. 149.

9. Mr. Rastal (Sir Thomas Moor's Son in Law) was converted likewiſe by the clear and ſtrenuous Arguments of John Frith, which he uſed in ſome Diſputations that were managed by way of Letter, between Sir Thomas and Him. Ibid. p. 157.

10. In Mr. Baxters Narrative of his Life, p. 3. He gives this Remarkable Account of his Converſion, Being, ſays he, under ſome more Conviction for my Sin; a poor Day-Labourer in the Town had an old torn Book, which he lent my Father, which was called, Bunny's Reſolution; I had before heard ſome Sermons, and read a Book or two, which made me more Love and Honour Godlineſs in the General.—He further adds, in the reading of this Book (when I was about Fifteen Years of Age) it pleas'd God to awaken my Soul, and ſhew me the Folly of Sinning, and the miſery of the Wicked, and the unexpreſſible weight of things Eternal, and the neceſſity of reſolving on a Holy Life, more than I was ever acquainted with before. The ſame things which I knew before, came now in another manner, with light and ſence, and ſeriouſneſs to my heart.—About that time, it pleaſed God that a poor Pedlar came to the Door that had Ballads, and ſome good Books: And my Father bought of him, Dr. Sibbs bruiſed Reed. This alſo I read; and found it ſuited to my State, and ſeaſonably ſent me, which opened more the Love of God to me, and gave me a Livelier apprehenſion of the Myſtery of Redemption; and how much I was beholden to Jeſus Chriſt. After this, we had a Servant that had a little peice of Mr. Perkins's Works (of Repentance, and the right Art of Living and Dying well, and the Government of the Tongue) and the reading of that did further inform me, and confirm me. And thus (without any means but Books) was God pleaſed to reſolve me for himſelf. Thus far Mr. Baxter.

11. Mr. Thomas Bilney, Martyr, was thus converted; Having heard the Speech of Jeſus, ſaith he, even then when the New Teſtament was Tranſlated by Eraſmus, underſtanding it to be eloquently done, I bought it, being allured thereto rather by the Elegancy of the Latin, then the Word of God (for at that time, I knew not what it meant) and looking into it, by God's ſpecial Providence, I met with thoſe words of the Apoſtle S. Paul, This is a True ſaying, and worthy of all Acceptation, that Jeſus Chriſt came into the World to ſave Sinners, of whom I am chief. Oh! moſt ſweet and comfortable ſentence to my Soul! This one ſentence, through Gods inſtruction and inward working, did ſo exhilerate my heart, which before was wounded through the guilt of my Sins, and being almoſt in deſpair, that immediately I ſound Marvellous comfort and quietneſs in my Soul, ſo that my bruiſed Bones did leap for Joy. After this, the Scripture began to be more ſweet unto me, then Honey and the Honey-comb, &c. Ibid. p. 162.

12. John Picus Mirandula, being of a ductile Nature, and an aimable Countenance and Diſpoſition, was for ſome time ſo inveigled with the Blandiſhments of an Effeminate Society; that he gave himſelf over to unlawful pleaſures with them; but it pleaſed God by the Malice of his Adverſaries, and the troubles which he met with by their means, to awaken him from his ſenſual delights, and to ſtir him up to ſhake off and avoid all theſe Provocations and Incentives to Wickedneſs, and to chuſe Celeſtial inſtead of fleſhy Pleaſures. And laying aſide his hunting after vain Glory, to devote himſelf wholly to the Glory of God and the good of the Church. Idem in ejus vitâ.

13. George Prince of Anhalt, when the Controverſies about Religions waxed hot, and Luther's Books came abroad, fell to reading of them, and ſuſpecting his own Injudiciouſneſs, would often pray with Tears to God, to encline his heart to the Truth, ſaying, Deal with thy Servant according to thy Mercy, and Inſtruct me in thy Righteouſneſs; He was frequent in reading the Scriptures, Eccleſiaſtical Hiſtories, Augustine, Hierom and Lombard; ſtudied alſo Greek and Hebrew; and diſcourſed with Learned Men about the Controverſies: And after all, upon mature deliberation embraced the reformed Religion, and reformed the Churches, with the counſel of his Brethren, within his own Juriſdiction, Fuller Abel Rediv. p. 165.

14. Vergerius having been the Popes Legate in Germany, after his return to Rome, the Pope intended to beſtow a Cardinals Cap upon him; but ſome about him ſuggeſted, that he had been ſo long in Germany, that he ſmelled of a Lutheran. This made the Pope to alter his purpoſe; which, when Vergerius heard, was wonderfully Aſtoniſhed; and that he might purge himſelf from that Imputation, he retired into his own Countrey, purpoſing to Write a Book under this Title: Againſt the Apostate Germans. But it pleaſed God, that whilſt he read over his Adverſaries Books, to confute them, himſelf was converted by them. Hereupon, caſting off all deſires of a Cardinalſhip, he went to his Brother, John Baptiſta, Biſhop of Pola, and Communicated his thoughts unto him, and asked his advice. His Brother at firſt was much perplexed, and bewailed his condition; But, after a while, was perſwaded by Vergerius to read and ſtudy the Scriptures, eſpecially in the point of Juſtification by Faith; whereby it pleaſed God that he alſo ſaw the Popiſh Doctrines to be falſe; and ſo they both became Zealous Preachers of the Truth to the People. Clark's Exampl. Vol. 2. p. 117. Sleidan. Commentar. p. 475.

15. Whilſt Francis Junius was a Student in Lions, there came a Man to him, uſing the words of the Epicure, Nihil curare Deum, nec ſui, nec alieni: That God cares for nothing, And he Corroborated this with ſuch ſubtile Arguments, that Junius ſucked in that damnable Principle, and thereupon gave up himſelf to vile Pleaſures for ſomewhat more than a year. But the Lord ſuffered him not to continue longer in ſo dangerous a condition. For firſt, in a tumult at Lions, the Lord wonderfully delivered him from imminent Death; which Signal Deliverance compelled him to acknowledge a Divine Providence: And his Father hearing of the dangerous courſes that he took, ſent for him home, requiring him to read over the New Teſtament; Concerning which himſelf thus Writes: Novum Teſtamentum aperis, exhibet ſe mihi, ad ſpectu primo, Auguſtiſſimum illud Caput; in Principio erat Verbum, &c. When I had opened the New Teſtament, the firſt place I caſt mine Eyes upon, was that Famous Text, John 1.1. In the Beginning was the Word, &c. I read part of the Chapter, and was ſuddenly convinced, that the Divinity of the Argument, and Majeſty and Author of the Writing, did exceedingly go beyond the Eloquence of all humane Writings. My Body trembled, my Mind was Aſtoniſhed, and I was ſo affected all that day, that I knew not where I was, or what I did. Thou waſt mindful of me, O my God, according to the Multitude of thy mercies; and called[•]ſt home thy loſt ſheep into thy Fold. Ibid. p. 117.

16. The Lord was pleaſed, ſweetly to unlock Mr John Januways [•]art, by the exemplary Life, and Heavenly and Powerful diſcourſe of a young Man in the Colledge, whoſe heart God had inflamed with Love to his Soul; he quickly made an attempt upon this hopeful Young Man, and the Spirit of God did ſet home his Counſels with ſuch Power, that they proved effectual for his awakening; being accompanied with the Preaching of theſe two Famous Worthies, Dr. Hill, and Dr. Arrowſmith, together with the reading of ſeveral parts of Mr. Baxter's Saints Everlaſting Reſt. Now a mighty alteration might eaſily be diſcerned in him, he quickly looks quite another Man: He is now ſo much taken up with things above the Moon and Stars, that he had little leiſure to think of theſe things only as they pointed higher. See his Life.

17. Whilſt Mr. Robert Bolton was a Student in Oxford, he had familiar Acquaintance with one Mr. Anderton, a good Schollar, but a Papiſt; yea, a Prieſt. He taking notice of Mr. Boltons Excellent parts, and outward wants, took the advantage to perſwade him to go over with him to the Engliſh Seminary in Rome; where he ſhould be furniſhed with all neceſſaries, and have Gold enough. This motion Mr. Bolton accepted of, and a day and place was appointed, where, in Lancaſhire (their County) they ſhould take Shipping, and be gone. Thither Mr. Bolton repaired at the time appointed; but Anderton came not. Mr. Bolton, having eſcaped the Snare, returned to Oxford, where he fell into the Acquaintance of Holy Mr. Peacock; by whoſe means it pleaſed God to bring him to a ſight of his Sins, and to unfeigned Repentance for the ſame, but by ſuch a way as God ſeldom uſes: For he ran upon him as if a Giant had taken him by the Neck, and ſhaken him to pieces; laying before him the dreadful Proſpect of his Sins, which lay ſo heavy upon him, that he reared for anguiſh of heart; and oft roſe out of his Bed in the Night, through the diſquietneſs of his Spirit: Was aſſaulted with great and foul Temptations (horribilia de Deo Terribilia de fide,) the Buffetings of Satan; and thus continued for many Months; till at laſt, his grievous pangs in his New Birth produced two admirable effects in him; Firſt, an invinceable courage in the cauſe of God: Secondly, a ſingular dexterity in comforting the afflicted Conſciences. Ibid.

18. Galiacious being a Noble Spaniard, however of Noble Birth, and Living in Naples, was perſwaded by his Kinſman John Francis Caeſerte, to hear Peter Martyr, then a publick Preacher in the City of Naples, was content for once to do it; more out of Curioſity then a deſire to Learn. Peter Martyr at that time, was ſhowing out of 1 Cor. 2.14. The Weakneſs and Deceitfulneſs of the Judgment of Mans Reaſon in Spiritual things; and the Power and Efficacy of Gods Word in thoſe Perſons, in whom the Lord works by his Holy Spirit, which he illuſtrated by this Compariſon.

If a Man (ſaid he) ſhould ſee Men and Women Dancing together a far off, and hear no Inſtrument, he would Judge them Mad, or Fooliſh: But if he come near and hear the Muſick, and marks their meaſures and motions anſwerable thereunto; he will then not only delight to ſee them, but feel a deſire in himſelf to bear them Company: Even ſo, many Men, when they behold in others, a ſudden and great change of their Look, Apparel, Behaviour, and whole courſe of Life, at firſt they will impute it to Melancholy, or ſome Fooliſh humour: But if they look nearer; and begin to hear, and perceive the ſweet harmony and conſort of Gods Spirit and Word in them; then they change their Opinions, and begin, firſt to like them, and that Alteration in them; and afterwards feel in themſelves a deſire to imitate, and to be of the Number of ſuch Men; who, forſaking the Worlds Vanities; walk according to the Rule of the Goſpel, that they may come to true and ſound ſanctification. This compariſon by the Grace of God wrote wonderfully upon Galiacious, inſomuch as from that hour he reſolved to forſake his former Pleaſures and Practices, and wholly ſet himſelf to ſeek out true happineſs. Ibid.

19. In the Reign of Queen Mary, whilſt Dr. Sands (afterwards Arch-Biſhop of York) and Mr. Bradford, were Priſoners in the Tower, there was one Bowler a perverſe Papiſt, that was their Keeper, who uſed them very Churliſhly; but by their loving and aſtable Carriage and Converſation, he at laſt began to miſlike Popery, and to favour the Goſpel; yea, he was ſo far at laſt wrought upon, that on a Sabbath-Day, when others went to Maſs, he carried up a Service Book, a Manchet, and ſome Wine; at which time Dr. Sands Adminiſtred the Sacrament to Mr. Bradford and him: And ſo Bowler became their Son, begotten in their Bonds. See the Life of Dr. Sands, at the end of my Martyrol. Ibid.

20. Matthias Veſſinbechius, a Lawyer, Student at Lovain, coverted by ſeeing the ſufferings of a Poor Godly Man of that place. Ex. Melch. Ad.

21. The Father of a Prodigal, left as his Death-Bed-Charge to his onely Son, to ſpend a quarter of an hour every day in retired thinking. His Son did ſo, and at laſt began to think of Religion: When this once ſeized upon his thoughts, his meditations encreaſed, ſo he became ſleepleſs, that Night, afterwards reſtleſs, and at laſt Religious. See a larger Account of this in Dr. Anneſlys Sermon of Conſcience, Publiſht in the Morning exerciſe at Cripple-gate.

22. About the Year 1556. In the Town of Weiſſenstein in Germany, a Jew, for Theft that he had committed, was Condemned in this cruel manner to be Executed. He was hanged by the Feet with his Head downwards betwixt two Dogs, which conſtantly ſnatcht, and bit at him: The ſtrangeneſs of the Torment moved Jacobus Andreas (a Grave, and Learned Divine) to go to behold it: Coming thither, he found the poor wretch as he hung, repeating Verſes out of the Hebrew Pſalms, wherein he cryed out to God for Mercy: Andreas hereupon took occaſion to counſel him, to truſt in Jeſus Chriſt the true Saviour of Mankind: The Jew embracing the Chriſtian Faith, requeſted but this one thing, that he might be taken down, and be Baptized, tho preſently after he were hanged again (but by the Neck, as Chriſtian Malefactors ſuffered) which was accordingly granted to him. Mel. Adam. invit. Ja. Andr.

23. Johannes Iſaac, a Jew, was converted, by reading Iſa. 53.

24. Lyra, Immanuel, Tromelius, Paulus, Riccius, Lud. Curetus, were converted Jews.

25. R. Hakkunas Ben Nehunia was Converted by Occaſion of the Miracles which he ſaw.—I am Hakkunas, one of them that believe, and have waſhed my ſelf with the Holy Waters, and walk in thoſe right ways, being induced thereunto by Miracles. Hottinger out of Suidas, &c.

26. Elias Levita, before his death, became a Chriſtian, and with thirty more Jews receiv'd Baptiſm, (but upon what Occaſions and Inducements I cannot learn.) A. C. 1547. Alſted.

27. Eve Cohan was Converted, by occaſion of reading the New Teſtament, which ſhe found in the Chamber of her Dancing-Maſter, in Holland; but being threatned, and illtreated by her Mother upon it, marry'd her Maſter, came over into England, and was Baptized at London about half a ſcore Years ago.

28. J. Sul, a Turkiſh Chaous, was born in Conſtantinople, and for his Dexterity, in managing Affairs, was imployed by the Grand Seignior, in the Ambaſſies; once in Venice, once into Ruſſia, and once to the Emperor of Germany; where he reſided at Vienna eighteen Months. He had alſo Thirty three Gallies under his Command. This great Man was, by one of his Father's Slaves, who attended ordinarily upon him, much and frequently importuned to believe that Jeſus Chriſt was the Son of God, the only true Prophet, greater than Mahomet. J. Sul, for a long time, refuſed to hearken to him, and ſharply rebuked him for ſpeaking to him of that Matter; and when yet the Slave would not be ſilent, but he did oft beat him, kick him, and cauſed him to be Baſtonadied for his Importunity; all which the Slave endured with much Patience, and told him, that tho' he ſhould kill him, he would not be ſilent concerning the Matter. And it pleaſed God, that at laſt ſome ſpecial Providence concurring, he was induced to believe, that indeed Jeſus Chriſt, whom the Jews Crucified, was the Son of God, and now alive in Heaven, having all Power in Heaven and Earth committed to him. And hereupon he took up a ſecret Reſolution within himſelf to forſake his natural Country, and his Father's Houſe, and to fly to the Chriſtians, to learn the Law of Chriſt, and to make an open Profeſſion of his Name, that ſo his Soul might be ſaved in the great day of the Lord, being convinced, that all the Pleaſures and Enjoyments of this World, (whereof he had a large Portion) could not make any Man happy here, nor deliver him from Death, nor bring him to the Aſſurance of obtaining Glory in the World to come: But that owning the Name of Jeſus Chriſt by Faith, and Obedience, would procure all this.

After he was convinced hereof, and thereupon fully reſolved to go into ſome Chriſtian Countrey, he was two whole Years before he could contrive, and find out a way how he might eſcape with Safety. For had he been diſcover'd, he, by their Law, was to be burnt alive. This made him the more wary; at laſt, God's Providence ſo order'd it, that he got Safe into Smyrna, and from thence to Leghorn.

At Leghorn he was honourably entertain'd by one of the great Duke's Couſins, who would have had him baptiz'd; but becauſe he was recommended to the Arch-Biſhop of Paris, and was to be conducted thither by ſome that came with him from Smyrna, he excuſed himſelf, and rejected that Favour. At Paris he was receiv'd with much Reſpect, as a Perſon of Quality, and lodged in St. Lazaro, a place appointed for entertaining, and Inſtruction of Proſelites, who were bountifully there entertain'd.

The Prieſt that was to inſtruct and fit him for Baptiſm, would have impoſed upon his Belief and Practice in theſe things: That Chriſt is in the Hoſt. That an Agnus Dei hath a Divine Virtue in it: That the Crucifix is to be worſhipped: That the Pope is a Saint, and Chriſt's Vicar: That Saints and Images are to be reſpected in the Worſhip of God. But in theſe Points he did ſo argue with them, that they could not convince him, and therefore were forced to let him alone. And he was much troubled to find himſelf yoaked with Men of ſuch a Belief; ſo that he had thoughts of returning to Conſtantinople, if the way had been open to him.

Whilſt he lay under theſe Temptations, Providence ſo order'd it, that he fell into Acquaintance with two Arabians, who were become Proteſtants. By their means he got notice, that there were (beſides the Papists, among whom he was) other Chriſtians in Paris, whoſe Faith and Worſhip was free from Superſtition, and a way was contriv'd how he ſhould be brought into Acquaintance with them; for under pretence of walking abroad, to take the Air, he ſhifted himſelf of the company of thoſe which attended him from St. Lazaro, and went with the Arabians to the Houſe of a Proteſtant, and was made acquainted with the Proteſtant Miniſters in Paris, who took ſpecial Care of him for the ſpace of Forty three Days: In which time they inſtructed him diligently in the Truth, which alſo he did heartily embrace. But great Search being made for him, and they not being able to protect him from the Power of thoſe who would have taken him into England; where he arrived, March the laſt, and was entertain'd kindly; and after 2. while, had Means of Subſiſtence provided for him, and was committed to the Care of Mr. Durie, and Mr. Calandrine, who took a great deal of pains in inſtructing him in the Principles of Religion, and in obſerving his Converſation: And in Proceſs of time, when he had gained a competent meaſure of Knowledge (which he greedily drank) and had given good Evidence of the Soundneſs and Sincerity of his Faith, he was put upon making a Conſeſſion of his Faith; which was written in French; and being tranſlated into Engliſh, was publickly read to the whole Congregation. It was ſubſcribed thus:

J. Sul, Chaous, the Slave of my Lord Jeſus Christ.

After which, the Miniſter that was to Baptize him, asked him, Whether he did not renounce before God, and that Gongregation, the Mahometan Sect? He anſwer'd, Yea, He did renounce it utterly.

Q. Do you deſire to make Profeſſion of the Chriſtian Faith, and to be baptiz'd in the Name of the Father, and of the Son, and of the Holy Ghoſt, as a Diſciple of Chriſt?

A. Yea, It is my earnest deſire.

Q. Are you reſolved, in the future Courſe of your Life, to ſubmit to all the Ordinances of Chriſt? &c.

A. Yea, It is my ſincere Reſolution.

After this he was Baptized by the Name of Richard Chriſtophilus. Jan. 30. 1658. in the Church of St. Paul Covent-Garden. See the Printed Narrative at large; or Mr. Clark's Abridgment of it, in his Examples, Vol. 2. c. 23. p. 120, 121. &c.

29. One Richard White, a Smith, of Wilden-Hall, was a prophane Atheiſtical Man, and believing that there was no Devils; in his Cups would wiſh he could once ſee the Devil, if there were ſuch a Thing; and that ſuddenly he changed his Life, and became a Proſeſſor of Zeal, and Strictneſs in Religion, and told them, that in a clear Moonſhine Night, the Devil, in the ſhape of a great uggly Man, ſtood by his Bed-ſide, opening the Curtains, and looking him in the Face, and at laſt took up the Blanket, and ſometimes ſmiled on him, then was more uggly, and after a while (in which he lay in great Terror) the Apparition vaniſhed, and he was affrighted into the aforeſaid Change of Life. Atteſted by moſt credible and Religious Perſons, near Wolverhampton, in Staffordſhire; who dwelling in the ſame-Houſe with Mr. Baxter, oft told the ſame to him. Hiſt. Diſc. of Apparitions and Witches. p. 59.

30. Serj. Glanvil's Father had a fair Eſtate, which he intended to ſettle on his elder Brother; but he being a vicious young Man, and there appear'd no Hopes of his Recovery, he ſettled it on him, that was his ſecond Son. Upon his death, his eldeſt Son finding that what he had before looked on, as the threatnings of an angry Father, was now but too certain, became Melancholy, and that by Degrees wrought ſo great a Change on him, that what his Father could not prevail in while he liv'd, was now effected by the Severity of his laſt Will, ſo that it was now too late for him to change, in hopes of any Eſtate that was gone from him. But his Brother obſerving the reality of the Change, reſolv'd within himſelf what to do; ſo he call'd him, with many of his Friends together, to a Feaſt; and after other Diſhes had been ſerv'd up to the Dinner, he order'd one that was cover'd to be ſet before his Brother, and deſired him to uncover it; which he doing, the Company was ſurpriz'd to find it full of Writings; ſo he told them that he was now to do what he was ſute his Father would have done, if he had liv'd to ſee that happy Change, which they now all ſaw in his Brother; and therefore he freely reſtored to him the whole Eſtate. Dr. Burnet, in his Life of Sir Matthew Hale, y. 8.

31. Bruno, born in Collogne, and Profeſſor of Philoſophy in Paris, about the year of Chriſt, 1080. being preſent at the ſinging of the Office for his Fellow-Profeſſor, now dead, (highly reputed for his Holy Life) the dead Corps ſits up in the Bier, and crys out, I am in God's just Judgments condemn'd. Theſe words he utter'd three ſeveral Days; at which, Bruno was ſo affrighted, that a Man, held ſo Pious, was Damn'd, began to think what would become of himſelf, and many more. Therefore, concluding there was an Hell, took himſelf, with ſix of his Schollars, to a hideous place for dark Woods, high Hills, Rocks, and wild Beaſts, in the Province of Dauphin, near Grenoble, and there built a Monaſtery, having obtain'd the Ground of Hugo, Biſhop of Grenoble; the place call'd Carthuſia, whence his Monks took their Name. See my Book of all Religions.

32. Luther tells us of two Cardinals, riding in great Pomp to the Council of Conſtance, and by the way they heard a Man bitterly weeping and wailing: When they came to him, they found him intently viewing an uggly Toad; and ask'd him, why he wept ſo bitterly? he told them, his Heart was melted with this conſideration, that God had not made him ſuch a loathſome and deformed Creature; hoc est quod amarè fleo, ſaid he: Whereupon one of them crys out, Well ſaid the Father, Surgunt indocti, & rapient Coelum, The Unlearned will ariſe, and take Heaven, and we, with all our Learning, ſhall be caſt into Hell. Luther in tertium praecept. See more in this Book.

A Relation of the wonderful Converſion of a Kentiſh Gentleman, Mr. Studly, related to me by Mr. Knight, Miniſter, intimately acquainted with him.

33. His Father was a Lawyer, in Kent, of about 400 l. per annum, who had built a very fair Manſion-Houſe upon the Eſtate. He was a great Enemy to the Power of Religion, and an Hater of thoſe that were then call'd Puritans. His Son, in his youth, ſeem'd to follow in the ſame Steps, till the Lord, that had ſeparated him from the Womb, call'd him home, which was as followeth: The young Man was at London, and being drunk in ſome Company; and going in the Night towards his Lodging, fell into a Cellar, and in the Fall was ſeiz'd with Horror, and thought he fell into Hell at that time. It pleaſed God he took little Harm by the Fall, but lay there ſome Hours in a drunken Drowſe, his Body being heated with what he drank, and his Soul awakned, he thought he was actually in Hell. After that he was come to himſelf, and was gotten home into Kent, he fell into Melancholy, betook himſelf to read and ſtudy the Scriptures, and to much Prayer: Which at length his Father perceiv'd; and fearing he would turn Puritan, was troubled, and dealt roughly with him, made him dreſs his Horſes, which he humbly and willing ſubmitted to. And when, at that time, his Father perceived he ſate up late at Night, reading in his Bible, he denied him Candle-light; But being allowed a fire in his Chamber, he told Mr. Knight he was wont to lye along, and read by the fire light; and ſaid, that while he was dreſſing his Fathers Horſes in his Frock, and in that time of reading by the fire, he had thoſe Comforts from the Lord, and Joys, that he had ſcarce experienced ſince. His Father ſeeing this means ineffectual, reſolved to ſend him into France, that by the Airineſs of that Countrey his Melancholly temper might be cured. He went, and being at his own diſpoſe, by the Lords guiding him, he placed himſelf in the Houſe of a Godly Proteſtant Miniſter; and between them, after they were acquainted (and ſuch is the Cognation of ſaving grace in Divers Subjects, that a little time will ſerve for Chriſtians to be acquainted) there grew great endearment.

Great progreſs he made in ſpeaking the Language; and his Father expecting an Account from the Gentleman with whom he ſojourn'd, of him, of his proficiency in ſpeaking French, he ſent it to him; but ſoon after had Orders to return home. And the Father directing it, or he intreating it, the Landlord, with whom he had ſojourned, came into England with him, and both made very welcome at his Father's Houſe, He not knowing that he was a Miniſter. At laſt the Father took the French Gentleman and his Son at Prayers together, and was angry, paid him what was due to him, and ſent him away. Then his Father having an intereſt in [〈◊〉] Perſon of Honour, a great Lady at White-Hall, whoſe Courts he as a Lawyer kept, and his Son by his now paſt Education, accompliſht for ſuch an employ, prevailed with that Lady to take his Son for her Gentleman, to wait upon her in her Coach. He thought by a Court Life to drive away his Melancholy (as he call'd his Sons ſeriouſneſs in Religion). The Lady had many Servants, ſome given to Swearing and Rudeneſs, whom this Young Gentleman would take upon him to reprove, with that Prudence and Gravity, that Sin fell down before him. And if any of the Servants had been ill employed, and they had heard him coming, they would ſay, Let us ceaſe, or be gone, Mr. Studly is coming. After a years time, his Father waits upon the Lady, to enquire of his Sons carriage. She, not being inſtructed to perſonate any thing, Anſwered only as it was, That ſhe was glad ſhe had ſeen his Sons Face, he had wrought a mighty reformation in her Family. She, that had formerly been troubled with unruly Servants, by his prudent carriage, was now as quiet in her Houſe as if ſhe had lived in a private Family in the Countrey. After this the Father ſtormed. What, will he make Puritans in White-Hall? Told the Lady that was no place for him, he would take him with him, which to her trouble he did. When he had him at home in Kent, as his laſt refuge, he thought of Marrying him. And to that end found out a Match which he thought fit for his Ends, to Stifle that work of Religion in his Son. He bad him one Night put on his beſt Cloaths in the Morning, and ordered his Servant to make ready their Horſes in the Morning, and himſelf to wait upon them. When they were riding on the way, he bad the Man ride before, and ſpake to his Son to this purpoſe. Son, you have been matter of great grief to me, and having uſed much means to reclaim you from this way you are in, to no purpoſe, I have one more remedy to apply, in which if you comply with me I ſhall ſettle my Eſtate upon you, elſe you ſhall never enjoy a groat of it; I am riding to ſuch a Gentlemans Houſe, to whoſe Daughter I intend to marry you. The Son ſaid little, knowing that Family to be profane; but went with his Father, who before had made way there. They were entertained Nobly, he had a ſight of the Young Lady, a great Beauty, and the Young Man much in Love with her. When they had taken their leaves, on the way his Father askt him, what he thought of her? He Anſwered, no Man living but muſt be taken with ſuch an one, he feared ſhe would not like him. The Father was glad it had taken, bid him take no care for that. The Wooing was not long: At Three Weeks End they both came to London to buy Things for the Wedding. The Father had charged. That in the Time of Wooing in that Gentleman's Houſe, there ſhould be no Swearing or Debauchery, leſt his Son ſhould be diſcouraged. Wedding Cloaths were bought, and the Day come the Young Couple were married. At the Wedding-Dinner, at her Father's Houſe, the Mask was taken off; they fell to drinking Healths, and Swearing, among their Cups, and, amongſt others the Bride Swore an Oath. At which the Bridegroom, as a man amazed, took occaſion to riſe from Table, ſtept forth, and went to the Stable, took an Horſe, none obſerving, all were buſie within; he mounted, and Rode away, not knowing what to do. He bewailed himſelf as he Rode along, as undone, and deſervedly, for that he had been ſo taken in Love, and the buſineſs ſo hurried on in deſign. He ſaid he had at that time restrained Prayer, and ſlackened his Communion with God; when as in that Grand Affair of his Life, he ſhould have been doubly and trebly ſerious; and ſo might thank himſelf that he was utterly undone. He ſometimes thought of riding quite away. At laſt being among the Woods, he led his Horſe into a Solitary place, tied him to a Tre[•], in his diſtreſs, and betook himſelf to his Prayers and Tears, in which he ſpent the Afternoon. The Providence of God had altered his Argument of Prayer; which was now for the Converſion of his New Married Wife, or he was undone. This he preſſed with Prayers and Tears a great part of that Afternoon, and did not riſe from Prayer without good hope of being heard. At the Bride-Houſe was hurry enough, Horſe and Man (after they miſſed the Bridegroom) ſent every way. No News of him. He was wreſtling, as Jacob once at Peniel. In the Evening he returned home, and enquiring where his Bride was, went up to her, and found her in her Chamber penſive enough; She askt him if he had done well, to expoſe her to ſcorn and deriſion all the day? He intreated her to ſit down upon a Couch there by him, and he would give her an Account of his doing what he had then done, and tell her the Story of his whole Life, and what the Lord through Grace had done for him. He went over the Story here abovemention'd, with many Beautiful Particulars (no queſtion here omitted,) not without great Affection and Tears, the Flood-Gates of which had been opened in the Wood. And ever and anon in the diſcourſe would ſay, Through grace God did ſo and ſo for me. When he had told her his Story over (And by the way, this was the Apoſtle Pauls method, by which many were converted, to tell over the Story of his Converſion) ſhe askt him, what he meant by that word, ſo often uſed in the Relation of his Life, Through Grace, ſo ignorantly had ſhe been Educated; And askt him, if he thought there were No grace in God for her, who was ſo wretched a stranger to God? Yes, my Dear, ſaith he, there is grace for thee, and that I have been Praying for this day in the Wood; and God hath heard my Prayer, and ſeen my Tears, and let us now go together to him about it. Then did they kneel down by the Couch ſide, and he Prayed, and ſuch Weeping and Supplication there was on both ſides, that when they were called down to Supper, they had hardly Eyes to ſee with, ſo ſwell'd were they with Weeping. At Supper the Brides Father, according to his cuſtom, Swore. The Bride immediately ſaid, Father, I beſeech you Swear not. At which the Bridegroom's Father, in a great Rage, roſe from Table: What, (ſays he) is the Devil in him! Hath he made his Wife a Puritan already? And ſwore bitterly, He would rather ſet fire with his own hands to the Four Conrers of his fair built Houſe, than ever he ſhould enjoy it. And accordingly he acted, made his Will, gave his Son, when he ſhould die, Ten Pounds, to cut off his Claim; and gave the Eſtate to ſome others, of whom Dr. Reeves was one. And not long after Died. Dr. Reeves ſent for the Gentleman, paid him his Ten Pounds, told him he had been a Rebellious Son, and diſobliged his Father, and might thank himſelf. He received the Ten Pounds, and meekly departed. His Wife (the Match was ſo huddled up in a deſign) had no Portion promiſed, at leaſt that the Young Man knew of, who relied on his Father. So that ſhe was alſo deſerted by her Friends. And having Two Hundred Pounds in her own hand, that hand, that had been given her by a Grand-Mother, with that they took and ſtock'd a Farm in Suſſex, where Mr. Knight hath often been, and ſeen her who had been highly bred, in her red Waſtcoat, and Milking her Cows, and was now become the great Comforter and Encourager of her Husband, exceeding chearfully. God, ſaith ſhe, hath had Mercy on me, and any pains taking is pleaſant to me. There they lived ſome years with much comfort, and had the Bleſſing of Marriage, Divers Children. After ſome three years, he was met in Kent on the Road by one of the Tenants of the Eſtate, and Saluted by the Name of Landlord. Alas, ſaid he, I am none o[•] your Landlord. Yes, you are, ſaid he, I know more than you do of the ſettlement: Your Father, tho a cunning Lawyer, with all his Wit, could not alienate the Eſtate from you, whom he had made Joint-purchaſer. My ſelf, and ſome other Tenants know it, have refuſed to pay any Money to Dr. Reeves; I have Sixteen Pounds ready for you in my hands, which I will pay to your Acquittance, and that will ſerve you to wage Law with them. He was amazed at this wonderful Providence, received the Money, ſued for his Eſtate, in a Term or two recovered it. He that loſeth his Life for my ſake and the Goſpel, ſhall find it.

His Bleſſed Wife, in the midſt of Bleſſings, enjoying a Loving Husband, Divers fine Children, a plentiful Eſtate; in the midſt of theſe outward Bleſſings, fell into a Way of queſtioning the truth of her Grace, becauſe of outward Proſperity. This was her Sin without doubt, for which Mr. Knight rebuked her. But it was a ſevere rebuke that the Lord gave her for her unthankfulneſs; A fine Boy, about three years old, fell into a Kettle of ſcalding Wort, and was taken out by the Mother, and Dyed. This ſhe looked on as the Lords Diſcipline for her unthankfulneſs, and was inſtructed.—This Relation was ſent me by the Reverend Mr. Singleton, now living in Hogſdon-Square, near the City of London: And he received it from Mr. Knight, who was intimately acquainted with Mr. Studly, as was hinted before.

34. One Nicholas Weſt, born at Putney in Surrey, being a Student in Kings-College in Cambridge, proved a Rakehel and very Wicked, for ſomething croſſing him in the Colledge, he could not find how to be revenged but by ſetting on fire the Maſter's Lodgings, part whereof he burnt to the ground, and immediately after he left the Colledge, and lived very looſely; but ſoon after, by the influence of the Grace of God, and good Advice, he ſeaſonably retrenched his Wildneſs, turned hard Student, and became an excellent Schollar, and after ſmaller promotions, he was at laſt made Biſhop of Ely, after which he became a worthy Benefactor to that Colledge, and rebuilt the Maſter's Lodgings, which he before had cauſed to be burnt: He Died, An. Dom. 1533. Memorands of Kings Colledge. Thoſe bodys are uſually the moſt Healthful, that break out in their Youth; and many times the Souls of many prove the ſounder, for having vented themſelves in their younger days; commonly none are greater Enemies to Vice, than ſuch as have formerly been the Slaves of it; a certain blackneſs in the Cradle hath been obſerved to give beginning and riſe unto the moſt perfect Beauties; and there are no ſort of Men, that have ſhined in greater Glory in the world, than ſuch whoſe firſt days have been ſullied and a little overcaſt.

35. Henry the fifth, tho while Prince, was Wild, and Companion of Riotous Perſons, yet coming to the Crown, the firſt thing he did was the Baniſhment of all ſuch, his old Companions, Ten Miles from his preſence.

36. Paphnutius is reported to convert a Harlot by this means: Pretending Love, he deſired to be brought into the moſt private Room ſhe had, which ſhe brought him into, but ſtill he found fault, and complained to her, that he was afraid ſome Eye would ſee him; to which ſhe Anſwered, None can ſee thee here but only God. To which he replyed, And doſt thou think that God ſees thee, and yet wilt play the Harlot? Which he ſo enforced, that it prevailed upon her to a change. Chetwoods Hiſt. Collect.

Wonderful were the Converſions of the Indians in America, under the Miniſtry of the Reverend Mr. Eliot, the firſt Preacher of the Goſpel amongſt 'em. I ſhall give you the Narrative of theſe Converſious, as I ſind it drawn up in Mr. Eliot's Life, written by Mr. Cotten Mather, which is as follows, viz.

37. The Indians, that had felt the Impreſſions of Mr. Eliot's Miniſtry, were quickly diſtinguiſhed by the Name of Praying-Indians; and theſe Praying Indians, as quickly were for a more decent, and Engliſh way of Living, and they deſired a more fixed Cohabitation At ſeveral Places did they now combine and ſettle: But the place of greateſt Name among their Towns, is that of Natick. Here 'twas, that in the year 1651. thoſe that had heretofore lived like the wild Beaſts in the Wilderneſs, now compacted themſelves into a Town; and they firſt apply'd themſelves to the forming of their Civil Government. Our general Court, notwithſtanding their exact Study to keep theſe Indians very ſenſible of their being ſubject unto the Engliſh Empire, yet had allow'd them their ſmaller Courts, wherein they might govern their own ſmaller Caſes and Concerts after their own particular Modes, and might have their Town Orders (if I may call them ſo) peculiar to themſelves. With reſpect hereunto, Mr. Eliot, on a Solemn Faſt, made a publick Vow, That ſeeing theſe Indians were not prepoſſeſs'd with any Forms of Government, he would inſtruct them into ſuch a Form as we had written in the Word of God, that ſo they might be a People in all things ruled by the Lord. Accordingly he expounded unto them the Eighteenth Chapter of Exodus; and then they choſe Rulers of Hundreds, of Fifties, of Tens; and therewithal enter'd into this Covenant.

We are the Sons of Adam; We and our fore-fathers have a long time been lost in our Sins; but now the Mercy of the Lord beginneth to find us out again; therefore the Grace of Christ helpeth us; we do give our ſelves and our Children unto God, to be his People. He ſhall rule us in all our Affairs; the Lord is our Judge; the Lord is our Law-giver; the Lord is our King; he will ſave us; and the wiſdom which God has taught us in his Book ſhall guide us. Oh Jehovah! teach us Wiſdom; ſend thy Spirit into our Hearts; take us to be thy People, and let us take thee to be our God.

Such an Opinion about the Perfection of the Scripture had he, that he thus expreſs'd himſelf upon this Occaſion; God will bring Nations into Diſtreſs and Perplexity, that ſo they may be forced unto the Scriptures; all Governments will be ſhaken, that Men may be forced at length to pitch upon that firm Foundation, The Word of God.

The little Towns of theſe Indians being pitched upon this Foundation, they utterly abandoned that Polygamy which had heretofore been common among them. They made ſevere Laws againſt Fornication, Drunkenneſs, and Sabbath-breaking, and other Immoralities; which they began to lament after the Eſtabliſhment of a Church-order among them, and after the ſeveral Ordinances and Priviledges of a Church-Communion. The Churches of New-England have uſually been very ſtrict in their Admiſſions to Church-Fellowſhip, and required very ſignal Demonſtrations of a Repenting and a Believing Soul, before they thought Men fit Subjects to be entruſted with the Rights of the Kingdom of Heaven. But they ſeem'd rather to augment than abate their uſual Strictneſs, when the Examination of the Indians was to be perform'd. A day was therefore ſet apart, which they call'd Natootomeuhtenicuſuk, or a Day of asking Queſtions, when the Miniſters of the adjacent Churches, aſſiſted with all the beſt Inrerpreters that could be had, publickly examined a good number of theſe Indians, about their Attainments, both in Knowledge, and in Virtue. And notwithſtanding the great ſatisfaction then received, our Churches being willing to proceed ſurely, and therefore ſlowly, in raiſing them up to a Church-ſtate, which might be comprehended in our Conſociations, the Indians were afterwards called in conſiderable Aſſemblies, convened for that purpoſe, to make open Confeſſion of their Faith in God and Chriſt, and of the Efficacy, which his Word had upon them for their Converſion to him; which Confeſſions being taken in Writing from their Mouths, by able Interpreters, were ſcanned by the People of God, and found much Acceptance with them.

I need paſs no further Cenſure upon them, than what is given by my Grandfather, the well-known Richard Mather, in an Epiſtle of his, publiſhed on this occaſion; ſays he, There is ſo much of Gods Work among them, as that I cannot but count it a great Evil; yea, a great Injury to God and his Goodneſs, for any to make light of it. To ſee and hear Indians open their Months, and lifting up their Hands and Eyes in Prayer, to the living God, calling on him by his Name Jehovah, in the Meditation of Jeſus Christ, and this for a good while together; to ſee and hear them exhorting one another from the Word of God; to ſee and hear them confeſſing the Name of Christ Jeſus, and their own Sinfulneſs; ſure, this is more than uſual. And tho' they ſpoke in a Language, of which, many of us underſtood but little, yet we that were preſent that day, ſaw and beard them perform the Duties mentioned, with ſuch grave and ſober Countenances, with ſuch comely Reverence in their Geſture, and their whole Carriage, and with ſuch plenty of Tear[•] trickling down the Cheeks of ſome of them, as did argue to us, that they ſpake with the holy Fear of God, and it much affected our Hearts.

At length was a Church-ſtate ſettled among them: They entred, as our Churches do, into an Holy Covenant, wherein they gave themſelves, firſt unto the Lord, and then unto one another, to attend the Rules and Helps, and expect the Bleſſings of the Everlasting Goſpel; and Mr. Eliot, having a Miſſion from the Church of Roxbury, unto the Work of the Lord Christ, among the Indians, conceived himſelf ſufficiently authorized unto she performing of all Church. work about them; grounding it on Acts 13.1, 2, 3, 4. and he accordingly adminiſtred, first the Baptiſm, and then the Supper of the Lord unto them. Thus far Mr. Cotton Mather.

I ſhall next inſert the Dying Speeches of ſeveral of the Converted Indians, formerly publiſhed by the Reverend Mr. Eliot.— They are deliver'd to me by a Friend that brought them with him from Boſton, in New-England, and are ſo great a Rarity, that 'twas with difficulty he procured them in New-England, where they were Printed; neither was there a Copy of 'em to be found in London. Mr. Eliot begins thus, Viz.

Here be but a few of the Dying Speeches and Counſels of ſuch Indians as died in the Lord. It is an humbling to me that there be no more; it was not in my Heart to gather them, but Major Gookins hearing ſome of them rehearſed, he firſt moved that Daniel ſhould gather them, in the Language as they were ſpoken, and that I ſhould Tranſlate them into Engliſh; and here is preſented what was done that way. Theſe things are Printed, not ſo much for Publiſhment, as to ſave Charge of Writing out of Copys for thoſe that did deſire them.

JOHN ELIOT.

38. Waban was the firſt that received the Goſpel; our firſt Meeting was at his Houſe; the next time we met, he had gather'd a great Company of his Friends to hear the Word, in which he hath been ſtedfaſt: When we framed our ſelves in order, in way of Government, he was choſen a Ruler of Fifty; he hath approved himſelf to be a good Chriſtian in Church Order, and in Civil Order, he hath approved himſelf to be a Zealous, Faithful, and Stedfaſt Ruler to his Death. His Speech is as followeth. I now rejoyce, tho' I be now a dying; great is my Affliction in this World, but I hope that God doth ſo afflict me, only to try my praying to God in this World, whether it be true and ſtrong, or not, but I hope God doth gently call me to Repentance, and to prepare to come unto him; therefore he layeth on me great pain and affliction, tho' my Body be almost broken by Sickneſs, yet I deſire to remember thy Name. Oh my God, untll I die, I remember thoſe Words, Job 19.23, to 28. Oh that my Words were now written! Oh that they were printed in a Book; that they were graven with an Iron Pen and Lead, in a Rock, for ever. For I know that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the Earth. And though after my Skin Worms deſtroy this Body, yet in my Fleſh I ſhall ſee God, &c.

I deſire not to be troubled about Matters of this World; a little I am troubled; I deſire you all, my Brethren, and you my Children, do not greatly weep and mourn for me in this World; I am now almost dying, but ſee that you ſtrongly pray to God, and do you alſo prepare and make ready to die, for every one of you must come to dying: Therefore confeſs your Sins, every one of you, and believe in Jeſus Christ; I believe that which is written in the Book of God. Conſider truly, and repent, and believe; then God will pardon all your great and many Sins.

God can pardon all your Sins as eaſily as one; for God's free Mercy and Glory do fill all the World. God will in no wiſe[•] forget thoſe that in this World do ſincerely repent and believe: Verily, this is Love, oh my God. Therefore I deſire that God will do this for me, tho' in my Body I am full of Pain: As for thoſe that died afore we prayed to God, I have no hope about them, now I believe that God hath call'd us for Heaven; and there in Heaven are many Believers Souls abiding. Therefore I pray you, do not overmuch grieve for me, when I die in this world, but make your ſelves ready to die, and follow me, and there we ſhall ſee each other in [••••]al Glory; in this World we live but a little while; therefore we muſt be always preparing, that we may be ready to die. Therefore, oh my God, I humbly pray, receive my Soul, by thy free Mercy in Jeſus Christ, my Saviour and Redeemer; for Christ hath died for me, and for all my Sins in this World committed.

My great God hath given me long Life, and therefore I am now willing to die.

Oh Jeſus Chriſt help my Soul, and ſave my Soul; I believe that my Sickneſs doth not ariſe, out of the Duſt, nor cometh at peradventure, but God ſendeth it, Job. 5.6, 7.

By this Sickneſs God calleth me to repent of all my Sins, and to believe in Christ; now I confeſs my ſelf a great Sinner; Oh pardon me, and help me, for Chriſt his ſake.

Lord, thou callest me with a double Calling, ſometimes by Proſperity and Mercy, ſometimes by Affliction. And now thou callest me by Sickneſs, but let me not forget thee, O my God: For thoſe that forget thy Name, thou wilt forſake them. As Pſalm 9.17. All that forget God ſhall be caſt into Hell; therefore let me not forget thee, Oh my God.

I give my Soul to thee, Oh my Redeemer, Jeſus Christ; pardon all my Sins, and deliver me from Hell, Oh do thoa help me againſt Death, and then I am willing to die; and when I die, [〈◊〉] help me, and receive me. In ſo ſaying he died.

39. Pla[•]bohon, He was the ſecond Man next Waban, what received the Goſpel; he brought with him to the ſecond Meeting at Wabay's Houſe, many; when we formed them into Government, he was choſen Ruler of Ten; when the Church at Haſſenameſſit was gather'd, he was called to be a Ruler then in that Church; when that was ſcatter'd by the War, they came back to Natick Church, ſo many as ſurvived, and at Natick he died. His Speech as followeth. I rejoyce, and am content and willing to take up my Sorrows and Sickneſs; many are the Years of my Life; long have I lived, therefore now I look to die: But I deſire to prepare my ſelf to die well. I believe God's Promiſe, that he will for ever ſave all that believe in Jeſus Christ. Oh Lord Jeſus help me; deliver me, and ſave my Soul from Hell, by thine own Blood, which thou haſt ſhed for me, when thou didest die for me, and for all my Sins: Now help me ſincerely to confeſs all my Sins; Oh pardon all my Sins: I now beg in the Name of Jeſus Christ a Pardon for all my Sins; for thou, O Christ, art my Redeemer and Deliverer: Now I hear God's Word, and I do rejoyce in what I hear; tho' I do not ſee, yet I hear and rejoyce, that God hath confirmed for us a Miniſter in this Church of Natick, he is our VVatchman. And all you People deal well with him, both Men, VVomen and Children; hear him every Sabbath Day, and make ſtrong your praying to God; and all you of Haſſaunemeſue, reſtore your Church and Praying to God there.

Oh Lord help me to make ready to die, and then receive my Soul; I hope I ſhall die well by the help of Jeſus Christ: Oh Jeſus Christ deliver and ſave my Soul in everlaſting Life in Heaven, for I do hope thou art my Saviour: Oh Jeſus Christ. So he died.

40. Old Jacob, He was among the firſt that pray'd to God; he had ſo good a Memory, that he could rehearſe the whole Catechize, both Queſtions and Anſwers, when he gave thanks at Meat, he would ſometimes only pray the Lord's Prayer; his Speech is as followeth. My Brethren, now hear me a few Words; ſtand fast all you People in your praying to God, according to that Word o God, 1 Cor. 16.13. Watch ye, ſtand faſt in the Faith; quit you like Men, and be ſtrong in the Lord. Eſpecially, you that are Rulers and Teachers: Fear not the Face of Man when you Judge in a Court together; help one another, agree together: Be not divided one againſt another; remember the Parable of ten Brethren that held together; they could not be broken, nor overcome; but when they divided one againſt another, then they were eaſily overcome; and all you that are Rulers, judge right Judgment; for you do not judge for Man, but for God in your Courts, 2 Chron. 19.6, 7. Therefore judge in the fear of God.

Again, You that are Judges, ſee that ye have not only Humane Wiſdom, for Mans Wiſdom is in many things contrary to the Wiſdom of God, counting it to be fooliſhneſs. Do not judge that right which only ſeemeth to be right, and conſider, Matth. 7.1, 2. Judge right, and God will be with you, when you ſo do.

Again, I ſay to you all the People; make ſtrong your Praying to God, and be conſtant in it. 1 Theſſ. 5.17. Pray continually.

Again, lastly, I ſay to you Daniel, our Miniſter, be ſtrong in your Work. As Mat. 5.14, 16. You muſt bring Light into the World, and make it to ſhine, that all may ſee your good Work, and glorifie your Heavenly Father.

Every Preacher that maketh ſtrong his Work, doth bring precious Pearls: As Matth. 13.52. And thou ſhalt have Everlaſting Life in ſo doing.

I am near to Death; I have lived long enough; I am about 90 Years old, I now deſire to die in the preſence of Chriſt. Oh Lord, I commit my Soul to thee.

41. Antony, He was among the firſt that prayed to God; he was ſtudious to read the Scriptures and the Catechiſm, ſo that he learned to be a Teacher, but after the Wars he became a Lover of ſtrong Drink, was often admoniſhed, and finally caſt out from being a Teacher. His Dying Speeches follow. I am a Sinner, I do now confeſs it, I have long prayed to God, but it hath been like an Hypocrite; tho' I was a confeſſing Church-Member, yet like an Hypocrite; tho' I was a Teacher, yet like a Backſliding Hypocrite, I was often drunk; Love of ſtrong Drink is a luſt I could not overcome; tho' the Church did often admoniſh me, and I confeſſed, and they [•]orgave me, yet I fell again to the ſame Sin, tho' Major Gookins and Mr. Eliot often admoniſhed me; I confeſſed, they were willing to forgive me, yet I fell again.

Now Death calls for me, and I deſire to prepare to die well: I ſay to you Daniel, beware that you love not ſtrong Drink, as I did, and was thereby undone: Strengthen your Teaching in, and by the word of God; take heed that you defile not your work, as I did; for I defiled my Teaching by Drunkenneſs.

Again, I ſay to you, my Children, forſake not praying to God; go not to ſtrange places, where they pray not to God, but ſtrongly pray to God as long as you live; both you and your Children. Now I deſire to die well, tho' I have been a Sinner; I remember that word that ſaith, That tho' your Sins be many and great, yet God will pardon the Penitent, by Jeſus Chriſt our Redeemer. Oh Lord, ſave and deliver me by Jeſus Chriſt, in whom I believe; ſend thy Angels when I die, to bring my poor Soul to thee, and ſave my poor ſinful Soul in thy Heavenly Kingdom.

42. Nehemiah; this very hopeful young Man going out to hunt with a Companion, who fell out with him, and ſtabbed him mortally, and kill'd him: A little was gather'd up, ſpoke by him, as followeth: I am ready to die now, but knew not of it, even now when I went out of my door; I was only going to hunt; but a wicked Man hath killed me, I ſee that word is true, He that is well to day, may be dead to morrow: He that laughed yeſterday may ſorrow to day. My Miſery overtook me in the Woods. No Man knoweth the day and time, when his Miſery cometh.

Now I deſire patiently to take up my Croſs and Miſery; I am but a Man, and muſt feel the Croſs. Oh Chriſt Jeſus help me; thou art my Redeemer, my Saviour, and my Deliverer; I confeſs my ſelf a Sinner; Lord Jeſus pardon all my Sins, by thy own Blood, when thou diedſt for us; O Chriſt Jeſus ſave me from Hell: Save my Soul in Heaven; Oh help me, help me. So he died. The wicked Murderer is fled.

43. John Owuſſumug ſen, He was a Young Man when they began to pray to God, he did not at the preſent joyn with them, he would ſay to me, I will firſt ſee into it, and when I underſtand it, I will anſwer you; he did, after a while enter into the Civil Covenant, but was not entered into the Church-Covenant before he dyed, he was propounded to joyn to the Church, but was delayed, he being of a quick paſſionate temper, ſome witty littigations prolonged it, I till his Sickneſs, but had he recovered, the Church was ſatisfied to have received him, he ſiniſhed well. His Speech as followeth: Now I muſt ſhortly die; I deſired that I might live; I ſought for Medicines to cure me; I went to every Engliſh Doctor, at Dadham, Medfield, Concord, but none could cure me in this World.

But Oh Jeſus Chriſt, do thou heal my Soul, now I am in great pain, I have no hope of living in this VVorld; a whole Year I have been afflicted; I could not go to the publick Sabbath worſhip to hear God's VVord; I did greatly love to go to the Sabbath VVorſhip.

Therefore I now ſay to all you, Men, Women and Children, Love much, and greatly to keep the Sabbath, I have been now long hindred from it, and therefore now I find the worth of it; I ſay unto you all, my Sons and Children, do not go into the Woods among non-praying People, abide conſtantly at Natick: You my Children and all my Kindred, ſtrongly pray to God: Love and Obey the Rulers, and ſubmit unto their Judgment, hear diligently your Miniſters: Be obedient to Major Gookins and to Mr. Eliot, and Daniel.

I am now almost dead, and I exhort you strongly to Love each other, be at peace, and be ready to forgive each other.

I deſire now rightly to prepare my ſelf to dye, for God hath given me warning a whole year, by my Sickneſs. I confeſs I am a Sinner: My heart was proud, and thereby all Sins were in my heart, I knew that by Birth I was a Sechim, I got Oxen, and Cart, and Plough, like an Engliſh Man, and by all theſe things my heart was Proud.

Now God calleth me to Repentance, by my Sickneſs this whole Year. Oh Chriſt Jeſus help me, that according as I make my confeſſion, ſo through thy grace I may obtain a pardon of all my Sins: For thou Lord Jeſus didst dye [〈◊〉] us, to deliver us from Sin. I hear and believe, that thou haſt dyed for many: Therefore I deſire to caſt away all Worldly hindrances, my Lands and Goods, I caſt them by they cannot help me now, I deſire truely to prepare to dye: My Sons, I hope Christ will help me to dye well: Now I call you my Sons, but in Heaven we ſhall all be Brethren, this I Learned in the Sabbath Worſhip, all miſeries in this World upon Believers, ſhall have only Joy and Bleſſing in Jeſus Christ: Therefore Oh Christ Jeſus help me in all my miſeries, and deliver me, for I truſt in thee; and ſave my Soul in thy Heavenly Kingdom, now behold me and look upon me who am dying. So he dyed.

44. John Speen, he was among the firſt that prayed to God, he was a diligent Reader, he became a Teacher, and carried well for Divers years, until the Sin of ſtrong drink did infect us, and then he was ſo far infected with it, that he was deſervedly laid aſide from Teaching. His laſt Speeches were as followeth: Now I dye, I defire you all my Friends, forgive him that hurt me, for the word of God ſaith in Mat. 6.3, 4. Forgive them that have done you wrong, and your Heavenly Father will forgive you, but if you do not forgive them, your Heavenly Father will not forgive you; Therefore I intreat you all my Friends, forgive him that did me wrong, (for John Nunuſquanit beat him and hurt him much a little before his Sickneſs) now I deſire to dye well, now I confeſs all my Sins, I am a Sinner, eſpecially I loved strong Drink too well, and ſometimes I was mad drunk, tho I was a Teacher, I did offend againſt praying to God, and ſpoiled my Teaching; all theſe my Sins and Drunkeneſs, Oh I pray you all forgive me, Oh Jeſus Chriſt help me now, and deliver my Soul, and help me that I may not go to Hell, for thou O Chriſt art my Deliver and Saviour, Oh God help me, Lord, tho I am a Sinner, Oh Lord do not forget me. And ſo he dyed.

45. Black James, He was in former times, reputed by the Engliſh to be a Pawaw, but I cannot tell this, I know he renounced and repented of all his former ways, and deſired to come to Chriſt, and pray to God, and died well, as appears in what followeth. Now I ſay, I almost dye, but you all my Sons, and all you that pray at Chabanukong komu[•], take heed, that you leave not off to pray to God, for praying to God is exceeding good, for praying to God is the way that will bring you to the Heavenly Kingdom; I believe in Chriſt, and we muſt follow his Steps.

Eſpecially you my Sons, beware of Drunkenneſs, I deſire you may ſtand faſt in my room, and Rule well, I am almoſt now dead, and I deſire to dye well, Oh Lord Jeſus Christ help me, and deliver my Soul to die well. So he died.

CHAP. XIX. Strange ways of Reſtraining Perſons from Sin.

THE Doctrine of the Irreſistibleneſs of Gods Decrees, was ſo far ventilated in the laſt Age, that the Letters of Accord between the Judicious Biſhop Sanderſon, and the Learned Dr. Hammond, ſufficed to confirm me, (and I think they may be ſufficient for others) in this Opinion, viz. That thoſe whom God hath Elected to everlasting Life, ſhall be ſo far taken care of, that ſuch means ſhall be allowed them, and ſuch methods uſed towards them, that they ſhall not fail of Inheriting Everlaſting Life. For whom God Loves, he Loves unto the end: And all things ſhall work together for their Good, and for the promoting of their Salvation. But on the other hand: (as the Learned Mr. Willam's obſerves in his Sermon to Youth). Vanity unhealed is of an improving Nature; and there's no bad Child, but grows worſe: Sin is not a Stream that grows empty, or a Root that dies by meer time. God knows, we have had experience of that. Alas, how does Villany grow with Years! The Child that began with few Sins, grows up to many Sins; inſomuch that we have ſome Young Men before eighteen, have committed as great Sins as the Man of eighty. Youth enters with leſſer Sins, and proceeds to groſſer Sins: We have many Young People that ſeem to abound in Wickedneſs, as they improve in Age; as if they grew older only that they may grow Viler. One Sin brings on another, by the leſſer thou art ſitted for a greater. Sinful Habits are ſtrengthned by Sinful Acts: And fear and ſhame for Sin wear off, yea, are even extinguiſhed by a courſe of Sin. Luſt may be ſtrongly Rooted before old Age; and I ſear 'tis ſo with abundance of Youths: Is it not ſo with ſome of you? Did not ſome of you bluſh at a little Sin, and now thou canſt mock at great ones! Are there not ſome amongſt you that once dared not to tell a ſmall Lye, and now you can lye all ſorts? Are there none here that trembled when they ſwere a little Oaeth, and now can Swear at the Bliodieſt rate, and add Blaſphemy and Curſing to their Oaths! Sirs, did not ſome of you feel a check for a light Act, and now you can commit Fornication and Ʋncleanneſs, without any inward Rebuke! It was hard to bring thee to pilfer a P[•]n[•]y, and now thou canſt ſteal Shillings and Pounds: It was much ado that thou couldſt endure to be Drunk in the Night, but now thou canſt do it openly, and Glory in it. Thou durſt not formerly have neglected a Sermon, and thou must pray by thy ſelf, but now, alas, poor Creature! Thou canſt play away a whole Sabbath, and ſpead Weeks without Prayer, without one ſerious Prayer. Thus far Mr. Wilkins. I now proceed to give Inſtances of Perſons reſtrain'd from Sin.

1. St. Auguſtine after his converſion, being grievouſly vexed with inward conflicts againſt his corrupt and remanent affections to Sin, intentively muſing and meditating with himſelf what to do more then he had done, Viz. By purpoſes, vows, watchings, faſting, &c. heard a Voice ſaying, in te ſtas, et non ſtas; whereupon addreſſing him to Jeſus Chriſt in an humble manner by faithful and fervent Prayer, he found preſent releif, and was much ſtrengthen'd with the grace of Gods Spirit in the inner Ma[•]. Ibid.

2 Mr. Dod, being late at Night in his Study, was ſtrongly moved (tho at an unſeaſonable hour) to viſit a Gentleman of his Acquaintance; and not knowing what might be the deſign of Providence therein, he obeyed, and went; when he came to the houſe, after a few knocks at the Door, the Gentleman himſelf came to him; and askt him, whether he had any buſineſs to him: Mr. Dod Anſwered, no; but that he could not be quiet till he had ſeen him. O Sir, (replyed the Gentleman,) you are ſent of God at this hour, for juſt now (and with that, takes the halter out of his Pocket,) I was going to deſtroy my ſelf. And thus was the miſchief prevented. Mr. Flavel's Div. Conduct. p. 98.

3. Mr. Bolton, whilſt he was in Oxford, had familiar acquaintance with Mr. Anderton, a good Schollar, but a ſtrong Papiſt, who knowing Mr. Bolton's good parts, and perceiving that he was in ſome out-ward wants, took this Advantage, and uſed many Arguments to perſwade him to be reconciled to the Church of Rome, and to go over with him to the Engliſh Seminary, aſſuring him he ſhould be furniſhed with all neceſſaries, and have Gold enough. Mr. Bolton being at that time, poor in mind and purſe, accepted the motion, and a day and place was appointed in Lancaſhire, where they ſhould meet and take Shipping, and be gone: But Mr. Anderton came not, and ſo he eſcaped the Snare. See the Life of Mr. Bolton.

4. Thus Baſil was along time exerciſed with a violent Head-Ach, which (as he obſerved) was uſed by Providence to prevent luſt.

5. Dela Cerda ſaith, that Albertine a Jeſuit told him, that a Young Man came haſtily to him to confeſs; and told him; O Sir, ſaith he, I could not ſtay, ſo ſtrange a thing hath befallen me! I and my Companion were reſolved, in Revenge againſt one that had wronged me, to go after him, into the Fields, and kill him: And while I was ſetting my Paſtol in order, that I might not miſs, a Beautiful Young Man ſtood by me, and asked me what I was about? And when I denied to tell him, he told me, that he knew my purpoſe, and diſſwaded me; and, in ſhort, did ſo open the ſuflerings of Chriſt for his Enemies, and what Sins he had forgiven us, and bound us to forgive one another, That I was melted into Tears, and my mind changed; and the Young Man Vaniſhed away. (An Angel, if true.) Hiſt. Diſc. of Apparitions and Witches, p. 162.

CHAP. XX. Strange ways of Promoting Salvation.

THE ways of the Almighty, and his Dealings with particular Men, (as well as thoſe of his common Providence and Judgments) are ſo ſtrange, and filled with variety of Spiritual ſtratagems; that we may well ſay of him, His Paths are in the deep waters, and his Footſteps are not known. The Woman of Samaria drawing water, and giving to our Saviour to Drink, received the water of Everlaſting Life from him, and drank to her Neighbours likewiſe of the Spiritual Drink. Zacheus climbing a Sycamore, out of Curioſity to ſee Jeſus, Jeſus ſaw him and invited himſelf to his Houſe. S. Paul was knockt down in the midst of his Sinful Career, and made to do obeyſance at the Feet of that Jeſus he was going to perſecute.

1. Origen, after he had been prevailed upon to offer incenſe in the Idol Temple, being Excommunicated by the Church, going into Judea, being well known there, for his Expoſitions was intreated by the Miniſters at Jeruſalem, with much importunity, to beſtow a Sermon; he ſtood up, took the Bible, open'd it, and at the very firſt caſting his Eye upon that Text, Pſal. 50.16. Ʋnto the ungodly ſaid God, why doſt thou Preach my Laws? &c. He preſently ſhut the Book, wept bitterly, the People alſo weeping with him, and was able to ſay no more. After this, he wandred up and down in great greif of Conſcience, and wrote his Lamentation. Clark's Mar. of Eccl. Hiſt.

2. S. Auguſtine going on a time to hear S. Ambroſe, was accidently rebuked by ſome words of the Sermon, or lecture that he heard, which he applyed to himſelf, as deſign'd particularly againſt him. Ibid. See the Chapter of ſtrange Converſions.

3. It is Noted, by Melchior Adam in the Life of Junius, how very an Atheiſt he was grown in his younger years; but in order to his Converſion to God, firſt, a wonderful preſervation of his Life in a publick tumult at Lyons in France muſt make way, which forces from him the Acknowledgement of a Deity. Then his Father ſends for him home, and with much gentleneſs perſwades him to read the Scriptures; he lights upon the firſt of John, and with it he feels a Divine Supernatural Majeſty and Power ſeizing his Soul, which brought him over by a compleat Converſion to Jeſus Chriſt. Thus, as the Woman of Tekoa told David, doth God deviſe means to bring back his Baniſhed. Flav. Divine Conduct, p. 61.

4. Lavater tells us, that many Spaniſh Souldiers, going into the Wars of Germany, were there converted to Chriſt, by falling into the Cities and Towns, where Godly Miniſters and Chriſtians were. Ibid.

5. A Miniſter of Wales, who had two Livings, but took little care of either, being at a Fair, bought ſomething at a Pedlars ſtanding, and rent off a Leaf of Mr. Perkin's Catechiſm to wrap it in, and reading a line or two in it, God ſet it home ſo, as it did the work Ibid.

6. The Marriage of a Godly Man into a Carnal Family, hath been ordered by Providence, for the Converſion and Salvation of many therein. Thus we read, in the Life of that renowned Engliſh worthy, Mr. John Bruen, that in his ſecond Match it was agreed, that he ſhould have one Years Diet in his Mother-in-Laws Houſe: During his abode there that year (ſaith Mr. Clark) the Lord was pleaſed by his means, Graciouſly to work upon her Soul, as alſo upon his Wifes Siſter, and half Siſter, their Brothers, Mr. William and Thomas Fox, with one or two of the Servants in that Family. Ibid. p. 62.

7. Auguſtine once Preaching to his Congregation, forgot the Argument which firſt he propoſed, and fell upon the Error of the Manichees, beſide his firſt intention: By which diſcourſe, he converted one Firmus his Auditor; who fell down at his Feet Weeping, and Confeſſing he had lived a Manichee many Years. Poſſidonius in vita Auguſtini. c. 15. Flavel's Div. Conduct. p. 63.

8. I knew one, ſaith Mr. Flavel, who going to Preach, took up another Bible, than that he deſigned, in which, not onely miſſing the Notes, but the Chapter alſo in which his Text by, was put to ſome loſs thereby: But after a ſhort pauſe, he reſolved to ſpeak to any other Scripture that might be preſented to him, and accordingly read that Text, 2 Pet. 3.9. The Lord is not ſlack concerning his Promiſe, &c. And tho he had nothing prepared; yet the Lord helpt him to ſpeak both Methodically and Pertinently from it: By which diſcourſe, a Gracious change was wrought upon one in that Congregration, who hath ſince given good Evidence of a ſound Converſion, and Acknowledged this Sermon to be that firſt and onely means thereof. Mr. Flavel's Div. Conduct. p. 63.

9. One, who had lived many Years in a Town where Chriſt had been as clearly, and as long Preached, as in any Town of England, when he was about Seventy Six Years of Age, went to viſit a Sick Neighbour. A Chriſtian Friend of mine (ſaith mine Author) came to ſee him alſo, and finding this Old Man there; whom he Judged to be one that lived upon his own Stock: Civility, good Works, &c. He purpoſely fell into that Diſcourſe, to ſhew how many Perſons lived upon their Duties, but never came to Chriſt. The Old Man ſitting by the Bed-ſide, heard him, and God was pleaſed to convince him, that he was ſuch a Parſon, who had lived upon himſelf without Chriſt to that day; and would ſay afterwards, had I died before Threeſcore and Sixteen, I had periſht, for I knew not Chriſt. Mr. Firmin in his Real Chriſtian, p. 97, 98.

10. In the Year 1673. There came into this Port (ſaith Mr. Flavel) meaning Dartmouth, a Ship of Poole, in her return from Virginia; in which Ship was one of that place, a luſty Young Man of Twenty Three Years of Age, who was a Chirurgeon in the Ship. This Perſon in the Voyage fell into a deep Melancholly, which the Devil greatly improved to ſerve his own deſign for the ruin of this Poor Man; however, it pleaſed God to reſtrain him from any attempts upon his own Life, until he arrived here. But ſhortly after his arrival, upon the Lords Day early in the morning (being in Bed with his Brother) he took a Knife prepared for that purpoſe, and cut his own Throat, and withal leapt out of the Bed, and tho the wound was deep and large, yet thinking it might not ſoon enough diſpatch his wretched Life, deſperately thruſt it into his Stomach; and ſo lay wallowing in his own Blood, till his Brother awaking, made a cry for help: Hereupon a Phyſician and a Chirurgeon coming in, found the wound in his Throat mortal, and all they could do at preſent, was onely to ſtitch it and apply a Plaiſter, with deſign, rather to enable him to ſpeak for a little while, than with any Expectation of cure; for before that, he breathed through the wound, and his Voice was Inarticulate.

In this condition I found him that morning, and apprehending him to be within a few Minutes of Eternity, I laboured to work upon his Heart the ſence of his condition, telling him, I had but little time to do any thing for him, and therefore deſired him to let me know, what his own apprehenſions of his preſent condition were: He told me, he hoped in God for Eternal Life; I replyed, that I feared his hopes were ungrounded, for that the Scripture tell us, No Murderer hath Eternal Life abiding in him, but that was ſelf-murther, the groſſeſt of all murthers: And inſiſting upon the Aggravation and Heinouſneſs of the Fact, I perceived his vain Confidence began to fall; and ſome Moltings of Heart appear'd in him. He then began to lament with many Tears, his Sin and Miſery, and asked me, if there might yet be hope for one that had deſtroy'd himſelf, and ſhed his own Blood? I reply'd, the Sin indeed is great, but not unpardonable; and if the Lord gave him Repentance unto Life, and Faith, to apply Jeſus Chriſt, it ſhould be certainly pardon'd to him: And finding him unacquainted with theſe things, I open'd to him the Nature and Neceſſity of Faith and Repentance, which he greedily ſuckt in, and with great Vehemency cried to God, that he would work them upon his Soul, and intreated me alſo to pray with him, and for him, that it might be ſo.

I pray'd with him, and the Lord thaw'd his Heart exceedingly. The Duties of the Day neceſſitating me to leave him, I briefly ſumm'd up what was moſt neceſſary in my parting counſel to him, and took my leave, never expecting to ſee him any more in this World. But beyond my own and all Men's Expectation, he continued all that day, and panted moſt ardently after Chriſt Jeſus; no Diſcourſes pleaſed him, but Chriſt and Faith; and in this Frame I found him in the Evening. He rejoiced greatly to ſee me again, and entreated me to continue my Diſcourſes upon theſe Subjects; and after all, told me,—Sir, the Lord hath given me Repentance for this Sin; yea, and for every other Sin. I ſee the evil of Sin now, ſo as I never ſaw it before. Oh I loath my ſelf; I am a very vile Creature in my own Eyes; I do alſo believe; Lord help my unbelief; I am heartily willing to take Chriſt upon his own Terms. One thing troubles me; I doubt this bloody Sin will not be pardoned. Will Jeſus Chriſt (ſaid he) apply his Blood to me, that have ſhed my own? I told him, Chriſt ſhed his Blood even for them, that with wicked Hands had ſhed the Blood of Chriſt; and that was a Sin of deeper Guilt than this. Well (ſaid he) I will caſt my ſelf upon Chriſt; let him do by me what he pleaſes. And ſo I parted with him that Night.

Next Morning the Wounds were to be open'd, and then the Opinion of the Chyrurgeon were, he would immediately expire.

Accordingly, at his Deſire, I came that Morning, and found him in a moſt ſerious frame. I prayed with him, and then the Wound in his Stomach was opened, but by this time the Ventricle it ſelf was ſwoln out of the Orifice of the Wound, and lay like a live diſcolour'd Tripe upon his Body, and was alſo cut through; ſo that all concluded it was impoſſible for him to live; however they ſtitch'd the Wound in the Stomach, enlarged the Orifice, and fomented it, and wrought it again into his Body, and ſo ſtitching the Skin, left him to the Diſpoſe of Providence.

But ſo it was, that both the deep VVound in his Throat, and this in his Stomach healed; and the more dangerous VVound Sin had made upon his Soul, was, I truſt, effectually healed alſo. I ſpent many Hours with him in that Sickneſs, and after his return home, received this Account from Mr. Samuel Hardy, a Miniſter in that Town: Part whereof I ſhall Tranſcribe.

Dear Sir, I was much troubled at the ſad Providence in your Town, but did much rejoyce, that he fell into ſuch Hands for his Body and Soul. You have taken much Pains with him, and I hope to good purpoſe. I think, if ever a great and thorough VVork were done ſuch a way, it is now; and if never the like, I am perſwaded now it is. Never grow weary of ſuch good VVorks. One ſuch Inſtance is (methinks) enough to make you to abound in the work of the Lord all your days. Flavel's Divine Conduct.

CHAP. XXI. Wants ſtrangely ſupplied. JOſeph was ſold into Egypt, by the Envy of his Brethren, to make Proviſion for them and their Father in a time of Famine: Elijah is fed by an Angel, when he was ready to ſtarve with Hunger under the Juniper-Tree, and found, to his great Surprizal, a Cake, baked on the Coals, and a Cruiſe of Water at his Head; another time by a Raven, who brought him Bread and Fleſh, Morning and Evening; and a third time by the Wiſdom of Zarepheth's Barrel of Meal, and Cruiſe of Oyl, which failed not, ſo long as there was neceſſity of it: What ſhould I tell of Daniel, and the three Children's Pulſe and Water; our Saviour's Loaves and Fiſhes; of the Money found in the Belly of a Fiſh; of the great Draught of Fiſhes, that aſtoniſhed St. Peter into Amazement? God feedeth the young Ravens, &c.

1. Origen, with his poor Mother, and ſix Children, after the Father's Death, and the Confiſcation of all his Goods to the Emperor, procured a Suſtenance for himſelf and them, by teaching a Grammar-School; and after being weary of that Profeſſion, he betook himſelf to the ſtndy of Sacred Scripture and Divinity; and thus throwing himſelf upon Divine Providence, it pleaſed God he was entertain'd by a Religious and Rich Matron, together with his Mother and Brethren. Clark's Marr. of Eccl. Hiſt.

2. Mr. Samuel Clark, in the Life of that painful and humble Servant, Mr. John Fox, records a memorable Inſtance or Providence, and it is thus: That towards the end of King Henry the Eighth his Reign, he went to London, where he quickly ſpent that little his Friends had given him, or he had acquired by his own Diligence, and began to be in great want. As one day he ſat in St. Paul's Church, ſpent with long Faſting, his Countenance thin, and his Eyes hollow, after the ghaſtful manner of dying Men, every one ſhunning a Spectacle of ſo much horror: There came one to him, whom he had never ſeen before, and thruſt an untold Sum of Money into his Hand, bidding him be of good Cheer, and accept that ſmall Gift in good part from his Country-man; and that he ſhould make much of himſelf, for that within a few Days, new Hopes were at Hand, and a more certain Condition of Livelihood. Three Days after the Dutcheſs of Richmond ſent for him, to live in her Houſe, and be Tutor to the Earl of Surrey's Children, then under her Care.

3. Mr. Iſaac Ambroſe, a worthy Divine, whoſe Labours have made him acceptable to his Generation, in his Epiſtle to the Earl of Bedford, prefixed to his laſt things, gives a pregnant Inſtance in his own Caſe; his Words are theſe: For my own part (ſaith he) however the Lord hath ſeen cauſe to give me but a poor pittance of outward things, for which I bleſs his Name; yet in the Income thereof, I have many times obſerv'd ſo much of his peculiar Providence, that thereby they have been very much ſweetned, and my Heart hath been raiſed to admire his Grace. When of late, under an hard Diſpenſation (which I iudge not mete to mention, wherein I ſuffer'd conſcientiouſly) all Streams of wonted Supplys being ſtopt, the VVaters of Relief for my ſelf and Family did run low: I went to Bed with ſome Staggerings and Doubtings of the Fountains letting out it ſelf for our refreſhing; but e're I did awake in the Morning, a Letter was brought to my Bed-ſide, which was ſigned by a choice Friend, Mr. Anthony Aſh, which reported ſome unexpected breakings out of God's Goodneſs for my Comfort. Theſe are ſome of his Lines — Your God who hath given you an Heart, thankful to record your Experiences of his Goodneſs, doth renew Experiences for your Encouragement. Now ſhall I report one, which will raiſe your Spirit towards-the God of your Mercies. VVhereupon he ſweetly concludes; One Morſel of God's Proviſion, eſpecially when it comes in unexpected, and upon Prayer, when wants are moſt, will be more ſweet to a Spiritual Reliſh, than all former Enjoyments were. Flavel's Divine Conduct. p. 93.

4. Rochell was ſtrangely relieved by a Shoal of Fiſh, that came into the Harbour, when they were ready to periſh with Famine, ſuch as they never obſerved before, nor after that time. Ibid. p. 31.

5. Mr. William Garaway, a Gentleman, ſufficiently known for his excellent Parts, and Activeneſs, and Fidelity to both King and Country in ſeveral Parliaments, during theſe three laſt Reigns, told me lately of another ſuch a Special and Remarkable Providence as this was, which happened to a certain Sea-Port Town in England, (Haſtings) about Three Years ago, where, when the People were in great Poverty, and ſuffer'd much by Scarcity of Money and Proviſions, it pleaſed God, that an unuſual and great Showl of Herrings came up the River, by which the Inhabitants were plentifully ſupplied for the preſent; and the next week after, a Multitude of Cod ſucceeded them, which were ſuppoſed to have driven the former into the River before them; by which means the Neceſſity of the poor Inhabitants was ſupplied unexpectedly, to Admiration.

6. And this very Year 'tis very obſervable, when Money is at a low ebb amongſt us, and People every where muttering and complaining of the baſeneſs of the old Coyn, and the ſlowneſs of Coyning new Money, &c. God hath ſent us in his Gracious Providence ſuch a plentiful Harveſt, that not only the Farmers, and poor People, but even the Fields themſelves, (to uſe the Pſalmist's Phraſe) ſeem to laugh and ſing.

7. One Mr. Norwood, late of Deptford, a ſerious Chriſtian, being low in the VVorld; and having ſeveral ſmall Children; his VVife then lying in, was extreamly diſcontented at the Poverty and Straits of the Family; the poor man pinched with this double Diſtreſs, VVant of Proviſion, and Peace too, and belng unwilling to trouble his Maſter, who was a Meal-Man, and had relieved him formerly in his Troubles, retires to Prayer, opens his Caſe to God Almighty, begs earneſtly for a Supply, returns home to his VVife, and finds her in a pleaſant Temper; who ask'd him, If any body had been with him? Telling him, That ſome body (who would not tell whence he came) had brought her Five Shillings. This extreamly affected and chear'd the good man, that he was free to ſpeak of it in all Companies, as occaſion offered it ſelf; and at laſt, mentioned it to the very Perſon (a Minister, Mr. J. J.) that ſent it, who profeſſed, that being in his Study at that time, upon a ſudden, and warm Impulſe of mind, he was put upon it.

8 Another time his VVife was reduced to great Neceſſities, for want of Shifts, &c. and was diſturbed (as before;) the good man goes the next Lord's Day to Church, was Invited to Dine and Sup with a Friend, ſaid nothing of theſe wants; but at going away, the good VVoman of the Houſe put him up Shifts for his VVife and Children, and I think (ſaith my Relater) for himſelf too, and ties up ſome money in one of them.

Theſe are both Atteſted by one Mr. John Lane of Horſly down Lane in Southwark, in a Letter dated July 3. 1695. and ſubſcribed by ſeveral other hands of St. Olives Pariſh.

9. Another perſon, one Atkins, formerly of Oxford, lately of St. Olives in Southwark, being brought to low Circumſtances, and ſo ſtraitened with Poverty, that they had neither Bread, nor Drink, nor Candle, nor money to buy with; the Wife grew impatient, and the good man endeavoured to ſatisfie her, with recounting over their former Experiences of Gods Goodneſs to them, &c. told her, they would go to Prayer, and beg for a ſupply: he had not been long at his Devotions, but a perſon knocking at the Door, ask'd for Mr.Atkins; but not willing to ſtay for his coming, left Five Shillings with the woman for him, not telling who ſent it; nor did they ever know his Name to this day; which ſo wrought upon the unbelieving Wife, that ſhe was mightily affected with it, and laid the conſideration of it deeply to Heart.

This is likewiſe Atteſted by the aforeſaid Author, Mr. John Lane, &c.

10. A. C. 1555. betwixt Oxford and Aldebrough, in the County of Suffolk, when by unſeaſonable Weather a great Dearth was in the Land, a Crop of Peaſe, without Tillage or Sowing, grew in the Rocks, inſomuch that in Auguſt, there were gathered above one hundred Quarters (a Quarter being 8 Buſhels) and in Bloſſoming remained as many more. This is related by Mr. Speed, and by the Author of the World Surveyed, and others, for a very great Truth.

CHAP. XXII. Strange Inſtances of Conſolation, and Protection in Dangers. MAN's Extremity, we uſe to ſay, is God's Opportunity; and no doubt, but one great Reaſon why God chuſeth rather ſuch Seaſons to appear in, is to give a clearer Demonstration of his Power, and to ſhut out all others, that may put in for a ſhare of the Glory, as Co-rivals with Him. He will not give His Honour to any of His Creatures, which they would be apt to challenge, if God ſhould put forth himſelf too early for their Relief and Aſſiſtance, when they think they can ſtand upon their own Legs.

I. Perſonal Deliverances and Comforts, &c.

1. Polycarp, being Conducted to the Theatre, in order to his Suffering Martyrdom, was Comforted and Encouraged by a Voice from Heaven, Be of good Chear, O Polycarp, and play the Man! The Speaker no Man ſaw, but the Voice was heard by many of us; ſaid his Church at Smirna, in their Epiſtle to the Brethren of Pontus. Clark's Marr. of Eccleſi. Hiſtory.

2. A brief Account of Mr. Roſwell's Tryal and Acquittal. — About the ſame time, Mr. Roſwell, a very worthy Divine, was Tryed for Treaſonable Words in his Pulpit, upon the Accuſation of very vile and lewd Informers; and a Surry Jury found him Guilty of High Treaſon, upon the moſt villanous and improbable Evidence that had been ever given, notwithſtanding Sir John Tallot (no Countenancer of Diſſenters) had appeared with great Generoſity and Honour, and Teſtified, That the moſt material Witneſs, was as Scandalous and Infamous a Wretch as lived.

It was at that time given out by thoſe who thirſted for Blood, That Mr. Roſwell and Mr. Hays ſhould die together; and it was upon good Ground believe, that the happy deliverance of Mr. Hays, did much contribute to the preſervation of Mr. Roſwell; though it is very probable, that he had not eſcaped, had not Sir John Talbot's worthy and moſt honourable Deteſtation of that accurſed Villany, prompted him to repair from the Court of King's Bench, to King Charles II. and to make a Faithful Repreſentation of the Caſe to him; whereby, when inhumane; bloody Jefferys, came a little after in a Tranſport of Joy, to make his Report of the Eminent Service he and the Surry Jury had done, in finding Mr. Roſwell Guilty, the King (to his diſappointment) appeared under ſome Reluctancy, and declared, That Mr. Roſwell ſhould not die. And ſo he was moſt happily delivered. Bloody Aſſizes.

3. Origen mightily Encouraged the Martyrs of his time, viſited ſuch as were in deep Dungeons, and cloſe Impriſonment; and after Sentence of Death, accompanied them to the place of Execution, putting himſelf often in great Danger thereby; he kiſſed and embraced them at their laſt Farewell, ſo that once the Heathens, in their Rage, had ſtoned him to Death, if the Divine Power of God had not marvellouſſy deliver'd him; and the ſame Providence did at many other times Protect and Defend him, oven ſo often as cannot be told, &c. Ibid.

4. Auguſtine going abroad to viſit his Churches, was laid in wait for by the Circumcellions, who deſigned to Murder him; and they had certainly effected it, but that the Perſon who was his Guide, by a ſpecial Providence of God, miſtook his way, and ſo led him into a by-path, whereby he eſcaped their hands; as afterwards came to his Knowledge; for which he praiſed God as his only Deliverer. Ibid.

5. Paulus Fagius, when the Town of Iſ[•]a, where he was Miniſter, was greatly afflicted with the Peſtilence, underſtanding that many of the wealthieſt Inhabitants intended to forſake the place, without having any Reſpect or Care for ſuch as laboured with that Diſeaſe, and that the Houſes of ſuch as were Infected, were commanded to be ſhut up by the Magiſtrate, openly Admoniſhed them, either to continue in the Town, or liberally to beſtow their Alms before their Departure, for the Relief of ſuch as were Sick; and during the time of the Viſitation, he himſelf in perſon, would viſit thoſe that were ſick; he would adminiſter Spiritual Comfort unto them, Pray for them, and would be preſent with them Day and Night, and yet by the Providence of God he remained untouched, and was preſerved by the All powerful Hand of God. Fuller Abel Rediv. p. 149.

6. A Gentlewoman, having lain in a Trance for ſome Days, was at length Buried for dead, with a Gold Ring on her Finger, the Sexton knowing thereof, he and his Wife, with a Lanthorn and Candle, went privily the next Night, and digged up the Coffin, opened it, untied the winding Sheet, and was going to take off the Ring; when ſuddenly the buried Lady raiſed up her ſelf, (being juſt then ſuppoſed miraculouſly to come out of her Trance) the Sexton and his Wife ran away in a horrible Fright, leaving their Lanthorn behind them, which ſhe took up, and made haſte to her Houſe, and ſhe knocking hard at the Door, and the Maid-ſervant asking who was there, ſhe ſaid, 'Tis I, let me in: The Maid being much Surprized thereat, neglected to open the Door, but ran away to her Maſter, and acquainted him therewith; he would ſcarce believe it, till himſelf went to the Door, and heard her Voice, and let her in; got her into a warm Bed, and being well looked after, ſhe perfectly recovered, and lived to have Three Children afterwards. This is in a Book called, The Victory of Patience.

7. In the Maſſacre of Paris, one Merlin, a Miniſter of the Reformed Religion, fled from the Perſecutors to ſave his Life, and hid himſelf in a Hay-mow, where he was ſtrangely preſerved and nouriſhed, for the ſpace of a Fortnight, by a Hen that came conſtantly, and every Day laid an Egg by him, by which he was ſuſtained. Clark's Mirr. p. 365.

8. In the ſame Perſecution, another Man being cloſely purſued for his Life, got into a little Cellar in an old Caſtle, over the Door of which preſently came a Spider, and Spun a thick Webb, where the Perſecutors came preſently after to look for him, but they ſeeing a thick Web over the Door, declined ſeeking him there, by which he was miraculouſly Saved. See a Book called, Mankind Diſplayed.

9. At Seven-Oak in Kent, was taken up an Infant of unknown Parents, but by Charitable People was Baptized, and brought up, and bound Apprentice in London, and came at laſt to be Mayor of the City. Chetwind's Hiſt. Collect.

10. There is lately come to my Hand (ſays Mr. Mather, in his Book of Providences) an Account of ſome Remarkables, which have hapned at Norwich in New-England, drawn up by Mr. Fitch, the Judicious and eminently Faithful Paſtor of the Church in that place; which that others may be incouraged to follow his Example, in obſerving and recording the ſpecial VVorks of Divine Providence, I ſhall here inſert, as I received it.

Remarkable Providences at Norwich.

11. Many times the Heavens have been ſhut up, but God hath anſwered our Prayers in ſending Rain, and ſometimes ſo ſpeedily and ſo plentifully, after our ſeeking the Lord by Faſting and Prayer, that the Heathen, now for more than twenty years, upon occaſion of want of Rain, will ſpeak to us to call upon the Name of the Lord our God; one ſpecial Inſtance of this kind I have already given, and it's upon Record, in the Hiſtory of the VVar with the Indians in New-England.

12. Many among us have been in more than ordinary hazard by Rattle-Snakes, ſome have ſet their Feet upon them, ſome have been bitten by them upon the Skin; and one, as he was ſtooping down to d[•]nk at a Spring of VVater, ſpied a Rattle-Snake, within two Foot of his Head, riſing up againſt him; thus manifold ways in danger by this Venomous Creature, and yet none of us have ſuffered any harm, but only one was bitten in the Finger and in a ſhort time perfectly healed.

13. In the time of the VVars with the Indians, we were not only preſerved from the Heathen in the midſt of the Heathen, but by the Lord's making ſome of them to be a Wall of Defence unto us. And thus we were ſaved by a deſtroying means.

14. And at this time the Providence of God was very remarkable in preſerving many of our People, in one of our Garriſons who were driven to Garriſon ſeveral Houſes, and the Houſe of which now I ſpeak, did contain about ſixty Perſons; and in this Houſe one of the Souldiers taking a Gun Loaden with Bullets into his hand, as he ſtood in a lower-Room, the Lock being half bent, and he holding the Gun right upwards, the Gun was Diſcharged, tho many People were in the Chamber, yet none of them ſuffered any harm, becauſe Providence did guide the Shot into the Summer, that piece of Timber which is the ſupport of the Chamber.

15. Alſo one in the ſame Houſe, looking with a Candle under a Bed for ſomething he wanted, fired ſome Flax, which filled the Room with Flame and Smoke, and two ſmall Children lay ſleeping in this peril, but were preſerved from the fire, or any harm by the throng of People in the Room, at length one of the Children was taken up by one of the Men with a purpoſe of throwing it out of the Camber Window, but at that very moment there was ſuch an abatement of the Flame, and hope that the worſt of the danger was paſt, that he held the Child in his Arms; and yet preſently after the fire brake out again in the uppermoſt Room in the Houſe, nigh to a Barrel of Gun-powder: But ſome were guided, ſtrengthned and ſucceeded in their endeavour, to the extinguiſhing the fire; ſo that the Lives, and Limbs, and Goods of all theſe were preſerved by the good hand of God, who doth wonderfully when we know not what to do.

16. One of the Children of the Church grown up, (though not in full Communion) was left to fall into a moſt notorious abominable Practice, which did occaſion the Church to meet, and humble their Souls by Faſting and Prayer, and at this time in the Sermon and Prayer, it was declared, That the Lord had determined either to bring our Children nearer to him, and not to ſuffer them to live out of full Communion with his Church, or elſe he would in his Anger leave them to ſuch Abominations, as ſhall cut them off from his Church: And ſince this time, many young People have by the Grace of the Lord been prepared for full Communion, and have taken hold of the Covenant, confeſſing, that they have felt the impreſſion of the Word upon that abaſhing Occaſion ſpoken: And thus the fall of one hath been the riſing of many. Where Sin abounds, the Lord can make Grace to ſuperabound.

Concerning ſome Perſonal Deliverances.

1. There was a Young man endeavouring to ſubdue a Young Horſe; and a Rope at one end of it was faſtened about the Horſes Neck, but the Horſe running with great ſpeed, the other end of the Rope caught the Foot of this Young Man, as in a ſnare, and was ſo entangled therein, that he was drawn Ten Rods upon his back, in a very rough and uneven place of Land, he being utterly unable to free himſelf; and none at hand that could help him; and thus it being come to this Extremity, the Horſe of himſelf ſtood ſtill, ſo long, and no longer time, than that the Young Man did clear his Foot out of the Rope; and thus was delivered out of the danger, and ſuffered not a broken Bone, nor any conſiderable bruiſe or harm.

2. There was another Young Man, who ſate upon a Plough-Beam, and ſuddenly his Cattle moving, his Plough turned, and one of his Legs was Entangled within the Plough, and the Plough-Irons preſſing hard againſt ſome part of his Body, but could not free himſelf; and the more he called to the Cattle, the more ſpeedily they moved, and thus was in danger of being torn in pieces; but in this extremity it was not long before the Cattle of themſelves ſtood ſtill.

3. There was another Young Man, who did fall about Ten Foot from ſome part of the Mill Timber into deep Waters, and a place of many Rocks; a Stream very violent, and he was carried about eleven Rods down the Stream, where there was a great piece of Ice, and while he was in this confounded and amazed Poſture, his hand was guided to take hold of that Ice, and there to hold until one who ſaw him fall, did adventure upon that Ice, and drew him out of the Waters, and thus they were both delivered. Thus far Mr. Mather.

4. Martin Bucer, upon a Sermon Preached againſt the Impieties and Superſtitions of the Church of Rome, whilſt he attended upon the Prince Elector Palatine in Belgium, did ſo incur the ill will of the Monks and Friars, that they ſaid Snares for him; but he having notice thereof, fled ſecretly away, and went unto Franciſcus Sickingem, by whom he was kindly entertained, promiſing him ſafety, till the times were better quieted, in reference to Religion. Ibid. p. 155.

5. I will here ſet down a Remarkable ſtory of my Own Father, William Turner; a Private Man, and diſengaged from Parties; who yet in the time of our late Civil Wars, being requeſted by a Neighbour to aſſiſt him in the ſeecuing of a Gelding, which he had in a Paſture, not far from my Father's Houſe, upon the Expectation of an Army, that was coming in that Road: My Father readily, without any excuſe, went along with him, took the Horſe out of the Paſture, went along the Road, ſo long, till the Neighbour fearing danger, diverted into the Feilds: My Father being not far from his own Houſe, and truſting partly to the innocence of his cauſe, kept the Road, and bid Farewel to his Companion; but by and by meeting with ſome Souldiers, he paſſed by them, and after them, others; till at laſt, finding the lane narrow, and the Souldiers come in greater multitudes, to avoid the trouble of giving way to ſo many, having a confidence in the ſwiftneſs of his Horſe, and the Knowledge of by-paths, he turned back again, but had not gone far, till he was ſhot at once and again, and at laſt ſhot through his Body between the Bowels and Baſtard-Ribs, and at laſt ſeized: His Horſe, Boots, Sword, and Cloaths all taken from him; and a tattered ſuit of Apparel from a common Souldier put upon him: And at laſt brought to the General, who paſſed this Sentence upon him, that he ſhould be hang'd the next Rendezvour. Accordly he was driven before them to the next Market-Town, (Drayton in Shropſhire) put under the Table, whilſt the General and his Officers went to breakfaſt, in order to be hanged by and by. But upon a falſe report, the General cauſed the Trumpeter to ſound a March, and ſo left my Father bleeding inwardly in the Inn. Three Chirurgeons, that were ſent for, ſucceſſively, one after the other, gave him over for deſperate; but at laſt a Gentlewoman, related to the Earl of Shrewsbury, looking upon his wound, did believe it curable, and accordingly undertook the Cure, and in ſix Months at leaſt effected it; but ſo, that my Father upon the leaſt Surcharge of new Ale or Beer, or any windy Liquor, was obnoxious to Fainting-Fits; till it pleaſed God, after 20 Years, or thereabouts, to order it ſo, that the Eſcharre broke out in way of an Iſſue, which continued with him (I think) to almoſt the time of his Death, which was in the 77th. Year of his Age, A. D. 1689, 90. This I thought my ſelf bound in point of Gratitude to the Divine Providence to Record.

6. Beza being in France, in the firſt Civil War, and there toſſed up and down for two and twenty Months, Recorded ſix hundred Deliverances from Dangers in that ſpace, for which he ſolemnly gave God thanks in his laſt Teſtament. Flavel's Divine Conduct, p. 104.

7. Extracted from Mr. Aubery's Miſcellanies. — Anno 1670. A poor Widow's Daughter in Herefordſhire, went to Service, ſhe was Aged about 20, fell very ill, even to the point of Death; her Mother beſought God to ſpare her Daughter's life, and take her to him: At this very time, the Daughter fell into a Trance, which continued about an Hour; they thought ſhe had been Dead: When ſhe recovered out of it, ſhe declared the Viſion ſhe had in this Fit, viz. That one in black Habit came to her, whoſe Face was ſo bright and glorious ſhe could not behold it; and alſo he had ſuch brightneſs upon his Breaſt, and (if I forget not) upon his Arms; and told her, That her Mother's Prayers were heard; and that her Mother ſhould ſhortly die, and ſhe ſhould ſuddenly recover: And ſhe did ſo, and her Mother died. She hath the Character of a modeſt, humble, vertuous Maid. Had this been in ſome Catholick Country, it would have made a great Noiſe.

8. Tis certain there was one in the Strand, who lay in a Trance a few Hours before he departed: And in his Trance had a Viſion of the Death of King Charles the II. It was at the very Day of his Apoplectick Fit.

9. There is a Sheet of Paper, Printed 16— concerning Ecſtaſies, that James Ʋſher, late Lord Primate of Ireland, once had: but I have been aſſured from my Honoured Friend, James Tyrrel, Eſq; (his Lordſhip's Grand-ſon) that this was not an Ecſtaſie; but that his Lordſhip upon reading the 12, 13, 14, &c. Chapters of the Revelation, and farther Reflecting upon the great increaſe of the Sectaries in England, ſuppoſed that they would let in Popery, which conſideration put him into a great Tranſport at the time when his Daughter (the Lady Tyrrel) came into the Room; when he Diſcourſed to her divers things (tho' not all) contained in the ſaid Printed Paper. Thus far Mr. Aubery.

10. Mr. Brewen of S[•]apleford, as he excelled others in the Holineſs of his Life, ſo he much excelled himſelf towards his death; his Motions towards Heaven being then moſt vigorous and quick. The Day before his last ſickneſs, he had ſuch extraordinary Inlargements of Heart in his Cloſet-Duty, that he ſeemed to forget all the Concernments of his Body, and this lower World, and when his Wife told him, Sir, I fear you have done your ſelf hurt with Riſing ſo early. He Anſwer'd; If you had ſeen ſuch glorious things as I ſaw this Morning, in private Prayer with God, you would not have ſaid ſo, for they were ſo wonderful and unſpeakable, that whether I was in the Body, or out of the Body, with Paul, I cannot tell.

And ſo it was with the Learned and Holy Mr. Rivet, who ſeemed as a Man in Heaven, juſt before he went thither.

11. It is Recorded of our Famous Jewel, That about the beginning of Queen Mary's Reign, the Inquiſition taking hold of him in Oxford, he fled to London by Night, but providentially loſing the Road, he eſcaped the Inquiſitors, who purſued him: However, he fell that Night into another eminent hazard of Life; for wandring up and down in the Snow, he fainted, and lay ſtarving in the way, panting and labouring for Life, at which time Mr. Latimer's Servant found and ſaved him. See his Life.

12. The Proteſtants beſieged in Bezier's in France, were delivered by a Drunken Drummer, who going to his Quarters at Mid-night, rang the Alarm-Bell of the Town, not knowing what he did; and juſt then were their Enemies making their Aſſault. And as weak and improbable means have been bleſſed with Succeſs to the Church in general, ſo to the preſervation of its particular Members alſo.

William of Naſſau, Prince of Orange, as he lay in Camp near to the Duke of Alva's Army, ſome Spaniards in the Night brake into his Camp, and ſome of them ran as far as the Prince of Orange's Tent, where he was faſt aſleep; but he had a Dog lying by him on the Bed, that never left Barking, and Scratching him by the Face, till he had awaked him, whereby he eſcaped the Danger. Strada.

13. Queen Elizabeth's Preſervation in the Tower, in the time of her Impriſonment, is a Remarkable Providence not to be forgot, viz. When her Bloody Siſter, Queen Mary, had deſign'd her Death, ſhe was preſerved by King Philip, Queen Mary's Husband, who had not perhaps his Fellow in Christendom, at that time, for Cruelty and Perſecution of the Reformed, and was moved to the Saving the Princeſs Elizabeth's Life, not ſo much by his Bowels of Compaſſion, as a Principle of Policy: For if Queen Mary ſhould die Childleſs (as indeed he feared) if the Princeſs Elizabeth had been taken out of the way, the Queen of Scots, a Papiſt, would have come to the Crown of England, who being inſeparably joyned in League with France, might (both of them together) been too hard for Spain; and that his Gentleneſs to the Princeſs could be on no other account, appears plainly, by his putting his Eldeſt Son to death upon no other Account, than for his being ſo mercifully inclined to the Proteſtants in the Netherlands.

This remarkable Providence needs no vouching; but however it may be found in a Book that goes under the Name of Mr. Slingsby Bethel, in Octavo, p. 6. Printed in London, A. C. 1694.

14. When ſeveral oppreſſed with the Cruelty and Tyranny of Richard the Third, did confederate to Raiſe Henry Earl of Richmond to the Crown, and by his Marriage with Elizabeth, Eldeſt Daughter of Edward the Fourth, to Unite the Houſes of York and Lancaster, Mr. Henry Wiat was one therein Ingaged and Intruſted, in the Aſſociation and Correſpondence between the Duke beyond Sea, and his Friends in England, and paſſed with Meſſages, for which he was Suſpected and Examined, but for want of Proof diſcharged; he was afterwards thereof Accuſed, committed to the Tower, and Tortured, for Diſcovery of the Duke's Deſign, and Friends in England; but neither Threats, Torture, or fair Promiſes of Reward, could prevail, ſo that he was caſt into the Dungeon, and Fed with Bread and Water, and there lay at the Duke's Deſcent and Victory, where a Cat did uſe to come to him, and bring Proviſion, or he had been Starved. He, for his Fidelity, was preferred, made a Knight Baronet, by Henry the Seventh, and of the Privy Council to Henry the Seventh, and Henry the Eighth.

This Relation hath been received true in the Family in Kent, and in Memory thereof, his Picture is preſerved, with a Cat creeping in at a Grate, with a Pidgeon in its Mouth; and theſe Verſes added.

Hunc macrum rigidum maestum fame frigore cura Pavi, fovi acui carne calore Joco.

This Relation was ſent me November 16. 1696. by Counſellor Wiat, now Living at Serjeants Inn, near Fleet-ſtreet.

II. Sea-Dangers, and Deliverances.

1. Great were the Dangers, and wonderful the Deliverances of Will. Okely, and his Company, the Relation of which from his own Book, I have thus Contracted. An. Dom. 1639. We took Ship at Graveſend, in the Mary of London, Mr. Boarder Maſter, bound for the Iſle of Providence in the West-Indies. Five Weeks we lay in the Downs, waiting for a Wind, and then we ſet Sail, and came to Anchor near the Iſle of Wight; but by this time all our Beer in the Ship ſtunk, and we were forced to throw it over-board, and to take Vinegar to mix with Water for our Voyage. The next Lord's Day we ſet Sail again, and coming between the Iſland and the main Land, we ſtuck faſt in the Sands, but the Tide coming in, heaved us off. The ſixth Day after our ſetting Sail from the Iſle of Wight, we diſcovered three Turks Men of War, who Chaſed us, and at break of Day boarded and took us: Having kept us cloſe Priſoners at Sea, at the end of five or ſix Weeks, they brought us to Algiers, where I was ſold for a Slave the firſt Market-Day, to a Patron, who told me, I muſt allow him two Dollars a Month, and live aſhoar where I would, and get it where I could; though I knew not where to Levy the leaſt Mite of it. Wandering up and down, I light of an Engliſh-Man in his little Shop, that Traded with Tobacco, and a few other Things. His Partner I became, with a little Money I had reſerved, and a ſmall modicum my Patron had allowed me for my Stock. Here I got Money, and hired a Cellar, where I laid up ſome other of my Goods. When weary of my Slavery, I formed a deſign for my Liberty, and Communicated it to John Anthony, Carpenter, William Adams, Brick-layer, John Jephs, Sea-man, John, a Carpenter, and two others, Men of able Bodies, and uſeful in the intended Project, which being formed in Parcels; and afterwards put together, might be the means of our Eſcape. They approved the Propoſal, and in my Cellar we began our Work: We provided firſt a piece of Timber, of twelve Foot long, to make the Keel; but becauſe it was impoſſible to convey a piece of Timber of that length out of the City, but it muſt be ſeen and ſuſpected, we therefore cut it in two Pieces, and fitted it for Joynting juſt in the middle. Then we provided Ribs; after which, to make the Boat water-tite, becauſe Boards would require much [•]ammering, and that noiſe was like to betray us, we bought as much Canvas as would cover our Boat twice over: upon the Canvas of the Carine, we provided alſo as much Pitch, Tar, and Tallow, as would ſerve to make it a kind of Tarpawling Cere-Cloth, to ſwaddle the naked Body of our Infant-boat; of two Pipe-ſtaves, ſawed a-croſs from Corner to Corner, we made two things to ſerve for Oars; and for our Proviſion, we had a little Bread, and two Leather-Bottles full of freſh Water; we alſo remembred to buy as much Canvas as would ſerve for a Sail. We carry'd out all theſe in Parts and Parcels, fitted them together in the Valley, about half a Mile from the Sea, whither four of our Company carried the Boat on their Shoulders, and the reſt follow'd them. At the Sea-ſide we ſtript, put our Cloaths into the Boat, and carry'd it and them as far into the Sea as we could; all ſeven got in, but finding ſhe was overladen, two of them were content to ſtay on Shoar; having bid them farewel, we lanched out, June 30. 1644. The Bill of Lading was John Anthony, William Adams, John Jephs, John — Carpenter, and William Okeley; four of us wrought continually at the Oars, the fifth was to free the Boat of that Water, which by degrees leaked through the Canvas; our Bread was ſoon ſpoiled, with ſoaking in ſalt Water; our freſh VVater ſtunk of the tanned Skins and Owze, yet we complain'd not. Three days with good Husbandry, our Bread laſted us, but then pale Famine ſtared us in the Face, VVater indeed we might have, but it muſt be ſalt out of the Sea, or that which had been ſtrained through our own Bodies, and that we choſe of the two; but that we muſt not have after a while, unleſs we would accept of the other firſt, and the Miſery was, theſe did not aſſwage our Thirſt, but increaſe it. The VVind too for ſome time was full againſt us; but God rebuked it, made it our Friend; a ſecond Inconvenience was, that our Labour was without Intermiſſion; and a third, the extremity of Heat by Day, the Seaſon raging hot, the beginning of July, and we wanted freſh VVater, to cool the Heat, our Labour made it inſupportable to our Bodies, and our little Hope made it as grievous to our Souls: one Help we had, a poor one, he that emptied the Boat, threw the VVater on the Bodies of the reſt to cool them; but our Bodies thus ſcorched and cooled, roſe up in Bliſters all over. Great pain we felt, great dangers we were in, great miſeries we endured, great wants we were under, and had nothing left but Hope, Food, and Strength. If any ask by what Directions we ſteer'd our Courſe to Mayork, whither we deſigned; for the Day a Pocket-Dial ſupplied the place of the Compaſs, by Night the Stars, when they appear'd, and when not; we gueſſed our way by the Motions of the Clouds, four Days and four Nights were we in this woful plight, on the fifth all hope that we ſhould be ſaved, was periſhed, ſo that we left off our Labour, becauſe we had no Strength left, only emptied the Boat of VVater, when God ſent ſome Relief to us; as we lay hulling up and down, we diſcover'd a Tortoiſe, not far from us, aſleep in the Sea: Had Drake diſcovered the Spaniſh Fleet, he could not have more rejoyced: VVe took up our Oars, ſilently row'd to our Prey, took it into our Boat, with great Triumph; we cut off her Head, and let her bleed into a Pot; we drank the Blood, eat the Liver, and ſucked the Fleſh. It wonderfully refreſhed our Spirits, and we picked up ſome Crumbs of Hope. About Noon we thought we diſcovered Land; 'tis impoſſible to expreſs the Joy of our raiſed Souls at this Apprehenſion; we wrought hard, and after further Labour, were fully ſatisfied that it was Land, and it was Mayork; we kept within ſight of it all day, the ſixth of July, and about Ten a Clock at Night we came under the Iſland, and crept as near the Shoar as we could, and durſt, till we found a convenient place, where we might thruſt in our Weather-beaten Boat. When we were come to the Land, we were not inſenſible of our Deliverance; but tho' we had eſcaped the Sea, we might die at Land; we had no Food ſince we eat the Liver, and drank the Blood of the Tortoiſe; therefore John Anthony and my ſelf were ſent out to ſcout abroad for fteſh Water, becauſe we ſpake ſome Spaniſh; we came to a Watch-Tower of the Spaniards; ſpake to him on the Watch, told him our Condition, earneſtly begging ſome freſh Water, and ſome Bread; he threw us down an old mouldy Cake; but ſo long as it were a Cake, Hunger did not conſider its Mouldineſs; then he directed us to freſh Water, which was hard by. We ſtood not telling Stories, we remembred our Brethren left with our Boat, and obſerving the Sentinels Directions, came to a Well, where there was a little Water, and eat a bit of our Cake; but the Paſſage was ſo diſuſed, that we had much ado to force our Throats to relieve our Clamourous Stomachs. We return to our Boat, acquaint them with the good Succeſs of our Embaſſy, and all prepare to make to the Well; ſo tying our Boat as faſt as we could to the Shoat, we left her to Mercy. Now we are at the Well, it hath Water, and we have ſomething to draw, but God muſt give us a Throat to ſwallow; for William Adams attempting to drink, after many Eſſays, was not able to ſwallow it, but ſtill the Water return'd; ſo that he ſunk down to the Ground, faintly ſaying, I am a dead Man; but after much ſtriving, he took a little; ſo refreſhed with our Cake and Water, we lay down by the Well-ſide till the Morning; when it was clear Day, we again went to the Watch-man, intreating him to direct us to the next Houſe or Town, where we might find Relief, he civilly pointed us to one, about Two Miles off, and long it was e're our bliſter'd Feet could overcome the tediouſneſs of that little way. When we came to the honeſt Farmer, moved with our Relation, ſent us out Bread and Water, and Olives; and ſeeing us thankful Beggars, he enlarged his Civility to us, called us into his Houſe, and gave us good warm Bean-pottage, which ſeem'd to me the moſt pleaſant Food I ever did eat in my Life. Thence we advanced to the City of Mayork, about ten Miles from that place; that Night we lay by a VVell-ſide, and in the Morning we entred the Suburbs, the Viceroy was informed of us, and we were commanded to appear before him, who after he had examined us, and heard our Story, order'd we ſhould be maintain'd at his own Coſt, till we could have paſſage to our own Country; but our Engliſh Ships ſeldom trading thither, we petitioned the Viceroy for a paſſage in the King of Spain's Gallies, which were in the Road bound for Alicant, which he graciouſly granted us. After ſome other Troubles, we met with contrary winds, and it was five VVeeks e're we could reach the Downs, where we arriv'd in September, 1644. The Commander of the Ship was Capt. Smith, of Redriff. Mr. Thomas Sanders, my Wife's Brother, being in Mayork, not long after we came thence, ſaw our Boat hung up for a Monument upon the ſide of the great Church there. Mr. Robert Hales was there, 1671. and aſſures me, that he ſaw the naked Ribs and Skelliton of it then hanging in the ſame place. Okely his Ebenezer. Sect. 8. Pag. 43, 44. &c. Wanley's Wonders of the Little World. Pag. 642.

Anno Dom. 1630. May the Firſt, the Muſcovy Merchants of London, ſent a Ship, called the Salutation, for Greenland, which arrived there in ſafety, June 11. following, together with two other Ships, all which were commanded by Captain William Goodler. The Captain's Ship ſtayed at Bell-ſound, that of the Salutation at the Foreland; the Captain having killed ſtore of Whales, ſent away for the Salutation, which in the way, meeting with croſs Winds, the Maſter ſet Eight of his Men aſhoar, to kill ſome Veniſon. Theſe Men taking with them a Brace of Dogs, a Fire-lock, two Lances, and a Tinber-box, went on Shoar, kill'd fourteen; Night coming on, and they weary, they went to reſt, intending next day to end their Hunting, and ſo to return to their Ship. But the next day prov'd foggy, and much Ice being betwixt the Shoar and the Ship, the Ship was fain to ſtand ſo far off into the Sea, that they loſt Sight of her; they hunted on Green-Harbour, and there they found that the Ship was departed, they made all ſpeed poſſible with their Shallop to Bellſound, to their Captain; and for fear of Delay, heaved their Veniſon overboard; but having no Compaſs, they wandred up and down ſo long, till the Ships were departed. This filled them with Fear and Aſtoniſhment, knowing that neither Chriſtian nor Heathen had ever inhabited thoſe deſolate Climates, that none could be hired for any Reward ſoever by the Merchants, to winter there, and that nine able Men left behind formerly, as they now were, died all miſerably upon the place, became the Prey of Bears and Foxes; all which made them amazed, to ſtand looking upon one another: That which increaſed their Horror was their want of all neceſſary Proviſion, no Cloaths for Shift or Warmth, no Food, no Houſe for Shelter. After a ſpace, knowing the danger of Delay, and Extremity, they adviſed upon the moſt likely courſe for their Preſervation, that they reſolved to go to Green-Harbour, to hunt for Veniſon, where, in their going, ſtay, and return, they kill'd nineteen Deers, and four Bears, with which they laded their Shallop, and finding another old Shallop left there, they laded it with the Graves or Fritters of Whales that had been boiled there that Year, and took their way to Bellſound, to their Tent, where they intended to winter; in the way of their Paſſage they had like to have loſt all their Proviſion, but ſaved it by a deſperate Remedy, running into the high wrought Sea, and by force, drawing their Shallops to the Shoar. This done, they arriv'd at Bellſound, where they took out their Proviſion, conſidered their Tent, and with part of the Materials of a leſſer Tent there by, pieces of old Casks, and old Shallops left there (as it is uſual) they made up their Houſe and Cabbins, where they lodged two and two, and with marvellous Induſtry provided themſelves with Fire-wood and Shelter againſt the Extremity of the Cold, their Beds were the Deer-Sltins, dry'd. Having thus fitted every thing in the beſt manner they could, on the 12th of September, looking out into the Sound, they eſpy'd two Sea-Horſes lying aſleep on a piece of Ice; whereupon, haſtning to them with an old Harping-Iron, they ſlew firſt the old one, and then the young; flead, roaſted, and eat them; not long after they kill'd another: But Nights and Cold increaſing upon them, and they viewing their Proviſion, found it too ſmall by half; whereupon they agreed to one reaſonable Meal a day, and to faſt Wedneſdays and Fridays, except from the Greaves of the Whale, a loathſome Meal; at which Diet they continued three Months. To repair their Cloaths and Shooes they made Thread of Rope-yarn, and Needles of Whale-bone. Octob. 10. the Nights being grown very long, all the Sea was frozen over, and then Grief and Fear began to work upon them; but they pray'd to God for Strength and Patience in their Miſeries, and by his Aſſiſtance cheer'd up themſelves to uſe the beſt Means for their Preſervation; then for the Preſervation of their Veniſon, and lengthning of their Firing, they thought beſt to roaſt every day half a Deer, and to ſtow it in Hogſheads, which accordingly they did, leaving ſo much raw as would ſerve to roaſt every Sabbath-day a quarter. Here another tryal of their Patience befell them; their Whale-Fritters that had been drenched with Sea-water, and lay cloſe together, was grown mouldy and ſpoiled; and again, ſurveying their Bear and Veniſon, they found it would not afford them five Meals a Week, ſo that they were fain to cut off one Meal more, and for three Months after they fed four Days upon the mouldy Whale-Fritters each Week, and the other three on Bear and Veniſon. Beſides the want of Meat, they began to want Light, no Sun appearing from the 14th of October, to the 3d of February, but the Moon ſhined as here in England; againſt this, having found a Sheet of Lead in the Coopers Tent, with Rope-yarn and Oyl, they made a Lamp, which they kept continually burning to their great Comfort. In the beginning of January, as the Days began to lengthen, the Cold began to ſtrengthen to that extreamity, that it raiſed Bliſters on their Fleſh; and if at any time they touched Iron, it would ſtick to their Fingers like Birdlime; if they went out to fetch Water, it would ſo pincb them, that they were ſore, as if they had been beaten; for Drink, from the 10th. of January, to the 20th. of May, they had none but Snow-water, which they melted with hot Irons. The laſt of January they found their Food would laſt but ſix Weeks longer, but they had recourſe to God for a Supply; and looking out one bright day, they ſaw a great She-Bear, with her Cub, coming towards the Tent; her they ſlew with their Lances; the Cub eſcaping, they drew her into the Tent, and this Bears ſerved them 20 Days. In March, the Days ſo lengthned, that the Fowl and Foxes came abroad, of which Foxes, by Traps, they catched fifty, and ſixty Fowl, as big as Pidgeons, and they had killed ſeven more Bears, ſo that with two or three Meals a Day their Strength was much increaſed. In May the Firſt, the Weather grew warm, ſo that they went out to ſeek Proviſion. In this Month there came two Ships of Hull into the Sound, who knowing ſome Men had been left there the Year before, and being deſirous to know whether they were dead or alive, the Maſter manned a Shallop to go as near the Shoar as they could, and ſo over the Ice, to the Tent. When theſe Men came near the Tent, they haled them with the uſual word of the Sea, crying Hey, to which, one of them in the Tent anſwered again, Ho: which ſudden Anſwer almoſt amazed them all; but perceiving them to be the very Men to their Ship, where they ſtay'd till the London Fleet came, which was three Days after, They went aboard the Admiral, where Captain William Goodler was, who made them very welcome, gave them Apparel to the Value of Twenty Pounds, and after fourteen Days Refreſhment they grew all perfectly well. Thus they continued in the Fleet, till the 20th of Auguſt, when they ſet ſail, and at laſt came ſafe into the River of Thames. and the Muſcovy Merchants dealt very well by them. The Names of theſe eight Perſons were VVilliam Fakely, Gunner, Edward Pelham, Gunner's-Mate, that wrote this Story; John VViſe, and Robert Goodfellow, Seamen, Thomas Ayres, Whale-cutter, Henry Beer, Cooper, John Dawes, and Richard Kellet, Land-men. Clark's Mirr. C. 105. P. 512, 513. &c. Stow's Annals, P. 1017.

3. Horrible was that Tragedy, which the Weſtern Indies beheld in the Perſons of ſeven Engliſhmen; the Relation of it take as followeth. The fore-mention'd ſeven being in St. Chriſtopher's-Iſtand, had prepared themſelves for a Voyage of one Night, and had taken with Proviſions for no longer a time, but a Tempeſt intercepted their Return, and carried them ſo far off into the Sea, that they could not find Land in leſs than ſeven Days; in which they were ſo ſparing of their one Nights Proviſion, that they made it ſerve them to the fifth day; that paſt, they muſt wreſtle with meer Famine, which was ſo much the more grievous to them, in regard the Sun was extream hot, that dried up their parched Throats, exhaled the Saltneſs from the troubled Sea. They had now little Hope of retrieving themſelves from their intricate Error, and were therefore forced (O cruel Neceſſity!) to caſt Lots among themſelves, to ſee whoſe Fleſh and Blood ſhould ſatisfie the Hunger and Thirſt of the reſt. The Lot fell upon him who firſt gave the Counſel; who was not only unaffrighted at his hard Fortune, but encouraged the reſt, who had a kind of Horror, as to what they went about; he told them, that Fortune was a Favourer of the Bold, that there was no poſſibility of Eſcape, unleſs they immediately ſtaid their ſlying Life by humane Fleſh; that for his part he was well content, and that he thought himſelf happy if he could ſerve his Friends when he was dead. With ſuch Words as theſe he ſo perſwaded them, that one (drawn out by Lot alſo) cut his Throat, of whoſe Carcaſs (I tremble to relate it) each of them was ſo deſirous of a piece, that it could ſcarce be divided ſo quickly: They fell to the Fleſh wirh eager Teeth, and ſucked out the Blood into their thirſty Stomachs: One only was found amongſt them, who being nearly related to the dead Perſon, reſolved to endure all things, rather than to pollute himſelf with the Blood of his Friend; but the next day his Famine drove him into ſuch a Madneſs, that he threw himſelf over-board into the Sea: His Aſſociates would not ſuffer ſo delicate a repaſt (as his Carcaſs) to be ſo unſeaſonably ſnatched from them. But this Madneſs had already ſo vitiated his Blood, and the Fleſh all about the Veins, that in the whole Body there was ſcarce any thing found fit to eat, ſave only his Bowels. At laſt it pleaſed God to ſhew them Mercy in their wandering and diſtreſs, and brought their ſmall Ship to the Iſle of St. Martin, in which they were kindly receiv'd by the Dutch Garriſon, and ſent back to the reſt of their Friends, where ſcarce had they ſet Foot on the Shoar, but they were accuſed of Murder; but inevitable Neceſſity pleading in their Behalf, they were ſet free by the Magiſtrate. Nich. Tulpii Obſerv. Med. L. 1. C. 43. P. 81. Wanley's Wonders of the Little World. P. 638.

4. Richard Clark, of Weymouth, in Dorſetſhire, was a known Pilot, and Maſter of the Ship, called the Delight, which, Anno Dom. 1583. went with Sir Humphrey Gilbert for the diſcovery of Norembege, It happened, that without any Neglect or Default of his, the Ship ſtruck on Ground, and was caſt away on Thurſday, August 29. in the ſame Year. Of them that eſcaped Shipwrack, ſixteen got into a ſmall Boat of a Tun and a half, which had but one Oar to work withal; they were ſeventy Leagues from Land, and the weather ſo foul, that it was not poſſible for a Ship to brook half a Courſe of Sail. The Boat being overburden'd, one of them, Mr. Hedley, made a Motion to caſt Lots, that thoſe four which drew the ſhorteſt, ſhould be caſt over-board, provided if one Lot fell on the Maſter, he notwithſtanding ſhould be preſerved, in whom all their Safety was concerned. The Maſter diſavowed the Acceptance of any ſuch Priviledge, replying, They would live or die together. On the fifth day Mr. Hedly (who firſt mention'd Lot-drawing) and another, died, whereby their Boat was ſomewhat alighted. Five Days and Nights they ſaw the Sun and Stars but once, ſo that they only kept up their Boat with their ſingle Oar, as the Sea did drive it. They continued four Days without ſuſtenance, ſave what the Weeds (which ſwam into the Sea) and ſalt Water did afford. On the Seyenth Day, about Eleven of the Clock, they had ſight of, and about Three they came on the South part of New-found-land. All the time of their being at Sea the Wind kept continually South; if it had ſhifted to any other Point, they had never come to Land, but it turn'd North within half an Hour of their Arrival. Being all come to Shoar, they kneel'd down, and gave God praiſe for their miraculous Deliverance. There they remained three Days and Nights, having their plentiful Repaſt upon Berries and wild Peaſe. After five Days rowing along the Shoar, they happened on a Spaniſh Ship of Sir John de Luz, which courteouſly brought them home to Biſcay. Here the Viſtiors of the Inquiſition came aboard the Ship, put them on Examination, but by the Maſter's Favour, and ſome general Anſwers, they eſcaped for the preſent. But fearing a ſecond ſearch, they ſhifted for themſelves; and going twelve Miles by Night into France, and ſo ſafely arrived in England. Thus, as the Pſalmiſt ſpeaks, They which go down into the Sea, and occupy in great Waters, theſe Men ſee the Works of the Lord, and his Wonders in the Deep. Hackluit's Engliſh Voyages, Vol. 3. Pag. 163. Full. Worth. Pag. 282. in Devonſhire.

5. Dr. VVilliam Johnſon, late Chaplain and Subalmoner to King Charles I. going aboard from Harwich on Michaelmas-Day, Sep. 29. 1648. was ſeized preſently with a dull ſadneſs of Spirit, and was (to uſe his own Words) in a ſtrange Anguiſh and Propaſſion, ſo that he ſuffered Shipwreek in his Mind, and all the terrors thereof, before it came; ſo really ſick, that to be drown'd in his Thoughts had been no Affliction to him. After ſome time, (and not long) about four a Clock in the Afternoon, the Ship ſprung a leak, the Doctor crawled upon the Deck, ſees the ſad Sight, one fell to his Prayers, another wrung his Hands, a third wept; after all they fell to work, but in vain, for the Wound was incurable. At laſt they caſt out their Long-boat, ſhot off eight or nine Guns, to give notice to the Maſter of the Ship, that went out with them; leap'd all into the Boat, and in leaping, the Doctor had like to have been drown'd: No Mr. Cook, (who was Maſter of the Ship) came to their Relief; he and all his Men periſhed at the ſame time. Now it blew half a Storm, and they in a ſmall Veſſel, many Leagues from any Shoar, without Compaſs to guide them, or Proviſion to ſuſtain them, ſtarved with Cold, and Night growing upon them, without any thing in their Boat but a ſmall Kettle (which ſerv'd as a Scoop to caſt the Water out) and three Bags of pieces of Eight, to the value of 300 l. ſterling; nothing to help them but their Prayers. In this extremity of Danger (ſee the Goodneſs of God) a Ship made towards them, and they with their two Oars towards it; but the Sea was boiſterous, the Waves raging; ſo that they were fain to keep out the Sea with their Backs, ſitting cloſe to one another, and to make uſe of their Kettle; and for a long time were not able to reach the Ship, nor the Ship them. Tho' the good Man, the Skipper, hung on the Lee, and did what he could to retard the Courſe of his Ship, and hung out a Light to them; at laſt they got into the Ship; but the Doctor being weak, and his Hands made uſeleſs and numb with cold and wet, was left in the Boat, till with the help of a Rope, the Seamen pull'd him up. Now they began to think over their Loſſes in the Shipwreck, but they were not conſiderable, when God had ſo graciouſly ſpared their Lives. The next day (Thurſday) it blew very fair for Norway, whither their Ship was bound, and about 12 a Clock at Noon they came within view of it; but to eſcape the Rocks, they thought to keep off the Coaſt till Morning, and ſo ſat down to eat, the Doctor not having made a Meal in five Days. About ten a Clock at Night, when they had ſet their Watch, and prayed, with ſecure Thoughts they laid themſelves to reſt, ſome of them upon their Bed; but God appointed a harder Lodging for them, ſuch a one, as for Jacob in his Journey to Padan Aram, Gen. 28.11. for the Ship, with full Sails, ran upon a Rock, and gave ſuch a Crack, that it was able to have awaken'd the moſt dead aſleep among them. The Mariners cried out, Mercy, Mercy, Mercy; the Maſter bid the Doctor pray for them, pray for them, for they ſhould certainly periſh. The Ship ſtuck ſo faſt in the Cleft of the Rock, and brake in the hinder parts, and one of the Seamen with a Rope in his Hand faſtened to one of the Maſts, leaped from the Bow of the Ship to the Rock, the reſt following him, 28 in number, the Doctor being left alone upon the Deck, began to wonder what was become of his Company; and perceiving that they had all crowded to the Head of the Ship, he went to ſee, and there found a Dane, who took pity on him, and help'd him to get down with hird; and being got down the Rope with much difficulty and danger, he climb'd up on all four to his Company on the Rock. Immediately the Ship began to decline, and the Maſter being left laſt of all in the Ship, made lamentable Moan to them to help him; but too late, for the Ship brake, and ſunk immediately, and he, good Man, with a Light in his Hand, (who had been ſo kind, in ſaving others but a little before) was now, with four of the Mariners, drown'd himſelf. Now the reſt were upon a little Rocky Iſland, unhabitable, where they paſſed a ſad Night; the Country People call the Rock Arn-ſcare; next Morning they were hungry, one of the Boys brought the Doctor a Leaf of Scurvy-Graſs, ſome of them went a Fiſhing with a long Arm, and a bended Finger, and drew up ſome ſmall Muſcles. Freſh Water was not to be had; the Doctor being in a Fever, was forced to lap ſalt Water, which he ſtill vomited up again, and this he was told was both a preſent Cure of his Sickneſs, and future Preſervation of his Health. A Daniſh Ship paſſed by, but tho' they waved their Hats to them, came not near them. Then to their Prayers and ſinging Pſalms, after which, ſome of them made a Raft, and ventured to Sea upon it, and it proved to be then a great Calm, and the Goodneſs of God appear'd miraculous, in that, after the Loſs of two great Ships, he ſhould ſave them by a ſwimming Plank; for by this means ſeveral Shawls came rowing towards them before Night, and brought Proviſion with them, ſo that they got all once more to Land, in Waller-Iſland, where they were lodged in the Parſon's Houſe, (who was a Lutheran) and ſhewed them no little kindneſs, the People weeping bitterly at the Relation of their misfortunes, and ſetting before them Meat and Drink, Rye-Pancakes for Bread, and good Lubeck Beer, and after Sermon a doubtful Meal, full of Variety, in one Diſh; as Beef, Mutton, Lard, Goat, Roots, and ſo many of God's Creatures, that it ſeem'd the Firſt Chapter of Geneſis in a Diſh. From Oſterſound they came for England in a Ship, which preſently had almbſt fallen foul upon a Rock, afterward ſprang a Leak, ſo that they were forced to pump for their Lives; till at laſt they got ſafe (but thro' Dangers and Troubles) to Yarmouth. See the Narrative it ſelf, called, Deus Nobiſcum, with a Sermon, by W. Johnſon, D. D.

6. Dr. Baily, of St. John's-Colledge in Oxford, had a Son, who was Servant to Sir John Robinſon, Alderman of London, and afterwards Lieutenant of the Tower; this Son being at Sea, and engaged in the Fight between a Squadron of the Parliament and the Dutch, in the Leghorn-Road; the Ship wherein he was (which I think was the Providence) was blown up; and it was ſuppoſed all the Men loſt; about a Month or two afterwards the Doctor being at Sir John Robinſon's Houſe, his Son, to the great admiration of his Father and Maſter, came at that inſtant to them; told them, that ſitting on a Pole upon the Poop, by the Flag-ſtaff, he was blown up into the Sea, and there continued on the Pole till next day, when the Dutch found him, pitied him, and took him aboard with them, and ſo ſaved him. This was related to me by the Worſhipful William Garraway, of Ford, in Suſſex, Eſq;

7. The following Relations are to be found in Mr. Mather's Book of Providence. Remarkable was that which happened to Jabez MMuſgrove, of Newbery, who being ſhot by an Indian, the Bullet entred in at his Ear, and went out at his Eye, on the other ſide of his Head, yet the Man was preſerved from Death; yea, and is ſtill in the Land of the Living.

8. Remarkable was that Deliverance, mentioned by Mr. Janeway, wherein that gallant Commander, Major Edward Gibbons, of Boſton, in New-England, and others, were concerned. The ſubſtance of the Story is this. A New-England Veſſel going from Boſton to ſome other parts of America, was through the Continuance of contrary Winds, kept long at Sea, ſo that they were in very great ſtraits for want of Proviſion; and ſeeing they could not hope for any Relief from Earth or Sea, they apply themſelves to Heaven in humble and hearty Prayers; but no Calm enſuing, one of them made this ſorrowful motion, that they ſhould caſt Lots, which of them ſhould die firſt, to ſatisfie the ravenous Hunger of the reſt. After many a ſad Debate, they come to a reſult, the Lot is caſt, and one of the Company is taken, but where is the Executioner to be found, to act this Office upon a poor Innocent? It is Death now to think who ſhall act this bloody part in the Tragedy: But before they fall upon this in-voluntary Execution, they once more went unto their Prayers; and while they were calling upon God, he anſwer'd them, for there leapt a mighty Fiſh into the Boat, which was a double Joy to them, not only in relieving their miſerable Hunger, which no doubt made them quick Cooks, but becauſe they looked upon it to be ſent from God, and to be a token of their Deliverance. But alas! their Fiſh is ſoon eaten, and their former Exigencies come upon them, which ſink their Spirits into Deſpair; for they know not of another Morſel. To Lot they go again the ſecond time, which falletn upon another Perſon, but ſtill none can be found to ſacrifice him; they again ſend their Prayers to Heaven with all manner of fervency, when behold a ſecond Anſwer from above! a great Bird lights, and fixes it ſelf upon the Maſt; which one of the Company eſpies, and he goes, and there ſhe ſtands, till he took her with his Hand by the Wing. This was Life from the Dead the ſecond time, and they feaſted themſelves herewith, as hoping that ſecond Providence was a fore-runner of their compleat Deliverance, But they have ſtill the ſame Diſappointments, they can ſee no Land, they know not where they are. Hunger increaſeth again upon them, and they have no hopes to be ſav'd but by a third Miracle. They are reduced to the former courſe or caſting Lots, when they were going to the heart-breaking work, to put him to death, whom the Lot fell upun, they go to God, their former Friend in Adverſity, by humble and hearty Prayers; and now they look and look again; but there is nothing. Their Prayers are concluded, and nothing appears, yet ſtill they hoped and ſtayed, till at laſt one of them eſpies a Ship, which put new Life into all their Spirits. Their bear up with their Veſſel, they Man their Boar, and deſire and beg like periſhing, humble Supplicants to Board them, which they are admitted. The Veſſel proves a French Veſſel; yea, a French Pyrate. Major Gibbons petitions them for a little Bread, and offers Ship and Cargo for it. But the Commander knows the Major, (from whom he had received ſome ſignal Kindneſſes formerly at Boſton) and replied readily and chearfully, Major Gibbons, not a hair of you or your Company ſhall periſh, if it lie in my power to preſerve you. And accordingly he relieveth them, and ſets them ſafe on Shoar.

9. Mr. James Janeway hath publiſhed ſeveral other Remarkable Sea-Deliverances; of which, ſome belonging to New-England, were the Subjects. He relates (and I am inform'd that it was really ſo) that a ſmall Veſſel (the Maſter's Name Philip Hungare) coming upon the Coaſt of New-England, ſuddenly ſprang a Leak, and ſo Foundered. In the Veſſel there were eighteen Souls, twelve of which got into the Long-Boat. They threw into the Boat ſome ſmall matters of Proviſion, but were wholly without Fire. Theſe twelve Men ſailed five hundred Leagues in this ſmall Boat, being by almoſt miraculons Providences preſerved therein for five Weeks together. God ſent Relief to them, by cauſing ſome flying Fiſh to fall into the Boat, which they eat raw, and well pleaſed therewith. They alſo caught a Shark, and opening his Belly, ſucked his Blood for Drink. At the laſt, the Divine Providence brought them to the Weſt-Indies. Some of them were ſo weak, as that they ſoon died; but moſt of them lived to declare the Works of the Lord.

10. Remarkable is the Preſervation, of which ſome belonging to Dublin, in Ireland, had Experience; whom a New-England Veſſel providentially met, in an open Boat, in the wide Sea, and ſaved them from periſhing. Concerning which memorable Providence, I have received the following Narrative: A Ship of Dublin, burdened about ſeventy Tuns, Andrew Bennet, Maſter, being bound from Dublin to Virginia; this Veſſel having been ſome Weeks at Sea, onward of their Voyage; and being in the Latitude of 39. about 150 Leagues diſtant from Cape-Cod in New-England, on April 18. 1681. A day of very ſtormy Weather, and a great Sea, ſuddenly there ſprang a Plank in the fore part of the Ship, about ſix a Clock in the Morning; whereupon the Water increaſed ſo faſt in the Ship, that all their Endeavouts could not keep her from ſinking above half an Hour; ſo when the Ship was juſt ſinking, ſome of the Company reſolved to lanch out the Boat, which was a ſmall one. They did accordingly, and the Maſter, the Mate, the Boatſwain, the Cook, two Fore-maſt-men, and a Boy, kept ſuch hold of it, when a Caſt of the Sea ſuddenly helped them off with it, that they got into it. The heaving of the Sea now ſuddenly thruſt them from the Ship, in which there were left nineteen Souls, viz. ſixteen Men, and three Women, who all periſhed in the mighty Waters, while they were trying to make Rafters, by cutting down the Maſts, for the preſervation of their Lives, as long as might be. The ſeven in the Boat apprehended themſelves to be in a condition little better than that of them in the Ship, having neither Sail nor Oars, neither Bread nor Water, and no Inſtrument of any ſort, except a Knife, and a piece of Deal-board, with which they made sticks, and ſet them up in the ſides of the Boat, and cover'd them with ſome Iriſh-Cloth of their own Garments, to keep off the ſpray of the Sea as much as could be by ſo poor a matter. In this condition they drave with an hard VVind and high Sea all that day, and the night following. But in the next Morning, about ſix a Clock, they ſaw a Ketch, (the Maſter was Mr. Edmund Henfield, of Salem, in New-England) under Sail, which Ketch coming right with them, took them up, and brought them ſafe to New-England. And it is yet further remarkable, that when the Ship Foundred, the Ketch which ſaved theſe Perſons was many Leagues to the VVeſtward of her, but was by a contrary VVind cauſed to ſtand back again to the Eaſtward, where theſe diſtreſſed Perſons were (as hath been ſaid) met with, and relieved.

11. January 13. 1670. Three VVomen, viz. the VVives of Lieut. Filer, and of John Drake, and of Nathaniel Lomas, having croſſed Connecticut-River, upon a neceſſary and neighbourly Account, and having done the work they went for, were deſirous to return their own Families; the River being at that time partly ſhut up with Ice new and old, and partly open; There being ſome Pains taken aforehand to cut a way through the Ice, the three VVomen aboveſaid got into a Canoo, with whom alſo there was Nathaniel Biſſel, and an Indian. There was likewiſe another Canoo, with two Men in it, that went before them, to help them, in caſe they ſhould meet with any Diſtreſs, which indeed quickly came upon them for juſt as they were getting out of the narrow paſſage between the Ice, being near the middle of the River, a great part of the upper Ice came down upon them, and ſtruck the end of their Canoo, and broke it to pieces; ſo that it quickly ſunk under them: The Indian ſpeedily got upon the Ice, but Nathaniel Biſſel, and the aboveſaid Women, were left floating in the middle of the River, being cut off from all manner of humane Help, beſides what did ariſe from themſelves, and the two Men in the little Canoo, which was ſo ſmall, that three Perſons durſt ſeldom, if ever, venture in it; they were indeed diſcern'd from one Shoar, but the dangerous Ice would not admit from either Shoar, one to come near them. All things thus circumſtanced, the ſuddenneſs of the Stroke and Diſtreſs (which is apt to amaze Men, eſpecially when no leſs than Life is concern'd) the extream Coldneſs of the Weather, it being a ſharp Seaſon, that Perſons out of the Water were in danger of freezing, the unaptneſs of Perſons to help themſelves, being moſtly Women, one big with Child, and near the time of her Travel (who was alſo carry'd away under the Ice) the other as unskill'd and unactive to do any thing for ſelf-preſervation, as almoſt any could be, the Waters deep, that there was no hopes of footing, no paſſage to either Shoar, in any Eye of Reaſon, neither with their little Canoo, by reaſon of the Ice, nor without it, the Ice being thin and rotten, and full of holes. Now, that all ſhould be brought off ſafely, without the loſs of Life, or wrong to Health, was counted in the day of it, a Remarkable Providence. To ſay how it was done, is difficult, yet ſomething of the manner of the Deliverance may be mentioned, the aboveſaid Nathaniel Biſſel piercing their Danger, and being active in ſwimming, endeavour'd, what might be, the preſervation of himſelf, and ſome others; he ſtrove to have ſwum to the upper Ice, but the Stream being too hard, he was forced downwards to the lower Ice, where, by reaſon of the ſlipperineſs of the Ice, and diſadvantage of the Stream, he found it difficult getting up; at length, by the good Hand of Providence, being gotten upon the Ice, he ſaw one of the Women ſwimming down under the Ice; and perceiving an Hole, or open place, ſome few Rods below, there he waited, and took her up as ſhe ſwum along. The other two VVomen were in the River, till the two Men in the little Canoo came for their Relief; at length all of them got their Heads above the water, and had a little time to pauſe, tho' a long and difficult, and dangerous way to any Shoar, but by getting their little Canoo upon the Ice, and carrying one at a time over hazardous Places, they did, (though in a long while) get all ſafe to the Shoar, from whence they came.

12. Very memorable was the Providence of God towards Mr. Ephraim How, of New-Haven, in New-England, who was for an whole twelve Month given up by his Friends as a dead Man, but God preſerved him alive in a deſolate Iſland, where he had ſuffer'd Shipwreck, and at laſt return'd him home to his Family.

The Hiſtory of this Providence might have been mention'd amongſt Sea-Deliverances, yet conſidering it was not only ſo, I ſhall here Record what himſelf (being a godly Man) did relate of the Lord's marvellous Diſpenſations towards him, that ſo others might be encouraged to put their truſt in God, in the times of their greateſt Straits and Difficulties.

On the 25th. of Auguſt, in the Year 1676. the ſaid Skipper How, with his two eldeſt Sons, ſet ſail from New-Haven for Boſton, in a ſmall Ketch, Burden 17 Tun, or thereabout: After the Diſpatch of their Buſineſs there, they ſet Sail from thence for New-Haven again on the 10th. of September following: But contrary winds forced them back to Boſton, where the ſaid How was taken ill with a violent Flux, which Diſtemper continued near a Month, many being at that time ſick of the ſame Diſeaſe, which proved mortal to ſome. The Merciful Providence of God having ſpared his Life, and reſtored him to ſome meaſure of Health; he again ſet Sail from Boſton, Octob. 10. By a fair wind they went forward, ſo as to make Cape Cod; but ſuddenly the weather became very Tempeſtuous, ſo as that they could not ſeaze the Cape, but were forced off to Sea; when they were endanger'd in a ſmall Veſſel by very fearful Storms, and outragious VVinds and Seas. Alſo, his eldeſt Son fell ſick, and died in about Eleven Days after they ſet out to Sea. He was no ſooner dead, but his other Son fell ſick, and died too. This was a bitter Cup to the good Father. It is noted in 1 Chron. 7.22. that when the Sons of Ephraim were dead, Ephraim their Father mourned many days, and his Brethren came to comfort him. This Ephraim, when his Sons were dead, his Friends on Shoar knew it not, nor could they come to comfort him: But when his Friends and Relations could not, the Lord himſelf did; for they died after ſo ſweet, gracious, and comfortable a manner, as that their Father profeſſed he had Joy in parting with them. Yet now their outward Diſtreſs and Danger was become greater, ſince the Skipper's two Sons were the only help he had, in working the Veſſel. Not long after, another of the Company, viz. Caleb Jones (Son to Mr. William Jones, one of the worthy Magiſtrates in New-Haven, (fell ſick, and died alſo, leaving the VVorld with comfortable Manifeſtations of true Repentance towards God, and Faith in Jeſus Chriſt. Thus the one half of their Company was taken away, none remaining but the Skipper himſelf, one Mr. Augur, and a Boy. He himſelf was ſtill ſickly, and in a very weak Eſtate, yet was fain to ſtand at the Helm 36 Hours, and 24 Hours at a time; in the mean time the boiſterous Sea overwhelming the Veſſel, ſo as that if he had not been laſht faſt, he had certainly been waſhed overboard. In this Extremity he was at a loſs in his own Thoughts, whether they ſhould perſiſt in ſtriving for the New-England Shoar, or bear away for the Southern Iſlands. He propoſed that Queſtion to Mr. Augur; they reſolved that they would firſt ſeek to God by Prayer about it, and then put this difficult caſe to an Iſſue, by caſting a Lot: So they did, and the Lot fell on New-England. By that time a Month was expired, they loſt the Rudder of their Veſſel, ſo that now they had nothing but God alone to rely upon. In this deplorable State were they for a Fortnight. The Skipper (though infirm, as has been expreſſed) yet for ſix Weeks together was hardly ever dry; nor had they the benefit of warm Food for ſix Weeks together was hardly ever dry; nor had Weeks, in the Morning betimes, the Veſſel was driven on the Tailings of a Ledge of Rocks, where the Sea broke violently; looking out they eſpied a diſmal Rocky Iſland to the Leeward, upon which, if the Providence of God had not by the Breakers given them timely warning, they had been daſhed in pieces. And this extremity was the Lord's opportunity to appear for their Deliverance; they immediately let go an Anchor, and get out the Boat, and God made the Sea calm. The Boat proved leaky; and being in the midſt of Fears and Amazements they took little out of the Veſſel.

After they came aſhoar they found themſelves in a rocky deſolate Iſland, near Cape Sables, where was neither Man nor Beaſt to be ſeen, ſo that now they were in extream danger of being ſtarved to Death. But a Storm aroſe, which beat violently upon the Veſſel at Anchor, ſo as that it was Staved in pieces; and a Cask of Powder was brought aſhoar, (receiving no damage by its bei[•]g waſhed in the Water) alſo a Barrel of Wine, and half a Barrel of Moloſſes, together with many things uſeful for a Tent to preſerve them from cold. This notwithſtanding, new and great diſtreſſes attended them; for though they had Powder and Shot, there were ſeldom any Fowls to be ſeen in that diſmal and deſolate place, excepting a few Crows, Ravens and Gulls. Theſe were ſo few, as that for the moſt part, the Skipper ſhot at one at a time. Many times half of one of theſe Fowls, with the Liquor, made a Meal for Three. Once they lived five Days without any Suſtenance, at which time they did not feel themſelves pincht with Hunger as at other times; the Lord in Mercy taking away their Appetites, when their Food did utterly fail them. After they had been about twelve Weeks in this miſerable Iſland, Mr. How's dear Friend and Conſort, Mr. Augur, died; ſo that he had no living Creature but the Lad before-mentioned, to Converſe with: And on April 2. 1677. that Lad died alſo; ſo that the Maſter was now left alone upon the Iſland, and continued ſo to be above a Quarter of a Year, not having any living Soul to Converſe with. In this time he ſaw ſeveral Fiſhing Veſſels Sailing by, and ſome came nearer the Iſland, than that which laſt took him in; but though he uſed what means he could that they might be acquainted with his Diſtreſs, none came to him, being afraid: for they ſuppoſed him to be one of thoſe Indians who were then in Hoſtility againſt the Engliſh. The good Man, whileſt he was in his deſolate State, kept many Days of Faſting and Prayer, wherein he did confeſs and bewail his Sins, the leaſt of which deſerved greater Evils than any in this World ever were, or can be ſubject unto, and begged of God, that he would find out a way for his Deliverance. At laſt it came into his mind, That he ought very Solemnly to Praiſe God (as well as Pray unto Him) for the great Mercies and ſignal Preſervations which he had thus far experienced. Accordingly he ſet apart a Day for that end, ſpending the time in giving Thanks to God for all the Mercies of his Life, ſo far as he could call them to mind, and in ſpecial, for thoſe Divine Favours which had been mingled with his Afflictions; humbly bleſſing God for his wonderful Goodneſs in preſerving him alive by a Miracle of Mercy. Immediately after this, a Veſſel belonging to Salem in New-England, providentially paſſing by that Iſland, ſent their Boat on ſhoar, and took in Skipper How, who arrived at Salem, July 18. 1677. and was at laſt returned to his Family in New-haven.

I have ſeen a Manuſcript, wherein many memorable Paſſages of Divine Providence are Recorded. And this which I ſhall now mention amongſt others.

13. About the Year 1638. A Ship fell foul upon the Rocks and Sands, called the Rancadories, ſixty Leagues diſtant from the Iſle of Providence. Ten of the Floating Paſſengers got to a Spot of Land, where having breathed a while, and expecting to Periſh by Famine, eight of them choſe rather to commit themſelves to the Mercy of the Waters; two only ſtood upon the Spot of Land, one whereof ſoon died, and was in the Sands buried by his now deſolate Companion. This Solitary Perſon in the midſt of the roaring Waters, was encompaſſed with the Goodneſs of Divine Providence. Within three Days God was pleaſed to ſend this ſingle Perſon (who now alone was Lord and Subject in this his little Commonwealth) good ſtore of Fowl, and to render them ſo tame, that the forlorn Man could pick and chuſe where he liſt. Fiſh alſo were now and then caſt up within his reach, and ſomewhat that ſerved for Fewel, enkindled by Flint to dreſs them. Thus lived that Inſulary Anchorite for about two Years, till at laſt having eſpied a Dutch Veſſel, he held a rag of his Shirt upon the top of a Stick towards them, which being come within view of, they uſed means to fetch him off the ſaid Spot of Sand, and brought him to the Iſle of Providence. The Man having in ſo long a time converſed only with Heaven, lookt at firſt very ſtrangely, and was not able at firſt Conference promptly to Speak and Anſwer.

3. Princes and Magistrates delivered from Plots, &c.

THE Mercy of God is of a very extenſive Nature, and his Goodneſs reacheth to all Mankind; but is moſt illuſtriouſly viſible in watching over Kings and Princes, thoſe Great Inſtruments of Good to Mankind; and ſo we find it Recorded in more Capital and Legible Characters , by the Pen-Men of S. Scripture, and ſo we may find it too in Humane Hiſtories. It would be too wide a Field to walk in, to take a Proſpect of Foreign Nations; I ſhall in this place confine my ſelf to my Own, and Remark a little what ſignal Deliverances our Princes have received ſince the Reformation.

I. In the Reign of Queen Elizabeth.

1. Pope Paulus Quintus, a Man of a fierce Nature and Diſpoſition, A. C. 1569. was ſo far wrought upon, That in the moſt Solemn manner that could be, he Excommunicated and Anathematized our Bleſſed Queen, and cauſed a Brief thereof, with his Leaden Bull annexed thereto, to be faſtned to the Gate of the Biſhop of London's Palace, near Pauls Church, by one John Felton, who being Apprehended, confeſſed the Fact, and received the reward of his Treaſon on a Gibbet, before the ſaid Gate. This Excommunication cauſed much Trouble on Man's part, but manifold Preſervations and Deliverances on God's part.

2. A C. 1563. Arthur Poole, of the Race of George, Duke of Clarence, of the Houſe of York, with ſundry of his Kindred and Alliance, Conſpired to ſet on foot again the Title of Mary Queen of Scots, and to bring an Army out of France into Wales, to back the ſame; but before they could bring their Plot to maturity, it was diſcovered, and themſelves Condemned.

3. A. C. 1570. the Earls of Northumberland and Westmoreland, encouraged by Promiſes of Aid from the Pope and Spaniard, raiſed a Rebellion againſt the Queen in the Northern Parts, but the Fire was ſoon quenched; the Earl of Northumberland being taken and Beheaded, and the Earl of Weſtmoreland flying beyond Sea, ended his Days in a poor and mean Condition.

4. A. C. 1570, John Story, Doctor of Law, a Spy to the Duke de Alva, Conſpired with one Prestol, a Man much addicted to Magick, and a Subject to the King of Spain, againſt the Life of Queen Elizabeth: He gave Intelligence to the ſaid Duke, how he might Invade England, and cauſe Ireland to revolt: But God brought this Treaſon to light; Story and Preſtol were by the Parliament Condemned for Treaſon, and accordingly Executed.

5. A. C. 1571. The Biſhop of Roſſe practiſed with ſundry Engliſh Men, to intercept Queen Elizabeth, and to trouble the Parliament then ſitting, that ſo another Queen might be ſet up inſtead of Elizabeth; but there fell out ſuch mutual Miſtruſt amongſt the Conſpirators, that their Plot turned to their own Confuſion.

6. A. C. 1578. Thomas Stukely, an Engliſh Fugitive, plotted with Pius V. and Gregory XIII. to Lead Forces into Ireland, to Aſſiſt the Rebels, and to Conquer it for the Pope's Natural Son; for which purpoſe he was made General of 8000 Italian Soldiers; but by the perſuaſion of Sebaſtian, King of Portugal, he firſt led his Troops into Mauritania, and was there Slain.

7. A. C. 1580. Nicholas Sanders, an Engliſh Prieſt, had a Conſecrated Banner given him by the Pope, and an Army of Spaniards, wherewith he entred Ireland, and joyning with the Rebels, cauſed a great Inſurrection, but it proved the Ruin of himſelf, and of all his Accomplices.

8. A. C. 1581. Robert Parſons, Edmond Campion, with other Seminary Prieſts, were ſent by the Pope from Rome to England, to with-draw the Queen's Subjects from their Allegiance, and to prepare them to take part with Foreign Powers, when ſent into England, but their deſign was fruſtrated; Campion, Sh[•]rwin, Kirby and Bryant were Convicted, Condemned for High Treaſon, and accoadingly Executed.

9. A. C. 1583. John Somervil was Apprehended, as he came in a deſperate manner, to have killed the Queen, being moved thereto (as himſelf confeſſed) by the Reading of certain Popiſh Books, publiſhed by certain Prieſts. After his Condemnation, he Strangled himſelf in Newgate.

10. A. C. 1585. Will. Parry, Doctor of Law, made a promiſe to kill the Queen, upon promiſe of Abſolution from the Pope, but through Terror he deferred, till his Treaſon was diſcovered, and he received a due Reward for the ſame.

A. C. 1586. John Ballard, a Romiſh Prieſt, perſuaded ſome Gentlemen to kill the Queen, as ſhe was going to take the Air; which they vowed to do; but being diſcovered before the Effect, Fourteen of them were Executed as Traitors.

A. C. 1587. William Stafford, a young Gentleman, and one Moody, a deſperate Ruffian, were Suborned by a Foreign Ambaſſador then in England, to kill the Queen, but were prevented.

13. A. C. 1588. Philip, formerly of England, then King of Spain, endeavoured by his Invincible Armado to recover England; the Strength of which take out of Ranzovius's Com. Bell. l. 1. c. 8.

The Navy conſiſted of 130 Ships, and carried 57868 Laſts; Soldiers, &c. 19295. Sea-Men 8052. great Guns 2441. (Pilas ſeu glandes Tormentarias) I know not well, whether my Author means Mortar-Pieces, or Cannon-Bullets, 123090. Hundreds of Powder, 1151. a great quantity of freſh Water, Diſhes, Candles, Lamps, Clubs, Leather, Tow, Flax, and Straw, to ſtop the chinks of the Ships, great Plenty; Shields, Wax-Candles, Tallow-Candles, long Sacks a great Number, for carrying of the great Guns, 40 Mules, together with Wagons, Wheels, &c. Field-Pieces 1500. long Guns 7000. Forked and Crooked at the Handle, 1000. Halbards and Axes 1000. Short Pikes 6000. Pioneers 700. Perſons needful for ſuch an Expedition, Stipendiary Soldiers, Gunners, Phyſicians, Chirurgeons, Prieſts, Monks, Nobles, Servants, Governours, Judges, Admirals, Mariners, Seamen, Cooks, &c. almoſt 30693. Proviſion for 6 Months, thus;

Hundreds of Bisket	11000
Barrels of Wine	21255
Hundreds of Salt Fleſh	6000
Hundreds of Cheeſe	3433
Hundreds of Salt Fiſh	8000
Hundreds of Oats	3000
Hundreds of Beans, &c.	6320
Baths of Oil	11398
Baths of Vinegar	13687
Pipes of Potable Water	11870

Paid to the Soldiers for Stipend, 12000 Ducats, beſides a great quantity of Gold and Silver, for carrying on, and maintaining the War.

And yet, ſaith my Author, the Engliſh diſcharged upon this Fleet 10000 Guns. Pant. Attic. Bellar. par. 2. p. 208, 209. ex Comment. Bell. Ranzov. l. 1. c. 8.

14. A. C. 1593. Patrick Cullin, an Iriſh Fencer, was hired by Engliſh Fugitives in the Low Countries, to kill the Queen, and with that purpoſe came over; but Intelligence being given thereof, he was Apprehended and Executed.

15. The ſame Year Edmond York and Richard Williams, were hired in like manner to kill the Queen, and to burn her Navy with Balls of wild Fire, but the miſchief was prevented, and they deſervedly Executed.

16. A. C. 1598. Edward Squire being in a Ship on the Sea, was taken by the Spaniards, and by them carried into Spain, where he was ſuborned, and directed by Richard Whalepool, and Engliſh Fugitive, and a Jeſuit, to deſtroy the Queen, by laying a ſtrong Poyſon (which the Jeſuit then gave him) on the pummel of the Sadle whereon the Queen ſhould ride, that ſhe laying her Hand thereon might carry the ſcent to her Noſe, and thereby receive it into her Brain; which, if ſhe had done, it had been her Death. Never any Treaſon againſt her came ſo near to Execution as this! For the Traytor Squire obſerved his Direction, did the Deed, and that immediately before the Queen rode abroad; but the Divine Providence kept her from touching the Pummel with her Hand, yet was the Treaſon diſcovered, and the Traytor received his reward.

17. A. C. 1599. The Earl of Tyr-Owen, an Iriſh-man, having been ſome while in Spain, returned from thence with a Rebellious Mind, and by the Aſſiſtance of Spain, and the Popiſh Faction, raiſed a Rebellion, whereby more damage accrued to the Queen and State, than by any other Rebellion all her Days; yet by the good hand of God this Rebellion alſo, was ſubdued, and that Land ſecured and quieted.

18. A. C. 1600. There was a Plot for the removing ſome of the Queens chief Officers, and Councellors from about her, which had it been effected, might have proved dangerous to her Perſon and State; the rather becauſe many Papiſts had a great hand in that Conſpiracy: But the Lord prevented the miſchief intended.

19. A. C. 1602. Henry Garnet, Superiour of the Jeſuits in England, Robert Treſmand, Jeſuit, Robert Catesby, Francis Treſham, and others, in the Name of all the Romiſh Catholicks, in England, imployed Thomas Winter into Spain, to obtain an Army from thence to joyn with a Popiſh Army that ſhould be raiſed here, to change the Government and Religion ſetled among us; Spain and England being then at Wars, the motion was readily embraced by the Spaniards, and an hund[•]ed thouſand Crowns promiſed to help forward the buſineſs; but before any thing could be effected, it pleaſed God to take away that Peerleſs Princeſs, full of Years, in peace on her Bed, having Reigned Gloriouſly, 44 Ysars, four Months, and ſeven Days, being ſixty nine Years, ſix Months, and ſeventeen Days old.

II. In the Reign of King James.

1. In the firſt Year of his Reign, before he was ſolemnly Anointed and Crowned, Watſon and Clark, two Romiſh Prieſts drew into their Conſpiracy ſome Noble Men, ſome Knights, and ſome Gentlemen, to ſurpriſe the King and his Son Prince Henry, preſuming on Foreign Forces for Aid and Aſſiſtance, intending to alter Religion, and to ſet up ſuch Officers of State, as they ohought beſt; but their Plot, before it came to execution, was diſcovered, the Traytors Condemned, ſome of them Executed, and others through the Kings Clemency ſpared.

Garnet, and Treſmond, Jeſuits, with Catesby, and Treſham, notwithſtanding the Death of Queen Elizabeth, when they ſaw that King James Defended the ſame Faith, continued to ſolicit the King of Spain to ſend an Army into England to joyn with the Forces of the Papiſts here for Extirpation of Religion: But the King of Spain being in Treaty with the King of England about Peace, refuſed to hearken to any ſuch motion; whereupon they, together with other Unnatural and Trayterous Subjects, Plotted the matchleſs, mercileſs, deviliſh and damnable Gun-powder Treaſon, as is now to be ſhewed.

The Plot was to under-mine the Parliament-Houſe, and with Powder to blow up the King, Prince, Clergy, Nobles, Knights, and Burgeſſes, the very Confluence of all the flower of Glory, Piety, Learning, Prudence and Authority in the Land; Fathers, Sons, Brothers, Allies, Friends, Foes, Papiſts, and Proteſtants, all at one blaſt.

Their intent, when that Irreligious Atchievement had been performed, was to ſurprize the remainder of the King's Iſſue, to alter Religion and Government, and to bring in a Forreign Power. Sir Edmond Baynam, an attainted Perſon, (who ſtiled himſelf Prince of the Damned Crew) was ſent unto the Pope, as he was the Temporal Prince, to acquaint him with the Gun-powder Plot, and now to the Plot it ſelf.

The Seſſions of Parliament being diſſolved, July 7th. A. C. 1605. and Prorogued to the 7th. of February following, Catesby being at Lambeth, ſent for Thomas Winter, who before had been imployed into Spain, and acquainted him with the deſign of blowing up the Parliament-Houſe, who readily apprehending it, ſaid, This indeed ſtrikes at the Root, only theſe helps were wanting, a Houſe for Reſidence, and a skilfull Man to carry the Mine; but the firſt, Catesby aſſured him was eaſie to be got, and for the Man, he commended Guy Fawkes, a ſufficient Souldier, and a forward Catholick: Thus Robert Catesby, John Wright, Thomas Winter, and Guy Fawkes, had many Meetings and Conferences about the buſineſs, till at laſt Thomas Piercy came puffing into Catesby's Lodging at Lambeth, ſaying, What Gentlemen, ſhall we always be thinking, and never do any thing? You cannot be ignorant how things proceed. To whom, Catesby anſwered, that ſomething was reſolved on, but firſt an Oath for Secrecy was to be Adminiſtred, for which purpoſe, they appointed to meet ſome three Days after, behind St. Clements Church, beyond Temple-Bar, where being met, Peircy profeſſed, that for the Catholick cauſe, himſelf would be the Man to advance it, were it with the ſlaughter of the King, which he was ready to undertake and do.

No, Tom. (ſaid Catesby) thou ſhalt not adventure thy ſelf to ſo ſmall purpoſe, if thou wilt be a Traytor, there is a Plot to greater Advantage, and ſuch a one as can never be diſcovered. Hereupon all of them took the Oath of Secreſie, heard a Maſs, and received the Sacrament, after which, Catesby told them his deviliſh Deviſe by Mine, and Gun-powder, to blow up the Parliament-Houſe, and ſo by one ſtroke, with the Deſtruction of many, effect that at once, which had been many Years attempting. And for caſe of Conſcience to kill the Innocent with the nocent, he told, that it was Warrantable by the Authority of Garnet himſelf, the Superiour of the Engliſh Jeſuits, and of Garrard, and Treſmond, (Jeſuitical Prieſts likewiſe) who by the Apoſtolical Power did commend the Fact, and Abſolve the Actors. The Oath was given them by the ſaid Garrard in theſe words.

You ſhall ſwear by the bleſſed Trinity, and by the Sacrament you now purpoſe to receive, never to diſcloſe, directly nor indirectly, by Word, or Circumſtance, the Matter that ſhall be propoſed to you, to keep ſecret, nor deſist from the Execution thereof until the reſt ſhall give you leave.

The Project being thus far carried on, in the next place, the firſt thing they ſought after, was a Houſe wherein they might begin the Work, for which purpoſe no place was held fitter than a certain Edifice adjoyning to the Wall of the Parliament-Houſe, which ſerved for a With-Drawing Room to the Aſſembled Lords, and out of Parliament was at the diſpoſal of the Keeper of the place, and Wardrobe, thereto belonging: Theſe did Piercy hire for his Lodgings, entertained Fawkes as his Man, who changed his Name into Johnſon, had the Keys and keeping of the Rooms. Beſides this, they hired another Houſe to lay in Proviſion of Powder, and to frame, and to fit Wood in for the carrying on the Mine, which Catesby provided at Lambeth, and Swore Robert Keyes into their Conſpiracy, whom he made the Keeper of thoſe Proviſions, who by Night conveyed the ſame into Fawks's Rooms.

The appointed day for the Parliament, being the 17th. of February, it was thought fit to begin their work in October before: But Fawkes returining out of the Country, found Piercy's Roomes appointed for the Scotiſh Lords to Meet in, who were to Treat about the Union of the two Kingdoms, whereupon, they forbore to begin their Work: But that Aſſembly being Diſſolved upon the 11th. of December, late in the Night, they entred upon the Work of Darkneſs, beginning their Mine, having Tools afore-hand prepared, and bak'd Meats provided, the better to avoid Suſpicion, in caſe they ſhould ſend abroad for them.

They which firſt began the Mine, were Robert Catesby, Eſq; the Arch Contriver and Traytor, and ruin of his Name, Thomas Piercy, Eſq; akin to the Earl of Northumberland, Thomas Winter, John Wright, and Guy Fawkes, Gentlemen, and Thomas Bates, Catesby's Man, all of them well grounded in the Romiſh School, and earneſt Labourers in this Vault of Villany; ſo that by Chriſtmaſs-Eve, they had brought the Mine under an Entry adjoyning to the Wall of the Parliament-Houſe, under-proping are Earth as they went, with this Framed Timber, nor till that day were they ſeen abroad of any Man.

During this under-mining much conſultation was had how to order the reſt of the buſineſs, when the Deed ſhould be accompliſhed: The firſt was, how to ſurprize the next Heir to the Crown: For tho' they doubted not but Prince Henry would accompany his Father, and periſh with him; yet they ſuſpected that Duke Charles, as too young to attend the Parliament, would eſcape the Train, and perchance be ſo carefully Guarded and Attended at Court, that he would hardly be gotten into their Hands; but Piercy offered to be the remover of this Rub, reſolving with ſome other Gentlemen to enter into the Dukes Chamber, which by reaſon of his Acquaintance, he might well do, and others of his like Acquaintance ſhould be placed at ſeveral Doors of the Court, ſo that when the Blow was given, and all Men in a maze, then would he carry away the Duke, which he preſumed would be eaſily done, the moſt of the Court being then abſent, and for ſuch as were preſent, they would be altogether unprovided for Reſiſtance.

For the ſurprize of the Lady Elizabeth, it was held a matter of far leſs difficulty, ſhe remaning at Comb-Abby, in Warwickſhire, with the Lord Harrington, and Aſhby, Catesby's Houſe being not far from the ſame, whither under the pretence of Hunting upon Dunſmore-Heath, many Catholicks ſhould be Aſſembled, who knowing for what purpoſe they were met, had the full liberty in that diſtracted time to provide Money, Horſes, Armour, and other neceſſaries for War, under pretence of ſtrengthening and guarding the Heir apparent to the Crown.

Then it was debated, what Lords they ſhould ſave from the Parliament, and it was agreed, that they ſhould keep as many as they could that were Catholicks, or Favourers of them; but that all others ſhould feel the ſmart, and that the Treaſon ſhould be charged upon the Puritans, to make them the more odious to the World.

Next it was controverted what Foreign Princes they ſhould make privy to this Plot, ſeeing they could not enjoyn them Secreſie, nor oblige them by Oath, and this much troubled them. For though Spain was held fitteſt to ſecond their Plot, yet he was ſlow in his Preparations; and France was too near, and too dangerous to be dealt with; and how the Hollanders ſtood Affected to England, they knew very well. But while they were thus buſying themſelves, and tormenting their Brains, the Parliament was Adjourned to the Fifth Day of October enſuing; whereupon they brake off both Diſcourſe and Work, till Candlemaſs, and then they laid in Powder, and other Proviſions, beginning their Work again; and having in the mean time taken into their Company, Cristopher Wright, and Robert Winter, being firſt Sworn, and receiving the Sacrament for Secreſie, the Foundation Wall of the Parliament-Houſe being very hard, and nine Foot thick, with great difficulty they wrought half through; Fawkes being their Centinel to give warning when any came near, that the Noiſe in digging might not be heard.

The Labourers thus working into the Wall, were ſuddenly ſurpriz'd with a great Fear, and caſting away their Digging Tools, betook themſelves to their Weapons, having ſufficient Shot and Powder in the Houſe, and fully reſolving rather to die in the place, than to yield, or be taken. The cauſe of this their Fear was a noiſe that they heard in a Room under the Parliament-Houſe, and which they meant to have mined, which was directly under the Chair of State; but now all on a ſudden they were at a ſtand, and their Countenances caſt each upon other, as doubtful what would be the iſſue of this their Enterprize, Fawkes ſcouted out to ſee what he could diſcover abroad; and finding all ſafe and free from Suſpect, he return'd, and told them, that the noiſe was only occaſion'd by the Removal of Coals that were now upon Sale, and that the Cellar was to let, which would be more commodious for their purpoſe, and alſo would ſave their labour for the Mine. Hereupon Thomas Peircy, under pretence of Stowage for his Winter Proviſion and Coals, went and hired the Cellar; which done, they began a new Conference, wherein Catesby found the whole weight of the Work, too heavy for himſelf alone to ſupport: For beſides the Maintenance of ſo many Perſons, and ſeveral Houſes, for the ſeveral Uſes hired, and paid for by him, the Gunpowder and other Proviſions would riſe to a very great Summ, and indeed too much for one Man's Purſe. He deſired therefore that himſelf, Piercy, and one more, might call in ſuch Perſons as they thought fit to help to maintain the Charge, alledging, that they knew Men of Worth and Wealth that would willingly aſſiſt, but were not willing that their Names ſhould be known to the reſt. This requeſt, as neceſſary, was approved; and therefore ceaſing to dig any further in the Vault, knowing that the Cellar would be fitter for their purpoſe, they removed into it 20 Barrels of Gunpowder, which they cover'd with a thouſand Billets, and five Hundred Faggots, ſo that now their Logding Rooms were clear'd of Suſpicious Proviſions, and might be freely enter'd into, without danger of Diſcovery.

But the Parliament being again Prorogued to the 5th of November following, theſe Perſons thought fit that for a while they ſhould again diſperſe themſelves (all things being already in ſo good a forwardneſs) and that Guy Fawkes ſhould go over to acquaint Sir William Stanley, and Maſter Hugh Owen, with theſe their Proceedings, yet ſo, as the Oath of Secreſie ſhould be firſt taken by them. For their Deſign was to have Sir William Stanley's Preſence ſo ſoon as the fatal Blow ſhould be given, to be a Leader to their intended Stratagems, whereof (as they thought) they ſhould have great Need, and that Owen ſhould remain where he was, to hold Correſpondence with Foreign Princes, to allay the Odiouſneſs of the Fact, and to impute the Treaſon to the diſcontented Puritans.

Fawkes coming into Flanders, found Owen, unto whom, after the Oath, he declared the Plot, which he very well approved of; but Sir William Stanley being now in Spain, Owen ſaid that he would hardly be drawn into the Buſineſs, having Suits now in England at the Court: Yet he promiſed to engage him all that he could, and to ſend into England with the firſt, ſo ſoon as the Plot had taken Effect. Upon this, Fawkes, to avoid further Suſpicion, kept ſtill in Flanders all the beginning of September, and then returning, receiv'd the Keys of the Cellar, and laid more Powder, Billets and Faggots; which done, he retired into the Country, and there kept till the end of October.

In the mean time, Catesby and Peircy meeting at the Bath, it was there concluded, that becauſe their numbec was but few, Catesby himſelf ſhould have power to call in whom he would to aſſiſt their deſign, by which Authority he took in Sir Everard Digby, of Rutlandſhire, and Francis Treſham, Eſq; of Northamptonſhire, both of them of ſufficient State and Wealth: For Sir Everard offer'd Fifteen Hundred Pounds, to forward the Action, and Treſham Two Thouſand. But Peircy diſdaining that any ſhould out-run him in Evil, promiſed Four Thouſand Pounds out of the Earl of Northumberland's Rents, and ten ſwift Horſes, to be uſed when the Blow was paſt. Againſt which time, to provide Ammunition, Catesby alſo took in Ambroſe Rookwood, and John Grant, two Recuſant Gentlemen, and without doubt, others were acquainted alſo with it, had theſe two grand Electors been apprehended alive, whoſe own Tongues only could have given an Account of it.

The buſineſs being thus forwarded abroad by their Complices, they at home were no leſs active: For Peircy, Winter, and Fawkes, had ſtored the Cellar with thirty fix Barrels of Gunpowder, and inſtead of Shot, has ſaid upon them Bars of Iron, Logs of Timber, Maſſie ſtones, Iron Crows, Pickaxes, and all their working Tools, and to cover all, great Store of Billets and Faggots, ſo that nothing was wanting againſt that great and terrible day. Neither were the Prieſts and Jeſuits ſlack on their parts, who uſually concluded their Maſſes with Prayers for the good Succeſs of their expected Hopes.

Upon Thurſday, in the Evening, ten Days before the Parliament was to begin, a Letter, directed to the Lord Monteagle, was deliver'd by an unknown Perſon to his Footman, in the Street, with a ſtrict Charge to give it into his Lords own Hands, which accordingly he did: The Letter had neither Date nor Subſcription, and was ſomewhat unlegible.

This Letter was imparted to the Earl of Salisbury, then Principal Secretary, and they both preſently acquainted the Lord Chamberlain, next to the Earl of Worceſter and Northampton, and laſt, to the King, as followeth.

My Lord,

Out of the Love I bear to ſome of your Friends, I have a care of your Preſervation: Therefore I would adviſe you, as you tender your Life, to deviſe ſome Excuſe, to ſhift off your Attendance at this Parliament. For God and Man have concurr'd to puniſh the Wickedneſs of this time: And think not ſlightly of this Advertiſement, but retire your ſelf into your Country, where you may expect the Event in ſafety. For though there be no Appearance of any Stir, yet I ſay they ſhall receive a terrible Blow this Parliament, and yet they ſhall not ſee who hurts them. This Counſel is not to be contemned, becauſe it may do you good, and can do you no harm: For the danger is past ſo ſoon as you have burnt the Letter; and I hope God will give you the Grace to make a good uſe of it, to whoſe holy Protection I commend you.

His Majeſty, after reading this Letter, pauſing a while, and then reading it again, deliver'd his Judgment, that the Stile of it was too quick and pithy to be a Libel, proceeding from the Superfluities of an idle Brain, and by theſe Words, That they ſhould receive a terrible Blow at this Parliament, and yet ſhould not ſee who hurt them; he preſently apprehended, that a ſudden Danger by a Blaſt of Gunpowder was intended by ſome baſe Villain in a Corner, though no Inſurrection, Rebellion, or deſperate Attempt appear'd: And therefore wiſhed that the Rooms under the Parliament-Houſe ſhould be thoroughly ſearched, before himſelf or Peers ſhould ſit therein. Hereupon it was concluded that the Lord-Chamberlain, (according to his Office) ſhould view all Rooms above and below; but yet, to prevent idle Rumours, and to let things ripen further, it was reſolved, that this Search ſhould be deferr'd, till Monday, the day before the Parliament met, and that then it ſhould be done with a ſeeming ſlight Eye, to avoid Suſpect.

According to this Concluſion, the Earl of Suffolk, Lord-Chamberlain, upon Monday, in the Afternoon, accompanied with the Lord Monteagle, repair'd into theſe Under-Rooms, and finding the Cellar ſo fully ſtored with Wood and Coals, demanded of Fawkes, the counteffeit Johnſon, who ſtood there, attending as a Servant of ſmall Repute, who owned the place? He anſwer'd, that the Lodgings belong'd to Maſter Thomas Peircy, and the Cellar alſo, to lay in his Winter-Proviſion, himſelf being the Keeper of it, and Maſter Thomas Peircy's Servant; whereunto the Earl, as void of any Suſpicion, told him, That his Maſter was well provided for Winter Blasts: But when they were come forth, the Lord Monteagle told him, That he did much ſuſpect Peircy to be the Inditer of the Letter, knowing his Affection in Religion, and the Friendſhip betwixt them profeſſed, ſo that his Heart gave him (as he ſaid) when heard Peircy named, that his Hand was in act.

The Lord-Chamberlain returning, related to the King and Council what he had ſeen, and the Suſpition that the Lord Monteagle had of Peircy, and himſelf of Johnſon, his Man, all which increaſed His Majeſties Jealouſie, ſo that he inſiſted (contrary to the Opinion of ſome) that a harrow Search ſhould be made, and the Billets and Coals turn'd up to the bottom; and accordingly the Search was concluded to be made, but under colour of ſearching for certain Hangings, belonging to the Houſe, which were miſſing, and conveyed away.

Sir Thomas Knevet (a Gentleman of His Majeſties Privy-Chamber) was employ'd herein, who about Midnight, before the Parliament was to begin, went to the place with a ſmall, but truſty number of Perſons: And at the Cellar Door, entring in, finding one (who was Guy Fawkes) at ſo unſeaſonable an Hour, cloaked, and booted, he apprehended him, and ranſacking the Billets, he found the Serpent's Neſt, ſtored with Thirty ſix Barrels of Powder, and then ſearching the Villain, he found a Dark-Lanthorn about him, three Matches, and other Inſtruments for blowing up the Powder: And being no whit daunted, he inſtantly confeſſed his Guiltineſs, vowing, that if he had been within the Houſe, he would have blown up Houſe and ſelf and all; and before the Council, lamented nothing ſo much, as that the Deed was not done, ſaying, The Devil, and not God, was the Diſcoverer of it. Catesby and the reſt poſted into Warwickſhire, and began an open Rebellion, being joyned with about Eighty more; and ſo Trooping together, broke open the Stables belonging to Warwick-Caſtle, and took thence ſome great Horſes. Thence into Worceſterſhire, and ſo to Staffordſhire; where they rifled the Lord Windſor's Houſe of all the Armour, Shot, Powder, &c. But being purſued by the high Sheriff of Worceſterſhire and his Men, who ruſh'd in upon them, both the Wrights were ſhot through, and ſlain, with one Muſquet-Bullet; the reſt being taken, were carry'd Priſoners to London, being all the way gaz'd at, revil'd, and deteſted by the common People for their horrid, and horrible Treaſon; and ſo at laſt they receiv'd the juſt Guerdon of their Wickedneſs. See a fuller Account in Biſhop Carleton's Thankful Remembrance of God's Mercy.

III. In the Reign of King Charles the First.

1. Sir John Temple, Maſter of the Rolls, and one of His Majeſty's moſt Honourable Privy-Council, within the Kingdom of Ireland, and who was Father of the preſent Sir William Temple; relates in his Hiſtory of the Iriſh Rebellion, in 1641. and which Hiſtory was firſt Printed in London, in 1646. there in P. 16, 17 and 18, ſets down, that the firſt Plot for the Rebellion, carried on with ſo great Secreſie, as none of the Engliſh had Notice of it before it was ready to be put in Execution, and that on the 22d. of October, 1641. In the very Evening before the Day appointed for a Surprizal of the Caſtle and City of Dublin, Owen O Conall, a Gentleman of an Iriſh Family; but one, who had been bred a Proteſtant, and who had been drinking that Evening, came to the Lord Juſtice Parſons there, about Nine of the Clock, and acquainted him with a Conſpiracy for the ſeizing upon His Majeſty's Caſtle of Dublin, and the Magazine therein, the next day; but he did then make ſuch a broken Relation of a Matter, that ſeem'd ſo incredible in its ſelf, as that his Lordſhip did then give but very little Belief to it at firſt, in regard it came from an obſcure Perſon, and one he conceived ſomewhat diſtemper'd in Drink; but in ſome Hours after, O Conall being ſomewhat recover'd from his ſaid Diſtemper, was examin'd upon Oath before the Lords Juſtices, and his Examination gave ſuch a particular Account of the Conſpiracy, and the Conſpirators therein, that cauſed the Lords Juſtices to ſit up all that Night in Conſultation, for the ſtrengthning of the Guards in the Caſtle of Dublin, and likewiſe of the whole City, and for the ſeizing of the Perſons of the Conſpirators, that the Execution of the Plot was thereby prevented, and otherwiſe the Caſtle of Dublin had been the next day in the Poſſeſſion of the Rebels of Ireland, and all the Proteſtants in Dublin had been the next day maſſacred.

The Papiſts planted the Soveraign Drug of Arminianiſm here in England, on purpoſe to promote Diviſions among us, and endeavoured to Advance Arbitrary Power, and inflame the Puritans; as the Author of the Hiſtory of Popiſh Sham-Plots, from the Reign of Queen Elizabeth, tells us, out of a Letter ſent to the Rector of Bruſſels. And Cardinal Richlieu ſent over one Chamberlain hither, who for four Months had Conſultations with the Jeſuits, how to ſtir up the Scots, and foment our Broils; as may be ſeen in Dr. Heylin's Life of Archbiſhop Laud, and Habernfeild's Plot, &c. Or to ſpeak in the very Words of the late Learned Biſhop of Lincoln, Dr. Barlow. When King James ſlept with his Fathers, and was Tranſlated to a better Kingdom, out of the reach of Popiſh Conſpirators, their Deſigns ſlept not; they proſecuted their Plots and Conſpiracies (to Ruin our Church and Eſtabliſh'd Religion) as much in Charles the Firſt, as in his Father's time; and at laſt it came to this Iſſue, that (other Means failing) the King and Arch-Biſhop muſt be taken away. This was diſcover'd by an Honourable Perſon (Andreas ab Habernfeild) to the Engliſh Embaſſador (Sir W. Boſwel) at the Hague, and by him to the Arch-Biſhop, and by him to the King; and the Original Copy of the Diſcovery being found in the Arch-Biſhop's Library, after his Death, was then publiſh'd, and is in print in many Hands, and among others, in mine.—In the mean time (adds my Author) the Civil Wars began, and our Popiſh Conſpirators are firſt in Arms, and the bloody Rebellion; and in Ireland murder'd above 100000 Proteſtants in cold Blood, without any Provocation given, but to kill Hereticks, (which according to them was Lawful and Meritorious) — And farther, when in Proceſs of that fatal Rebellion, (carry'd on by Engliſh, and covertly by Popiſh Rebels) that good King was taken, and a Council of Prieſts and Jeſuits ſitting in London, ſignified the Condition of Affairs here, to a Council of their Confederates at Paris, and they tranſmitted the Caſe to Rome, from whence Directions and Commands were return'd back again to London; in ſhort, it was determined, that it was for the Intereſt of the Catholick Cauſe, that the King ſhculd die; and accordingly their Council of Prieſts and Jeſuits in London voted his Death. This (ſaith the ſame Reverend Author) is now notoriouſly known to be true, and in print publiſh'd to the World, by Reverend and Learned Perſon; who, if any ſhall call him to Account for it) is ſo convinced of the Ttuth of what he writ, that he publickly offers to make it good, viz. Dr. Du-Moulin, (Canon of Canterbury) in two Books, written to the ſame purpoſe. See more in Biſhop Barlow's Book, called Popiſh Principles, &c. inconſiſtent with the Safety of Proteſtant Princes.

The Iriſh Papiſts, when they had promiſed to furniſh his Majeſty with 10000 Men, for the helping of him againſt the Parliament, did not, but endeavour'd to cut off the King's Army there by Force and Treachery, and employ'd Commiſſioners to Rome, France, Lorrain, and Spain, to invite a Foreign Power into England. See Fowles Hiſt. of Rom. Treaſons, and the Lord Orcery's Anſwer to Peter Welſh.

About 30 Prieſts or Jeſuits were met together by a Proteſtant Gentleman, between Roan and Diep, to whom they ſaid (taking him to be one of their Party) they were going to England, and would take Arms in the Independant Army—to be Agitators. The Romiſh Prieſt and Confeſſor is known; who, when he ſaw the fatal Stroke given to the King, flouriſh'd with his Sword, and ſaid, Now the greatest Enemy we had in the World is gone. When the Murder was cried down as the greateſt Villany, the Pope commanded all the Papers about the Queen to be burnt. Many intelligent Travellers told what Joy there was in the Engliſh Convents beyond Seas, and the Seminaries, upon Tidings of the King's Death. Benedictines were afraid, leſt the Jeſuits ſhould get their Lands, and the Engliſh Nuns contended, who ſhould be Abeſſes; the Fryars of Dunkirk were jealous, leſt the Jeſuits ſhould engroſs all the Glory to themſelves. Du-Moul. Anſwer to Plul. Angl. And tho' the Papiſts, during the Civil Wars, flock'd to the King's Army, it was becauſe the Parliament rejected them. They are the Words of one of their own Party, that moſt of the Romanists, that ſeem'd to be of the old King's ſide, only fled to his Garriſons for ſhelter, and not to take up Arms, to offend the Parliament. Chriſt. Moderator, par. 2. p. 12, 29. Several of them boaſted, they were able to make appear their Faithfulneſs, and good Affection to them (the Rump). See the Petitions of Sir R. Talbot, and Garret Moor, Eſq; See more on this Subject in Dr. Stillingfleet's Idolatry of the Church of Rome, p. 301, &c.

IV. In the Reign of King Charles II.

1. There was a Deſign carry'd on all along to alienate the Affections of Proteſtants one from another, as plainly ſhew'd it ſelf firſt of all at the King's Return; who being put hard to it, by the ſeveral Obligations he had contracted upon himſelf, and Promiſes made of ſhewing Favour to each conſiderable Party in England. For he had at his Coronation in Scotland promiſed, and ſwore by the Eternal and Almighty God, who lives and reigns for ever, to rule the People committed to his Charge, according to the Will and Command of God, revealed in his Word, and according to the lowable Laws and Conſtitutions of that Realm, no ways repugnant to the ſaid Word, and to procure to the utmoſt of his Power to the Kirk of God, and whole Chriſtian People, true and perfect Peace, in time coming, &c. See the Form and Order of his Coronation, printed by Robert Dowglas, Miniſter at Edinburgh, and reprinted at London, 1660. p. 20. &c. After this Engagement to the Kirk of Scotland, he made as kind a Promiſe to the Papists at Breda, (as I remember) that upon Condition they would aſſiſt him, in Recovery of his Father's Throne, he would do what he could to promote the Intereſt of the Catholick Cauſe in England: And he could do no leſs but oblige himſelf as faithfully to the Church of England, who had been faithful Sticklers for his Father, as long they were able, and afterwards applied to the Son with ſuch a Courage and Reſolution, that they never left him, till they had brought him ſafe to his long-deſired Home. In this Diſtraction of Mind he came to his Throne, and any one may eaſily gueſs what Difficulties he muſt needs encounter in his following Reign. What Endeavours were uſed to hinder the Puritans (or Proteſtant Diſſenters) from obtaining Favour with the King, as that they were ready, with Forces raiſed, to oppoſe his Majeſty, &c. See the Account of the Sham-Presbyterian-Plot, the Papiſts deviſed then, in Yarraton's Diſcovery, p. 4, 5, 6, 8, 16. What Metheds were taken to widen the Differences between the Church-men and Diſſenters, is too plain to need a Deſcant, and too freſh to be forgotten.

2. Another Plot in this King's Reign was the Burning of London, in 1666. For it was not enough with our Adverſaries to enkindle a Fire of Paſſion and Diſcord in the Minds of People, they proceeded next to kindle a material Fire in our moſt ſtately Buildings, and nothing leſs would ſerve, than the Metropolis of the Nation, the great Mart of theſe three Kingdoms. For the Proof whereof, I ſhall inſiſt only upon theſe ſeven Particulars.

1. Strange, (Provincial of the Jeſuits) Gray, Pennington, Barton, Jeſuits, &c. and Keimask, a Dominican Fryar, pretending to be Fifth-Monarchy-Men, prevailed with one Green, a Fifth-Monarchy man, but poor, by lending him 30 l. to be an Inſtrument in firing London, Green brought in eight other Fifth-Monarchy-men, as Aſſiſtants; but deferring to do it preſently, they were diſcovered, tried, and executed, (only Green died in Priſon) the Jeſuits were not diſcovered, becauſe not known to be ſuch, 1665/6. as appears by Oates's Nar. Art. 34. compared with the publick Gazet, Apr. 30. 1666.

2. Several Perſons were taken with Fire-Balls, brought before the Magiſtrates, and Committed to Cuſtody, but reſcued by the Favour of the D. of Y.

3. One Hubbard was Executed, who confeſſed, that he began the Fire with one Pie-de-loup, a French-man, who came over on that Deſign with 23 other French-men.

4. Several Letters were produced from beyond Sea, enquiring whither London was Burnt, hearing date ſome Days before the Fire began.

5. Several words which the Papiſts had caſt out here to the ſame purpoſe were proved, as may be ſeen in the Depoſitions, and Informations before the Committee in the Houſe of Commons in Sept. 1666. of which Sir Robert Brokes was Chair-man.

6. The Benedictines boaſted to Mr. Bedloe, that they had a hand in it, and ſhewed him ſeveral Letters about it, and told him, that they reſolved to Burn it again; and tampered with Mr. Bedloe about it.

7. Groves with Three Iriſh-men Fired Southwark.

8. Doth any man begin to doubt (ſaid the Lord Chancellour in his Speech at the Lord Stafford's Condemnation) how London came to be Burnt? And is it not apparent by thoſe Inſtances, that ſuch is the Frantick Zeal of ſome Bigotted Papists, that they reſolve no means (that may ſerve to advance the Catholick Cauſe) ſhall be left unattempted, tho' it be by Fire and Sword?

9. If all this will not ſerve to convince my Incredulous Reader, I refer him to the Monument in London, Erected in Perpetuam hujus Neferie actionis Memoriam. Where the dead Stones witneſs the Truth of it, with a voice loud enough to be heard to the utmoſt parts of the World.

POSTSCRIPT.

3. A third Plot in King Charles the II. Reign, was that which is commonly known (and called by ſome in way of Deriſion) Oates's Plot: which yet, I am perſwaded in my own breaſt was no ſham, for theſe Reaſons following.

1. Becauſe March 25. 1679. it was reſolved, nemine contradicente, by the Lords Spiritual, and Temporal, and Commons, in Parliament Aſſembled, That they do declare, that they are fully ſatisfied by the Proofs they have heard, that there now is, and for diverſe Years laſt paſt, hath been a Horrid and Treaſonable Plot, and Conſpiracy, continued and carried on by thoſe of the Popiſh Religion, for the Murthering of His Majeſty's Sacred Perſon, and Subverting the Proteſtant Religion, and the Ancient and Eſtabliſhed Government of the Kingdom.

Joh. Brown, Cleric. Parliament.

2. Becauſe, hereupon 'the King himſelf Iſſued out two ſeveral Proclamatins for a general Faſt, the firſt in theſe words.

CHARLES, R.

WHereas the Lords Spiritual and Temporal, and Commons in this Parliament Aſſembled, being deeply ſenſible of the Sad and Calamitous Condition of this our Kingdom, occaſioned chiefly by the Impious and malicious Conſpirary of a Popiſh Party, who have not only Plotted, and intended the Deſtruction of our Royal Perſon, but the total Subderſion of our Government, and of the true Proteſtant Religion, &c.— have—beſought Vs, that a Day might be ſet apart—, we have to this their humble Requeſt moſt readily inclined,
Given at White-Hall, Mar. 28, 1679.

3. Becauſe ſeveral Perſons gave Teſtimony to the Truth thereof, who were of their own party, as Dr. Oates, Capt. Bedloe, Mr. Jenniſon of Grays-Inn, Mr. Lewis, Mr. Smith, Edmund Everard, Eſq; (who was kept four Years cloſe Priſoner in the Tower, by the contrivance of ſome Engliſh Subjects, whom he had five Years before diſcovered as plotting againſt us in France.)

4. Becauſe ſeveral Letters were produced relating to the fame thing, as that of the Lord Stafford's, to the Lord Aſton,—My Lord, the Plot is diſcovered, and we are all undone — &c. Coleman's, —Our prevailing in theſe things, would give the greateſt Blow to the Proteſtant Religion here, that ever it received ſince its firſt Birth, &c. Petre's Letters Found among Harcourt's Papers, &c.

5. The Actions that were done after the Diſcovery, to Perſons concerned in the Diſcovery, are a ſtrong Argument to create ſuſpicion of the Authors, and their Guilt, as the Barbarous Murther of Sir Edmundbury Godfrey, (who took the firſt Depoſitions) Mr. Arnold, and Mr. Pye.

V. In King James the II. Reign.

But this was nothing elſe but Plot from the beginning to the end of it: For no Man of good ſence could believe, that ever he intended to perform that fine Promiſe which he made, of maintaining of the Proteſtant Religion, and the Rights of the Subjects, &c. without ſtraining Courteſie with his Religious Principles, and natural Temper; and indeed, tho' he appear'd very plauſible at firſt, and our credulous People ſeem'd very willing to conſtrue him in a favourable Senſe, yet when they had reſign'd their Charters, and themſelves, and Eſtates to him in a Complement (which the King took well enough) and ſaw the Laws diſpenſed with in a groſs manner, and Arbitrary Power, put up its Head at Court, with much Confidence, and the Viſitors ſent down to Oxford, to purge the Ʋniverſity, and Roman Catholicks made Juſtices of Peace, and put in other places of Truſt, and Maſſe-Houſes open'd publickly, and the Interceding Biſhops (who had done nothing in the World to merit his disfavour) ſent to the Tower; then, I ſay, theſe People began to open their Eyes, and were reſolved not to ſhut them any more (if they could help it) till they had ſomewhat better to truſt to, than the Promiſe of a King, whoſe Word was as inviolable as his Oath, and who was never known to be in the leaſt matter unfaithful in his Life; (for ſuch a Mask was put upon his Face, by his Friends, and he wore it a while very willingly, till the time, that he thought he might ſafely take it off, and appear boldly in his Features, and in the Head of a ſtanding Army; who had promiſed (as ſtoutly as he) to ſtand by him, till they thought it convenient to ſtand no longer. But of this enough, and perhaps too much; for I do with Pity and Grief of Mind, reflect upon the Errors of that unhappy Prince.

VI. In the Reign of King William the III.

This Prince was the happy Inſtrument, under God, of our Deliverance; but neither was He warm in his Throne before he was called to Battle, firſt in Ireland, where he conteſted with extraordinary Difficulties, and eſcaped extream Dangers from a Cannon-Bullet afterwards in Flanders, where his Labours are hardly at an end yet. But the moſt ſecret and villainous Contrivance of all was, the late Barbarous Plot, the Scheme whereof was firſt laid in France, but the Scene of the bloody Tragedy was to be in England. Here the King was to be Aſſaſſinated, in a baſe and cowardly manner, as he went a hunting, on a Saturday, Feb. 22. 1695/6. in a narrow Lane, between Brentford and Turnham-Green; Sir George Berkley, with ſeven or eight more, to Attack the King's Coach, and Aſſaſſine him, whilſt two other Parties, to the number of 40, attacked the Guards; and two more perſons, Chambers and Durance, a Flemming, were to be placed at Kenſington, to give ſpeedy Notice to the Conſpirators, when the King went abroad. At firſt it was agreed to be put in execution, Feb. 15. But the King not going abroad then, it was deferr'd till Feb. 22. The French were to make a Deſcent into England, and had got Tranſport Ships ready, and Soldiers, 20000, who were to Embark at Callis, Bulloign, Dunkirk, &c. The French had at St. Germaines, Feb. 7. cauſed 100000 Lewid'ores to be delivered to the late King James, and deſired him to haſten his Departure; a conſiderable Body of his old Friends were to meet and joyn the French at their landing. All things in appearance were in great forwardneſs, Mortars, Field-pieces, and heavy Cannon for Land-Service; Monſieur de Neſmond, Gabaret, and Dubart, were to command the Men of War that were to convoy the Tranſport Ships; the Conduct of the Land-Army was in the Marqueſs de Bevron Arcourt, as Chief, and under him Pecontal, and Albergoti, as Mareſchals de Camp; and for Brigadiers, the Duke de Humieres, Monſieur de Biron, and Monſieur de Monray, &c. and Lapara, the chief Engineer. The Men being Embark'd the day before it was diſcover'd here, 300 Sail, or thereabouts, weigh'd Anchor, and ſtood to Sea; but the Wind ſhifting, they were oblig'd to return into the Ports, and diſembark ſome part of them. Theſe were deſigned to land in Kent, Suſſex, or the Mouth of the River; and the Providence is the more remarkable, ſince had they gone forward, we might have been under ſome ſurprize, as not being ready at ſo ſhort a Warning, to oppoſe them. At Kenſington, the day being come, viz. Feb. 22. Ke[•]es (one of the Spies) being ſent out to ſee what he could learn, brought word, the Guards were returned from Richmond, foaming. The People much wonder'd the King did not go a hunting for two Saturdays together, and the Bravoes began to flag their Courage. It ſeems Capt. Pendergraſs diſcover'd the bottom of the Deſign on Feb. 13. to Captain Porter, and he to my Lord Portland, and my Lord to the King, on Feb. 14. the very day before the Deſign was to be put in Execution. After which, ſeveral of the Conſpirators have been themſelves Executed, witneſs the City-Gates, where now their Heads and Quarters are to be ſeen; and this, after a free and fair Tryal of their Cauſe. So that our Church may ſay, and our Kings may ſay, as well as that excellent Queen Elizabeth, as Pſal. 129.1, 2. &c. Many a time have they afflicted me from my youth up, may Iſrael now ſay, Many a time have they afflicted me from my youth, yet they have not prevailed against me. The Plowers plowed upon my Back; they made long their Furrows. The Lord is righteous; he hath out aſunder the Cords of the wicked.

CHAP. XXIII. The Innocent ſtrangely cleared.

WHEN Joſeph's Brethren were conſtrained to go into Egypt, and buy Food of, and make Obeyſance to that very Perſon they had thrown into a Pit before, and ſold into Slavery; how their Conſcience flew in their Faces, with ſharp Reflections of Guilt! The three Children in the fiery Furnace, and Daniel in the Lyons Den, ſaved ſo miraculouſly, and contrary to all Expectation, eaſily extorted a Confeſſion of their Innocence from their very Enemies. The Prodigies of our Saviour's Crucifixion procured a free Confeſſion from ſome of his Enemies, that certainly he was the Son of God. See more Inſtances.

1. Polycarp, when firſt apprehended, was pitied by many of his Enemies, that ſo holy, honeſt, and aged a Man ſhould be put to death: After his Prayer at the Stake, the flame framed it ſelf in manner of a Vault, or Sail of a Ship, with the bluſtering Blaſts of Wind, ſo that it touched not the Holy Martyr's Body, which ſent forth a fragrant Smell, like Frankincenſe; but the cruel Perſecutors thereupon call'd for a Tormentor, to thruſt him thro' the Side with a Spear; which being done, Blood iſſued out ſo abundantly, that it quenched the Fire, to the Aſtoniſhment of all Beholders. Clark's Marr. of Eccl. Hist.

2. Dionyſius, the Areopagite, being aimed at by the Idolatrous Prieſts, who envied his Succeſs in the Miniſtery, with his gracious Luſtre and Radiancy of Countenance, abaſhed, and ſo affrighted his Adverſaries, that they fled away. Ibid. Some ſay, that by the order of Siſinnius, the Prefect of Gaul, being thrown to wild Beaſts, they would not tear him; put into a hot Oven, it would not burn him; at laſt was condemned to Decollation. Ibid.

3. Juſtin Martyr ſeems accompliſh'd by the Divine Providence, to make a ſtout Apology to the Heathen Emperors, for his Chriſtian Brethren, by paſſing firſt through all the famous Schools of the Heathen Philoſophers; by which means he was enabled and fitted to attack them with their own Weapons; which he did ingeniouſly, and couragiouſly, and effectually, in his Plea to Antoninus, Pius, &c. Ibid.

4. Tertullian was raiſed in a ſeaſonable time by God Almighty, to plead the Cauſe of his Church againſt their Adverſaries, and ſlanderous Accuſations; for he ingeniouſly ſhew'd them, that they never intended any Stirs or Rebellions againſt the Empire; it being the Frinciple of the Chriſtians to pray for all Men, and render Good for Evil; and whereas they were ſlander'd for murdering Infants, how can that be (ſaith he) when their Cuſtom is to abſtain from all things ſtrangled, and from Blood, &c. Ibid.— By his excellent Apologies he prevailed with Severus to favour the Chriſtians.

5. Cyprian vindicates the Chriſtians from the Scandals charged upon them in his time, by telling them, that the Publick Calamities were not owing to the Chriſtians, but to the Idolatry of their Enemies, that they were long before propheſied by Chriſt, and the Heathens had no reaſon to expect any better than Famine, Wars and Peſtilences for their Wickedneſs and Cruelty, in ſhedding ſo much Blood of the Chriſtians. Ibid.

6. Lactantius wrote ſeven Books of Inſtitutions in the Behalf of the Chriſtians, againſt the Gentiles.

7. Athanaſius being accuſed by the Miletians to the Emperour, that he had impoſed a Tribute of Linnen Garments upon the Egyptians, and had gathered the ſame; it pleaſed God, that Alipprius and Macarius, two Presbyters of Alexandria happen'd to be preſent, who eaſily wip'd off this falſe Charge; afterwards he was accuſed, that he had ſent a Sum of Gold to one Philumenus, to take away the Emperor, but he eaſily clear'd himſelf of this too. At laſt he was taxed, that he had broken the ſacred Chalice, and cut off the Arm of one Arſenius that was ſlain, and kept it for an Inſtrument in Magick. (Arſenius was a Presbyter, who for ſome great Fault had hid himſelf) Athanaſius finding it difficult to clear himſelf in this Caſe, employ'd one of his Deacons to enquire out this Arſenius; who, with ſome difficulty, found him out; which ſo ſatisfy'd the Emperor, Conſtantine, that he clear'd him, and ſent him back with Commendations to his Office, requiring that this Epiſtle which he wrote upon this Score, might be read in the Church, to the Terror of his Adverſaries: Yet he was, after ſome time, effectually proſecuted by his Reſtleſs Adverſaries, and injuriouſly depoſed. Ibid.

8. The Arians prevailing for the Baniſhment of Baſil, Biſhop of Caeſarea, and the writing being brought to Valens, the Emperour, to ſign, the Pens would not write the leaſt tittle, tho' often tried; and when the Emperour, being mad with rage, endeavour'd ſtill to confirm the Edict, his Right Hand was ſtruck with a great Trembling; ſo that at laſt, being terrified with theſe Judgments, he tore the Writing in pieces. Ibid.

9. Mr. John Huſſe, who was condemn'd by the Council of Conſtance for Hereſie, was acquitted in a ſolemn Letter from any ſuch fault in his Doctrine, by the Biſhop of Nazareth, who was appointed and deputed by the See of Rome to be Inquiſitor of Hereſie in the City of Prague. Martyrol. p. 549. and more than that, was commended for his Life and Converſation, by the Teſtimony of no leſs than 54 of the Nobles of Moravia, in a Letter, written by them in his Behalf to the Council of Conſtance. Which Letter, and the Names of the Peers, See Martyrol. p. 386, 387.

10. Edwond Everard, Eſq; being an Agent in the French Court for the Engliſh Militia, (by Acquaintance and Diſcourſe with the Lady Gourdon, Siſter to the Marqueſs of Huntley in Scotland, then in a Popiſh Convent at Paris, and with Collonel Richard Talbot, and Peter his Brother, Titular Arch-Biſhop of Dublin) got ſome ſmall glimmerings of a grand Deſign on Foot, for the publick Settling of Popery in England, diſſolving the Parliament, or at leaſt raiſing a Miſunderſtanding between them and His Majeſty, for Relieving the Catholicks in Ireland, for killing His Majeſty, and ſetting up the D. of Y. coming over into England, and making an Eſſay towards the Diſcovery of it at Court, was by Malice, and Arts of his Enemies, fal[•]ly Accuſed, and ſent to the Tower, and there kept a cloſe Priſoner four Years, and never in all that time called to a fair Hearing; yet at laſt, when the Plot broke out by other Inſtruments and Means, which God in his Wiſdom produced, and made uſe of; He was Releaſed from his illegal Confinement, and brought upon the Stage as an Innocent Perſon, and had Liberty granted him to Accuſe his Accuſers. Anno Christi 1679.

It were an endleſs Task to recount over the many Inſtances that are in the World, even within ken of the preſent Generation, of Perſons who have been one while Afflicted, Diſgraced, Fined, Impriſoned, &c. as Perſons not fit for common Society among their Fellows, who have been afterwards received into Favours, preferred to Places of Truſt and Honour, dandled upon the Knee of a benign Providence, and died in the Vogue of the World, good and honeſt Men.

11. Dr. Ʋſher wanted not Enemies, who ſought to ſcandalize him to King James, under the Title of a Puritan, which was very odious to the King in thoſe Days, hereby to prevent his further Preferment; but God ſo order'd it, that it proved an occaſion of his Advancement. For King James being jealous of him upon that ſcore, by reaſon of the Eminency of his Learning, fell into Serious Diſcourſe with him, and thereby was ſo well ſatisfied in the Soundneſs of his Judgment and Piety, that notwithſtanding the Oppoſition made by ſome great ones, without his own ſeeking, he was made Biſhop of Meath in Ireland, which juſt then fell void while he was in England; and the King often boaſted, That he was a Biſhop of his own making. Clark, in his Life.

12. The Papists very raſhly and haſtily had Publiſh'd a Libel againſt Luther, (ſuppoſing he was de[•]d, becauſe he was conſtrained for his own ſafety, to uſe caution in appearing abroad, by r[••]on of his many Enemies that laid wait for him) ſignifying, How the Devils had carried away his Body, &c. Which Libel came to Luther's hands, two Years before he died; and he reading of it, thank'd God, that the Devil and his Inſtruments were ſuch Tools, that they could not ſtay till his Death. Pref. to Luther's Sermons.

I paſs over the Story of Queen Emma, Mother to King Edward the Confeſſor, who is ſaid by our Hiſtorians to be cauſleſly ſuſpected of too much Familiarity with Alwinus, Biſhop of Winchester; of which Suſpicion ſhe purged herſelf, and him, by the Fire-Ordeal, walking bare foot over nine red-hot Plough-ſhares, without any hurt; in thankfulneſs for which, 'tis ſaid, they gave each of them nine Manours to the Church of Wincheſter. Dugdale Monast. Angl. Vol. 1. inter Addenda, p. 980.

13. A. C. 1650. Anne Green, a Servant-Maid to Sir Tho. Read, of Duns-Tew in Oxfordſhire, being with Child by ſome one of the Family, through over-working her ſelf, in turning of Malt, fell in Travail, about the fourth Month of her time; but being but a young Wench, and not knowing how it might be, repairs to the Houſe of Eaſement, where after ſome Straining, the Child (ſcarce above a Span long, and of what Sex not to be diſtinguiſhed) fell from her unawares. She was three Days after conveyed to the Caſtle of Oxford, and there Sentenc'd to be Hang'd. She hung half an Hour, was pulled by the Legs, and ſtruck on the Breaſt by divers of her Friends; and after all, had ſeveral Stroaks given her on the Stomach, with the But-end of a Soldier's Musket. Afterwards being cut down, and put in a Coſſin, and brought away to a Houſe to be diſſected, though the Rope ſtill remained ſtrait about her Neck, they perceived her Breaſt to riſe; whereupon one Maſon, a Taylor, in Charity to her, ſet his Foot upon her Breaſt and Belly; and as ſome ſay, one Orum, a Soldier, ſtruck her again with the But-end of his Musket. After a while they perceived a ſmall Rattling in her Throat, and then they uſed means for her Recovery, by opening a Vein, laying her in a warm Bed, and cauſing another to go into Bed to her, and uſing other Remedies with reſpect to her Senſeleſneſs, Head, Throat, and Breaſt; inſomuch that within 14 Hours, ſhe began to ſpeak, and the next Day Talk'd and Prayed very heartily. In the mean time, her Pardon was ſued out from the Powers then in being, and Thouſands of People came to ſee her, magnifying the juſt Providence of God, in thus aſſerting her Innocency of Murder. She affirmed, that ſhe neither remembred how the Fetters were knock'd off, how ſhe went out of the Priſon, when ſhe was turn'd off the Ladder, whether any Pſalm was ſung, or not; nor was ſhe ſenſible of any Pains that ſhe could remember; but, which is moſt obſervable, ſhe came to her ſelf, as if ſhe had awakened out of her Sleep; not recovering the uſe of her Speech by ſlow degrees; but in a manner altogether, beginning to ſpeak juſt where ſhe left off on the Gallows. She lived afterwards, and was Married, and had three Children, not dying till 1659. Dionyſius Petavius takes notice of it in his Continuation of the Hiſt of the World; ſo doth Mr. Heath, and Dr. Plot, in his Natural Hiſt. of Oxfordſh. p. 193.

14. I ſhall only take notice further, of an awful Example mentioned by A. B. Spotſwood, in his Hiſtory of Scotland, p. 449. His Words are theſe: This Summer (viz. Anno 1597.) there was a great Buſineſs for the Tryal of Witches, amongſt others, one Margaret Atkin being apprehended on Suſpicion, and threatned with Torture, did confeſs her ſelf Guilty; being Examined touching her Aſſociates in that Trade, ſhe named a few, and perceiving her Delations find Credit, made offer to detect all of that ſort, and to purge the Country of them; ſo ſhe might have her Life granted: For the reaſon of her Knowledge, ſhe ſaid, That they had a ſecret mark all of that ſort in their Eyes, whereby ſhe could ſurely tell, how ſoon ſhe looked upon any, whether they were Witches, or not: And in this ſhe was ſo readily believed, that for the ſpace of three or four Months ſhe was carried from Town to Town to make Diſcoveries in that kind; many were brought in question by her Delations, eſpecially at Glaſgow, where divers Innocent Women, through the Credulity of the Miniſter, Mr. John Cowper, were condemned and put to Death. In the end ſhe was found to be a meer Deceiver, and ſent back to Fife, where ſhe was firſt Apprehended: At her Tryal ſhe affirmed all to be falſe that ſhe had Confeſſed of her ſelf or others, and perſiſted in this to her Death, which made many fore-think their to great forwardneſs that way, and moved the King to re-call his Commiſſion given out againſt ſuch Perſons, diſcharging all Proceedings against them.

15. There was in the Year 1649. in a Town called Lauder in Scotland, a certain Woman accuſed and impriſoned, on Suſpicion of Witchcraft, when others in the ſame Priſon with her were Convicted, and their Execution ordered to be on the Monday following, ſhe deſired to ſpeak with a Miniſter, to whom ſhe declared freely, that ſhe was guilty of Witchcraft, acknowledging alſo many other Crimes committed by her, deſiring that ſhe might die with the reſt: She ſaid particularly that ſhe had Covenanted with the Devil, and was become his Servant about Twenty Years before, and that he kiſſed her, and gave her a Name, but that ſince he had never owned her. Several Miniſters who were jeaſous that ſhe accuſed her ſelf untruly, charged it on her Conſcience, telling her, That they doubted ſhe was under a Temptation of the Devil to deſtroy her own Body and Soul, and adjuring her in the Name of God to declare the Truth: Notwithſtanding all this, ſhe ſtiffly adhered to what ſhe had ſaid, and was on Monday Morning Condemned, and ordered to be Executed that Day. When ſhe came to the place of Execution, ſhe was ſilent until the Prayers were ended, then going to the Stake where ſhe was to be burnt, ſhe thus expreſſed her ſelf; All you that ſee me this Day, know ye that I am to die as a Witch, by my own Confeſſion; and I free all Men, eſpecially the Ministers and Magiſtrates, from the guilt of my Blood, I take it wholly on my ſelf; and as I muſt make anſwer to the God of Heaven, I declare I am as free from Witchcraft as any Child; but being accuſed by a Malicious Woman, and Impriſoned under the Name of a Witch, my Husband and Friends diſowned me, and ſeeing no hope of ever being in Credit again, through the Temptation of the Devil, I made that Confeſſion to deſtroy my own Life, being weary of it, and chuſing rather to Die than to Live. This her lamentable Speech did aſtoniſh all the Spectators, few of whom could refrain from Tears. The Truth of this Relation, ſaith my Author, is certainly atteſted by a worthy Divine, now living, who was an Eye and an Ear Witneſs of the whole Matter.

16. Mr. Showers, in his Diſcourſe of Tempting of Chriſt, ſaith; Many Inſtances might be named of a ſinful limiting the Power of God. One, among others, is that of raſh Appeals to Heaven, expecting that God by his powerful Providence ſhould interpoſe to the Deciſion of doubtful Caſes. And this Men do, in the uſe of ſuch things, unto which ſome notable Effects are aſcribed, which they were never inabled or appointed, by Nature or Divine Inſtitution, to produce: As when a Perſon was Indicted upon Suſpicion, or for a Fault that was ſecretly committed, or upon the Teſtimony but of one Witneſs, he was to purge himſelf by Ordeal, Fire or Water; that is, to put himſelf upon GOD, and Appeal to Him.

This was allowed by ſome of the Laws of Charles the Great, and was in frequent uſe in this Nation in the Saxons time. Many Inſtances in the ninth and tenth Century may be given of this, as a common Practice in the Chriſtian World; when there was not ſufficient Evidence of a Man's Guilt, to put him on ſuch Extraordinary Tryals, expecting ſome miraculous Appearance of God, to vindicate his Innocence, or conclude againſt it. In ſuch doubtful Caſes they ſaid they would go ad Juaicium Dei, they would Appeal to Heaven. Many ways they had of this, in different Forms, and ſeveral Ceremonies, and particular Prayers, with Faſting, and Adjurations in the Names of God, to the particular Element; various, according to the Quality of the Perſon, whether a Freeman, or a Slave; that is, one of a mean and baſe condition; the former was to be tried by Fire, and the latter by Water, hot or cold.

But what Ground have we to think, that if Men are Innocent, the Power of God will this way preſerve them; or if they be Guilty, that He will leave them to ſuffer by it? It is true, He appointed under the Law a draught of bitter Waters for the Woman ſuſpected of Adultery, to diſcover her Innocency, or Guilt; this was peculiarly enacted by God himſelf, who doubtleſs would aſſiſt ſuch extraordinary Procedure, as was of his own Inſtitution. But it is not for us to uſe ſuch Methods of our own deviſing, and expect the like ſucceſs.

Philip de Comines tells us of Two Franciſcan Friars at Florence, who offer'd themſelves to the Fire to prove Savonarola to be a Heretick: But a certain Jacobine offer'd himſelf to the Fire, to prove that Savonarola had true Revelations, and was no Heretick. In the mean time Savonarola preach'd, and made no ſuch confident Offer: nor durſt he venture at that new kind of Fire Ordeal. But if all Four had paſt through the Fire, and died in the Flames, what would that have proved? Had he been an Heretick, or no Heretick, the more or the leſs for the Confidence of two or three Zealots. Thus far Mr. Showers.

17. The Perſians had a Law, That if a Man were accuſed and found guilty, he ſhould not ſtraitway be Condemned, but after a diligent enquiry of his Life and Converſation: And if the number of his praiſe-worthy Deeds did countervail the contrary, he was fully quit of the Treſpaſs. Chetwind's Hiſt. Collect.

18. Euſtathius, a Man famous for Preaching and Holineſs of Life, oppoſing the Arrian Hereſie: the Arrians ſuborned a naughty Strumpet to come with a Child in her Arms, and Accuſe Euſtathius of Adultery, and She Swore that he begat that Child of her Body; which though he conſtantly denied, yet he was put out of his place. Howbeit, his Innocency e'er long was made known; for the Strumpet being ſtruck with Sickneſs, She was in ſuch horrour of Conſcience, that She confeſſed the whole Practice, and how She was hired to ſlander this holy Man, and that yet She was not altogether a Liar, for Euſtathius the Handicrafts Man begat the Child, though not Eustathius the Preacher. See Mr. Nathanael Vincent's Childs Catechiſm.

CHAP. XXIV. Doubts ſtrangely Reſolved, and the Weak Confirmed.

SAint Peter was reſolved concerning the Divinity of our Saviour by a Miracle, which ſo ſtartled him, that he [•]ell down at Jeſus Feet, ſaying, Depart from me, for I am a ſinful Man, O Lord! Thomas, doubting of his Reſurrection, was reſolved to accept no Satisfaction in the caſe, but by his own Senſes, and it was granted him, as a ſpecial favour. And 'tis ſtrange to obſerve, how low God ſtoops many times in condeſcenſion to Human Infirmities on this Score, to help their Faith, and clear their Doubts, meeting his Children in their own way, and ſometimes Surprizing them, when their Doubts are at full tide, and they leaſt expect them.

1. That good Gentlewoman, Mrs. Honeywood, under a deep and ſad Deſertion, refuſed and put off all Comfort, ſeeming to Deſpair utterly of the Grace of God. A worthy Miniſter being one Day with her, and Reaſoning againſt her deſperate Concluſions, ſhe took a Venice-Glaſs from the Table, and ſaid, Sir, I am as ſure to be Damned, as this Glaſs is to be broken; and there with threw it forcibly to the Ground, but to the Aſtoniſhment of both, the Glaſs remained whole and ſound, which the Miniſter taking up with admiration, rebuked her Preſumption, and ſhewed her what a VVonder Providence had wrought for her Satisfaction, and it greatly altered the Temper of her Mind. O how unſearchable are all his ways, and his paths past finding ou[•]! Lo, theſe are part of his ways, but how ſmall a portion do we know of him! Flavel's Divine Conduct, p. 73.

2. Mrs. Joan Drake of Emerſham, in her great Temptations, had a cuſtom of turning over the Bible, to put her Finger ſuddenly upon ſome Verſe, ſaying, Now whatſoever my Finger is upon, is just my Caſe, (whatſoever it be) and my Doom. But the Lord did ſo order it, that looking upon the Verſe, it was always found encouraging and comfortable. She was much entreated to deſiſt, but ſhe prayed, that ſhe might do it once more, promiſing faithfully to leave off; afterwards being permitted, ſhe open'd the Bible, and put her Finger upon that excellent Text, without looking, or reading a word, Iſa. 40.27, &c. Why ſayeſt thou, O Jacob, and ſpeakeſt, O Iſrael; my way is hid from the Lord? &c. which being read and conſidered of, ſo croſſed her hopes, that it made her bluſh. Clark. Exam. vol. 2. p. 357.

3. In the Life of Arch-Biſhop Ʋſher, we are told of a Lady wavering in her Religion, who was reſolved by occaſion of a Jeſuit's being diſabled to proceed in a Diſputation with the Biſhop, and leaving the place with ſhame. See his Life by Mr. Clark, p. 296. And another Lady, Wife to the Lord Mordant, confirmed by occaſion of the Jeſuit's abſenting from the Diſputation, and ſending his excuſe, that he had forgot all his Arguments, tho' he had them before as ready, as his Pater N[•]ſter, as he believed through the juſt Judgment of God, becauſe, he had undertaken to Diſpute with ſo worthy a Man without Licenſe of his Superiour. Ibid. p. 278.

4. One Mr. Charles Langford, in a Book Publiſhed by him, called, God's wonderful Mercy in the Mount of woful Extremity. A. C. 1672. Tells us, that for near Forty Years he had been Buffeted ſeverely by Satan, who had left no Stone unturn'd to do him all the miſchief that he could. For the ſpace of Forty Years, (ſaith he) or thereabouts, hath it pleaſed the Hand that took me out of my Mother's Womb, to train me up, and lead me along in this uncomfortable Wilderneſs of Temptation, tho' I cannot ſay, that in all theſe Years, he hath left me to the violence of Spiritual Conflicts; for then the Burthen had been too heavy for Fleſh to ſtand under ſo long. Yet muſt I needs ſay, my cleareſt Day all that time was but clark, and however I ſeemed to others in point of Comfort outwardly, ſure I am, my Soul enjoyed not her reſt, nor could I ever ſay, I was all that while more than a Priſoner of hope, ſtill ſubject unto Bondage, and not diſcharged of the Debt, nor delivered from my Fears. It was but a hard ſhift that I made to hold up my head, when I was at beſt, my worſt cannot be expreſſed, until now at laſt, that God for whom I waited in the way of his Judgments, and from whom were my Expectations in the uſe of appointed means all this while, came and was found of me when I look'd not for him, and delivered me from my ſtrong Enemy, ſet my Feet upon a Rock, and Eſtabliſhed my goings. — I can ſay by experience, Now I know there is a God, and now I know there is a Devil: Such have been the Deluſions, curſed Injections of Blaſphemous Thoughts, and dreadful Temptations wherewith he hath endeavoured to [•]ll my Soul till the day the Lord by his great power delivered me out of his Hands; That I have cauſe to know him, and to make him known, as I am able to the World.— In ſhort, tho' he had been tempted to Murder his Wife, and made Proviſion for it, and ſhe knew it, yet ſhe ſtill performed the duty of a faithful Yoke-fellow; and upon April 16. 1669. (a day for ever to be Solemnized as Glorious and Honourable by me his poor Creature) They are his own words: ſhe going on in her conſtant courſe of Prayer, after ſhe had given the Lord his Holy and Reverend Titles, uſing Moſes's Arguments, brake forth into theſe words, My Father, my Father! What wilt thou do with my Husband? He hath been ſpeaking and acting ſtill in thy cauſe: Oh! Deſtroy him not for thine own Glory. Oh! What diſhonour will come to thy great Name if thou do it. Oh! Rather do with me what thou wilt. On Rather Do what thou wilt. But ſpare my Husband, &c.— He that is pleaſed to ſtile himſelf a God hearing Prayer, and in moſt of his great works delights to advance his own power, by uſing ſmall and unlikely means, after long tarrying, and in a time when I looked not for him, came now and owned his own Ordinance, crowned the Cries, and Faith, and Patience of a poor Woman with ſuch ſucceſs, that my praiſe ſhall be continually of him. The proud may ſcorn, but the humble ſhall hear thereof and be glad. That roaring Lion, mine Adverſary the Devil, that old Serpent, that red Dragon, that unclean Spirit that Liar, that falſe Accuſer,— Murderer, —Appollyon — Abaddon — even now, when he thought himſelf almoſt ſettled in the Poſſeſſion of his long ſought Dominion) and that there was no caſting him out of my Soul, which he had abuſed, making it his Dung-hill, whereon he laid all the fifth of Helliſh Thoughts, and Abominations that he could; now was ſent to his own place, by my dear Lord Chriſt, who broke the Doors of Braſs, and reſcued me from the Rape of Helliſh Furies, &c. See the Book writ by his own Hand, p. 53, 54. &c.

5. When I was Miniſter of Shipley in Suſſex, a certain Man of another Pariſh on a Lord's Day after Evening Service, came to me, and deſired to ſpeak with me about ſome particular Caſe of Conſcience, (I think it was concerning the Sin againſt the Holy Ghoſt; after ſome diſcourſe upon the point, he told me, that he had for many Years been haunted with doubts, and great fears about his Salvation, and could enjoy no comfort; but at laſt unexpectedly as he was at his Loom, (for he was a Weaver by Trade a certain Text of Scripture was ſuggeſted to his mind, by he knew not what ſecret Impulſe, and thereupon all the thick Fog, which he had ſo long laboured under was ſcattered, and the Room was filled with Light, and he enjoyed a great Serenity, and Peace, and Comfort afterwards.

6. Mrs. Polſted, of Bednel Green, for a great while was in great Darkneſs, and Deſerted. It prevailed, even to the uttering of words dreadful to her Friends: But drawing near to her end, ſhe deſired my Siſter Dunn to ſtay with her that Night ſhe died, and to cloſe her Eyes. She lay by her upon the Bed, when ſhe ſpake to her thus, O Mrs. Dunn, it is a dreadful thing to be ſeparated from Chriſt for ever, for ever! Yes, ſo 'tis, ſays her Friend, but I am perſwaded it ſhall never be your Portion. She fell into a kind of a Slumber, and a little after ſpake Mrs. Dunn, Chriſt is come let us haſte to meet him, let us haste to meet him. She ask'd her, if ſhe had now cloſed with Chriſt, yes, ſaid ſhe, I ſtick to my firſt choice, I ſtick to my firſt choice. What ſhall I render to the Lord? What ſhall I render to the Lord? And ſo died praiſing the Lord.

7. Mrs, Charlton once told me, That after a Deſertion of about Eight Years, ſhe had ſuch a Floud of Spiritual Joy, that when ſhe walk'd in the Streets they ſeem'd to her Pav'd with Gold, for a Fortnights time; and ſhe was fain to beg of God to ſtay his Hand, Her Body being not able to bear it.

8. Mr. Nutkin of Okingham, told me, That once after near Fifty Years Profeſſion, upon a Day of Thanksgiving, obſerved by himſelf upon a recovery from Sickneſs, and to beg a Sanctified uſe of Health reſtored; on a ſudden a dark Cloud fell on him, that all his Profeſſion had been Hypocriſie. That Day, and the Night after, which he paſſed without Sleep; it continued, and he was ſo held down by the Temptation, he had not power to look into his Bible. The next Day he thought thus, Have I been ſo long acquainted with the Lord, and ſhall not I dare to look into his word? Opened his Bible, and it opened in the 10. Heb. and the firſt word he caſt his Eye on, was that Text, If a Man Sin willingly, &c. He reflected on himſelf by Examination, and Conſcience anſwered for him; upon which the Cloud began to ſcatter preſently, and e're Night, came he was comforted.

Theſe Three Relations concerning Mrs. Polſted, Mrs. Charlton, and Mr. Nutkin of Okingham, were all ſent me by the Reverend Mr. Singleton, now living in Hogsdon-Square, near London, and are Printed as I received them from him.

9. Melancthon going onoe upon ſome great Service for the Church of Chriſt, and having many doubts and fears about the Succeſs of his buſineſs, was much cheared up, and confirmed by a Company of poor Women and Children, whom he found together Praying for the labouring Church, and caſting it by Faith into Chriſt's everlaſting Arms. Clark's Examp. vol. 1. c. 119. out of Seluccer.

10. Andronicus, the Emperor of Conſtantinople, finding that all things went croſs with him, took a Pſalter in his Hand to reſolve his doubtful Mind; and opening the ſame, as it were to reſolve his Doubts thereby, and ask Counſel of the Oracles of God, the firſt Verſe he fixt his Eye upon, was Pſal. 68.14. When the Almighty ſcatter'd Kings, &c. whereby he was comforted, and directed what to do for his greater ſafety. Turk Hiſt. p. 164.

11. S. Auguſtine being in Trouble on the hinge of his Converſion, and retired into his Garden, pouring forth his Tears plentifully, and not knowing what to do, was warn'd by a Voice from Heaven, ſaying, Tolle, Lege, Take and Read. And immediately, having S. Paul's Epiſtles by him, he open'd the Book, and the firſt Text he turn'd to was Rom. 13. &c. Not in riotting and Drunkenneſs, &c. with which he was ſatisfied; and giving the Book to his dear friend Alipius, he read on, Him that is weak in faith receive, but not to doubtful Diſputations; which gave a ſufficient Direction to Alipius too. Auguſt. Conf. lib. 8.

12. Sarah, Daughter of Mr. Tho. Wight, ſometime of the Auditor's Office in London, (about the Year 1643.) was for four Years oft in great Doubt and Deſpair, and tormented with divers Temptations, viz. to believe that there was no God, Devil, Heaven nor Hell, but what ſhe felt in her own Conſcience. One day, being violently aſſaulted with that Temptation, that there was no Hell, but what ſhe felt within her ſelf; having a little white earthen Cup in her Hand, ſhe ſaid, that ſhe was as ſure to be damned, as that was to break; and therewithal threw it from her to break it, but it brake not. Again, ſhe ſaid, as ſure as this Cup will break, there is no Hell; and threw it more violently againſt the f[•]rther ſide of the Chamber, and yet it brake not. Her Mother took it up, and ſaid, See, Child, it is not broken. She got it again, and ſaid, and did the like four or five times, only the fifth time a little nip brake out. After her Recovery, ſhe ſtill deſired to drink out of that Cup, to put her in Mind of God's Goodneſs toward her. Notwithſtanding, ſhe continued comfortleſs till April 10. 1647. About Midnight, when all humane Help fail'd, and former Means could not do it; yet, when ſhe was made utterly uncapable of receiving Comfort that way: For now the was ſtricken both blind and deaf, her Eyes being faſt cloſed up; her firſt Speeches were, My Soul thirſts for the Water of Life, and I ſhall have it. This, with great Ardency of Spirit, ſhe repeated over four times, then drank three or four little Cups of Water, and then ſitting up, with a lowly cheerful Countenance, much Brokenness [〈◊〉] Heart, and Tears trickling down her Cheeks, ſhe ſpake with a low Voice, Ah! that Jeſus Christ ſhould come from the Boſom of his Father, and take the Nature of Man upon him, and come in ſuch a low Eſtate, and lie in a Manger! — Chriſt came to the lowest Soul! he lay is a Manger, in a contemptible place! Do you not ſee an Excellency in him? I tell you. There is more Excellency in Him, in lowest State, that in a World; yea, than in Ten Thouſand Worlds? [_____] Do you not ſee an Excellency in Him, who came here to die for, even for Sinners; yea, for the greateſt of Sinners; for the chiefeſt Sinners: A dying Chriſt for a denying Peter! (this ſhe repeated three times) Peter denied him, yet he died for him! Go tell Peter — (here ſhe [••]wſed[•] and admired) For a Peter! for a Mary Magdalen! for a Theif on the Croſs, that none ſhould deſpair! &c. Thus ſhe continued till April 13. blind and deaf; neither eating nor drinking any thing but a little Water, nor ſpeaking, till at laſt, ſtarting up ſuddenly, ſhe ſaid, The Devil fights with me, as with Michael and his Angels, but the Angel ſhall prevail, &c.—Nay, ſhe took nothing till May 19th. except a little Water, and once a little Broth, which ſhe caſt up immediately, and yet look'd better, than for ſeven or eight Weeks before. And at laſt, after long Weakneſs, and many gracious Expreſſions, June 11th. that Text came into her Mind, Mark 5. v. laſt. Damſel, I ſay unto thee ariſe, &c. and was fully perſwaded, that ſo in ſhould be to her ſelf. And accordingly it was; for ſhe eat heartily with Joy before them all; call'd for her Cloaths; roſe up, ſtood on her Feet. Many Perſons, of all Ranks, viſited her in this time of her Viſitation, and were Ear and Eye-witneſſes of theſe things, at the time of her Recovery; ſhe was not full 16 Years old. Clark's Examp. Vol. 2. p. 436.

CHAP. XXV. The Modeſt and Humble ſtrangely advanced.

BEfore Honour is Humility, ſaith Solomon, Prov. 15.33. and tho' the Lord be high, yet hath he reſpect unto the lowly. Pſ. 138.6. 'Tis certain, humble Men are beſt qualified for the favours of Heaven, and that they have of oftentimes an Earneſt given them here of the good things of this Life, appears plainly in the Examples of the Primitive Diſciples and Chriſtians.

1. Athanaſius, upon occaſion of examining other Boys at Play, and preparing them for Baptiſm, was by Alexander, Biſhop of Alexandria, obſerving the Sport, firſt ſet to School, afterwards made Deacon, and at laſt, when Alexander lay dying, wiſhed by him to be his Succeſſor, which he afterwards (tho' unwillingly) was.

2. Dr. Ʋſher was noted for his Humility, in ſtooping to the Capacity of the meaneſt, in his high Thoughts of others, and low of himſelf; and when the Provoſtſhip of the Colledg of Dublin's as offer'd him, he refuſed it, at 30 Years of age; yet was afterwards without any [〈◊〉] of his own, by King James, made Biſhop of Meath, and afterwards Arch-Biſhop of Armagh, &c. See his Life.

3. Cardinal Pool was a learned, humble, prudent and moderate Man, and accordingly preferred to the Arch-Biſhoprick of Canterbury; upon receiving of the Pall, he made a cold Sermon concerning the beginning, uſe and virtues of the Pall, without either Learning or Eloquence; and tho he ſtood fair for the Pontifical Chair, upon the death of Pope Paul III. and the Party for him had gain'd almoſt a ſufficient number of Suffrages, he ſeemed little concern'd at it, and did rather decline, than aſpire to that Dignity. Yea, and when a full number had agreed, and came to adore him, according to the ordinary Ceremony, he receiv'd it with his uſual Coldneſs; and that being done in the Night, he ſaid, God loved Light, and therefore adviſed them to delay it till Day came; upon which, the Italians, among whom, Ambition paſſes for the Character of a great Mind, looked on this as an unſufferable piece of Dulneſs; ſo the Cardinals ſhrunk from him before day, and choſe de Monte Pope, who reigned by name of Julius the III. His firſt Promotion was very extraordinary, for he gave his own Hat to a Servant that kept his Monkey; and being ask'd the Reaſon of it, He ſaid, He ſaw as much in his Servant, to recommend him to be a Cardinal, as the Conclave ſaw in him, to chuſe him to be Pope. See Abridgment of the Hist. of the Reform. l. 2. p. 121.

And it is remarkable, that notwithſtanding he had ſuch an humble Opinion of his own Parts, yet he behaved himſelf ſo wiſely at the Council of Trent, that it raiſed his Eſteem much; and moved the Conclave of Rome to a Deſign of promoting him to the Popedom, Ibid. See more in the Chapter of preſent Retribution to the Humble and Modest.

CHAP. XXVI. Perſons ſtrangely admoniſhed, of Sins, or Dangers.

WE have to deal with ſo gracious a God, and one ſo concern'd for our Welfare and Salvation, that he ſeldom lets his Children run into Dangers, without giving them a previous Notice and Admonition of it. Thus the Perſecution, deſign'd by Herod againſt our Saviour, was notified to Joſeph in a Dream, and withal, a way directed for his Eſcape. S. Peter was told plainly before-hand of Satan's Defire to ſift and winnow him. Judas o his Temptation, and all the rest of the Apoſtles of their ſtumbling and Offence. And indeed all the Chriſtian Diſciples had fair warning of the Dangers that awaited them in the World, after our Saviour's Aſcenſion into Heaven; and therefore they were to fore-arm themſelves with Prudence and Innocency, &c. How S. Paul was admoniſhed by Agabus of his being bound at Jeruſalem. See Act. 21.11, 12.

1. We do elſewhere relate in this Book how a Gentleman in London, whenſoever he was drunk, was continually moleſted with a Noiſe over his Head as he lay in his Bed, &c.

2. Some few Days before the Duke of Buckingham's going to Portſmouth (where he was ſtabbed by Felton) the Ghoſt of his Father, Sir George Villiers, appear'd to one Parker, (formerly his own Servant, but then Servant to the Duke) in his Morning-Chamber-Gown; charged Parker to tell his Son, that he ſhould decline that Employment and Deſign he was going upon, or elſe he would certainly be murder'd. Parker promiſed the Apparition to do it, but neglected it. The Duke making Preparations for his Expedition, the Apparition came again to Parker, taxing him very ſeverely for his Breach of Promiſe, and required him not to delay the acquainting his Son of the Danger he went in. Then Parker the next day told the Duke, that his Father's Ghoſt had twice appear'd to him, and had commanded him to give him that warning. The Duke ſlighted it, and told him, he was an old doting Fool. That Night the Apparition came to Parker, and ſaid, Thou haſt done well in warning my Son of his Danger; but tho' he will not yet believe thee, go to him once more however, and tell him from me by ſuch a Token (naming a private Token) which no Body knows but only he and I, that if he will not decline his Voyage, ſuch a Knife as this is (pulling a Knife out from under his Gown) will be his Death. This Meſſage Parker alſo delivered the next day to the Duke, who when he heard the private Token, believed that he had it from his Father's Ghoſt, yet ſaid that his Honour was now at Stake, and he could not go back from what he had undertaken, come Life, come Death.

This Paſſage, Parker, after the Duke's Murder, communicated to his Fellow-Servant, Henry Ceely, who told it to a Reverend Divine, a Neighbour of mine, from whoſe Mouth I have it, ſaith Mr. Glaenvil, in his Sadduciſm. Triumph. p. 410.

3. A Gentleman in Ireland, near to the Earl of Orory's, ſending his Butler one Afternoon to buy Cards; as be paſſed a Field, he to his wonder, eſpy'd a Company of People ſitting round a Table, with a deal of good Chear before them, in the midſt of the Field. And he going up towards them, they all aroſe, and ſaluted him, and deſired him to ſit down with them: But one of them whiſpering theſe Words in his Ear, Do nothing this Company invites you to do: He thereupon refuſed to ſit down, and immediately the Table, and all that belonged to it, were gone; and the Company are now playing and dancing. And the Butler being deſired to joyn himſelf with them; but he refuſing, they fall all to work; but he refuſing to work with them, they all diſappeared. The Man runs ſtrait home, and was no ſooner entred his Maſter's Houſe, but down he falls, and lay ſome time ſenſleſs; but coming to himſelf again, he related to his Maſter what had happened.

The Night following there comes one of this Company to his Bed-ſide, and tells him, that if he offer'd to ſtir out of Doors the next day, he would be carried away. Hereupon he kept within; but towards the Evening, having need to make Water, he adventured to put one Foot over the Threſhold, ſeveral ſtanding by. Which he had no ſooner done, but the eſpy'd a Rope caſt about his Middle, and the poor Man was hurried away with great ſwiftneſs, they following after him as faſt as they could, but could not overtake him. At length they eſpy'd a Horſeman coming towards them, and made ſigns to him to ſtop the Man, whom he ſaw coming near him, and both ends of the Rope, but no Body drawing. When they met, he laid hold on one end of the Rope, and immediately had a ſmart Blow given him over his Arm with the other end. But by this means the Man was ſtopt, and the Horſeman brought him back with him.

The Earl of Orory hearing of theſe ſtrange Paſſages, ſent to the Maſter to deſire him to ſend this Man to his Houſe, which he accordingly did: And the Morning following, or quickly after, he told the Earl that his Spectre had been with him again, and aſſured him, that that day be ſhould moſt certainly be carried away, and that no Endeavours ſhould avail to the ſaving of him. Upon this he was kept in a large Room, with a conſiderable number of Perſons to guard him, among whom was the famous Stroker, Mr. Greatrix, who was a Neighbour. There were beſides other Perſons of Quality, two Biſhops in the Houſe at the ſame time, who were conſulted touching the uſe of a Medicine the Spectre or Ghoſt preſcrib'd; of which, mention will be made anon, but they determined on the Negative. But this by the by.

Till part of the Afternoon was ſpent, all was quiet, but at length he was perceived to riſe from the Ground. Whereupon Mr. Greatrix and another luſty Man clapt their Arms over his Shoulder, one of them before him, and the other behind, and weighed him down with all their Strength. But he was forcibly taken up from them, and they were too weak to keep their hold, and for a conſiderable time he was carried in the Air to and fro over their Heads; ſeveral of the Company ſtill running under him, to prevent his being hurt, if he ſhould fall. At length he fell, and was caught before he came to the Ground, and had by that means no hurt.

All being quiet till Bed-time, my Lord order'd two of his Servants to lie with him, and the next Morning he told his Lordſhip, that his Spectre was again with him, and brought a wooden Diſh with grey Liquor in it, and bad him drink it off. At the firſt ſight of the Spectre, he ſaid he endeavour'd to awake his Bedfellows, but it told him, That that endeavour ſhould be in vain, and that he had no cauſe to ear him, he being his Friend, and he that at firſt gave him the good Advice in the Field, which had he not followed, he had been before now perfectly in the power of the Compan he ſaw there. He added, that he concluded it was impoſſible, but that he ſhould have been carried away the day before, there being ſo ſtrong a Combination againſt him. But now he would aſſure him that there would be no more Attempts of that Nature; but he being troubled with two ſorts of ſad Fits, he had brought that Liquor to cure him of them, and bid him drink it. He peremptorily refuſing, the Spectre was angry, and upbraided him with great diſingenuity, but told him, That however he had a kindneſs for him, and that if he would take Plantine Juice he ſhould be well of one ſort of Fits, but he ſhould carry the other to his Grave. The poor Man having by this time ſomewhat recover'd himſelf, ask'd the Spectre, whether by the Juice of Plantain he meant that of the Leaves or Roots? It replied, The Roots.

Then it askt him, whether he did not know him? He anſwer'd, No. He replied, I am ſuch a one. The Man anſwer'd, He hath been long dead. I have been dead (ſaid the Spectre or Ghoſt) ſeven Years, and you know that I lived a looſe Life; and ever ſince have I been hurried up and down in a reſtleſs condition with the Company you ſaw, and ſhall be to the day of Judgment. Then he proceeded to tell him, that had he acknowledged God in his ways he had not ſuffer'd ſuch ſevere things by their means. And further ſaid, You never pray'd to God that day before you met with this Company in the Field, and alſo going about an unlawful Buſineſs; and ſo vaniſh'd. Mr. Glanvil's Sadduciſm Triumph. p. 423.

4. Mr. Alexander Clogie, Miniſter of Wigmore, in the County of Hereford, aged Fourſcore Years, publiſhed a Set of Sermons, A. 16[•]4. under this Title, Vox Corvi, or the Voice of the Raven, that thrice ſpoke theſe Wards diſtinctly, viz. Look into Coloſſians the 3d. and 15th. Licenſed according to Order. London, Printed by W. B. &c. The occaſion of it was, as we are told in the Epiſtle to the Reader: On the 3d. of Feb. 1691. about Three in the Afternoon, this Reverend Divine, a Perſons of the Venerable Age of Eighty Years, and Forty of thoſe a laborious Teacher of God's Word, in the Pariſh of Wigmore, being in the Hall of his own Houſe, with his Wife, ſome Neighbours and Relations, together with two ſmall Grand-children of his, in all, to the number of eight Perſons; Thomas Kinnerſley, one of the ſaid Grandchildren, of 10 Years of Age, ſtarting up from the Fire-ſide, went out of the Hall-door, and ſate himſelf down upon a Block, by a Wood-pile, before the Door, cutting of a Stick, and in reſs than a qu[••]ter of an Hour return'd into the Hall, in great Amazement, his Countenance pale and affrighted, and ſaid to his Grandfather and Grandmother, Look in the 3d. of the Coloſſians, and the 15th. with a great Palſion and Earneſtneſs, repeating the Words no leſs than three times, telling them with a mighty Ardency, that a Raven had ſpoken them three times from the Peak of the Steeple, and that it look'd towards W. W.'s Houſe, and ſhook its Head thitherward, directing its Looks and Motions ſtill towards that Houſe. All which Words he heard the Raven diſtinctly utter three times, and then ſaw it mount and fly out of Sight. The Grandfather turning to the Text in the Bible, and reading the Words, Let the Peace of God rule in your Hearts, &c. The Child was fully ſatisfied, and his Countenance compoſed again. The Family to which the Raven ſeemed to direct her Voice, were by means hereof perfectly Reconciled. I doubt not, but this Relation will ſeem incredible in an Age of ſo little Faith; but I have not time to plead for the Credibility of every particular and ſtrange Story that I relate. Sure I am, Mr. Clogie doth not Preach or Write like a Man fallen into his Dotage, or like a weak and unskilful Divine.

5. Dwelling at Leeds in Kent, ſaith Mr. Batman, Profeſſor in Divinity, a glowing Light, like unto a quick Cole, appeared at my Bed's Feet, at the ſudden ſight whereof, I was as well in doubt, as afraid, taking view thereof twice or thrice, to the end I would not be deceived of that Appearance, and deſiring God's Aſſiſtance from Evils, it vaniſhed away. Shortly after I was in preſent danger of being Slain in the Houſe of him, whom I took to be my Friend, &c. Not many Years after I fell into the Hands of Inconſtant Men, whoſe double De[•]lings I referred to God; and one of them was ſtruck Blind, another fell into a Dropſie, a Third ask'd Forgiveneſs, &c. There happened to me in Kent alſo, a ſudden Fire in the Houſe wherein I then dwelt, ſo that the Houſe was conſumed to the Ground; whether becauſe before that time I greatly reproved Witchery, of thoſe that then were Suſpected, or for my ſecret Sins againſt God, from the which no Fleſh is clear, I appeal before the Throne of thy moſt magnificent Grace, &c. Do[•]n's Warning to the Judgment, p. 410.

I could add many more Inſtances of this kind, but having already mentioned ſome others in other Chapters, I ſhall forbear, leſt I cloy my Reader, and provoke him to a nauſeate or loathing. Nequid nimis.

CHAP. XXVII. Remarkable Faith.

THE Graces of the Spirit of God found to be Sincere (but eſpecially in an excellent degree) in Chriſtians, are called frequently in the Goſpel, The Earneſt of the Spirit, and the Earneſt of the Future I[•]heritance; as if God never beſtowed theſe Qualities upon any but as Diſpoſitions to Eternal Glory, and a Token of ſpecial Love, and everlaſting Favour. I ſhall therefore in the next place proceed, to enquire after a few Remarkable Inſtances of this Nature, and first of all of Faith, that Grace that is ſo mightily commended under the Oeconomy of the New Teſtament.

1. Luther was a Man of great Faith and Reſolution, as appears by theſe Paſſages in his Sermons: Sir Devil, I gear not thy Threatenings and Terrors, for there is one whoſe Name is Jeſus Chriſt, in whom I believe; He hath aboliſhed the Law, condemned Sin, vanquiſhed Death, and destroyed Hell. And again: Good Mrs. Death, Dost thou know this Man Chriſt? Come and bite out his Tooth; Haſt thou forgotten how little thy Biting prevailed with him once? —Faith kills Reaſon, that Beaſt and Monster, that all the World cannot kill, — and Laughs at all the Iniquiry, Rage and Fury of the World, &c.

2. Arch-Biſhop Ʋſher, though he fore-told in the time of his greateſt Proſperity, that he ſhould die in Poverty, yet made little Proviſion for the Storm; and though his Loſſes in Ireland (upon the turn of the Times) were great, and his Straits in England very conſiderable, yet when two ſeveral Offers were made him from Foreign Nations, the one from Cardinal Richlieu, in relation to his great Learning, with a promiſe of large Maintenance, and Liberty to live where he liſted in France among the Proteſtants; the other from the States of Holland, who proffered him the Place of Honorarius Profeſſor at Leyden, which had an ample Stipend belonging to it; yet he refuſed both, and choſe rather to put himſelf upon Divine Providence in his own Countrey. Cl[•]rk, in his Life.

3. Mr. Heron, on his Death-bed, being minded of his young Children, whom he had made but ſlender Proviſion for, made this Anſwer, (which my Author ſaith, was Cenſured for too light by ſome Perſons) That he did not fear, but He that fed the young Ravens, when they cried unto him, would likewiſe take care of, and provide for the young Herons. Dr. Fuller, in his Meditations.

4. Mr. Lancaſter, being by Birth a good Gentleman, and ſometime Fellow in King's College in Cambridge, he was but little of Stature, but eminent, as for other things, eſpecially for his living by Faith. His Charge being great, and his Means ſo ſmall, his Wife would many times come to him, when ſhe was to ſend her Maid to Banbury Market to buy Proviſion, and tell him that ſhe had no Money; his uſual Anſwer was, Yet ſend your Maid, and God will provide; and though ſhe had no Money, yet ſhe never returned empty, for one or other that knew her to be Mr. Lancaſter's Maid, either by the way, or in Banbury Town meeting her would give her Money, which ſtill ſupplied their preſent wants. Mr. Clark, in the Life of Dr. Harris.

5. Mr. Edw. Lawrence, formerly Miniſter of Baſckarth in Shropſhire, but refuſing to comply with the Act of Ʋniformity, and thereupon being in danger of being turned out of his Living, being ask'd, How he would maintain his VVife, and ſo many ſmall Children as he had? Made Anſwer, I intend to live and maintain my Family upon the Fifth Chapter of Saint Matthew.

CHAP. XXVIII. Remarkable Courage, and Boldneſs.

FEar not thou, them ſaith our Saviour, that can deſtroy the Body, and after that have nothing, that they can do, &c. certainly a good Christian Courage in a good Cauſe, and under the Conduct of an humble Prudence, is the Gift of God, and Bleſſing of Heaven, and one of thoſe Graces, that beſpeak the perſon endowed therewith to be ſomewhat more than common Man. Our dear Saviour was taken notice of, for one that Preach'd with Authority; and the Apoſtles with a [〈 in non-Latin alphabet 〉] a liberty of Speech, and boldneſs of Spirit, which their Adverſaries were not able to reſist. And ſometimes we may pick up ſuch Examples of boldneſs in ſucceeding Ages of the Church, as theſe that follow.

1. Ignatius being required to be preſent at the Gratulatory Sacrifices appointed by Trajan after the Parthian War, which were to be offered in every City, before Trajan's Face, did juſtly and ſharply reprove the Idolatry; for which cauſe he was delivered to ten Soldiers, to be carried to Rome. Clark's Mar. of Eccl. Hiſt.

2. Polycarp would not flie, when in danger of Perſecution and Martyrdom, ſaying, The will of the Lord be done; and coming to the Searchers, he communed with them very chearfully, and commanded that the Table ſhould be ſpread for them, intreating them to eat and dine well, requeſting but one Hours ſpace for his Prayers, which was granted him. Ibid.

3. Origen was in his early Years deſirous of Martyrdom, and would have thruſted himſelf into the Perſecutors Hands, had not his Mother in the Night time privily convey'd away his Cloathes on purpoſe to reſtrain him; and when he could do no more, he ſtoutly Exhorted his Father then [••••]riſon, by Letters, that he would not alter his purpoſe of Suffering for his Son's ſake. Dr. Cave, Prim. Chriſt. Clark Marrow of Eccl. Hist. &c.

4. Valentinian Jun. compaſſing the Church where Ambroſe was (in a great rage) with a great number of Armed Souldiers, commanded him to come forth; but he nothing terrified, anſwered, That I will never willingly do, neither will I betray the Sheepfold of my Sheep, to the Wolves, nor deliver up the Temple of God to the Authors of Blaſphemy; but if thou pleaſeſt to kill me, here's my Breaſt, peirce it as thou pleaſest, with Spear or Sword; I am willing to embrace ſuch a Death. Upon which reſolute Anſwer. the Emperor with-drew. ibid.

5. Luther's Courage and Boldneſs is well known; when diſſwaded from going to Diſpute at Worms, for fear of his Enemies, If I thought, ſaith he, there were danger of our Cauſe, I would go, tho' there were as many Devils in Worms, as Tiles upon the Houſes: And another time to his Friends, quaking for fear of future troubles, Come, ſaith he, let's ſing the 46th. Pſalm. and let all the Devils in Hell do their worſt. Pref. to his Sermons.

6. John Frith to certain Meſſengers ſent by the Arch-Biſhop to bring him before him, and they diſſwading Frith from ſtiffneſs in his Opinion about the Sacrament, made anſwer, I moſt heartily thank you for your Good-will and Councel, whereby I ſee your Good-will to me, yet my Cauſe and Conſcience is ſuch, that in no wiſe I may or can without danger of Damnation, ſtart aſide, and fly from the Truth whereof I am convinced, and which I have Publiſhed concerning the Lord's Supper; ſo that if I be askt what my Judgment is about it, I muſt needs declare my Judgment, and Conſcience therein, as I have formerly written, tho' I was ſure to loſe Twenty Lives, if I had ſo many. Clarks Eccl. Hiſt. p. 158.

7. King Arthur, to increaſe the Courage of his Soldiers, Inſtituted the Order of Knights of the Round Table, that he might reward the well deſerving with Titles of Honour. None were admitted into this Order, but ſuch of the Nobility, as were in all, the number of 150. the chiefeſt of them being Sir Lancelot, Sir Tristram, Sir Lamrock, Sir Grawine, and others. Theſe were all Recorded for Knights of great Renown; and had not King Arthur's Valour been moſt tranſcendent, each of them might have paſſed fpr no leſs than a Worthy, tho' they muſt fall ſhort of the Deeds of King Arthur, of whom it is written, that in one Battle againſt the Saxons with his own Sword named Callibourn, he ſlew 800 of them. England's Worthies, by William Winſtanley, p. 10.

8. Lucius Hiberius, the Roman Legate, demanded of him a Tribute for Britain, which he not only deny'd but alſo threatned to have a Tribute from Rome, as appeareth in his Letter ſent unto the Senate, where I find it thus written in an old Manuſcript. Ʋnderstand among you of Rome, that I am King Arthur of Britain, and freely it hold and ſhall hold, and at Rome haſtily will I be, not to give you Truage, but to have Truage of you: For Conſtantine, that was Hellen's Son, and other of my Anceſters Conquered Rome, and thereof were Emperors, and that they had and held, I ſhall have yours. God's grace. And accordingly he ſet forward againſt Lucius Hiberus, who with great Power, and vain Confidence, came Marching againſt him, where after a long and Bloody Fight, the Romans were Diſcomfited, their General killed, and his ſlain Body ſent to the Senate for the Tribute of Britain. ibid

9. Mr. Broughton was exceedingly Courageous and Bold, and free in inveighing againſt Popery, Jeſuitiſm among the Papiſts, and Jeſuits, and alſo Judaiſm among the Jews. As once more, eſpecially at the B. of Mentz's Table, where alſo diverſe Jeſuits were preſent, with whom he Diſcourſed ſo freely, and ſharply againſt the Papacy, as Anti-Chriſtian, and againſt the Blindneſs and Wickedneſs of the Romaniſts, that the Protestants, who were preſent with him, were afraid that would have endanger'd both himſelf, and them. At another time, being in one of the Jews Synagogues, at the time of their Servce, where their publick Miniſter Read and Prayed in a ſtrange and uncouth Tone; one of the Jews, as he came out, ſaid unto him, Did not our Miniſter Sing like an Angel? No, (ſaith he) he Barked like a Dog; and ſo called for a Diſpute with him, where they had long and much tugging.

10. He was once Travelling here in England, and being in his Inn, a Royſter in the Room next to him was Swearing horribly, and at no meaſure; in went, he boldly to him, and, Who art thou, (ſaith he) thou Wretch, who darest thus to Blaſpheme, and Profane the Glorious Name of the great God? And ſome other like words, which he ſet on with ſo great an awe and boldneſs that the Roarer became calm, and took his ſharp reproofs eſpecially when he came to underſtand who he was,) in very good part. In his Life, p. 4.7.

11. It was the ſaying of one who ſuffered in Queen Mary's Regn. — I was an honeſt poor Man's Daughter, never brought up at the Univerſity as you have, but I have driven the Plow before my Father many a time, I thank God; yet notwithſtanding, in defence of God's Truth, and in the cauſe of my Maſter Chriſt, by his Grace, I will ſet my Foot againſt the Foot of any of you all in the maintenance of the ſame and if I had a Thouſand Lives they ſhould go for payment thereof. Fox Matyrol.

12. If I had a Hundred Bodies, ſaid Mr. Hawks, I would ſuffer them all to be torn in pieces rather than Abjure, or Recant. ibid.

13. Mr. Rothwel, (called afterwards by the Devil in a poſeſſed Perſon, Bold Rothwel,) being recommended to the Lady Bowes, for a fit Miniſter to be employed in the North, in the Biſhoprick of Durham; after his firſt Days Labour there for Tryal, being well liked of by the People, and returning afterwards to the Lady Bowes, he told her, he would go; ſhe replied, tho' for their ſakes ſhe was glad, yet ſhe was afraid to ſend him, underſtanding that they were of a fierce Diſpoſition, and having never heard the Goſpel, might deal unkindly with him. He anſwered, Madam, if I thought, I ſhould never meet the Devil there, I would never come there, he and I have been at odds in other places, and I hope, we ſhall not agree there. See his Life, by Mr. Clark, p. 70.

14. King Charles the I. ſpending one Sunday in a ſerious debate of the Lord Strafford's Caſe, in the Morning with the four Biſhops, of London, Durham, Lincoln, and Carliſle; the Arch-Biſhop of Armagh not being there, but Preaching in the Church of Covent-Garden, as he uſed to do; was ſent for by a particular Order from his Majeſty; The Biſhop deſcended from the Pulpit, and told the Meſſenger, that he was then, as himſelf ſaw, employed in God's buſineſs, which aſſ[•]on as he had done, he would attend upon the King to understand his Pleaſure. See his Life by Mr. Clark, p. 297.

15. In like manner, Sir Thomas Moor ſent anſwer to King Henry 8th. when a Meſſenger came to call him from Maſs; as is elſewhere ſpoken of in this Book.

CHAP. XXIX. Remarkable Patience.

THE Patience of Christian Confeſſors and Martyrs in the early Ages of the Church, was a Potent Argument to perſuade many of their Adverſaries, that they were bore up with ſomewhat more than the Principles of mere Philoſophy, or the ſtiffneſs of a depraved Nature; and that the Chriſtian Religion furniſhed them with a better Aſſurance, and a clearer ground of Confidence in their Cauſe, than was obvious to a common Age, or to be found in any other Syſtem of Religion in the World; and therefore it cannot be amiſs to enquire, what Examples of this kind we can meet with.

1. Ignatius, to the Church of Trallis, exhorting them not to refuſe Martyrdom, uſeth theſe Expreſſions. From Syria to Rome, I had a Battle with Beasts, as well by Sea as by Land, Night and Day, being bound by Ten cruel Leopards (Soldiers) which the more Benefits they receive at my hands, became ſo much the worſe to me; but I being exerciſed, and now well acquainted with their Injuries, am taught every Day more and more to bear the Croſs, yet hereby am I not Juſtified. Would to God I were once come to the Beaſts prepared for me, which I wiſh alſo to fall upon me with all their violence, &c. Vid. Dr. Cave's Prim. Chriſt. Clark's Mar. of Eccl. Hiſt. &c.

2. S. Hierom Reports of Melania, That her Husband lying dead by her, ſhe loſt two of her Sons at the ſame time; but ſhe, inſtead of burſting into a Paſſion, fell down, and ſaid; Lord, I ſhall ſerve Thee more nimbly and readily, by being eaſed of this weight which thou hast taken from me. Dr. Cave's Prim. Chriſt.

3. When Lucius, one of the Primitive Martyrs, for ſpeaking in behalf of one of the Christians, that he had very hard meaſure, was Condemned forth-with; he heartily thanked his Judge for it, that by this means he ſhould be delivered from ſuch unrighteous Governours, and be ſooner ſent home to his Heavenly Father. Juſtin M.

4. John Picus Mirandula was of a chearful Countenance, and of ſo compoſed a Mind, That he was ſcarce ever ſeen angry. Clark in his Life.

5. By reaſon of our ſtrange and wonderful Courage and Strength (ſaith Lactantius) new Additions are made to us; for when the People ſee Men with infinite variety of Torments torn in pieces, and yet maintain a Patience unconquerable, and able to live out its Tormentors, they are convinced (what the Truth is) that the Conſent of ſo many, and the Perſeverance of dying Perſons, cannot be in vain; nor that Patience it ſelf, were it not from God, could hold out under ſuch Racks and Tortures: Thieves, and Men of a robuſt Body, are not able to bear ſuch tearing in pieces, they groan and cry out, and are overcome with Pain, becauſe not endued with Divine Patience; but our very Children and Women (to ſay nothing of our Men) do with Silence conquer their Torments; nor can the hotteſt Fire force the leaſt groan from them. Dr. Cave, out of Lactant.

6. Juſtin Martyr, by the force of ſuch Arguments, turned from being a Platonic Philoſopher to be a Chriſtian. I thought, ſaith he, it was impoſſible for ſuch Perſons to live in Vice and Luxury, &c. Apo[•]. 1. c. 50.

7. Li[•]ſ[•••], to [〈◊〉] of his Friends, who minded him on his Death-bed of his Stoical Philoſophy, whoſe Principle of Patience was Fate and Neceſſity, made Anſwer, De mihi Chriſtianem Patientiam, Give me the Chriſtian Patience.

8. Reproaches, ſaid Luther, are my Meat and Feeding; I am afraid of Praiſes, glad of Slanders and Reproaches.

9. Socrates was obſerved, Semper eodem incedere vuleu, to go Abroad, and return Home, with the ſame compoſed Countenance; he bore the outragious peeviſhneſs of his Wife with great Patience, calling her his School Miſtreſs, &c.

10. Dr. Sandes his Stable being Robb'd, and an Inventory taken of all his Goods, and he ſet on a lame Jade, and carried through London in ſcorn, at Biſhopſgate a Woman throwing a Stone at him, hit him ſo full on the Breaſt, that he was near falling from his Horſe, to whom he mildly ſaid, Woman, I pray God forgive thee. See his Life by Mr. Clark Page 8.

11. Caſſianus tells of a Devout Gentlewoman deſirous to exerciſe the Vertue of Patience, that came to Athanaſus upon that ſcore, to adviſe with him; who, at her Requeſt, placed a poor Widow with her ſo VVayward, Cholerick, Peeviſh and Inſolent, that ſhe gave ſufficient occaſion for the practice of Patience. S. Franc. Sales Introd.

12. Biſhop Bonner gave this Teſtimony of Cuthert Sympſon's Patience: I ſay unto you, That if he were not an Heretick, he is a Man of the greateſt Patience that ever came before me; for I tell you, he hath been thrice Rack'd in one Day in the Tower, and in my Houſe he hath felt ſome Sorrow, yet I never ſaw his Patience broken. Fox Martyrol.

13. 'Tis ſaid of Calvin and Ʋrſin, that they were both Cholerick by Nature, yet had ſo learned the Meekneſs of Chriſt, as not to utter one Word under the greateſt Provocation, unbeſeeming Religion. Joh. Flavel.

14. Greenham (that Saint of ours) can lye ſpread quietly upon the Form, looking for the Chyrurgeons Knife, binding himſelf as faſt with a reſolved Patience, as others with ſtrongeſt Cords, abiding his Fleſh carved, and his Bowels rifled; and not ſtirring more, than if he felt not, while others tremble to expect, and ſhrink to feel the pricking of a Vein. Biſh. Joſ. Hall Medit. &c.

15. I never heard, ſaith Dr. Walker, ſpeaking of the late Counteſs of Warwick, That ſhe was blamed for more than two Faults, by the moſt curious Obſervers of her Diſpoſition and Behaviour, viz. Exceſs of Charity, and Defect of Anger; — For as to the latter, though I confeſs (ſaith he) ſhe could not rage and ſtorm, and diſcover her Anger, as ſome Perſons do, who veriſie the Saying, Anger is a kind of Madneſs; for her ſedate, compos'd, ſerene Mind, and ſweet and amicable Diſpoſition, was ſcarce forcible to what was ſo conttary to her Nature; yet would ſhe make deeper Impreſſions of her Diſpleaſure for great Faults, than thoſe who appeared moſt furious; like a ſtill ſoaking Shower, which will wet more than a driving Storm; and therefore it was obſerved, that if any Servant had been faulty, they had rather have paſſed the Gantlet of their Lords moſt furious Expreſſions, than have once been ſent for to their Lady's Cloſet, whoſe Treatment was ſoft Words, but hard Arguments againſt their Faults, and like that ſilent Lightning, which without the Noiſe of Thunder, melts the Blade, and ſingeth not the Scabbard; her Reproofs were neither the frightful hiſſing, nor the venom'd Sting, but the penetrating Oil of Scorpions. Dr. Walker, in her Life, Page 114.

16. Biſhop Cowper's Wife, being a froward Woman, ſhe, leſt her Husband ſhould prejudice his Health by his over much Study, when he was Compiling his famous Dictionary, one Day (in his Abſence) got into his Study, and took all the Notes he had been for Eight Years a gathering, and burned them, whereof when ſhe had acquainted him, he only ſaid, Woman, thou hast put me to eight Years Study more. See the Treatiſe call'd, Mankind Diſplayed.

CHAP. XXX. Remarkable Prudence. THough the Simplicity of the Dove be an excellent Grace in Chriſtians, yet we are required to joyn with it the Wiſdom of the Serpent; the one removes away our Gall and Sting, and makes us inoffenſive to others, the other gives us Brain and Prudence to ſave our ſelves; and this is the more neceſſary, becauſe of the Enemies and Dangers we have to encounter with. And in Truth, though the Divine Providence is ſufficient to Guide, and Protect, and Provide for us, yet we are no where commanded to lay a ſide the Man, to illuſtrate the Chriſtian. Piety makes us ſhifty for the Honour of God, Charity for the good of our Neighbours, but Prudence tells us, We muſt not be quite careleſs at home; nay, the very Subſtan[•]e of our Religiou requires us to love our Neighbours as our ſelves; and therefore preſuppoſeth a Care of our own Preſervation, before our Care for the welfare of others: But yet ſo, that Self alone must give place to a Society of Men, which is made up of many particular Selves; and the Glory of God is not to truckle to our Temporal Felicity. See ſome Inſtances:

1. Mr. Tindal, living with one Mr. Welch, in Glouceſterſhire, as Tutor to his Children, Diſcourſing about Matters of Religion ſometimes in the Houſe, and being anſwered by Mrs. Welch, — Such a Doctor is worth 100 l. per Annum, and ſuch a one 200, and ſuch a one 300. And is it Reaſon, think you, that we ſhould believe you before them? He replied nothing at that time, becauſe he ſaw it was in vain to make a perſonal Anſwer, where the Authority of his own Perſon was of ſo little value; and therefore fell upon Tranſlating a Book called, Enchiridion Militis Chriſtiani; and when he had finiſhed it, he preſented it to the Lady, that he might with more Advantage to the Cauſe, convince her that it was not his only Sentiment, but the Doctrine of others alſo; and accordingly he ſucceeded in his purpoſe; and afterwards, when he had Compoſed a Book of his own, about the Sacrament, and againſt the Maſs, he kept it by him for ſome time, becauſe he could not bear it, but waited for a fitter Seaſon for the Publication of it. Clark's Eccl. Hiſt. p. 166.

2. Mr. Henry Alting was ſo Prudent, that his Anſwers were accounted Oracles, yet he would never refuſe to hear the Judgment of others; and in caſes of Difficulty, he would never reſt till he had ſearched out, and made the Truth plain: And in the Government of his Family, he kept all ſo in Peace, Order, and Concord, that this only was known, That none knew what was done therein. Ibid. p. 496.

Arch-Biſhop Ʋſher's Prudence appears excellent, by this Story which followeth:

3. A Lord's Eldeſt Son, who from his Cradle had been trained up in Popery, but was of excellent Parts and Learning, was at laſt prevailed with by his Father, to Sojourn for a while with the Learned Prelate in Drogheda. The Prudent Prelate ſtudied nothing more than how he might take him by Craft, as the Apoſtle did the Corinthians, 2 Cor. 12.16. And therefore did not preſently fall into Diſcourſe with him about his Religion, but recreated himſelf for a time in Diſcourſing with him about ſome Philoſophical Queſtions, and School-Points, in which Studies he perceived the Gentleman was well verſed, and took much delight in them. This he continued, till at laſt he gained ſo far upon his Affections, that of his own accord he moved ſome Diſcourſe about Matters of Religion; and then finding him Studious, he did not preſently go about to inſtruct him in that Truth, but ſought to puzzle him with Doubts about Religion: By this means the Gentleman's Conſcience began to be awakened; nor were his Scruples removed, though he had recourſe to a Monaſtery hard by, where it was Debated; ſo that at laſt he came with Tears to the Learned Primate for Satisfaction, and he promiſed to deal Faithfully with him; But, ſaith he, thoſe whom you truſt do not ſo; for they will not ſuffer you to ſee with your own Eyes, nor to understand the Scriptures, but according to their Churches Commentaries. Then did he adviſe him to go amongſt them, and to ask them, Whether he that underſtood the Originals might Examine their Interpretations? And to bring him word what they ſaid. Accordingly he did ſo, and brought him word, That they were divided in their Judgments. Mr. Clark, in the Life of Dr. Ʋſher, p. 294.

4. Biſhop Babington had a little Book, containing only Three Leaves, which he turned over Night and Morning; the firſt Leaf was Black, to mind him of Hell, and God's Judgments due to him for Sin; the ſecond Red, to mind him of Chriſt and his Paſſion; the third White, to ſet forth God's Mercy to him, through the Merits of his Son, in his Juſtification and Sanctification. Clarks Exampl. vol. 1. p. 540.

5. Rodulph, the Emperor of Germany, being at Noriberg, there came a Merchant to him, and complained, That having left a Bag with 200 Marks in it, with a Citizen with whom he had Lodged, the Man now denied the ſame. The Emperor ask'd him for his Proofs; he takes his Oath of it, but could produce no other Witneſs. The Emperor bids him ſtay in another Room, and asks what manner of Bag it was; and the Man unexpectedly coming to Salute the Emperor, the Emperor begins to him with the Admiration of his Hat, and pray'd him to give it Him. The Citizen gave it, and took it for an Honour, that ſo great a Perſonage would accept of it. Upon this the Emperor with-draws, ſends a Servant to this Man's Wife, deſiring from her Husband to ſend him ſuch a Money-Bag, and withal, the Hat for a Token. The Woman ſent it; the Emperor ſhews it the Merchant, who knew it, and rejoyced at the ſight. Then the Emperor calling the Citizen, tells him the other Man's Complaint, of a Sum of Money delivered into his Cuſtody: The Citizen denies and Forſwears it. The Emperor produceth the Bag; upon which the Citizen was confounded obliged to pay the Merchant the full Sum, and ſufficiently Fined beſides. Lipſ. Exempl. Pol. p 135. Item Lipſ. Monit. l. 2. c. 9. p. 259, &c.

CHAP. XXXI. Remarkable Juſtice. JƲſtice is ſo neceſſary a Vertue in the World, that no Commerce, or comfortable Converſation could be maintained without it; 'tis a Dictate of the Law of Nature, and writ is as fair and legible Characters, as any other whatſoever. Yet 'tis imprinted in a more Capital Letter, by the Laws of Chriſtianity, ſo that now, he that runs may read it. And bleſſed be God, tho' we have many that love the ways of Unrighteouſneſs, and conſequently are tempted to pervert Juſtice, yet many worthy Examples may be found of ſuch, who had rather chuſe (according to the old Symbo[•]) to do Juſtice, than Save the World. Fiat Juſtitia & pareat Mundus.

1. When Theodoſius was at Rome, after he had overcome Maximus, he reformed two moſt abominable Wickedneſſes: the firſt was this: There was in Rome a huge Houſe of Ancient Building, where all the Bread that ſerved the City was baked, and moſt of the Rooms were under Ground; round about it were Taverns and Victualling-Houſes, full of Harlots; ſo that many that reſorted thither, either to ſatisfie their Hunger or Luſt, were by theſe Whores ſpoiled of all they had, and uſually ſo made away, that their Friends could hear of them no more: For by private Conveyances, they were thrown into theſe Back-Houſes, and there kept to Grinding and Drudgery all their Life after. It chanced, that one of the Emperor's Soldiers was thus thrown into this Hole, who, when they would not ſuffer him to depart, drew his Dagger, and ſlew ſome that hindered his Eſcape, ſo that the reſt, being afraid, let the Soldier go; and the Emperor being informed by him, ſent for the Millers and Bakers, puniſhed the Maſters with extream Torments, overthrew thoſe blind Houſes, and ſo rid the Princely City of that ſhameful doing. The other Abuſe which he reform'd, was this; If a Woman were taken in Adultery, they ſhut her up in a narrow Stew, and compelled her beaſtly, and without all ſhame, to play the Harlot, ringing a Bell, whilſt the thing was doing, that all the Neighbours might be acquainted with it; which was ſo far from removing the Sin, that it rather increaſed it: The good Emperor being informed hereof, cauſed the Stews to be pulled down, and wholly Suppreſſed, and made other Laws for the puniſhment of Adultery. Clark, in the Life of Theodoſ.

2. Charles, the bold Duke of Burgundy, and Earl of Flanders, had a Noble Man in ſpecial Favour with him, to whom he had committed the Government of a Town in Zealand; where living in a great deal of Eaſe, he fell in Love with a Woman of a Beautiful Body, and a mind and manners no whit inferior. He paſſed and repaſſed by her Door, ſoon after grew bolder, entered into Conference with her, diſcovers his Flame, and beſeeches a Compaſſionate Reſentment of it; he makes large Promiſes, and uſes all the ways by which he hoped to gain her, but all in vain. Her Chaſtity was proof againſt all the Batteries he could raiſe againſt it; falling therefore into Diſpair, he converts himſelf unto Villany. He was, as I ſaid, a Governour, and Duke Charles was buſied in War; he cauſes the Husband of his Miſtriſs to be Accuſed of Treachery, and forth with Commits him to Priſon, to the end that by Fear or Threats he might draw her to his pleaſure, or at leaſt quit himſelf of her Husband, the only Rival with him in his Loves. The Woman, as one that loves her Husband, goes to the Goal, and thence to the Governour to entreat for him, and if ſhe was able, to obtain his Liberty. Doſt thou come, O my Dear, to entreat me, ſaid the Governour? You are certainly ignorant of the Empire you have over me: Render me only a mutual Affection, and I am ready to reſtore you your Husband; for we are both under a Restraint, he is in my Priſon, and I am in yours. Ah how eaſily may you give Liberty to us both! Why do you refuſe? As a Lover I beſeech you, and as you tender my Life, as the Governour, I ask you, and as you tender the Life of your Husband; both are at ſtake, and if I muſt periſh, I will not fall alone. The Woman bluſh'd at what ſhe heard, and withal, being in Fear for her Husband, trembled and turned pale. He perceiving ſhe was mov'd, and ſuppoſing that ſome Force ſhould be uſed to her Modeſty, (they were alone) throws her upon the Bed, and enjoys the Fruit which will ſhortly prove bitter to them both. The Woman departed Confounded, and all in Tears, thinking of nothing more but Revenge; which was alſo the more enflamed by a Barbarous Act of the Governour; for he having obtained his deſire, and hoping hereafter freely to enjoy her, took care that her Husband, and his Rival, ſhould be Beheaded in the Goal, and there was the Body put into a Coffin ready for Burial: This done, he ſent for her, and in an Affable manner, What, (ſaid he) do you ſeek for your Husband? You ſhall have him, and (pointing to the Priſon) you ſhall find him there, take him along with you. The Woman ſuſpecting nothing, went her way, when there ſhe ſees, and is aſtoniſhed, ſhe falls upon the dead Corps, and having long lamented over it, ſhe returns to the Governour with a fierce Countenance and Tone: It is true (ſaid ſhe) you have reſtored me my Husband, I owe you Thanks for the Favour, and will pay you. He endeavours to retain and appeaſe her, but in vain; but haſting home, ſhe calls about her moſt faithful Friends, recounts to them all that had paſſed. All agree that ſhe ſhould make her Caſe known to the Duke; who amongſt other of his excellent Virtues, was a ſingular Lover of Juſtice. To whom ſhe went, and was heard; but ſcarce believed. The Duke is angry and grieved, that any of his, and in his Dominions, ſhould preſume ſo far: He commands her to withdraw into the next Room, till he ſent for the Governour, who by chance was then at Court; being come, do you know (ſaid the Duke) this Woman? The Man changed colour; do you know too, added he, the Complaints ſhe makes of you? They are ſad ones, and ſuch as I would not they ſhould be true: He ſhakes, faulters in his Speech, ſays and unſays; being urged home, he confeſſes all, frees the Woman from any fault; and caſting himſelf at the Duke's Feet, ſaid, he placed all his Refuge and Comfort in the good Grace and Mercy of his Prince; and that he might the better obtain it, he offered to make amends for his unlawful Luſt, by a Lawful Marriage of the Perſon whom he had injured. The Duke, as one that had inclined to what he ſaid, and now ſomewhat milder; You Woman, (ſaid he) ſince it is gone thus far, are you willing to have this Man for your Husband? She refuſes; but fearing the Duke's Diſpleaſure, and prompted by the Courtiers, that he was Noble, Rich, and in Favour with his Prince, was overcome, at laſt ſhe yields. The Duke cauſes both to joyn Hands, and the Marriage to be lawfully made; which done, You Mr. Bridegroom, (ſaid he) You must grant me this, that if you die firſt without Children of your Body, that then this Wife of yours ſhall be the Heir of all that you have; he willingly granted it; it is writ down by a Notary, and witneſs is to it. Thus done, the Duke turning to the Woman, Tell me, ſaid he, is there enough done for your ſatisfaction? There is, ſaid ſhe; But there is not to mine, ſaid he: And ſending the Woman away, he commanded the Governour to be led away to that very Priſon, in which the Husband was ſlain, and dead, to be laid in a Coffin headleſs, as he was. This done, he ſent the Woman thither (ignorant of what had paſſed;) who, frighted with that unthought of Misfortune of two Husbands almoſt at once, and the ſame time, loſt by one and the ſame Puniſhment, fell ſick ſpeedily, and in a ſhort time died; having gain'd this only by her laſt Marriage, that ſhe left her Children by her former Husband very rich by the Acceſſion of this new and great Inheritance. Lipſ. Monit. Lib. 2. Chap. 9. P. 240, 241.

3. Sir John Fitz-James was ſo fearful of the very Shadow and Appearance of Corruption, that it coſt his chief Clerk his place but for taking a Tankard, after a ſignal Cauſe of 1500 l. a Year, wherein he had been ſerviceable, tho not as a Bribe, but as a Civility. Caeſar would have his Wife without Suſpition of Lewdneſs, and Fitz-James his Servants, without the appearance of Corruption. What way Law always, was then a Reſolution; neither to deny, nor defer, nor ſell Juſtice. When our Judge came upon the Bench, he knew no more than Melchiſedeck or Levi, Father or Mother, neither Friend nor Intereſt: For when his Couſin urged for a kindneſs, Come to my Houſe (ſaith the Judge) I will deny you nothing; come to the King's Court, and I muſt do you Juſtice: And when the Attorney-General beſpake his Favour in a publick Cauſe, Troble not your ſelf (ſaid he) I will do the King Right: The King is caſt, the Attorney expoſtulates; the Judge ſatisfieth him, That he could not do his Majesty Right, if he had not done Juſtice. Lloyd's State Worthies, p. 115.

4. Sir Matthew Hale would never receive private Addreſſes or Recommendations from the greateſt Perſons in any matter, in which Juſtice was concern'd. One of the firſt Peers of England went once to his Chamber, and told him, that having a Sute at Law to be try'd before him, he was to acquaint him with it, that he might the better underſtand it, when it ſhould come to be heard in Court. Upon which the Lord Chief Baron interrupted him, and ſaid, He did not deal fairly to come to his Chamber about ſuch Affairs, for he never received any Information of Cauſes but in open Court, where both Parties were to be heard alike; ſo he would not ſuffer him to go on. Whereupon his Grace (for he was a Duke) went away not a little diſſatisfied, and complain'd of it to the King as a Rudeneſs, that was not to be endured: But his Majeſty bid him content himſelf that he was no worſe uſed; and ſaid,He verily believed he would have uſed himſelf no better, if he had gone to ſollicite him in any of his own Cauſes.

Another paſſage fell out in one of his Circuits, which was ſomewhat cenſured, as an Affection of an unreaſonable Strictneſs; but it flowed from his Exactneſs to the Rules he had ſet himſelf. A Gentleman had ſent him a Buck for his Table, that had a Tryal at the Aſſizes; ſo when he heard his Name, he asked if he was not the ſame Perſon that had ſent him Veniſon: And finding he was the ſame, he told him, he could not ſuffer the Tryal to go on, till he had paid him for his Buck: To which the Gentleman anſwer'd, That he never ſold his Veniſon, and that he had done nothing to him, which he did not do to every Judge that had gone that Circuit; which was confirmed by ſeveral Gentlemen, then preſent; but all would not do, for the Lord Chief Baron had learned from Solomon, that a Gift perverteth the ways of Judgment! and therefore he would not ſuffer the Tryal to go on, till he had paid for the preſent; upon which the Gentleman withdrew the Record: And at Salisbury the Dean nnd Chapter having, according to the Cuſtom, preſented him with ſix Sugar-Loaves in his Circuit, he made his Servants pay for the Sugar before he would try their Cauſe. Dr. Burnet in his Life.

CHAP. XXXII. Remarkable Temperance in Meats.

THE Ʋſe of a ſober and moderate Diet is none of the leaſt Virtues commended to us by our Religion. The ancient Hebrews ſumm'd up their Victuals in that ſhort Bill of Fare, Bread and Water; Fleſh and Milk, Wine and Oyl, were extraordinary. Daniel fed upon Pulſe, and ſo did the three Children, and did well, and appear'd plump, and in good liking with ſuch Food. Solomon adviſeth us, when we were ſet down at the Table of Great Men, and ſee Dainties before us, to direct our Knife, not to the Trencher, but to our Throat, eſpecially if we have not got a Habit of Temperance, but are Perſons of a greedy Appetite; and our Saviour bids us beware of Surfeiting; and ſome Chriſtians we may find not unskilful this way.

1. Ambroſe was very Abſtinent, full of Watchings and Prayer, never dining but on the Sabbaths. Clark's Marr. of Eccl. Hist.

2. Chryſoſtom ſeldom went to Feaſts, when invited. Ibid. Luther grudged at the Expence of his time upon the ſame Score. Fuller.

3. S. Augustine's Diet was uſually Broth and Roots; uſing to ſay, that he feared not the Ʋncleanneſs of Meat, ſo much as the Ʋncleanneſs of Appetite; for for his Gueſts and Kinsfolk he had better: His Diſhes for his Meat were of Earth, Wood or Marble; his Table was more for Diſputation, than rich Banquetting. Clark's Marr. of Eccl. Hiſt.

4. Gregory the Great was very abſtenious in his Diet, frequent in Faſting and Prayer; and ſo ſtudious of the Sacred Scriptures, that he could ſcarce find leiſure to eat his Food, till neceſſity urged him thereunto; and indeed his Abſtinence was ſo great, that he much impair'd his Health thereby; yet would he not give over his Employments, of Praying, Reading, Writing, or Dictating to others. Ibid.

5. Philippus Nerius, at Nineteen Years of Age, made it a Law to himſelf, that he ſhould refreſh his Body but once a day, and that only with Bread and Water, and ſometimes he would abſtain even from theſe cold Delights unto the third Day: Being made Prieſt, his manner was to eat ſome ſmall thing in the Morning, and then abſtain till Supper, which never conſiſted of more than two poched Eggs, or inſtead of theſe, ſome Pulſe or Herbs. He would not ſuffer more Diſhes than one to be ſet upon his Table; he ſeldom eat of Fleſh or Fiſh, and of white Meats he never taſted; his Wine was little, and that much diluted with Water, and which is moſt wonderful, he ſeemed never to be delighted with one Diſh more than another. Drexel. Oper. tom. 2. de Jejun. & Abſtin. Part. 1. Chap. 11. Sect. 8. P. 796.

6. Cardinal Carolus Borromoeus was of that Abſtinence, that he kept a daily Faſt with Bread and Water, Sundays and Holydays only excepted; and this manner of Life he continued till his Death: He kept even Feſtivals with that Frugality, that he uſually fed upon Pulſe, Apples or Herbs. Pope Gregory the Thirteenth ſent to him, not only to adviſe, but to command him to moderate theſe Rigours: But the Cardinal wrote back to him, that he was moſt ready to obey, but that withal he had learned by Experience, that his ſpare-eating was conducing to Health, and that it was ſubſervient to the drying up the Flegm and Humours, wherewith his Body did abound: Whereupon the Pope left him to his Pleaſure. He perſiſted therein therefore with ſo rigid a Conſtancy, that even in the heat of Summer, and when he had drawn out his Labours beyond his accuſtomed time, he would not indulge himſelf ſo far as to taſte of a little Wine, nor allow his Thirſt ſo much as a drop of Water. Ibid.

7. The Meat upon which Mr. Eliot lived was a Cibus Simplex, an homely but a wholeſome Diet; rich Varities, coſtly Viands and Poinant Sawces, came not upon his own Table; and when he found them upon other Men's, he rarely taſted of them. One Diſh and a plain one was his Dinner; and when invited to a Feaſt, I have ſeen him ſit magnifying of God for the Plenty which his People in this Wilderneſs were within a few Years riſen to; but not more than a Bit or two of all the Dainties did he take into his own Mouth all the while. And for a Supper he had learned of his Loved and Bleſſed Patron, old Mr. Cotton, either wholly to omit it, or make but a ſmall Sup or two, the utmoſt of it. Cotton Mather in the Life of Mr. Eliot, p. 32, 33.

8. Fulgentius, tho he had been tenderly and delicately brought up in his Youth, yet after he entred into a Monaſtery, he wholly abſtained from Wine and Oyl, and was ſo rigorous in Faſting, that it much debilitated, and weakned his Body, and brought ſome Diſeaſes upon him: But his Heart being wholly ſet upon the working forth his Salvation with Fear and Trembling, he committed himſelf to God's Providence, ſaying, The daintiest Feeders cannot prevent Sickneſs; and having a while habituated himſelf to this courſe of Life, he recover'd his former Health and Beauty. See Mr. Clark's Lives of the Fathers, p. 160.

9. Philip Melancthon was very ſparing in his Diet: In his Apparel he had Reſpect only to his Health, and was well content with a ſmall Stipend. On a time, Prince Maurice, Elector of Saxony, asked him if he wanted any thing for the Supply of his Neceſſities? He ſaid, No. The Elector bad him ask what he would; he anſwer'd, That he had his Stipend, with which he was well content: The Elector wonder'd that he was ſo well pleaſed with ſo ſmall Means, Ibid. p. 571.

10. Dr. William Whitaker was always very Temperate in his Diet from his Childhood, and afterwards he drank very little Wine, and in the Summer time he mixed it with water. He never overloaded his Stomach with Meat, no not in the greateſt Feaſts, but always uſed a ſparing and moderate Diet. Ibid. p. 815.

11. Dr. Harris was exactly Temperate, confining himſelf to hours for Diet, Sleep &c. He would often ſay, That he would rather pour Liquor into his Boots, than into his Mouth between Meals. He was a ſtrict obſerver of thoſe Laws of Sobriety, which St. Paul had Preſſed upon Miniſters, and which himſelf (in his Drunkards Cup) had taught to others. He uſed to Eat ſeaſonably, and ſparingly, which (without queſtion) was one great means of preſerving ſuch vigourous Spirits to ſo great an Age. See his Life in Mr. Clark's 3 vol. of Lives.

12. Biſhop Joſeph Hall, ſaith thus of himſelf, If I ſee a Diſh to tempt my Palat, I fear a Serpent in that Apple, and would pleaſe my ſelf in a wilful denial.

13. Dr. Hopkins, late Biſhop of London-Derry, in his Diſcourſe of the Vanity of the World, tells us, That Epicurus himſelf, the great Maſter and Servant of Pleaſure, who made it the higheſt Good. and chiefeſt Happineſs of Man, ſet himſelf certain Days of Abſtinence in courſe, wherein he would but niggardly ſatisfie his Stomach, well knowing that the pleaſure of Gluttony could never be ſo much enhanc'd as an Interval of Hunger, for that (continues the ſame Author) is a furniſht Table to him whoſe conſtant Meals overtake one another, but only the heaping of Food upon Crudities and Indigeſtion. What the Titles of Honour to a Perſon Born Noble? They ſignifie no more to him than it doth to another Man when he hears himſelf called by his ordinary Name. What is Reſpect and Honour to a Man long accuſtomed to it? It brings him no great content when he hath it, but torments him when he fails of it, give theſe things to thoſe that are unacquainted with them. If you would have them valued, Bring a poor Man to a Table of Delicates; Inveſt an Ignoble Perſon with Honours, and Dignities; give Reſpect to a diſpiſed Perſon, and for the preſent you bleſs him; but Time and Cuſtom will wear of this Content, and Tediouſneſs even of ſuch a Life as this, will make them willing at leaſt for their Divertiſment and Recreation, to retire to their homely Cells and Station; For as it is with thoſe that are accuſtomed to ſtrong Perfumes, they themſelves cannot ſcent thoſe Odours, which to others that uſe them not are moſt Sweet and Fragrant: So it fares with us in the long continuance of Worldy Engagements; our Senſes are ſo ſtuft, and even Soffocated with them, that we cannot perceive them; and unleſs we purchaſe Pleaſure by Alternate Sorrow, they are but loſt upon us. Now how vain muſt the World needs be, whoſe Comforts are not valuable while we have them, but while we have them not? And how vain are thoſe Joyes for which we muſt pay down as much Grief as the Joyes themſelves are worth? So that upon Ballancing the Accompt, there remains nothing to us: And it had been altogether as good to have enjoyed nothing. Thus far Biſhop Hopkins.

14. 'Tis ſaid of Martin Luther, though he was big of Body, and in very good Health, that he would uſually continue four Days together without Eating or Drinking any thing at all; and that for many Days together, he would content himſelf with a little Bread, and one ſingle Herring. Melanchton in Vita Lutheri.

CHAP. XXXIII. Remarkable Temperance in Drinks.

DRunkenneſs is a Vice not fit to be Named, much leſs Practiſed among Christians; nay, we are forbid ſo much as to look upon the Wine, when it is Red, when it ſparkles in the Cup; or to riſe early in the Morning to follow the Strong Drink; and as to the Quantity, theſe Sinners are marked with a Note of Infamy, that drink Wine in Bowles. (When at the ſame time they are Incurious, as commonly ſuch Perſons are, about the Poverty and Afflictions of their Brethren) And we have frequently in Sacred Scriptures the ill Effects of Intemperate Drinking intimated to us; for which reaſon we find all along that the best Chriſtians are generally the Sobereſt Perſons.

1. Pontanns writes, that in his time there was a Woman, who in all her Life time did never drink either Wine or Water; and that being once enforced to drink Wine by Command of Ladiſlaus, King of Naples; ſhe received much hurt thereby. Marcel. Donat. Hiſt. Med. Mira. l. 6. c. 3. p. 306. But this ſeems a natural Infirmity, rather than a Chriſtian Virtue: and the next hath ſome Affinity with it.

2. A Noble Man of Piedmont, being Sick of that kind of Dropſie which is called Aſcites, ſent for Dr. Albertus Roſcius, who finding the Dropſie confirmed, and the Patient averſe from all kind of Remedies, he ſaid thus to him, Noble Sir, if you will be cured and perfectly freed of this mighty Swelling, that is, if you deſire to live, there is an abſolute neceſſity, that you Determine with your ſelf to dye of that Thurſt wherewith you are ſo Tormented; if you will do this, I hope to cure you in a ſhort time, The Noble Man at the hearing of this, did ſo command himſelf, that for a Month he refrained not only all kind of Drink, but not ſo much as taſted of any thing that was liquid; by which means he was reſtored to his former Health. Fabi Obſ. Chirurg. Cent. 4. Obſ. 41. p. 319.

3. Paul the Hermit, St. Anthony, St. Hierom, Patroclus, drank Water; Alcibiades, Martyr, Water with Salt; Amodeus, the Spaniard, Simeon of Antioch, Siſinnius, the Monk, Serapion, Nicolaus, Torlentinas, Maxentius, the Abbot, &c. all drank Water.

4. The Drink which Mr. John Eliot ſtill uſed, was very ſmall; he cared not for Wines or Drams; and, I believe, he never, once in all his Life, knew what it was to feel ſo much as a noxious Fume in his Head from any of them. Good clear Water was more precious, as well as more uſual with him, than of thoſe Liquors with which Men do ſo frequently ſpoil their own Healths, while perhaps they drink thoſe of other Men. When at a Stranger's Houſe, in the Summer time, he hath been entertained with a Glaſs, which they told him was of Water and Wine; he hath with a Complaiſant Gravity replied unto this purpoſe, Wine is a noble, generous Liquor, and we ſhould be humbly thankful for it; but, as I remember, Water was made before it.—Yet he lived till near 90 Years of Age. Cotton Mather in his Life. p. 33.

5. Abraames, Biſhop of Carras, ſaith Theodoret, lived with that rigorous Abſtinence, that Bread and Water, Bed and Fire ſeemed ſuperfluous to him. It is ſaid of this great Man, that he drank not, nor made uſe of Water, wherein to boil his Herbs, or any other thing; but his manner was, to feed upon Endive and Lettice, and Fruits, and ſuch other things as were to him both Meat and Drink; and from theſe alſo he uſed to abſtain till the Evening. Yet he was a Perſon of great Liberality to ſuch as were his Gueſts; theſe he entertained with the beſt Bread, the moſt generous Wines, the better ſort of Fiſhes, and all ſuch other things as a generous Mind, and a real Love, could produce, and himſelf would take upon him to be the Carver, and to diſtribute to every Man his Portion. Drexel. oper. tom. 1. p. 796.

6. Pittacus made a Law, that whoſoever committed any Crime, when drunk, ſhould be puniſhed double. Laert.

7. Solon made another, That if any Prince were taken Drunk, he ſhould die for it. Idem.

8. Plato's Suppers were Frugal to a Proverb: He deſpiſed delicate Banquets and ſumptuous Feaſts, being himſelf content with his Academical Olives, and Bread and Water. Text. Offic.

9. Zeno drank Water inſtead of Wine, and by his own Example invited his Scholars to Temperance, inſomuch, that it became a Proverb, More ſober than Zeno. Idem.

10. (About Zurich) notwithſtanding their Neighbourhood to the Switzers, Drinking is very little known amongſt them. Dr. Burnet's Letters.

11. A. C. 1606. Mr. George Coldwel, Mayor of Northampton, having aſſembled the Aldermen of the ſaid Town, declared to them his Purpoſe to ordain theſe Acts, That no Inhabitants ſhould enter into any Ale-Houſe to drink together, upon pain of forfeiting, the Inholder 3 s. 4d. and Impriſonment, during the Mayor's Pleaſure, the Tippler, or Perſon offending 3 s. 4d. and Impriſonment in like manner. The Scourging of Tipplers, by R. R.

CHAP. XXXIV. Remarkable Frugality and Humility in Cloaths, Houſhold-ſtuff, &c.

NAture is content with a little, Grace with leſs. How many things are there (ſaid Diogenes, ſtanding in the Market, and obſerving the Abundance of fine things and Knick-knacks that were to be ſold there) which I have no need of! In truth 'tis an excellent Leſſon, which S. Paul had learned, in what State ſoever he was, therewith to be content. And when we conſider our Saviour's Birth in a Stable, and a Manger ſerved him for a Cradle, and that he had no ſettled Dwelling where to lay his Head; and that his Coat was all of a piece, woven from the top to the bottom; and John Baptiſts Apparel, made of Camels Hair, and that girt about him with a piece of Leather; 'tis enough to mortifie our Pride, and make us Frugal and Humble about theſe things. The Reverend Mr. Alſop, in his Sermon of Strange Apparel, adviſes his Readers not to come near thoſe Faſhions, whoſe numerous Implements, Trinckets and Tackling, requiring much time in dreſſing and undreſſing; no Coſt of Apparel is ſo ill beſtow'd, as that of precious time in Apparelling. And if common time be ſo ill ſpent, what is the ſolemn ſacred Time laid out in ſuch Curioſity? how many Sabbaths, Sermons, Sacraments, Prayers, Praiſes, Pſalms, Chapters, Meditations, has this one vainly devour'd?—Let me recommend the Counſel of Holy Mr. Herbert to you.

Church-Porch— be dreſs'd.

Stay not for t'other Pin! why haſt thou loſt

A Joy for it, worth Worlds! Thus Hell doth jeſt

Away thy Bleſſings, and extreamly flout thee,

Thy Cloaths being faſt, but thy Soul looſe about thee.

O ye wanton Folly of our times, when (as one expreſſes it) it's almoſt as eaſie to enumerate all the Tackling of the Royal-Soveraign, as the Accoutrements of a capacious Lady! And perhaps it requires not much more time to equip and rig out a Ship for the Indies, as a whimſical Madam, when ſhe is to ſail in State, with all her Flags, Streamers, Pennons, bound for a Court-Voyage. With leſs Labour did Adam give Names to all the Creatures in Paradice, than an Attire-Herald ſhall give you the Nomenclature of all the Trinkets that belong to a Ladies Cloſet: And yet all this is but to conſume a whole Morning to put on, which must waste the whole Evening to put off.—But (adds this Author in another place) they that ſpend unmercifully, muſt gain unconſcionably. The Mill will not grind, unleſs ſome Luſt brings griſt unto it.—A Gentleman anticipates his Rents in the Country; he comes up to Town to vamp his fine Lady and Daughter with the neweſt Faſhion.—He ranſacks the Court and City for the Faſhion; ſearches the Shops for Materials to furniſh out the Pomp; he retnrns home, and then his poor Tenants go to rack; the ſweat is ſqueez'd out of their Brows, the Blood ſcrew'd out of their Veins, the Marrow out of their Bones, that they may pay the unconſcionable Reckonings, and monstrous Bills, that his own Prodigality has drawn upon him:— Nor is it one ſingle Sin that fills the Train of Pride.—Pride drinks the Tears of Widows and Orphans, revels with the hard Labours of the Indigent, feeds on the Fleſh of Thouſands. Elegantly Tertullian—A vast Eſtate is encloſed in one ſmall Locket; a Necklace hf almost 8000 l. hangs on one ſingle String; a ſlender Neck carries Lordſhips and Mannors, and the thin Tip of the Eaer wears a Jewel or Pendent that wou'd defray the Charges of Houſe-keeping for a Twelve-month. Thus far Mr. Alſop. But I ſhall prcceed now to give Inſtances of Remarkable Frugality and Humility in Cloaths.

1. Holinſhed ſaith, that he knew ſome old Men, who told him oft times in England, that if the good Man of the Houſe had a Matris, or a Flock Bed, and a Sack of Chaff, to reſt his Head on, he thought himſelf as well lodged as the Lord of the Town: For ordinarily they lay upon Straw Pillars, cover'd with Canvas, and a round Log of Wood under their Heads, inſtead of a Boulſter; (and why not that as well as a Stone, which was Jacob's Pillow?) they ſaid, that ſoft Pillows were fit only for Women in Child-bed; and in a good Farmer's Houſe it was rare to find four pieces of Pewter. And it was counted a great Matter, that a Farmer ſhould ſhew five Shillings, or a Noble, together, in Silver. Clark's Mirr. V. 2. P. 1.

2. John Duns Scotus, Dr. Subtilis, was noted as for his Meager Countenance, and homely Aſpect, ſo for his mean and courſe Apparel, and going barefoot.

Dr. Subtilis, Nomen ſubtilia donant,

Quem veſtis vilis, pes nudus corda coronant.

Leigh in his Relig. and Learning.

3. Primiſlaus, King of Bohemia,, kept his Country Shoes always by him. Dr. Jer. Taylor.

4. Willigis, Biſhop of Mentz, being the Son of a Wheelright, cauſed Wheels to be painted on the Walls of his Houſe, and in his Bed-chamber theſe Words, Willegis, Willegis, Memento unde veneris. Camerar.

5. Leſco, the ſecond King of Poland, being the Son of a Farmer, kept his old Coat by him, as a Monument of his poor Deſcent. Idem.

6. Dr. Prideaux kept his Leathern Breeches by him, which he wore at his firſt coming to Oxford, and uſed to ſhew them young Schollars for their Encouragement in ſtudying.

7. Sir Matthew Hale, when at the Inns of Court, uſed ſuch a Plainneſs in his Apparel, that he was impreſſed once for a common Soldier. See his Life.

8. Mr. Bernard Gilpin could never away with any [〈◊〉] Apparel. See his Life, by Biſhop Carleton.

9. Mr. Eliot's Apparel was without any Ornament, except that of Humility, which the Pope elegantly compares to a Knot of Ribbons, in the Text, where he bids us be clothed with it; any other flanting Ribbons in thoſe that came in his way, he would ingeniouſly animadvert upon; and ſeeing ſome Scholars once, as he thought, a little too gawdy in their Cloaths, Humiliami, Juvenes Humiliamini, was his immediate Complement unto them. Had you ſeen him with his Leathern Girdle, (for ſuch a one he wore) about his Loins, you would almoſt have thought what Herod feared, that John Baptiſt was come to Life again. In ſhort, he was in all regards a Nazarite indeed; unleſs in this one, that long Hair was always very loathſome to him. Cotton Mather in his Life, p. 36.

10. Mr. John Carter, ſometime Miniſter of Belſtead, in Suffolk, for his own, and his Wives Habit, uſed that which was plain and homely, retaining their old Faſhion, yet always very cleanly and decent: And in all his Houſe there was nothing but honeſt Plainneſs. He was ſuch another as Jacob, a plain and ſincere Man; a true Nathaniel, in whom was no Guile. He never uſed any Plate in his Houſe, but Veſſels of Wood and Earth: Braſs and Pewter were the higheſt Mettals for his Utenſils: All the time of his Houſekeeping he conſtantly uſed at his Table a wooden Salt, which, with Age, was grown to be of a Nutmeg colour. See his Life in Mr. Clark's Thira Volume of Lives, p. 8.

11. Of Lewis the XI. King of France, may ye find in the Chamber of Accompts, a Reckoning of Two Shillings for Fuſtion, to new-ſleeve his Majeſty's old Doublet, and Three Halfpence for Liquor, to greaſe his Boots, which was Anno Chriſti 1461.

12. Cato, tho' a great Man in Rome, when the was in all her Glory, never wore a Gown that coſt him above 100 pence when he was Conſul and General of the Army. He never drank better Wine than his Hinds and Workmen drank; and his Caterer never beſtow'd in Meat for his Supper above 30 farthings of the Roman Money. Being made Heir to one of his Friends that died, who had a piece of Tapiſtry, with a broad Border, called then the Babylonian Border, he cauſed it to be ſold, as being too coſtly for him. Of all the Houſes which he had in the Country, not one of them was well Plaiſtered, or Rough Caſt. He never bought Bond-man or Slave, that coſt him above One Thouſand Six Hundred Pence, not ſeeking for fine made Men, and goodly Perſonages, but for ſtrong Fellows that could take pains, &c. To conclude, he uſed to ſay, That a Man bought any thing too dear that was for little purpoſe, tho' he gave but one Farthing for it, thinking it much to beſtow ſo little for that which was needleſs. He adviſed Men to purchaſe Houſes that had more Arrable Land and Paſture belonging to them, then fine Gardens, and Orchards. Plut. in Vita ejus.

13. Charles the V. Emperor of Germany, was very frugal through the whole courſe of his Life, eſpecially in his Apparel; which the Italians wondered at, and ſome jeared him for it. Once being to make a Royal Entrance into Millain, there was great Preparation for his Entertainment: The Houſes and Streets were beautified and adorned, the Citizens dreſſed in their richeſt Apparel; a golden Canopy was prepared to be carried over his Head; and great expectation there was to ſee a Great and Glorious Emperor. But when he entered the City, he came in a plain black Cloth Cloke, and an old Hat on his Head; ſo that they which ſaw him, not believing their Eyes, enquired which was he? laughing at themſelves for being ſo deceived in their expectation. Lip. Exemp. Pol. 184.

14. Biſhop Latimer at his laſt Examination before the Commiſſioners in Queen Mary's Days, appeared thus; he bowed his Knee down to the Ground, holding his Hat in his Hand, having a Handkerchief on his Head, and upon it a Night Cap or two, and a great Cap (ſuch as the Townſmen uſe) with broad Flaps to button under the Chin, wearing an old Briſtol Frize, thread-bare Gown girded about his Body with a penny Leather Girdle, at which hanged, by a long ſtring of Leather, his Teſtament, and his Spectacles without caſe, depending about his Neck upon his Breaſt. Fox Martyrol.

15. S. Augustin's Apparel, Shooes and Bedding were but mean, not over Freſh, nor over homely. Biſhop Jewel out of Poſidonius.

16. Serapion wore only one poor Linnen Garment, never any other.

17. There may be a Caſe put, wherein in ſome exigency it may be Lawful for the Woman to wear the Apparel of the Man, and Aſterius gives one. I know a Woman, (ſaith he) that Polled her Hair, and put on Mans Apparel, and a Flowered Garment too, that ſhe might not be ſeparated from her dear Husband that was forc'd to fly and hide himſelf. See Mr. Alſop's Sermon of ſtrange Apparel

CHAP. XXXV. Remarkable Humility in Behaviour.

SHould any one, ſaith St. Auguſtine, ask me concerning the Christian Religion, and the People of it, I would anſwer, that the Firſt, Second, and Third things therein, and All, is Humility; Sure I am, our Saviour hath made it the First, when he hath aſſigned Self-denial for the Teſt of his Diſciples; If any one will be my Diſciple, let him deny himſelf. And it is ſo requiſite for all the conſequent Duties of a Christian, that a Man is neither qualified to be Taught, nor Obey, nor Suffer without it: Nay, there's no Aſcending to Glory unleſs we are firſt Cloathed with Humility; for before Honour is Humility; for God will exalt the Humble and Meek, but Behold the Proud a far off; as they behold others. No wonder then if this Grace be owned as a ſure Characteriſtick of thoſe that belong to the Retinue of an Humble Jeſus.

1. Ignatius was ſo Humble, that he Diſdained not to learn of any. Clarks Marrow of Eccl. Hiſt. Nicephorus Reports, that when he was a Child, our Saviour took him in his Arms, and ſhewed him to his Diſciples. It may be, he was one of thoſe little Children, that were brought to Chriſt, that he ſhould touch them; or that little One, whom Jeſus took, and ſet in the midſt of his Diſciples for a Pattern of Humility. Ibid.

2. Gregory the Great, was ſo Exemplary in his Humility, that tho' he was Born of Noble Parents, yet he had ſo little reſpect to his Deſcent, that he would often ſay with Tears in his Eyes, That all Earthly Glory was miſerable, if the owner of it did not ſeek after the Glory of God. Ibid. p. 96.

3. S. Bernard, called himſelf, an unprofitable Servant, a dry Tree, from whom no good had come either to himſelf or others, a Man naked of Merits. Ibid, p. 105.

4. Pope Innocent, about the Year of Christ, 1207. ſent with one Peter his Legate, twelve Abbats of the Ciſtercian Order, againſt the Albigenſes, to Reduce them to Obedience by their Preaching. They having called a Council of Arch-Biſhops, and Biſhops, and Others to Deliberate upon the Caſe, in came the then Biſhop of Oxford, bringing in his Company of Retinue belonging to his Lordſhip, and being akt his Opinion, he anſwered, That there was no need of that outward Pomp that the Biſhops were ſet out with, but rather Preaching of the Word, and Integrity of Life: And that he might Inſtruct them with his own Example, as well as his Doctrine; he diſmiſſed all his Retinue, with Horſes, and Chariots, and all the Proviſion which they had brought, and ſent them home. He himſelf with a few Clergy-Men running on Foot, and performing the Office of Preaching ſtoutly. Cent. Hist. 13. c. 9. de Synod. Vinc. l. 29. c. 93. Anton. Tit. 19. c. 1. Sect. 3.

5. Conſtantine the Great, when a Flattering Presbyter told him, That he was a Bleſſed Man, and worthy to be Emperor over the whole World, and to Reign with the Son of God in Eternal Glory; he manifeſted his diſlike, and commanded him, that he ſhould not dare hereafter to uſe any ſuch Speeches; but rather pray earneſtly for him, that he might Live and Dye God's faithful Servant. Clark's Hist. Eccl. in the Life of Conſtantine, p. 10.

6. Maude, Daughter to Malcolm Camoir, King of Scots, and Wife to King Henry I. went every day in Lent-time to Weſtminſter-Abbey bare Foot, and bare Leg'd, wearing a Garment of Hair; ſhe would waſh and kiſs the Feet of the pooreſt People, and give them bountiful Alms: For which, being Reprehended by a Courtier, ſhe gave him a ſhort Anſwer, which I have out of Robert of Gloceſter.

'Madam for Gods love is this weli doo,

'To handle ſich unclene Lymmes, and to kiſs ſo.

'Foule wolde the Kyng thynk if that hit he wiste,

'And right well Abyſe hym er he your mouth kiste.

'Sur, ſurqd the Queene, be ſtille, why ſayeſte thou ſo,

'Our Lord himſelf enſample yaf ſo for to do.

She Founded (as I ſaid before) the Priory of Chriſt Church within Aldgate, and the Hoſpital of St. Giles's in the Fields. She Builded the Bridges over the River of Lea, at Stratford, Bow; and over the little Brook, called Chanelsbridge; She gave much, likewiſe to the Repairing of the Highways. Weaver's Funeral Monuments, p. 454.

7. Biſhop Ʋſher was ſo Humble, that in Practical Subjects, he would apply himſelf to the Capacity of the pooreſt, and weakeſt Chriſtian that came to him for Information, and ſatisfactioo of their Doubts. Nay, ſometimes he was more propenſe to Communicate himſelf to ſuch, than to others more Learned; which Strangers have wondered at, as the Diſciples Marvelled at our Saviour talking with the poor Woman of Samaria, John 4.27. and anſwered her Queſtions, rather than taking notice of them. See his Life by Mr. Clark.

In his Demeanour and Behaviour, he had high thoughts of others, and as low of himſelf, and that in every condition of his Life, both in Proſperity and Adverſity. Godly Perſons of what Rank ſoever had great power over him, he would put them into his Boſom, Viſit them in their Sickneſs, ſupply their wants, beg their Prayers, and countenance their Cauſe and Perſons. See his Life. Ibid.

8. Wickliffe and his Followers are reported to go bare-footed, and in ſimple Ruſſet Gowns, and in Geſture and Behaviour, to ſhew much Humility. Ex. Hist. Monast. D. Alban.

9. Mr. Bradford was ſo Humble, that in ſeveral of his Letters, he expreſſeth himſelf thus, Alas! I am worthy of nothing but Damnation, I have clean forgot God; I am all Secure, Idle, Proud, &c. I am a very ſtark Hypocrite, not only like my Words and Works, but even in theſe my Letters, which I write to you Alas! I write this but to put my ſelf in Remembrance; but I am without all Senſe; I do but only write it, &c. For God's ſake pray for me. And in a Letter to Sir T. H. he Subſcribes himſelf, a very Painted Hypocrite, John Bradford. And elſewhere, pray for me, (what ſhould I call me?) a moſt miſerable and blaſpemous Sinner. And again, by way of Subſcription, — the Sinful John Bradford. Fox Martyrol.

10. Luther, calls himſelf a ſack of Worms-meat, a lump of Earth, a bundle of Wickedneſs, an unworthy Miniſter of the Goſpel. Pref. to his Sermons.

11. Mr. Rich. Capel, could refuſe Honours, (as Muſculus did) and content himſelf with plain and mean things. Clark in his Life.

12. Melancthon, would not diſdain to do that, which his meaneſt Servants would ſcare put their Hands to. Ibid.

13. Mr. Herbert, (the Divine Poet) aſſumed this for his Motto, Leſs than the leaſt of all thy Mercies.

14. Dr. Jo. Reinolds. is Recorded to be as Learned as any Man in the World, as Godly as Learned, as Humble as Godly. Clark in his Life.

15. Lord I am Hell, Thou art Heaven, ſaid Biſhop Hooper.

16. I am the unmeeteſt Man for this high Office of Suffeting for Chriſt, that ever was appointed to it, ſaid Mr. Saunders.

17. Oh! that my Life, and a Thouſand ſuch Wretches more might go for yours, ſaith Jo. Careleſſe, Martyr, to Mr. Bradford: Oh why doth God ſuffer me, and ſuch other Caterpillers to live! &c. Fox Martyrol.

CHAP. XXXVI. Remarkable Veracity and Love of Truth.

BUY the Truth and ſell it not, (ſaith Solomon) that is, be willing to purchaſe it at any Rates, for 'tis a precious Commodity, viz. the Knowledge of things as indeed they are and will be, in ſpite of all Oppoſition from Men or Devils; for Truth will be the ſame when Mens Faces and Intellectuals change, and the Scenes of humane Concerns vary, and the pillars of the World ſhake and tremble: And thoſe People that walk in the Truth need not fear, tho' the Heavens ſhould vaniſh away like Smoak, and the Earth wax Old like a Garment, for not one Jot of Truth ſhall periſh.

1. Polycarp was honoured with this Character, that he was a Faithful Witneſs, and conſtant to the Truth; ſo deteſting Hereticks, and thoſe that oppugned the Truth of the Goſpel, that he quitted the Bath at Epheſus, when Cerinthus the Heretick was there; and when Marcion (one of his old Acquaintance) met with him at Rome, and wondring, that he took no notice of him, anſwered, dost thou not know me Polycarp? to whom Marcion replyed, Yes , I know you well enough, that you are the eldeſt Son of the Devil. Nay, he uſed to ſtop his Ears at the ill Speeches of Hereticks, and ſhunn'd the Places where they were uttered. Clark's Marr. of Eccl. Hiſtory.

2. Origen was ſometimes neceſſitated to frequent the Lectures of one Paulus a famous Heretick at Antioch, being both kindly entertained by the ſame Gentlewoman in the ſame Houſe; yet would he never be perſwaded to join with him in Prayer, deteſting his Heretical Doctrine, ibid.

3. Athanaſius was ſo great a Lover of Truth and Orthodoxy, that he alone reſiſted ſtoutly all the Devices and malicious Contrivances and Oppoſition of the Arians; inſomuch, that it was ſaid of him, One Athanaſius ſtood firm againſt all the World. He was often falſly Accuſed, often forced to Fly, often Depoſed, and as often Eſcaped. The Magicians and Soothſayers in Alexandria, in Julian's time, acknowledged, that they could do nothing in their Art, except Athanaſius were removed out of the City, ibid.

4. Baſil being attacked by fair Speeches and Promiſes of Preferment from Valens the Emperous, to turn Arian, anſwered the Meſſenger; Alas! Sir, Theſe Speeches are fit to catch little Children, that look after ſuch things; we are otherwiſe taught by Sacred Scripture, and are ready to ſuffer a thouſand Deaths, rather than ſuffer one Syllable or Tittle of Scripture to be altered; when Modeſtus the Prefect ask'd, Know ye not who we are that command it? No Body, ſaid Baſil, ſo long as you require ſuch things; to which he anſwered, Know ye not that we have Honours to beſtow upon you? whereunto he replied. They are but Changeable like your ſelves: Upon this the Prefect in a Rage threatned to Confiſcate his Goods, to Torment, Baniſh or Kill him; Baſil anſwered, As for Conſiſcation he had nothing to loſe, for Baniſhment, Heaven only was his Country; and for Torments, one Blow would daſh his Body in pieces; and for Death, that was the only way to ſet him at Liberty. The Prefect told him, He was Mad; "I wiſh, ſaid he, that I may be ever ſo Mad. The Emperour being acquainted with this Carriage of Baſil, went to Church next Morning with Deſign to diſturb him; but ſeeing his Reverend Carriage, he was ſo convinced, that he made a large Offering, which yet Baſil refuſed, as coming from an Heretick, ibid.

5. Epiphanius was ſemper acerrimus Hereticorum oppugnator, i.e. always a very brisk Oppoſer of Hereticks, ibid.

6. St. Auguſtine was called Hereticorum Malleus, i.e. the Hammer of Hereticks: Diſputing often with the Manichees, Donatiſts, Arians and Pelagians; and commonly in his Diſputations making uſe of Notaries to write down the Arguments and Anſwers on both ſides, to prevent miſ-reports, and herein was very ſucceſsful. So many things were dictated and publiſhed by him, ſo many Diſputations held in the Church, ſo many things written againſt Hereticks, and ſo many Books of Sacred Scripture Expounded by him, that a Studious Man all his life long can ſcarely know and read over, ibid.

In his latter Days he looked over all his Books, and wrote two Volumes of Retractations, and complained, that ſome Miniſters had gotten and divulged ſome of his Books, before he had perfected them, ibid.

7. Theodoſius, ſenior, having called a Council upon occaſion of the Arian Hereſy, the Emperour retired into his Cloſet, fell down upon his Knees before God, humbly beſeeching him to reveal the Truth unto him, and to aſſiſt him in finding it out, then peruſing every ones Opinion, and ſeriouſly weighing it in the Ballance of the Sanctuary, he condemned and tore in pieces all thoſe Creeds that derogated from the Unity that is in the Bleſſed Trinity, allowing and highly commending the other. Clark in vitâ Theodoſii.

8. Pomponius Atticus neither would tell a Lye, nor could endure one. Text. Officinum, 1138.

9. Bericus the Abbot, that dwelt in the Wilderneſs of Thebais, was never heard to ſwear an Oath, never to tell a lye, never to be angry, never to ſpeak an idle word, ibid.

10. Hor the Abbot, is ſaid never to have told a lye, never to have ſpoken evil to any Man, ibid.

11. The late Counteſs Dowager of Warwick, was exact in Word and Deed; ſhe never forfeited her Title, to the Privilege of Peerage, to be believed upon the honour of her Word, which was as Sacred as any Oath, and as good Security as many Bonds. No inconvenience to her ſelf would make her Recoil or Flinch from the Obligations ſhe had brought her ſelf under, by her own Mouth: Yea, ſhe had ſuch an abhorrence of a diſhonourable Receſs, from expreſs, or but intimated promiſes, that it would render her eſteem of ſuch Perſons exceeding cheap and mean, who by little Arts and Shifts would loſe and free themſelves from their Engagements, and diſappoint the Expectations they had raiſed in others, to ſave the Charges, accounting their Money ſpared, a very poor and baſe redemption of their Reputation.

She abhorr'd a Lye, and uſed modeſty to give this Teſtimony to her ſelf; You know I dare not, I will not Lye. And her Lord knew this ſo well, that though he were poſitive enough, yet would never perſiſt, if there happened any conteſt, againſt whatever ſhe affirmed peremptorily.

And a Lye was the fouleſt blemiſh any could ſtain themſelves with, in Converting with her, and the moſt unpardonable fault a Servant could contract, to whom ſhe uſed to ſay, Tell me the Truth▪ and I can forgive you any thing.

Yea, ſhe feared the very ſhadow of a Lye. Dr. Walker in her Life, p. 90.

12. Sir William Fitz-Williams was a Man of ſo great Veracity, that that grand Word, On mine Honour, was Security enough for a Kingdom, and the only Aſſeveration he uſed. It was his privilege, that he need not ſwear for a Teſtimony, and his renown, that he would not for his Honour. Lloyd's Worthies, p. 549.

CHAP. XXXVII. Remarkable Friendſhip.

A Young Gentleman, with whoſe Father I had held an uninterrupted Correſpondence for near thirty Years, but was lately Deceaſed, wrote yeſterday a Letter to me, challenging as heir to his Father, the Inheritance of his Correſpondence, tho' at a great distance; building upon that Text, Thy own Friend, and thy Father's Friend forſake not. And in Truth, a ſolid Friendſhip founded upon Virtue and ſincere Religion, is one of the greateſt ſweetneſſes of this Life, and rarely to be found in the World. A David and Jonathan, a Gregory and Nazianzen, a Cranmer and Cromwel; a pair of true Friends, among Men, are ſeldomer to be found then a Club of Knaves, or a herd of Bruits agreeing together.

1. Euſebius Biſhop of Caeſarea for his great Love to Pamphilus, was Sirnamed Pamphilus.

2. Baſil the Great, at Athens fell into acquaintance with Gregory Nazianzen, and joining Studies together, they continued in firm amity all their Life after. Clark's Marr. of Eccleſiaſtical Hist.

3. Theodoret and Cyril after a breach healed between them, were mighty loving each to other ever after. Ibid.

4. S. Bernard ſeeing a want of Miniſters in his Country, and burning with a Zeal to Save Souls, reſolved to ſet on the Work, and ſeeking one by whom he might be Ordained, he pitched upon the Biſhop of Catalonia, to whom, when he came, and had Converſed a while with him, there grew a very ſtrict Bond of Friendſhip between them. Ibid. p. 105.

5. Under the Seventh Perſecution Theodora, a godly Virgin, for her Religion was condemned to the Stews, where her Chaſtity was to be a Prey to all Commers: which Sentence being executed, many wanton young Men were ready to preſs into the Houſe, but one of the Brethren called Didymus, putting on a Soldier's Habit, would have the firſt turn, and ſo going in perſwaded her to change Garments with him; and ſo ſhe in the Soldiers Habit eſcaped, and Didymus being found a Man, was carried before the Preſident, to whom he confeſſed the whole matter, and ſo was condemned. Theodora hearing of it, thinking to excuſe him, came and preſented her ſelf as the guilty Party, deſiring that ſhe might Die and the other be Excuſed; but the Mercileſs Judge cauſed them both to be put to Death. Clark Gen. Martyr. p. 82.

6. In Queen Elizabeth's Reign, in a Fight between the Earl of Kildare, and the Earl of Tir-Owen, two of the Earl of Kildair's Foſter Brethren were Slain, whoſe Death he took ſo heavily, that himſelf ſhortly after Died for Grief; For there is no Love in the World, comparable by many degrees to that of Foſter-brethren in Ireland. Camb. Brit. Irel. p. 116.

7. Dr. Cranmer was a Faithful Friend to the Lord Cromwel, even in his Diſgrace; inſomuch that he ventured King Henry VIIIth's Diſpleaſure to excuſe for him; and abſented from the Parliament when he was condemned. Church Hist. by Dr. Burnet.

8. Minutius Faelix ſaith, that he and his Friend Octavius did both will and will the ſame things.

9. Humphry Duke of Glocester, being Wounded and Overthrown by the Duke of Alenzon, at the Battel of Agincourt in France, was reſcued by his Brother King Henry Vth, who beſtriding him, delivered him from the Danger. Speed. Chron. Clark's Mirrour, c. 56. p. 231.

10. Pelopidas and Epaminondas were ſingularly noted, and commended for the perfect Love and Friendſhip that was ever inviolable kept between them even till their Deaths, having been joined together in ſo many Wars, Battels, Charges of Armies, and in Government of the Common-wealth: They were both alike born to all Vertue, only Pelopidas took moſt pleaſure in the Exerciſe of his Body, and Strength; and Epaminondas in the Exerciſe of his Wit, and Learning: the Recreation of the one was to wreſtle, hunt, and exerciſe his Strength: of the other to hear, ſtudy, and always to learn ſomething in Philoſophy. Their great Love each to other was ſhewed in a Journey they made together unto Mantinea to aid the Lacedemonians, who were now in League with the Thebans: wherein they being both ſet in the Battel near together amongſt the Foot-men againſt the Arcadians, it fell out that that point of the Lacedemonian Army wherein they were, retreated, and many of them run away: But theſe two gallant young Men reſolved rather to die than to fly, and ſtanding cloſe together they couragiouſly reſiſted the many Enemies that aſſaulted them, till ſuch times as Pelopidas having received ſeven dangerous Wounds, fell down upon a heap of dead Bodies, as well of their Friends as of their Foes; then Epaminondas thinking he had been ſlain, ſtept notwithſtanding before him and defended his Body, and Armour, and he alone fought againſt many, deſiring rather to die than to forſake Pelopidas lying amongſt the Dead: but himſelf at laſt being thruſt through the Breaſt with a Pike, and receiving a ſore Cut on his Arm with a Sword, was even ready to ſink, when Ageſipolis King of the Lacedemonians came with the other point of the Battel in an happy hour, and ſo ſaved both their Lives when they were even paſt hope. Plut. in vita Pelop.

11. Audamidas a Corinthian by Birth, had two Friends, Aretaeus and Charixcenus, both wealthy, himſelf being very poor. This Man at his Death made this his laſt Will and Teſtament: viz. I bequeath my Mother to be nouriſhed and cheriſhed by him in her Old Age. Item. I bequeath my Daughter to Charixcenus to be placed out by him with as big a Portion as poſſibly he can give her. The Girl was at that time Marriageable. The Heirs, as ſoon as they heard of the Will, came forthwith, and accepted thoſe things that were given in charge; but Charixcenus dying within five days, Aretaeus undertook the whole Charge, maintained the old Woman during Life, and married the Man's Daughter together with his own, on the ſame day; allowing them out of five Talents, two Talents apiece for their Portion. Lucian. in Toxar. Dial.

CHAP. XXXVIII. Remarkable Hoſpitality.

BY a Hoſpitality I mean a Charitable Diſpoſition of Soul to entertain and relieve ſuch as are in real Diſtreſs: And the Apoſtle enforceth this as a Duty upon Chriſtians with a good Argument, when he bids us, Not to be forgerful to entertain Strangers; becauſe that ſome by ſo doing formerly had received Angels into their Houſes unawares: And who knows, till after ſome time of Converſation with them, what Graces may be lodged in the Breaſts, or what Commiſſions may be put into the Hands of thoſe Perſons that, Lazarus-like, wait at our Gates?

1. A religious and rich Matron at Anticch entertained Origen, together with his Mother and his Brethren, after the Death of his Father, and the Confiſcation of his Goods.

2. Gregory the Great was much given to Hoſpitality; ſo that when many Inhabitants from divers parts fled from the barbarous Cruelty of the Longobards, and came to him, he entertained and relieved them, inviting daily to his Houſe many of thoſe Exiles: He made alſo large Diſtributions unto others, giving them Corn, Wine, Fleſh, Cheeſe, and many other Refreſhments in their ſeveral Seaſons; he ſent often alſo large Relief to the Sick, Lame and Impotent, not only in Rome, but in many other Towns and Villages round about; inſomuch that all that he had ſeemed to be a common Granary. Clark's Marr. of Eccl. Hiſt. p. 98.

3. Mrs. Margaret Corbet was eminent for a charitable and bountiful Spirit. She was another Dorcas, Full of Good-Works, and Alms-Deeds. That high Elogium that Solomon gives to a vertuous Woman, may properly be applied unto her; Many Daughters have done vertuouſly, but ſhe excelled them all, Prov. 31.19. Many there are that come far ſhort of her; but very few that went beyond her in Acts of Charity. God gave her a liberal and plentiful Eſtate, and that was a great Mercy: But it was a far greater Mercy, that he gave her a free and liberal Heart to do good, and to diſtribute. To caſt her Bread on the Waters and to honour God with her Subſtance. That Proteſtation which Job makes for his own Vindication. Job 31.16, 19. may fitly be applied unto her. He would not withhold the poor from their deſire, nor cauſe the eyes of the Widow to fail: He would not ſee any to periſh for want of Clothing, nor any poor without Covering. The whole Countrey, round about where ſhe dwelt, will bear her Witneſs, that ſhe viſited and relieved the Sick, and cloathed the Naked: She fed the Hungry, and healed the Wounded. Her Purſe, her Hand, her Heart, were all open for their Relief. She bought many Precious Drugs, and Cordial Waters: She made ſeveral precious Salves, and gave them all away to ſuch as ſtood in need of them. She ſpared not her beſt Pains, being never weary of well-doing; inſomuch that in the extremity of her great Sickneſs (ſuch bowels of Compaſſion yearned in her) ſhe compounded ſeveral Medicines with her own Hands, and applied them. Thus will her Works praiſe her in the Gate, and being dead ſhe yet ſpeaks, Prov. 31.31. Heb. 11.14. for her precious Name lives. The Lord will have the Name of the Righteous to be in everlaſting Remembrance, Pſalm 112.6. and the Memory of the Juſt is bleſſed. Clark's Examp. Vol. 2. c. 15.

4. Mr. John Bruen of Bruen-Stapleford, for three years together whilſt he lived in Cheſter, maintained the Poor of his own Pariſh in the County, allowing them all the Profit of his two Mills: He relieved the Poor in Cheſter both daily at his Gate, and otherwiſe, Weekly, as he was rated. Ibid.

5. Mr. John Dod, though his Means was very ſmall, yet was much given to Hoſpitality: Scarce any Sabbath in the year, but he dined both Poor and Rich; commonly three or four Poor, beſides Strangers, that came to hear him. He had ſo large a Heart, that, upon occaſion, he hath given to ſome three Shillings, to ſome five Shillings, to ſome ten Shillings, yea to ſome twenty Shillings; and when the Poor came to buy Butter or Cheeſe, he would command his Maid to take no Money of them. Ibid.

6. Mr. Samuel Crook, of Wrington in Sommerſetſhire, was very bountiful to his Kindred that needed it, and then he ſhewed it moſt when their Neceſſities ſwelled higheſt. He was very charitable and open-handed to the poor Members of Jeſus Chriſt. And albeit his Charity ſhined moſt to thoſe of his own Flock, yet was it not ſhut up from Strangers; but he was very liberal to them alſo upon good Occaſions: Yea when he went abroad to beſtow the Goſpel freely upon other Congregations adjacent, ſuch Poor as he found to be Hearers (unleſs they were known to him to take up Hearing as a Cloak to cover their Idleneſs, and Neglect of their Callings) never went home empty-handed; but he always warmed and cheered them with his Bounty, as well as inſtructed them with his Doctrine. Ibid.

7. Mr. John Carter, ſometime Miniſter of Delſtead, was very diligent in Viſiting the Sick, eſpecily the poorer ſort; and he never went to the Houſe of any poor Creature, but he leſt a Purſe-Alms as well as a Spiritual-Alms of good and heavenly Advice and Prayer. No poor body ever came to his Door that went away unhanded; his Wife alſo looking unto that as well as himſelf. Ibid.

8. Dr. William Gouge was very charitable, eſpecially to the Houſhold of Faith. He maintained ſome poor Schollars in the Univerſity, wholly at his own Charge, and contributed liberally towards the Maintenance of others. He ſet a-part a Sacred Stock, (as he called it) a Portion for the Poor, proportionable to his Encoms, which alſo he faithfully diſtributed. Ibid.

9. Dr. Harris, in his Works of Charity to the Poor, was no leſs diſcreet than private. When he met with fit Objects, his Hand was more ready to give then his Tongue to proclaim it. Indeed he was no Friend to idle, lazy, canting Perſons, who live on the Sweat of other Mens Brows. Whoſoever ſhall ſurvey his Large Bills of Weekly and Quarterly Allowances (beſides conſiderable Sums given to poor Miniſters, and eſpecially to poor Widows and Orphans, who never knew whence it came) and ſhall add thereunto his Legacies bequeathed in his Will, to charitable Uſes, cannot but judge that his Charity exceeded the ordinary Proportions of his Revenues. Ibid.

10. Mr. Ignatius Jordan of Exeter, was famous for his Charity both in his Life and at his Death. In his Life he was a free-hearted and open-handed Man. He was a great Patron of the Poor; another Job in that reſpect. He could truly ſay with him, as Job 30.25. Was not my Soul grieved for the Poor? No doubt it was, and did earneſtly plead for them; and eſpecially for God's Poor, honeſt poor Perſons, whoſe Hearts and Faces were ſet God-ward and Heaven-ward, and his Hands were very open to relieve them. He did that for them which many that had far greater Eſtates had not Hearts to do. Ibid.

He would often ſay, That he wondred what rich Men meant, that they gave ſo little to the Poor, and raked ſo much together for their Children. Do you not ſee (quoth he) what comes of it? And hereupon he would reckon up divers Examples of ſuch as heaped up much for their Children, who, within a ſhort time, had ſcattered and conſumed all. And, on the Morth-ſide, he often ſpake of ſuch as had ſmall beginnings, and afterwards became rich, or of a competent Eſtate; giving a particular Inſtance in himſelf: I came (ſaid he) but with a Groat or Six pence in my Purſe, Had I had a Shilling in my Purſe, I had never been Mayor of Exeter. Therefore leave Children but a little, and they (by God's Bleſſing upon their Labours and Industry) may become Rich; but leave them a great deal, and they are in danger to become Beggars.

His Care for the Poor was moſt remarkable, in the time of a great Plague in that City, which was Anno Christi, 1625. For in the abſence of the Mayor he was choſen his Deputy; and he, ſeeing the ſad and deplorable Condition of the City, accepted of it, and wrote his Letters to divers Towns in Devonſhire, and to ſome in Dorcet and Somerſetſhire, by which means he procured ſeveral Sums of Money, for the Supplial of the Wants of many Hundred of Poor, that in that time were in a diſtreſſed Condition. One that was an Eye-witneſs Related, that he had ſeen Morning after Morning, coming to his Door, ſometimes Thirty, ſometimes Forty, yea Fifty, Sixty or more, wringing their Hands: Some crying that their Husbands are Dead; others, that their Wives were Dead; others that their Children are Dead; and all, that they had not wherewith to Bury them: Some again cryed, that their Families are Sick, and they had not wherewithal to Relieve them; others, that they had divers Children, but had neither Bread nor Money to Buy it for them. Some cryed for Bread, ſome for Phyſick, others for Shrouds for their Dead; and he not only heard them patiently, but his Bowels yearned towards them, and his Hands were ſtretched out for their Relief. For, ſtanding in his Shop, with his own Hands he miniſtred Supplies unto them all, and ſo diſmiſſed them for the preſent. The next Morning, when there was a renewal of their ſad Complaints, his charitable Care of them was renewed alſo. And thus he continued, Morning by Morning, even for the ſpace of near three Months, till the return of the Mayor into the City.

Beſides his great Care to ſupply the Want of ſuch as came to him for Relief, he had a ſpecial Reſpect to poor Houſe-keepers and Trades-men; ſuch as were unwilling and aſhamed to make their ſad and neceſſious Conſidition known.

He bequeathed thus his Will; I give to all the Poor of this City and Country, that receive Pay of Pariſhes, and alſo to thoſe that dwell in Alms-houſes, five Shillings to each of them, to be paid at my Burial. I give to one hundred more of poor People ten Shillings apiece, to be given to ſuch as my Overſeers ſhall think to have moſt need, the honeſt Poor to be chiefly regarded. I give to the Poor of Lime, where I was born, and to tho Poor of Guernſey, where I was new-born, five Pounds to each place. I forgive all the Monies owing to me, if it be under the Value of twenty Shillings to each. I give more to fifty poor People of this City and County, twenty Shillings each, to be appointed by my Overſeers. Ibid.

11. Mr. Richard Greenham was eminent for his Charity to the Poor. In a time of Scarcity, when Barley was at ten Groats the Buſhel, (which in thoſe days was an extraordinary Price) he, by his Prudence brought it to paſs, that the Poor had it ſold to them for four Groats the Buſhel by every Husbandman in the Town; and thus he effected it. There were about twenty Plough-holders in the Town, all whom he drew to Agreement among themſelves, to hire a common Granary, and therein to lay up Corn for the Poor, ſome more, ſome leſs: So that ſome laid up one Coom, ſome a quarter, ſome three Cooms, and himſelf laid in five Cooms; all which was delivered out to the Poor at a Groat a Peck. One day in the Week was appointed for all the Poor to come, and ſerved in, at which time every one received according to their Charge. Where there were but two in a Family, they received one Peck a Week, and ſo more according to that Proportion: Only no Family had above three Pecks a Week. He kept but two Beaſts himſelf, that the Poor might have his Straw: and when other Men ſold their Straw for two Shillings a days threſh, he ſold his for ten Pence: Tho' his Buſhel was bigger than other Mens, yet he would often charge his Man not to ſtrike off all the Corn. Yea, his Charity was not only extended to the Poor of his own Pariſh, but to others alſo. As he rode abroad, if he had ſeen a poor Boy at a diſtance from him, he would ſend him ſome Money by his Man. Whenſoever he rode by the Caſtle of Cambridge, the Priſoners would never ask him for any thing; for if he had any Money in his Purſe, they were ſure to have part of it.

12. The Right Honourable Mary Counteſs Dowager of Warwick as a Neighbour, was ſo kind and courteous, it advanced the Rent of adjacent Houſes to be ſo near ſituated to her, nor only her Houſe and Table, but her Countenance and very Heart were open to all Perſons of Quality in a conſiderable Circuit; and for the inferiour ſort, if they were ſick, or tempted, or in any diſtreſs of Body or Mind, whither ſhould they go but to the good Counteſs, whoſe Cloſet and Still-houſe was their Shop for Chyrurgery and Phyſick, and her Self, (for ſhe would viſit the meaneſt of them perſonally) and Miniſters whom ſhe would ſend to them, their Spiritual Phyſicians.

But as her Love to God was the Soul of her Religion, ſo the Exuberancy of her Charity towards thoſe who needed her abundant Liberality, was the conſpicuous Crown which beautifie[•] all her Sweetneſs and Goodneſs towards Men: for in this ſhe was forward, I bear her Record, to her Power, yea and beyond her Power; for ſhe would even anticipate her Revenue and Encoms, rather than want wherewith to be liberal. S. Jerom placed in the higheſt rank of the Praiſes of his admired Paula, that ſhe not only made her ſelf poor to relieve, but died in magno Aere alieno: And I am ſure it uſed to be ſaid of our Excellent Lady; That was the Lady that would borrow Money to give away. She would not live poor (in good Works) to die rich; yea, though ſhe had choſen Executors, in whom her Heart could truſt as ſafely as ever her Husband's did in her; yet ſhe would make her own Hands her Executors, and they were very faithful, to her inlarged Heart.

But to be more particular, When ſhe had in her Lord and Husband's life-time, a ſeparate Maintenance or Allowance, ſettled by Marriage-Articles, ſhe was pleaſed to ask me my Opinion concerning the quota part: What Proportion one is obliged to conſecrate to God of our Eſtates: And when I told her it was hard, if not impoſſible, to fix a Rule which might hold univerſally; but the Circumſtances muſt be conſidered in which Perſons ſtood, their Qualities, their Encoms, their Dependences, neceſſary and emergent Occaſions, inevitably occurring. But ſhe perſiſting to urge a more particular Anſwer as to her ſelf, what would be fit and becoming her to do, I not being ignorant of her Circumſtances, (I muſt bear my own Shame in acknowledging the Straitneſs of my own Heart, told her) I ſuppoſed a ſeventh part: But before I could ſuggeſt the Reaſons; ſhe preventingly replied, She would never give leſs than the third part: And ſhe kept her Reſolution to the full, and with Advantage; laying aſide conſtantly the third part for charitable uſes, and would ſometimes borrow of that which remained to add to it, but never defaulk from that to ſerve her own Occaſions, though ſometimes preſſing enough.

When ſhe came to the Poſſeſſion of ſo large an Eſtate as her Lord bequeathed her for her Life, ſhe in good meaſure made it true, what a great Perſon was reported to ſay; That the Earl of Warwick had gave all his Eſtate to pious Ʋſes: Meaning thereby, that he had given it to this Noble Lady, who would ſo convert it.

And 'tis a great Truth, which I have had from her own Mouth, that all the Satisfaction ſhe took in it, was the Opportunity it afforded her of doing Good. And I have heard her earneſtly aver, that ſhe ſhould not accept of, or be incumbred with the greateſt Eſtate in England, if it ſhould be offered her, clog'd with this Condition, not to do Good to others with it.

But ſome may ſay, were her Eyes as open as her Hands; did ſhe not ſcatter it as careleſly as proſuſely? Nothing leſs, her liberal Soul deviſed liberal Things: I will point at ſome few of many.

There are ſome Objects of real Charity, which are not ſo to vulgar Eyes or Purſes; on whom ſhe would confer, and whom ſhe would ſurprize, with noble and ſuitable Aſſiſtances; thus ſhe ſtruck deep, drew an whole Bag at once, but made no noiſe.

Some ſcarcely to any but my ſelf; and it may be had not been to me but to ask my Judgment, whether it might be reduced to the account of Charity, to give to ſuch and ſuch, being in ſuch Circumſtances: For ſhe was never leſs tender of their Modeſty than compaſſionate of their Neceſſity, and was more ſollicitous for their Pardon, than their Thanks for helping them.

Foreigners who fled either to preſerve their Religion, or to embrace what they were convinced of to be the Truth.

A great many young Scholars of hopeful promiſing Parts, whom ſhe wholly, or in good meaſure, educated at the Univerſity, allowing ſome thirty, ſome twenty, ſome ten, ſome eight, many five Pounds per Annum, and ſome others who had more aſſiſtance, leſs.

Abundance of young Children which ſhe put to School in the Neighbouring Towns, I cannot ſay how many, but a very great number, all that were poor and willing to learn: Nay, that could be perſwaded to it, whoſe Schooling ſhe did not only pay for, but gave them both Books, and often Cloathing; and not only near home, but as far as Wales, contributing nobly to that pious Deſign, of that good old Man and indefatigable Promoter of it, Mr. Gouge, ſo amply atteſted by a Cloud of Witneſſes, beyond Exception, to reſcue Wales from its remaining Ignorance and Demi-Barbariſm.

Many Miniſters of both Denominations, as well Conformiſts whoſe Livings were ſo ſmall as not to yield them a Subſiſtance, as thoſe who had none at all.

Many occaſional Objects of Charity, which you may ſurely conclude, failed not to ply at thoſe Stairs where 'twas ſeldom Low-water: And though ſhe was ſometimes impoſed upon, and deceived by thoſe that neither needed nor deſerved that ſhe gave, yet this did not diſcourage her from giving again; for ſhe ſaid, She had rather relieve ten that only appeared meet Objects and were not, than let one go unrelieved that was ſo indeed: For though they deceived her in her giving, God would not deceive her in accepting, what was ſincerely done for his Name ſake.

Laſtly, the Poor which ſhe fed in great numbers, not only with Fragments and broken Meat, but with liberal Proviſion purpoſely made for them. She was a great Pitier, yea a great Lover of the Poor, and ſhe built a covenient Houſe on purpoſe for them at her London-Seat, (as they had one at Leez) to ſheluer them from Rain and Heat whilſt they received their Dole; and when ſhe was at London with her Family, had in her abſence, whilſt no Houſe was kept at Leez, a kind of Houſe kept for their ſakes alone: That is, twice a Week good Beef and Bread provided for the Poor of four adjacent Pariſhes; and hath taken order in her Will to have the ſame continued three Months after her deceaſe; and by the ſame Will hath given an hundred Pounds to be diſtributed to the Poor of Braintree, Felſted, Little-leez and Much-Walthan, at or ſhortly after her Funeral. Dr.Walker, in her Life, p. 108.

13 Sir Matthew Hale (as we have ſaid already) gave the tenth Penny of all he got to the Poor; but beſides that, he took great care to be well-informed of Proper Objects for Charitities: And after he was a Judge, many of the Perquiſities of his place, as his Dividend of the Rule and Box-money, were ſent by him to the Goals, to diſcharge poor Priſoners, who never knew from whoſe hands their Relief came. It is alſo a Cuſtom for the Marſhal of the King's-Bench, to preſent the Judges of that Court with a piece of Plate for a New-years-Gift, that for the Chief-Juſtice being larger than the reſt: This he intended to have refuſed, but the other Juſtice told him it belonged to his Office, and the refuſing it would be a Prejudice to his Succeſſors; ſo he was perſwaded to take it: But he ſent word to the Marſhal, That inſtead of Plate, he ſhould bring him the Value of it in Money. And when he received it, he immediately ſent it to the Priſons, for the Relief and Diſcharge of the Poor there. He uſually invited his poor Neighbours to Dine with him, and made them ſit at Table with himſelf: And if any of them were ſick, ſo that they could not come, he would ſend Meat warm to them from his Table: And he did not only relieve the Poor in his own Pariſh, but ſent Supplies to the Neighbouring Pariſhes, as there was occaſion for it. And he treated them all with the Tenderneſs and Familiarity that became one, who conſidered they were of the ſame Nature with himſelf, and were reduced to no other Neceſſities but ſuch as he himſelf might be brought to: But for common Beggars, if any of theſe came to him, as he was in his Walks, when he lived in the Country, he would ask ſuch as were capable of Working, Why they went about ſo idly? If they anſwered, It was becauſe they could find no Work; he often ſent them to ſome Field, to gather all the Stones in it, and lay them on a heap, and then would pay them liberally for their Pains: This being done, he uſed to ſend his Carts, and cauſed them to be carried to ſuch places of the High-way as needed mending.

But when he was in Town, he dealt his Charities very liberally, even among the Street-Beggars; and when ſome told him, That he thereby encouraged Idleneſs, and that moſt of theſe were notorious Cheats: He uſed to anſwer, That he believed moſt of them were ſuch; but among them there were ſome that were great Objects of Charity, and preſt with grievous Neceſſities; and that he had rather give his Alms to Twenty, who might be perhaps Rogues, than that One of the other ſort, ſhould periſh for want of that ſmall Relief which he gave them.

He loved Building much, which he affected chiefly, becauſe it imployed many poor People. Dr. Burnet in the Life of Sir Matthew Hale, p. 90.

CHAP. XXXIX. Remarkable Charity and Liberality in Giving.

EVery Man is but a Steward under the Great Lord of Heaven and Earth of thoſe good things of this Life, which he enjoys; the beſt uſe we can of make them, is to do good with them, either for the promoting of God's Glory, or our own and others Benefit; and accordingly we are to give up our Accounts hereafter. To ſpend all upon our own Luſts, is Folly and Impiety; To give all away without Prudence and Diſcretion, is Madneſs; To give willingly and wiſely, is good Chriſtianity. But in all our Givings we muſt have an eſpecial care, that our Intention be honeſt, and our Ends right; for he that gives only to get Praiſe among Men, doth but make an Idol of himſelf, and ſacrifice to his own Vanity, and for ſo doing ſhall receive no other reward; but our Religion doth furniſh us with better Examples.

1. Cyprian immediately upon his Converſion diſtributed all his Goods amongſt the Poor, and afterwards being Biſhop of Carthage commanded the Care of the Poor to his Presbyters, and was himſelf of a mighty liberal Diſpoſition towards the Exiled Brethren. Clark's Marr. of Eccl. Hiſt.

Cyprian receiving joyfully the Sentence of Death, bids the Pro-conſul diſcharge his Office duly, and thereupon putting off his Apparel, he gave it to his Deacons, wiſhing them to give to his Executioner 25 pieces of Gold in teſtimony of his Love to him; and ſo kneeling down, cover'd his Eyes, and ſubmitted willingly to the ſtroke of the Sword. A. C. 259. Ibid.

2. Cyril Biſhop of Alexandria, when in a great Famine many poor People came to him for Relief, gave them all he had, and ſold the Veſſels and Church-Ornaments to relieve their Wants. Ibid.

3. Ephrem Syrus, upon a Famine happening at Edeſſa, aſſembling the Rich Men together, complained that the Poor were almoſt ſtarved, whilſt they covetouſly kept their Riches by them, to their future Hazard and Torment of their Souls; and perſwading them to a charitable Contribution, they choſe him for their Almoner; who thereupon took their Money, provided 300 Beds for the Sick and Strangers, and relieved them all the time of the Famine. Ibid.

4. Baſil the Great in a great Famine ſold his Lands, and all his other Goods, to relieve the Poor, and ſtil'd up other rich Merchants to contribute; and cauſed publick Places to be erected for their Maintenance; and would often not only viſit them, but adminiſter to their Neceſſities. Ibid.

5. Epiphanius ſpent all his Eſtate in relieving the Poor. Ibid.

6. Theoderet was wonderfully charitable, viſiting and refreſhing the Bowels of the Poor. Ibid.

7. Chryſotom when baniſhed to Cucuſus in Armenia, had much Money ſent him by his Friends, which he wholly employed for the Redemption of Captives, and the Relief of poor Priſoners. Ibid.

8. S. Auguſtine was very careful for the Poor; and in caſe of great want, would ſell the Ornaments of the Church for their Relief; and when the Church-Stock was ſpent, he uſed to declare to the People, that he had nothing left wherewith to relieve the Poor; that thereby he might ſtir up their Charity, to contribute to ſo good a work, ibid. He always kept Scholars in his Houſe, whom he Fed and Cloathed, ibid. At his Death he made no Will, as having nothing to beſtow, ibid.

9. Cyril Biſhop of Alexandria uſed to ſay, 'tis the beſt way for a Rich Man to make the Bellies of the Poor his Barns,—and thereby to lay up Treaſure in Heaven. Ibid.

10. Proſper Biſhop of Rhegium in France, diſtributed his Goods freely to the Poor, and was a Father to all Ages and Sexes in the City. Ibid. p. 89.

11. Fulgentius, juſt before his Death, called for a Sum of Money, which, as a Faithful Steward he daily uſed to diſtribute a mongſt the Poor, willing it all to be preſently divided; and recited by name the Widows, Orphans and Poor, he allotted to every one his Portion. Ibid. p. 95.

12. Gregory the Great, after his Fathers Death, having more Liberty to diſpoſe of himſelf and his Eſtate, gave all his Eſtate towards the Relief of the Poor. Ibid. p. 96.

13. S. Bernard, What Money he had given him whilſt Young, he privately gave away to the Poor. Ibid. p. 95.

14. Our late moſt Excellent Queen Mary diſtributed Annually to the diſtreſſed French Proteſtants 40000 Pounds Engliſh. Spanhemius in his Funeral Oration. She ſent ſome Thouſands of Pounds into this Land, to be diſtributed among the Relicks of thoſe that were killed. Perizonius.

15. Luther was very liberal to the Poor; a poor Student asking him ſome Money, he bid his Wife give him ſome; but ſhe pleading Penury, he look't up a Silver Cup, and gave that to him. Clark's Marr. of Eccl. Hist. p. 144.

16. John Picus of Mirandula Relieved the Poor every Day; gave much Money to poor Maids, to prefer them in Marriage; and employed an intimate Friend to enquire out the Wants and Neceſſities of poor Houſe-keepers, whom he bountifully Relieved. Clark in his Life.

17. Edward VIth. King of England, in a Sermon Preached by Dr. Ridley about Charity, ordered Gray-Fryars-Church to be a Houſe for Orphans, St. Bartholomews to be an Hoſpital, and his own Houſe at Bridewel, to be a place of Correction. Hiſt. of the Reform.

18. Arch-Biſhop Cranmer laid out all his Wealth on the Poor, and pious Uſes. Ibid.

19. Queen Ann Bullen, ever uſed to carry a little Purſe about her for the Poor; thinking no Day well ſpent, wherein ſome had not fared the better at her Hand. She kept her Maids, and ſuch as were about her, ſo employed in Working, and ſewing Garments for the Poor, that neither was there ſeen any idleneſs amongſt them, or any Leiſure to follow fooliſh Paſtimes. Acts and Mon.

20. King Henry IId of England, Sirnamed Beauclerk, was very Charitable and Merciful to the Poor; and Anno Christi 1176. in a great Dearth, in his Countries of Anjou and Maine, he fed every Day, with ſufficient Suſtenance Ten Thouſand Perſons, from the beginning of April, till the time that new Corn was inned: And whatſoever was laid up in his Granaries and Store-houſes, he employed the ſame for Relief of religious and poor People. Pet. Bleſenſis.

21. Francis Ruſſel, Second Earl of Bedford of that Sirname, was ſo bountiful to the Poor, that Queen Elizabeth would merrily complain of him, that he made all the Beggars: And ſure it's more Honourable for Noblemen to make Beggars by their Liberality, then by their Oppreſſion. Holy State, p. 297.

22. Holy Maſter Bradford in a hard time, ſold his Chains, Rings and Jewels, to Relieve thoſe that were in Want. Acts and Mon.

23. George Wiſeheart a Scottiſh Martyr, forbore one Meal in three, or one Day in four, that he might have wherewithal to Relieve the Poor. He lay alſo hard upon Straw, with new coarſe Canvas Sheets, which, whenever he changed he gave away to the Poor. See his Life in Clark's General Martyrology.

24. Mr. John Eliot, went much beyond the Proportions of his little Eſtate in the World, beſtowing freely upon the poor many hundreds of Pounds; and he would with a very forcible Importunity preſs his Neighbours to join with him in ſuch Beneficences. Cott. Mather in his Life, p. 39.

Roxbury (the Town where he lived) could not live quietly, without a Free School in the Town; and the Iſſue of it hath been one thing, which hath made me almoſt put the Title of Schola Illustris upon that little Nurſery; that is, that Roxbury hath afforded more Scholars, firſt for the Colledge, and then for the Publick, then any Town of its bigneſs; or if I miſtake not, of twice its bigneſs in New England. Ibid. p. 66.

25. Mr. Eliot learned the Indian Tongue with ſome Pains and Charge, Tranſlated the whole Bible into it, and ſeveral Engliſh Treatiſes; gathered a Church of Converted Indians about Natick, and another about Maſhippang, and above theſe Five Aſſemblies more, and ſet Paſtors over them, who meet together twice every Lord's Day; and ſometimes ſolemnly ſet a part whole Days, either for Thanksgiving or Humiliation, &c. Ibid. p. 97, 98.

26. Giles of Bruxels Martyr, gave to the Poor all that he had, that neceſſity could ſpare, and lived by his Trade, which was of a Cutler: Some he refreſhed with Meat, ſome with Cloathing, ſome with Shooes, others with Houſhold-ſtuff. A poor Woman being Delivered, and wanting a Bed to lye on, he brought her his own Bed, contenting himſelf to lye on the Straw.

27. Dr. Taylour, Martyr, uſed at leaſt once in a Fortnight to call upon Sir Henry Doile, and others of the Rich Clothiers in his Pariſh, to go with him to the Almſ-houſes, and there to ſee how the Poor lived, what they lacked in Meat, Drink, Apparel, Bedding, or other neceſſaries, Miniſtring to them himſelf, according to his Power, and cauſing his Rich Neighbours to do the like.

28. Mary the Wife of Alexander Farneſe, Prince of Parma, being Childleſs, conceived an hope, that if ſhe took up ſome Orphan, or Beggars Boy, and bred him for Charities ſake, God would beſtow a Son upon her; ſhe therefore took up one in the Street, and bred him in her Court, and according to her Expectation, at Nine Months end ſhe was Delivered of a Son, whom ſhe called Ranucio Strada.

29. Maſter Fox never denied to give to any one that asked for Jeſus ſake: And being asked whether he knew a poor Man that had received Succour of him, anſwered, I remember him well; I tell you I forgot Lords and Ladies to remember ſuch.

30. The young Lord Harrington gave the Tenth of his Allowance (which was One Thouſand Pounds per Annum, during his Minority) to the Poor, and good Uſes; beſides what he gave in the way as he walked, which was often and much.

31. Maſter Whateley, the late painful and powerful Preacher of God's Word at Banbury, for the ſpace of many Years together, ſet apart the Tenth part of his Revenues, both Eccleſiaſtical and Temporal, which he uſed to give to the Poor. Clark's Marr. c. 19. p. 66.

32. Dr. Hammond, Mr. Joſeph Mede, and Mr. Jo. Parker of London, all gave the Tenths of their yearly Incomes to the Poor; So did Judge Hales. See his Life by Doctor Burnet. Doctor W. Gouge gave the Seventh part.

33. The late Counteſs of Warwick gave (and laid aſide) the Third part of her Eſtate conſtantly, for the Poor. For young Scholars, Miniſters of both Dominions, that had none or but ſmall Preferments, Foreigners, &c. and borrowed Money ſometimes to give to the Poor. Dr. Walker.

34. Chryſostom tells of the Church of Antioch, tho' the Revenues of it were ſmall in his time, yet beſides its Clergy, beſides Strangers, Lepers and Priſoners, it daily maintained above Three Thouſand Widows and Maids. Hom. 67. in Matt.

35. Cyprian upon his turning Chriſtian, ſold his Eſtate to Relieve the Wants of others, and not be Reſtrained from it by Perſwaſions or Conſiderations. After his Entrance on the Miniſtry, his Doors were open to all Commers, from whom no Widow ever returned empty; to the Blind he would be a Guide to Direct them, a Support to the Lame, and a Defence to the Oppreſſed. See my Hiſtory of all Religions.

36. The Jews have no Beggars, ſuch as go from Houſe to Houſe; tho' (in Barbary) many indigent Perſons: With great Inſulting they upbraid the Moor and Chriſtian with their Common Beggars. Their way of Relieving the Poor, is

By Copies of the Law bought and laid up in the Synagogue, till the Buyer's Family, or any of them be in Poverty, and then ſold for their Uſe.

By Legacies of dying Perſons: For none Dye ſafely, ſay they, who Bequeath not ſomething to the Corban.

Contributions, out of which they raiſe Portions, and provide for Orphans. And to avoid Sophiſtication, the poorer Females are provided for by Lot; thoſe on whom the Lot falls, are firſt placed in Marriage.

Private Alms on Fridays and Holy-days.

By Kibbus, or Letters of Collection from Synagogue to Synagogue. Dr. Addiſon.

37. Amongſt the Chineſe were a particular Judge in every City appointed for the Poor; the firſt day of his Office Publiſhes an Order, that all that have any Children Lame, Sick, &c. ſhould come by a certain Day, and make their Caſes known: If able, they are put to Learning of a Trade, if not, to Hoſpitals, where they are brought up at the King's Charge: None are permitted to go abroad. The Blind are not accounted as unable for Work. Mandelſlo.

Their good Works (which they believe Meritorious) are Building Monaſteries and Churches, and giving Alms; beſides which, they do nothing whereby a Man may Judge of their Faith by their Works. D. of Holſtein's Emb. Travel. No Muſcovite almoſt, but as he goes to Church, or about his occaſions, buys Bread to diſtribute among the Poor. Idem.

In China few or no Beggars are found; for a young Beggar hath the Whip; the Old, Lame and Blind are provided for in the Hoſpitals. Sir Th. Herbert.

The Baniams (or Prieſts of the Indians, Hindoes) have Spittles to Recover lame Birds and Beaſts.

The Mogut Relieves many poor People.

A Muſſelman will give the Seventh part of his Eſtate towards the Relief of the Poor.

'Tis one of Mahomet's five Precepts—to give yearly to the poor the Fortieth part of their Subſtance. M. de Thevenot.

38. Some of the Mahometans in their Life time Relieve the Poor with their Goods; and others at their Death leave great Eſtates for the founding of Hoſpitals, Building of Bridges, Kirvanſeraies (Inns for the Caravans) bringing Water to the High-ways, &c. Others at their Death give their Slaves Liberty. They who want Purſes, employ themſelves in mending High-ways, filling the Ciſterns by the Road with Water, ſhewing Travellers the foard, for God's ſake; refuſing Money when offered; Some buy Birds to ſet at Liberty, others leave confiderable Means to Bakers or Butchers, to diſtribute meat among ſo many Dogs and Cats.

Sultan Amurah, ſeeing a Man one Day ſtoop at the Corner of a Street in Constantinople, to Dine on a piece of Bread and bit of Roaſt, which he had bought hard by, and held his Horſe (that was loaded with Goods he had to ſell) by the Bridle; he ordered the Horſe to be unloaded, and the load to be put on the Maſter's Back, obliging him to continue ſo all the while that the Horſe was eating a Meaſure of Oats. M. de Thevenot.

At the chief Temple in Fez, the Prieſt takes charge of the Poor's Money and Orphens, and deals to them Corn and Money every Holy-day. Roſſe.

The Hoſpital at Milan is a Royal Building; I was told it had 90000 Crowns Revenue. The old Court is large and would look Noble, if it were not for the new Court that is near it, which is 250 Foot Square; and there are three Rows of Corridors or Galleries all round the Court, one in every Stage, a Gallery before every Door. It is true, theſe take up a great deal of Building, being ordinarily Ten or Eight Foot broad; but then here is an open ſpace, that is exſtream cool on that ſide where the Sun doth not lye, for it is all open to the Air; the Wall being only ſupported by Pillars, at the diſtance of fifteen or twenty Foot one from another. In this Hoſpital are not only Galleries full of Beds on both ſides, as is ordinary in all Hoſpitals; but there are alſo a great many Chambers, in which Perſons, whoſe Condition was formerly diſtinguiſhed, are treated with a particular Care There is an Out-houſe, which is call'd the Lazarette, that is without the Walls, which belongs to this Hoſpital, it is an exact quarter of a Mile ſquare, and there are 360 Rooms in it, and a Gallery runs all along before the Chambers; ſo that as the Service is convenient, the Sick have a covered walk before their Doors: In the middle of this vaſt ſquare, there is an Octangular Chappel ſo contrived, that the Sick may, from all their Beds, ſee the Elevation of the Hoſt, and adore it. This Houſe is for the Plague or Infectious Fevers; and the Sick that want a free Air, are removed hither. Dr. Burnet's Letters.

The Annunciata in Naples is the greateſt Hoſpital in the World; the Revenue is ſaid to be 400000 Crowns a Year; the Number of the Sick is not ſo great as at Milan; Yet one convenience for the Sick I obſerve in theſe Galleries, which was conſiderable, that every Bed ſtood as in an Acove, and had a Wall on both ſides.— The young Children they maintain are ſo many, that one can hardly believe the Numbers they boaſt of; for they talk of many Thouſands that are not ſeen, but are at Nurſe. Idem.

At Venice are Seventy three rich Hoſpitals. St. Clark.

In Zurick they have many Hoſpitals well entertained in one (as I was told) there was 650 Poor kept. Dr. Burnet's Letters, p. 50.

In Holland the Tuchthnis or Riſphelhnis (or Houſe of Correction for Debauched young Men) in Amsterdam, hath. at the entrance of the Gate two Lions bridled (a proper Emblem) with this Inſcription, Virtutis eſt domare qua cuncti pavent: They who are put in, are forced to work and get their Bread with hard Labour. I ſaw thoſe who raſped Brazil, having a certain Task ſet them every Day, work ſo hard, that being naked and in a Swear, and the Duſt of the Brazil-Wood flying upon them, they were all over painted of a beautiful Red Colour. They told us, That ſome that were committed to their Charge, and not to be brought to work by blows, they placed in a large Ciſtern, and let the Water in upon them, placing only a Pump by them for Relief, whereby they are forced to labour for their Lives, and to free themſelves from Drowning. One we ſaw put into a narrow Dungeon, and kept from Meat. Some are put into this Houſe for a longer time, ſome for a ſhorter. This may ſeem ſevere to many, yet is not comparable to that which is reported to have been uſed formerly at Cologne in the White-Tower, where ſuch Youths that were not otherwiſe to be reclaimed, were ſhut up: The Height and Thickneſs of the Walls ſecured them from eſcaping, or from their Complaints being heard; near the Top was placed out of their Reach, a Loaf of Bread, the laſt Remedy againſt ſtarving; which while their bold Neceſſity forced them to reach at, they executed their laſt Sentence upon themſelves, and miſerably brake their own Necks.

Somewhat like the Raſpelhuis, is the Spinhuis for the young Women who live looſly, that are taken in the night or can give no account of their Living: Here they are bound to make Lace, Sew, or employ their time perpetually in ſome honeſt Labour. Thoſe of the better ſort are permitted to have Chambers apart; in one large Room I ſaw about 100 of them, and ſome very well dreſſed and fine, which was an unexpected Sight to me, and would ſure be more ſtrange in France or England.

The Weeſhuts, or Hoſpital for Children, where there are 600 Orphans carefully looked after, and well educated.

The Dobhuis is for ſuch as are delirous, mad or melancholick.

The Gaſthuis for the Sick, is large, and hath great Revenues.

The Mannenhuis for old Men, and ſuch as are no longer able to labour towards their own Support.

Beſides all theſe, there are great Sums of Money collected for the Poor, ſo that there is not a Beggar to be ſeen in the Streets. And upon all Appointments of meeting at the Tavern, or elſewhere, and upon many other occaſions, whoſoever fails to come at the exact time, forfeits more or leſs to the uſe of the Poor. Dr. Brown's Travels.

40. Arch-biſhop Parker's Works of Charity were very eminent: He gave to the City of Norwich, where he was born, a Baſon and Ewre, double gilt, weighing 173 Ounces; as alſo fifty Shillings a Year for ever, to be diſtributed among the Poor of that City; and ſix Anniverſary Sermons to be Preached in ſeveral parts of Norfolk. To Bennet-Colledge he gave Thirty Scholarſhips, built them a Library, and beſtowed on it many excellent Books, and ancient Manuſcripts; beſides 300 Ounces of Silver and gilt Plate; and the perpetual Parſonage of St. Mary Abchurch in London. Clark's Examples, Volume 2. c. 15.

41. Mr.Andrew Willet was eminent for his Charity, which will appear if we conſider Quantum exquantillo: How much out of how little Means he freely gave to the Poor and Needy. He maintained two of his near Allies (being faln into want) many years, at his own Table; and maintained (for the fourth part) a Son of either of them at the Univerſity; and though his many Children might have reſtrained his Bounty, yet he was of Cyprian's Mind; The more Children, the more Charity. He always gave double to the Poor, on the Coronation, and on the Powder-Treaſon Days. At Chriſtmas he gave Corn to ſome, Money to others, and to the reſt of his Neigbours liberal and loving Entertainment. in Harveſt-time he would ſay to the Poor, as Boas did to Ruth, Go not to glean in another field, &c. And when at any time himſelf came into the Field, he would ſcatter of his heaps with a full-hand, ſo that the poor would be ready to leap for Joy at his coming. When he ſet any at work, he paid freely and ſpeedily: When the Poor bought Corn of him, they were ſure to gain both in Price and Meaſure: And yet, as Wells when drawn ſpring more freely, ſo his Subſtance increaſed with his Bounty. He was in a ſpecial manner careful to do Good to poor Miniſters, his fellow-Labourers. Some that lived near him taſted oft of his Bounty, to whom he ſent Wheat or Mault, and that in no ſmall Proportion. Ibid.

CHAP. XL. Remarkable Charity in Judging and Forgiving.

THERE's no Religion in the World that obligeth People to ſo much Candor and Charity in Judging and Pardoning Wrongs, as the Chriſtian; and upon ſuch excellent Conſiderations and Motives. For the Blood of Chriſt was the Ink with which the Precept of Charity was writ laſt, and therefore 'tis called the New Commandment; that is, an old one in new Clothes, and with a new Beauty: And therefore if any pretend to be Chriſt's Diſciple, and be not thus apparelled; that is, if he doth not love, 'and cannot forgive, he is none of his.

1. Upon St. Auguſtine's Table was engraven,

Quiſquis amat dictis abſentem rodere amicum,

Hanc Menſam indictam noverit eſſe ſibi.

He that doth love an abſent Friend to jeer,

May hence depart, no room is for him here.

Which Rule one of his Fellow-Biſhops upon a time forgetting, St. Auguſtine ſharply rebuk'd him for it, and told him, That he muſt either blot thoſe Verſes out of his Table, or ariſe from his Dinner, and go to his Chamber. Clark's Marr. of Eccl. Hiſt.

2. Criſpin a Donatiſt Biſhop, being fined in two Pounds of Gold, by the Proconſul, for abuſing one of Auguſtine's Society; the Catholick Biſhops, and eſpecially Auguſtine, ſo prevailed with the Emperour, that the Rigour of the Sentence was taken off from him: which Piety and Charity of theirs much conduced to the increaſe of the Church. Clark's Marr. of Eccl. Hiſt.

3. It was Mr. Palmer's ſaying, (the Martyr) None are to be counted valiant, but ſuch as contemn Injuries. Fox.

4. It's reported of St. Katherine, that ſhe ſuckt the invenom'd Wounds of a Villain, who had wronged her moſt impudently. Dr. Taylor.

5. Anthony the Great was wont in his Exhortations to the People, to wiſh them to keep in mind that of the Apoſtle, Let not the Sun go down upon thy Wrath. Drexel. upon Eternity.

6. John, Patriarch of Alexandria, in a Controverſy with one Nicolas a chief Man of the City, to be tryed by Law, (John being for the Poor, Nicolas for his Money) after a private Meeting for Peace-ſake, and much Contention and Choler uſed, till night and they were parted; the Good Biſhop weighing with himſelf, and arguing to this purpoſe, Can I think God will be pleaſed with his Stubbornneſs? &c. could not reſt till he had ſent Meſſengers to Nicolas, charging them to ſay no more to him, but only this, The Sun is going down? On the hearing of which, there was ſuch a ſudden Alteration wrought in Nicelas, that his high Stomach came preſently down, he began to melt, and his Eyes ſtood with Tears, and he had much ado to keep them in; out of doors he ran preſently after the Meſſengers, and making haſte to ſpeak with the Patriarch, he came to him, and ſaluted him thus, Holy Father, I am willing to be ruled by thee in this or in any other matter. So they embraced lovingly, and became good Friends. Idem.

7. A Suit of Law is of it ſelf lawful: But certainly he had need be an Angel that manageth a Suit innocently; and he that hath ſo excellent a Spirit as with Innocence to run through the infinite Temptations of a Law-Suit, in all probability hath ſo much Holineſs as to ſuffer the Injury, and ſo much Prudence as to avoid the Danger. Idem.

8. I will rather ſuffer a 1000 Wrongs, than offer one; I will rather ſuffer a 100, than return one; I will ſuffer many, e're I complain of one; and endeavour to right my ſelf by contending; I have ever found that no Content with my Superiours, is furious; with my Equals doubtful, with my Inferiours ſordid and baſe. Dr. Hall.

9. Deſchartes is ſaid to be no Detractor, nor injurious to any Perſon: never committing Injuries to Memory, but to Oblivion. See his Life by Borellus, p. 23.

10. There was one who did Sir Matthew Hale a great Injury, which it is not neceſſary to mention; who coming afterwards to him for his Advice in the Settlement of his Eſtate, he gave it very frankly to him, but would accept of no Fee for it; and thereby ſhewed both that he could forgive as a Chriſtian, and that he had the Soul of a Gentleman in him, not to take Money of one that had wronged him ſo hainouſly. And when he was asked by one, How he could uſe a Man ſo kindly that had wronged him ſo much? His Anſwer was, He thanked God he had learned to forget Injuries. See his Life written by Dr. Burnet, p. 93.

CHAP. XLI. Remarkable Inſtances of Munificence.

WE are to do Good, and to diſtribure according to our Power, and the number of thoſe Talents which God hath beſtowed upon us. He that hath little, ought to give of that little; but to whom much is given, of him much is required. A pair of Turtle Doves, or two young Pigeons, was a pretty reaſonable Offering from thoſe who had but little for the ſupport of their own. Families's the poor Widow's Mite in the Goſpel was accepted kindly, and interpreted favourably by our Saviour: But if thoſe who have large Eſtates and heavy Purſes, and no great Neceſſities near home, do not build Synagogues, or Schools, or Hoſpitals, or mend High-ways, or disburſe with a greater Freedom and more Generoſity than others; however their Eſtates may be great, their Souls are but little, and their Spirits narrow, and their Accounts will not be eaſily made up hereafter. For though Men may be deceived at the preſent, and their poor fellow-Creatures may be put off with weak Pretenſions, there is a God in Heaven that will not be mocked; but will give them a Harveſt in the other World according to their Seedneſs in this; and They that ſow ſparingly, ſhall reap ſparingly. But every Body is not ſo ſtingy and cloſe-fiſted; there are thoſe in the Church of God, who are not willing to ſtand to the adventure and hazard of a cheap Seedneſs, but give plentifully, with an open Breaſt full of Charity, and a Hand full of Good-works and Alms-deeds. As for Inſtances.

1. In the Reign of Queen Elizabeth, and in the Year 1596. Ralph Rokeby, one of Her Majeſty's Maſters of Requeſt, then dying, gave by his Will to Chriſt's Hoſpital in London, One hundred Pounds; to the Colledge of the Poor of Queen Elizabeth, One hundred Pounds; to the poor Scholars in Cambridge, One hundred Pounds; to the poor Scholars in Oxford, One hundred Pounds; to the Priſoners in the two Compters in London, One hundred Pounds; to the Priſoners in the Fleet, One hundred Pounds; to the Priſoners in Ludgate, One hundred Pounds; to the Priſoners in Newgate, One hundred Pounds; to the Priſoners in the King's-Bench, One hundred Pounds; to the Priſoners of the Marſhalſea, One hundred Pounds; to the Priſoners in the White-Lion, Twenty Pounds: A liberal and pious Legacy, and not worthy to be forgotten.

2. Richard Sutton Eſq; born of Gentile Parentage, at Knaith in Lincolnſhire, ſole Founder of the Charter-Houſe Hoſpital, which he called the Hoſpital of King James, for the Maintenance thereof he ſettled theſe Mannors in ſeveral Counties. 1. Daſham-Mannor in Cambridgeſhire. 2. Baſtuogthorp-Mannor in Lincolnſhire. 3. Black grove-Mannor in Wiltſhire. 4. Broadhinton-Land in Wiltſhire. 5. Caſtlecamps-Mannor in Cambridgeſhire. 6. Chilton-Mannor in Wiltſhire. 7. Dunby-Mannor in Lincolnſhire. 8. Elcomb-Mannor and Park in Wiltſhire. 9. Hackney-Land in Middleſex. 10. Hallinburg Bouchiers-Mannor in Eſſex. 11. Miſſanden-Mannor in Wiltſhire. 12. Much Stanbridge-Mannor in Eſſex. 13. Norton-Mannor in Eſſex. 14. Salthrope-Mannor in Wiltſhire. 15. Southminſter-Manner in Eſſex. 16. Tottenham-Land in Middleſex. 17. Ʋfford-Mannor in Wiltſhire. 18 Wataleſcote-Mannor in Wiltſhire. 19. Weſtcot-Mannor in Wiltſhire. 20. Wroughton-Mannor in Wiltſhire. It was founded, finiſhed, and endowed by himſelf alone, disburſing Thirteen thouſand Pounds, paid down before the enſealing of the Conveyance, for the Ground whereon it ſtood, with ſome other Appurtenances, beſides Six thouſand pound expended in the Building thereof, and that vaſt yearly Endowment whereof heretofore; not to mention the large Sums bequeathed by him to the Poor, to Priſons, to Colledges, to mending High-ways, to the Chamber of London, beſides the Twenty thouſand Pounds left to the Diſcretion of his Executors. He died 1611. in the Ninth Year of King James's Reign.

3. Anno Dom. 1552. King Edward the Sixth, in the Sixth Year of his Reign, founded the Hoſpitals of Chriſt-Church in London, and of St. Thomas in Southwark; and the next Year of Bridewel, for the Maintenance of three ſorts of Poor: The firſt for the Education of poor Children; the ſecond for impotent, and lame Perſons; the third for idle Perſons to imploy, and ſet them on work. A Princely Gift, whereby Proviſion was made for all ſorts of poor People; ſuch as were poor either by Birth or Caſualty, or elſe wilfully poor. Beſides, by the ſaid vertuous Prince, were founded two Free-Schools in Louth in Lincolnſhire, with liberal Maintenance for a School-maſter and Uſher in them both. Likewiſe Chriſt's-Colledge, in the Univerſity of Cambridge, enjoyeth a Fellowſhip, and three Scholars, by the Gift of the ſaid Excellent Prince.

4. Sir William Cecil, not long ſince Lord Treaſurer, in his Life-time gave thirty Pounds a year to [•]t. John's-Colledge in Cambridge; he founded alſo an Hoſpital at Stamford for twelve poor People, allowing to each of them ſix Pounds per Annum: He alſo left great Sums of Money in truſt in the hands of Mr. John Billet one of his Executors, who has as carefully performed that Truſt, and partly by this Means, and partly out of his own Eſtate, hath done thoſe excellent Works: He repaired, at the expence of divers hundred Pounds, the Great Church in the City of Bath; he enlarged the Hot and Croſs-Bath there, walling them about: He built an Hoſpital there to entertain twelve poor People for a Month at the Spring, and three Months at the Fall of the Leaf, with Allowance of Four Pence a day; he gave Two hundred Pounds to the Repairs of St. Martins-Church, an hundred Marks to St. Clements to build a Window, five Pounds to each of the four Pariſhes in Weſtminſter for twelve years: Upon the Building of the Market-Houſe there, he beſtowed Three hundred Pounds, whereof it made ten Pounds a year for the Benefit of the Poor: He alſo gave twenty Pounds per Annum to Chriſt's Hoſpital, till two hundred Pounds came out.

5. Robert Earl of Dorcheſter, Anno 1609. by his laſt Will and Teſtament, ordained an Hoſpital to be built in Eaſt Green-ſtreet in Suſſex, allowing to the Building thereof a thouſand Pounds, (to the which the Executors have added a thouſand Pounds more) and three hundred and thirty Pounds of yearly Revenue, to maintain twenty poor Men and ten poor Women, to each of them ten Pounds by the Year, and beſides to a Warden twenty Pounds, and to two Aſſiſtants out of the Town to be choſen, three Pounds ſix Shillings eight Pence a-piece per Annum.

6. John Whitgift, Arch-Biſhop of Canterbury, at his own proper Charge, cauſed an Hoſpital to be built at Croyden, for the Maintenance of Thirty poor People, with a Free-School, having a Maſter and an Uſher, and laid unto it Two hundred Pounds per Annum, beſides the Charge of the Building, which is ſuppoſed to have coſt Two thouſand Pounds more.

7. William Lamb Clothworker, gave to theſe charitable Uſes following: He built the Conduit near Holborn with the Cock at Holborn-Bridge, bringing the Water more than Two thouſand Yards in Pipes of Lead, at the Charge of Fifteen hundred Pounds: He gave alſo to theſe Uſes following; To Twelve poor People of St. Faiths Pariſh, Weekly, Two pence a-piece; To the Company of Clothworkers four Pounds per Annum: For Reading Divine Service in St. James's Church, Sundays, Wedneſdays and Fridays; and for four Yearly Sermons, and for Twelve poor Men, and Twelve poor Women, ſo many Gowns, Shirts, Smocks, Shooes, he gave Lands to the Yearly Value of thirty Pounds; to each of the Towns of Ludlew and Bridgnorth, One hundred Pounds; to Chriſt's-Hoſpital Yearly ſix Pounds, and to purchaſe Lands ten Pounds; to St. Thomas's-Hoſpital Yearly, four Pounds; to the Savoy to buy Bedding, ten Pounds. He erected a Free-School at Sutton Valens in Kent, with Allowance to the Maſter of twenty Pounds, to the Uſher eight Pounds. He built ſix Alms-Houſes there with the Yearly Maintenance of ten Pounds. He gave alſo toward the Free-School at Maidſtone in Kent; to ſet the poor Clothiers on work in Suffolk, he gave One hundred Pounds.

8. Sir Wolſton Dixy Mayor, free of the Skinners, gave as followeth: To the Maintenance of a Free-School in Doſworth yearly, twenty Pounds; to Chriſt's-Hoſpital in London yearly for ever, Forty two Pounds; for a Lecture in St. Michael Baſſings-Hall yearly, ten Pounds; to the Poor of Newgate, twenty Pounds; to the two Compters of Ludgate and Bethlehem, to each of them ten pounds; to the four Priſons in Southwark twenty pounds thirteen ſhillings four pence; to the Poor of Baſſing-Hall, ten pounds; to Emanuel-Colledge in Cambridge to buy Lands, to maintain two Fellows and two Scholats, Six hundred pounds; to the Building of the Colledge, fifty pounds; to be lent unto poor Merchants Five hundred pounds; to the Hoſpital of St. Bartholomew and St. Thomas, each of them Fifty pounds; to the Poor of Bridewel. twenty pounds; to poor Maids Marriages, One hundred pound; to poor Strangers of the Dutch and French Churches, fifty pounds; towards the Building of the Peſthouſe, Two hundred pounds. The Sum of theſe Gifts in money amounted to more than Seventeen hundred pounds, and the yearly Annuities to Seventy two pounds.

9. Sir John Greſham, Mercer and Mayor of London, Anno 1548. in the Second Year of King Edward the Sixth, gave ten pounds to the Poor to every Ward in London, (which was Twenty four within the City:) And to One hundred and twenty poor Men and Women, to every one of them three Yards of Cloth, for a Gown of eight or nine Shillings a yard; to Maids Marriages, and the Hoſpitals in London, above Two hundred pounds: He alſo founded a Free-School at Holt, a Market-Town in Norfolk.

10. Mr. Thomas Ridge Grocer, gave to charitable Uſes One thouſand one hundred ſixty three pounds, Six ſhillings and eight pence; viz. To the Company of Grocers, to be lent to two young Men, free of the Company, an hundred pounds; to his Men and Maid-Servants, Sixty three pounds ſix ſhilling eight pence; unto the Hoſpitals about London, One hundred pounds; unto Preachers, Four hundred pounds; to poor Tradeſmen in and about London, Three hundred pounds; for a Lecture in Grace-Church, One hundred pounds; and in Gowns for poor Men, One hundred pounds.

11. Mr. Robert Offley Haberdaſher, gave Six hundred pounds to the Mayor and Commonalty of Cheſter to be lent to young Tradeſmen; and for the relief of Poor and Priſons, and other ſuch charitable Uſes, Two hundred pounds: He gave to the Company of Haberdaſhers, to be lent to Freemen gratis. Two hundred pounds more; to pay Ten pound yearly to the Poor of the Company; two hundred pounds more; to give Ten pounds per Annum to two Scholars, in each Univerſity one; to Bethlehem, One hundred pounds; to other Hoſpitals, Priſons and Poor, One hundred and fifty pounds more. In toto, One thouſand four hundred and fifty pounds.

12. The Lady Mary Ramſcy, who in the life-time of Sir Thomas Ramſey, joining with him and after his Death, aſſured in Land Two hundred forty three pounds per Annum to Chriſt's-Hoſtital in London, to theſe Uſes following: To the School-maſter of Hawſtead annually Twenty pounds; to the Maſter and Uſher in Chriſt's-Church by the year, Twenty pounds; to Ten poor Widows, beſides Apparel and Houſes, yearly Twenty pounds; to two Poor, a Man and a Woman, during Life, to each Fifty three ſhillings four pence; to two Fellows in Peter-houſe in Chambridge, and four Scholars, yearly Forty pounds; to St. Bartholomew's Hoſpital, Ten pounds; to Newgate, Ludgate Compters, Ten pounds; to Chriſt's Hoſpital after the Expiration of certain Leaſes, there will come per Annum Ore hundred and twenty pounds to St. Peters, the Poor in London, St. Andrew Ʋnderſhaft, St. Mary W[•]olnoth, Ten pounds; to ſix Schools in Cambridge, Twenty pounds; to ſix Scholars in Oxford, Twenty pounds; to ten maimed Soldiers, Twenty pounds; for two Sermons, Forty ſhillings; to the Poor of Chriſt-Church Pariſh. Fifty ſhillings; to the Poor of the Company of Drapers, yearly Ten pounds; ten poor Womens Gows, ten poor Soldiers Coats, Shooes and Caps: All theſe Gifts aforeſaid are to continue yearly.

13. Mr. George Blundel Clothier of London, by his laſt Will and Teſtament, Anno 1599. bequeathed as followeth: To Chriſt's Hoſpital Five hundred pounds, to St. Bartholomew's Two hundred and fifty pounds, to St. Thomas's Hoſpital Two hundred and fifty pounds, to Bridewel yearly eight pounds, towards Tiverton-Church fifty pounds, to mend the High-ways there One hundred pounds, to the Twelve chief Companies in London, to each One hundred and fifty pounds; towards the relieving of poor Priſoners, and other charitable Uſes, in toto, One thouſand eight hundred pounds: For poor Maids Martiages in Tiverton Four hundred pounds, to the City of Exeter to be lent unto poor Artificers Nine hundred pounds; towards the Building of the Free-Grammar School in Tiverton Two thouſand four hundred pounds, laid out ſince by his Executors, Sir William Craven and others, One thouſand pounds, to the School-maſter yearly fifty pounds, to the Uſher Thirteen pounds ſix ſhillings eight pence, to the Clark forty ſhillings, for Reparations eight pounds, to place four Boys Apprentices in Husbandry yearly twenty pounds, to maintain ſix Scholars, three in Cambridge and three in Oxford, the Sum of Two thouſand pounds. The Sum of all, counting the yearly Penſions at a valueable rate, together with the Legacies of Money, maketh Twelve thouſand pounds or thereabouts.

14. Mr. Rogers of the Company of Leather-ſellers, gave by his Will as followeth: To the Priſons about London Twelve pounds, to the Poor of two Towns in the Weſt-Country Thirteen pounds ſix ſhillings eight pence; to the Poor of the Town of Pool, where he was born, Ten pounds; to build Alms-houſes there Three hundred thirty three pounds; to relieve poor Priſoners, being neither Papiſts nor Atheiſts, that may be ſet free for twenty Nobles a Man, One hundred and fifty pounds; to poor Preachers ten pounds a Man, One hundred pounds; to poor decayed Artificers that have Wife and Children, One hundred pounds; to the Company of Merchants-Adventurers to relieve poor decayed People, and for young Free-men, Four hundred pounds; to Chriſt's-Hoſpital to purchaſe Land for the relief of that Houſe, Five hundred pounds; to erect Alms-houſes about London, and to maintain Twelve poor People, threeſcore pounds; to the Pariſh where he dwelt ten pounds, and for two dozen of Bread every Lord's-day to be diſtributed, One hundred pounds; to Chriſt's-Church Pariſh fifteen pounds; to the Poor in divers Pariſhes without Newgate, Cripplegate, Biſhops-gate, and St. Georges in Southwark, Twenty ſix pounds thirteen ſhillings four pence, to each alike. To St. Georges Pariſh in Southwark, St. Sepulchres, St. Olaves, St. Giles, St. Leonards, to each thirty pounds, One hundred and fifty pounds; to St. Botolphs without Aldgate and Biſhops-gate, to each twenty pounds, forty pounds: Given to maintain two Scholars in Oxford, two in Cambridge, Students in Divinity, to the Company of Leather-ſellers, which is carefully by them employed and augmented, Four hundred pounds: The whole Sum amounteth to Two thouſand nine hundred and ſixty pound ſix ſhillings eight pence.

15. Mr. George Palyn by his laſt Will and Teſtament, gave unto theſe charitable Uſes: To erect an Alms-houſe about London, and to allow unto ſix poor People yearly, Six pounds thirteen ſhillings four pence, he gave Nine hundred pounds: Given to the Chime and Bow-Church, One hundred pounds: Gives to St. John Baptiſts and Brazen-Noſe Colledge in Oxford to maintain four Scholars, to each four pounds yearly, to each Colledge three hundred pounds, in toto Six hundred pounds; given to the like Uſe of Trinity and St. Johns-Colledge in Cambridge, to each three hundred pounds, in toto Six hundred pounds: To fix Priſons about London ſixty pounds, to Chriſt's-Hoſpital to purchaſe twenty pounds per Annum, Three hundred pounds; to St. Thomas-Hoſpital fifty pounds, to Preachers at Pauls-Croſs to bear their Charges, two hundred pounds; to divets Pariſhes in London, to ſome ten pounds, to ſome twenty pounds, One hundred thirty two pounds: To the Poor in Wrenbury in Cheſhire, to purchaſe twenty Marks per Annum, two hundred pounds; to the Uſe of the Church there thirty pounds, for forty Poor, Gowns, forty pounds: The Sum is Three thouſand two hundred twelve pounds or thereabouts.

16. Mr. Dove gave unto the Company of the Merchant-Taylors, the Sum of Two thouſand nine hundred fifty eight pounds ten ſhillings, to pay One hundred ſeventy nine pounds, to theſe Uſes following: To maintain Thirteen poor Alms-men, and ſix in reverſion per Annum, One hundred and ſeventy pounds; to a School-maſter eight pounds, to the poor of St. Botolphs Twenty pounds nine ſhillings, to the Priſoners in both Compters, Ludgate and Newgate, twenty pounds; given to St. John's-Colledge in Cambridge One hundred pounds, to Chriſt's-Hoſpital to purchaſe ſixteen pounds per Annum, for one to teach the Boys to ſing Two hundred and forty pounds, to tole the Bell at St. Sepulchres when the Priſoners go to execution, fifty pounds.

17. Sir William Craven Alderman of London, hath given a thouſand pounds to Chriſt's-Hoſpital in London, to purchaſe Land for the Maintenance of that Houſe: He hath alſo been a worthy Benefactor to St. John's-Colledge in Oxford. He hath built at Burnſall in York-ſhire a Church, compaſſing it with a Wall, at the charge of ſix hundred pounds. He hath erected a School with the Allowance of twenty pounds per Annum. He hath built one Bridge that coſt him five hundred pounds, another two hundred and fifty pounds, a third two hundred marks, a fourth twenty pounds; and cauſed a Cauſway to be made, at two hundred pounds charge, and all this in his Life-time.

18. Mr. Jones a Merchant abiding at Stode, of the Company of the Haberdaſhers, hath ſent of late Six thouſand pounds to the Company to be beſtowed in Monmouth in Wales, where he was born, in charitable Works; and that Worſhipful Company have already purchaſed two hundred pounds per Annum and more, allowing One hundred and fifty pounds per Annum to an Hoſpital for twenty poor People, and an hundred Marks to a painful Preacher, to preach twice on the Lord's-day.

19. Mr. Robert Johnſon Arch-Deacon of Leiceſter, Paſtor of Luffenham in the County of Rutland, hath been a worthy Inſtrument in this kind, who at his own Charge hath cauſed two Free-Schools to be built in two Marker-Towns in that County; the one at Okeham, the other at Ʋppingham, with allowance to each twenty four pounds to the Maſter, and twelve pounds to the Uſher yearly. He hath alſo built two Hoſpitals, called by the name of Chriſt's-Hoſpital, in the aforeſaid Towns, with Proviſion for each of them; for Twenty four poor People, he purchaſed Lands of Queen Elizabeth, which he hath laid to thoſe Hoſpitals, and procured a Mortmain of four hundred Marks per Annum. Likewiſe be redeemed a third Hoſpital, which had been erected by one William Darby, and was diſſolved, being found to be concealed Land. Beſides, he hath given the perpetual Patronage of North-Luffenham to Emanuel-Colledge in Cambridge, that the Town may always be provided of a ſufficient Preacher. He hath alſo made good Proviſion in both Univerſities, for Scholars that ſhall be brought up in the ſaid Schools. He hath given alſo twenty Marks per Annum, towards the Maintenance of Preachers that are called to Paul's-Croſs. He hath alſo been very beneficial to the Towns of Luffenham, Stamford, and other places in Rutland, in providing for the Education of their poor Children, and placing them Apprentices.

20. Mr. John Heyden Alderman of London, a Mercer, hath given to a hundred Poor, ſo many Gowns, a hundred pounds, and twelve pence a-piece in Money. To the Company of Mercers ſix hundred pounds, to be lent to young Men at Three pound ſix ſhillings eight pence the hundred, which maketh twenty pound to be given yearly to the Poor. Likewiſe four hundred pound more he gave to the ſame Company, to be lent out at the ſame rate, and the yearly Annuity of Thirteen pounds ſix ſhillings eight pence ariſing thereof, to go to the maintaining of the Lecture in St. Michael's Pater Noſter; to Chriſt's-Church Hoſpital five hundred pounds; to the eleven Companies beſides, Eleven hundred pound to be lent out to young Men, at Three pound ſix ſhillings eight pence the hundred, and out of the Annuity ariſing thereof, twenty pound per Annum to go to the Hoſpitals, and ſixteen pound to the Poor. To Exeter two hundred pounds. To Briſtol One hundred pound. To Gloceſter One hundred pound, to be lent to young Tradeſmen at Three pound ſix ſhillings eight pence the hundred; to the uſe of poor Priſoners, and poor People, to the Town of Wardbery ſix pound thirteen ſhillings and four pence. To the Company of Mercers for a Cup forty pounds. To his Servants Two hundred and forty pounds; out of the reſt of his Moyety, he gave to the aforeſaid Companies fifty pound to each, to the uſes aforeſaid.

21. Mrs. Owen, Widow of Juſtice Owen, founded an Hoſpitality and Free-School at Iſlington, gave to the Univerſity liberal in Cambridge twenty pounds, founded one Fellowſhip and Scholarſhip in Emanuel-Colledge. To Chriſt's-Hoſpital ſixty pounds, to give twelve pence weekly to the Poor in Iſlaington; Sixty ſix pound thirteen ſhillings four pence to beautify the Cloyſter in Chriſt's-Hoſpital. To a School-houſe at Edmonton twenty pound. To the Pariſh of Condover in Shropſhire, fifty pound for a great Bell. The Building of Alms-houſes for ten poor Women at Iſlington, and the Purchaſe of the Lands laid to it coſt her 1415 pounds, and the Building of the School-houſe there Three hundred fifty one pound: She gave alſo yearly a Sum of Money to Preachers not Beneficed, and to the Priſons in her life-time. By her laſt Will, Twenty two pounds per Annum for Iſlington-School. To Preachers thirty five pounds. To the Pariſh of Baſſingſhaw twenty pound. To the Priſons eight pound. To the Company of Brewers, in Linnen, Plate, and Money, a hunded pound. The Sum of theſe Monies, beſides the Annuities of Twenty two pounds, will amount to Two thouſand three hundred twenty pounds, or thereabouts. All this ſhe did, though at her Death ſhe had Twenty two Children, and Childrens Children; amongſt their parts finding a Portion for Chriſt's poor Members.

22. Mr. John Kendrick Citizen and Draper of London, who departed this Life Dec. 30. A.C. 1624, did by his laſt Will and Teſtament give the bequeath as followeth:

1. To 60 poor Men, a Broad-cloath Gown for each, and One ſhilling a-piece to pay for their Dinners.
2. Six hundred pounds to buy black Gowns and Cloaks for Mourning, for Kindred, Friends, and Servants.
3. For a Dinner for his Friends, and the Inhabitants of the Pariſh of St. Chriſtophers, on the day of his Burial. 60 l.
4. To the Poor of Reading in the County of Bucks, 7500 l.
5. To the Poor of Newbery in the ſame County, 4000 l.
6. To the Company of Drapers in London, 2400 l. viz. for theſe uſes following: For releaſing Poor Priſoners out of the two Compters, Ludgate, Newgate and the Fleet, yearly 24 l. To the Curate of S. Chriſtophers for Reading Prayers at 6 a Clock in the Morning conſtantly, 20 l. yearly. To the Clark and Sexton for Attendance, each of them 50 ſhillings yearly. To the Church-Wardens for Lights in the Winter-time, 5 l. To the Poor of St. Chriſtophers, 3 l. yearly. To the poor Priſoners in London 40 ſhillings yearly, in Ludgate and the Fleet 30 ſhillings yearly, in Bedlam 20 ſhillings yearly. To the Clark of the Company of Drapers 40 ſhillings. To the Beadle 30 ſhillings. To the Beadle of the Yeomanry 10 ſhillings yearly. To poor religious Men and Women in London 25 l. yearly, at the Diſcretion of the Wardens of the Company; and 4 l. yearly to each of them for their pains.
7. To the ſaid Company for the uſe of their Common-Hall at their Meetings, a 100 l.
8. To the Poor of Chriſt's-Hoſpital to be laid out in Lands, &c. 500 l.
9. For the Curing of Sick and Diſeaſed Perſons in S. Bartholomew's-Hoſpital, 50 l.
10. For the Repairing of the Pariſh-Church of S. Chriſtophers, 40 l.
11. For the Repairing of S. Pauls-Church, 1000 l.
12. For the Marriages of poor Maids that have ſerved the ſame Maſter or Miſtreſs 5 years together, 200 l. to be paid by 40 ſhillings apiece.
13. For the Marriages of poor Maids in Reading in the ſame manner, 100 l.
14. For the Marriages of poor Maids in Newbery, that have ſerved 7 years the ſame Maſter or Miſtreſs, 50 l.
15. To ſet on work idle vagrant Boys in Bridewel, 200 l.
16. Towards Finiſhing the Pinacles of the Steeple of S. Marys in Reading, 50 l.
17. To be lent upon Bond with Sureties, to ſeveral honeſt induſtrious poor Clothiers in Reading, firſt for 7 years, then for 3 years to others, and ſo on gratis for ever, 500 l. viz. 50 l. apiece.
18. To the Clothiers of Newbery, the ſame Sum for the like uſe, viz. 500 l.
19. To poor induſtrious Merchant-Adventurers in London, to be lent by 300 l. in a parcel gratis, from 3 years to 3 years, in like manner as before, 300 l.
20. To his Brother William Kendrick and Children, 2000 l. and a Gold-Ring.
21. To his Siſter Anna Newman of Reading, 1000 Marks.
22. To her Children, 2000 Marks, &c.
23. To his Siſter Alice Vigures of Exeter, 500 l.
24. To her Children, 1000 l.
25. To his Brother James Winch of Purley in the County of Berks and Children, 1000 l.
26. To old Elizab. Kendrick, his Uncle's Daughter, 50 l.
27. To Tho. Newman at Delf in Holland, Servant to his Partner, 1000 l.
28. To his Kinſman and late Servant Sim. Gaudy, 1000 l.
29. To Arth. Aynſcomb Merchant, then at Antwerp, Shearer with him in Trade, 500 l.
30. To Barney Reymes Merchant at Delf, another Shearer, 500 l.
31. To Mr. John Quarles who was his Maſter, and then kept his Accompts, 500 l. forgiving him alſo a Debt of 300 l.
32. To Mr. George Lowe Merchant, and former Partner, 300 l.
33. To Tho. Billingſlie, Son of Sir H. B. 200 l. forgiving him alſo a Debt of 200 l. more.
34. To the Executors of Tho. Jackſon Merchant, 300 l.
35. To Luces van Punon of Middleburgh, 50 l.
36. To Jeremiah Poets of Middleburgh, 20 l.
37. To William Powle his Covenant-Servant, 200 l.
38. To And Kendrick his Apprentice, 300 l. and in lieu of what he had received with him, 100 l.
39. To another Apprentice, Chr. Packe, 100 l.
40. To his Houſe-keeper 20 l. To two of his Maids 20 l. apiece. To his Drawer 50 l. to another Drawer 25 l. To his Drawers Servants 25 l. To his twelve Clothworkers, Rowers and Shearers, 130 l. To Bigge and Salisbury that preſſed and folded his Cloth, 25 l. To his Porters at the Water-ſide, 10 l.. To Packers 10 l. To his Water-bearer 3 l. To the Waſher 5 l. To W. Bealde of Reading Clothier 50 l. to another Clothier 50 l. To another Clothier Tho. Newman 100 l. To John Skegmere, Secretary to the Merchant-Adventurers, 100 l. To R. B. a Partner 300 l. To Mr. W. T. 5 l. To Officers of the Company 15 l. For Service at 6 a Clock in Reading 250 l. the like at Newbery 250 l. to another 100 l. For a Dinner for the Drapers at his Funeral, 40 l. Extracted out of the Copy printed A. C. 1625.

23. The Lady Alice Dutcheſs Dudley gave many hundred pounds toward the Building of St. Giles's Church; the Church being finiſhed ſhe gave Hangings of Watchid Taffety, to cover the upper-end of the Chancel, and thoſe bordered with a ſilk and ſilver Fringe. Item, For the back of the Altar a rich green Velvet Cloth, with theſe three Letters in Gold IHS embroidered on it: Two Service-Books in Folio, emboſſed with Gold: A gree Velvet Cloth, with a rich deep Gold Fringe to cover the Altar on Sundays. A Cambrick-Altar Cloth, with a deep Bonelace round about; another fine Damask-Altar Cloth: Two Cuſ[•]ins for the Altar, rickly embroidred with Gold: A large Turkey Carpet to be ſpread on the Week-days over it. A beautiful Skreen of Carved Work, which was placed where the former in the old Church ſtood. Moreover, ſhe gave a neat Pair of Organs, with a Caſe richly Gilded.

Item, Ver coſtly handſom Rails, to guard the Lord's Table from prophane uſes. It. The Communion-Plate of all ſorts in Silver, and gilt for that ſacred uſe; ſhe was at the Charge of Paving the upper-end of the Church wih Marble-ſtones. She gave the great Bell, and was at the Charge of Caſting and Hanging the other five Bells. She gave to the Church of Stonelay in Warwickſhire, as alſo to the Churches of Manceſter, Leke-Wotton, Aſhow, Kenelworth, and Monks-Kirby, Twenty pounds per Annum apiece, for a perpetual Augmentation to the poor Vicaridges of thoſe reſpective Churches for ever. She beſtowed on the ſame Churches, as alſo upon the Churches of Bedford, Acton, St. Albans Patſhill, divers pieces of coſtly Plate for the Celebration of the Holy Communion in each of them. And ſhe purchaſed a fair houſe and Garden near the ſaid Church of St. Giles's, and gave it for a perperual Manſion to the Incumbents after three Lives. She alſo allowed a yearly Stipend to the Sexton of that Church[••]. Tole the great Bell when the Priſoners, condemned to die, were paſſing by, and to Ring out after they were executed. She likewiſe gave great Sums of Money for the Repairing the Cathedral Church of Litchfield; and for the Re-edifying of St. Sepulchres in London. All theſe (with many more) were the Product of her great Charity, whilſt ſhe lived; and thereby made her own Eyes her Overſeers, and her own Hand her Executors. At her Death ſhe gave for Redemption of Chriſtian Captives from the Hands of Infidels. One hundred pounds per Annum for ever. To the Hoſpital in St. Giles's, Four hundred pounds for Twenty pounds a year for ever. For the placing out for ever of poor Pariſh-Children of St. Giles's Apprentices, Two hundred pounds to purchaſe 10. l. per Annum. To the Poor of the Pariſhes of Stoneley, Kenilworth, Leke-Wotton, Aſhow, Bedford, and Paſſhill aforeſaid, and alſo of Lichborow and Blakeſley, One hundred pounds per Annum. And upon the Day of her Funeral, Fifty pounds to be diſtributed among the Poor. She gave to Fourſcore and ten Widows, (according to the number of the years ſhe had lived) to each one a Gown and fair white Handkerchief to attend the Hearſe wherein her Body was carried, and One ſhilling apiece for their Dinner after that Solemnity was performed, which was on the 16th of March 1668. She gave to every place where her Corps ſhould reſt in its paſſage from London unto Stoneley aforeſaid in Warwickſhire, where ſhe had a Noble Monument prepared by her ſelf. She ordered that Six pence ſhould be given to every poor Body that ſhould meet her Corps on the Road. She gave to Blakeſley, Lichborow, and Patſhill, Ten pounds apiece to be diſtributed among the Poor the ſame day her Corps was interred, to Stoneley Fifty pounds diſtributed the ſame day. Thus this Illuſtrious Dutcheſs did in her Life, and at her Death, and doubtleſs for all her good Deeds ſhe has her Reward in Heaven by God's Mercy and Chriſt's Merits. See the Narrative of her Life, &c. by Mr. Boreman.

24. Henry Hilton of Hilton in the County Palatine of Durham Eſq; gave by his Will for the Term of Fourſcore and nineteen years to the Vicar of Warmouth 20 l. per Annum; to the Lord-Mayor and four ſenior Aldermen of the City of London 100 l. per Annum, for their Pains in diſtributing his Legacies, to a Clark for keeping the Accounts 10 l. per Annum. Item, For binding five Children of his Kindred Apprentices yearly. Item, The Intereſt of 4000 l. for binding poor Fatherleſs Children Apprenties yearly. It. To his Servant Nicholas Sturt, his Leaſe of Clapham-Farm, (but 6 l. 13 s. 4 d. to the paid yearly out of it to his Servant John Cartret) and all his Horſes, &c. Apparel, Books and Plate, and 30 l. in Money. It. to all the reſt of his Servants, 20 l. apiece. To his Friend Mr. Thomas Bradford of London 100 l. To Richard Williams of Chicheſter Gen. 30 l. For Erecting Tombs in St. Paul's Church London, near the Tomb of Dr. Donn 1000 l. in a Codicil to Robert Doily, Miniſter of Goring. 30.

Item, He gave to poor Labourers in all the Pariſhes hereafter named, Four and twenty pounds a year during the ſaid Term of Fourſcore and nineteen years.

In the County Palatine of Durham.
Hibton,	24 l.
Fulwell,	24 l.
Warmouth,	24 l.
Ouſworth Magna,	24 l.
Hartlepoole,	24 l.
Lumley,	24 l.
Gateſide,	24 l.
Cheſter in the Street,	24 l.
Herrington,	24 l.
Ferryhill,	24 l.
Darlton,	24 l.
Sunderland,	24 l.
Houghton,	24 l.
Reuton,	24 l.
Bramſpech,	24 l.
Lancheſter,	24 l.
Brakley,	24 l.
Southſtreet,	24 l.
Newcaſtle,	24 l.
Durham.	48 l.
In the County of Suſſex.
Clapham,	24 l.
Patching,	24 l.
Subdeanery in Chicheſter,	24 l.
Findon,	24 l.
Terring,	24 l.
Poling,	24 l.
Arundel,	24 l.
Angmering,	24 l.
Selſey,	24 l.
Stenning,	24 l.
Bramber,	24 l.
Bright Helmſton,	24 l.
Lewis,	24 l.
New Shoreham,	24 l.
In Surrey.
Waltham upon Thames,	24 l.
Richmond,	24 l.
Lambeth,	24 l.
Camberwell,	24 l.
Barking,	24 l.
In Middleſex.
Clement Deans,	24 l.

The Total Sum amonting to One thouſand two hundred ſixty two pounds, Six ſhillings and eight pence.

CHAP. XLII. Remarkable Chaſtity.

CHaſtity is a Grace which ſets bounds to all the Pleaſures of the Fleſh, and teacheth us how to poſſeſs our Veſſels in Sanctification and Honour; according to the Rules of a ſingle Life, or a Married State; and this certainly is the Will of God, even our Sanctification, which was intimated by the old Judaical Circumciſion: And 'tis a Vertue that requires Self-denial, in ſome more in ſome leſs, according to the Conſtitution of the Body, and the Strength of Accidental Temptations; and to inforce this Duty, we are to remember our near Relation to the Holy Jeſus and the Holy Ghoſt, whoſe Members and whoſe Temples we are; which are the Two new Arguments of the New Teſtament.

1. Origen to preſerve himſelf Chaſt, lay upon the bare ground a-nights, abſtained from Wine, and caſtrated himſelf: and when he was put to that hard Dilemma, whether he would rather expoſe his Body to a Black-a-moor, or offer Incenſe to an Idol-God, he choſe the laſt.

2. Cyprian chiefly ſtudied to keep his Body continent and clean from fleſhy Luſts; ſaying, That then his Heart would be truly fit to reach the full Capacity and Ʋnderſtanding of the Truth, if once he could crample under Concupiſcence. Clark's Marr. of Eccl. Hiſt.

3. Ephrem Syru[•] ſhunn'd the Sight of a Woman; inſomuch that when one of an ill Life and impudent Face, (by Subbornation as is ſuppoſed) met and ſtared him in the Face, he rebuked her ſharply for it, and had her look upon the ground; but the Woman anſwered, How can I do that, who am not made of the Earth, but of thee? &c. Ephrem went his way, wrote a Book of of theſe Paſſages between them, which the Learned in the Syrian Tongue muſt eſteem. Ibid.

4. S. Auguſtine never admitted Women into his Houſe, though of his own Kindred; no not his own Siſter, when ſhe was a Widow, and had wholly devoted herſelf to the Service of God; nor his Uncle's Daughter, nor his Brother's Daughter; ſaying, That though they might dwell in his Houſe without Suſpicion; yet they could not dwell without Maids, or other Women coming to viſit them, which would be offenſive and ſcandaſous. And when any Women ſent to him, deſiring to ſpeak with him; he would always have ſome of his Miniſters preſent, and would never do it alone. Ibid.

5. S. Bernard looking upon a fair Woman ſo long, till he found the fire of Luſt begin to burn within him, recollected his Thoughts preſently, and bluſhing for Shame, ran ſtraight-way into a Pool (the Weather being then cold) up to the Neck, where he ſtayed till he was almoſt ſtarved, and the Flame of his Luſt extinguiſhed: and thereupon reſolved afterwards to enter into a Monaſtery of the Ciſtertians, the then ſtricteſt Order of Friars, to retire from the World, and enjoy a more free Communion with God. Ibid. p. 104.

6. The Chaſtity of the Primitive Chriſtians appeared in theſe Particulars:

1. They would not marry. Juſtin Martyr ſaith, There were many Chriſtians in his time, who for ſixty or ſeventy years kept themſelves uncorrupt[•] 'Tis very eaſy to find many amongſt us, both Men and Women, who remain unmarried even in old Age. Athenag. leg. pro Chriſtian. yet this without the Obligation of an Oath of Perpetual Virginity.
2. When they did Marry, it is for no other end, but the bringing forth and bringing up of Children; as Husbandmen Till the Ground with reſpect to the Crop at Harveſt. Juſt. Mart.
3. They ſeldom married twice. Chryſoſtom's Mother at 40 years old, had lived 20 years a Widow, Tertullian, Cyprian, Herom, Athenagoras, &c. did inveigh bitterly againſt ſecond Marriages, as little better than Aduitery.
4. They ſhunned all Occaſions, &c. Going to Feaſts, Dancing and Muſick. See more in my Fliſt. of all Religions.

7. Beringarius is reported not to have ſuffered any Women to come in his ſight; not becauſe he was a Hater of the Sex, but becauſe he was to deal with dangerous Adverſaries, he would warily cut off all Occaſions of Suſpicion. Fuller, Abel Rediv. p. 3.

8. St. Hierom relates a Story of a certain young Man named Nicetas, under one of the Primitive Perſecutors, who was of ſuch an invincible Courage and Conſtancy, that the Adverſaries of the Truth had no hope of prevailing by Tortures and Torments againſt him, and therefore they took another Courſe with him. They brought him into a moſt fragrant Garden, flowing with all manner of ſenſual Pleaſures and Delights: and there they laid him upon a Bed of Down, ſafely inwrapped in a Net of Silk amongſt the Lillies and Roſes, with the delicious Murmur of the Streams, and the ſweet Whiſtling of the Leaves, and then all departed: Preſently in comes a beautiful Strumpet, and uſeth all the Abominable Tricks of her impure Art, and whoriſh Villanies to draw him to her Deſire: Whereupon the young Man, fearing now leaſt he ſhould be conquered by Folly, who was Conqueror over Fury, bites off a piece of his Tongue with his Teeth, and ſpits it into the Whore's Face, and ſo prevented the hurt of Sin by the Smart of his Wound.

9. Emme the Mother to King Edward the Confeſſor, being charged for Incontinency with Aldwin Biſhop of Wincheſter, to clear herſelf from that Imputation, being Hood-winked, went bare-foot over nine Coulters red hot in Wincheſter-Church without any Harm, (an uſual kind of Trial in thoſe days, then called Ordalium) making her Chaſtity by ſo great a Miracle, famous to Poſterity. Cam. Brit. p. 211.

10. Our Henry the Sixth was ſo chaſte a Prince, that when certain Ladies preſented themſelves before him in a Mask with their Hair looſe, and their Breaſts uncovered, (he being then at Man's Eſtate, and unmarried) immediately roſe up, and departed their Preſence, ſaying, Fie, fie, forſooth, you are much to blame. Sp. Chron.

11. King James uſed to ſay of them that went with naked Breaſts, that they either were, or would be —

12. How many profeſs openly their inward Uncleanneſs by laying open to the common view their naked Breaſts, as though it were a Bill affixed to the Door-poſts, to ſignify to the Paſſers by, that within that place dwells an unclean Heart, and that whoſoever will, may there buy Honeſty and Chaſtity at an eaſy rate. Bp. Downam on Hoſ. 2.2.

CHAP. XLIII. Remarkable Meekneſs, Quietneſs, and Peaceableneſs.

A Meek Heart and quiet Spirit is in the ſight of God (ſaith the Apoſtle) of great price; and I will add, in the ſight of Man too: for it procures Admiration. Eſteem, Love, and contributes much to our peaceable Enjoyment of this Life: And therefore our Saviour hath annexed that Bleſſing to this Grace; Bleſſed are the Meek, for they ſhall inherit the Earth: that is, they ſhall be exempt in great meaſure from the Thorns and Briars, the Quarrels and Law-Suits, the will Effects of Pride and Revenge, which contentious Men are commonly embroiled in.

1. Irenaeus, a true [〈 in non-Latin alphabet 〉], loving Peace mightily, and endeavouring to procure Unity in caſe of Controverſies; eſpecially when Victor Biſhop of Rome would have excommunicated the Church as Schiſmaticks upon their Diſagreement in keeping of Eaſter, Irenaeus, with other his Brethren of the Gallic Church, met in Council, and conſented together to write Letters, ſubſcribed with their Names, unto Victor to ſtop his hand in point of Excommunication; though themſelves agreed with Victor in obſerving Eaſter at the ſame Time. Clark's Marr. of Eccl. Hist. He went alſo himſelf in the name of his Brethren, with Letters to Eleatherius Biſhop of Rome, deſiring him heartily to endeavour to keep the Church in Unity and Peace. Ibid.

2. Ephrem Syrus, though by nature, and all his Youth very cholerick, yet afterwards was never ſeen to be angry with any Man. Ibid.

3. Gregory Nazianzen, in his Diſputations with Eunomius, ſo contained himſelf within the bounds of Defence of the Catholick Truth, that he never brake forth into any Reproaches; and whatever Argument he handled, wholeſome and pleaſant Speeches were never wanting to him; and thoſe not acquired, but natural. Ibid.

4. S. Auguſtine was much employed in determining Controverſies, with much Patience and Prudence hearing both Parties, ſometimes ſpending a whole Day faſting to hear the ſame; always takeing advantage thereby to do what good poſſible he could to their Souls: Many Letters he wrote to ſuch as ſought to him for Counſel and Direction in ſecular Affairs; though he complained of this as a Trouble to him, and an Hindrance from better Offices. Ibid.

5. Theodoſius Senior, knowing his own haſty Diſpoſition, uſed not to determine of any thing till he had repeated over the Letters of the Greek Alphabet; for in that ſpace his Wrath would be tempered. He commanded alſo, that they which reviled and ſpake Evil of him, ſhould not be puniſhed; Becauſe, ſaith he, if it proceed of Levity, it is not to be regarded; if of Madneſs, it is to be pitied; if of an Injury received, it is to be pardoned. Clark in his Life, out of Socrates Scholaſt. &c.

6. Sir Matthew Hale was, as he ſaid himſelf. naturally paſſionate; I add as he ſaid himſelf, for that appeared by no other Evidence ſave that ſometimes his Colour would riſe a little; but he ſo governed himſelf, that thoſe who lived long about him, have told me they never ſaw him diſordered with Anger, though he met with ſome Trials that the nature of Man is as little able to bear, as any whatſoever. See his Life written by Dr. Burnet, p. 95.

7. Dr. Sands, when his Stable was robbed of four excellent Geldings, and an Inventory taken of his Goods, and he was carried on a ſame Jade through London, in ſcorn a baſe Woman throwing a Stone at him, and hitting him to full on the Breaſt, that he was near falling from his Horſe; he return'd no other than this mild Anſwer, Woman, I pray God forgive thee: And going through Tower-Street, a Woman in her Door ſaid to him, Fie on thee, Thou Knave, thou Traitor, thou Heretick; at which he only ſmiled. See his Life by Mr. Clark, p. 8.

8. Mr. Eliot was a great Enemy to all Contention, and would ring a loud Courſeu-Bell whereever he ſaw the fires of Animoſity. When he heard any Miniſters complain, that ſuch and ſuch in their Flocks were too difficult for them, the Strain of his Anſwer ſtill was, Brother, compaſs them, and Brother, learn the Meaning of thoſe three little words, Bear, Forbear; Forgive: yea, his Inclinations for Peace indeed, ſometimes almoſt made him to ſacrifice Right itſelf. When there was laid before an Aſſembly of Miniſters a Bundle of Papers containing Matters of Difference between ſome People, which he would rather unite, with an Amneſty upon all their former Quarrels, he with ſome imitation of Conſtantine, haſtily threw the Papers into the fire before them all, and with a Zeal as hot as that fire; ſaid immediately, Brethren, wonder not at what I have done, I did it on my Knees this Morning, before I came among you. Cott. Mather in his life, p. 43. Wherever he like another old John, with ſolemn and earneſt Perſwaſives to Love, when he could ſay little elſe, he would give that Charge, My little Children love one another. Ibid.

9. Ephrem Syrus, having faſted divers days, one of his Servants, that was bringing him his Supper, brake the Earthen Pitcher wherein it was; Ephrem ſeeing him over-whelmed with Fear and Shame, ſaid to him, Be of good cheer, let us go to our Supper, ſince it will not come to us: and ſo ſitting down by the Fragments of the Pot, in an humble and ſelf-denying manner, eat his Supper. Clark's Marr. of Eccl. Hiſt.

One being voted to an Epiſcopacy, he ran into the Market-place, and made as if he were Crack-brained, and at laſt fled privately away, till they had choſen another Biſhop to that place. Ibid.

10. Gregory the Great being made choice of by the Clergy, Senate, and People of Rome, to be their Biſhop, oppoſed it all that poſſibly he could; crying out, That he was altogether unworthy of ſuch an Honour, fearing leaſt the Splendor of worldly Glory, which he had formerly laid aſide, ſhould in ſuch an Office creep upon, and infect him. Ibid. p. 97. Yea, he privately wrote to the Emperor Manritius, earneſtly requeſting him that he would not conſent to the Election. Ibid.

10. Although I am ſure, (ſaid a Fellow of Sidney-Colledge in Cambridge concerning Mr. W. Bradſhaw, then a Fellow likewiſe) he had a gird at me, yet the Man is of ſo kind and loving a Diſpoſition, that I could not be angry with him, though he had broken my Head. See his Life by Mr. Clark, p. 31.

CHAP. XLIV. Remarkable Moderation and Zeal for Reconciling Church-Differences.

THE Apoſtle tells us, 'Tis good to be zealouſly affected always in a good Matter; but certainly in thoſe things which are indifferent, and have nothing of Moral Goodneſs in them, ſuch a Moderation ought to be uſed, as may be moſt conducive to the great Ends of general Piety and Edification, and Peace and Charity; that we may be neither too peremptory and violent in impoſing them upon others, nor too ſevere and uncharitable in judging and cenſuring them that differ from us, in things ſo remote from the Eſſentials and Subſtance of Religion. Thus we find both our Bleſſed Saviour and his Holy Apoſtles ſo candid and ingeniouſly complaiſant, that they (for Peace and Edification ſake) became all things to all Men, that they might gain Souls: For in truth he that will not ſtick to rent the whole Cloth, for the Trimmings ſake, is neither good nor wiſe. Yet I plead not here for any Ʋndecency or Slovenlineſs in Divine Worſhip, but I think an Aſcititious Gaiety will not commend us to God.

1. Caſſander was zealouſly concerned for reconciling the Differences between thoſe of the Roman and Proteſtant-Communion, and to that purpoſe had drawn out a Platform of Accommodation between them; entertained a free Correſpondency with both Parties, was frequently ſollicited by the Emperor to come in Perſon, and aſſiſt at their Councils, with large Promiſes of Reward, and all Accommodation; fit for his Journey: but was hindred by his great Indiſpoſition of Body.

2. Philip Landgrave of Heſſe endeavoured to reconcile the Differences between the Saxon and Helvetian Divines, concerning the Euchariſt: for which purpoſe, A. 1529. he called from Wittenburg, Luther, Juſtus Jonas, and Melancthon; from Helvetia, Zuinglius and Oecolampadius; from Nurimberg, Oſiander; from Hall, John Brextius; from Strasburgh, Bucer and Hedio; at their coming all were courteouſly entertained by the Landgrave: after Dinner Oecolampadius and Bucer went to ſalute Luther, who ſpake friendly to Oecolampadius; but being ſaluted by Bucer, he anſwered, You are naught and a Knave. The diſputation continued many days; but in the beginning of it Luther told them, "That he would not depart a hairs breadth from his Opinion; and accordingly it proved. And all that was got by the Diſputation was the Converſion of the Landgrave, and an Agreement in thirteen other Articles, together with a mutual Promiſe to love one another, and pray for a further Diſcovery of the Truth. Clark's Eccl. Hiſt. p. 151.

3. Sir William Fitz-James pleaded in Parliament for a Mean, when the Biſhops pleaded for the Catholick Religion, and the People for the Reformation; thus, That ſince it was unreaſonable to tie up Mankind in blind Obedience one toward another, and impoſſible to run through all Difficulties and Controverſies our own ſelves, (ſo much Time and Money muſt be ſpent in ſuch an Undertaking, ſo many Languages learned, ſo many Authors read, ſo many Ages looked into, ſo many Faiths examined, ſo many Expoſitors conferred, ſo many Contradictions reconciled, ſo many Countries travelled for any conſiderable Satisfaction) to believe all, is inconſiſtent; to neglect all, is impious: There remains no other way for the Laicks, but to recollect and ſtick to the moſt Common, Authentick, and Univerſal Truths, tending to Vertue and Godlineſs; apart from what is doubtful and controverted, and tending only to Strife and Perplexity; and by theſe to live our ſelves, and examine all other Pretenſions whatever; there being no part of Reigion but what hath Vertue and Grace as its Foundation and Deſign: A Way that would keep Men from Atheiſm, under a ſenſe of Religion; from endleſs Controverſies, in the ſolid Practice of Vertue; from fatal Diviſions, in Peace and Concord. Let us (ſaid he) eſtabliſh and fix theſe Catholick and Univerſal Notions, and they will ſettle our Souls, and not hinder us to believe whatſoever is faithfully taught by the Church, or ſubmit to what is authoritatively enjoyned by the State. So that whether the Eaſtern, Weſtern, Northern, or Southern Teachers, &c. and particularly whether my Lord of Rocheſter, or Luther, &c. be in the Right, we Laicks may ſo build upon thoſe Catholicks, and infallible Guards of Religion, as whatſoever Superſtructures of Faith be raiſed, theſe Foundations may ſupport them.

This Diſcourſe opened the door to the Reformation intended, and ſhut out all thoſe Prejudices it might lie under from the State, and Religion of our Fore-Fathers, &c. Lloyd's State Worthies, p. 123, 124.

4. Biſhop Jewel, in a Letter to Bullinger, Feb. 8. 1566. wiſhes, That the Veſtments, together with all the other Remnants of Popery, might be thrown both out of their Churches, and out of the Minds of the People, and laments the Queen's Stifneſs to them, ſo that ſhe would ſuffer no Change to be made. And in January the ſame year, Sands Arch-biſhop of York writes, Contenditur de Veſtibus Papiſticis mendis vel non utendis, dabit Deus hic quoque finem. Dr. Burnet's Letters.

5. Horn Biſhop of Wincheſter, in a Letter July 16. 1565. he writes of the Act concerning the Habits with great Regret, and expreſſes ſome hopes that it might be repealed next Seſſions of Parliament, if the Popiſh Party did not hinder it; and he ſeems to ſtand in doubt, whether he ſhould conform himſelf to it or not, upon which he deſires Bullinger's Advice. And in many Letters writ on that Subject, it is aſſerted, That both Cranmer and Ridley intended to procure an Act for aboliſhing the Habits; and that they only defended their Lawfulneſs, but not their Fitneſs; and therefore they blamed private Perſons that refuſed to obey the Laws. Ibid.

6. Biſhop Grindall, in a Letter Aug. 27. 1556. writes, That all the Biſhops who had been beyond Sea, had at their return dealt with the Queen to let the matter of the Habits fall; but ſhe continued inflexible: He laments the ill effects of the Oppoſition that ſome had made to them, which had extreamly irritated the Queen's Spirit. Cox Biſhop of Ely laments the Averſion that they found in the Parliament to all the Propoſitions that were made for the Reformation of Abuſes. Ibid.

7. Peter Martyr to Biſhop Hooper; At firſt I conceived no ſmall Joy of your ſingular and earneſt Study, in that you put your Endeavours that Chriſt his Religion may be brought again unto a chaſt and ſimple Purity: For what ſhould be deſired of all Godly Hearts, than that all things by little and little ſhould be clean taken away and cut off, which have very little or nothing in them that can be referred wholly to Edification, but rather be judged of the Godly to be ſuperfluous.

8. Biſhop Latimer ſpeaking to the Clergy, ſaith. How think ye, by the Ceremonies that are in England, oftentimes with no little Offence of weak Conſciences continued, more often with Superſtition ſo defiled, and ſo depraved, that you may doubt whether it were better for them to tarry ſtill, or utterly to take them away? Have not our Fore-Fathers complained of the Ceremonies, of the Superſtitions and Eſtimation of them? In Concione ad Clerum.

9. Biſhop Ʋſher, (then Mr. Ʋſher) when a Commiſſion was granted by K. James to Sir Arthur Chicheſter. then Lord-Deputy of Ireland, to Aſſemble the Iriſh Biſhops and others together, to conſult about the Reduction of Ireland to the ſame Eccleſiaſtical Government of England; but willing them to conſult with Mr. Ʋſher about it, and do nothing without his Approbation. Biſhop Ʋſher, I ſay, finding by accident his own Name in the Commiſſion, by glancing upon a letter, which he ſaw laid down in the Window by a Biſhop, whom he went to viſit; communicated the ſame to Dean Hill, his Good Friend and a Devout Man, deſiring his Prayers to God for him in that Obſcure Caſe; and hearing what the buſineſs was, when the Aſſembly was ſummoned, made his Appearance; and being demanded his Conſent to what they had agreed upon, he replied, That the Matter concerned more than himſelf; for, ſaid he, if I had all Mens Conſciences in my keeping, I could in theſe Diſputable Caſes give Laws unto them, as well as unto my ſelf; but it's one thing what I can do, and another thing what all other Men muſt do, &c. Adding, The Kings and Queens of England impoſed thoſe Ceremonies, that thereby they might decline the charge of Schiſmaticks, wherewith the Church of Rome laboured to brand them, ſeeing it did appear hereby, that they left them only in ſuch Doctrinal Points, wherein they left the Truth. Again, Hereby they would teſtify howfar they would willingly ſtopp, to win and gain them, by yielding to meet them as far as they might in their own way: But (ſaith he) the Experience of many years hath ſhewed, that this Condeſcenſion hath rather hardned them in their Errours, than brought them to a liking of our Religion; this being their uſual Saying, [if our Fleſh be not Good, why do you drink of our Broth?] &c. See his Life by Mr. Clark, p. 286.

10. Dr. Wilkins, (afterwards Biſhop of Cheſter) a Man of as great a Mind, as true a Judgment, as eminent Vertues, and of as good a Soul, as any I ever knew; together with the Lord-Keeper Bridgeman, ſetting up for a Comprehenſion of the Diſſenters, and a limitted Indulgence towards others, got Sir Matthew Hale Lord-Chief-Baron on their ſide; who after ſeveral Meetings and Conferences with two of the moſt eminent Presbyterian Divines, and Heads were agreed upon, the Lord-Chief-Baron put them in form of a Bill to be preſented to the next Seſſion of Parliament.

CHAP. XLV. Retractations of Cenſorious Proteſtants.

LEwis du Moulin, Doctor of Phyſick, being in his laſt Sickneſs viſited by Dr. Burnet, and admoniſhed of the foul Language uſed in his Books againſt Dr. Stillingfleet Dean of Pauls, Dr. Durel Dean of Windſor, Dr. Patrick Dean of Peterborough, &c. deſired Dr. Burnet to ask them pardon in his name; and when he ſpake of the Dean of St. Pauls, he expreſſed much Sorrow, and ſhed ſome Tears; and upon their motion, ſign'd this Recantation following:

As for my Books, in which I mixed many perſonal Reflections, I am now ſenſible I vented too much of my own Paſſion and Bitterneſs; and therefore I diſclaim all that is Perſonal in them, and am heartily ſorry for every thing I have written to the defaming of any Perſon. I humbly beg God, and all thoſe whom I have ſo wronged, pardon for Jeſus Chriſt his ſake; and am reſolved, if God ſhall ſpare my Life, never to meddle more with ſuch Perſonal things: and do earneſtly exhort all People as a dying Man, that they will ſtudy more Love and mutual Forbearance in their Differences; and will avoid all bitter and uncharitable Reflections on one anothers Perſons. And as I earneſtly pray thoſe worthy Men of the Church of England to have Charity and Tenderneſs for the Diſſenters from them; ſo I beg of the Diſſenters that they would have a due Regard and Reſpect to thoſe of the Church of England: Of many of whom I ſay now, Let my Soul be with theirs; and that all true Proteſtants among us may heartily unite and concur in the Defence and Preſervation of the holy Reformed Religion, now by the Mercy of God ſettled among us. And that Men of all ſides may according to St. Paul's Rule, Ceaſe to bite and devour one another, leſt we be deſtroyed one of another; and that whereunto we have already attained, we may walk by the ſame Rule; hoping that if any Man is otherwiſe minded, in ſome leſſer things, God ſhall either reveal that to them, or mercifully forgive it, through Jeſus Chriſt, into whoſe hands I commend my Spirit, and deſire to appear before God, in and through him: Who gave himſelf for me; and the refore do now ſtudy to learn of him, to be meek, and lowly in Heart, and to love all the Brethren, as he loved me.

This is Sincerity of Heart I Sign, Lewis du Moulin.

Octob. 5. 1680.

See his laſt Words, p. 12.

Mr. John Child, having written a Book called, The Second Argument for a more firm Ʋnion amongſt Proteſtants; where he fell foul upon the Nonconformiſts, was thereupon ſmitten with Remorſe; and to one Mr. H. C. coming to viſit him, (taking up the Book in his Hand) began to read where he ſaith, The greateſt number of Diſſeners, do hold Principles dangerouſly heretical, and moſt abominably abuſing the moſt Holy God, &c. But before he could end that Paragraph, being under extream Agony of Mind, and weeping bitterly, put the Book from him, and ſpake to this effect, viz. I have repreſented thoſe Calvin's Principles beyond whatever they conceived, ſtrained their Opinions beyond their Intentions, and drawing ſuch Conſequences as never were in their Minds: And, ſtriking his Breaſt with uch Anguiſh, ſaid, Theſe words lie cloſe; I ſhall never get over this; I write in Prejudice againſt them, calling them a villanous Body of People, which was unjuſt. Profeſſing that be could not repent; (and with a very grim Countenance ſaid,) I ſhall go to Hell; I am broken in Judgment; when I think to pray, either I have a Fluſhing in my Face, as if I were in a flame, or I am dumb and cannot ſpeak, or elſe I fall aſleep upon my Knees; all the Signs of one whom God hath left forſaken and hardned. Another time, (to Mrs. N.) How deplorable a thing is this, that I who have preached ſo much of the Glory of another World, ſhould now be deprived of it all? You will as ſurely ſee me damned, as you now ſee e ſtand here. And again, being preſt to publiſh his Repentance for his Book that had cauſed him ſo much Trouble; he anſwered, I have thought ſometimes ſo to do; but I am ſo confuſed and confounded in my Mind, that I know not what to do: I can do nothing to purpoſe. Again (with a deep Sign) ſaid, The black Tokens of Reprobation are upon me: I cannot ſtoop to the Sovereignty of God, I would be above him. In ſhort, he drew three Papers of Recantation written with his own Hand. The firſt of which begins thus.

That it is a Diſhonour to the Church and Clergy of England to have ſuch an one, that hath no more Wit, ſo little Juſtice, Reaſon and Conſcience, plead for them; that the Author of this Libel is worthily ſo repreſented, appears by divers baſe, falſe, devilliſh, and moſt ſcandalous Paſſages therein contained.

They are repreſented as a People weak and phantaſtical, and not rendring a tolerable Reaſon for their differing from others, which is a devilliſh ſtroke made by a black blow; to aſſert the Nonconformiſts have no kind of Order in ſending forth their Miniſters; that Preachers run on their own Head; upon a phanſiful Suppoſition that they are able to Preach, or, at the moſt, have but the Conſent and Connivance of a few weak Perſons, is a Devilliſh Lie, as thouſands can witneſs; to ſay, it is a true State, or the Caſe being truly thus, as we are able to make it good, is a Lie, if poſſible, more than damnable, &c. After which he miſerable deſtroyed himſelf Octob. 13. 1684. See the Narrative atteſted by Tho Blunt and Ben. Dennis, and printed May the 7. 1688.

CHAP. XLVI. Good People extreamly Afflicted and mightily Comforted.

THE ſharpeſt Afflictions often befal the beſt of Men; not only Outward and Temporal, but Inward and Spiritual; inſomuch that they are ready ſometimes to cry out with our Bleſſed Saviour, Eli, Eli, Lama-Sabachtheni. God withdraws his glorious Countenance, and Satan ſhews his ugly Viſage; and all this on purpoſe, to rouſe and ſtartle a ſecure World, and convince us that it is no very eaſy matter to get to Heaven; and that 'tis the ſafeſt way to work out our Salvation with Fear and Trembling. Beſides, it ſerves to ſhew the Sincerity of the poor deſerted Chriſtian; for in ſuch caſes the Man is mightily humbled, and confeſſeth all his Sins, and ſtrips himſelf ſtark naked of any Merit, or Conceit of his own inherent Righteouſneſs; and freely acknowledges, that he hath none elſe to fly to for Succour and Conſolation, but God only.

1. Mr. Tho. Peacock. Batchelor of Divinity, and Fellow of Brazen-Noſe Colledge in Oxford, in his Illneſs was ſtrangely Afflicted, and as ſtrangely comforted, as may be collected by theſe Deſpairing and Comfortable Expreſſions of his in the time of his Viſitation, compared together.

1ſt. His Deſpairing Expreſſions were ſuch as theſe: 'I thought I had been in a good Eſtate, but I ſee it now ſat otherwiſe; for theſe things my Conſcience lays againſt me: Firſt I brought up my Scholars in Gluttony; while I was talking they did undo themſelves: And further, I did unadviſedly expound many places of Scripture many times at the Table; and for theſe I now feel a Hell in my Conſcience. Again, I have procured my own Death, by often eating like a Beaſt, when I came joſtling up and down to my Friends in the Country; and now I ſee before my Face thoſe Diſhes of Meat wherewith I clogged my Stomach. Sin, Sin, Sin! I am uncapable of Prayers: A damnable, wretched, &c. O! how woful and miſerable is my Eſtate, that thus muſt converſe with Hell-hounds? The Lord hath curſed me! I have no Grace! I was a fooliſh glorious Hypocrite; it is againſt the Courſe of God's Proceeding to ſave me, he hath otherwiſe decreed, he cannot! I can put my Truſt in God, no more than a Horſe! I deſire to believe, no more than a Poſt, than a Horſe-ſhooe! I have no more Senſe of Grace, than theſe Curtains, than a Gooſe, than that Block! O! O miſerable and woful, the burden of my Sin lieth heavy upon me: I doubt it will break my Heart! Comforts! They are nothing to me; hold your Peace, do not trouble your ſelves idly; you vex me, your words are as Daggers to my Heart! To one ſaying, Good, Sir, endeavour to ſettle your Mind; he anſwered, Yes, to play with Hell-hounds! I cannot deſire Grace, I can as well leap over the Church. I fear to be damned for my Sins! I cannot ſo much as name Jeſus. I had rather be in the Fire than here! Curſed be the day, when I took Scholars! &c.

2d. His Gracious and Comfortable Expreſſions: As, O if God! O God give me a Spark of Grace! &c. O if God would give me a drop! O, if I had! O, if it would pleaſe God! I had rather than any thing in this, or other three thouſand Worlds! I thank God he hath began to eaſe me. O, I love your Company (to Dr. Aiery and Mr. Dod, &c.) for the Graces in you. O God, reconcile me unto thee, that I may taſte one dram of thy Grace! Being put in mind of that place, Iſaiah 45.8 11, &c. he lift up his Eyes, ſaying, Take heed, be not too bold, look to the Foundation: Lord, grantme the Comfort of the Deliverance, &c. Bleſſed be God! bleſſed be God! bleſſed, &c. I am a thouſand times happy, to have ſuch Felicity thrown upon me, a poor wretched Miſcreant! Lord Jeſus unto thy hands; Lord, receive my Soul; Lord, lift thou up the Light of thy Countenance upon me, and be merciful unto me: Then, very weak, he repeated the Lord's-Prayer twice, his Belief once, with a ſtrong Voice, and ſo ſlept in the Lord. The laſt Conflicts and Death of Mr. Tho. Peacock, Publiſhed by E. B. 1646.

2. See the Story of Mrs. Joan Drake and her great Afflictions, together with her ſubſequent Comforts in the foregoing Chapter, Of Earneſts of a Future Retribution; of Mr. Honywood and others, in the Chap. of Doubts ſtrangely Reſolved.

3. Mr. Paul Baynes on his Death-Bed had many Doubts and Fears upon him, ſo that he went out of the World with her leſs Comfort than many weaker Chriſtians, ſaith my Author. Mrs. Harris, (Dr. Harris's laſt Wife) though a pious Woman, yet was much afflicted and delivered up to the Buffetings of Satan, and ſuch helliſh Temptations, that the ableſt Divines were at their Wits-end to anſwer them; and her poor ſelf was put even beyond herſelf. But as her Husband would often ſay, The Difference is not great, whether Comfort come a little before Death, or an hour after Death. See Dr. Harris's Life.

4. Mr. Richard Rothwell, that bold. Divine, that often encountred the Devil with a Courage extraordinary; yet was, in a ſtrange Sickneſs that he had, ſhrewdly buffeted and handled by him, and not far from a Poſſeſſion. His Sickneſs was a Vertigo, 40 Fits at leaſt in an hour, and every one of them accompanied with ſore Temptations; but by Prayer and Faſting they were removed; and he recovered Strength and Courage, and Comfort; though the Devil had tempted him ſtrongly to blaſpheme, threaten to make him the Scorn of Religion, to torment and hinder him, if he offered to faſt or pray, or preach. Clark in his Life, p. 71.

5. Mr. Tho. Tregoſſe for five Weeks was kept under by the Spirit of Bondage and Afflicting Tortures, till at laſt he took up a Reſolution of diſcovering ſome Sins which moſt burdened his Conſcience; and meeting with a comfortable Paſſage concerning God's Love to Mankind in ſome of our Engliſh Divines, he was ſomewhat quieted and refraſhed. See his Life.

6. Mrs. Elizabeth Wilkinſon was much troubled with Temptations, Doubts, Fears and Sickneſs; but imparting her Condition to ſome Chriſtian Friends, hearing Sermons, and reading proper Books, after many years ſhe was much ſtrengthned and comforted, and on her Death Bed even raviſhed with Joy. See her Life by Mr. Clark.

7. Mrs. Katherine Bretterge was upon her Death-Bed aſſaulted with moſt greivous Temptations, which made her cry out; That a Roaring Wilderneſs of Woe was within her, her Sins had made her a Prey to Satan; wiſhing ſhe had either never been born, or made any other Creature than a Woman, crying. Wo, wo, wo, &c. a weak, wretched, woful, forſaken Woman! &c. But at laſt through the Mercies of God recovered extraordinary Comfort. See more in the Chap. of Earneſts of a Future Retribution.

8. Mr. Robert Glover for five years was ſo worn and conſumed with Cares and Fears about his Soul, and Reflections upon his Backſliding, that he had no pleaſure of Meat, Drink, Sleep, nor Life itſelf; but ſeemed as if he had been almoſt in the Pit of Hell; yet before he died recovered his Comforts ſo, that he lived as if already poſſeſſed of Heaven. Clark's Examp. vol. 1. c. 3.

9. I have already, or ſhall have occaſion hereafter, to ſpeak of the Afflictions and ſubſequent Comforts of Mr. Mackarneſſe, Mr. Rob Smith of Ludſhelft, Mr. Charles Langford, all which have publiſhed a Narrative of their own particular Caſes, and following Cures to the World, for the Caution and Encouragement of others.

10. Mr. Timothy Rogers, who is a very ingenious Gentleman of great Learning, Candor and Moderation; upon his Recovery after two years very heavy Sickneſs, thought himſelf obliged to commemorate the Mercy of God to him (in delivering him in a manner Miraculouſly from his Malady, after the Fruitleſs Attempts of many Phyſicians of great Note to reſtore him) in the Aſſemblies of his People, on theſe words, Pſal. 30.3, 4. O Lord, thou haſt brought up my Soul from the Grave, &c. Sing unto the Lord, O ye Saints of his, and give Thanks at the remembrance of his Holineſs. They are of great uſe, not only for Perſons in his Caſe, but for all in general, ſince they not only contain grateful Remembrances of God's Mercies for Deliverance out of Trouble, but neceſſary Directions for all Chriſtians how to behave themſelves, which Precautions to acquit themſelves, ſo as to provide for the worſt of Afflictions.

After Pathetical Acknowledgments of the great Mercies he received from God in his Affliction, both for giving him Patience under it, and Deliverance from it; and to the People for their Kindneſs to him in his Diſtreſs, he raiſes theſe two Obſervations from the Words: 1. That God alone is the Soveraign-Diſpoſer of Life and Death. 2. That to be brought up from the Grave; is a Mercy greatly to be acknowledged, and for which we ought to be very thankful. He afterwards proceeds to give a plain Relation of ſome part of his ſore diſtreſs; and I ſhall give it you in his own words: I would deſire (ſays he) to praiſe God my ſelf for his great Mercy in my Recovery, and alſo beg of you to praiſe him in my behalf; I will give you a ſhort Account of the Deplorablneſs of my Condition before I was delivered. It will not be a very delightful Account; but yet as Solomon ſays, Eccl. 7.2. It is better to go to the Houſe of Mourning than to the Houſe of Feaſting. It is better ſome times to hear ſad, than always pleaſant Things. And in as much as Grief and Mourning is in it ſelf a very grave and homely thing, that requires not Ornament or artificial ſetting off, I ſhall without affecting to be thought eloquent, give You

A plain Relation of ſome part of my ſore Diſtreſs.

AFter an ill habit of Body that had for ſome years attended me, together with ſome little Ilneſſes now and then which were but as drops to the greater Storm that was to come upon me, and which I could not foreſee, it pleaſed God at length in his juſt and righteous Judgments, to ſuffer my growing Diſtemper to arrive to a moſt formidable height: So that before I deſiſted from coming to this place, my Sleepdeparted qui[•]e away; and for ſeveral Nights in a Week. I ſlept no more than I do at this time: upon which there immediately followed a general Weakneſs and Decay of Spirits, a general Liſtleſsneſs, and a total Indiſpoſition; and by feeling of this I had a ſtrong Impreſſion in my Mind, that I ſhouldvery ſpeedily die; as ſtrongly fix'd in my Apprehenſions, as if it had been ſaid to me as to Hezekiah, Thou ſhalt ſurely die. I thought I was immediately to go to the Tribunal of God; and the Thoughts of immediate appearance before him continued with me for about a year: there was not a Day paſt wherein. I did not think that I ſhould be dead before Night, and at Night I ſhould be dead before the Morning. I thought my ſelf juſt at the entrance into the Grave: And what a ſtrange proſpect that is, and what a mighty Change it cauſes in a Man's Thought, none know but thoſe that have apprehended themſelves ſo near it; nor do they fully know it, unleſs they have been near it for many Months together.

He adds in another place; If at any time I reſted a little, that little Reſt was all the while diſturb'd with terrible and amazing Dreams; and when I awaked, I always ſound my ſelf in ſtrange and unexpreſſible Pain, in Anguiſh and Bitterneſs, ſuch as nothing in this World is able to repreſent even as to its loweſt degrees. And judge you into what Confuſions and Diſorders this alone would throw a Man if it were ſingle. My Diſeaſe, and my Fears, and ſad Apprehenſions came upon me as a Whirlwind, like the ruſhing of many mighty Waters; ſtrange and horrible Pains, and great Fears; ſo that it was as an univerſal Storm, from which there was no retreat. — Sometimes by the Greatneſs of my Trouble, I was even ſtifled with Grief, that I could not for a great while ſpeak a Word, and when I ſpoke, it was in a mournful manner; for many Months I could not breath without a mighty Pain, and as ſoon as with Difficulty I had breath'd, every Breath was turn'd into a Groan, and every Groan was big with a very deep Sorrow. I was weary with my Groaning, Pſal. 6.6. All the Night made I my Bed to ſwim, and watered my Couch with Tears. —Thoſe that are in Health will ſcarcely perhaps credit what I ſay; they will think I am a melancholy Man, and aggravate my Trouble, and ſet it out more than needs, or than it was, and that in the whole there was a great deal more of Fancy than of Reality; but I pray God they may never taſte one drop of that bitter Cup whereof I was made to drink, for if they ſhould they'l find it whatever Names they now give it, to be then full of real Miſeries. — You think it may be that I have ſpoke a great deal, and your Attention may be wearied; but I'l aſſure you 'tis many hundred times below what I felt. Great Griefs, as well as mighty Joys, exceed all our Words, and Bitterneſs is not to be deſcribed: Never was any, I believe, nearer to Death, not to die, never was any compaſs'd with a greater Danger; never any had leſs hoep of an Eſcape, than I, and yet the Mercy of a God that is Omnipotent, has relieved me. And as 'tis commonly ſaid that Muſick ſounds beſt upon the Water; ſo by ſetting our Sorrows and our Mercies together, our Praiſe may be more harmonious. You may in this behold the Severity and the Goddneſs of God: his Severity in continuing on me ſo many ſmart Strokes for ſo long a ſpace;and his Goodneſs in giving me help, when no Power on Earth was able to give me the leaſt Relief. — The Storm indeed is in a great meaſure over, bleſſed be God; but I cannot without trembling call it to mind, nor dare I think very long upon it. — I can ſcarce believe that I am at ſo much eaſe as I now am; I can ſcarce believe that I am in this Aſſembly, of which I confidently thought I had taken my leave for ever. When I look back upon the rough Waves, and the ſtormy Seas, I am ready to ſay, Can it be that God has brought me ſafe to Land? After I had converſed with the Dead, am I now among the Living? am I now with People under Hope? bleſſed be the Name of the Lord, I am? It is a great Mercy to me, and it is the more ſo, as it was unexpected and above the Power of Nature, contrary to all my hopes, and above all humane help: Thoſe that have heard my Groans, and ſeenmy Agonies, and heard of my Affliction, cannot but wonder at it. I often ſaid that I could not be delivered without a Miracle, and God himſelf has wrought it. — It was by the Soveraign Goodneſs and meer Mercy and Grace of God, that I obtained this Deliverance; all this he did for a moſt unworthy Sinner, for an impatient and fretful Sinner too; is not this wonderful, Mercy with a witneſs, a Mercy never to be forgotten as long as I have a Day to live. — I have cauſe to give Thanks; for how many has he ſuffered to ſink, when the Waves were not ſo high againſt them, as thoſe that rowl'd over me? the Storms and the Winds that blew them down, not ſo fierce in ſome reſpect againſt them, as they were againſt me; and yet they are covered in the Grave, whilſt I, though ſorely weather-beaten, have out-lived the Storm. How many are there dead, ſince I was ill? many excellent and holy Men are now ſilent in the Duſt, who were more knowing, more uſeful, more zealous and better qualified than ever I am like to be; and yet God has ſpared a poor Shrub, whilſt he has torn up ſome of the Cedars of our Lebanan by the Roots.

Here ends the Relation of Mr. Rogers's Bodily Diſtreſs, which you'l find more at large in his Practical Diſcourſes of Sickneſs and Recovery, to which I refer you. I ſhall next proceed to give an Account of his Trouble of Mind, as I find it in his Treatiſe upon that Subject: In which he diſplays in Experimental Judgment, a Moderate Temper, and a Spirit repleat with all the Charms of Mildneſs and Pity, of which his own Sufferings have rendred him very ſenſible. The Preface contains certain Heads of Advice to the Relations of ſuch as are Melancholy: As, 1. That they ſhould look upon the Party as under te worſt Diſtemper in this Life; both Body and Mind being infected, and therefore a Subject both for a Phyſician and Miniſter. 2. To be compaſſionate to 'em, conſidering that we our ſelves are in the Body. 3. Not to uſe harſh Speeches to 'em, but imitate him that wou'd not break the bruiſed Reed, nor quench the ſmoaking Flax. 4. To believe what they ſay, or at leaſt that their Apprehenſions are ſuch as they tell you they are: 'Tis a real Miſery to them if but fancy'd: To contradict 'em, is Cruelty. 5. Urge 'em not to do what they cannot, leſt you add to their Burden. 6. Attribute not the Effects of meer Diſeaſe to the Devil; it may proceed from a violent Preſſure upon their Spirits. 7. Do not much wonder at what they ſay or do: All's to be born with where the Agent is ſo unhappy as to think himſelf loſt for ever. 8. Mention no formidable Things or Stories to 'em, 'twill effect greater Diſorders upon their Spirits. 9. When you talk to 'em, do not ſpeak as if their Troubles would be very long, that's the Sword that ſtabs them: An End of Miſery is encouraging. 10. Give 'em Examples of others under the ſame Circumſtances that have been delivered. 11. Pray for 'em. 12. Get others to pray for 'em. 13. Put 'em in mind of the Sovereign Grace of God in Chriſt Jeſus. Menaſſeh found Mercy.

New follow the Letters of ſeveral Divines to the Author and his Relations, very pertinent to the Subject treated of, being moſtly Experiences in ſuch Troubles and Deliverances from 'em.

Mr. Rogers tells us, It is very hard indeed to perſuade a Perſon under great Pain and Anguiſh, and a ſenſe of the Wrath of God, and a fear of Hell, that ever any has heretofore been ſo perplext as he: Such generally think themſelves worſe than Cain or Judas, or any the moſt wicked People in the World, as thinking that their Sins have greater Aggravations, and that conſequently they ſhall be more miſerable: but you may acquaint them with ſeveral Inſtances of God's Gracious dealing with others, after they have been for many Months and Years afflicted. I could ſend you to ſome now alive, that were long afflicted with Trouble of Mind, and Melancholy, as Mr. Roſewell, and Mr. Porter, both Miniſters, the latter whereof was ſix years oppreſſed with this Diſtemper; and now they both rejoyce in the Light of God's Countenance. I my ſelf was near two years in great Pain of Body, and greater Pain of Soul, and without any proſpect of Peace or Help; and yet God hath revived me thro' his Soveraign Grace and Mercy; and there have been ſeveral heretofore forely perplex'd with great inward and outward trouble, whom God, aftr that, wonderfully refreſhed. Mr. Robert Bruce, ſome time ago Miniſter at Edinburgh, was Twenty years in Terrors of Conſcience, and yet delivered afterwards. You may alſo direct them to the Lives of Mrs. Brettergh, Mrs. Drake, Mr. Peacock, and Mrs. Wight, where they will ſee a very chearful day returning, after a black and ſtormy night; and that the Iſſue from their Afflictions, was more glorious than their Conflict was troubleſome; They went forth weeping, they ſowed in Tears, but they reaped an Harveſt of wonderful Joys afterwards. You have in the Book of Martyrs, written by Mr. Fox, an inſtance of Mr. Glover, who was worn and conſumed with inward Trouble for the ſpace of Five years, that he neither had any Comfort in his Meat, nor any Quietneſs of Sleep, nor any Pleaſure of Life; he was ſo perplexed as if he had been in the deepeſt Pit of Hell; yet at laſt, this good Servant of God, after ſo ſharp Tempetations, and the ſtrong Buffetings of Satan, was freed from all his trouble, and was thereby framed to great Mortification, and was like one already placed in Heaven, and led a Life altogether Celeſtial, abhorring in his Mind all propahen things; and you have a remarkable inſtance of mighty Joy in Mr. Holland a Miniſter, who having the day before he died meditated upon the 8th of the Romans, he cried on a ſudden, Stay your Reading, What Brightneſs is it that I ſee? They told him it was the Sun-ſhine: Nay, ſaith he, my Saviour's ſhine. Now, farewell World, and welcome Heaven; the day-ſtar from an high hath viſited my Heart; O ſpeak it when I am gone, and let it be Preached at my Funeral, God dealeth familiarly with Man. I feel his Mercy, I ſee his Majeſty, whether in the Body, or out of the Body, God he knoweth, but I ſee things unutterale: And in the Morning following, he ſhut up his bleſſed Life with theſe bleſſed words, O! what an happy Change ſhall I make, from Night to Day, from Darkneſs to Light, from Death to Life, from Sorrow to Solace; from a factious World, to an Heavenly Being! O! my dear Friends, it pitieth me to leave you behind; yet remember what I now feel, I hope you ſhall find e're you die, That God doth, and will deal familiarly with Men. And now thou fiery Chariot, that came down to fetch up Eliah, carry me to my happy hold; and all the bleſſed Angels who attended the Soul of Lazarus, to bring it up to Heaven, bear me, O bear me into the Boſom of my beſt Beloved: Amen, Amen. Come Lord Jeſus, come quickly. And ſo he fell aſleep. See this, and ſeveral other Inſtances in Mr. Robert Bolton's Inſtructions for Afflicted Conſciences, p. 87. and 235, &c.

Thus far Mr. Rogers: I ſhall next add what dreadful Apprehenſions a Soul has that is under Deſertion, from Mr. Rogers's own Experience, and I ſhall give it you in his own words, viz. The time of God's Forſaking of a Soul is a very dark and mournful time; 'tis not only night, but a weeping ſtormy Night; and it may not be unuſeful to you who have it may be hitherto lived in the Beams and chearful Light of Day to know what paſſes in this ſorrowful and doleful Night; and in this Matter I will not borrow Information from others, but give you my own Experience. (1.) In this Night the deſerted Soul in overwhelmed with continual Thoughts of the Holineſs and Majeſty and Glory of the Lord; not does in think of him with any manner of Delight, acording to that of Aſaph. Pſal. 77.3. I remembred God, and was troubled, I complained, and my Spirit was over-whelmed. And in how deplorable a caſe is ſuch a Soul that cannot think of its God and its Creator, but with Grief and Sorrow. (2.) The Deſerted Soul in this mournful Night, does look upon God as its Enemy, and as intending its Hurt and Ruin by the Sharpneſs of his Diſpenſations; and this makes it to be incapable of receiving any Conſolation from the Creatures; for will it ſay to them, Alas! if God be my Enemy as I apprehend him to be, which of you can be my Friend. — He is with his People, ut he has forſaken me; he has eaſt me into a fiery Furnace where I am daily burnt and ſcorcht, and he is not with me there. — I dare not, ſays the mourning Perſon, look up to Heaven, for there I ſee how great a God I have againſt me: I dare not look into his Word, for there I ſee all his Threats as ſo many barbed Arrows to ſtrike me to the Heart: I dare not look into the Grave, becauſe thence I am like to have a doleful Reſurection; and what can a poor Creature do that apprehends the Almighty to be his Enemy? It is a common thing to ſay, Why do you ſo lament and mourn, you have many Mercies left, many Friends that pray for you, and that pity you: Alas! what help is there in all this if God himſelf be gone? Nothing is then lookt upon as a Mercy: and as for the Prayers of others will the diſtreſſed Perſon ſay, They can do me no good unleſs I have Faith, and I find I have none at all; for that wou'd purify and cleanſe my Heart, and I do nothing elſe but ſin. (3.) In this doleful Night the Soul hath no evidence at all of its former Grace; ſo that in this Night the Sun is not only ſet, but there is not one Star appears; ſuch an one look upon himſelf as altogether void of the Grace of God; he looks upon all his former Duties to have been Inſincere or Hypocrital; he feels his Heart hardned at preſent, and concludes that it was never tender. — I am an Apoſtate; if I had any ſhare in the Interceſſion of the great Redeemer, he wou'd not leave me thus ſad and deſolate. — O! how greatly have I been deceived that imagined my ſelf to be an Heir of Heaven; and am now ſeized with the Pangs of Hell. (4.) During this Sadneſs the Soul cannot think of Chriſt himſelf with any Comfort. For thus it argues he will be a Saviour to none but thoſe that believe. I have no Faith, and therefore he will be no Saviour to me; he that is to his Servants as the Lamb of God, will be to me as the Lion of the Tribe of Judah; he that deals gently with them, will tear me to pieces. —He ſeems to be angry and enraged againſt me for my Diſobedience; and though I have cried ſometimes, Have Mercy on me thou Son of David, he paſſes away and does not regard my Cries; and O what ſhall I do when he comes in the Clouds of Heaven, when I am to ſtand at his Bar, and to be puniſhed as an Unbeliever. (5.) In this Night the Soul is full of Terror; and how can it be otherwiſe when every Thought of God and of Chriſt overwhelms it? — The Terrors of the Lord we may feel indeed, but we cannot expreſs them; they are ſo very terrible that they wound our moſt ſenſible and tender part; they cauſe our very Souls to pine and languiſh away; they fix our Minds to the Contemplation of every thing that is ſad and doleful; they fill us with Confuſion: and Heman ſays, Pſ. 88.15. They are Terrors that compaſs us round about; they ſeize upon every Faculty, and diſtreſs us in every part; to have God againſt us, his Holineſs to dazle us, his Power to overthrow us, his Law to condemn us, our Conſciences to accuſe us, is the Sum of Terrors. (6.) Fear is another occaſion of Sorrow. —We are frighted with the view of our innumerable Sins, and with the Dangers that attend them; the Thoughts of Heaven fright us, becauſe we think we have loſt that bleſſed Place; and the Thoughts of Hell are no leſs frightful, becauſe we think we ſhall ſoon be there; the Thoughts of Life are frightful, becauſe 'tis with Anguiſh and Horror that we live; nor can we bear the Thoughts of Death, becauſe we dare not die. (7.) 'Tis a Night of Weeping to deſerted Souls, becauſe they find no heart to pray, and no life to pray; they fall upon their Knees, and cover the Altar of the Lord with Tears, but he ſeems not to regard them. —The Thoughts of ſuch poor People are in a continual hurry, and ſo are very full of Wandrings in the Performance of their Duty. —Sorrows damp our Faith, our Love, and our Hope, and ſo ſpoil our Duties; for without theſe they are without Life and without Acceptance; and ſometimes our Grief is ſo violent, that it finds no vent, it ſtrangles us, and we are overcome: I am ſo troubled that I cannot ſpeak. Pſ. 77.4. (8.) Such have no Patience wherewith to bear their Evils: Who is he that can bear the Wrath of God? —The ſight of Heaven inſpires our Hearts with vital heat, and makes us quiet and ſubmiſſive under every Diſpenſation; but the daily Sight and Fear of Hell fills us with Tumult and Diſorder. (9.) They uſually ſee no proſpect of Relief or Deliverance, and that encreaſes the Sorrows of their doleful Night. — They have indeed now and then ſome Intermiſſions, but they are like the ſmall Breathings and Refreſhments of a Perſon that is newly taken off the Rack to be carried to the Rack again. (10.) This Night of Weeping is the more ſorrowful, becauſe it is the time of Satan's Cruelty. —When God is departed, then the Devil comes; inſults and ſays Where is now your God? What think you now of Sin? What is now become of all your Hearing, your Reading, and your many Prayers? You thought to have eſcaped my Power, and now I have you within my reach: Now remember that at ſuch a time or ſuch a time you ſinned, and therefore God has forſaken you; you weep, and your Tears are juſt; for you are miſerable, and are like to be with me for ever. (11.) Sometimes this Sorrow is mixed with deep Deſpair.—It is a tempeſtuous and ſtormy Night; and as St. Paul ſaid in another caſe, All hope of their being ſaved, is taken away: —I ſhall ſurely periſh, ſaith the Mourning Soul, I am damned, I am loſt for ever, I am already as in Hell; the Lord will be favourable no more; he is gone, he is gone from me, and he is for ever gone. No more ſhall I behold his ſhining Face; he is my Judge and my Enemity and I am afraid he will be ſo for ever. I am never like to ſee that Heaven where I once hoped to go; and theſe unbelieving Concluſions produce hard and ſtrange Thoughts of God, and an Enemy to him in our Minds. (12.) Looking upon their preſent Troubles as an Introduction to more, and that theſe are but the beginning of Sorrows: How often do we hear ſuch Saying, O! if I cannot bear theſe Pains and this Wrath, what ſhall I do to bear an eternal Hell? If I tremble ſo now, what ſhall I do when the blow is given, and the final Sentence paſt. God knows I dare neither live nor die, O what ſhall I do, whether ſhall I go? The Shadows of the Evening are ſtretched out, and what ſhall I do if it prove an eternal Night: For as it is the Glory of Faith to ſhew us future things as if actually preſent, and to give us JOY from them ſo conſidered; ſo it is the TORMENT of Deſpair to make poor diſtreſſed Souls believe they are even as in Hell, whilſt they are on Earth, and that they are actually ſcorched with that Wrath that is to come in greater meaſures. (13.) From all theſe flow ſtrange Diſcourſes and Expreſſions of Sorrow; they ſcarce care what they ſay of God, or of themſelves: My Soul is meary of my Life, I will leave my Complaint upon my ſelf; I will ſpeak in the Bitterneſs of my Soul, Job 10. c. 3. They frequently proceed to wiſh they had never been born, nay they may proceed ſo far as to wiſh even to be deſtroyed that they may know the worſt.—And there are two things that make their Sorrows more ſorrowful: (1.) As comparing their State with that of others. (2.) As with their own former State.

(1.) It makes them more ſad when they conſider the Caſe of others, with that Peace and Joy they have. With what Hope and Comfort, whilſt they are drown'd in Sorrows; others, ſays that deſerted Soul, can ſing the Praiſes of God with Delight, whilſt I am overwhelmed, and my Harp is hung upon the Willows. Others can go into the ſolemn Aſſemblies, and hear his Word; but I am confined in my thick Darkneſs, and dare not go thither.

(2.) When the deſerted Soul compares its preſent with its former State. To a Perſon in Miſery 'tis a great encreaſe of Miſery to have been once happy: It was to David an occaſion of new Tears when he remembred his former Joys, Pſal. 42.3, 4. Time was, ſays the poor Soul, when I cou'd read the Bible, and treaſure up the Promiſes and Survey of the Land of Canaan as my own Inheritance; but now I dare not look into the Word, leaſt I read my own Condemnation there. The Sabbath was formerly to me as one of the days of Heaven, but now it is as well as the reſt, a ſad and mournful day. —How fair was I once for Heaven, and now am like to come ſhort of it? —Theſe are ſome of the Sorrows that deſerted Souls often meet withal, and indeed but a ſmall part of what they feel in this dark and ſtormy Night. —Thus far I have given you ſome of Mr. Rogers's own Words, and have been the larger as thinking his an EXTRAORDINARY CASE, and well-deſerves the Conſideration of every ſerious Chriſtian; but for a more particular Account of it, I refer the Reader to his Book intituled, A Diſcourſe concerning Trouble of Mind.

CHAP. XLVII. Remarkable Gratitude.

THankful Returns for Kindneſſes and Favours received, are but the juſt Expreſſions and Fruits of Ingenuity and good Nature; no Man that is not quite degenerated into Stupidity, but hath ſome ſenſe of Duty in ſuch caſes. The Bruit Creatures, and Elements themſelves, have ſome Property very Analogous to the Vertue of Gratitude; the Earth, the Air, the Seas, Storks, Elephants, Dogs, every thing almoſt, inſenſate and ſenſible: Man ſhould much more excel in Gratitude, as being capable of greater Gifts, more ſenſible of them, and more able to return them: And the deeper the Divine Image is impreſſed upon any one, the more excellent he is in this Quality.

1. There was in Florence a Merchant, whoſe Name was Francis Freſcobald, of a Noble Family and Liberal Mind; who through a proſperous Succeſs in his Affairs, was grown up to an abundance of Wealth. While he was at Florence, a young Man preſented himſelf to him, asking his Alms for God's ſake. Freſcobald beheld the ragged Stripling, and in deſpight of his Tatters, reading in his Countenance ſome Significations of Vertue, was moved with Pity, demanded his Country and Name. I am, ſaid he, of England; my Name is Thomas Cromwell; my Father (meaning his Father-in-Law) is a poor Man a Cloth-ſhearer: I am ſtrayed from my Country, and am now come into Italy with the Camp of French-men that were over-thrown at Gatylion, where I was Page to a Foot-man, carrying after him his Pike and Burganet. Freſcobald took him into his Houſe, made him his Gueſt, and at his Departure gave him a Horſe, new Apparel, and 16 Ducats of Gold in his Purſe. Cromwell rendring him hearty Thank[•], returned into his Country; where in proceſs of time, he became in ſuch favour with King Henry the Eighth, that he raiſed him to the Dignity of being Lord-High-Chancellor of England. In the mean time, Freſcobald by great and ſucceſſive Loſſes was become poor; but remembring that ſome Engliſh Merchants owed him fifteen thouſand Ducats, he came to London to ſeek after it, not thinking of what had paſſed betwixt Cromwell and him. But travelling earneſtly about his buſineſs, he accidentally met with the Lord-Chancellor as he was riding to the Court: The Chancellor alights, embraces him, and with a broken Voice caſt refraining Tears, he demanded if he were not Francis Freſcobald the Florentine; invites him that day to dinner to his Houſe. Freſcobald wonders who this Lord ſhould be; at laſt after ſome pauſe he remembers him for the ſame he had relieved at Florence; he therefore repairs to his Houſe not a little joyed, and walking in the Court attended his return. He came ſoon after, and was no ſooner diſmounted, but he again embraced him with ſo friendly a Countenance, as the Lord-Admiral and other Nobles then in his Company much marvelled at. He turning back, and holding Freſcobald by the Hand; Do you not wonder my Lord, (ſaid he) that I ſeem ſo glad of this Man: This is he by whoſe means I have atchieved this my preſent degree; and therewith recounted to them what had paſſed between them. Then taking him by the Hand, he led him to the Chamber where he dined, and ſeated him next himſelf. Afterwards leading him into a Chamber, and commanding all to depart he lockt the Door; then opening a Coffer he firſt took out 16 Ducats, and delivering that to Freſcobald, My Friend (ſaid he) here is your Money that you lent me at my departure from Florence; here are other ten you beſtowed in my Apparel, with 10 more you disburſed for the Horſe I rode upon: But conſidering you are a Merchant it ſeemeth to me not honeſt to return your Money, without ſome Conſideration for the long detaining of it; take you therefore theſe four Bags, in every of which is four hundred Ducats, to receive and enjoy from the hand of your aſſured Friend. Which the Modeſty of Freſcobald would have refuſed, the other forced them upon him. This done he cauſed him to give him the Names of all his Debtors, and the Sum they owed; the Schedule he delivered to one of his Servants, with charge to ſearch out the Men, if within any part of the Realm, and ſtraitly to charge them to make payment within 15 days, or elſe to abidethe hazard of Diſpleaſure. The Servant ſo well performed the Command of his Maſter, that in a very ſhort time the whole Sum was paid in: During all this time Freſcobald lodged in the Lord-Chancellor's Houſe, who gave him the Entertainment he deſerved, and oftentimes moved him to abide in England, offering him the Loan of Sixty thouſand Ducats for the ſpace of 4 years, if he would continue and make his Bank at London: But he deſired to return into his own Country, which he did with the great Favour of the Lord Cromwell, and there richly arrived; but he enjoyed his Wealth but a ſmall time, for in the firſt year of his return he died. Hackwel's Apol. l. 4. c. 10. Engl. Worth. by W. Winſtanley, p. 213. Wanley's Wond. l. 3. c. 20.

2. Biſhop Andrews's Gratitude to thoſe from whom he had received any Benefits was moſt conſpicuous; as Dr. Ward, Son to his firſt School-Maſter, upon whom he beſtowed the Living of Waltham in Hampſhire. Maſter Mulcaſter, his other School-Maſter, he always reverendly reſpected living, and being dead, cauſed his Picture (having but few other in his Houſe) to be ſet over his Study-door. Upon a Kinſman of Dr. Wats (which was all he could find of that Generation) he beſtowed Preferments in Pembroke-hall. But ſhould I go about to particularize all his Vertues, it were ſufficient of its ſelf to make up a Volume. Winſtanley's Worthies, p. 373.

CHAP. XLVIII. Remarkable Diligence, Laboriouſneſs, and Studiouſneſs.

GOD requires of all Men, that they ſhould be active and induſtrious in their places; and he that is not ſo, is a Burden to the Creation, no Credit to his Creator, nor Comfort (as he ſhould be) to Others. The hand of the diligent maketh rich, ſaith Solomon: if thou ſearcheſt for her, as for hid treaſures, then ſhalt thou underſtand, &c. Whilſt we have time, let us do good, ſaith our Saviour. Neither Wealth, nor Wiſdom, nor Goodneſs, is to be had without Diligence; and beſides, no Crown without a Combat. I have fought the good fight, ſaith St. Paul,—henceforth there is laid up for me a crown of glory.

1. Irenaeus laboured exceedingly by Prayer, Preaching, Diſputing, Inſtructing, and Reproving, with Patience and Wiſdom; ſeeking the loſt, ſtrengthning the weak, recalling the wandring, binding up the broken-hearted, and confirming thoſe that were ſtrong; inſomuch, that Tertullian ſaith of him, He governed the Flock of Christ with ſuch Integrity of Life, and Sincerity of Doctrine, that he was loved exceedingly by his own, and feared by others. Clark's Marr. of Eccleſ. Hiſt.

2. Origen was called Adamantinus, for his hardineſs and luſtre, (ſay ſome) becauſe not daunted nor affrighted with any Labours or Afflictions whatſoever: for he ſtudied the hidden meaning of the Scriptures from a Child, tired, and ſometimes poſed his Father with Queſtions, prompted him, and others, to Martyrdom, could hardly be reſtrained from it himſelf, viſited the Dungeons, attended the Places of Execution, ſtudied the Languages, profited much in the Hebrew, taught firſt a Grammar-School, then the Catechist-School at Alexandria, reading daily Lectures, ſcarce allowing him Reſt at Night, but for a very few Hours, and that not on a Bed, but the bare Ground, often Faſting going Barefoot, abſtaining from Wine, making himſelf an Eunuch, &c. never affecting Wealth, tho' having many and great Friends; continuing above Fifty two Years in Teaching, Writing, Confuting, Exhorting, and Expounding the Scriptures. Ibid. One ſaith of him Origeni nullae pars aetatis periit à ſtudiis. And another, Origenis ingenium ſufficiebat ad omnia pardiſcenda. Ibid.

3. Iſidore, Biſhop of Sevil, was very painful, and ſo macerated his Body with Labours, and enriched his Soul with Divine Learning and Contemplations, that he ſeemed to live an Angel's Life upon Earth. Ibid. p. 99.

4. Mr. Gregory, of Christ-Church, ſtudied Sixteen Hours a Day conſtantly, ſcarce allowing himſelf ſufficient time for Sleep, little for Meals, none for Society or Recreation. In his Life—He aroſe every Morning at Four a Clock, and ſeldom went to Bed before Ten.

5. Sir Edward Coke, Author of the Inſtitutes, and Chief-Juſtice in King James's Days, was very regular in his Hours, eſpecially of going to Bed at Nine a Clock, and riſing at Three in the Morning; inſomuch, that when a Meſſenger came from the King, to his Houſe, at One a Clock in the Night, to give Orders for the Iſſuing out a Writ, for the Seizing the then Earl of Somerſet, for the Murder of Sir Thomas Overbury, his Son told the Meſſenger, If he came from Ten Kings, he could not diſturb his Father 'till Three a Clock: and ſo Inviting the Meſſenger in to Drink a Glaſs of Wine with Mr. Coke and his Company, at Three a little Bell was rung, to call up the Servants, upon which Sir Edward aroſe. Detection of the Court and State of England.

6. Biſhop Latimer roſe Summer and Winter, ordinarily, at Two a Clock in the Morning to his Studies. Fox's Martyrology.

7. Mr. Julius Palmer, a Martyr in Queen Mary's Reign, was ſo indefatigable in Study, that the aroſe ordinarily every Morning at Four a Clock, and went not ordinarily to Bed 'till Ten. Fox's Martyrology.

8. Biſhop Jewel was ſo induſtrious, that he hid himſelf the greateſt part of the Day in his Studies, and ſo much recalled his Senſes from exteriour Objects, that Chryſippus-like, he had need of a Meliſſa to put him in mind of his Meat. In his Life.

9. Mr. Bradford ſlept not commonly above Four Hours in the Night; and, in his Bed, 'till Sleep came, his Book went not out of his Hand. Ibid.

10. Eraſmus in a Letter to Paracelſus profeſſeth, that for ſome Days he had not been at leiſure either to take Phyſick, or be Sick, or Die, he was ſo overwhelmed with the Toyls of Study.

11. Our late Queen Mary of Sacred Memory, uſually roſe at Six a Clock in the Morning; and even whilſt ſhe was a dreſſing, had ſome good Books read over to her, at leaſt afterwards betook to her Study and Devotions, where ſhe continued often 'till Publick Prayers, or other Important Buſineſs called her away.

12. Renatus Deſchartes was Educated and Taught in the Schools of Flexia, and had run through the whole Courſe and Race of his Study at Seventeen Years of Age. He was for Three Years a Voluntier in the Dangers of War, twice preſent at the Siege of Breda, and in the Battle of Prague; from whence he viſited Italy, diſcourſed with Galileus, &c. came back to the Siege of Capha, and ſo to France again, to the Siege of Rochel. Afterwards to Holland, and then into Denmark, Tyrol, Venice, Amſterdam, Paris, &c. Whilſt he followed the War, in the Winter he employed his vacant Hours in Philoſophical Contemplations: he ſtudied Twenty five Years in a Deſart in Holland. He was ſlenderly ſtored with Books, becauſe he underſtood they were not true, the Mathematical only excepted; wherefore being ask'd by a Friend, Whether he had a Library, and deſired to ſhew it; lifting up the Cloth, he diſcovered to him a Calf diſſected. See his Life by Borellus, p. 14, 15, &c.

13. Hen. Zebertus, Th. D. teſtifies, That Delrius in the Adverſaria which he publiſh'd for the Illuſtration of Seneca, he had quoted One hundred thouſand divers Authors, in divers Sciences and Languages, with very great Labour and Judgment: and all this at Nineteen Years of Age. Drexel. Auriſod. He read over more than once (with cloſe Reading) all the Fifteen Volumes of Toſtatus. Ibid.

14. Thuanus tells of a Country-man of his (Franc. Victa) who was ſo bent upon his Studies, that ſometimes for Three Days together he would ſit cloſe at it, without Meat or Sleep, more than what for meer neceſſity of Nature he took, leaning on his Elbow, without moving out of his place. Wanley's Wonders, &c. l. 3. c. 41.

15 St. Auguſtine ſitting one time in a ſolitary place, meditating upon the Trinity, a poor Woman coming to Adviſe with him about a weighty Matter, preſented her ſelf before him; but he took no Notice of her: ſhe ſpake to him, but neither yet did he obſerve her: upon which the poor Woman went away angry with the Biſhop and her ſelf, ſuppoſing her Poverty to be the occaſion of the neglect. Afterwards being at Church where he Preached, ſhe was wrapt up in Spirit, and in a kind of Trance, thought ſhe heard St. Auſtine diſcourſing concerning the Trinity; and was informed by a private Voice, that ſhe was not neglected, as ſhe thought, by the humble Biſhop; but was obſerved by him: upon which ſhe goes again, and was reſolv'd in her Doubt. Idem ex Sabell. ex. l. 2. c. 6.

16. Dr. Reynolds, when the Heads of the Univerſity of Oxford came to Viſit him in his Sickneſs, which he had contracted meerly by his exceeding Pains in Studies, (whereby he brought his withered Body to be a very Skeleton) they earneſtly perſwaded him, that he would not (Perdere ſubſtantiam propter accidentia:) Loſe his Life for Learning; he with a ſmile anſwered out of the Poet, Nec propter Vitam vivendi perde cauſas. Nor to ſave Life, loſe that for which I live. Clark's Marr. c. 82. p. 358.

17. Thomas Aquinas ſitting at Dinner with Philip, or (as Campanus ſaith) with Lewis King of France, was on a ſudden ſo tranſported in his Mind, that he ſtruck the Board with his Hand, and cried out, Adverſus Manichoeos concluſum est: The Manichees are confuted. At which, when the King admired, Thomas bluſhing, beſought his Pardon, ſaying, That an Argument was just then come into his Mind, by which he could utterly overthrow the Opinion of the Manichees. Zuing. Theatr. Vol. 1. L. 1. p. 23. Fulgoſ. L. 8. C. 2. p. 1044.

And again, he was ſo very intent upon his Meditations, and in his Reading, that he ſaw not ſuch as ſtood before him, heard not the Voices of thoſe that ſpoke to him; ſo that the Corporeal Senſes ſeemed to have relinquiſhed their proper Offices to attend upon the Soul's, or at the leaſt were not able to perform them, when the Soul was determined to be throughly employed. Sabell. Ex. L. 2. T. 7. p. 91.

18. Joſeph Scaliger, then at Paris, when the horrible Butchery and Maſſacre was there, was ſo intent upon his Study of the Hebrew Tongue, that he did not ſo much as hear the Claſhing of Arms, the Cries of Children, the Lamentations of Women, nor the Clamours and Groans of Men. Heinſii Orat. 1. p. 4. Wanley's Wonders, &c. L. 3. C. 41.

19. Juſtin Martyr would not be ſatisfied in his Mind, 'till he had got Inſtructers ſingularly ſeen in all the kinds of Philoſophy, Stoic, Peripatetick, Pythagorean, and Platonist. Clark's Marr. of Eccleſ. Hiſtory.

20. Tertullian was, In omni genere Doctrine paritus. Lactant. inter Latinos omnes facilè princeps judicandus. Vincent. Lirin. Excellently verſed in Phyſicks, Mathematicks, Hiſtory, and Civil Law. Clark's Marr. of Eccleſ. Hiſtory.

21. Ephrem Syrus, without the help of an Inſtructer, attain'd to an excellent Skill in the Syrian Tongue; and was alſo a great Philoſopher, and a very good Orator, mightily admir'd by Baſil for his Learning, and for Three hundred thouſand Verſes which he wrote, much eſteem'd; in which Abbas, Zenobias, Abraham Meras, and Simeon endeavour'd much to imitate him. Ibid.

22. Hierom diſtributed his time into two parts, one for Study, the other for Meditation and Prayer, wherein alſo he ſpent a good part of the Night: he allow'd himſelf the leaſt part for Sleep, leſs for Food, none for Idleneſs: when weary of Study, he prayed, or ſung a Pſalm, and then to his Study again. He read over all his Library, and then rubbed up his old Readings; he learned moſt of the Scriptures by Heart, and read over Commentaries upon them, not pretermitting the Works of Heathens and Hereticks, and collected out of the Egyptian Writers; but eſpecially he read the Works of Origen, whom he called Suum, His own. With great Charge he learned the Hebrew, Chaldee, and Syriac; yet in this Courſe he took much pleaſure. Ibid.

23. Gregory the Great was very exact in ſpending his time, ſaying, That he was to give an Account of it unto God. Ibid. p. 96.

24. Bernard living privately in his Cell, ſpent his time in Study, Meditation, and Prayer, often ſaying to himſelf, Bernard, Bernard, remember for what end thou camest hither. He allow'd himſelf very little time for Sleep; often complaining, that all that time was loſt: and ſo ſparing was he in his Diet, that leſs Sleep was neceſſary; he never eat nor ſlept to ſatiety: yea, by his rigid Abſtinence he ſo weakned his Stomach, that he was ſcarce able to retain Food when he had eaten it; and that little he did retain, ſerved rather to retard Death, than prolong Life. Yet all this while he remitted nothing of his Studies and Labours, but equalled the other Monks in digging the Ground carrying Wood upon his Shoulders, and buſying himſelf about meaner Services: and in the Intervals of theſe Labours, he prayed and meditated. Ibid. p. 104.

25. Zuinglius uſed to ſtudy ſtanding, and tied himſelf to certain Hours, which he would not omit, unleſs neceſſity compelled him: from his firſt Riſing 'till Ten a Clock, he employed himſelf in Reading, Writing, Interpreting the Scripture, and making his Sermons: after Dinner, 'till about Two a Clock, he conferred with his Friends, or gave Counſel to ſuch as ſought it; and ſo to his Study 'till Supper; after which (having walk'd a-while) he buſied himſelf in Writing Letters, which ſometimes held him 'till Midnight. Ibid. p. 153.

26. John Picus Mirandula read over whole Libraries, both of Latin and Greek Authors, with a wonderful cele[•]ity, and yet culled out the moſt uſeful things s he went through them: he was ſo verſed in the Ancient Fathers, as if he had made them his only Study all his Life long: he was ſo well acquainted with Modern Writers, that if any Difficulty were propoſed to him out of them, he could preſently reſolve it. Concerning his Study of the Scriptures, ſee under its proper Head. Clark in his Life.

27. Sir John Jeffery was born in Suſſex, and ſo profited in the Study of our Municipal Laws, that he was preferred Secondary Judge of the Common Pleas, and thence advanced by Queen Elizabeth, in Michaelmas-Term, the Nineteenth of her Reign, to be Lord Chief Baron of the Exchequer; which place he Diſcharged for the time of Two Years, to his great Commendation. This was he who was called the Plodding Student, whoſe Induſtry perfected Nature, and was perfected by Experience. It is ſaid of him, Nullus illi per otium dies exit partem noctium ſtudiis vindicat, non vacat ſomno ſed ſuccumbet, & oculos vigiliâ fatigatos, candenetſque in opere detinet. He ſpent no Day idly, but part of the Nights he devoted to Study; he had no leiſure to Sleep, but when ſurprized by it, for wnat of it, his weary Eyes when cloſing and falling, by reaſon of his over-watching, he ſtill held to their work, and compelled to wait upon him. Floyd's State-Worthies, p. 223.

28. Ariſtotle to hinder his being overtaken with Sleep, he uſed ſometimes to apply a Veſſel of hot Oyl to his Stomach, and when he ſlept, he would hold a Braſen Ball in his Hand over a Baſin, that ſo when the Ball ſhould fall down into it, he might again be awaked by the Noiſe of it. Laert. L. 5. p. 117, 118.

29. Calliſtus the Third, at Fourſcore Years of AGe, remitted nothing of his uſual Induſtry and Conſtancy in his Studies, but both read much himſelf, and had others who read to him when he had any time to ſpare, from the great Weight of his Affairs. Plat. de Vitis Pontif. p. 320, 321.

30. Jacobus Milichius, a German Phyſician, when Old Age began to grow upon him, was ſo careful and ſparing afterward of his time, that no Man could find him at his own Houſe, but he was either Reading or Writing of ſomething; or elſe, (which was very rare with him) he was Playing at Tables, a Sport which he much delighted in after Dinner. After Supper, and in the Night, he was at Studies and Succubrations; which was the reaſon that he ſlept but little, and alſo the cauſe of that Diſeaſe which took away his Life; for the over-conſtant and the unſeaſonable Intentions of his Mind in his Studies, was doubtleſs the occaſion of the Apoplexy of which he died, 1559. Melch. Adam in Vit. Germ. Med. p. 96.

31. Jacobus Schegkius, when Aged, Blind, and Apoplectical, had one to read to him, and even then put forth moſt Learned Commentaries upon the Topicks of Ariſtotle. Ibid. p. 295.

32. The Worſhipful William Garaway, Eſq; my Honoured Friend and Neighbour, of Ford, in Suſſex, now living, and in the 81ſt Year of his Age, in competent Health, and great Vigour of Mind, thô of excellent Natural Endowments, and great Reading, yet is ſtill very inquiſitive after more Knowledge, careful to purchaſe all Books of worth as they come from the Preſs, and very curious and attentive in Reading and Marking them. In all my Converſation I have not met with ſuch a Walking-Library, except the late Biſhop of Lincoln, Dr. Barlow.

33. Dr. Rich Blackmore, my Contemporary and Colleague at Oxon, now living, and one of the College in London, was in his firſt Years the moſt eager and diligent Student that I ever knew; ſitting up at his Book 'till Twelve, One, Two, and ſometimes Three a Clock in the Morning, and then lying down only upon his Chairs 'till Prayer-time, 'till his Health broke, and he was conſtrained by neceſſity to retire into the Country, to repair himſelf by Phyſick.

CHAP. XLIX. Remarkable Inſtances of Contempt of Wealth.

JAcob's Vow, That if God would be his God, and allow him Bread and Water, &c. Our Saviour's Poverty, St. Paul's Contentedneſs, and the Community of the Primitive Chriſtions are well known; and in truth, the very Intention of the Doctrine of the Goſpel, is to draw us off from a Love of the World, to the Love of God, and a fond Affection of Secular Riches, to a diligent Enquiry after the Kingdom of Heaven: ſo that it is no wonder, if we find ſometimes the Spiritual and Heavenly Temper of Chriſtians ſo great and ſtrong, and vigorous, as quite to conquer and triumph over all their little Cares and Concernments about the preſent Life.

1. Origen was a great Contemner of worldly Wealth, inuring himſelf to Cold and Nakedneſs, never wearing two Coats, nor Shooes, nor taking care for the time to come with any convetous deſire; ſold his Books (eſpecially of Humanity) for Two-pence a Day, to be allowed him for his Maintenance, with which he was content. Clark's Marr. of Eccl. Hiſt. Dr. Cave's Prim. Chriſt.

2. Lactantius was ſo far from ſeeking after Riches, that he died poor.

3. St. Auguſtine would neither buy either Houſe or Land; but any thing that was given to the Church, he would not refuſe; except Inheritances offered by thoſe who had poor Children, Parents, or Kindred; judging it unfit to alienate them in ſuch Caſes: for he would often ſay, That it were much better to beſtow Legacies, than Inheritances on the Church. Clark. Ibid.

4. Gregory the Great could never read thoſe words: Son, remember that thou in thy life-time receivedst thy good things, &c. without horrour and aſtoniſhment; leaſt having ſuch Dignities and Honours as he had, he ſhould be excluded from his Portion in Heaven. Ibid. p. 99.

5. Luther, when he reflected upon the Favours and Preſents beſtowed upon him by Princes and Gret Perſonages, fearing leaſt they might be a Bait to draw him to an inordinate Love of the World, broke out into theſe pathetick Expreſſions, Valde proteſtatus ſum me nolle ita ſatiari. That is, I proteſted ſtoutly that I would not be ſatisfied with worldly Welfare for my Portion. Ibid. p. 144.

6. St. Bernard going to entr himſelf into a Monaſtery of the Ciſtertians, perſwaded Four of his Brethren to leave the World, and all their worldly Preferments, and to joyn with him in this Retirement; which they did, and accordingly taking leave of their Father, ſeeing their youngeſt Brother Nivard a playing with other Boys, and Guido, the elder, bidding him, Farewel, (Brother Nivard) behold (ſaid he) we leave to you all our Earthly Poſſeſſions. He preſently anſwered, You will take Heaven, and leave me Earth; this is no equal Diviſion. Afterwards he himſelf took leave of his Father, and followed them. Clark's Marr. of Eccl. Hiſt. p. 104.

7. Thomas Aquinas was ſo great a Contemner of worldly Honours and Wealth, that when Promotions were offered him, his uſual Anſwer was, Chryſoſtomi Commentarium in Mattheum vellem. I had rather have Chryſoſtom's Commentary on Matthew. Idem in Vit. ejus.

8. Conſtantine the Great was ſo averſe from all Superfluities, that upon Feſtival Days, and when he entertained Strangers, he was fain to borrow Plate of his Friends to furniſh his Cupboard. Idem, in Vitâ ejus, p. 2.

9. Arch-biſhop Ʋſher's Father having left him a good Eſtate in Land, finding that he muſt have involved himſelf in many Suits of Law, before he could attain to the quiet Enjoyment of it, to the interrupting of his other Studies, he gave up the Benefit of it to his Brothers and Siſters, ſuffering his Uncle to take Letters of Adminiſtration for that end, reſolving to caſt himſelf upon the good Providence of God, to whoſe Service in the Work of the Miniſtry he had wholly devoted himſelf, not doubting but he would provide for him: yet that he might not be judged weak or inconſiderate in that Act, he drew up a Note, under his Hand, of the State of all things that concerned it, and Directions what to do about it.

10. Sir Matthew Hale had a Soul enlarged and raiſed above that mean Appetite of loving Money; which is generally the Root of all Evil. He did not take the Profits that he might have had by his Practice: for in common Caſes, when thoſe who came to ask his Counſel gave him a Piece, he uſed to give back the half, and ſo made Ten Shillings his Fee in ordinary Matters, that did not require much time or ſtudy. If he ſaw a Cauſe was unjust, he, for a great while, would not meddle further in it, but to give his Advice that it was ſo: if the Parties after that would go on, they were to ſeek another Counſellor; for he would aſſiſt none in Act of Injuſtice: if he found the Cauſe doubtful, or weak in Point of Law, he always adviſed his Clients to agree their Buſineſs.

11. Mr. John Janeway upon his Death-bed had theſe words: The World hath quite loſt his Excellency in my Judgment. O! how poor and contemptible a thing it is in all its Glory, compared with the Glory of that inviſible World which I now live in the ſight of! And as for Life, Christ is my Life, Health, and Strength; and I know that I ſhall have another kind of Life when I leave this, I tell you, it would more incomparably pleaſe me, if you ſhould ſay to me, You are no Man for this World; you cannot poſſibly hold oput long: before to Morrow you will be in Eternity. I tell you, I do ſo long to be with Christ, that I could be content to be cut in pieces, and to be put to the moſt exquiſite Torments, ſo I might but die, and be with Christ. Oh, how ſweet is Jeſus! Come, Lord Jeſus, come quickly. Death, do thy worſt. Death hath loſt its terribleneſs. Death, it is nothing: I ſay, Death is nothing (through Grace) to me. I can as eaſily die, as ſhut mine Eyes, or turn my Head and ſleep. I long to be with Christ; I long to die. See his Life.

12. Miles Coverdale, Biſhop of Exeter, flying beyond Sea in Queen Mary's Reign, his Biſhoprick was reſerved for him till his Return, and then ſundry times proffered him, but he would by no means accept thereof, but choſe rather to live a more private Life; yet not of Action: for he continued in London, Teaching and Preaching the Goſpel ſo long as the Strength of his Body would permit: and at length being old and ſtricken in Years, he died comfortably and peaceably in the Lord; being about Eighty Years old, January 20. A. C. 1568. See his Life.

CHAP. L. Remarkable Silence, or Reſervedneſs of Men, &c. As alſo of Retirement.

SOme People love to make a loud Noiſe in the World, but they are rarely the most wiſe and ſolid: for the deepest Waters are generally the calmest, and the emptiest Barrels in a Sea, the greatest Sound: and a Dear Friend of mine, now Deceaſed, Mr. J. Tutte, no impolitick, or irreligious Man, commended this as his last Farewel-Admonition to his Step-Son, upon his Death-Bed, That he ſhould fear God, and endeavour to paſs through the World, without making any great Noiſe as he went.

1. St. Baſil affected a ſolitary Life.

2. St. Hierom was in love with a Monaſtick Life, that he might have more freedom to attend his Studies; with a good Library, and Heliodorus for his Companion, retired into Syria; and afterwards Heliodorus leaving him, he betook to a Wilderneſs between the Syrians and the Saracens, where he continued Four Years in great Solitude. Clark's Marr. of Eccl. Hiſt.

3. Bonoſus, Hierom's Fellow-Student, having ſettled his Affairs, forſaking his Country, Parents, Friends, and onely accompanied with a few Books, departed into a ſolitary Iſland, to extricate himſelf from the Snares of the World, and enjoy more Freedom in the Service of Chriſt. Ibid.

4. Fulgentius, a Year before his Death, retired with ſome Brethren into the Iſland of Circina, and there lived a moſt ſtrict Life: but the Neceſſities of his People requiring, and their Importunity prevailing, he returned to them, and then fell into moſt grievous Sickneſs. Ibid. p. 94.

5. Gregory the Great, after his Father's Death, having given his Eſtate to the Relief of the Poor, betook himſelf to a Monaſtical Life; firſt under Hilarion, and afterwards under Maximianus, both famous for Learning and Piety. Ibid. p. 96.

6. John Picus, of Mirandula, Three Years before his Death, retired himſelf from the Pleaſures, Profits, and Honours of the World, that he might live a more private Life; and made over almoſt all his Eſtate in the Earldoms of Mirandula and Concordia, to his Brother's Son, and diſtributed a great part of his Money, Plate, and Jewels, amongſt the Poor. Clark in his Life.

7. Thomas Aquinas was called Bos, (or Ox) by his School-fellows, becauſe he was alſo ſilent. Textor.

8. Mr. Samuel Daniel, the Engliſh Poet, being a Servant in Ordinary to Queen Anne, and thereupon having a fair Salary allowed him, kept a handſome Garden-Houſe, in Old-ſtreet, near London; where, as a Tortoiſe, burying himſelf in the Ground all Winter long, he lay obſcure ſome Months together, that he might in Retirement enjoy the Felicity he aimed at; and then afterwards he would appear in Publick, to enjoy and converſe with his Friends; whereof the Two principal were, Dr. Cowel and Mr. Cambden. In his Old Age he turned Husbandman, and Rented a Farm in Wiltſhire, nigh the Deviſes, it is thought not ſo much for the hopes of Profit, as to enjoy the Retiredneſs of a Country-life. No queſtion, he pleaſed himſelf with Contentedneſs, and Freedom from the Troubles of City and Court; his Fancy being too fine and ſublimated to be wrought down only for private Profit. Select Lives of Worthies in England. p. 338.

9. Mr. Michael Drayton, another famed Engliſh Poet, was very temperate in his Life, and ſlow of Speech, and inoffenſive in Company. Ibid. p. 341.

10. Mr. Abraham Cowley, another excellent Man, (to make up the Triumovirate) thô he took well at Court, yet ſeems to reſent the Inconveniences that attended it; for he makes this his ſerious Wiſh: To retire from the Buz and Noiſe of the City, into ſome place of privacy, where he might enjoy the pleaſant Correſpondence of many Books, and a few Friends, and one Wife, and a pleaſant Garden. Thus he delivers himſelf in one of his Poems: and in a Letter to Mr. Evelyn, Author of the Kalendarium Hortenſe, he declares it more at large, profeſſing that he had been then a pretty while aiming at it, but was not yet arrived at that State of Mortal Happineſs.

11. One of the Cato's having attained to the Age of Eight and fifty Years, gave over his Publick Charge and Travel in Affairs of the Roman Common-wealth, and went to wear out the remainder of his Days near to Naples, in a Country Village, which then was called Picenum, but now it is named Marca de A[••]a; where he maintained his Faculties, and nouriſhed himſelf with ſuch Conveniences as his poor Lands and Living afforded him. This Good and Vertuous Cato keeping a ſimple Cottage, one while peruſing his Books, and other whiles looking to his Vines and Plants. His Neighbours had written ([〈◊〉] a Coal) over his Door theſe words: How happy a Man art thou, (O Cato) becauſe thou only knowest what it is to live in this World amongst other Men. Treaſury of An[•]. and Modern Times. p. 735.

12. Lucullus the Conſul, and Roman Captain, continued at the Wars againſt the Parthians, Sixteen Years together: during which time he won much Honour to Rome, many Provinces to the Common-wealth, great Renown to himſelf, and mighty Treaſures for his Houſes. This Man, after his Return from Aſia to Rome, found the State full of Partialities and Diſſenſions, through the Quarrels between Marius and Sylla, he reſolved to leave Rome; which forthwith he did put in effect, cauſing certain places of ſumptuyous Workmanſhip to be builded near Naples, along by the Sea-ſide, in a place now called, Caſtello di Lupo. There he made his Sojourning for the ſpace of Eighteen Years, in quite Repoſe, and ſilent Pleaſure; free from all the Turmoils and Travails of State; and in this Contentment he ended his Days. Ibid.

13. Diocleſian, after he had governed Rome 18 years, and had attained to very old Age; he gave over the Empire, from whence he diſmiſſed himſelf into Nicomedia, with no other Intention but only to return home to his own Houſe, and there in Peace and Quiet to ſpend the reſt of his Life; and accordingly at Salon he dealt in Husbandry 12 years together. After two years ſpent in this Retirement, the Romans ſent two worthy Ambaſſadors to entreat him to return to Rome again: The Ambaſſadors found him in his Garden weeding his Beds of Lettis, and other Herbs; whom he anſwered thus: My Friends, do not you think it more honeſt and better, that he who digged and planted theſe Lettis, ſhould eat them peaceably and quietly in his own Houſe, than to forſake ſuch wholeſome Fare, and return to the Tumults and Rumors of Rome? I have now made good proof, both what it is to command, and what Benefit enſueth, by labouring and deliving in the Ground. Leave me then to my ſelf I entreat you, in this private State of Life; for I much rather affect to maintain my Life by the labour of my Hands, than to be troubled with the charge of the Roman Empire. With this Anſwer the Ambaſſadors took their Leave, and parted.

14. Doris the Athenian, having governed the Common-wealth Six and thirty years in upright Sincerity and Juſtice, became aged and weary with Publick Negotiations. Wherefore he diſlodged from Athens, and went to a Country-Houſe or Farme, which he had in a not far diſtant Village; and there, reading Books of Husbandry in the night-time, and practiſing the Exerciſe of thoſe Inſtructions in the day-time, he wore out the ſpace of 15 years. Upon the Front-piece of his Gate theſe Words were engraven: Fortune and Hope, Adieu to ye both, ſeeing I have found the true entrance to Reſt and Contentment. Ibid.

All theſe excellent Men, of whom we have ſpoken, and an infinite number more, left their Kingdoms, Conſulate Dignities, Governments, Cities, Pallaces, Favours, Courts, and Riches, to the end that they might live peacefully. And it is the more memorable, in that no Slanderers Tongue can avouch, that any of them forſook their Countries, as being infamous, wretchedly poor, or baniſhed: but only being thereto moved, in pure and ſimple Goodneſs, and on their own liberal Freewill, for the more commodious Order and Direction of their Lives, before Death ſhould tyrannize over them. Ibid.

15. Democritus when he had reformed the Common-wealth of the Abderites, and inſtituted Governors in all places on the Frontiers; as alſo on the Sea-Coaſts, ſuch as were honeſt minded Men, and not ambitious. Which being done, he lived with the Citizens ſome years, and perceiving them to be well reformed, and that they had no more need of his Laws, he made his Retirement to a ſolitary place to attend on his Philoſophy, highly contemning all matter of the World, which are nothing but true Vanities; well knowing, that they deſerved not to be ſorrow'd for, becauſe Heraclitus did nothing elſe; and daily therefore he laughed them to ſcorn. Without the City, and very near unto the Walls, there was a Tree, which we commonly call a Plane-tree, ſomewhat low, yet extending his Branches very amply: under which, he ſat upon a Stone continually alone, having no other Garment but a long Gown of coarſe Stuff, bare-footed, his Viſage pale, with a long Beard, and his Body very meager. Somewhat near unto him, there ran a River deſcending out of a Neighbouring little Hill, whereon ſtood a Temple dedicated to the Nimphs, round environed with wild Vines, having good ſtore of Books by him, and diverſity of Creatures; whereof he diſſected ſome, ſetting inſtantly down what his Experience taught him. Ibid, l. 5. c. 19.

16. Charles the Fifth laid down firſt ſome of his Hereditary Dominions, A. C. 1556. and the reſt with the Empire not long after; he had now enjoyed the one Forty years, and the other Thirty ſix. He was much diſabled by the Gout; he had been in the greateſt Fatigues that ever Prince had undergone, even ſince the Seventeenth year of his Age. He had gone nine times into Germany, ſix times into Spain, ſeven into Italy, four into France: had been ten times in the Netherlands; ahd made two Expeditions into Africk had been twice in England, had croſſed the Seas eleven times: had not only been a Conqueror in all his Wars, but had taken a Pope, a King of France, and ſome Princes of Germany Priſoners; but at laſt grew weary of this Pomp and Greatneſs of the World, and retired to a place within the Confines of Caſtile and Portugal, pleaſant, and of a temperate Air, where he had ſeven Rooms, twelve Servants about him, and ſome other Servants ſent to ſtay in the Neigbouring Towns. At firſt he gave himſelf to Mechanick Studies, making Clocks, &c. afterwards to Gardening, &c. and afterwards more to his Devotion, uſing Diſcipline to himſelf with a Cord, (marked with the Severity he had uſed to himſelf with it, and reſerved by his Son afterward among his Rariries) went often to the Chappel and Sacrament, and was ſuppoſed to be in moſt Points a Proteſtant before he died. Hiſt. of the Reform.

17. The Lord-Chief-Juſtice Hales, having laid down his Place about a year before his Death, betook himſelf to a retired Privacy, in order to a Preparation for his Departure, according to his own Paraphraſe of Seneca's Thyeſtes, Act 2.

'Let him that will aſcend the Tottering Seat,

'Of Courtly Grandeur, and become as Great

'As are his mounting Wiſhes; as for me,

'Let ſweet Repoſe and Reſt my Portion be.

'Give me ſome mean obſcure Receſs; a Sphers

'Out of the Road of Buſineſs, or the Fear

'Of falling lower; wherre I ſweetly may

'My ſelf, and dear Retirement till enjoy:

'Let not my Life or Name be known unto,

'The Grandees of the time, toſt to and fro,

'By Cenſures and Applauſe; but let my Age

'Slid gently by, not over-thwar the Stage

'Of publick Action, unheard, unſeen,

'And unconcerned as if I he're had been.

'And thus while I ſhall paſs my ſilent days,

'In ſhady Privacy, free from the noiſe,

'And buſtles of the mad World, then ſhall I

'A good old innocent Plebeian die.

'Death is a meer Surprize, a very Snare

'To him that makes it his Life's greateſt care

'To be a publick Pageant, known to all;

'But unacquainted with himſelf doth fall.

See his Life written by Dr. Burnet.

18. Mr. Abraham Cowley had much in the like manner retired from Publick Buſineſs, to prepare for Death, as he tells us in his Poem:

'Well then, I now do plainly ſee,

'This buſy World and I ſhall ne're agree.

'The very Honey of all earthly Joy,

'Doth of all Mears the ſooneſt cloy.

'And they methinks deſerve my Pity,

'Who for it can endure the Stings,

'The Crowd, the Buz, and Murmurings,

'Of this great Hive, the City.

'Ah! yet, e're I deſcend to the Grave,

'May I a ſmall Houſe, and large Garden have,

'And a few Friends, and may Books, but true,

'Beth Wife, and both delightful too, &c.

And again;

Whilſt this hard Truth I teach, methinks I ſee,

The Monſter London laugh at me.

'I ſhould at thee too, fooliſh City,

'If it were fit to laugh at Miſery,

'But thy Eſtate I pity.

'Let but the wicked Men from out thee go,

'And all the Fools that croud thee ſo;

'Even thou, who doſt thy Millions boaſt,

'A Village leſs than Iſlington will grow,

'A Solitude almoſt.

See his Poems.

19. Renatus Deſchartes, when he found that there were nothing worth his Knowledge among Men, he made choice of a Deſart at Egmond in Holland; and there lead a ſolitary Life for the ſpace of Five and twenty years, and diſcovered many admirable things by hs Contemplation, and compoſed his ſo much applauded Works. A Summary of his Life by Borellus, p. 13, 17.

20. Gabriel Dugres ſpeaketh of Cardinal Richlieu in theſe words:

The old Latin Proverb ſaith, that, Vir ſapit qui pauca loquitur; A Man is wiſe that ſayeth but little: We have likewiſe two old Proverbs in French to this purpoſe; Parlez peu, parlez bien: Parlez rien, ou parlez bien. The firſt is in Engliſh; Speak little, ſpeak well: And the ſecond is; Speak nothing, or ſpeak well. If every a Man did obſerve that Rule punctually, and followed thoſe Proverbs exactly, it was the Cardinal. For, except in Publick Meetings, and when State-Buſineſs were in agitation, he ſpoke very little, or nothing at all: We ſaid afore, that when the King himſelf did ſpeak to him in the behalf of an Engliſh Gentleman, he nodded only unto the Gentleman, and gave him never a word. See his Life by Dugres, p. 34.

21. Thomas a Kempis is remarked likewiſe for his Silence in Company, execepting where Diſcourſe was moved upon Religious Subjects. See his Life.

22. Mr. Samuel Fairclough had it deeply engraven on his Heart, for he highly approved that common Saying, viz. Bene vixit qui bene latuit; A retired Life is an happy Life. 'Tis true, his Parts and his Employment would not permit him to be hid; but he always endeavoured it, and he counted a Life of Meditation and Study and ſweeteſt Life in the World. It was from this ſettled Judgement, that he did avoid (as much as he was able) all places of publick Truſt. See his Life.

CHAP. LI. Good Wives Remarkable.

A Good Wife is the Gift of the Lord, and a good Thing, and rarely to be found; ſaid the wiſeſt of meer Men: And we have reaſon to believe him the rather, becauſe the first Man, Adam, the righteous Lot, the faithful Abraham, the meek Moſes, the ſtrong Sampſon, the wiſe Solomon, the zealous Peter, the Philoſopher Socrates, the Orator Cicero, were all either over-reached, or over-powered, or afflicted with Women: Yet the Grace of God and the Doctrine of Chriſtianity, hath been able to make ſome Wives ſo good, that they have been an Honour to their Sex, and a Comfort and Crown to their Husbands.

Amongſt the old Heathens we find theſe following remarkable, viz.

1. Andromache the Wife of Hector, noted by Ovid for one of the beſt of Wives.

2. Laodomia the Wife of Proteſilaus, who hearing that her Husband was killed at Troy, ſlew her ſelf; becauſe ſhe would not out-live her Husband. Ovid.

3. Penlope the Wife of Ʋliſſes, a Woman of rare Chaſtity; for though her Husband preſently after Marriage went to Troy, where he ſtayed Ten years, and was Ten years more wandring out of his way home; yet would the not by any means violate the Faith given to her Husband in Marriage; no not when it was reported, that her Husband was dead, and her Parents perſwaded her to marry, and many Nobles came to woo her, and ſome were ready to take her by force: but ſhe, craving Patience till a Web of Cloth, which ſhe had in hand, was finiſhed; undid that in the night which ſhe did by day, and ſo beguiled them. At laſt her Husband returned, and ſlew the Ruffians, who had diſturbed his Wife and Houſe. Idem.

4. Amongſt the Chriſtians Marcella a Noble Matron of Rome, with whom Hierom was acquainted, and under his Inſtruction ſhe profited ſo much, that in Points of Controverſy upon Points of Scripture, People repaired to her as a Judge therein. Clark's Marr of Eccl. Hiſt.

5. Livia is recorded to have been eaſy to Auguſtus, feigning her ſelf wholly at the b[•]ck of her Huſband, not for her Husband's ſake, but for her own and her Childrens: And whatever Sempronius Gracchus and Ca[•]us Caeſar, boaſt of their Cornelians, M. Antony of his Octavia, Germanicus of Agrippina, and Trajan of his Plotina; whatever the Brittiſh Hiſtory vaunts of Marcia Proba the Wife of Guitheline, of Maud the good Wife of Henry the Firſt, of Joan Beaufort married to James the Firſt King of Scotland; of Eleanor of Caſtile, Wife of Edward the Firſt; Philippa of Haynault, married to Edward the Third; for their Manly Deeds, for the Preſervation of their Husbands or their Kingdoms, or for their Conjugal Affection; certainly William (the Third of England) might juſtly exalt his ſingle Mary above all the Wives of former times: than whom no Woman greater for her Courage, more religious in her Affection, more amiable in her Countenance, more modeſt in her Habit, more affable in her diſcourſe, or who with a more obedient Readineſs to ſerve her Royal Conſort, whether preſent or abſent; was more his Counſellor, his Hands, his Ears, his Eyes, and every way more aſſiſtant to him. Certainly this was the True Roſe of York, born indeed among Thorns, yet free from Prickles her ſelf; — as the Auguſt William told his mournful Biſhops and Grandees, That Mary's Outſide was known to them, but her intrinſick and juſt value was only known to himſelf. Fr. Spanhemius, in his Funeral Orat. of Q. Mary II. p. 22.

6. Carlot a Portu, Daughter of the Noble Peter a Portu, Wife to Frederick Spanhemius, was of ſuch Innocency, and Dove-like Simplicity, free from Fraud and Guile, and depended ſo wholly upon her Husband, that ſhe was willing to be governed in all things by his Advice; which is the chief Commendations of a Wife, and ſo had all things common with him. Clark's Eccl. Hiſt. p. 499.

7. Clara Cervenda, was one of the moſt beautiful and faireſt Virgins in all Bruges; ſhe was married to Bernard Valdaura, at that time above Forty four years of age. The firſt night after her Marriage ſhe found that her Husband's Thighs were rolled and wrapped with Clouts, and that he was a Man very ſore and ſickly; for all which, ſhe loved him not a whit the leſs. Not long after Valdaura fell ſo ſick, that all the Phyſicians deſpaired of his Life: then did ſhe ſo attend upon him, that in ſix Weeks ſpace ſhe put not off her Cloaths, only for ſhift, nor reſted above an hour (or two at the moſt) in a night, and that in her Cloaths. This Diſeaſe was a venemous Relick of the Pox; and the Phyſicians counſelled Clara not to touch the ſick Man, or come near him; and ſo alſo did her Kindred and Neighbours. All which moved her not, but having taken order for that which concerned the Benefit of his Soul, ſhe provided him all things that might tend to the Health of his Body; ſhe made him Broths and Juleps, ſhe changed his Sheets and Clouts, although by reaſon of a continual Looſneſs and many Sores about him, his Body never left running with Matter and Filth, ſo that he never had any clean part about him. All the day after ſhe reſted not, the Strength of her Love ſupporting the Delicacy of her Body; by this good means valdaura eſcaped that danger. After this by reaſon of a ſharp and hot Rheum falling from his Brain, the Griſtle within his Noſe began to be eaten away; wherefore the Phyſicians appointed a certain Powder to be blown up ſoftly into his Noſe at certain times with a Quill; no body could be found to take ſuch a loathſome Service in hand, becauſe of the Stench that came from him: But Clara did it chearfully, and when his Cheeks and Chin were all covered over with Scabs, Wheals and Scales, ſo as no Barber could nor would ſhave him, ſhe with her little Sciſſars played the Barber, and made him a deft Beard. From this Sickneſs he fell into another, which laſted ſeven years: During which time, with incredible Diligence, ſhe made ready his Meat. put in his Tents, laid on his Plaiſters, dreſſed and bound up his Thighs, all rotten with Scabs and Ulcers; his Breath was ſuch that none durſt come near by ten paces, and abide by it, which yet ſhe proteſted was ſweet to her. This long Sickneſs, and the Nouriſhing and Medicining of a Body oppreſſed by ſo many Diſeaſes, was a great matter in a Houſe that had no Rents or Profits coming in, and where Trade had ceaſed of a long time, and conſequently the Gain: She therefore to furniſh Expences, ſold her Precious Jewels, her Gold Chains, her rich Carcanets, her Garments of great value, a Cupboard of P[•]ate, not caring for any thing ſo her Husband was relieved; and contenting her ſelf with little, ſo he wanted nothing. Thus Valdaura lingred on a Life, by the help of his Wife, within a rotten Body, or rather within a Grave, for Twenty years together, in which time ſhe had eight Children by him, yet neither ſhe not they had ſo much as a Scab, Wheal, or Pimple in any part of their Bodies. Valdaura died an old Man, for whoſe Death his Wife Clara made ſo much Mourning as they who knew her well, ſay never Woman did for any Husband. When ſome inſtead of comforting her, told her, God had done much in taking him away, and that they therefore came to congratulate with her. She deteſted their Speeches, wiſhing for her Husband again in exchange of five Children; and though ſhe was yet both young and luſty, and ſought to by many, ſhe reſolved not to marry; ſaying, She ſhould never meet with any whom ſhe could like ſo well as her Dear Bernard Valdaura, Lud. viv. de Chriſtian Faemina. l. 2. p. 360. Camerar. Oper. ſubciſcent. 1. c. 51. p. 226.

8. The Lord of Harlem, in the Low-Countries, having by his Exactions and Cruelty made himſelf odious to all his People, was, together with his Wife, beſieged in his Caſtle by them, and ſo preſt for want of Victuals, that he was compelled to enter into Treaty: His Wife (a true Mirrour of Piety and Love towards her Husband) amongſt other Articles, Capitulated, That ſhe might have ſo much of her moſt precious Movables as ſhe could carry out at one time, the which being granted, the (with the help of her Chamber-Maids) carried her Husband, lockt in a Cheſt, out of the Caſtle; leaving all her Rings and Jewels behind her. Belg. Com. Wealth. p. 55.

9. In the Bohemian Perſecution, we read of the Major of Litomeritia, who apprehended Twenty four Godly Citizens, of whom his own Son-in-Law was one, and after he had almoſt pined there in Priſon, he adjudged them to be drowned in the River Albis, whereupon his Daughter wringing her Hands, and falling at her Father's Feet, beſought him to ſpare her Husband: but he, harder than a Rock, bid her hold her Peace, ſaying, What? can you not have a worthier Husband than this? To which ſhe anſwered, You ſhall never more eſpouſe me to any. And ſo beating her Breaſt, and tearing her Hair, ſhe followed her Husband to the River; and when he was caſt into the midſt of the River bound, ſhe leaped in, and caught him about the middle; but being unable to draw him forth, they were both drowned together, and the next Day were found embracing one another. Clark's Mar. V. 1. p. 289.

10. Philip, Sir-named, the Good, Duke of Burgundy, married the Siſter of Charles the Dauphin; and not long after this, Charles baſely and perfidiouſly ſlew Philip's Father: whereupon, Philip being full of Anger and Grief, went to his wife, ſaying: O my Wife, thy Brother hath murthered my Father. Upon this his Wife (that loved him dearly) burſt forth into Tears and Lamentations, fearing leaſt this Act of her Brother's, would make a Breach betwixt her Husband and her: which her Husband taking Notice of, comforted her, ſaying, Be of good cheer; tho' it was thy Brother's, yet it is not thy Fault; neither will I eſteem, or love thee the leſs for it, &c. Which accordingly he made good ſo long as they lived together. Lip. Exem. Pol. p. 200.

11. Budaeus (that learned French-man) had a great help of his Wife in Points of Learning; ſhe uſed to be as buſie in his Study, as about her Huſwifery. Clark's Mar. V. 1. C. 65. p. 291.

12. Mrs. Katherine Clark was ſingular, and very exemplary in that Reverence and Obedience which ſhe yielded to her Husband, both in Words and Deeds. She never roſe from the Table, even when they were alone, but ſhe made Courteſie: She never drank to him, without bowing: his Word was a Law unto her: ſhe often denied herſelf to gratifie him: and when in her Sickneſs and Weakneſs, he mentioned her Caſe in particular unto God in his Prayer; the Duty being ended, ſhe would make him Courteſie, and Thank him. In caſe of his abſence, ſhe would pray with her Family, Morning and Evening: the like ſhe would do in his Preſence, in caſe of his Sickneſs and Inability to perform the Duty himſelf. Her Modeſty and Chaſtity were rare and remarkable; but fitter to be conceived by thoſe which know what belongs to them, than to be expreſſed in Words: for there is a Conjugal, as well as a Virginal and Vidual Chaſtity.

In caſe of her Husband's Sickneſs, ſhe was a tender, diligent, and painful Nurſe about him, skilful, and careful in making him Broaths, and what elſe was needful for him. If at any time ſhe ſaw him in Paſſion, with ſweet and gentle Words ſhe would mollifie and moderate it. She was often a Spur, but never a Bridle to him in thoſe things which were good.

She was always well pleaſed with ſuch Habitations, (as in their many Removes) he provided for her; and with ſuch Apparel and Diet, as his Means (which was ſometimes ſhort) would allow. She never grutched nor grumbled at any of thoſe Diſpenſations which God's All-wiſe Providence carved out unto them. Clark's Lives, last Vol. p. 154.

13. Madam de Saint Blanker, Wife to the late magnanimous Mareſchal de Biron, was Viſited by a Lady of great Birth, who brought with her very goodly Works of Silk, which ſhe and her Daughters had wrought in Samplers. She brought with her alſo, one of her Children, that danced delicately, and played ſweetly on the Gittern, whom ſhe ſhewed to the Lady Mareſchal, that ſhe and her Children ſhould learn to ſpend their time in the like delightful Exerciſes. Madam Mareſchal made her Anſwer, That ſhe could not deviſe any better Works, Exerciſes wherein to inſtruct her Sons and Daughters, that in the Fear of God, and good Means, whereby their Hearts would become magnanimous, to do Service for their King, according as their Father had formerly done. And indeed, all the Male-Children iſſuing of her, were very brave Minded, and valiant Men. As for her Daughters, over and beſides their Happineſs, to marry with wiſe and worthy Knights; ſo were they well Educated in Houſhold-Diſcipline, by their excellent Breeding, and famous Houſes of generous Nouriſhing. Treaſury of Ancient and Modern Times, C. 8. p. 761.

14. Madam Margaret de Savoy, Wife to the Deceaſed Anne de Montmorency, Conſtable of France, who had Five Children, all worthily Educated, and evermore moſt lovingly affected unto the Crown of France, as being very remarkable for their Fidelity, as alſo well provided of Honourable Eſtates. When News was brought her. That one of her Sons was dead, named Mombrum, whom ſhe moſt dearly affected above all the reſt, and was ſlain in the Battel at Dreux, fought againſt the French Proteſtants, in the Year 1562; and alſo, That her Husband (being wounded) was there ſurprized: ſhe ſaid, bleſſed be God, as well for the bad as the good; and gave him hearty Thanks, not only becauſe her Son was ſlain, but that her Husband remained wounded, and a Priſoner, for the Service of the King, &c. Ibid.

15. Madam Katherine du Salaignat, Wife to Meſſiere Geffrey de Saillet, a brave and hardy Knight in his Life-time; ſhe ſending her Sons (in their very young Years) to Paris, for Inſtruction, was adviſed by ſome familiar Friend, to keep them (as yet) at home; becauſe they were but young and tender. She made Anſwer, That her Children reſembled Veſſels wholly new, wherein, if good Liquor were put at the first, they would ſavour thereof ſo long as Nature laſted. In like manner, if Children embrace good Doctrines in their Young Age, they will reliſh always after thereof, even to Old Age. Which they cannot do, being kept under the Mother's Wing, as we term it; where neither are like Maſters, or commodious Means, as it is in ſuch places, where all Vertues are taught, to ſuch as will ſeek for them. For this good Lady added, That ſhe deſired rather to be without Children, than that they ſhould not be vertuous. And indeed, ſuch did her Sons prove to be, and good Servitors to their King, notwithſtanding all the partiality in France. Ibid. p. 763.

16. Under this Head of Good Wives may very fitly be inſerted a ſhort Narrative of the Life of Mrs. E—, (with whom I was well acquainted) her Love to her Husband, proved to be that Non-ſuch Love which ſhe was preſt too in her Wedding-Sermon; ſuch an unpreſidented Love and Tenderneſs ſhe had for him, that there has not been a greater Inſtance of Conjugal Affection on her part; neither cou'd it be known which of the two were moſt obliging: and therefore it was, that once upon a very remarkable occaſion, ſhe told a young Lady, That he lov'd her even to an exceſs, (if ſuch a thing cou'd be between Man or Wife). This is certain, if there was any Conteſt between 'em, 'twas only, which of the two loved most, or which of 'em was moſt happy in their Married State. Before their Marriage there was a Day of Prayer kept, in order to it; and one of the Divines that prayed had this Expreſſion, Let 'em never give Ear to thoſe that may go about, even in the least thing, to divide 'em. Which they both promiſed when the Day was concluded, and ſubſcribed their Hands to a formal Agreement, as to this matter, to ſhew their hearty Conſent to it.—This incomparable Perſon was Deſcended from very Honourable Parents, and had an extraordinary Education; and I may ſincercly ſay of her, as Dr. Walker did of the Counteſs of Warwick, That there many Daughters; yea, all their Daughters did vertuouſly; but ſhe—I ſhall therefore Draw her, tho' but in little, who had nothing little, nothing mean, but a little eſteem of her own Perfections, and being mean in her own Eyes.—She was a Perſon of that great Piety, that when the was but in the 34th Year of her Age, I ſound ſhe had kept a Diary of her Soul-concerns, for above Sixteen Years.—Her Honoured Father has given this Character of her, That of all his Children, ſhe was the only one that had never once diſobeyed him in her whole Life. And her Husband lately told me, (for he's ſtill living, and has enjoyn'd me to conceal her Name, it being contrary to her Inclinations, to have any thing ſhe ever ſaid, or writ, publiſh'd to the World) for the whole time he was married to her, which was many Years, ſhe never once omitted Secret Prayer twice a Day, and was for all that time as conſtant in Reading the Scriptures in private, beſides what they read in the Family.—Her Husband, by going to Bed before her, has been often wak'd out of his Sleep, by the extraordinary Goings-forth of her Soul, in private Devotion—And as to Publick Worſhip, ſhe never omitted going to the Sacrament, and hearing two Sermons every Lord's Day, from the Sixteenth Year of her Age, to the time of her Sickneſs.—'Twill be of no ſmall uſe to the Reader, to inſert here what I find in one of her Diaries, it being the Rules ſhe walked by, in the management of her whole Life: and I ſhall firſt inſert, — Her Reſolutions about Marriage, which I found in the Journal of her Life, written with her own Hand. Her own Words were theſe, viz.—What I intend to do, if it pleaſe God to bring me into a marry'd State: For the Choice of a Husband, his Perſon ſhall be ſuch as I can entirely love and delight in. His Humour, as near as I can judge, ſuitable to mine; ſo that we may delight in each others Company. I would not have him Haſty, nor Paſſionate, no not to others. A Competency of Eſtate, ſo that we may live, and not be beholding to Friends, is all I deſire: For I do not, nor never did reckon, that the Comforts of ones Life, will, or doth conſist in having abundance of the World. I would chiefly, and above all, have one that doth truly fear God; not only a Profeſſor, but one that is ſeriouſly Godly, and whoſe chief Delight is, as near as I can judge, and learn by others, in the things of God. I will, if I can poſſibly, have my Judgment go before my Affection, in the Choice of a Husband. If it pleaſe God my Parents live to ſee me married, I will not entertain any Diſcourſe with any that I intend to marry, without their conſent and liking. If I am able too keep Servants, they ſhall be, as near as I can diſcover, and by enquiring know of others, thoſe that truly ſear God; at leaſt they ſhall be Civilized. As for Men-Servants, if I ſhould marry a Citizen, I ſhall think it my Duty, to let my Husband alone with them; but if he doth neglect his Duty to them, by not calling them to an Account, for the Sermons they hear, Reading. &c. If I can't perſwade him to it, I ſhall then think I may, and muſt take ſome care of their Souls. As for Maids, I'll, before ever I hire them, tell them, they muſt go with me to hear at the ſame place I do; but if they are joyn'd with any others, then I'll let them go ſometimes there, and ſometimes with me. They ſhall give an Account of what they hear, until the Affairs of my Family are ſuch that I can't do it. They ſhall read to me, at least, once a Day; or elſe I'll ask them about their Reading: for I ſhall think it to be my Duty, when I take any into my Family, to take ſome care of their Souls, as well as for their Bodies, and to do all I can for their Souls good, by Admoniſhing them, and giving them all the good Council I can, and giving all Encouragement I can in what is good. If they grow wicked and careleſs, and will not bear Reproof, I ſhall look upon it my Duty to change them, and not to mind what People ſay of my frequent changing of Maids. David would not abide a Lyar in his ſight: and I am ſure that is moſt pleaſing to God, to have, as near as I can, all in my Family that fear him, and deight in his holy ways. As for Children, if it pleaſe God to bleſs me with them, I ſhall look upon it to be my Duty, if I am able, to Nurſe them my ſelf, and to take all the care of them I can in their Infancy, and betimes to check the Buddings of Original Sin, by not encouraging of Revenge or Pride in them; and as ſoon as they are able to learn, to teach them their Catechiſm, and what is good; but ſo as not to tire them, but make it as pleaſant to them as I can, by giving them all the Encouragement and Praiſe when they do well, and timely Correcting them when they do what is ſinful.

As for my CARRIACE TO MY HƲSBAND, I ſhall reckon it both Prudence and my Duty, to ſtudy his Humour when we firſt come together, and then to do all I can without ſinning to pleaſe and oblige him, to obey him in all things that are not contrary to the Commands of God. — If I ſhould light on one that is wicked, I'll endeavour what I can by my carriage to engage his Affections throughly to me, and then to make uſe of that tye to engage him to God, and by my Chriſtian Carriage to try what can be done to win him over to Chriſt by reproving of him with all Meekneſs, and acknowledging my great Love to him, and that 'tis Love that makes me do it, and my deſire of his being happy for ever. I ſhall reckon it my Duty if I have a good Man, to be willing to learn of him, and to do what we can to engage each other more entirely to God, to make uſe of our Love to one another to inflame our Souls with Love to Chriſt. — Being convinced from Scripture and Reaſon that 'tis my Duty to give to the Poor, I now reſolve when I marry to give according to my Ability; though I cannot reſolve upon any Sum, yet I'll give according to my Ability. —When I make any Proviſions that I'de have kept I'll give ſome to all in the Family, that ſo I may not put 'em upon the Temptation of Stealing. And as for other Victuals they ſhall have ſufficient, but none to waſte if I can help it. —This is a thing that I hate for People to repeat my words after me: I will not therefore allow any under my care to do it; and if ever it pleaſe God that I keep Servants, I now reſolve to endeavour to do my Duty towards them, though they ſhould not do theirs towards me, and to endeavour conſcientiouſly to diſcharge my Duty towards all Relations; begging of God that he would now help me to do it: O that I could now do all with an Eye to God, and be willing always to be at his diſpoſe in every thing.

Next follows her occaſional Reflections upon Variety of Subjects, as I find 'em in her Diary.

REFLECTION I. Occaſioned upon ſeeing my Mother very melancholy one day after ſhe and I had had ſome words, and I fearing ſhe was diſpleaſed with me.

OH! my Soul ſee how afraid I am at the Anger of an Earthly Parent: It lays a Reſtraint upon me in their preſence when I think I have any ways offended them. I am grieved for fear of their Anger, and would do the utmoſt I can to have 'em reconciled to me again. O my Soul! I may well wonder at the Patience of God towards me, that when I daily grieve his holy Spirit, reſiſt all the Workings of his Grace, yet he bears with me. I am not, neither can I be any ways ſo obliged to an Earthly Parent, as to my dear Heavenly father; and yet I ſin againſt him, offend his Juſtice, abuſe his Mercy frequently in the day-time, without one ſerious Thought on my own Ways. When I offend my natural Parents, I can reflect on my ſelf, conſider what I have done, that may any ways give the Offence. I can offend my dear God, and not be troubled as I ſhould be. O the W[•]nders of Divine Patience! that God ſhould bear ſo long with one ſo vile. O the Wonders of free Love! that when God knew before my Creation what a baſe diſingenuous ungrateful Wretch I ſhould prove, yet nothing could hinder his Thoughts of love towards me before the Foundation of the World was laid. Well, O my Soul! I ſee I am ſo infinitely indebted to free Grace, that I can never do enough to teſtify my Thankfulneſs to God. I am ſo infinitely indebted to Divine Juſtice, that without freſh Supplies of pardoning Mercies, I am irrecoverably undone for ever. O God, I beg of thee, that I may be more and more ſenſible of my unchild-like Carriage towards thee; that I may be more and more grieved when I offend thee, that I may do my utmoſt endeavours to pleaſe thee in all things, and yet daily grieve that I can do no better.

REFLECTION II. Upon ſeeing her Siſter T—'s continually loving to be talking of her Couſin W. and when ſhe had begun a Diſcourſe to carry it on with great Delight.

SEE how Perſons talk of thoſe they love; they are grieved if they are troubled at any thing; ſo that two Perſons Satisfaction muſt go to the making one happy, and one's Trouble will make them both miſerable.

Turn in, O my Soul! into thy ſelf, and conſider what a vaſt Difference there is betwixt God's Love to the Soul, and all other kinds of Love in the World. God lov'd the believing Soul millions of Years before it had a Being. And though he knew what Sins the Creature would commit, how all his Laws would be broken; yet this could not hinder his Electing Love. So that then you'l grant, the Sinner could not deſerve God's Love, ſince its being, it hath done, [•••]d daily doth grieve and offend him, yet this cannot take off God's Love from the Soul. The Love of a Creature is for ſome Real or Imaginary Excellency and Suitableneſs: Their Love is at beſt fickle, and ſubject to change. We are ſhort ſighted, and cannot ſee at firſt what the Effects of ſuch Love will be. And therefore what more ordinary, than for Lovers to grow cold and indifferent? If the Perſon be loved for Beauty, the Small-Pox or Feaver may put an end to that Love: If for good Humour, Age and Sickneſs often alters it; if for Money, Riches may make themſelves Wings and fly away; or elſe any Ʋnkindneſs or unſuitable Carriage from the Perſon loved, often alters the Affections. Yet with what delight can they talk of theſe they love; 'tis hard to put them off with other Diſcourſe. Lovers think not the time long they are together. Yet, O my Soul! I am infinitely obliged to God, his Love is beyond all Expreſſion. I have ever ſince I was born offended him; and brought Sin enough into the World with me, to ſet me at an eternal Diſtance from him. Yet God's great Love was ſuch, that he thought nothing too much for fallen Man. He knew, before ever he fixt his Love on me, what I ſhould prove, how I ſhould carry it towards him; yet that could not hinder his Thoughts of Love. O my Soul! thou canſt never do enough to teſtify thy Love to God. There's no fear of the Decay of his Love to thee, if thou doſt but carry it ingenuouſly towards him. There can be no Defect in God; all that is, is on my part. I have cauſe to bewail my former Miſcarriages, and now to reſolve to walk more holily and humbly before God. Chriſt, he is altogether lovely; there is nothing in him, but what if conſidered may inflame my Heart with Love to him. I may wonder at my ſelf, that I do no more love to talk of this lovely Jeſus, that I do ſo ſeldom think of him. Well now, let me learn ſomething from this Reflection, to fill my Soul with Love to him, and to ſet me a longing after Communion with him. O that I may for ever have him in my Thoughts, whoſe Thoughts I was never out of from Eternity, (if I am not miſtaken, but am truly his.)

REFLECTION III. On her Brother H—'s telling her Mother that ſhe lay at Mrs. B—'s, and her Mother diſcourſing what her Landlord ſaid of her Febr. 2. 1679.

Her Reflections on this were theſe, viz.

OH my Soul! What uſe ſhould I make of all this? I may ſee how vain it is to expect Satisfaction in the Creatures when they do in ſo ſmall a matter diſappoint me, and prove falſe. Sure the uſe God would have me to make of all the Diſappointments I have ever yet met with, is, to expect more from God, and leſs from the Creature. I ſee and find by Experience, this I may ſoon expect more from them than is to be had. But I never yet expected that from God that is to be had in him. I find I may ſoon looſe my good Name and Credit in the World. I ſhould from hence learn to make it my buſineſs, to keep a Conſcience void of offence towards God and Man; that ſo whatever the World ſays or thinks of me, I may ſtill be able to approve my Heart to God; and to carry it ſo towards all I converſe with, as not willingly to give them any juſt cauſe to ſpeak Evil of me. I ſee 'tis a vain thing, nay I ſhall be the moſt inexcuſable of any one in the World, if ever I ſhould expect Satisfaction in the Creature. For my Experience tells me, it is not there to be had. I no ſooner promiſe my ſelf Comfort in any Earthly Enjoyment, but ſome way or other it is imbittered to me. I promiſed my ſelf a great deal of Comfort in Mrs. B—'s Acquaintance, and now I cannot go to ſee her, without hazarding my good name. Well, I will now retreat back again to my former SOLITƲDE, and converſe more with God and my own Soul. I have found enough of the Vanity of Acquaintance: But I never yet had cauſe to complain of my God. The more I acquaint my ſelf with him, the better it is; I ſhould be ſo ingenuous in all caſes to make a Spiritual Improvement of an Earthly Diſappointment, that ſo I may reap real Benefit by outward Vexations.

REFLECTION IV. Upon her being taken ill in the Night, and thinking ſhe was ſtruck with Death.

OH my Soul! thou ſeeſt what need I have to be always prepared for Death? How ſoon can God take away Health and Life? I am but Tenant at Will to my Maker, and therefore I need to be ready. I then began to call my ſelf to account to ſee with what Comfort I could appear before God. I find upon Examination, and ſome ſight of Eternity, here is abundance of Sin to be repented of. I dare not think of appearing before God, without an Aſſurance of an Intereſt in Chriſt. — Well, O my Soul, what uſe ſhould I make of this Providence! I know not how ſoon I may die: Death is a ſerious thing, it is a ſolemn thing to appear before the Heart-ſearching God, there to be accountable for all I have done in the body, and for ever to be doomed to endleſs Happineſs or Miſery: What a mad Body and Fool am I then to be ſo negligent in working [••]t of my Salvation, when I am ſure I cannot live long. The Pain I felt was great, but nothing to what the Damned feel. I did then bleſs God that it was not eternal. I thought, if my Pain was ſo ſad, what is it to be tormented in Body and Soul, and that for ever. — I then conſidered what Sin it was that moſt diſturbed my Peace, and find it is trifling with God.—Well, O my Soul! it is time for thee now to reſolve to be more ſerious, and always prepared, becauſe in ſuch an hour as I think not, the Son of Man comes.

REFLECTION V. Upon her Mother's and Siſter T—'s ſaying to her, She would neither make a fond Wife nor Mother.

OH my Soul! What uſe ſhould I make of all the Opinions People have of me, and of their thinking I ſhall never be fond of any Relation? Sure God hath ſome end in it; that notwithſtanding my Willingneſs to pleaſe all manner of Perſons, I cannot yet have their good word. Let me now more than ever endeavour to pleaſe God. I have great cauſe to love my Parents: for under God I am beholding to them for my Being. But I am not only beholden to God for my Creation, but I hope for Redemption, and a whole Life of Mercies, that be hath continually followed me with. I have great cauſe to love Relations, but that is nothing if compared with what cauſe I have to love God. Their greateſt Love is Hatred, when compared with God's Love. Well then, the uſe I ſhould make of all this is to conſider my Obligations to God. I would not willingly diſpleaſe an Earthly friend; ſure then, had not Sin baſely beſotted me, I ſhould abhor the Thoughts of doing any thing that might diſpleaſe God. I ſhould endeavour conſcientiouſly to diſcharge my Duty to all Relations, let the Event be what it will. O that I were ſo ſpiritual, as to make a good uſe of all the Diſappointments I have ever yet met with. I bleſs God I have not promiſed my ſelf Happineſs in any thing in the World, but have been ſome way or other diſappointed in it. God is very kind to me in it: He ſees how my Affections are ſtill running out after the Creature, and how apt I am to be fond of that which draws my Heart from God. Now I will return to God, let God do what he pleaſes with me. I bleſs God for Relations and Friends, but I deſire to enjoy them more, as God is pleaſed to make them a Bleſſing to me, than for any outward Comfort I have in them. O that I could love Chriſt more, and Creatures leſs! I ſee they are uncertain Comforts, but in Chriſt is never failing Delight and Satisfaction to be had.

Upon a Dream ſhe dreamt on the Nineteenth of November, in the Year 1680.

HER Dream in her own Words was this, viz.

Methoughts I was above Stairs, and either ſomething, or a Voice ſaid to me, That I muſt in a very ſhort time come and appear before my Judge, there to give an Account of all I have done; and then I ſhould be tried, whether I was ſincere or no in what I did. Methoughts I preſently died, but Soul and Body remained together, 'till I were Summoned to Judgment. I was extreamly concerned at this Voice, and began to bethink myſelf, what Account I could give at Judgment. I could not tell whether I was really ſincere, or no. I began to Examine myſelf, and thought what ſhould I do? The Day of Grace was over; 'twas too late to repent: and the like, &c. and I could not tell what would become of me for ever. I dreamt, I went down Stairs, and there the People told me, I look'd like Death. Aye, ſays I, ſo I well may, when I am dead. I could not tell what to do for a room to pray in, to ſee if there were any hopes of acceptance. I was ſo amazed and affrighted, that I was almoſt beſides myſelf, for fear I was not ſiucere. I then thought what Ends have I propoſed to myſelf, in the performance of Duties, and could not find that I had deſigned any thing of Self in what I had done; I was, I hoped, ſincere, though under great Fears and Amazements, becauſe of my appearing before the Heart-ſearching God. I awaked in a great fright.

REFLECTION VI. Her Reflection, in her own Words, upon this Dream, was this, viz.

OH my Soul! What ſhall I now do! This that was but a Dream, will ſhortly be true. I muſt e're long be Summoned to Judgment, in a more Solemn Manner than I can now think of; and there I muſt give up my Account before the Great GOD. If I am an Hypocrite, I ſhall then be undone for ever. Sure there is ſomething more than ordinary in this Dream. God is wonderful good and kind to me. I have been very careleſs and negligent in the performance of all Duties. God is pleaſed to give me one Warning more, to ſee if I will do what I can towards an Aſſurance of Salvation. If after all theſe Warnings I ſhall be found Chriſtleſs, my Damnation will be greatly aggravated; my Summons to Judgment will be more dreadful, than I can now think it will be. When I muſt appear before my Judge, fitting on his Throne, I ſhall there be accountable for all my Thoughts, Words, and Actions, before that God who knows them better than I do my ſelf. When the Sentence ſhall be pronounced, and the Judge will ſtay to ſee it executed: there will be no Repealing of that Sentence, no avoiding its Execution; but I muſt for ever then, enter either into endleſs Joys, or Torments. What ſhall I now reſolve upon? I do, and cannot but believe that this Day is near. Die I must; I am not ſure of one Moments time more. Am I mad then, to live as I now do? To be contented, when I know not what will become of me for ever? I now reſolve, through the Aſſiſtance of the Bleſſed Spirit, to be more in the Work of Self-examination, that I may not be ſurprized by Death or Judgment: Bleſſed be God for bearing with me ſo long, for giving me one Warning more before the Great Day of Judgment. What wonderful Patience have I abuſed? What need have I to be ſpeedy and ſincere in my Repentance, and now do what I wiſh'd in my Sleep I had time to have done.

REFLECTION VII. Upon Scalding her Foot, Sept. 7. 1681. Her Reflection upon it was this which follows, in her own Words, viz.

OH how great was that Smarting Pain! I then preſently conſidered, if that pain was ſo dreadful, what would be the Torments of the Damned? If it is now ſo ſad to have a little hot Liquor poured on ones foot, what will it be to have Soul and Body tormented, to lie burning in Fire and Brimſtone for ever! This pain, though great, yet is quickly over, I have cooling things for it; but in Hell a Drop of Cold Water cannot be obtained to cool the Tongue of the Damned: tho' if that could be, yet it would do but little good. What doth God point out to me by all theſe Providences, but that I ſhould do the utmoſt I can, to ſcape Hell Torments? I have now time and opportunity to work out my Salvation. How inexcuſable ſhall I be, if after all, I ſhould neglect ſo great Salvation? What cauſe have I to admire Chriſt, who not only died to deliver his from Hell-Torments, but hath purchaſed ſuch Joy and Glory, for all ſuch as durſt truſt themſelves with him.

Well now! what do I reſolve upon. Oh! for an Holy Ingenuity in my Carriage towards God! that I could but live as becomes the Redeemed of the Lord, and make uſe of all Providences and Ordinances, as God hath appointed them for.

Her Carriage before ſhe Received the Sacrament.

IN her Sixteenth Year, ſhe had longing Deſires to receive the Sacrament, which ſhe acquainted her Paſtour with; who told her, That then ſhe muſt forſake all Sin, and cleave to Chriſt, and not live in the omiſſion of any known Duty, or in the commiſſion of any known Sin. then he ſaid, She muſt make Religion her Buſineſs. He ſaid, He hoped ſhe made Conſcience of Secret Prayer. He ſaid, She knew what Paul ſaid concerning the unmarried Woman, That ſhe cares for the things of the Lord, how ſhe might be holy both in body and ſpirit. And he bid her obſerve this, and he did not queſtion but Chriſt would bid her Welcome: and accordingly on the Sabbath-day following, ſhe went to the Sacrament; but before ſhe went, ſhe ſpent ſome time in Examination, and could not find, but that ſhe had Truth of Grace. And then ſhe brake out in the following pathetical Ejaculations, viz.

Oh! how ſhould the Thoughts of Free Grace raviſh and fill me with Love to God! Oh! how am I filled with Joy unſpeakable, and full of Glory! Oh Lord, I ſolemnly reſolve against all my Sins. Theſe are the Murtherers, that would not have thee to Reign over me; Original Sin, the pollution of my own Nature; the Sins that I have committed before I knew what Sin was, have rendred me obnoxious to thy Diſpleaſure. I beg of thee, that thou wouldeſt give them their Death's Wound. I ſhall now meditate on the wonderful Love of God, in electing ſome to Salvation, and paſſing by others, and wonder that I ſhou'd be an Object of Electing Love; ſure, Lord, thou cou'dſt not have choſen one more vile than I am, and one that wou'd have carried it to thee as I have done: I may well wonder at thy infinite Love; I conſidered of the Love of God, in parting with the Son of his Love, to die for Sinners, that God ſhou'd contrive ſuch a way of Salvation for fallen Man, and not for fallen Angels. What an aſtoniſhing, amazing Love was that, that Chriſt ſhou'd become Man? that he ſhou'd be ſo poor as not to have where to lay his Head, when he came to enrich the World. Oh that ſweet Expreſſion of Chriſt's Love, when he ſays, I was with him when he laid the Foundations of the World, yet then my Thoughts were in the habitable part of the Earth, and my Delights were with the Sons of Men. That I ſhou'd be one of them that Chriſt ſhou'd have in his Thoughts of Love; I, cou'd not but cry out, And why me, Lord? why me? Oh infinite Free Grace! that I ſhou'd be freely choſen! whereas, if God had but required Satisfaction for one Sin, (tho' but a ſinful thought) I muſt have periſh'd for ever. I told Chriſt, Dearest Jeſus, I cannot at this Sacrament take a denial of thy gracious Preſence. I come to meet with God, and I cannot be contented without him. I bleſs thy Name, I have often enjoyed great Delight in this Ordinance; but now I would enjoy more of God than ever. I would have all my Graces grow and flouriſh; I would have my Sins utterly deſtroyed and rooted out: O Bleſſed Jeſus! I come to thee; here are my Luſts, my Pride, my Ʋnbelief, my want of Love to thee, the baſe Sins of my Nature, my diſingenuous Carriage towards thee; here, Lord, ſlay them before thee. They are unwilling that thou ſhouldeſt rule in my Soul. I did in theſe or the like Expreſſions, make over my ſelf to be more entirely God's; and I dare own upon review, that I did enjoy Chriſt. This did in ſome meaſure ſet my Soul a longing for Heaven; Lord, ſaid I, if a Smile of thy Love is ſo ſweet, what are the full and raviſhing Views of thy Love? If a Glimps of my deareſt Jeſus is ſo ſweet and refreſhing, what will the full Viſions of God be for ever? But my baſe Heart was ſeveral times trying to draw me from God. O ſurely a Freedom from Sin will be unconceivably ſweet to me, that am ſo continually haraſſed with theſe Corruptions.

She writ abundance of ſuch MEDITATIONS and EJACƲLATIONS as theſe; but here's all that her Husband could ever get tranſcribed.

By theſe her MEMOIRS and RƲLES for holy Living, we not only ſee what an extraordinary Wife ſhe was (for her Husband ſays ſhe fully practis'd 'em) but alſo the happy Effects of a regular Courſe of Piety; for certainly never was there (on a Sick-bed) a greater Inſtance of a willing Reſignation to the Will of God, as to either Life or Death. —She would often ſay to her Husband, O my dear 'tis a ſolemn thing to die, but I can freely leave all the World but you, (and at ſaying ſo, ſhe would ſtill burſt out into Tears;) ſhe ſaid at another time, Sickneſs is no time to prepare for Death; were my Work now to do, I were undone for ever. —But I ſhall ſtop here, for ſhe needs not borrowed Shades to ſet her off; I need do no more than refer you to theſe Memoirs, which are all the curious Contexture of her own Brain. —I ſhall only add, She was MISTRESS IN THE ART OF OBLIGING; in which ſhe attain'd that Sovereign Perfection, that ſhe reigned over all Hearts with whom ſhe did converſe. In a word, She did conſecrate her ſelf entirely to God, and was more afraid of Sin than of Hell it ſelf. —In ſuch a looſe Age as this, ſuch an extraordinary Inſtance may perhaps be doubted as to the Truth of it, but I do aſſure the Reader there's nothing inſerted in this Relation of Mrs. L— but what is real Matter of Fact.

CHAP. LII. Good Husbands Remarkable.

HƲsbands have as much cauſe to be good, as Wives; and more clearneſs of Reaſon, and ſtrength of Judgment, ordinarily to govern their Paſſions, and direct their Actions: and therefore they ſhould excel the Women, not only in Prudence, but in Goodneſs, and particularly Patience. And ſo they do ſometimes; as for Inſtance:

1. Sir Nathanael Barnardiſton, ſeemed here to imitate the Practice of the Lord Jeſus towards his Church, in his Conjugal Love, Protection, and full Contentation and Delight, until he became a Pattern and Mirrour of Matrimonial Sweetneſs and Faithfulneſs: and as it is ſaid by one of the Rabbins concerning Methuſelah's Wife, That ſhe had Nine Husbands in One, for Age and Years; ſo I may ſay of this Gentleman's Lady, that ſhe had Nine Husbands in him alone, for his aimable Carriage and Graces. Theſe were, it is true, acted while he was living; but he left a Teſtimonial in his Will, of his living Affection after his own Death, over and above the Marriage-Covenants, to ſhew his endearedneſs of her, by his Affectionate Remembrance when he himſelf was gone. See his Life.

2. Dominicus Cataluſius, was the Prince of Lesbos, and is worthy of eternal Memory, for the entire Love which he bare to his Wife: ſhe fell into a grievous Leproſie, which made her appear more like unto a rotten Carcaſe, than a living Body. Her Husband not fearing in the leaſt to be infected with the Contagion, nor frighted with her horrible Aſpects, nor diſtaſted with the loathſome Smells ſent forth by her filthy Ulcers, never forbid her either his Board or Bed; but the true Love he had towards her, turned all thoſe things to him, into Security and Pleaſure. Lond. Theatr. p. 462. Fulgoſ. L. 4. C. 6. p. 526.

3. Ant. Wallaeus, lived moſt lovingly with his Wife, they never brake forth into Anger or mutual Brawling; their mutual Care was to pleaſe each other, and by Deeds to prevent each others's Deſires: neither did Wallaeus fear any thing more, than that his Dear Wife ſhould die before him-for he uſed her not only for the Government of his Family, but for his conſtant Companion. What: ſoever befel him in the Common-wealth, Church, or Civil Converſe, he acquainted her with it, ask'd, and often followed her Advice; for ſhe was a modeſt and prudent Woman. Clark's Eccleſ. Hiſt. p. 488.

4. Mr. Eliot, of New-England, loved, prized, and cheriſhed that one Wife which was given to him truly from the Lord, with a kindneſs that notably repreſented the Compaſſion, which he hereby taught his Church to expect from the Lord Jeſus Chriſt; and after he had lived with her more than half a Hundred Years, he followed her to the Grave with Lamentations, beyond thoſe which the Jews from the Figure of a Letter in the Text affirm, that Abraham deplored his Aged Sarah with; her departure made a deeper Impreſſion upon him, than what any common Affliction could. His whole Converſation with her had that Sweetneſs and that Gravity and Modeſty beautifying of it, that every one called them Zachary and Elizabeth. Cott. Mather in his Life, p. 57.

5. C. Plautius Numida, a Senator, having heard of the Death of his Wife, and not able to bear the Weight of ſo great a Grief, thruſt his Sword into his Breaſt, but by the ſudden coming in of his Servants he was prevented from finiſhing his Deſign, and his Wound was bound up by them; nevertheleſs, as ſoon as he found opportunity according to his deſire, he tore off his Plaiſters, opened the Lips of his Wound with his own Hand, and let forth a Soul that was unwilling to ſtay in the Body, after that his Wife had forſaken hers. Val. Max. L. 4. C. 6. p. 114.

6. Philip, ſir-named, the Good, the Firſt Author of that Greatneſs whereunto the Houſe of Burgundy did arrive, was about Twenty three Years of Age, when his Father John Duke of Burgundy was ſlain by the Villany and Perfidiouſneſs of Charles the Dauphin: being informed of that unwelcome News, full of Grief and Anger as he was, he haſts into the Chamber of his Wife (ſhe was the Dauphin's Siſter) O, ſaid he, my Michalea, thy Brother hath murthered my Father. Upon this his Wife (that loved him dearly) burſt forth into Tears and Lamentations, fearing leaſt this Act of her Brother's would make a Breach betwixt her Husband and her: which her Husband taking Notice of, comforted her, ſaying, Be of good cheer; tho' it was thy Brother's, yet it is not thy fault; neither will I eſteem or love thee leſs for it, &c. Which accordingly he made good, ſo long as they lived together. Lipſ. Monit. L. 2. C. 17. p. 388. Pol. p. 200. Clark's Marr. c. 65. p. 291. Wanley's Wonders of the Little World. p. 143.

7. Mr. Samuel Fairclough, his Wife dying in Child-bed, was blamed for his great Sorrow for ſuch a pious Relation. See his Life.

CHAP. LIII. Good Children Remarkable.

THat old celebrated Proverb in our Church, Train up a Child in the way he ſhould go, and when he is old he will not depart from it: hath ſo much truth in it, that a Good Education will either improve and meliorate the Nature of Perſons, or haunt them with continual Checks, and Ʋneaſineſs of Thought all their Life after: either they ſhall be made better by the Impreſſion of early Notions upon their Hearts, or ſmart for their Diſobedience and Obſtinacy. For certainly a crooked Child ſeldom grows ſtreight with Age: and if a Plant is not flexible when young, it will grow ſtiffer and more obdurate with time. We uſe to Imprint the Seal, when the Wax is warm and ſoft, and Sow our Seed at Seed-time, not in the Drought of Summer, or the Coldneſs of Winter. Every Body that hath Eyes, takes Notice of the Riſing Sun, and the first opening of the Day: every Gardiner and Farmer loves to ſee his Seeds and Grain, and Plants promiſe well at the first; And who is there ſo improvident among Chriſtians, as not to take notice and rejoyce in the early Product of their Inſtructions and Endeavours; but eſpecially to ſee them grateful and good in their particular Relations?

1. Ant. Wallaeus attended upon his Parents ſo carefully in the time of their Sickneſs, and ſo comforted them with Divine Conſolations; that at the Hour of Death they both bleſſed him, and gave this Teſtimony of him, that he had never offended them in all his Life. Clark's Eccleſ. Hiſtory, p. 471.

2. Q. cicero, Brother of Marcus, being proſcribed and ſought after to be ſlain by the Triumvirate, was hid by his Son, who for that cauſe was hurried to Torments; but by no Puniſhments or Tortures could he forced to betray his Father. The Father moved with the Piety and Conſtancy of the Son, of his own accord offered himſelf to Death, leaſt for his ſake they ſhould determine with utmoſt ſeverity againſt his Son. Zonar. Annual. Tom. 2. p. 86. Xiphil. in Auguſto, p. 60.

3. There happened in Sicily, (as it hath often) an Irruption of Aetna, now called Mount Gibel; it murmurs, burns, belches up Flames, and throws out its fiery Entrails, making all the World to fly from it. It happened then, that in this violent and horrible breach of Fire (every one flying and carring away what they had moſt precious with them) Two Sons, the one called Anapias, the other Amphinomus, careful of the Wealth and Goods of their Houſes, reflected on their Father and Mother, both very old, who could not ſave themſelves from the Fire by ſlight: And where ſhall we, ſaid they, find a more precious Treaſure than thoſe who begat us? The one took up his Father on his Shoulders, the other his Mother, and ſo made paſſage through the Flames. It is an admirable thing, that God, in the Conſideration of this Piety, though Pagans, did a Miracle; for the Monuments of all Antiquity witneſs, that the devouring Flames ſtaid at this Spectacle, and the Fire waſting and broiling all about them, the Way only which theſe two good Sons paſſed, was Tapeſtry'd with freſh Verdure, and called afterwards by Poſterity, The Field of the Pious, in Memory of this Accident. Cauſſ. Hic. Tom. 1. L 3. p. 113. Lon. Theatr. p. 272. Solin. C. 11. p. 225. Camerar. Oper. Subciſcent. 1. C. 86. p. 401.

4. Sir Thomas Moore, being Lord Chancellor of England, at the ſame time that his Father was a Judge of the King's-Bench, he would always at his going to Weſtminſter, go firſt to the King's-Bench, and ask his Father Bleſſing, before he went to ſit in the Chancery. Baker's Chron. p. 406. Fuller H. S. L. 1. C. 6. p. 13.

5. The Carriage of Mr. Herbert Palmer towards his Parents was very dutiful and obſequious; not only during his Minority, but even afterwards: which was very evident in that Honour and Reſpect which he continued to expreſs to his Aged Mother, to the Day of her Death. Clark's Exampl. Vol. 1. C. 23.

6. Our King Edward the Firſt returning from the Wars in Paleſtine, reſted himſelf in Sicily, where the Death of his Son and Heir coming firſt to his Ear, and afterwards the Death of the King his Father, he ſorrowed much more for the loſs of his Father, than of his Son: whereat King Charles of Sicily greatly wondred; and asking the Reaſon of it, had this Anſwer return'd him: The loſs of Sons is but light, becauſe it may be eaſily repaired; but the Death of Parents is irremediable, becauſe they can never be bad again. Idem, ex Speed Chron.

7. Sir Nathaniel Barnardiſton enjoyed his Father a leſs time than his Grand-Father; his Father being removed by Death long before his Grand-Father: but yet we may eaſily gather what his Carriage to him was, from the high and extenſive Value he ſet upon his Memory; as he uſed to pleaſe himſelf to Diſcourſe of his Father: affirming, That he was a very Godly Man; and that it was a great Diſadvantage for him to part with him ſo young. Theſe things, and others, he would often declare to his Children and Friends, dropping many Tears, to ſhew his great and ſtrong Affection: and when he made his Will, he there expreſt an importunate Deſire to his Executors, that the Bones of his Father might be digged out of the Earth, (where they were buried) and laid by his own Body in a new vault, he order'd his Executors to erect for the ſame purpoſe. Thus, though he could not live with his Father as long as he would have deſired, yet he deſigned that their Bodies, or Relicks, ſhould lie together 'till the happy Reſurrection-Day; which certainly did denote a Noble Veneration, and a moſt raiſed Filial Affection: See his Life.

CHAP. LIV. Remarkable Inſtances of an Early Piety, or Children Good betimes.

TO ſee young Trees newly planted, hopeful and promiſing, is a very lovely and inviting ſight: A Jeremiah ſanctified from his Mother's Womb, a Joſhua pious in his young years, a Timothy well inſtructed in the Scriptures from a Child, are very pleaſant in ſacred Records. And when we ſee the Seeds of Piety ſpring up ſo ſoon, we are ready to impute it to the Influence of Heaven, and the Efficacy of Divine Grace: And though ſometimes theſe Bloſſoms die before any Fruit appears, and a good Beginning hath not always a good Ending; yet certainly (and Lot, Solomon, or our Senſes, be Witneſſes in the caſe) 'tis the likelieſt way to end well, when we begin well.

1. Mr. Samuel Crook, to ſhew that his Heart, even in his Youth, was drawn up towards the Pole of Heaven, tranſlated divers of David's Pſalms, and compoſed ſeveral Hymns of his own. Some of which he ſung with Tears of Joy and Deſire in his laſt Sickneſs. See his Life, p. 4.

2. Origen when a Child, was mightily inquiſitive into the Meaning of the Scriptures, even tiring his Parents with asking Religious Queſtions, comforting his Father in Priſon with Letters, and hardly forbearing to offer himſelf to Martyrdom. Dr. Cave's Prim. Chriſtian.

3. K. Edward VI. took Notes of ſuch things he heard in Sermons, which more nearly related to himſelf. Hiſt. of the Reform.

4. Queen Elizabeth wrote a good hand, before ſhe was Four years old, and underſtood Italian. Ibid.

5. Sir Thomas Moore never offended his Father, nor was ever offended by him.

6. Arch-biſhop Ʋſher at 10 years old found himſelf wrought upon by a Sermon on Rom. 12.1. I beſeech you, Brethren, by the Mercies of God, &c. Dr. Bernard in his Life.

7. Dr. W. Gouge, when at School, was continually ſtudious, even at play-hours; conſcionable in ſecret Prayer, and ſanctifying the Sabbath. Clark's Lives.

8. Mr. Tho. Gataker was often chid by his Father from his Book. Ibid.

9. Mr. Jeremy Whitaker, when a School-Boy, would frequently go in company 8 or 10 miles to hear a warming Sermon; and took Notes, and was helpful to others in repeating them; and though his Father often and earneſtly endeavoured to divert him, yet when a Boy, he was unmoveable in his Deſires to be a Miniſter. Ibid.

10. Mr. Herbert Palmer was eſteemed ſanctified even from the Womb; at the Age of 4 or 5 years, he would cry to go to his Lady Mothers (Sir Tho. Palmer being his Father) that he might hear ſomewhat of God. When a Child, little more than Five years old, he wept in reading the Story of Joſeph, and took much pleaſure in learning Chapters by heart: he learned the French Tongue almoſt ſo ſoon as he could ſpeak; he often affirmed, that he never remembred the learning of it; by his Diſcourſe he could hardly be diſtinguiſhed from a Native French-man. When at the Latin-School, at vacant hours, others were at play, he was conſtantly obſerved to be reading ſtudiouſly by himſelf. Ibid.

11. Mr. Tho. Cartwright, in his younger years, roſe many times in the night to ſeek out places to pray in. Ibid.

12. Mr. Rich. Sedgwick when he was a School-boy, and living with his Uncle, and the reſt of the Family were at their Games and Dancing, he would be in a Corner mourning. Ibid.

13. Mr. Julius Herring, when a Boy was noted for his Diligence in Reading the Scriptures: On Play-days, he, with 2 or 3 more School-fellows, would pray together, repeat the Heads of the Catechiſm, with the Sermons which they heard laſt Lord's-day. Ibid.

14. Mrs. Margaret Corbet, Daughter of Sir Nathaniel Brent, (Warden of Merton-Colledge) whom about 14 years of Age, wrote Sermons with Dexterity, and left many Volumes of ſuch Notes writ with her own Hand. Ibid.

15. Mrs. Elizabeth Wilkinſon was from her Childhood very Docile, took much pains in writing Sermons, and collecting ſpecial Notes out of Practical Divines. When I was (ſaith ſhe, in a Narrative written with her own Hand) about Twelve years old, upon reading in the Practice of Piety, concerning the happy State of the Godly, and the miſerable Condition of the Wicked in their Death, and ſo on to all Eternity; it pleaſed the Lord ſo to affect my Heart, as from that time, I was wrought over to a deſire to walk in the Ways of God. Ibid.

16. Mr. Caleb Vernon could read the Bible diſtinctly at Four years old; and by ſix became very apt in places of Scripture, the Theory thereof, and moral Regard thereto: exactly obſervant of his Parents, with ambition to ſerve and pleaſe them in love. To begin a Correſpondency with a good Friend of his, Mr. R. D. then in London, he wrote this his firſt Letter at Ten years of age.

Dear Sir,

I Received your kind Letter, for which I thank you, and deſire the Book which you ſent me may be made of good effect to my Soul, and that my Soul may be filled with the Love of God' being ready for the Day of his coming to judge the World in Righteouſneſs, when the Kings of the Earth ſhall tremble, and the Rulers ſhall be aſtoniſhed at the Brightneſs of his coming; when he ſhall come with his Holy Angels in Power and Glory, to judge the Earth in the Valley of Jehoſhaphat. O! that my Soul was fit for his Coming, that I may be like a flouriſhing Flower in the Garden of Eden, prepared for the Lord Chriſt. This is a Trying-day, the Lord is ſearching Jeruſalem with Candles, to find out out-ſide Profeſſors, who do make clean the out-ſide of the Cup and Platter, when their Hearts are full of Deceit. Oh! that we might be comforting one another with his coming; putting on the Breaſt-plate of Faith, and laying aſide the Traditions of Men. O! how near is his coming, even at the door: therefore we ſhould be watching, for we know not what hour he will come. My Brother John and Couſin Deb. thank you for your kind Letters. I remain
April 1663.
Caleb Vernon.

After ſome time, falling ſick, he earneſtly deſired to be Baptized, (I ſuppoſe being born of Anabaptiſt-Parents) ſaying, Father, pray have you come to any Concluſion to day about my being baptized? I pray Father, do, for indeed I cannot be ſatisfied, and I would fain be in Chriſt's Fold. After which being admoniſhed, and many gracious Expreſſions uttered, he died comfortably. See his Life, printed An. 1665.

17. A Child of one Maſter Maxey of Lime, when it was but Two years old, would uſe to kneel down often, and with his Eyes and Hands lift up towards Heaven, ſeemed to be very ſerious in Prayer; and as it grew older would often be at Prayer by it ſelf, and ask very ſtrange Queſtions of its Mother concerning Spiritual Matters, much beyond its Age: The Mother expounded all theſe things as proceeding rather from childiſh Imitation, than from any Reliſh or Underſtanding that it had of thoſe things. At laſt when the Child was Five years old, in the midſt of his Sports, as he was Whipping-top, on a ſudden he caſt away all, and went to his Mother, ſaying to her with much Joy: Mother, I muſt go to Heaven, will you go with me? asking her the ſame Queſtion the ſecond time. His Mother anſwered, Yes, dear Child, when God ſhall pleaſe: But how doſt thou know that thou ſhalt go to Heaven? The Child anſwered, God hath told me ſo, I muſt go to Heaven; for I love God, and God loves me. After which time he never played more: About three Weeks, or a Month after, he ſickned and died, ſpeaking much during his Sickneſs of his going to Heaven; ſtill asking his Mother whether ſhe would not go with him? And when his Mother asked him whether he would not ſtay with her here? he refuſed, rather deſiring that ſhe ſhould go with him. Maſter White.

18. A nameleſs Perſon, J. B. gives this Relation concerning her ſelf.

About ſeventeen years ſince, a Child of mine about ſix years of age, when I have bid him go forth to play, he hath come in again very ſolitary, and other Children would ſwear, and be very debaucht: I would ask him, Robert, what aileth you, why do you not go to play? He would anſwer, That he had no Fellows to play withal, but ſuch as would ſwear, and the like; and they could not be (ſaid he) God's Children. I would ſay, why not Child? then he would ſay, No Mother, though I am but a little way in my Book, yet I have learnt that God will not pardon ſuch Sins as Swearing: I have ſometimes ſaid, yes Child, I hope God will pardon them, elſe God help thy Father, and God help us all: Then he hath replied, Mother, with great Repentance God can forgive, for his Mercies are great; but good Mother let us forbear that which is evil. And many times I had ſuch conference with that Child, who ſeeing me troubled about it, he hath ſaid, Good Mother be content, their Parents are ſuch, and they muſt needs learn after them.

I thought upon my Child's words; and having before often offended God, about gathering of Flowers in my Garden on the Lord's-days, and the Thoughts of other Failings in my Converſation, it wrought great trouble upon my Heart; ſo that I was much afflicted in Soul, conſidering that my Child ſo young ſhould give me ſuch Inſtructions; which hath proved a Bleſſing to me, to bring me home to him: I did make then ſome doubt whether God would forgive me thoſe Sins; and about that time hearing Dr. Ʋ. preach ſeveral Sermons at O. and particularly upon that Text, That we are but Sojourners and Travellers here; and ſhewing, That we are not at home, therefore we muſt keep on the ſtraight-way to Heaven, and take heed of the broad-way, which leadeth to Hell; which then, as alſo other means ſince, did much throw me down low under the ſenſe of Sin, yet not without ſometimes ſome Refreſhments. Believers Experiences, p. 54.

19. Biſhop Ʋſher at Fourteen years old was judged fit, and admitted to the Sacrament of the Lord's-Supper; and his uſual Cuſtom was, the Afternoon before, to retire himſelf in private, and to ſpend it in a ſtrict Self-Examination, and deep Humiliation for all his Sins; wherein he had ſuch Enlargements of Heart, that a Stream of Tears flowed from his Eyes, which afterwards he oft recalled to mind, both as a Provocation and Cenſure of himſelf: When he was elder of years, there was a certain place by a Water-ſide, whither he oft reſorted, ſorrowfully to ſurveigh his Sins, and with Floods of Tears to confeſs, and bewaile them; wherein he found ſo much Sweetneſs and Communion with God, that he thirſted for ſuch comfortable Opportunities, and it was his uſual Cuſtom to ſpend Saturdays in the Afternoon in theſe Duties. Amongſt other Sins he much bewailed his too much love to Humane Learning, which made him as glad when Munday came, that he might renew his Studies, as he was when Sabbath-day came, wherein he was to apply himſelf to the Service of God; and it coſt him many Tears, that he could not be more Heavenly-minded at that Age. See his Life.

20. Lancelot Andrews Biſhop of Wincheſter, from his Youth declared an extraordinary worth, that he was made up of Learning and Vertue; in both of them ſo eminent, that it was hard to judge which had the Precedency and greateſt Intereſt; though it was truly aſſerted from his Comtemporaries that there was not any kind of Learning that he was a ſtranger to, but in his Profeſſion admirable; which was as well, if not better known abroad, than admired at home. England's Worthies, by Will. Winſtanley, p. 366, 367.

21. Mr. Bernard Gilpin being yet a very Child, gave Teſtimony of a future Holineſs upon this Occaſion. A begging Frier lodging at his Father's Houſe one Saturday Night, in order to preach the next day; but eating at Supper like a Glutton, and drinking like a Beaſt, in the Morning as if he had been ſome young Saint lately dropped from Heaven, he cauſed the Bell to tole to the Sermon; and in the midſt there of bluſtering out certain good words, he preſumed to grow hot againſt ſome Sinners of the time, and amongſt the reſt to thunder boldly againſt Drunkenneſs. Young Gilpin who had but newly got the uſe of his Tongue, having obſerved (as it ſeemed) the hateful Baſeneſs of the Man by his Overſight the Night before, and now hearing the Beaſt cry out ſo loud againſt theſe Crimes which himſelf had ſo lately been guilty of, as he was ſitting in his Mother's Lap in the Church, ſuddainly cryeth out in theſe words: O Mother, do you hear how this Fellow dates ſpeak againſt Drunkenneſs, who was drunk himſelf yeſter-night at our Houſe? The Mother made ſpeed to ſtop the Child's Mouth with her Hand, that he might ſpeak no further. Mr. Gilpin's Life by Bp. Carleton, p. 2.

22. Mr. Samuel Fairclough at 13 years of Age, upon hearing a Sermon of Mr. Ward's, concerning Zacheus his Reſtitution, began to be very ſerious and devout: as will be ſhewed under the Chapter of Reſtitution.

23. Jabez-Eliezer Ruſſel, Son to William Ruſſel, in the Pariſh of St. Bartholomew the Great, London, was remarkable in his Life for his Obedience to his Parents in what they commanded him:

—For his addicting himſelf to the reading of the holy Scriptures: For his great Memory; he was able to give a particular Account of moſt of the memorable Paſſages both in the Old and New Teſtament, with the Names of Perſons, their Actions, and the Circumſtances thereof: To ſay no more, his retentive Faculty was ſo capacious, that what-ever he read, he made it his own.

—His Meditations in the Word of God, in the Practice of which he was both frequent and ſerious: His frequent Praying; taking notice of the Words and Works of God; fearing Sin greatly, wiſhing he had died, when he came firſt out of the Womb; becauſe then he ſhould not have ſinned, &c. And in his Sickneſs, having a great ſenſe of both Original and Actual Sin; uſing ſuch Expreſſions as theſe; I ſhall ſee the holy Angels; and I ſhall be aſhamed, they will be ſo glorious; for I am Duſt and Aſhes; and there I ſhall ſee the Twelve Apoſtles ſit upon Twelve Thrones, &c. And to his Mother, 'Prayer will do me more good, and is better than Sleep; I am beſt when I pray. And at laſt, enquiring after his Siſters Names, becauſe as was ſuppoſed, he thought he ſhould know them in Heaven, though he never ſaw them on Earth: and ſo fell aſleep in the Lord, Feb. 19.—71. aged 9 years, 2 months, and 6 days. See the Account of his Life and Death.

24. Mrs. Luce Perrot late Wife of Mr. Rob. Perrot of London Miniſter, amongſt her laſt Speeches, hath theſe; I would not for ten thouſand Worlds, but have began to ſeek God betimes; he then took me off from other Delights, and carried me on ſtep by ſtep: I then could ſee nothing in the World to delight in: I then thought Holidays a Weariſomneſs to me; would ſometimes ſit and ſee others play, but took no delight therein, for which they would laugh at me; and tell me, I ſtudied Divinity, &c. —When Children grow crooked at firſt, they are hardly ever ſet ſtreight again afterwards, &c. See the Printed Account of her Speeches, p. 1, 2.

25. Tho. Aquinas is reported, to have loved his Book ſo dearly when he was but a Child, that he muſt have it conſtantly to Bed with him; and if at any time, when he awaked out of Sleep, he miſſed it, he would fall a crying. Pontan. Attic. Bellar.

26. Suſanna Bickes, who died in the 14th Year of her Age, Sept. 1. 1664. of a Peſtilence at Leyden; The firſt night ſhe was ſeized, betook her ſelf earneſtly to Private Prayer; breaking forth into thoſe words, Pſal. 119. If thy law were not my Delight, I ſhould periſh in my Affliction; and Heb. 12.10, 11. No chaſtening for the preſent ſeems joyous, &c. and then ſighing to God, with her Eyes up to Heaven, ſhe ſaid, Be merciful to me, O Father, be merciful to me poor Sinner, according to thy Word. Commending that Text, Pſ. 55.23. to her ſorrowful Parents, and Iſaiah 49.15, 16 addding, 'O comfortable words for both Mothers and Children, &c. Upon the Lord's-day ſhe minded her Father of having her Name given up to be remembred in the Publick Prayers; ſaying, ſhe had learned, That the effectual fervent Prayer of the Righeeous availes much. Yet out of Tenderneſs for their Safety, would not have the Miniſters to viſit her, but rather caſt her ſelf upon the Lord's own Hand, and accept of the Viſits of others, whom the Providence of God ſhould ſend unto her. One of her Viſitants having told her, that the Miniſter was taken ill at Church, ſhe wept bitterly; ſaying to her Father, Have I not matter enough for weeping, having heard but juſt now that Domine de W[•]t was taken ſick in the Pulpit, and went home ſo ill? It is a ſad Token for the People; for when God is about to ſmite a Land or a City, oftentimes he ſmites and removes their Paſtors: and ought we not then to lay ſuch a thing to heart? although for my part I know that I ſhall not long live to behold the Evil which may come, and which I have helped to procure as well as others: And I therefore pray with David, Pſ. 25. Remember not, O Lord, the Sins of my Youth, nor my Treſpaſſes, according to thy tender Mercy; Remember thou me for thy Goodneſs ſake, O Lord. O, how do I long! Even as the Hart panteth, &c. Pſ. 42. and Pſ. 51. to the 11th verſe, which ſhe enlarged upon much, eſpecially the 5th verſe, Behold, I was ſhapen in Iniquity, and in Sin did my Mother conceive me; citing other Texts to the ſame purpoſe, as Gen. 5.3. Eccl. 7.29, &c. She deſired her Father to go to Domine de Wit and Ardenois, and thank them for the Learning and Inſtruction ſhe had received by their Catechiſing: —O! that ſweet Catechiſing, ſaid ſhe, unto which I did always reſort with Gladneſs, and waited upon it without Wearineſs, until it were ended. I have ſeen and underſtood, that there is ſo little Comfort and Good, and ſo much Vanity in the Kermis and idle Holidays of Play, that I have grieved and been aſhamed both for young and old People, to ſee them ſo glad and mad upon Vanity. Alſo dear Father, ye ſhall give Thanks to my School-maſter and School-miſtreſs, who taught me the firſt beginnings of my Reading. Profeſſing, that her Parents Carefulneſs for her Education and Inſtruction had been better to her, than if they had provided ten thouſand Gilders of Portion for her. With many Arguments and Texts ſhe comforted her Parents, as 2 Sam. 24.14. 2 Sam. 12.23. adding, ſo ought ye to comfort your ſelf after my Death, and ſay, Our Child is well; for we know, that they who truſted in God are well. My dear Mother, who hath done ſo much for me, you muſt promiſe to me, that after my Death ye ſhall not ſorrow ſo much; for I am afraid for you, when I conſider your Grief for me, and for my other Siſter and Brother, who are gone through Death before me. And conſider your Neighbour who hath loſt her two Sons, and hath no more Children. Ye ſhall both of ye promiſe me, that ye will comfort one another. Comfort your ſelves with Job, who having loſt all his Children, ſaid, The Lord hath given, &c. And John 16.33. &c. O Dear Father and Mother! I wax more and more feeble and weak. Oh! that I may quietly fall aſleep in his Boſom! Mark 10.14, 16. I he here as a Child, O Lord, I am a Child, receive me into thy gracious Arms. O Lord! Grace, Grace; and not Juſtice: for if thou enter into Judgment with me, I cannot ſtand: yea, no Man living ſhall in thy ſight be juſtified. After a little Reſt and Slumber, ſhe ſpake to her Father with much Joy and Gladneſs, 1 Cor. 15.54, &c. Death is ſwallowed up of Victory, &c. She commanded afterwards, Pſal. 84. to her Mother, ſaying, Read that Pſalm, Dear Mother; and therewith ye may comfort one another. As for me, I am more and more ſpent, and draw near unto my last Hour. Pray with me, pray that the Lord would vouchſafe me a ſoft Death. And when they had prayed with her, ſhe turned to her Mother, and with much Affection ſaid, Ah, my Dear Loving Mother! that which comes from the Heart, doth ordinarily go to the Heart. Once come and kiſs me, before I leave you, and alſo my Dear Father, and my Siſter: and, Father, let my Siſter be trained up in the Ways of God, as I have been; I bewailed and wept for my Siſter; thinking ſhe would die, and now ſhe weeps for me. Alſo ſhe took her young little Siſter in her Ams, a Child of Six Months old, and kiſſed it with much Affection, as if her Bowels had been moved, ſpeaking with many Heart-breaking Words, both to her Parents and the Children, 'till her Father ſaid to one ſtanding by, Take away that young poor Lambkin from the hazard of that fiery Sickneſs: Give her away, for ye have too much already to bear. Well, Father, ſaid ſhe, did not God preſerve the Three Children in the fiery Furnace? Citing alſo, Iſa. 43.3. After a little Reſt awaking again, ſhe reherſed, 1 Cor. 15.42, 43. Iſa 57.1, 2. Job 19.25, 26, 27. John 5.28, &c. Eph. 2.8, 9. and deſcanted pathetically upon them; adding, My Dear Parents, now we must ſhortly part; my Speech faileth me: pray the Lord for a quiet Cloſe to my Combat.—I go to Heaven, and there we ſhall find one another. I go to Jeſus Christ, and to my Brother Jacob, who did cry ſo much to God, and call upon him, to the very laſt Breath; and to my little Siſter, which was but Three Years of Age when it died, &c.

At laſt, after ſhe had prayed a pretty ſpace by herſelf, ſhe asked her Parents, If ſhe had angred or grieved them at any time, or done any thing that became her not? Craving Forgiveneſs of them. Then ſhe began to diſpoſe her Books, and other little things, with ſome proportion of Prudence; and after a ſhort Diſcant on the following Scriptures, Pſal. 23. Rom. 8. 2 Tim. 4.7, 8. 1 Cor. 6.20. Iſa. 53 Joh. 1. 1. Cor. 6.11. Rev. 7. 2 Cor. 5.1, 2. ſhe concluded with theſe Words: My Soul ſhall now part from this Body, and ſhall be taken up into the Heavenly Paradiſe; —there ſhall I dwell, and go no more out; but ſit and ſing, Holy, Holy, Holy, Lord God of Hoſts, &c. O Lord God, into thy Hands I commend my Spirit. O Lord, be gracious, be merciful to me a poor Sinner. And hereupon ſhe fell a ſleep, Sept. 1. between Seven and Eight in the Evening, having obtained, according to her Prayers a quiet and ſoft Departure.

26. Jacob Bickes, above-mentioned, Brother to the aforeſaid Suſanna, was viſited Three or Four Weeks before his Siſter, and ſlept moſt of his time, 'till near his Death; but ſo often as he awaked, he gave himſelf to pray. Upon motion made to ſend for the Phyſician, he ſaid, Dear Father and Mother, I will not have the Doctor any more: The Lord ſhall help me. I know he ſhall take me to himſelf, and then he ſhall help all.—After Prayer: Come now, Dear Father and Mother, ſaid he, and kiſs me. I know now, that I ſhall die. Adieu, Dear Father and Mother: Adieu, my Dear Siſter: Adieu all. Now ſhall I go to Heaven, unto God, and Jeſus Chriſt, and the Holy Angels. Father, know ye not what is ſaid by Jer. 17. Bleſſed is he who truſteth in the Lord. Now I ſhall truſt in him, and he ſhall bleſs me. And 1 John 2. Little children, love not the world: for the world paſſeth away. Away then, all that is in the World; away with all my pleaſant Things in the World: Away with my Dagger, (which a Student had given him) for where I go, there's nothing to do with Dagger and Sword: Men ſhall not fight there, but praiſe God. Away with all my Books; for where I go, there's nothing to be done with Books; there I ſhall know and be learned ſufficiently, all things of true Wiſdom and Learning without Books. The Father telling him, God would be near to him, and help him. Yea, Father, the Apoſtle Peter ſaith, God reſiſteth the proud, but gives grace to the humble. I ſhall humble myſelf under the mighty Hand of God, and he ſhall help and lift me up. —God hath given me ſo ſtrong a Faith upon himſelf, through Jeſus Chriſt, that the Devil himſelf ſhall flee from me: for it is ſaid, John 3. He who believeth on the Son, hath everlaſting life: and hath overcome the wicked one, 1 John 2. Now I believe in Jeſus Chriſt my Redeemer; and he will not leave, nor forſake me; but ſhall give unto me Eternal Life: then ſhall I ſing, Holy, Holy, Holy, is the Lord of Sabath. And with this ſhort Word of Prayer, Lord, be merciful to me a poor Sinner: he quietly breathed out his Soul, and ſlept in the Lord, aged Seven Years. August 8. 1664. Extracted out of a Pamphlet called, An Edifying Wonder of Two Children, Printed at London, for Richard Tomlins. 1667.

27. The Reverend Mr. Clark, in his Works, quotes a Child of Two Years old, that looked towards Heaven. —And credible Hiſtory acquaints us, with a Martyr of Seven Years old, that was whipped almoſt to Death, and never ſhed one Tear, nor complained, and at laſt had his Head ſtruck off.

28. Of Mary Warren, born in May 1651, aged Ten Years, in May 1661.—When this Child was about Five or Six Years old, ſhe had a new plain Tammy Coat; and when ſhe was made ready, was to be carried with other Children into Morefields: but having looked upon her Coat, how fine ſhe was, ſhe preſently went to her Chair, ſate down, her Tears running down her Eyes, ſhe wept ſeriouſly by herſelf: her Mother ſeeing it, ſaid to her, How now? Are you not well? What's the matter that you weep? The Child anſwered, Yes, I am well; but I would I had not been made ready: for I am afraid my fine Cloaths will cast me down to Hell. Her Mother ſaid, It's not our Cloaths, but wicked Hearts that hurt us. She anſwered, Aye, Mother, fine Cloaths make our Hearts proud. —What next follows, was written by her Father, on Friday Night, Octob. 4. 1661. Her Mother asked her, If ſhe were willing to die? ſhe anſwered. 'Aye, very willing; for then I ſhall ſin no more; for I know Chriſt's Blood hath made Satisfaction for my Sins. October the Fifth, her Mother going ſoftly to the Chamber-door, ſhe heard her ſpeaking alone, and ſhe liſtned, and heard her ſay thus, Come Lord Jeſus, come quickly, and receive thy poor Creature out of all my Pains. On the Lord's Day, (Octob. 6.) ſhe ſaid thus, Here is nothing here but ſin, I am willing to die; but either to live or to die, which the Lord pleaſeth, his Will be done: and ſo it will, whether I will or no, On Tueſday at Night, Octob. 8. ſeeing her Mother weeping, ſhe ſaid, Mother, do not weep for me, but leave me to the Lord, and let him do with me what he pleaſeth. And then claſping her Arms about her Mother's Neck, her Mother ſaid, Thou embraceſt me; but I truſt thou art going to the Embracings of the Lord Jeſus. She anſwered, Mother, I know it, that when I go from hence, I ſhall go into Health and Happineſs; or elſe I ſhould not undergo all my Pains with ſo much patience. More Expreſſions of Mary Warren. Pray you, Mother, take off theſe Plaiſters, for I would not have them: I would have no Doctors, or Apothecaries, for God ſhall be my Phyſician, and he will heal me. I do not value the Things of this World no more than Dirt. Her Mother had told one, That ſhe thought her Daughter had Aſſaults of Satan; ſhe once looked very ghaſtly: and now her Daughter ſaid thus: Once I think I looked ghaſtly, and turned my Head on one ſide, and on the other; Satan ſtood upon my left ſide, and God was upon my right ſide, and opened the Gates of Heaven for me; and he told me, Satan ſhould not hurt me, though he ſought to devour me like a roaring Lyon. I am very ſore from the Crown of my Head, to the Sole of my Foot; but I am ſo full of Comfort and Joy, that I do feel but little of my Pain; I do not know whether I ſhall live or die, but whether I live or die, it will be well for me; I am not in trouble for my ſins, God is ſatisfied with his Son Jeſus Chriſt, for he hath waſh'd them away with his Blood. Then her Siſter ſtanding by, ſhe ſaid, Siſter Betty, and Siſter Anne, be ſure your firſt Work be in the Morning to ſeek the Lord by Prayer, and likewiſe in the Evening; and give Thanks for your Food: for you cannot pray too ofen to the Lord; and though you cannot ſpeak ſuch Words as others have, yet the Lord will accept of the Heart; for you do not know how ſoon your Speech may be taken away as mine was. She deſired her Mother thus: Do not let too much Company be here late at Night, leſt it ſhould hinder them from ſeeking the Lord in Duty at home. I know not whether I ſhall live or die; but if I die, and if you will have a Sermon, I deſire this may be the Text; the Place I do not know, but the Words may be comfortable to you: That David, when his Child was ſick, he cloathed himſelf in Sackcloth, and wept; but when his Child was dead, he waſhed and eat Bread. For you have wept much, while I have been ſick: and if I die, you have cauſe to rejoyce. My Comfort is in the Lord, there is Comfort indeed: Though we may ſeek Comfort here, and the Glory of this World, yet what is all that? All will be nothing, when we come to lie upon a Death-bed, then we would fain have the Love of God, and cannot get it: I am full of Comfort and Joy. Though my Pains are very great, yet I am full of Joy and Comfort: I was very full of Comfort before, but I am fuller of Joy this Hour than I have been yet. It is better to live Lazarus's Life, and to die Lazarus's Death, than to live Dives's Life: he had his Delicates, and afterwards would have been glad to have had Lazarus dip his Finger in Water, and cool his Tongue. The laſt Night I could not ſtir my Head, Hand, nor Foot, but by and by the Lord did help me to move my Head a little, and at length my Body. O what a good God have I, that can caſt down and raiſe up in a moment!

29. Of the Expreſſions of an hopeful Child, the Daughter of Mr. Edward Scarfield, that was but Eleven Years of Age, in March 1661: Gathered from a Letter written by one fearing God, that lived in the Houſe with the Child.—In August laſt, this Child was ſick of a Fever; in which time ſhe ſaid to her Father, (who is a holy, humble, precious Man) I am afraid, I am not prepared to die: and fell under much trouble of Spirit, being ſenſible, not only of actual Sins, but of her loſt Eſtate without Chriſt, in Unbelief, (as Epheſ. 2.12. John 16.8, 9.) and ſhe wept bitterly, crying out thus, My ſins are greater than I can bear, I doubt God will not forgive them: telling her Father, I am in unbelief, and I cannot believe. Yet ſhe was drawn out to pray many times in thoſe words of Pſal. 25. For thy Name's ſake, O Lord, pardon my ſin, for it is great. Thus ſhe lay oft mourning for ſin, and ſaid, I had rather have Christ than Health. She would repeat many Promiſes of God's Mercy and Grace; but ſaid, ſhe could not believe. But whilſt her Father was praying. the Lord raiſed her Soul up to believe; as ſhe told her Father when Prayer was ended, Now I believe in Christ, and I am not afraid of Death.—After this, ſhe ſaid, I had rather die than ſin against God. Since that time ſhe hath continued quiet in mind, as one that hath Peace with God. —Her Father ſaith, that ſince ſhe was Five Years old, he remembred not that either a Lye, or an Oath, hath ever come out of her Mouth; neither would ſhe have wronged any to the value of a Pin. For theſe two last Relations, I'm beholding to Mr. Henry Jeſſey.

Next follows a Narrative of the Converſions and happy Deaths of ſeveral young Children; extracted from Mr. White's and Mr. Janeway's Treatiſes upon that Subject, to which the Reader is refer'd for a much larger Account.

1. THere was a Child of whom many things which I here relate, I was an Ear-witneſs of, and other things which I ſhall ſpeak of him, I am fully ſatisfied of.

This little Child, when he died was in Coats, ſomewhat above eight years old, of ſingular Knowledge, Affections, and Duties for his Age, of whom that I may give a more full Account:

For his Knowledge: — 1. He asked how the Angels could ſin, ſince there were none to tempt them, and they were with God? 2. It being told him that all Sins and Duties were commanded in the Ten Commandments, and forbid; I asked him what Commandment forbad Drunkenneſs? He ſaid, Thou ſhalt not kill, for they quartelled and killed one another: His Father asked him, who bid you learn your Book? and there is no Commandment ſaith, Thou ſhalt learn thy Book? The Child anſwered in theſe words, or to this purpoſe; It is ſaid, Thou ſhalt honour thy Father and thy Mother, you bid me learn my Book: He asked his Father when he was at Dinner, what became of Children that died before Baptiſm? he made a little ſtop that he might anſwer him ſuitable to his Capacity; the Child prevented him, ſaying, I think it is thus, God knows all things, he knows which of thoſe Children, had they lived, would have ſerved him, them he takes to Heaven; and he knows which would not have ſerved him, them he caſts into Hell. I ſet not this down as a true Anſwer to the Queſtion, but it argued more than ordinary conſideration in a Child.

For his Affections; 1. Some years ſince, his Mother found him crying: His Mother taking him into her Lap, ask'd him why he cried? he anſwered with many Tears, he feared he ſhould go to Hell; yet he ſerved God as well as he could. 2. Another time being found weeping upon a Lord's-day, his Mother asked him why he cried? he ſaid, Becauſe he remembred no more of the Sermon. 3. Other times he had wept, leſt he ſhould not go to Heaven.

For his Practices; —I bleſs God his Practices were not unequal to his Affections and Knowledge; he was often found in Corners at Prayer: When my Wife ſent him upon an Errand, ſhe would ask him why he ſtaid? he would anſwer (with much ado) that he thought there was no great haſte, ſo he ſtayed a little at Prayers; he ſpent a quarter of an hour daily in ſecret Prayer: he got his Brother to keep a Diary, but he bid that we ſhould not know of it till his Death-bed; wherein he ſet down many of his Sins, but none of his Duties; for them he ſaid were ſo few, that he could eaſily remember them: Some of which Sins were theſe, 1ſt. He whetted his Knife upon a Lord's-day. 2d. He did not reprove one that he heard ſwear. 3d. He once omitted Prayer to go to play. 4th He found his Heart dead, and therefore omitted Prayer. He one day hearing the Bell toll, ſaid, He would not have any Rings given at his Burial, but a good Book that may do them good.

2. There was a little Child which frequented that excellent Duty of Secret Prayer, and would ask the Mother ſtrange Queſtions concerning Heaven and God; and the Mother thought the Child had heard ſome diſcourſing of thoſe Queſtions, and ſo had taken them from their Conferences. He once ran to his Mother, and ſaid, O Mother, I muſt go to God, will you go with me? His Mother ſaid, I muſt go when it pleaſeth God; but my Child, how knoweſt thou that thou muſt go to God? The Child anſwered, God told me ſo; for I love God, and God loves me; and after that cared no more to play: but about a month after fell ſick and died, always ſaying in his Sickneſs, that he muſt go to God, and asking his Mother whether ſhe would go with him.

3. I know alſo a Miniſter, who told me, That one of his Children, when but four years old, ſaid to him, that he had ſeen God and his Angels, and that he muſt go to them.

4. This fourth Hiſtory I have out of the Sermon at the Funeral of Mr. John Langham, eldeſt Son to Mr. James Langham, being but five years and a half old, and it's thus: —This ſweet Child had arrived to that in five years and a little more, that ſome which are here (I am afraid) have not arrived to in ten times that ſpace. —He was a very dutiful Child to his Parents, and would exceedingly rejoyce when he had done any thing, or had carried himſelf ſo, as to pleaſe them. —He was taken with the Book called the Practice of Piety, and delighted to be reading in it. —His Father ſpeaking to him one day about the Devil and Hell, and things of that Nature; he asked him if he were not afraid to be alone? he anſwered, No, for God would defend him. His Father asked him why he thought ſo? he replied, that he loved God, and that he hoped God loved him.—The day before he died, he deſired me to pray for him: I told him if he would have me to pray for him, he muſt tell me what I ſhould pray for, and what he would have God to do for him. He anſwered, To pardon my Sins. — Oft upon his Sick-bed he would be repeating to himſelf the fifty fifth Chapter of Iſaiah, and other pieces of Scripture, which in the time of his Health he had learned by heart.

5. I ſhall next ſet down ſeveral Paſſages in a Letter, written by one that went to School; a rare Example for Children of that Age to follow: I find he was to get time from his Sleep to write; I ſhall not ſet down the whole Letter, but leave out things of buſineſs, and that are introductory.

The Letter.

BRother, pray let me intreat you to fit and prepare your ſelf for Death, for it knocks at the door of young ones as well as the old; there are as many young Souls in Golgotha, as old; the Sythe of Mortality mows down Lillies as well as Graſs: One thing I beg of you, and I hope you will not deny me; which is this, ſeeing you have Knowledge, Will, Mind, take heed you be not drawn away by hypocritical Deceivers; for the Scripture ſaith, That in the latter days many falſe Prophets ſhall ariſe, who would deceive the very Elect themſelves if it were poſſible; but it is not poſſible, for God will reſerve ſome for himſelf. Thus far Mr. White.

6. Mrs. Sarah Howley at eight years old gave her ſelf much to attending upon the Word preached, and ſtill continued very tender under it, greatly ſavouring what ſhe heard. —She was much in Secret Prayer, as might eaſily be perceived by thoſe who liſtened at the Chamber-door, and was uſually very importunate, full of tears. —She was exceeding dutiful to her Parents, very loath to grieve them in the leaſt: and if ſhe had at any time (which was very rare) offended them, ſhe would weep bitterly. —She abhorred Lying, and allowed her ſelf in no known Sin. —The Lord's-day before that in which ſhe died, a Kinſman of hers came to ſee her, and asking of her, Whether ſhe knew him; ſhe anſwered, Yes, I know you; and I deſire you would learn to know Chriſt: you are young, but you know not how ſoon you may die. Now and then ſhe dropt theſe words: How long ſweet Jeſus? Finiſh thy work ſweet Jeſus, come away ſweet Jeſus, come quickly; ſweet Lord help, come away, now, now, dear Jeſus come quickly; Good Lord give patience to me to wait thy appointed time, Lord Jeſus help me, help me, She oft commended her Spirit into the Lord's Hands; and the laſt words which ſhe was heard to ſpeak, were theſe, Lord help, Lord Jeſus help, Dear Jeſus, Bleſſed Jeſus.—And thus upon the Lord's Day, between Nine and Ten of the Clock in the Forenoon, ſhe ſlept ſweetly in Jeſus, and began an everlaſting Sabbath. February 19. 1670.

7. Of a Child that was admirably affected with the Things of God, when he was between Two and Three Years old.—A certain little Child, whoſe Mother had Dedicated him to the Lord in her Womb: when he could not ſpeak plain, would be crying after God, and was greatly deſirous to be taught good Things. He could not endure to be put to Bed without Family-Duty, but would put his Parents upon Duty, and would with much Devotion kneel down, and with great Patience and Delight continue 'till Duty was at an end. When he had committed any fault, he was eaſily convinced of it, and would get into ſome Corner, and Secret Place, and with Tears beg Pardon of God, and Strength againſt ſuch a Sin. He had a Friend that oft watched him, and liſtned at his Chamber-door, from whom I received this Narrative. A Friend of his asked him, Whether he were willing to die? when he was firſt taken ſick; he anſwered, No; becauſe he was afraid of his State, as to another World. Why, Child? ſaid the other, thou didſt pray for a new Heart, for an humble, and a ſincere Heart; and I have heard thee: Didſt thou not pray with thy Heart? I hope I did, ſaid he. Not long after, the ſame Perſon asked him again, Whether he were willing to die? He anſwered, Now I am willing; for I ſhall go to Chriſt. He ſtill grew weaker and weaker, but carried it with a great deal of ſweetneſs and patience, waiting for his Change, and at laſt did cheerfully commit his Spirit unto the Lord; and calling upon the Name of the Lord, and ſaying, Lord Jeſus, Lord Jeſ[••], —in whoſe Boſom he ſweetly ſlept, dying, as I remember, when he was about Five or Six Years old.

8. Of a little Girl that was wrought upon, when ſhe was between Four and Five Years old —Mary A. when ſhe was between Four and Five Years old, was greatly affected in hearing the Word of God, and became very ſolicitous about her Soul, and Everlaſting Condition, weeping bitterly, to think what would become of her in another World, asking ſtrange Queſtions concerning God and Chriſt, and her own Soul. So that this little Mary, before ſhe was full Five Years old, ſeemed to mind the one thing needful, and to chooſe the better part; and ſate at the Feet of Chriſt many a time, and oft with Tears. She was very Conſcientious in keeping the Sabbath, ſpending the whole time either in Reading or Praying, or learning her Catechiſm, or teaching her Brethren and Siſters. See took great delight in Reading of the Scripture, and ſome part of it was more ſweet to her, than her appointed Food; ſhe would get ſeveral choice Scriptures by heart, and diſcourſe of them ſavourly, and apply them ſuitably. A little before ſhe died, ſhe had a great Conflict with Satan, and cried out, I am none of his. Her Mother ſeeing her in trouble, asked her what was the matter? ſhe anſwered, Satan did trouble me; but now I thank God all is well: I know I am none of his, but Chriſt's. After this, ſhe had a great Sence of God's Love, and a Glorious Sight, as if ſhe had ſeen the very Heavens open, and the Angels come to receive her? by which her Heart was filled with Joy, and her Tongue with Praiſe. Being deſired by the Standers-by, to give them a particular Account of what ſhe ſaw; ſhe anſwered, You ſhall know hereafter: and ſo in an Extaſie of Joy and holy Triumph, ſhe went to Heaven when ſhe was about Twelve Years old. Hallelujah.

9. Of a Child that began to look towards Heaven, when ſhe was about Four Years old.—A certain little Child, when ſhe was about Four Years old, had a Conſcientious Sence of her Duty towards her Parents, becauſe the Commandment ſaith, Honour thy Father and thy Mother. And though ſhe had little advantage of Education, ſhe carried it with the greateſt Reverence to her Parents imaginable, ſo that ſhe was no ſmall Credit as well as Comfort to them. She would be very attentive when ſhe read the Scriptures, and be much affected with them; and would by no means be perſwaded to prophane the Lord's Day, but would ſpend it in ſome good Duties. When ſhe was taken ſick, one asked her, Whether ſhe were willing to die? ſhe anſwered, Yes, if God would pardon her Sins. Being asked, How her Sins ſhould be pardoned? ſhe anſwered, Through the Blood of Christ. There were very many obſervable Paſſages in the Life and Death of this Child, but the Hurry and Grief that her Friends were in, buried them.

10. Charles Bridgman had no ſooner learned to ſpeak, but he betook himſelf to Prayer. His Sentences were wiſe and weighty, and well might become ſome ancient Chriſtian. His Sickneſs laſted long, and at leaſt Three Days before his Death, he propheſied his Departure; and not only that he muſt die, but the very Day. The laſt Words which he ſpake, were exactly theſe: Pray, pray, pray; nay, yet pray; and the more Prayers, the better all proſpers; God is the best Phyſician; into his Hands I commend my Spirit. O Lord Jeſus receive my Soul: Now cloſe mine Eyes: Forgive me, Father, Mother, Brother, Siſter, all the World. Now I am well, my Pain is almost gone, my Joy is at hand. Lord have mercy on me, O Lord receive my Soul unto thee. And thus he yielded his Spirit up unto the Lord, when he was about Twelve Years old. This Narrative was taken out of Mr. Ambroſe's Life's Leaſe.

11. Of a poor Child that was awakened when ſhe was about Five Years old.—A certain very poor Child, that had a very bad Father, but it was to be hoped a very good Mother, was by the Providence of God, brought to the ſight of a Godly Friend of mine, who upon the firſt ſight of the Child, had a great pity for him, and took an Affection to him, and had a mind to bring him for Chriſt. It was not long before the Lord was pleaſed to ſtrike in with the Spiritual Exhortations of this good Man, ſo that the Child was brought to a liking of the things of God. He would ask very excellent Queſtions, and Diſcourſe about the Condition of his Soul, and Heavenly Things, and ſeemed mightily concerned what ſhould become of his Soul when he ſhould die: ſo that his Diſcourſe made ſome Chriſtians even to ſtand aſtoniſhed. He was greatly taken with the great kindneſs of Chriſt in dying for Sinners, and would be in Tears at the mention of them: and ſeemed at a ſtrange rate to be affected with the unſpeakable Love of Chriſt. After the Death of his Mother, he would often repeat ſome of the Promiſes that are made unto Fatherleſs Children, eſpecially that in Exod. 22.22. Ye ſhall not afflict any Widow, or the Fatherleſs Child; if thou afflict them in any wiſe, and they cry at all unto me, I will ſurely hear their cry—Theſe words he would often repeat with Tears, I am Fatherleſs and Motherleſs upon Earth, yet if any wrong me, I have a Father in Heaven who will take my part; to him I commit myſelf, and in him is all my truſt. Thus he continu'd in a Courſe of Holy Duties, living in the fear of God, and ſhewed wonderful Grace for a Child, and died ſweetly in the Faith of Jeſus. My Friend is a Judicious Chriſtian of many Years Experience, who was no ways related to him, but a conſtant Eye and Ear-witneſs of his Godly Life, and Honourable and Cheerful Death, from whom I received this Information.

12. Of a notorious wicked Child, who was taken up from begging, and admirably converted; with an Account of his holy Life, and joyful Death, when he was Nine Years old.—A very poor Child of the Pariſh of Newington-Butts, came begging to the Door of a Dear Chriſtian Friend of mine, in a very lamentable Caſe, ſo filthy and naſty, that he would even have turned ones Stomach to have looked on him: but it pleaſed God to raiſe in the Heart of my Friend, a great pity and tenderneſs towards this poor Child, ſo that in Charity he took him out of the Streets, whoſe Parents were unknown, who had nothing at all in him to commend him to any ones Charity, but his Miſery. A Noble Piece of Charity! And that which did make the kindneſs far the greater, was, that there ſeemed to be very little hopes of doing any good upon this Child, for he was a very Monſter of Wickedneſs, and a thouſand times more miſerable and vile by his Sin, than by his Poverty. But this Sin and Miſery was but a ſtronger Motive to that gracious Man to pity him, and to do all that poſſibly he could to plack this Firebrand out of the Fire. The Lord ſoon ſtruck in with his godly Inſtructions, ſo that an amazing Change was ſeen in the Child; in a few Weeks ſpace he was ſoon convinced of the Evil of his Ways: no more News now of his calling of Names, Swearing, or Curſing; no more taking of the Lord's Name in vain: now he is Civil and Reſpective; and ſuch a ſtrange alteration was wrought in the Child, that all the Pariſh that rung of his Villany before, was now ready to talk of his Reformation; his Company, his Talk, his Employment is now changed, and he is like another Creature; ſo that the Glory of God's Free Grace began already to ſhine in him. He was made to cry out of himſelf, not only for his Swearing and Lying, and other outwardly notorious Sins; but he was in great horrour for the Sin of his Nature, for the Vileneſs of his Heart, and Original Corruption; under it he was in ſo great anguiſh, that the Trouble of his Spirit made him in a great meaſure to forget the Pains of his Body. Being informed how willing and ready the Lord Chriſt was to accept of poor Sinners upon their Repentance and Turning, and being counſelled to venture himſelf upon Chriſt, for Mercy and Salvation, he ſaid, He would fain caſt himſelf upon Chriſt, but he could not but wonder how Chriſt ſhould be willing to die for ſuch a vile Wretch as he was, and he found it one of the hardeſt things in the World to believe. But at laſt it pleaſed the Lord to give him ſome ſhall hopes that there might be Mercy for him. The Wedneſday before he died, the Child lay [〈…〉] for about half an Hour, in which time be thought he ſaw a Viſion of Angels: [〈◊〉] he was out of his Trance, he was in a little Pett, and asked his Nurſe, Why ſhe did not let him go? Go, whither Child, ſaid ſhe. Why along with thoſe brave Gentlemen (ſaid he): but they told me, they would come and fetch me away, for all you, upon Friday next. And he doubled his Words many times, upon Friday next, thoſe brave Gentlemen will come for me. And upon Friday Morning he ſweetly went to reſt, uſing that very Expreſſion, Into thy Hands, Lord, I commit my Spirit. He died punctually at that time which he had ſpoken of, and in which he expected thoſe Angels to come to him. He was not much above Nine Years Old when he died. This Narrative I had from a Judicious Holy Man, unrelated to him, who was an Eye and Ear-witneſs to all theſe things.

13. Of a Child that was very ſerious at Four Years old.—John Sudlow was born of Religious Parents, in the County of Middleſex, whoſe great Care was to inſtil Spiritual Principles into him, as ſoon as he was capable of underſtanding of them; whoſe Endeavours the Lord was pleaſed to Crown with the deſired Succeſs: ſo that (to uſe the Expreſſion of a Holy Man concerning him) ſcarce more could be expected or deſired from ſo little a one. The firſt thing that did moſt affect him, and made him endeavour to eſcape from the Wrath to come, and to enquire, what he ſhould do to be ſaved, was the Death of a little Brother; when he ſaw him without Breath, and not able to ſpeak or ſtir, and then carried out of Doors, and put into a Pit-hole, he was greatly concerned, and asked notable Queſtions about him; but that which was moſt affecting of himſelf, and others, was, Whether he muſt die too? which being anſwer'd, it made ſuch a deep Impreſſion upon him, that from that time forward, he was exceeding ſerious; and this was when he was about Four Years old. When any Chriſtian Friends have been Diſcourſing with his Father, if they began to talk any thing about Religion, to be ſure they ſhould have his Company, and of his own accord he would leave all to hear any thing of Chriſt, and creep as cloſe to them as he could, and liſten as affectionately, though it were an hour or two. When he was Reading by himſelf, in Draiton's Poems, about Noah's Flood, and the Ark, he ask'd, Who built the Ark? It being anſwered, That it was likely that Noah hired Men to help him to build it. And would they (ſaid he) build an Ark to ſave another, and not go into it themſelves? Another Queſtion he put was this: Whether had the greater Glory, Saints, or Angels? It being anſwered, That Angels were the moſt excellent of Creatures, and it's to be thought, their Nature is made capable of greater Glory than Man's. He ſaid, He was of another Mind; and his Reaſon was, Becauſe Angels were Servants, and Saints are Children; and that Christ never took upon him the Nature of Angels, but he took upon him the Nature of Saints, and by his being Man, he hath advanced Human Nature above the Nature of Angels. In the time of the Plague he was exceedingly concerned about his Soul, and Everlaſting State; very much by himſelf upon his Knees. This Prayer was found written in Short-hand after his Death.

O Lord God and merciful Father, take pity upon me a miſerable Sinner, and ſtrengthen me, O Lord, in thy Faith, and make me one of thy Glorious Saints in Heaven. O Lord, keep me from this poiſonous Infection; however, not my Will, but thy Will be done, O Lord, on Earth, as it is in Heaven; but, O Lord, if thou hast appointed me to die by it, O Lord, fit me for Death, and give me a good Heart to bear up under my Afflictions: O Lord God, and merciful Father, take pity on me thy Child, teach me, O Lord, thy Word, make me ſtrong in Faith. O Lord, I have ſinned against thee, Lord, pardon my Sins; I had been in Hell long ago, if it had not been for thy Mercy: O Lord, I pray thee to keep my Parents in thy Truth, and ſave them from this Infection, if it be thy Will, that they may live to bring me up in thy Truth. O Lord, I pray thee, ſtay this Infection that rageth in this City, and pardon their Sins, and try them once more, and ſee if they will turn unto thee. Save me, O Lord, from this Infection, that I may live to praiſe and glorifie thy Name; but O Lord, if thou hast appointed me to die of it, fit me for Death, that I may die with Comfort; and, O Lord, I pray thee to help me to bear up under all Afflictions, for Christ his ſake. Amen.

Theſe are ſome of his dying Expreſſions,—The Lord ſhall be my Phyſician, for he will cure both Soul and Body.—Heaven is the best Hoſpital.—It is the Lord, let him do what ſeemeth good in his Eyes. Again,—It is the Lord that taketh away my Health, but I will ſay as Job did, Bleſſed be the Name of the Lord.—If I ſhould live longer, I ſhould but ſin against God. Looking upon his Father, he ſaid, If the Lord would but lend me the least Finger of his Hand, to lead me through the dark Entry of Death, I will rejoyce in him. An hour and an half before his Death, a Miniſter came to Viſit him, and asked him, John, Art thou afraid to die? He anſwered, No, if the Lord will but comfort me in that hour. But ſaid the Miniſter, How canſt thou expect Comfort, ſeeing we deſerve none? He anſwered, No, if I had my Deſerts I had been in Hell long ago. But, replied the Miniſter, which way doſt thou expect Comfort and Salvation, ſeeing thou art a Sinner? He anſwered, in Chriſt alone. In whom, about an hour and half after, he fell aſleep, ſaying, He would take a long ſleep, charging them that were about him not to wake him. —He died when he was twelve years three weeks and a day old.

15. Anne Lane was born of honeſt Parents in Colebrook in the County of Bucks, who was no ſooner able to ſpeak plain, and expreſs any thing conſiderable of Reaſon, but ſhe began to act as if ſhe was ſanctified from the very Womb. —She was very ſolicitous about her Soul, what would become of it when ſhe ſhould die, and where ſhe ſhould live for ever, and what ſhe ſhould do to be ſaved, when ſhe was about five years old. I having occaſion to lie at Colebrook, ſent for her Father, an old Diſciple, an Iſraelite indeed, and deſired him to give me ſome account of his Experiences, and how the Lord firſt wrought upon him. —He gave me this anſwer, That he was of a Child ſomewhat civil, honeſt, and as to Man harmleſs, but was little acquainted with the power of Religion, till this ſweet Child put him upon a thorow Inquiry into the ſtate of his Soul, and would ſtill be begging of him, and pleading with him to redeem his time, and to act with life and vigor in the things of God, which was no ſmall Demonſtration to him of the reality of Inviſibles, that a very Babe and Suckling ſhould ſpeak ſo feelingly about the things of God, and be ſo greatly concerned not only about her own Soul, but about her Father's too, which was the occaſion of his Converſion. —It was the greateſt Recreation to her to hear any good People talking about God, Chriſt, their Souls, the Scriptures, or any thing that concerned another Life. —She continued thus to walk as a Stranger in the World, and one that was making haſte to a better place. And after ſhe had done a great deal of work for God and her own Soul, and others too, ſhe was called home to reſt, and received into the Arms of Jeſus before ſhe was ten years old; ſhe departed about 1640.

16. Talitha Alder was the Daughter of a Holy and Reverend Miniſter in Kent, who lived near Graveſend. She was much inſtructed in the Holy Scriptures and her Catechiſm, by her Father and Mother; but there appeared nothing extraordinary in her, till ſhe was between ſeven and eight years old. —About which time, when ſhe was ſick, one asked her what ſhe thought would become of her if ſhe ſhould die? She anſwered, that ſhe was greatly afraid that ſhe ſhould go to Hell.—Upon this, ſeeing her in ſuch a deſponding Condition, a dear Friend of her's ſpent the next day in Faſting and Prayer for her. —After this, ſhe had a Diſcovery of her approaching Diſſolution, which was no ſmall comfort to her: Anon (ſaid, ſhe, with a holy Triumph) I ſhall be with Jeſus, I am married to him, he is my Husband, I am his Bride, I have given my ſelf to him, and he hath given himſelf to me, and I ſhall live with him for ever. — I am going to Glory, O that all of you were to go with me to that Glory! With which words her Soul took wing, and went to the Poſſeſſion of that Glory which ſhe had ſome believing ſight of before. She died when ſhe was between eight and nine years old, about 1644.

17. Suſanna Bicks was born at Leyden in Holland, Jan. 24. 1650. of very Religious Parents, whoſe great care was to inſtruct and Catechiſe this their Child, and to preſent her to the Miniſter of the Place, to be publickly inſtructed and Catechiſed. —It pleaſed the Lord to bleſs Holy Education, the good Example of her Parents, and Catechiſing, to the good of her Soul, ſo that ſhe ſoon had a true Savour and Reliſh of what ſhe was taught, and made an admirable uſe of it in a time of need, as you ſhall hear afterwards. That which was not the leaſt obſervable in her, was the arden[•] Affection ſhe had for the Holy Scriptures and her Catechiſm, in which ſhe was thorowly inſtructed by the Godly Divines of the place where ſhe lived, which ſhe could not but own as one of the greateſt Mercies next the Lord Chriſt. O how did ſhe bleſs God for her Catechiſm, and beg of her Father to go particularly to thoſe Miniſters that had taken ſo much pains with her to inſtruct her in her Catechiſm, and to thank them from her a dying Child for their good Inſtructions, and to let them underſtand, for their Encouragement to go on in that Work of Catechiſing, how Refreſhing thoſe Truths were now to her in the hour of her diſtreſs. O that ſweet Catechiſing, ſaid ſhe, unto which I did always reſort with Gladneſs, and attended without Wearineſs! —She laid a great charge upon her Parents not to be over-grieved for her after her Death, urging that of David upon them, while the Child was ſick, he faſted and wept, but when it died, he waſhed his Face, and ſat up and ear, and ſaid, Can I bring him back again from Death, I ſhall go to him, but he ſhall not return to me. So ought you to ſay after my Death, Our Child is well, for we know it ſhall be well with them that truſt in the Lord. She had a very ſtrong Faith in the Doctrine of the Reſurrection, and did greatly ſolace her Soul with excellent Scriptures, which do ſpeak the happy ſtate of Believers, as ſoon as their Souls are ſeparated from their Bodies; and what ſhe quoted out of the Scripture, ſhe did excellently and ſutably apply to her own uſe, incomparably above the common reach of her Sex and Age. That in 1 Cor. 15.42. was a good ſupport to her, The Body is ſown in Corruption, but it ſhould be raiſed incorruptible; it is ſown in diſhonour, it ſhall be raiſed in glory; it is ſown in weakneſs, but it ſhall be raiſed in power. And then ſhe ſweetly applies it, and takes in this Cordial. Behold thus it is, and thus it ſhall be with my poor mortal Fleſh, Bleſſed are the dead which die in the Lord, becauſe they reſt from their labours, and their works do follow them. The righteous periſh, and no Man layeth it to heart, and the upright are taken away, and no Man regardeth it, that they are taken away from the evil to come, they ſhall enter into peace, they ſhall reſt in their Beds, every one who walked in their uprightneſs. Behold now Father, I ſhall reſt and ſleep in that Bed-chamber. Then ſhe quoted Job 19.25, 25, 26, 27. I know that my Redeemer liveth, and that he ſhall ſtand at the latter end upon the earth; and though after my skin worms deſtroy this body, yet in my Fleſh ſhall I ſee God, whom I ſhall ſee for my ſelf, and my eyes ſhall behold, and not another, though my reins be conſumed within me. Behold now Father, this very Skin which you ſee, and this very Fleſh which you ſee, ſhall be raiſed up again; and theſe very Eyes which now are ſo dim, ſhall on that day ſee and behold my dear and precious Redeemer; albeit the Worms eat up my Fleſh, yet with theſe Eyes ſhall I behold God, even I my ſelf, and not another for me. Hear laſt words were theſe; O Lord God, into thy hands I commit my Spirit, O Lord be gracious, be merciful to me a poor Sinner. —And here ſhe fell aſleep. She died the firſt of September 1664. betwixt ſeven and eight in the Evening; in the fourteenth year of her Age.

18. Jacob Bicks, the Brother of Suſanna Bicks, was born in Leyden, in the year 1657. and had Religious Education under his Godly Parents, the which the Lord was pleaſed to ſanctify to his Converſion, and by it lay in excellent Proviſions to live upon in an hour of diſtreſs. —This ſweet little Child was viſited of the Lord of a very ſore Sickneſs, upon the ſixth of Auguſt 1664. Once when his Parents had prayed with him, they asked him if they ſhould once more ſend for the Phyſician? No, (ſaid he) I will have the Doctor no more; the Lord will help me: I know he will take me to himſelf, and then he ſhall help all. When his Parents had prayed with him again, he ſaid, Come now dear Father and Mother, and kiſs me, I know that I ſhall die. —Farewel dear Father and Mother, Farewel dear Siſter, farewel all. Now ſhall I go to Heaven unto God, and Jeſus Chriſt, and the holy Angels. Then with a ſhort word of Prayer, Lord be merciful to me a poor Sinner, he quietly breathed out his Soul, and ſweetly ſlept in Jeſus, when he was about ſeven years old. He died Auguſt 8. 1664.

19. John Harvey was born in London, in the year 1654. His Father was a Dutch Merchant, he was piouſly Educated under his vertuous Mother, and ſoon began to ſuck in Divine Things with no ſmall delight. The firſt thing very obſervable in him was, that when he was two years and eight months old, he could ſpeak as well as other Children do uſually at five years old. —It was his Practice to be much by himſelf in ſecret Prayer, and he was careful to manage that work ſo as that it might be as ſecret as poſſible it might be; but his Frequency and Conſtancy made it to be ſo eaſily obſerved, upon which one time one having a great mind to know what this ſweet Babe prayed for, got into a place near him, and heard him very earneſtly praying for the Church of God, deſiring that the Kingdom of the Goſpel might be ſpread over the whole World, and that the Kingdom of Grace might more and more come into the Hearts of God's People, and that the Kingdom of Glory might be haſtened. He was wont to continue half an hour, ſometimes an hour, upon his Knees together. He would have a ſavoury word to ſay to every one that he converſed with, to put them in mind of the Worth of Chriſt, and their Souls; and their nearneſs to Eternity. —He was (next to the Bible) moſt taken with reading of Reverend Mr. Baxter's Works, eſpecially his Saints Everlaſting Reſt; and truly, the Thoughts of that Reſt and Eternity, ſeemed to ſwallow up all other Thoughts; and he lived in a conſtant Preparation for it, and looked more like one that was ripe for Glory, than an Inhabitant of this lower World. His Mother asked him, whether he were willing to die, and leave her? he anſwered, Yes, I am willing to leave you, and go to my Heavenly Father. His Mother anſwered, Child, if thou hadſt but an aſſurance of God's Love, I ſhould not be ſo much troubled. —He anſwered, and ſaid to his Mother, I am aſſured, dear Mother, that my Sins are forgiven, and that I ſhall go to Heaven: For, ſaid he, here ſtood an Angel by me, that told me, I ſhould quickly be in Glory. At this, his Mother burſt forth into tears. O Mother, ſaid he, did you but know what Joy I feel, you would not weep but rejoyce. I tell you I am ſo full of Comfort, that I can't tell you how I am; O Mother I ſhall preſently have my Head in my Father's Boſom, and ſhall be there, where the Four and twently Elders caſt down their Crowns, and ſing Halleujah, Glory and Praiſe, to him that ſits upon the Throne, and unto the Lamb for ever.

CHAP. LV. Good Parents Remarkable.

PArents are not only obliged to provide a temporal Livelihood, a Purſe and Wife, and calling for their Children, but eſpecially to ſee that they be brought up in the Fear of God, and ſet out in a fair way to Heaven, and the Salvation of their Souls; and they that do the one and not the other, had better never have been the Inſtruments or Means of conveying them into the World: for certainly 'tis better for us, not to be at all, than be miſerable for ever.

1. Euſebius the Father of Hierom, was very careful of the Education of his Son, and his Mother was a religious Woman; and therefore from his Infancy he was trained up, like another Timothy, in the Knowledge of Chriſt, and the ſacred Scriptures. Clark's Marr. of Eccl. Hiſt.

2. Mariana the Mother of Fulgentius, after the Death of her Husband, was very careful to train her Son up in Learning, cauſing him to be inſtructed in the Greek Tongue, before he learned Latin; and as his years encreaſed, ſo he much improved in all ſorts of Learning, to her great Joy: ſo that ſhe committed to his care the Government of her whole Houſe. And afterwards, when he had retired into a Monaſtery under Fauſtus, ſhe impatiently running to the Biſhop, cried out, Reſtore the Son to his Mother, the Maſter to his Servants and Houſhold; it becomes you to comfort ſuch diſconſolate Widows, not to deſtroy my forlorn Houſe: Filling the Air with her Exclamations, ever calling upon the Name of Fulgentius. Ibid. p. 90, 91.

3. Monica the Mother of S. Auguſtine, was very ſollicitous for the Converſion and Reformation of her Son, admoniſhing him, and ſpending many Prayers and Tears upon that ſcore; conſulting with S. Ambroſe about him; who told her, it was impoſſible a Child of ſo many Prayers and Tears ſhould miſcarry. And afterwards, when he was converted, rejoycing at it, ſhe deſired to be diſſolved, as being ſatisfied mightily in her Mind, as to that which ſhe deſired moſt in this World, the Converſion of her Son; and according within a few days ſhe fell ſick and died. Auguſt. Confeſſ.

4. Ant. Wallaeus and his Wife were both careful in the Education of their Children; and their firſt care was to train them up in Piety and good Manners, for which end their Father read to them daily ſome Chapters, and made ſome Application thereof unto them: His next care was, to bring them up in Learning; neither would he wholly truſt their Maſters therein, but many times examined them himſelf to ſee their Proficiency: nor did he train them up to Science only but alſo to Prudence; for which cauſe, when they were come to Years of Diſcretion, he uſed to impart to them the Affairs of Church and State, asking their Judgments therein. He ſought not to advance his Children to high places, knowing the danger thereof; but rather deſired a middle and competent Eſtate for them, wherein they might live honeſtly and comfortably; and according to his deſire, he lived to ſee his eldeſt Son John a Doctor of Phyſick, and Profeſſor thereof; and employed by the States into France to fetch that Miracle of Learning, Salmaſius to Leyden: his Daughter Margaret married to John of Breda Doctor of Both Laws; his Daughter Katherine married to Anthony Clement, a Learned and Pious Divine; his Son Anthony a Lawyer; his Son Baldwin a Student in Divinity; only his youngeſt Daughter Suſan remained at home to be a Comfort to her aged Mother. Clark's Eccl. Hiſt. p. 489.

5. It was a Saying of Ignatius, that Parents ought to afford theſe three Things to their Children: Correction, Admonition, and Inſtruction, both in Humane Arts, and God's Word; all which preſerve them from Idleneſs and Folly; give them Wiſdom, and learn them Subjection, and Obedience to their Superious. Clark's Examples, p. 495.

6. In the Reign of Queen Mary, there was one William Hunter, a young Man of Brentwood in Eſſex, who being condemned by Biſhop Bonner to the Fire for his Religion, and was ſent down to Brentwood to be burnt there: His Father and Mother came to him, deſiring heartily of God that he might continue conſtant to the end, in that good way which he had begun. His Mother added, That ſhe thought her ſelf happy that ſhe had born ſuch a Child, who could fine in his Heart to loſe his Life for Chriſt's ſake. William anſwered; For the little Pain that I ſhall have, which is but for a moment, Chriſt hath promiſed me a Crown of everlaſting Joy. His Mother kneeling down, ſaid, I pray God to ſtrengthen thee, my Son, to the end: I think thee as well beſtowed as any Child that ever I bore. Ibid.

7. If I can but once find the Fear of God in thoſe about me, (ſaid Reverend Claviger) Satis habeo, ſatiſque mihi, Ʋxori, filiis, & filiabus proſpexi; I ſhall have enough for my Self, Wife, and Children, they will be all cared for. Sel.

CHAP. LVI. Good Servants Remarkable.

THE Faithfulneſs of Abraham's Servant is recorded to his everlaſting Praiſe, and ſo is Joſeph's Fidelity to his Master; and the Apoſtles have laid down their Offices ſo expreſly, that now under the Evangelical Oeconomy, a ſincere diſcharging the Duties of that Relation, is accounted an honourable Badge to the Perſon. Good nature hath prevailed far with ſome, but Grace with more; only this is to be ſaid by way of Apology for them of this lower Orb, that they who take upon them to write Hiſtories for the Benefit of future Ages, are too apt to overlook this lower Claſs of People, and paſs them over in a careleſs Silence: But God will not be forgetful.

1. Publius Catienus Philoſimus was left by his Maſter, the Heir of his Eſtate; yet did he reſolve to die with him, and therefore caſt himſelf alive into that Funeral Fire which was prepared to burn the dead Body of his Maſter. Sabellic. l. 3. c. 8. p. 161.

2. M. Antonius, an excellent Orator, being accuſed of Inceſt, his Servant (the Witneſs depoſing that he carried the Lanthorn before his Maſter when he went to commit this Villany) was apprehended; and to extort a Confeſſion from him, he was torn with Scourges, ſet upon the Rack, burnt with hot Irons, all which notwithſtanding he would not let fall a word whereby he might injure the Fame or Life of his Maſter, although he knew him guilty. Val. Max. l. 6. c. 8. p. 169. Lipſ. Monit. l. 2. c. 13. p. 331.

3. The Servant of Ʋrbinius Panopion knowing that the Soldiers commiſſioned to kill his Maſter, were come to his Houſe in Reatina, changed Cloaths with him; and having put his Ring upon his Finger, he ſent him out of a Poſtern-door, but went himſelf to the Chamber, and threw himſelf upon the Bed, where he was ſlain in his Maſter's ſtead. Panopion by that means eſcaped: and afterward, when the Times would permit it, erected a noble Monument with a due Inſcription in memory of the true Fidelity of ſo good a Servant. Val. Max. L. 6. C. 8. p. 180. Lipſ. Monit. L. 2. C. 131, 332. Dinoth. L. 4. p. 300.

4. Antiſtius Reſtio, was Proſcribed by the Triumvirate, and while all his domeſtick Servants were buſied about the Plunder and Pillage of his Houſe, he conveyed himſelf away in the midſt of the Night, with what privacy he could; his Departure was obſerved by a Servant of his, whom not long before he had caſt into Bonds, and branded his Face with infamous Characters; this Man traced his Wandring Footſteps with ſuch Diligence, that he overtook him, and bare him Company in his Flight; and at ſuch time as the other were Scrambling for his Goods, all his Care was to ſave his Life, by whom he had been ſo ſeverely uſed; and though it might ſeem enough, that he ſhould forget what had paſſed, he uſed all his Art to preſerve his Patron: for having heard that Purſuers were at hand, he conveyed away his Maſter, and having erected a Funeral Pile, and ſet Fire to it, he ſlew a poor Old Man, that paſſed that way, and caſt him upon it. When the Soldiers were come, and asked, Where was Antiſtius? pointing to the Fire, he ſaid, he was there burning, to make him amends for that Cruelty he had uſed him with. The Soldiers that ſaw how deep he was ſtigmatized, though it was probable enough, believed him; and by this means Antiſtius obtained his Safety. Val. Max. L 6. C. 8. p. 181. Lipſ. Monit. L. 2. C. 13. p. 332.

5. Cornutus having hid himſelf, was no leſs wittily and faithfully preſerved by his Servants, in thoſe difficult Days of Marius and Sylla; for they having found the Body of a Man, ſet Fire about it; and being asked of ſuch as were ſent out to kill their Maſter, What they were about? with an officious Lye they told them, They were performing the laſt Offices for their dead Maſter: who hearing this, ſought no further after him. Plut. in Mario, p. 431.

6. One Mr. Diſſen, living within Two Miles of Chipping-Norton, told me, about Three and twenty Years ago, when I was in familiar Diſcourſe with him, his Wife being preſent, That he had found by his Perſonal Experience, that Honeſty was the best Policy: for he being Steward ſome Years to a Gentleman in that Neighbourhood, and approving him juſt and faithful in all the Offices he was employed in, his Maſter ſo affected him, and he his Maſter's Daughter, that by a free Conſent both of the one and the other, he married the Daughter, and inherited the Eſtate.

7. A Kinſman of mine, one Thomas Huxley, being Bayliff to one Mr. Ireland of Albrighton, near Shrewsbury, and approving himſelf very honeſt and obliging in his place, both to Maſter and Tenants, inſomuch that every Body ſpoke well of him, except One or Two of a different Principle from him (for his Miſtriſs was a Romanist) who objected againſt him, his Reading ſome particular Books, that ſerved not for their Cauſe, as Fox's Martyrology, &c. at laſt upon ill Words and Execrations from his Maſter, who afterwards turned to the Roman Communion, he left the Service, came to my Houſe, and for ſome time ſojourned there; 'till at laſt his Maſter, who had parted with him with ſome regret, ſent for him to my Patron's Houſe, Mr. Clayton's, and motioned him to another Place, under a Welſh Gentleman in Carnarvon-ſhire, (as I take it) Mr. Vaughan, of Lloyd-yarth, near Llanvilling; where he hath continued ever ſince, and proſpered well, and married comfortably. Since I came into theſe parts, he wrote me word, That he had made a Reflection upon his Life paſt, and deſign'd to form it into a Book, with an intention to publiſh it after his Death, if I thought fit; and requeſted of me ſome Rules for the future Management of his Converſation.

CHAP. LVII. Good Maſters and Miſtreſſes Remarkable.

1. THE late Counteſs of Warwick was ſo careful for the Good of her Servants, that ſhe exacted their Attendance on Publick Worſhip, and reverent Behaviour there: Her Eyes ſurveyed her Chappel, and none could be abſent, but ſhe would miſs them. She inſtructed them perſonally and familiarly; ſcattered Books in all the Common Rooms and Places of Attendance, that thoſe who waited might not loſe their time. She prepared them for, and perſwaded them to the frequent Participation of the Lord's Supper, and made Religion the Footſtep to Preferment; uſing Pſal. 101, for the Rule of her Oeconomy. Dr. Walker in her Life.

2. Sir Matthew Hale was a very gentle Maſter, tender of all his Servants; he never turned any away, except they were ſo faulty, that there was no hope of reclaiming them. When any of them had been long out of the way, or had neglected any part of their Duty, he would not ſee them at their firſt coming home, and ſometimes not 'till the next Day, leaſt when his Diſpleaſure was quick upon him, he might have child them indecently; and when he did reprove them, he did it with that Sweetneſs and Gravity, that it appeared he was more concerned for their having done a Fault, than for the Offence given by it to himſelf: but if they became immoral, or unruly, then he turned them away: for he ſaid, He that by his Place ought to puniſh Diſorders in other People, must by no means ſuffer them in his own Houſe. He advanced his Servants according to the time they had been about him, and would never give occaſion to Envy amongſt them, by raiſing the younger Clerks above thoſe who had been longer with him. He treated them all with great Affection, rather as a Friend than a Maſter, giving them often good Advice and Inſtruction. He made thoſe who had good Places under him, give ſome of their Profits to the other Servants, who had nothing but their Wages. When he made his Will, he left Legacies to every one of them; but he expreſſed a more particular kindneſs for one of them, Robert Gibbon, of the Middle-Temple, Eſq; in whom he had that Confidence, that he left him one of his Executors. See his Life, written by Dr. Burnet, p. 96, 97.

3. Mr. John Carter did not carry himſelf as a Maſter to his Servants, but as a familiar Friend to his Friends. He would make them to ſit down with him at his Table, and would drink to them at his Meals. See his Life.

4. Dr. Chaderton was married Fifty three Years, and yet in all that time, he never kept any of his Servants from Church, to dreſs his Meat, ſaying, That he deſired as much to have his Servants know God, as himſelf. If at any time he had a Servant upon Tryal, tho' they could do as much Work as Three others, yet if they were given to Lying, or any other Vice, he would by no means ſuffer them to dwel in his Houſe. See his Life.

CHAP. LVIII. Good Paſtors, Biſhops, and Miniſters.

YE are the ſalt of the earth, ſaith our Saviour to his Diſciples (with an eſpecial reſpect, I ſuppoſe, to their future Apoſtolical Function). Certainly there is a double Portion of Knowledge, and a greater Meaſure of Prudence, and a higher Strain of Piety and Exemplary Devotion required in them that are Spiritual Guides, than others. The Copy must be writ fair, or the Scholar will ſuffer a great Diſadvantage. Men had need be very wiſe and very good, that lead others: and though the Miniſterial Office be full of Duty and Burden, and Temptation, that ought to be a ſtronger Argument to Caution and Diligence.

1. Ignatius writing to Polycarp, commends to him the Congregation at Antioch, praying him to be careful of the Buſineſs theres and eſpecially for the Election of a Godly Biſhop in his room. Clark's Marr. of Eccl. Hiſt.

2. Baſil the Great, fearing the Growth of Arrianiſm in Pontus, haſted thither, to Inſtruct the Weak, and Confirm the Wavering; and tho' there had been a Difference between Euſebius, Biſhop of Caeſarea, and him, upon danger of a Perſecution from Valens, the Arrian Emperour, he haſted to Caeſarea, and was reconciled to Euſebius. Ibid.

3. Fulgentius, before his Death, prayed for his People, That God would provide for them a Paſtor after his own Heart. He was a Man of ſuch a moving Eloquence, that the Biſhop of Carthage hearing him Preach Two Days together in his Church, could not refrain from Tears; rejoycing that God had given to his Church in thoſe afflicted Times ſuch a worthy Inſtrument of his Glory. Ibid. p. 95.

4. Auſtin would have a Preacher ſo long purſue and preſs the ſame Point, until, by the Geſtures and Countenances of the Hearers, he perceived that they underſtood it, and alſo intended to practiſe it.

5. Jerom was called, Fulmen Eccleſiaſticum, the Churches Thunderbolt: And ſurely Miniſters ſhould take the ſame liberty to cry down Sin, that Men take to commit Sin. Iſa. 58.1.

6. Athanaſius was ſaid to be both an Adamant and a Loadſtone: for in his private Converſe, he was very affable and courteous, drawing all Men to him, even as a Loadſtone doth Iron: but in the Cauſe of God, and his Truth, he was unmovable, and unconquerable, as an Adamant.

7. Of Luther it was ſaid, Ʋnus homo ſolus, totius Orbis imperium ſuſtinuit: That he alone oppoſed a World of Enemies.

8. Its recorded of Father Latimer, that he preached twice every Sabbath, even when he was of a very great Age; and that he aroſe to his Studies, Winter and Summer, at Two a Clock in the Morning. Act. and Mon.

9. 9. Bernard hath theſe Words, If I deal not plainly and faithfully with your Souls, Vobis erit damnoſum, mihi periculoſum: Timeo itaque damnum veſtrum, timeo damnationem meam ſi tacuero: It will be ill for you, and worſe for me: the Truth is, ye would be betray'd, and I ſhould be damned, if I ſhould hold my Peace.

10. Peter Chryſologus was eloquent, and very powerful in his Sermons to the People, and very holy in his Converſation, whereby he won many to embrace the Truth. Ever before he penned any thing, he uſed with great ardency and humility to ſet himſelf by Prayer to ſeek unto God for Direction therein.

CHAP. LIX. Reverence to Learned, or Good Men.

THere is ſuch a Majeſty in Wiſdom and Goodneſs, that they beget at least a ſecret Veneration in all Senſible Perſons. Barnabas and Paul were on this ſcore worſhipped at Lycaonia for Gods, one under the Notion of Jupiter, the other of Mercurius; and Sacrifices were preparing for them. The Lacedemonians finding it their Interest to corrupt Philopae[•]en with Money, were yet ſo poſſest with a Reverence of his Virtues, that none durſt venture to attack him. And we are told, that certain Pirates came to Viſit Scipio, that worthy Conquerour of Africa, worſhipped the Poſts of his Doors, laid their Gifts at his Threſholds, went haſtily to kiſs his Hands, and ſo over-joyed, they departed. And 'tis not long ago, ſince a wild Bravo of our own Nation, the late Earl of Rocheſter, acknowledged, That even in the midst of his wild Paroxyſms, he had a ſecret Veneration for a Good Man.

1. Valens the Emperour coming to Church on purpoſe to diſturb Baſil, Biſhop of Caeſarea, in his Holy Offices, was ſo convinced and ſtruck with an awful Opinion of him, by obſerving his Reverent Behaviour, that he made a large Offering (inſtead of doing him any hurt); which notwithſtanding Baſil refuſed, as coming from an Heretick. Clark's Marr. of Eccl. Hiſt.

2. Gregory Nazianzen, when Valens the Emperour entred his Church, firſt aſtoniſh'd him, and afterward by diſcreet Conference deterr'd him from his Cruelty; yea, reclaim'd him from the Arrian Faction, tho' he afterwards relaps'd again. Ibid.

3. Fulgentius being recalled from Exile by King Hilderic, was received with ſuch great Devotion by the Africans, as if he had been peculiar Biſhop to every City; every where met with Tokens of Joy; yea, their Love was ſo great towards him, that a Shower of Rain falling, they held their Garments over him, to keep him dry. Ibid. p. 94.

4. Poggius, Secretary to the Council of Conſtance, writing to a Friend concerning Hierom of Prague, ſaith thus of him, I profeſs, I never ſaw any Man, who in Diſcourſe (eſpecially it being for Life or Death) that came nearer to the Eloquence of the Apoſtles and Ancients, whom we do ſo much admire. It was a Wonder to ſee with what Words, with what Eloquence, Arguments, Countenance, and Confidence, he anſwered his Adverſaries, and maintained his own Cauſe; inſomuch, as it is to be lamented, that ſo fine a Wit had ſtrayed into the way of Hereſie, if that be true which was objected againſt him.—When every Article of his Accuſation was read publickly, and proved by Witneſſes, they asked him, Whether he had any thing to object? But 'tis almoſt incredible, how cunningly he anſwered, and with what Arguments he defended himſelf: He never ſpake one Word unworthy a good Man: So that if he thought in Heart, as he ſpake with his Tongue, no Cauſe of Death could have been found againſt him, neither indeed was he guilty of the leaſt Offence.—At laſt (he concludes, that) he was a Man that deſerved everlaſting remembrance. Ibid. p. 129.

5. Luther hath this Teſtimony given him by Melancthon, Pomeram is a Grammarian, I a Logician, Juſtus Jonas an Orator; but Luther is All, even a Miracle amongſt Men: whatſoever he reads or writes, pierceth to the very Soul, and leaves wonderful Stings in the Hearts of Men. And this from Ʋrbanus Regius, Talis & tantus est Theologus Lutherus, ut nullo ſecula habuer nt ſimilem ſemper mihi Magnus fuit, at jam mihi Maximus est; vidi enim praeſens, & audici quae nullo calamo tradi poſſunt abſeneibus. Ibid. p. 169.

6. Caſſander. for his Learning, was ſo reſpected, that he held a Correſpondence with moſt Learned Men of all Perſwaſions, Roman Catholicks, Lutherans, and Calviniſts; was ſent for more than once by the Emperour, to aſſiſt in reconciling the Differences that were then ariſen, with large Overtures for his Encouragement.

7. William Tindal, hearing of a Juggler amongſt the Engliſh Merchants at Antwerp, that by his Magical Art could fetch all kind of dainty Diſhes, and Wine, from what place they pleaſed, and let it preſently upon the Table before them; with many other ſuch-like Feats, deſired of ſome of the Merchants, that he might be preſent at Supper to ſee this Juggler play his Pranks: which being granted, the Juggler came, and with his wonted boldneſs boaſted what he could do: but after much Labour, Toyl, and Sweating, being able to effect nothing, he openly confeſſed, That there was ſome Man in the Company, which diſturbed and hindred all his doings. Clark's Eccl. Hiſt. p. 167.

8. Ʋrbanus Regius, was dearly beloved by Erneſtus Duke of Brunſwick, and eſteemed as his Father; inſomuch, as when the City of Auſpurg, A. C. 1535, ſent to the Duke, deſiring him to return Regius again; he anſwered, That he would as ſoon part with his Eyes, as with him. And at his Return from Auſpurg, when divers of his Nobles asked him, What new and precious Ware, after the Example of other Princes, he had brought home with him? he anſwered, That he had brought home incomparable Treaſure for the good of his whole Dukedom, which he preferred before all his Delights: and preſently after he made him Biſhop, and Superintendant over all his Churches in that Country, with an ample Salary for the ſame. Clark's Eccl. Hiſt. p. 190.

9. Capito was very dear to the Elector of Mentz, for his rare Wiſdom, joyned with Piety, his Elocution and Mildneſs of Nature, ſo that by him he was ſent upon many Embaſſies. And February 7. he was by the Emperour Charles the Fifth, endowed for himſelf and his Poſterity, with the Enſigns of Nobility, under the Imperial Seal. Ibid. p. 192. The Fame of Capito being ſpread abroad, Margaret Queen of Navar, and SiSter to Francis King of France, ſent James Faber Stabulenſis, and Gerard Rufus, privately to him, and Bucer, to be informed in their Principles of Religion. Ibid. p. 192.

10. Spanhemius being choſen firſt of all Profeſſor of Philoſophy at Geneva, and then Profeſſor of Divinity, and next Rector of the Univerſity; at laſt the Bernates conſulted about drawing him to Lauſanna, to ſucceed in the Place of James à Portu; they of Groning endeavoured to get him to them; and the Prince Elector Palatine ſought alſo the ſame; at laſt Leiden obtained him, tho' with much difficulty, the Magiſtrates and Church of Geneva much oppoſing it. Yet the Curators of Leiden inſiſted ſo earneſtly by their frequent Letters, to which were added, the Requeſt of the King of Bohemia, of the Illuſtrious States of Holland, and Weſt-Frieſland, and laſtly of the States-General, that with much ado at length they extorted, rather than obtained his Diſmiſſion from Geneva. But it's worth obſervation, what Means they uſed to retain him, with what Grief and Sorrow they parted with him, what a Confluence of People brought him forth of the City, and with what Sighs and Tears they parted with him, as if in loſing him, they had loſt a principal Member of their Body.—He had almoſt as many Friends as Acquaintance, eſpecially of thoſe that excelled in Learning, in England, Ʋſher, Selden, Prideaux, Morton, and Twiſſe; in France, Molinaeus, Trouchinus, Rivet, Pariſſaeins, Beaumontius, Meſtrezatius, Drelincourtius, Bonterovius, Muratus, Blondellus, Ferrius, Pelitus, Croius, Vincentius, Bochartus, almoſt all of them famous for their Writings, in Germany, Zuingerus, Ʋlricus, Buxtorfius, Crocius, &c. yea, out of Sweden, the Queen herſelf, the Miracle of her Sex, did kindly Salute him by her Biſhop, and by her Letters did ſignifie, how much ſhe eſteemed him, and was delighted with his Works. Salmaſius was his dear Friend: the Prince of Orange had a ſingular kindneſs for him; and to the Queen of Bohemia he was moſt dear. Ibid. p. 503.

11. Conſtantine the Great, at the Council of Nice, when it was firſt opened, coming in with an humble Countenance, and modeſt Aſpect, all the Biſhops and Miniſters roſe up; but he continued to ſtand a-while at the upper end of the Hall, and would not ſit down, 'till he had given a Sign to the Biſhops to ſit down alſo. He uſed to kiſs the hollow of old Paphnutius's Eye, which he had loſt for the Cauſe of Chriſt, in the former Perſecutions; and was ſo tender of the Honour of the Clergy, that he uſed to ſay, If he ſaw a Biſhop committing Wickedneſs, he would rather cast the Skirt of his Gown over it, than by ſpeaking of it, diſhonour his holy Calling. Clark in Vit. Conſtantin. Sparſim.

12. Eraſmus, an Ingenious, Learned, and Good Man, when he was ſcarce crept out of his Shell, pronounced a Panegyrick of his own Compoſure before Philip, Father to Charles the Fifth, as he came out of Spain into Germany; for which he honoured him with a yearly Penſion during Life. King Henry the Eighth of England wrote to him with his own Hand, offered him a goodly Houſe (belike ſome diſſolved Abbey) worth 600 Florins yearly; and beſides, gave him ſeveral Taſtes, rather than Surfeits of his Princely Bounty. Francis the French King, wrote likewiſe unto him, offering him a Biſhoprick, and 1000 Florins per Annum, to ſet up his reſt in France. Charles the Fifth offered him a Biſhoprick in Sicily, made him of his Council, and beſides many other Expreſſions of his Liberality, beſtowed upon him a yearly Penſion of 200 Florins. Ferdinand his Brother, King of Hungary, made him a tender of 400 Florins yearly, with promiſe to make them up 500, to profeſs at Vienna; Sigiſmund as much to come into Poland; and further, with a Royal and Liberal Hand ſupplied his preſent Neceſſities. Mary Queen of Hungary wrote to him often, and ever with her own Hand; her Bounty, without queſtion, equalled her exceeding Humanity. Anne Princeſs Veriana, gave him a yearly Penſion of 100 Florins. Frederick Duke of Saxony, preſented him with two Medals one of Gold, the other of Silver. George Duke of Saxony, with divers Ingots of Gold, dug out of his own Mines, and a great Drinking-Bowl of the ſame. William Duke of Gulick imitated him in the latter, but outſtript him in the Capacity. Adrian the Sixth (to whom he Conſecrated Arnobius) wrote to him thrice; which Grand Reſpects from the Pope, much abated the Fury of the Friars, his Enemies. He Congratulated the Papacy to Clement the Seventh; who in requital ſent him 500 Florins, and by his Apoſtolical Letters invited him to Rome. Paul the Third had brought him into the College of Cardinals, but that he was prevented by Death; in the Interim he ſent him a Collation to the Praepoſiture of Daventry; which he refuſed, ſaying, He was now near the end of his Journey, and hoped to get thither without it. William Warham, Arch-Biſhop of Canterbury, changed his Prebend into a Penſion, and ſcarce ever wrote to him, but in Letters of Gold: his laſt Token was a Gelding; of whom he uſed to ſay, That tho' he wanted Original Sin, he was guilty of two Mortal Ones, Sloth and Gluttony. Cardinal Wolſey, a ſtately Prelate, yet wrote unto him Letters full of ſingular Humanity; and beſides other Remembrances, beſtowed on him a Penſion out of a Prebend in York. The Biſhop of Lincoln and Rocheſter, bountifully ſupplied him upon all occaſions. Hammond and Ʋrſwick. ſent him a Brace of Geldings: Polydore Virgil Money to buy a Third. Cromwel the Firſt, out of his Sacrilegious Brokage, at twice, Thirty Angels. Montjoy, More, Tonſtal, and Colet, were his containual Supporters: to ſay nothing of many others within this Kingdom. Cardinal Matthaeus offered him a yearly Penſion of 500 Duckets, to live at Rome, and ſent him a Cup of beaten Gold. He received another from Albert, Arch-Biſhop, and Cardinal of Mentz, of the ſame Metal, but greater and more curiouſly graven, with ſundry Poetical Fancies. Cardinal Gambegius, amongſt other Tokens, ſent him a Diamond Ring of no mean value. Staniſlaus Olmucenſis, a Silver Bowl, double Gilt; with Four Pieces of Gold, the Coyn of Ancient Emperours. The Biſhop of Baſil offered him for his Society, half his Biſhoprick, which (alluding to the Name) he termed half his Kingdom. Thurxo Biſhop of Ʋratiſlavia. went Ten Days Journey out of his way, to ſee him; and you muſt not think, that he parted with him without giving him any thing. Another of the ſame Name, ſent him Four Watches. Four Ingots of pure Gold, and a Muntero lined with rich Sables. Chriſtopher Sheidlovitz, Chancellor of Poland, a Clock, Spoon, and Fork, all of pure Gold. Peter, Biſhop of Cracovia, Thirty Duckers. Joh. Paungarnerus, a good Quantity of Gold, uncoyned, with a large Silver Bowl: Rinkius, another: Fuggerus a Third: All Gifts (as himſelf jeſted) not unbefitting a Hollander. Jacob Piſo, Two Pieces of Ancient Coyn, one Gold, the other Silver, reſembling Gratian and Hercules. Vigilius Zuichemus, a Gold Ring; which explicated, became an exact Coeleſtial Sphere. And William, Earl of Eyſenburg, a Dagger; which, by the Inſcription, he wiſhed in the Heart of his Enemies. —With a large Nomenclatura, of many more Friends, Patrons, and Correſpondents, Quos hic parſcribere longum eſſet. Fuller Alct. Rediv. p. 70. Out of the Biſhop of Kilmore's Life of Eraſmus.

13. Biſhop Ʋſher was highly admired, and much honoured by all the famous Lights of his time, through the Chriſtian World. Spanhemius, Divinity Profeſſor at Geneva, Anno Chriſti 1639, in his Epiſtle Dedicatory to him, before this Third part, Dubiorum Evangelicorum, ſpends above Two Leaves in extolling him; ſome of his Expreſſions are: Your very great Parts, moſt excellent Ʋſher, are known, not only within your own Country, but in ours; and whereſoever elſe there is Honour given to Piety, or Price ſet upon Learning, &c. He ſpeaks much of his Charity to Strangers, his Humility, Piety, his Library, of which he made ſuch uſe for the Publick Good, that it was not ſo much his own, as the Library of all Learned Men, In a word (ſaith he) the Name of Ʋſher, with us, is, a Name of Piety and Vertue, it was of great Renown at our Geneva, &c.

Gerard Voſſius frequently admires him as a Man of vaſt Learning, worthy of an everlaſting Monument; The high Merits (ſaid he) of this moſt excellent, and throughout moſt Learned Man both of the Church, and of the whole Common-wealth of Learning, deſerved an everlaſting greateful Memory: A Man ſo excelling in the Knowledge both of Humane and Divine Things, that I cannot ſpeak any thing ſo high of him, but his Worth doth ſurpaſs it.

Bochartus and Simplicus, call him frequently, Magnum Ʋſherium, Ʋſher the Great.

Morus in his Oration at Geneva dedicated to him, ſtiles him, The moſt Excellent Servant of God; The moſt Reverend Man of God; The Athanaſius of our Age. Thy Breaſt (ſaith he) is a Breathing Library: Thou art to Britain as Auſtin was to Hippo: Farewel Britain's great Honour.

Ludovicus de Dieu in his Animadverſions on the Acts, dedicated to him, entitle him, To the Excellent Prelate, worthy of Eternal Memory, &c.

Paulus Teſtardus Bleſenſis, ſtiles him, The greateſt Honour of the Church and Age.

Arnoldus B[•]oſius, ſaith of him, That he did excel with a moſt ſingular Judgment in the Oriental Languages, and in all other abſtruſe, and deep Learning: Venerable to all Europe, whoſe Authority prevails much with all Men, &c.

Maſter Selden ſaith of him, The moſt Reverend Prelate James Uſher; A Man of great Piety, ſingular Judgment, Learned to a Miracle, and born to promote the more ſevere Studies, &c.

Dr. Prideaux calls him, The moſt rich Magazine of ſolid Learning, and of all Antiquity.

Dr. Davenant ſpeaks thus of him, A Man of ſingular Piety, abounding with all manner of Learning.

Sir Roger Twiſden, acknowledging the Aſſiſtance he had from him in his Hiſtory, ſaith thus, This we owe to the moſt worthy Arch-biſhop of Armagh; in whom, with incredible Learning, and rare Knowledge of Antiquity, his moſt courteous Converſation, and wonderful Sweetneſs, &c. See his Life written by Dr. Bernard and by Mr. Clark.

Dr. Preſton looked high, and aimed at Court-preferment, thinking it below him to be a Miniſter; and accordingly got in with a Merchant, in order to a Removal to Paris, to learn the Language and Garb of France; for this end, he ſells ſome Lands, that were fallen to him by the Death of Mr. Creſwel of Northampton: But the Merchant dies, and his blooming Hopes died with him. See his Life by Mr. Clark, p. 77.

CHAP. LX. People loving and kind to their Miniſters.

'TIS the Duty of People to know and value thoſe who are ſet over them, and watch for their Souls and labour among them, and to eſteem them very highly for their Works ſake: And good People who love God, and have any care for their own Souls, will do ſo; and according to their Reſpects and Faithfulneſs in this point, they may expect the Divine Bleſſing: For as they ſow, they ſhall reap, ſparingly or plentifully.

1. When Chryſoſtom was baniſh't by the Empreſs, the People as he went along burſt into Tears, and cried out, It was better the Sun ſhould not ſhine, than that John Chryſoſtom ſhould not preach.

2. Nazianzen, when willing to leave his Place at Conſtantinople, to live a private Life, was beſought with Tears by his People not to forſake his Flock.

3. Sir Henry Spelman having an Impropriation in his Eſtate, viz. Middleton in Norfolk, took a courſe to diſpoſe of it for the Augmentation of the Vicaridge, and alſo a ſmall Addition to Cougham. Spelm. de non temerandis Eccl. Preface.

4. Sir Ralph Hare of Norfolk upon reading Sir Henry's Treatiſe, reſtored a good Parſonage which he had in his Eſtate to the Church, and gave the perpetual Advowſon to St. Johns-Colledge in Cambridge. Ibid.

5. Sir Roger Townſend in the ſame Country reſtored three Impropriations to the Church, beſides many ſingular Expreſſions of great reſpect to the Clergy. Ibid.

6. Sir William Dodington of Hampſhire, a very religious Gentleman, reſtored no leſs than ſix Impropriations out of his own Eſtate, to the full value of Six hundred pounds yearly and more. Ibid.

7. Richard Knightley of Northamptonſhire, reſtored two, Fanſley and Preſton.

8. The Right Honourable Baptiſt Lord Hicks, Viſcount Campden, beſides many other Works of Charity to Hoſpitals and Churches, reſtored and purchaſed many Impropriations, viz. one in Pembrokeſhire, which coſt 460 l. one in Northumberland, which coſt 760 l. one in Durham of 366 l. another in Dorſetſhire of 760 l. he redeemed certain Chantry-Lands which coſt 240 l. and gave Penſions to two Miniſters, which coſt 80 l. beſides Legacies to ſeveral Miniſters. Ibid. Out of the Survey at London, p. 761.

9. Mrs. Ellen Goulſton Relict of Theodore Goulſton Doctor of Phyſick, gave the Impropriate Parſonage of Bardwal in Suffolk to the Vicaridge, and gave the Donation of the Vicaridge to St. Johns-Colledge. Ibid.

10. The Lord Scudamore Viſcount Slego, reſtored much to ſome Vicaridges in Herefordſhire.

11. Dr. Moreton Biſhop of Lincoln did abate a good part of his Fine to encreaſe the Portion of the Miniſter in the Vicaridge of Pitchley in Northamtonſhire. So did his Succeſſor Dr. Wright for the Vicaridge of Torceſter. Ibid.

12. The late Earl of Rocheſter upon his Death-bed acknowledged how unworthily he had treated the Clergy, reproaching them that they were proud, and propheſied only for Rewards; but now he had learned how to value them; that he eſteemed them as the Servants of the moſt High God, who were to ſhew Men the Way to everlaſting Life. Mr. Parſons, in his Funeral Sermon.

13. Mr. Whitaker was much beloved, his Houſe frequented with many and friendly Viſits, his Sickneſs laid to heart, and many Prayers publick and private put up for him; ſome Faſts alſo kept with a ſpecial Reference to his Afflictions, and his Funeral attended with many weeping Eyes. See his Life. Mr. Fairclough's Miniſtry was thought to bring a Temporal Bleſſing to the Pariſh.

14. I think my candid Reader will eaſily pardon me, if for Gratitude's ſake I take an occaſion here for the Glory of God, and the Commendation of the People, to make mention of the Reſpects, Love and Kindneſſes (much beyond my Deſert) which I received as from the Inhabitants of Arundel and Shipley in Suſſex; ſo eſpecially from the Pariſhioners of Preſton, Gubbals and Broughton, in Shropſhire; together with the adjacent Neighbourhood, which were ſo freely and plentifully ſhewed me whilſt I was their Miniſter, that I may teſtify of them, they were kind to me even beyond their power, (ſome of them;) and I hope God would return it into their Boſoms, and remember them in the day of their Diſtreſs: for I ſpeak this to their Praiſe, I never met with a more loving People in my Life.

15. Monſ. du Pleſſis on his Death-bed gave Thanks to the Miniſter that had aſſiſted him, prayed the Lord to proſper the Word in his Mouth; prayed for M. Boucherean Miniſter of the Church in Saumur; and ſaid he, Let it not trouble him to be patient; he hath to do with a troubleſome People, the Lord impute not their Sins unto them. Clark's Examp. Vol. 2. c. 27.

16. Mrs. Drake on her Death-bed adviſed her Father to keep a Miniſter in his Houſe, and returned moſt affectionate Thanks to a Friend, (I ſuppoſe her Miniſter) begging earneſtly Forgiveneſs of him, and would needs have his Hand and Promiſe for it. Mrs. Drake revived.

17. John Blacknal of Abington Eſq; by his laſt Will bequeathed certain Sums of Money to ſeveral Miniſters for Duties omitted by him in his Life. A. 1625.

CHAP. LXI. Remarkable Zeal and Devotion.

ZEal is a Compoſition of all the Paſſions, the Affections warmed and heated into a lively Vigour and Activeneſs; and this is ſo far from being a Fault, that if it be made regular with Prudence and a Chriſtian Diſcretion, 'tis good and commendable always in a good Matter: And certainly if ever it be ſeaſonable for us to kindle a fire upon the Altar, 'tis ſo, when we are about to do ſacrifice to God Almighty.

1. Polycarp going with S. John to a Bath at Epheſus, and eſpying Ceriathus the Heretick in it, ſaid, 'Let us depart ſpeedily, for fear leſt the Bath, where the Lord's Adverſary is, do fall upon us. Dr. Cave Prim Chriſt. and Clark's Marr. of Eccl. Hiſt.

2. Origen, when a Boy, had an eager deſire of Martyrdom: So had Cyprian, and Gregory Nazianzen. Ibid. Dr. Cave Prim. Chriſt. &c.

3. The Venerable Bede was ſo devoutly affected in Reading the Scriptures, that he would often ſhed Tears; and after he had ended reading conclude with Prayers. Clark's Marr. of Eccl. Hiſt. p. 100.

4. Tertullian uſed to pray thrice a day, at the 3, 6, 9 hours. Clark.

5. Peter Chryſologus, before he penned any thing, would with great Ardency humbly betake to Prayer, and ſeek unto God for Direction therein. Clark's Marr. of Eccl. Hiſt. p. 88.

6. Luther adviſed George Spalatinus always to begin his Studies with Prayer; For, ſaith he, there is no Maſter that can inſtruct us in Divine Matters, but the Author of them. Ibid. p. 195. And Melancthon teſtifies of Luther, That he hath heard him ſo loud and earneſt at his Prayers, as if ſome Perſon were in company diſcourſing with him. Much the ſame Advice doth Ludovicus Grotius give to all Students in Divinity, To pray often: And Thomas Aquinas is reported to uſe that Rule himſelf, always to pray for the Reſolution of any difficult and knotty Queſtion; and commends to others that Motto, Bene oraſſe eſt bene ſtuduiſſe.

7. When Eraſmus halted between two Opinions, Capito continually called upon him, to put off that Nicodemus-like Temper. Clark's Eccl. Hiſt. p. 193.

8. Cardinal Wolſey, when advanced to great Preferments in both Church and State, having all State-buſineſs at his diſpoſal, and moſt Church-preferments in his power, the Deanry of Lincoln, the King's Almonerſhip, a Houſe near Bridewel. Durham, Wincheſter, Bath, Worceſter, Hereford, Tourney, Lincoln, S. Albans and York, in his Poſſeſſion, and all other Promotions in his Gift; was ſo devout, that he neglected not one Collect of his Prayers, for all the Cumbrances of his Place; wherein he deceived many of the People, who thought he had no time for his Buſineſs; and his Servants, who wondred how he could gain time for his Buſineſs from his Devotion. Lloyd's State-Worthies, p. 8.

9. Luther was zealous in the Cauſe of the Reformation, that he preached, wrote, and diſputed publickly for it; and when, diſcouraged from going to Wormes, whither he had been invited by the Emperour, with a Promiſe of ſafe Conduct, leſt he ſhould be ſerved as John Huſſe, at the Council of Conſtance, he made Anſwer, If there were as many Devils in the City, as Tiles on the Houſes, to ſhake the Kingdom of Satan, he would go thither. And ſo fervent was he in Prayer, that Vitus Theodorus ſaith of him, that no Day paſſed, wherein he ſpent not at leaſt Three Hours in Prayer. Once it fell out, ſaith he, that I heard him: Good God! what a Spirit, what a Confidence was in his very Expreſſion! with ſuch a Reverence he ſueth for any thing, as one begging of God; and yet with ſuch Hope and Aſſurance, as if he ſpake with a Loving Father, or Friend! Clark's Marr. of Eccl. Hiſt. p. 141.

10. Sir Thomas Moor was ſo devour, that the Duke of Norfolk coming on a time to Chelſey, to Dine with him, happened to find him in the Church, ſinging in the Quire, with a Surplice on his Back; to whom, after Service, as they went homeward, hand in hand together, the Duke ſaid, God's Body, my Lord Chancellor, what a Pariſh-Clark! a Pariſh-Clark! you diſhonour the King, and his Office. Nay, ſaid Sir Thomas, ſmiling upon the Duke, Your Grace may not think your Maſter and mine will be offended with me, for ſerving of God, his Maſter, or thereby count his Office diſhonoured. England's Worthies, by Will. Winſtanley, p. 201.

When the King ſent for him once at Maſs, he anſwered, That when he had done with God, he would wait on His Majeſty. Lloyd's Worthies, p. 43. The ſame Anſwer Biſhop Ʋſher return'd to Charles the Second. Vid. alibi.

11. Biſhop Ʋſher's Cuſtom was to pray Four times a Day, in, and with his Family; in the Morning at Six a Clock, in the Evening at Eight, and before Dinner and Supper in his Chappel, at each of which he was always preſent. On Fryday in the Afternoons, there was conſtantly an Hour ſpent in his Chappel, in Catechizing upon the Principles of Religion, for the Inſtructing of his Family; and on Sabbaths in the Evening, the Sermon which he had preached in the Afternoon, was repeated in his Chappel, by one of his Chaplains. See his Life.

12. It is recorded, to the everlaſting Praiſe of the young Lord Harrington, ſo famous for Piety, that it was his conſtant uſe to pray twice every Day in ſecret, twice with ſome choice Friends and Servants, beſides his Family-Duties. See his Life,

13. It was the Practice of Sir Nathaniel Barnardiſton, to pour out his Soul before the Lord in ſecret thrice every Day, and ſometimes oftner, if he could gain opportunity; beſides his Family-Duties, and Days of extraordinary Humiliation, which he importunately embraced upon every occaſion. This I can teſtifie (ſaith Mr. Fairclough) upon mine own Experience, that for many Years together, when I was first acquainted with him, I ſeldom viſited him, but if any convenient Place could be found, we might not part, except we had prayed together. —Nor was he more frequent in ſecret Prayer, than conſtant in ſecret Reading the Scriptures. See his Life.

14. Mr. Samuel Fairclough, upon the eſcape of his Child, after a dangerous Fall, made a ſolemn Vow, in the Publick Congregation, to give all the Tithe-Wool of the Pariſh to the Poor. The Vow was Regiſtred, and Subſcribed by his Hand, and piouſly obſerved. See his Life.

15. Mr. Cotton Mather tells us, Such was the Piety of Mr. Eliot, that like another Moſes, he had upon his Face a continual Shine, ariſing from his uninterrupted Communion with the Father of Spirits. Indeed, I cannot give a fuller Deſcription of him, than what was in a Paraphraſe that I have heard himſelf to make upon that Scripture, Our Converſation is in Heaven. I writ from him, as he uttered it: Behold, ſaid he, the Ancient and Excellent Character of a true Chriſtian; 'tis that which Peter calls Holineſs in all manner of Converſation; you ſhall not find a Chriſtian out of the way of Godly Converſation. For Firſt, A Seventh part of our time is all ſpent in Heaven, when we are duly zealous for, and zealous on the Sabbath of God. Beſides, God has written on the Head of the Sabbath, Remember; which looks both forwards and backwards; and thus a good part of the Week will be ſpent in Sabbatizing. Well, but for the reſt of our time! Why, we ſhall have that ſpent in Heaven, e're we have done. For, Secondly, We have have many Days for both Faſting and Thanksgiving in our Pilgrimage; and here are ſo many Sabbaths more. Moreover, Thirdly, we have our Lectures every Week; and pious People won't miſs them, if they can help it. Furthermore, Fourthly, We have our private Meetings wherein we Pray and Sing, and repeat Sermons, and confer together about the Things of God; and being now come thus far, we are in Heaven almoſt every day. But a little farther, Fifthly, We perform Family Duties every Day; we have our Morning and Evening Sacrifices, wherein having read the Scriptures to our Families, we call upon the Name of God, and ever now and then carefully Catechiſe thoſe that are under our Charge. Sixthly, We ſhall alſo have our daily Devotions in our Cloſets; wherein, unto Supplication before the Lord, we ſhall add ſome ſerious Meditation upon his Word; a David will be at this Work no leſs than thrice a Day. Seventhly, We have likewiſe many Scores of Ejaculations in a Day; and theſe we have, like Nehemiah, in whatever place we come into. Eighthly, We have our occaſional Thoughts, and our occaſional Talks upon Spiritual Matters; and we have our occaſional Acts of Charity, wherein we do like the Inhabitants of Heaven every Day. Ninthly, In our Callings, in our Civil Callings, we keep up heavenly Frames; we Buy, and Sell, and Toil; yea, we Eat and Drink, with ſome Eye both to the Command, and the Honour of God in all. Behold, I have not now left an Inch of Time to be carnal; it is all engroſſed for Heaven. And yet, leſt here ſhould not be enough. Laſtly, We have our Spiritual Warfare. We are always encountring the Enemies of our Souls, which continually raiſes our Hearts unto our Helper and Leader in the Heavens. Let no Man ſay, 'Tis impoſſible to live at this rate: for we have known ſome live thus, and others that have written of ſuch a Life, have but ſpun a Web out of their own bleſſed Experiences. New-England has Examples of this Life; thô, alas, 'tis to be lamented, that the Diſtractions of the World, in too many Profeſſors, do becloud the Beauty of an Heavenly Converſation. In fine, our Employment lies in Heaven. In the Morning, if we ask, Where am I to be to Day? Our Souls muſt anſwer, In Heaven. In the Evening, if we ask, Where have I been to Day? Our Souls may anſwer, In Heaven. If thou art a Believer, thou art no Stranger to Heaven while thou livest; and when thou dieſt, Heaven will be no ſtrange place to thee; no, thou haſt been there a thouſand times before. In this Language have I heard him expreſs himſelf; and he did what he ſaid, he was a Boniface as well as a Benedict; and he was one of thoſe, Qui faciendo docert, quae facienda docent. Thus far Mr. Cotton Mather.

15. Mr. Henry Gearing's Covenant with GOD: As I find it in his Life, Publiſhed by Mr. John Shower.

O Moſt Dreadful GOD! for the Paſſion of Thy Son, I beſeech Thee accept of Thy poor Prodigal, now proſtrating himſelf at Thy Door: I have fallen from Thee by mine Iniquity, and am by Nature a Son of Death, and a Thouſand-fold more the Child of Hell by my wicked Practice; but of Thine Infinite Grace Thou haſt promiſed Mercy to me in Chriſt, if I will but turn to Thee with all my Heart! Therefore upon the Call of thy Goſpel, I am now come in, and throwing down my Weapons, ſubmit myſelf to thy Mercy! And becauſe Thou requireſt, as the Condition of my Peace with Thee, that I ſhould put away mine Idols, and be at Defiance with all Thine Enemies, which I acknowledge I have wickedly ſided with againſt Thee; I here, from the bottom of my Heart, renounce them all, firmly Covenanting with Thee, not to allow myſelf in any known Sin, but to uſe Conſcientiouſly all the Means that I know Thou haſt preſcribed, for the Death and utter Deſtruction of all my Corruptions. And whereas I have formerly, inordinately, and idolatrouſly let out my Affections upon the World, I do here reſign my Heart to Thee that madeſt it, humbly proteſting before Thy Glorious Majeſty, That it is the firm Reſolution of my Heart, and that I do unfeignedly deſire Grace from Thee; that when thou ſhalt call me hereunto, I may practiſe this my Reſolution, through Thy Aſſiſtance, to forſake all that is dear unto me in this World, rather than to turn from Thee to the Ways of Sin; and that I will watch againſt all its Temptations, whether of Proſperity or Adverſity, leſt they ſhould withdraw my Heart from Thee; beſeeching Thee alſo to help me againſt the Temptations of Satan, to whoſe wicked Suggeſtions, I reſolve, by thy Grace, never to yield myſelf a Servant. And becauſe my own Righteouſneſs is but menſtruous Rags, I renounce all Confidence therein, and acknowledge that I am of my ſelf, a hopeleſs, helpleſs, undone Creature, without Righteouſneſs or Strength.

And for as much as Thou haſt of Thy bottomleſs Mercy, offered moſt graciouſly to me, wretched Sinner, to be again my God through Chriſt, if I would accept of Thee: I call Heaven and Earth to Record this Day, that I do here ſolemnly avouch Thee for the Lord my God; and with all poſſible Veneration, bowing the Neck of my Soul under the Feet of Thy moſt Sacred Majeſty. I do here take Thee, the Lord Jehovah, Father, Son, and Holy Ghoſt, for my Portion and Chief Good; and do give up myſelf, Body and Soul, for Thy Servant, promiſing and vowing to ſerve Thee in Holineſs and Righteouſneſs all the Days of my Life. And ſince Thou haſt appointed the Lord Jeſus Chriſt, the only Means of coming unto Thee, I do here upon the bended Knees of my Soul, accept of him as the only new and living Way, by which Sinners may have Acceſs to Thee, and do here ſolemnly joyn myſelf in a Marriage-Covenant to him.

O bleſſed Jeſus! I come to Thee hungry and hardy, beſtead, poor, and wretched, and miſerable, and blind and naked; a moſt loathſome polluted Wretch, a guilty condemned Malefactor, unworthy for ever to waſh the Feet of the Servants of my Lord, much more to be ſolemnly married to the King of Glory: but ſith ſuch is thine unparallell'd Love, I do here with all my Power accept Thee, and do take thee for my Head and Husband, for better for worſe, for richer for poorer, for all Times and Conditions, to love, and honour, and obey Thee before all others, and this to the Death. I embrace Thee in all Thine Offices; I renounce my own Worthineſs, and do here avow Thee for the Lord my Righteouſneſs; I renounce mine own Wiſdom, and do here take Thee for my only Guide; I renounce my own Will, and take Thy Will for my Law. And ſince Thou haſt told me, that I muſt Suffer, if I will Reign, I do here Covenant with Thee, to take my Lot as it falls with Thee, and by Thy Grace aſſiſting, to run all Hazards with Thee, verily purpoſing, that neither Life nor Death ſhall part between Thee and Me.

And becauſe Thou haſt been pleaſed to give me Thy Holy Laws, as the Rule of my Life, and the Way in which I ſhould walk to Thy Kingdom; I do here willingly put my Neck under Thy Yoke, and ſet my Shoulder to Thy Burden; and ſubſcribing to all Thy Laws, as holy, juſt, and good, I ſolemnly take them as the Rule of my Words, Thoughts, and Actions, promiſing, that tho' my Fleſh contradict and rebel, yet I will endeavour to order and govern my whole Life, according to thy Direction, and will not allow myſelf in the neglect of any thing that I know to be my Duty: Only becauſe through the frailty of my Fleſh, I am ſubject to many Failings, I am bold humbly to proteſt, that unallowed Miſcarriages, contrary to the ſettled Bent and Reſolution of my Heart, ſhall not make void this Covenant; for ſo Thou haſt ſaid.

Now Almighty GOD. Searcher of all Hearts, Thou knoweſt that I make this Covenant with Thee this Day, without any known Guile or Reſervation, beſeeching Thee, that if Thou eſpieſt any Flaw or Falſhood therein, thou wouldſt diſcover it to me, and help me to do it aright.

And now Glory be to Thee, O God the Father, whom I ſhall be bold from this Day forward, to look upon as my God and Father, that ever thou ſhouldſt find out ſuch a way for the Recovery of undone Sinners! Glory be to Thee, O God the Son, who haſt loved me, and waſhed me from my Sins in thy own Blood, and art now become my Saviour and Redeemer! Glory be to Thee, O God, the Holy Ghoſt, who by the Finger of Thine Almighty Power, haſt turned about my Heart from Sin to God.

O dreadful Jehovah! the Lord God Omnipotent. Father, Son, and Holy Ghoſt, Thou art now become my Covenant-Friend, and I, through Thine Infinite Grace, am become thy Covenant-Servant. Amen: So be it. And the Covenant which I have made on Earth, let it be ratified in Heaven.

HENRY GEARING.

April 11. 1667.

16. For the Chriſtians better Help, for the keeping of this Covenant, Mr. Allen, in his Allarm to the Ʋnconverted, gives this Advice about it. This Covenant (ſays he) I adviſe you to make, not only in Heart, but in Word, not only in Word, but in Writing; and that you wou'd, with all poſſible Reverence, ſpread the Writing before the Lord, as if you would preſent it to him, as your Act and Deed; and when you have done this, ſet your Hand to it, keep it as a Memorial of the ſolemn Tranſactions, that have paſſed between God and you, that you may have Recourſe to it, in Doubts and Temptations.

Mr. Corbet, in his Enquiry into the State of his Soul, has theſe Expreſſions; I do not ceaſe (ſays he) to lament the more heinous Sins of my Life, and cannot forbear the continual imploring of the Pardon of them. I do not return again to them, and I reſolve never ſo to do; I Watch and Pray, and ſtrive againſt all Sin, but eſpecially againſt thoſe Sins, to which I am more eſpecially inclined; my Conflicts are daily, and am put hard to it. But I do not yield up my ſelf to any Sin, nor lie down in it; yea, I do not ſuffer ſinful Cogitations to lodge in me. I find upon the review of my Life paſt, according to the cleareſt Judgment that I can make, that I have not gone backward, but proceeded forward, in the ways of Godlineſs. I have been grieved, that I am no more elevated in the hope of Heaven, and that I cannot attain to a longing deſire to be gone hence, and to be there with Chriſt. I think with my ſelf ſometimes, were my Evidences clear for Heaven, I would exult to be gone hence this very Hour; but I find not this readineſs at all times. O Lord, forgive my ten Thouſand Talents. I come to Jeſus Chriſt, who hath made ſatisfaction, and lay this heavy Reckoning to his Account. Lord forgive my Iniquity, for it is exceeding great. I have done what in me lies, to call to remembrance all my remarkable Sins, from my Childhood and Youth till now: And as far as I can judge, I have repented of them, both generally and particularly. And I now repent of them all, from the bottom of my Heart, with a ſelf Abhorrence. Upon the beſt Judgment that I can make of the Nature of Sin, and the Frame of my own Heart, and Courſe of Life; I know no Sin lying upon me, which doth not conſiſt with habitual Repentance. By Prayer and Endeavours long continued, I have in ſome meaſure, overcome a ſpecial, very ſinful Diſtemper of Mind, and gained the contrary Temper, againſt a natural Propenſity. Though my Faith in Chriſt be weak, yet to have part in his Promiſes, I am ready to part with all that is dear in this World, and I have no hope of Happineſs, but in Chriſt. My Temporal Eſtate is mean and low, yet I am contented with it, and humbly bleſs God for what I have. Though I have not as yet overcome the fear of Death, yet I am ſure, that the unwillingneſs that is in me to Die, is not, that I might enjoy the Pleaſures of Senſe, or any Gratification of the Animal Life.

Thus I am ſearching and trying my Heart and Ways; and what I find by my ſelf, I write down, that I may have it by me, for my Relief in an evil Day, and an hour of Temptation! For I muſt expect the time, when by Weakneſs, or Anguiſh of Body or Mind, I may be diſabled to recollect my ſelf, and duly to ſtate the Caſe of my own Soul; Lord be merciful to me a Sinner, to me, one of the chiefeſt of Sinners. I put my ſinful diſtreſſed Soul into the Hands of Jeſus Chriſt, and I reſt on the Covenant of Grace made in him, as all my Salvation, and all my Deſire. Amen.

O the wonderful Mercy of God towards me, a moſt vile and wretched Sinner, in convincing, rebuking, and awakening me, unto a Self-abhorrence, and an utter Deteſtation of my Sins, my ſpecial Sins, ſo that I cannot be reconciled to them. Self-applauding, ſelf-ſeeking, in matter of Praiſe and Honour before Men, I ſtrive againſt. I deſire to be as ſincere to anothers Reputation, as to my own, I would not value others, by their regard to me, but by their true worth; I would be contented to be little in the eyes of others: This I unfeignedly deſire and endeavour, and I hope, that I have it in ſome good degree. I narrowly watch my Heart, that it may not lodge, or admit a vain Thought. When I am ſurprized with Vanity, I ſuppreſs it as ſoon as I obſerve it. Surely Chriſt hath my Heart; whenſoever I ſwerve from Chriſt, in a Thought, Word, or Deed, it is by Inadvertency and Surprizal againſt my fixed Principle; and I have great regret at it, and loath my ſelf for it.

The Workings of my Heart in my Affliction, Aug. the 5th. 1680. The Will of God, in laying this Affliction upon me, I unfeignedly approve as Holy, Juſt, and Good; and I am unfeignedly willing to bear the Affliction, as it is an Evil laid upon me by his Will: I feel my ſelf better in the Inner-Man, by his Chaſtening; it hath furthered Mortification and Self-denial, and done much to the breaking of the heart of Pride, and to bring me on towards that more perfect Self-examination, for which I Labour; it hath much deadned the World to me, and my Deſire to the World; it makes me know in earneſt, the Emptineſs of all Creatures, and how great my Concern is in God; it drives me cloſe to him, and makes me to fetch all my Comforts from him: I ſee of how little value all outward Contentments are, and not only in my preſent afflicted State, but if I were at Eaſe, and in full Proſperity. When I walk in Darkneſs, and ſee no Light of outward Comfort, human Helps, and viſible Means, I will truſt in the Name of the Lord, and ſtay my ſelf upon my God; I ſtrive with my own Spirit, to ſubdue it to the Will of God; and in whatſoever I am tempted to be moſt impatient, therein I labour moſt for Patience. My great Care is, that I may not ſin againſt my God in any kind; and more eſpecially, that I may not ſin by a rebellious Impatience, under his correcting Hand: In this preſent Diſtreſs, I look upon my ſelf, as being upon my Tryal, and therefore I look more diligently to my Behaviour in it: Now a Price is put into my Hand, for the Proof of my Sincerity, and I Labour accordingly, to make good Proof of it. Hear my cry, O God, attend upto my Prayer; I will cry unto thee, when my Heart is overwhelmed; lead me to the Rock that is higher than I. God the infinite Goodneſs and Love, will not caſt off a poor Soul that lies at his Feet, and cries for the help of his Grace, when it is ready to ſink under the Burden, and is willing to have Mercy upon his Terms. Can I be in a better Hand? As my profeſſed Judgment is concerning God's Proceeding, ſo let me ſtand affected towards it.

Notes for my ſelf. Entertain not a ſenſual Imagination for a Moment, and give not way to the least Glance of the Eye towards Vanity; be always expecting ſome trouble or other, to interrupt thy outward Peace and Rest; never expect any thing from the World, and when it offers thee any thing that is good for thee, receive it, but catch not at it greedily; be always mindful what thou may'st do for thine own, and others Salvation, in every Inſtant, upon every Occaſion, Die daily; when a ſenſual Imagination, or Paſſion breaks in, then excite a Taſte of the Powers of the World to come, and delay not to recover the Divine Frame. If any deſpiſe thee, do not bear a Grudge against him for it; and be not offended with any, meerly becauſe they do not humour thee; watch against all ſecret Pleaſure, in the leſſening of another, for advanceing thy ſelf; be not tranſported with Paſſion against thoſe Conformiſts, who are more ſober than many others; yet manifest too little Compaſſion to their ſuffering Brethren: For even in the Regenerate, there is a remainder of the Spirit of Envy partiality, and Selfiſhneſs, and too much of Wrath and bitterneſs, and other parts of the ſerpentine Nature, though in a mortified degree; and we are to yield grains of Allowance for the Temptations of Prejudice, Interest, &c. to which good Men, as well as others, are obnoxious. My own exceeding Faultineſs ingages me in ſeeing and hearing the Faults and Follies of others, to pity them, rather than to rejoyce or glory over them; and to cover or leſſen thoſe Faults, rather than to aggravate or diſplay them. Fetch thy Comforts from Heaven, and not from Pleaſures or Hopes here below; if any ſlight thee, be neither dejected nor provoked. Thus far Mr. Corbet.

17. Mr. Cotton Mather, gives this Account of his Brother Nathaniel Mather.— This Year did not roll about (ſays he) before he had in a manner very ſolemn, entred into Covenant with God; this weighty and awful thing was not raſhly done by him, or in a ſudden flaſh and pang of Devotion; he Thought, he Read, he Wrote, and he Prayed, not a little before this glorious Tranſaction between God and him; and upon mature Deliberation, he judged it moſt adviſeable for him to make his Covenant with God, as Explicit as Writing and Signing could render it, that ſo it might leave the more Impreſſion upon his Heart and Life, and be an Evidence likewiſe, which in Temptation or Deſertion, he might have recourſe unto: Wherefore he ſet apart a time for (I think) ſecret Faſting and Prayer before the Lord; and then behold how this young Man counting it high time for hime to be bound out unto ſome Service, took a courſe for it; he ſubſcribed an Holy Covenant, of which this was the Matter, this the Form.

The Covenant between God and my Soul, renewed, confirmed, and ſigned, Nov. 22. 1683. Whereas, not only the Commands of God, [who hath often called upon me, by his Word preached, to give up my ſelf, both Body and Soul, to be at his Diſpoſal, which calls by the publick Miniſtry, were enough to engage me unto this] but alſo the Chriſtian Religion which I profeſs, and my Baptiſm in which I took the Lord to be my God, and promiſed to renounce the World, the Fleſh, and the Devil, and to dedicate my ſelf unto the Service, Work, and Will of God, do bind me hereunto; in that, God is ſuch a God as deſerves this, yea, infinitely more than this at my Hands; my Creator, the Fountain of my Being, my Preſerver, my Benefactor, my Lord, my Soveraig, my Judge; he, in whoſe Hands my Life, my Breath, and all my Concerns are; he that doth protect me from all Dangers, and ſupply me in all Wants, ſupport me under all Burdens, and direct me in all Streights; he alone, that can make me Happy or Miſerable; he alone, that can Save me or Damn me; he alone, that can give inward Peace and Joy, that is my Friend, my God; in that Self-dedication is the Creatures Advancement; theſe Firſt-fruits, if in Sincerity, putting upon me a Gloriouſneſs and Excellency; in that Felicity hereafter, depends upon my dedicating of my ſelf unto God now; in that this is the higheſt piece of Gratitude I am capable of expreſſing unto God, and I know no better way to obey the Will of God, than firſt to give up my ſelf unto him. And whereas the Mercies which the Lord hath been pleaſed graciouſly to beſtow upon me, are ſo many, that even bare Morality doth ſhew me, that I can never enough requite one that hath done ſo much for me, except by giving up my ſelf wholly to him. [1669.] Whereas God hath given me a godly Father and Mother. [1674.] In that when I was like to die, being twice ſick of a Feaver, God was pleaſed to bleſs means for my Recovery, and lengthen out the Thread of my Life. [1675.] Whereas, when I by an Accident fell down, and had like to have been deprived of the uſe of my Tongue, God was in his good Providence, graciouſly pleaſed to give me the uſe of it. [1678.] Whereas, when I was ſick of the Small Pox, God was pleaſed to bleſs means for my Recovery; whereas, then I made Promiſes unto God, that if he would give me my Health, I would endeavour to become a new Creature, and he hath done ſo for theſe five Years: And whereas God hath of late been beſtowing many and wonderful Mercies upon me. What can I do leſs than give up my ſelf wholly to him? which now I do. And, O Lord God, I beſeech thee to accept of thy poor Prodigal, now proſtrating of himſelf before thee: I confeſs, O Lord, I have fallen from thee by my Iniquity, and am by Nature a Son of Hell; but of thy infinite Grace, thou haſt promiſed Mercy to me in Chriſt, If I will but turn unto thee with all my Heart; therefore upon the call of thy Goſpel I come in, and from the bottom of my Heart I renounce all thy Enemies, with whom I confeſs I have wickedly ſided againſt thee, firmly Covenanting with thee, not to allow my ſelf in any known Sin, but conſcientiouſly to uſe all means which thou haſt preſcribed, for the utter Deſtruction of all my Corruptions. And whereas I have inordinately let out my Affections upon the World, I here reſign my Heart unto thee that made it, humbly proteſting before thy glorious Majeſty, that it is the firm Reſolution of my Heart (and that I do unfeignedly deſire Grace from thee, that when thou ſhalt call me thereunto, I may put in Practice my Reſolution) through thine Aſſiſtance, to forſake all that is dear unto me in the World, rather then to turn from thee to the ways of Sin, and that I will watch over all its Temptations, whether of Proſperity or Adverſity, leſt they ſhould withdraw my Heart from thee, beſeeching thee to help me. I renounce all my own Righteouſneſs, and acknowledge that of my ſelf I am helpleſs and undone, and without Righteouſneſs; and whereas of thy bottomleſs Mercy, thou haſt offer'd to accept of me, and to be reconciled to me, and to be my God, through Chriſt, if I would accept of thee, I do this day avouch thee to be the Lord my God; I do here take the Lord Jehovah, Father, Son, and Holy Ghoſt, for my Portion and chief Good, and do give up my ſelf, Body and Soul for thy Servant, promiſing to endeavour to ſerve thee in Righteouſneſs and Holineſs. I do here alſo on the bended Knees of my Soul, accept of the Lord Jeſus Chriſt, as the only and living Way, by which Sinners may have acceſs to thee, and do here joyn my ſelf in a Marriage-Covenant with him. O Lord Jeſus, I come to thee, hungry, poor, miſerable, blind, and naked, and a moſt loathſome Creature, a condemned Malefactor; Who am I, that I ſhould be Married unto the King of Glory? I do accept of thee for my Head and Husband, and embrace thee in all they Offices: I renounce my own Worthineſs, and do chooſe thee the Lord my Righteouſneſs: I do renounce my own Wiſdom, and do take thine for my Guide: I take thy Will for my Will, and thy Word for my Law: I do here willingly put my Neck under thy Yoke; I do ſubſcribe to all the Laws as Holy, Juſt and Good; and do promiſe to take them as the Rule of my Thoughts, Words and Actions; but becauſe I am ſubject to many Failings through frailty; I do here proteſt, here before thee, that unallowed Miſcarriages, contrary to the conſtant Bent of my Heart, ſhall not diſannul this everlaſting Covenant.

NATHANAEL MATHER.

It may juſtly be taken for granted, that ſuch a Work as this, would have an Influence into his Converſation afterwards; and ſo it had, producing in him, a Converſation which became the Goſpel of Christ. He kept waiting upon God, not only in the Family, but alſo under the Miniſtry of Two that were near a-kin unto him; namely, his Father and his Brother, whereby the Grace thus begun in him was not a little cheriſhed and promoted: and unto all known Sins he now kept ſaying, as I find once in Short-hand, written by him.

To my Luſts: I have had Communion with you all this while, but I dare not have ſo any longer: wherefore I renounce all Communion with you any more; I will cleave to the God that made me.

My Account of him will be an unfiniſhed Piece, unleſs all the enſuing Strokes go to make it up. Theſe things he was exemplary for:

First, He was one that walked by Rule. He was very ſtudious to learn the way of Converſing with God in every Duty, and there was a Rule which he attended ſtill unto.

In his private Papers, I find a wiſe Collection of Rules, by which he governed himſelf in the ſeveral Duties of Chriſtianity, and in all the Seaſons and Stations of his Life. He conſulted the beſt Authors for Inſtruction in the Affairs of Practical Religion; and not into Paper only, but into Action to be tranſcribed what he moſt approved: in all which, the Will of God was the bright Pole-ſtar, by which he ſteer'd his Courſe.

The Reader ſhall enjoy (and O that he would follow) Two of this Young Man's Directories. One of them was this:

I. O that I might lead a Spiritual Life? Wherefore let me regulate my Life by the Word of God, and by ſuch Scriptures as theſe:

1. For regulating my Thoughts, Jer. 4.14. Iſa. 55.7. Mal. 3.17. Pſal. 104.34. Phil. 4.8. Prov. 23.26. Deut. 15.9. Eccleſ. 10.20. Prov. 24.9. Mat. 9.4. Zech. 8.17.

2. For Regulating my Affections, Col. 3.2, 5. Gal. 5.24.

For my Delight, Pſal. 1.2. Pſal. 37.5. For my Joy, Phil. 4.4. Pſal. 43.4. My Deſire, Iſa. 26.8, 9. Ezek. 7.16. My Love, Mat. 22.37. Pſal. 119.97. My Hatred, Pſal. 97.10. My Fear, Luke 12.4, 5. My Hope, Pſal. 39.7. My Truſt, Pſal. 62.8. Iſa. 26.4.

3. For Regulating my Speech, Eph. 4.29. Col. 4.6. Deut. 6.6, 7. Pſal. 119.46. Pſal. 71.8, 24. Prov. 31.26.

4. For Regulating my Work, Tit. 3.8. 2 Tim. 2.12. 1 Tim. 5.10. Titus 2.14. Mat. 5.47. 1 Tim. 6.8. Rev. 3.2. Rom. 13.12. Acts 26.20.

Another of them was form'd into an Hymn, the ſinging of which might produce freſher and ſtronger Efforts of Soul towards the thing that is good.

Beſides theſe Rules which concerned his whole Walk, he treaſured up many more, that referr'd to this and that Step in it; and it was the predominant Care and Watch of his Heart, not to tread awry. Thus one might ſee askilful Chriſtian in him. And as he was deſirous to live by Precept, ſo he was to live by Promiſe too.

He ſell into a particular Conſideration, how to improve the Promiſes of God in all the Occaſions of Life; which is indeed one of the moſt ſanctifying Exerciſes in the World.

It was a Propoſal which I find he made unto himſelf.

Let me Salute theſe Promiſes once a Day.

1. For Supplying the Wants of the Day, Phil. 4.19.
2. For Growth in Grace, Hoſ. 14.5.
3. For Subduing my Sins, Mic. 7.19.
4. For Succeſs in my Ʋndertakings, Pſal. 1.3.
5 For Turning all the Events of the Day for good, Rom. 8.28.
6. For Audience of my Prayers, John 14.13, 14.
7. For Strength to manage all the Work of the Day, Zech. 10.12.
8. For Direction in Difficulty, Pſal. 32.8.
9. For Life Eternal, Luke 12.31. John 3.16.

Beſides theſe Two, Mat. 11.28. and Iſa. 44.3.

Certainly that Man muſt quickly grow another Enoch, who does thus walk with God.

Secondly, He was one that lived in Prayer; he was oft and long in the Mount with God. It was his Cuſtom every Day to enter into his Cloſet, and ſhut his Door, and pray to his Father in ſecret. And And I gueſs from ſome of his Writings, that he did thus no leſs than thrice a Day, when he met with no Obſtruction in it: nor did he ſlubber over his Prayers with haſty Amputations, but wreſtie in them for a good part of an Hour together.

It was a moſt refreſhing Communion with God, which his Devotions brought him ſometimes unto.

October 1. he meditated on that, If a Man does intend to be truly Religious, he must expect nothing but to ſave his Soul.

But how can this be true? Muſt I loſe my Body altogether? Muſt I be willing that the Union between my Body and Soul ſhould for evermore be looſed? Muſt I be willing to be for ever without a Body? No, no. All that the Lord requires of me, is, to have my Body for a few Days, or Years (a few I ſay, for they cannot be many) to be wholly at the Service of my Soul, and to be willing that the Union between theſe two Mates, then ſhould be diſſolved; the Soul firſt taking its Progreſs into everlaſting Bliſs; the Body being laid in the Duſt, to riſe at the Reſurrection, accompanying the Soul into its eternal Felicity.

My preſent Notion of this thing is this: This Diſſolution of the Union between the Soul and Body, is but a Diſmiſſion of the Spirit into its Happineſs, after a weariſome Conflict here. And as long as it ſhall be beſt for me to be here, here I ſhall continue. Infinite Wiſdom is to be the Orderer of this; and it will be a grievous and ſhameful Reflection thereupon, for me to ſay, It will be better for me to live than to die, at ſuch a time when I am called thereunto.

With my Body I muſt expect to loſe all the pleaſant Enjoyments of this World, Liberty, Library, Study, and Relations. But yet neither ſhall I loſe theſe. As for my Liberty, by True Religion, and by dying for it too, when need requires, I ſhall gain the only Liberty, even from the Body of Sin. As for my Library, if I die for Chriſt, or in the Lord, I ſhall have no need of it; my Underſtanding ſhall be enough enlarged, and I ſhall not need to turn over Books for Learning. As for my Study (my Paradice) I ſhall have a better, a larger, and a more compleat than this. As for my Relations, thoſe of them that are truly pious, I ſhall only go before them; and if there ſhould be any of them not pious, the longer I ſhould ſtay with them here, (if they continue impenitent) it would but make my Grief more intolerable, I think when I leave them, that I ſhall have no Hopes to ſee them again for ever.

But this is not all neither.—My Body muſt be uſed as the Soul's Inſtrument; and here all that Strength and Eaſe which I have, muſt be uſed for the Soul: and truly there is Reaſon enough for it, that ſo there may be Eternal Happineſs for both together.

In Marriage, the Husband and Wife ſhould have the ſame Deſign: Would it not be inhumane, for the one to have a Deſign which tends to the Ruine of the other? Juſt ſo my Soul and Body ſhould have the ſame Deſign; and the Body being the more vile of the two, ſhould be ſubordinate to the Soul. And it is a neceſſary Disjunction, either the Body, the Strength and Eaſe, and Members of it, muſt be uſed for the good, or for the hurt of the Soul; there is no Medium here. Let me then herein make my Body uſeful to my Soul, in accompliſhing all the good Deſigns of it, which it is capable of being intereſted in. Nor is there any thing elſe worth ſpeaking of that muſt be foregone, except Health, and the Momentaneouſneſs of all Bodily Torments, will make them very tolerable.

My Reſolutions be, That I will not expect, by devoting myſelf unto the Fear of God, to gain any thing as to my Body in this World. That through the Grace of Chriſt, I will uſe the Strength, Eaſe, Health of my Body; yea, my whole Body, in ſubordination to my Soul, in the Service of the Lord Jeſus.

With ſuch Meditations as theſe, he kept mellowing of his own Soul, and preparing it for the State wherein Faith is turned into Sight. But there was yet a more delightful and ſurprizing way of Thinking, after which he did aſpire. He conſidered, that the whole Creation was full of God; and that there was not a Leaf of Graſs in the Field, which might not make an Obſerver to be ſenſible of the Lord. He apprehended, that the idle Minutes of our Lives, were many more than a ſhort Liver ſhould allow: that the very Filings of Gold, and of Time, were exceeding precious; and that there were little Fragments of Hours intervening between our more ſtated Buſineſſes, wherein Thoughts of God might be no leſs pleaſant than frequent with us. Thus far Mr. Mather.

17. A ſhort Account of Mrs. Elizabeth Moore's Evidences for Heaven: as I find 'em in Mr. Calamy's Godly Mans Ark.

I. Her Deſign in this Collection.

IN the Examination of myſelf, I find that my Aims and Ends, why I deſire to gather together, and clear up my Evidences for Heaven, (if my deceitful Heart doth not deceive me) are theſe following:

1. That hereby (as a means) I may be enabled to glorifie God in the great Work of Believing.
2. My Aim is to ſtrengthen that longed-for Grace of Aſſurance; a Grace, which though it be not of abſolute neceſſity for the Being and Salvation, yet is of abſolute neceſſity for the Well-being and Conſolation of a Chriſtian: without this Grace, I can neither live nor die comfortably.
3. My Aim is to obey God in his Word, who hath commanded me by his Apoſtle, To work out my own ſalvation with fear and trembling, and to give all diligence to make my calling and election ſure.

A brief Collection of her Evidences for Heaven.

I. Evidence. BLeſſed be God, who hath, through his free Mercy, begotten me to a hope, that I am regenerated and born from above, and converted unto God.

Reaſon. Becauſe the Lord hath gone the ſame uſual way with me, as with thoſe he pleaſeth to convert to himſelf, and this I ſhall make to appear in five or ſix particulars.

1. The Lord by his Spirit accompanying the Preaching of his Word, cauſed the Scales to fall from my Eyes, and opened them, and ſet up a clear Light in my Underſtanding, and made me to ſee Sin to be exceeding ſinful.

2. The Lord brought me to ſee the Miſery that I was in, by reaſon of my Sins. I thought I was utterly forſaken of God, and I thought that God would never accept of ſuch a Wretch as I ſaw myſelf to be.

3. The Lord brought me to a Spiritual Aſtoniſhment, that I cried out, What ſhall I do to be ſaved? and ſaid with Paul, Lord! What wouldst thou have me to do? Do but make known to thy poor Creature, what thy Will is, and I thought I could do any thing, or ſuffer any thing for the Lord.

4. The Lord took me off my own bottom, off my own Righteouſneſs, and made me to ſee that that was but a ſandy Foundation, and would not hold out.

5. The Lord brought me to ſee a Soul-ſanctification in the Lord Jeſus Chriſt alone; and I think I ſhould be as fully ſatisfied with Chriſt alone, as my Heart can deſire. If I know my Heart, it panteth after Chriſt, and Chriſt alone: None but Christ, none but Christ.

II. My Second Scripture-Evidence is taken from Mark 2.17. where Chriſt ſaith, They that are whole, have no need of the Phyſitian, but they that are ſick; and he came not to call the righteous, but ſinners to repentance. Now through God's Mercy I can ſay, I am a Sin-ſick-Sinner.

III. From Mat. 11.28, 29. I am weary and heavy laden. Now Chriſt hath promiſed to give Eaſe to ſuch.

IV. I can ſay with David, That my Sins are a heavy Burden to me, they are too heavy for me, Pſal. 38.4. And I can ſay that I mourn, becauſe I can mourn no more for my Sins.

V. From Mat. 5.3. I think (if my Heart do not deceive me) I am poor in ſpirit; now, theirs is the kingdom of heaven, ſaith Chriſt.

VI. From Mat. 12.20. I am a bruiſed reed, and ſmeaking flax. And therefore Chriſt hath promiſed, he will not break ſuch a Reed, nor quench the Smoak of Grace, if it be true Grace; but he will increaſe it more and more.

VII. From 1 Tim. 1.15. This is a faithful ſaying, and worthy of all acceptation, (ſaith Paul) that Jeſus Christ came into the world to ſave ſinners. And ſo ſay I too; it is worthy all acceptation, that Chriſt ſhould come from the Boſom of his Father, who was infinitely glorious and happy, that he ſhould come into the World to ſave me, me a ſinner, me the chief of ſinners.

VIII. I can ſay with Paul, that I delight in the Law of God, after the inward man, and I am grieved that I cannot keep it. I find that Spiritual War in me, between Fleſh and Spirit, which Paul complains of, and I can ſay that Paul doth confeſs over my Heart in his Confeſſions, Rom. 7.

IX. I can ſay, that the Lord hath in ſome meaſure put his fear into my Heart, and I fear to offend him.

X. I can ſay with the Church to Chriſt, Cant. 1.7. O thou whom my ſoul loveth! (And if I know any thing at all of mine own Heart) Chriſt is altogether lovely, and moſt deſirable to my Soul. I think I can truly ſay with David, That I have none in heaven but thee, and there is nothing on earth that I deſire beſides thee, in compariſon of thee, in competition with thee.

XI. I find my Heart much inflamed with Love to all the Children of God, becauſe they are God's Children; and the more I ſee, or find, or hear of God in them, the more I find my Heart cleaving to them; and I think I can truly ſay with David, That my delight is in the ſaints, and thoſe that excel in grace.

XII. I do not only love God, and the Children of God, but I labour to keep his Commandments, and they are not grievous to me.

XIII. I find I am one that is very thirty after Jeſus Chriſt, and the Grace of Chriſt: and I thirſt to have his Image more and more ſtamped upon me; and I would fain be aſſured by God's Spirit, that I am tranſplanted into Chriſt, and therefore I long and endeavour after a true and lively Faith.

XIV. I am willing to confeſs, and with all my Heart to forſake all my Sins. I am willing to give Glory to God, in taking Shame unto myſelf. I acknowledge myſelf a guilty Malefactor, and judge myſelf worthy of the juſt Condemnation of the Righteous Judge of all the Earth.

XV. I hope I am one whom God hath taken into Covenant with himſelf, becauſe he hath beſtowed upon me the Fruits of the Covenant, becauſe he hath circumciſed my Heart to love him, and hath put his Fear into me, and hath wrought an univerſal change in me, and hath given me a new Heart, and a new Spirit.

XVI. As for my Affliction that lieth upon me, (though it be in itſelf very heavy) I much more deſire the ſanctification of it, than the removal. I earneſtly labour to learn all thoſe Leſſons which God teacheth me by Affliction.

XVII. Faith is the Condition of Salvation: Believe in the Lord Jeſus Christ, and thou ſhalt be ſaved. And this is his commandment, that we ſhould believe in his Son Jeſus Christ. Now I find nothing ſo hard to me as to believe aright. Yet I muſt and will give Glory to God and ſay, Lord, I believe, help thou my unbelief.

Thus I have, according to the Apoſtle's Exhortation, endeavoured to give a Reaſon of the Hope that is in me.

Thus far Mr. Edm. Calamy.

18. Mr. Albyn's Evidences for Heaven (which take in his own Words) viz.—Some Obſervations upon my own Heart, which I humbly hope, are true Evidences of a Work of ſaving Grace, and that my Soul has a real Interest in Jeſus Christ, and I deſire to deal plainly, ſincerely, and truly, as in the preſence of the Heart, ſearching God in this great and weighty Work of Self-Examination; humbly and heartily imploring the Grace and Aſſiſtance of God's most Holy Spirit therein.

1. I deſire every day to attain unto a moſt clear and diſtinct Knowledge of God the Father, Son, and Holy Ghoſt, with all their Properties and Attributes, and to have more high and reverend Thoughts of him, and to be more enlarged in Thankfulneſs in Heart and Life, for my Creation and Preſervation, but eſpecially for my Redemption.

2. I deſire a true ſanctified Knowledge of the whole Will of God, and the full Latitude of every Commandment.

3. I heartily deſire and endeavour to yield conſtant and chearful Obedience to every one of his Commandments; and particularly I endeavour to conſecrate the Sabbath Day in the Service of God only, and I embrace all opportunities beſides, that I conveniently may, to hear the Word of God Preached, and to Read and Meditate on it in private, and I would not willingly omit any opportunity for coming to the Table of the Lord, nor neglect Praying in my Family, or alone in private; in and by all which Ordinances, 'tis the unfeigned Deſire of my Soul, to enjoy true Spiritual Communion with God, through Jeſus Chriſt; and that every Grace of God may by them be ſtrengthened in me, and evdry Sin and Luſt mortified; and though I do moſt miſerably and ſinfully miſcarry in the Performance of every Holy Duty, being continually haunted with many ſinful Wandrings, and Indiſpoſitions of Heart, for which I unfeignedly humble my ſelf, 'twixt God and my own Soul, confeſſing the ſame, and Judging and Condemning my ſelf for them in his Preſence; yet through the infinite Mercy and Bounty of my gracious God, through Jeſus Chriſt, I feel, and experimentally find, ſome ſenſible Abatements of the one, and a comfortable Addition to the Strength of the other.

4. I do deſire, and in ſome poor Meaſure, endeavour conſtantly to watch and obſerve the Actings and Motions of my own Heart, and would not allow of any ſinful Project or Deſign whatſoever, to be contrived and harboured therein, and am more careful to keep my Heart from contemplative Iniquity, then to order my outward Actions to the Liking and Approbation of Men.

5. I deſire to know the Duties of every one of my Relations, and conſcientiouſly to walk in all of them, to Magiſtrates, Miniſters, Parents, Wife, Children, Servarts, and all others; and in reference to the preſent Diſtractions of our Land, I humbly deſire that the Lord would be pleaſed to ſet up ſuch a Magiſtracy, as I may with a good Conſcience yield chearful Obedience to all its Lawful Commands, and ſuch, under whom Religion may flouriſh, the Power of Godlineſs be countenanced, and the Government of Jeſus Chriſt be erected and ſubmitted unto; for the Effecting whereof I pray, that God would caſt out the Spirit of Errour, Prophaneneſs, and Diviſions that is almongſt us.

6. For the Duties of my particular Calling, I deſire faithfully to diſcharge the ſame; and pray that God would give me ſuch a Meaſure of Grace, and true Heavenly Wiſdom, as that I may not be carryed away with Covetouſneſs, Ambition, or Deceitfulneſs, on the one hand, nor with Pride, Idleneſs, or Preſumption, on the other, but that I may conſcientiouſly Labour diligently in my Calling, ſo as to provide for my Family, and that I may have to give to him that needeth: Praying that I may be kept from all thoſe Sins and Temptations that do attend my Calling at any time.

7. I do often, tho' with much Frailty and Weakneſs, reflect on my own ways, acknowledging before God, and bewailing my own Miſcarriages, and beg Pardon for them, and all my ſecret unknown Sins, through the Merits of Jeſus Chriſt; and ſtill deſire the Lord to keep me from the Deceits of my own Heart, and from all the Temptations I do or may meet with, in reference to the Sins of the preſent evil Times: And in my Judgment and Affections (ſo far as I know my own Heart) I would rather looſe all my outward Comforts and Accommodations, then ſin againſt my God, by a ſinful Submiſſion to any unlawful Injunctions for the Preſervation thereof; and pray, thatas the Lord hath hitherto (I hope in ſome good meaſure kept me) ſo he would ſtill preſerve me upright in Heart before him, and unſpotted in Life before Men; and that if I ſhould be called thereunto, he would give me Grace and Strength to make publick Profeſſion of my Reſolution, to perſevere in well doing, and to keep cloſe to my Duty, whatſoever Sufferings I meet withal; and that the carnal Reaſoning of my corrupt Fleſh and Blood, which I find to be exceeding ſtrong, and often aſſaulting of me, may never prevail over me, to make me ſin againſt my God, on whoſe Promiſes I deſire (above all other things) Grace to reſt, and commit my ſelf to his gracious Providence to take care for me and mine, rather then to uſe and ſinful means to ſecure or provide for my ſelf or them.

8. In all Streights and Difficulties I meet with in my Calling, and in all Hazards in my Eſtate by Sea, or otherwiſe; I firſt of all make my Addreſſes to the Throne of Grace, for Strength and Courage to truſt and relie upon the faithful Promiſes, and gracious Providence of God— and for Direction and Aſſiſtance for the conſcientious uſing of all lawful Means for the managing of my Affairs.

9. My Heart doth truly rejoyce and bleS God, when I ſee or hear of the Courage of his faithful Miniſters or other private Chriſtians, in oppoſing or withſtanding the Storm of theſe wicked Times, and upon ſerious deliberate Conſideration, I had abundantly rather ſuffer with them, then enjoy Peace and Proſperity upon the ſinful Terms of theſe wicked Times.

10. I moſt of all deſire and delight to hear ſuch Preaching as is moſt ſearching, and that gives moſt plain and practical Directions for the leading of a holy Life.

11. I have the higheſt Eſteem of, and moſt affection are Love to thoſe, in whom I ſee the moſt hopeful Signs and Fruits of a Work of Grace in their Hearts.

12. I endeavour to ſhun and avoid all looſe and vain Company, and Aſſociate my ſelf with thoſe that are more ſolid and proſitable in their Converſation for Religious Advantages.

13. I humbly and heartily deſire the gracious Aſſiſtance of God's moſt holy Spirit; to diſcover unto me the true and real worth of my own Soul; and that of all other Evils, I may be preſerved from Errors and Miſtakes in this Buſineſs of ſuch Weighty and infinite Concernment.

14. I have often heard in many Sermons, divers diſtinguiſhing Characters of true ſaving Grace, and upon ſerious Reflection upon my own Soul, I find that my Heart doth not totally condemn me in any of them, but that God hath wrought ſome real, tho' weak Impreſſions of them in me, for which I humbly deſire more and more Strength and Ability to Praiſe him in Heart and Life.

15. Notwithſtanding all which wherein I have truly, ſo far as I am able, expreſt the Truth, yet fear and tremble, leaſt my own Heart ſhould deceive me herein; and tho' I daily beg of God, a renewing of an Addition to Spiritual Strength, yet deſire to rely only upon the free and rich Mercy of God, through the All-ſufficient Merits of Jeſus Chriſt, for the Pardon of my Sins, and Salvation of my Soul; deſiring to receive him upon his own Terms, as my King, Prieſt, and Prophet.

Mr. Albyn ſent theſe his Evidences for Heaven, to Mr. Calamy, with this Letter.

Mr. Calamy,

I Humbly entreat you to Peruſe and Conſider the Particulars afore-written, and to afford me your Judgment in Writing, under your own, and ſome other godly Miniſters Hands ſubſcribed thereunto;

Yours, in all Chriſtian Obligations, B. A.
London, July 4th 1650.

To which Mr. Calamy returned his Anſwer.

I Am verily perſwaded from infallible Grounds out of God's Word, that whoſoever can own theſe fifteen Particulars above-mentioned, in Truth, and in Sincerity, is a true Child of God, and ſhall certainly inherit everlaſting Life.

Edm. Calamy,

Miniſter of God's Word, in Aldermanbury.

We whoſe Names are under Written, are of the ſame Perſwaſion with our Reverend Brother Mr. Calamy above Written.

John Fuller, Matth. Newcomen.

Theſe Evidences for Heaven, were delivered to me by the very Perſon who Tranſcribed them from Mr. Albyn's own Writing, which he kept by him to his Death.

19. The Heavenly Inſtructions, ſenthy Mrs. Lydia Carter, in ſeveral Letters to her Relations, which being Writ whilst ſhe was very Young, deſerve a place under our preſent Head of Extraordinary Zeal and Devotion.

The Letters were Five in Number, and were Directed to Benjamin Carter, Jeremiah Carter, her Siſter Child, her Aunt Child, and to her Siſter Desborrow; all of Cheſham in Buckingham-ſhire.

Mrs. Lydia Carter's Letter to her Brother Benjamin Carter.

Loving Brother,

WHen you conſider how Priſcilla expounded the Way of God more perfectly unto Apollos, I hope you will take in good part, the ſincere and cordial Wiſhes of a weaker Veſſel. Providence hath ſet our Bodies at a great Diſtance, yet how near and dear you are unto my Soul the Lord knows, whoſe eternal Welfare I as vehemently deſire, as my own; and ſhould be unſpeakably glad, if (as we have lain in one Mothers Belly and Boſom together) we might alſo lie down in the ſame Divine Embraces of infinite Love. Brother, I know not whether I ſhall ever ſee your Face any more, not that I ſpeak in reſpect of preſent Sickneſs, but in regard of the uncertain brevity of Life. Man giveth up the Ghost, and where is he? Oh that ſame Expreſſion, And where is he? hath often put my Soul into a wondering Frame, becauſe the Scripture ſaith, after Death cometh Judgment. Brother, I humbly and ingeniouſly confeſs, that I am leſs then the leaſt of all thoſe who look Heaven-ward, yet that I am a bruiſed Reed, or as ſmoaking Flax, I cannot deny: But, oh Brother! I would have you a tall Cedar in Religion, a Pillar in the Church of God, a valiant Champion for the Truth, one that may attain unto the full Stature of a perfect Man in Christ. Brother, believe me, I bluſh at theſe Scriblings of mine; yet how fain would I write unto you, (ſeeing I cannot ſpeak with you) that I might put you in mind of Eternity, of Eternity, that little Word of the greateſt Concernment. But when this thought firſt entred into my Heart, I bewailed, oh I bewailed mine own Ignorance, Unbelief, Inconſideration, and want of Zeal; and I thought you might juſtly ſmile at my forwardneſs in exhorting you (who am ſo unable myſelf) and might ſay, Who is this that darkneth Counſel with Words, without Knowledge? Yet becauſe the Widow's Mite was kindly accepted of by Chriſt, Brother, do you vouchſafe a benign Aſpect upon this weak Attempt, otherwiſe you will diſcourage a young Writer quite. Indeed I want skill to write my Words, and Words to expreſs my Mind. What ſhall I ſay? Oh would to God, the grave and gracious Counſels of that holy Man (now in Heaven) might always ſound in both our Ears! Shall I wiſh he were alive again, that we might be bleſſed with his Fatherly Admonitions and Inſtructions, concerning that one thing neceſſary? Or may not we be known to be the Spiritual Children of our Father Abraham, if we walk in the Steps of his Faith, though he knows us not, being Dead! Alas, alas, I am ſure (I may ſpeak it of my ſelf) tho one ſhould ariſe from the Dead! it would be nothing available, unleſs God did bring my unſenſible and unteachable Heart under the powerful Convincements of his Word, which is a more ſure Word of Prophecy, (then a ghoſtly Relation) unto which we are all bound to take good heed. Brother, ſearch the Scriptures, for in them you ſhall find eternal Life; and they teſtified of Chriſt. I profeſs unto you, I know nothing in all this World worth the knowing, but a Crucified Chriſt; and to be fully perſwaded upon unqueſtionable Grounds of a ſaving Intereſt in him. Undoubtedly the pale Horſe is prancing up and down in the World, upon which Death Rides; and we know not how ſoon he may have us under his Feet: But that we may eſcape out of the Hands of that Horſemans Page (Rev. 6. ver. 8.) that we may ſo live in Chriſt, that Death may be an Advantage to us; that we may ſo walk in the Faith, that we may have this Teſtimony in our own Conſciences, that all our Ways and Paths are well-pleaſing to the Lord, our great Soveraign; that we may ſo, even ſo run, as to obtain an immortal Crown at laſt, though the Righteous ſhall ſcarcely be ſaved; and that we might be found upon Mount Sion with the Lamb, among the Sealed ones of God, is the earneſt and daily Prayer of,

Your loving Siſter, Lydia Carter.

Mrs. Lydia Carter's Letter to her Brother Jeremiah Carter.

Loving Brother Jeremiah,

YOU are a young Man; and you read of the young Man in the Goſpel, concerning whom it is ſaid Chriſt looking upon him, loved him. I think that was but a common Love, becauſe of ſome hopefulneſs of more good, or of leſs diſcovery of more evil in him, than in many others. The Lord knows, that I do moſt tenderly love you, as a Brother in the Fleſh; but oh! how much more ſhould I love you, as a Brother in Christ! Now that you may have a ſhare in the Soul-ſaving Love of Chriſt, that you may be more intimately acquainted with the deep Myſtery of the Goſpel, that you may conſecrate the Flower of your Youth to God, that you may fly all Sins incident to your preſent State, that you may be ſenſible of continued Mercies, that you may improve all Opportunities and Abilities which you have received from God, for God; that you may earneſtly contend for the Faith, once delivered to the Saints; that you may follow the Lord fully in your Generation, and that you and I, with all our Relations, may one Day ſit down in heavenly places together, with Jeſus Chriſt, is the unceſſant Prayer of,

Your very Loving Siſter, Lydia Carter.
August 10. 1655.

Mrs. Lydia Carter's Letter to her Siſter Child.

Loving Siſter Child,

YOU are a Mother; 'tis a Bleſſing, yet but an earthly Bleſſing. Children are certain Cares, uncertain Comforts. Now that you may bear Chriſt in your Spirit, as you have born Children in your Body, that you may have further Experience of the preſerving Love of God, which paſſeth the Tenderneſs of Maternal Affection (Iſai. 49.14, 15.) that you may always enjoy the Light of God's Countenance, that you may be ſtrengthned with all Might, according to the glorious Power of God in your inward Man, unto all Patience and Long-ſuffering, with Joyfulneſs, that you may by your heavenly Converſation adorn the Goſpel of Jeſus Chriſt, that you may be counſelled and comforted by the ſweet Influences of the Spirit of Grace, and that you may be one of thoſe who ſhall be caught up in the Clouds, together with all the Saints, to meet the Lord in the Air, and befor ever with him, is the fervent Prayer of,

Your very Loving Siſter, Lydia Carter.

Mrs. Lydia Carter's Letter to her Aunt Child.

Most endeared Aunt,

WHom I love in the Truth, and not I only, but alſo all they that have known the Truth, Grace be with you, Mercy and Peace be multiplied unto you, through the knowledge of God, and of Jeſus our Lord. I wiſh above all things, that you may proſper, and be in Health, even as your Soul proſpereth. I have no greater Joy, than to hear that all the Lord's People walk in the Power of Godlineſs, ſhewing forth the Praiſes of him, who hath called us out of Darkneſs, into his marvelous Light. It is true, I have need to be more fully inſtructed of thoſe who have attained unto a full Age, and by reaſon of uſe have their Senſes exerciſed to diſcern both Good and Evil; yet as one who hath obtained this Grace of the Lord, as to be faithful in a few things, I ſhall not be negligent to put you in remembrance of theſe things, tho' you know them, and are eſtabliſhed in the preſent Truth. That which the Lord expects at our Hands, is, that we ſhould walk worthy of him, who hath called us unto a Kingdom; that we ſhould live unto the praiſe of his rich Grace, who hath ſo freely poured out his Soul unto Death for us. Dying Love juſtly merits an humble, holy, thankful, and fruitful Converſation. Truly we live in a crooked and perverſe Generation; Satan hath his Seat in every place; great is the ſubtilty of Sin, the deceitfulneſs of our own Hearts, the power and malice of our Spiritual Adverſary; it nearly concerns us therefore, to give all diligence to make our calling and election ſure, before we go away from hence, and be no more. Aunt, My continual and fervent Deſire is, That we may be every Day more and more enlightned into the Depths of Special and Diſtinguiſhing Love, and that I may be helped forward in my Faith and Joy in the Holy Ghoſt, by your Experiences, is the Prayer of,

Your Affectionate Couſin, Lydia Carter.

My Love unto all my Couſins, praying that they may be bleſſed with all Spiritual Bleſſings, in the common Saviour.

Mrs. Lydia Carter's Letter to her Siſter Desborrow.

Loving Siſter Desborrow,

THat we ſhould exhort one another daily, conſider one another, and provoke one another unto Love and Good Works, is the Exhortation of the Scripture, and ſuch Counſel as I deſire might be written upon your Heart and mine. Siſter, You are now entred into the World with me; but that an abundant entrance may be adminiſtred into the Kingdom of God unto us both; that we may with Mary; chooſe the better part, which ſhall never be taken from us; that we may grow in Grace, and in the Knowledge of Jeſus Chriſt; that we may not be weary of Well-doing; that we may approve our Hearts unto God, in all manner of Holineſs; that we may be filled with Spiritual Graces, ſuitable to our Relations and Conditions; that we may perſevere unto the End; that we may have the Sence of God's Love kept alive, and warm upon our Hearts; that we may bring forth much Fruit proportionable to the precious Enjoyments of Divine Mercy; that we may make it our Buſineſs to praiſe, exalt, and glorifie him, who hath abundantly loved us in his Son; that we may have a continual Eye upon him, who is the Author and Finiſher of our Faith; that we may earneſtly ſtrive to attain unto the Reſurrection of the Dead; and that we may learn Chriſt, love Chriſt, and live Christ, is the reſtleſs Deſire of,

Your very Loving Siſter, Lydia Carter.

Your Husband, and you, ſhall not be forgotten by me, in my Pleadings at the Throne of Grace.

Farewel.

Theſe Letters were all ſent me by her own Son, who received 'em from his Father, a little before his Death. He alſo ſent him the following Letter, and Directions for the Management of his whole Life; which being full of pious Inſtructions may properly come under this Head. His Letter was this following:

My dear Child,

THY Maſter's Letter to me, last Week, gives me great Encouragement to think that (if pleaſe God I live) I ſhall receive a great deal of Comfort from thee, he writes ſo fully (that I profeſs I never read more written concerning any one in my Life) of thy chearfulneſs, tractableneſs, induſtriouſneſs, willingly to learn and obey, of thy Truth and honeſty, and eſpecially of thy Deſire and Endeavour to know and ſerve the Lord. Oh Child! this good Character of thee, is the most comfortable and reviving Cordial that I have taken all the time of my late and long Sickneſs. I pray God continue thy good Reſolutions, of living up to thy Maſter's (wonderful) Commendations of thee. Now, dear Child, if thy Deſerts anſwer theſe Praiſes, I ſhall not fear, but I ſhall meet thy Face in Heaven hereafter, though (through my corporal Indiſpoſition) I fear I ſhall ſee thy Face no more on Earth; and in the new Jeruſalem (if thou dieſt in the Arms of Divine Embraces) I ſhall ſee thee, not disfigured with Pock-holes, but dignified with celeſtial Glory; and there wilt thou ſee thine own Mother's Face, who killed herſelf with exceſſive Love to thee, and who died Praying ſo earneſtly for thy everlaſting Salvation. But I muſt ſubſcribe in haſt, (being much indiſpoſed, through a Cold I catch'd laſt Lord's Day, in Preaching.)

Your real loving Father, Still Praying for the Welfare of your Soul and Body.
May 10. 1675.

I ſhall next add his pious Counſel to his Son, (which he gave him at his own Houſe, December 25th, 1675.) which here follows in his own Words, viz.

Concerning your SOƲL.

1. AS you have been a Son of many Prayers and Tears, being a long time earneſtly begg'd of God, and againſt all Human Hope, being brought forth into the World by God's Special Hand of Providence, and being wonderfully reſtored to Life again, after ſ[•]me Hours ſeeming Death, which immediately enſued after your Birth; and being likewiſe as ſignally delivered from the neareſt hazard and likelihood of Death, when you had the Small-Pox; I do therefore exhort and charge you, in the Preſence of the All-ſeeing God, and as you will anſwer it before Jeſus Chriſt, the Judge of the Quick and Dead, that you make it your primary and principal Care and Endeavour, to know, fear, love, obey, and ſerve God, your Creator and Deliverer, as he hath revealed himſelf, through his Son, by his Spirit, in his Holy Word.

2. I do likewiſe counſel you to read God's Holy Word, both in the Latin and Engliſh Bible, as often as you have opportunity; and I alſo counſel you to read over, Wollebius's Compendium of Theology, in Latin and Engliſh, 'till you well underſtand both, at ſuch Seaſons as you may moſt conveniently do it.

3. I do likewiſe counſel you, conſtantly every Morning and Evening, to pray unto God for his Direction, Protection, and Benediction in all that you do, and that with an audible Voice, when you may conveniently do it; or at leaſt mentally, expreſſing all poſſible Reverence, Affection, Joy, and Thankfulneſs to God, through Chriſt therein.

4. I counſel you likewiſe manfully to reſiſt all Extreams, ſinful Sadneſs and Deſpondency of Spirit, and to exerciſe Faith, Chearfulneſs, and Delight, in the remembrance of all God's Mercies and Deliverances.

5. I do likewiſe counſel you, carefully to ſhun all evil Company, with all Temptations to, and Occaſions of Evil.

6. I do likewiſe counſel you, to be Dutiful to your Mother, Loving to your Brother and Siſters, Obedient to your Maſter, diligently and faithfully to ſerve the Lord in all Relations and Conditions, as he requireth.

Concerning your BODY.

1. I Counſel you to uſe moderate Exerciſe, and lawful Recreations, for the neceſſary Health of your Body; being always moderate in your Eating, Drinking, and Sleeping. Never ſpend too much Time of Coſt in any Exerciſe or Recreation.

Concerning your ESTATE.

1. I Do counſel you, never to deſert your Trade, or Calling, which you have by God's ſpecial Providence been call'd unto.

2. I do counſel you to ſerve out your full time with cheerfulneſs and delight, endeavouring to acquaint your ſelf with all the Myſteries and Improvements of your Trade: and, if you find not convincing Reaſons to the contrary, to ſerve as Journey-man for One Year; becauſe I judge you may by that means gain more Acquaintance and Intereſt, and a further Inſight into your Trade.

3. I do counſel you, not to marry before you be Twenty five Years of age, unleſs ſome remarkable Providence ſhall induce you thereunto.

4. I do likewiſe counſel you to uſe all poſſible Prudence in your Choice of a Wife; that ſhe be truly Religious, or at leaſt eminently Vertuous, that is born of honest Parents, and who is of Age and Eſtate ſuitable unto your ſelf.

5. I do likewiſe counſel you, not to ſell any part of your Eſtate in Land, if either your Wife's Portion, or your borrowing of Money upon Intereſt, may conveniently ſerve to ſet up your Trade.

6. I do likewiſe counſel you, to have a convenient Shop, in a convenient Place, at your own Charge, which will very much facilitate, and make way for your ſuitable and comfortable Marriage; yet if you ſhall by ſome remarkable Providence, meet with a Wife of a conſiderable Eſtate, you may, by her Portion, ſet up your Trade, without Mortgaging of your Land.

7. Laſtly, I likewiſe counſel you in all Things, and in all Times, ſo to Think, and Speak, and Act, as you may be willing to appear before God at Death and Judgment.

Decemb. 25. Anno Dom. 1675.

20. Conſtantine the Great, did ſo honour the Countenance of old Paphnutias, tho' disfigured by the loſs of his Eye, that he often, with delight, did kiſs the Hollow of that Eye, which was loſt for the Cauſe of Chriſt. Chetwind's Hiſtorical Collections.

21. I have read of one Chilion, a Dutch Schoolmaſter, who being perſwaded to recant, and ſave his Life for the ſake of his Wife, and poor Children, anſwered, If the whole Earth was turned into a Globe of Gold, and all mine own, I would part with it, rather than with my Wife and Children, and yet theſe I can part with for the ſake of Jeſus Christ. The like was ſaid by George Carpenter; as Mr. Fox relates, Part 2. p. 113. Mr. Barker's Flores.

22. A young Man condemned and brought to the Block, and then remitted by Julian, as he roſe, ſpake theſe Words: Ah ſweet Jeſus! am not I worthy to ſuffer for thy ſake? Luther's Coll. p. 247.

CHAP. LXII. Remarkable Zeal and Charity, in Propagating Religion.

EVery thing is naturally apt to communicate its own Qualities, Earth, Air, Fire, and Water; the Sun, Moon, and all the Planets: the Light makes an Infant ſmile, and the Night affects us with dulneſs and ſleepineſs. God would make us good and happy as himſelf is, and the Devil bad and miſerable. Jews and Mahometans, and Hereticks, have a Zeal many times to promote their particular and unſound Principles: but we have ſome Examples of good Chriſtians, who have been forward and zealous to propagate the Goſpel in ſincerity.

1. Mr. Tho. Gouge having a compaſſion for thoſe parts of Wales, which were diſtreſſed with Ignorance, and wanted the Means of Knowledge, made a Journey into South Wales, and in every Town where he came, he enquired what poor People there were, that had any Children, whom they were willing to have taught Engliſh, and to Read and Write, and to learn the Catechiſm: and where he met with a competent Number, he enquired for fit Perſons to inſtruct them; a Man for the Boys, and a Woman for the Girls, and agreed with them, as afore for a Penny, or Two-pence a Week, which he undertook to pay.

It was a great Work incumbent upon Mr. Gouge, not only to have poor Children taught to Read and Write, and to be carefully inſtructed in the Principles of Religion, but the Perſons of grown Age, the Poor eſpecially, ſhould be furniſhed with neceſſary Helps, and Means of Knowledge, as the Bible, and other good Books, in their own Language: among which were, The Practice of Piety, The Church Catechiſm, The Duty of Man, with ſome other pious and uſeful Treatiſes, of which he cauſed a great Number to be Tranſlated and Printed, and to be ſent down to all the chief Towns in Wales, to be ſold at eaſie Rates to thoſe that were able to buy them, and to be freely given to ſuch Poor as were not able. In both theſe Deſigns, through the Bleſſing of God upon his unwearied Endeavours, he found very great and good Succeſs: for by the large and bountiful Contributions, which chiefly by his Induſtry and prudent Application, were obtained from charitable Perſons of all Ranks and Conditions; from ſome of the Nobility and Gentry of Wales, and of the Neighbouring Counties, and of ſeveral of that Quality in and about London: as alſo from ſome of the Reverend Biſhops and Clergy; and from the Inexhauſted Fountain of Charity, (the City of London) led on and encouraged by the moſt bountiful Example of the Right Honourable the Lord Mayor, and Court of Aldermen; to all which he conſtantly added Two Thirds of his Eſtate (which was very conſiderable;) I ſay, by all theſe together, there were every Year Eight hundred, and ſometimes a Thouſand poor Children Educated, as afore is expreſſed. And by his Example and Perſwaſions, with the Magiſtrates in all the chief Towns in Wales, he prevailed with them to maintain and bring up, at their own Charges, the like Number of poor Children, and under his Inſpection and Care. He alſo gave a very great Number of Books, afore ſpoken of, both in the Welch and in the Engliſh Tongues, to ſuch of the poorer ſort as were unable to buy, and willing to read, and make uſe of them. But that which was the greateſt Work of all, and amounted indeed to a mighty Charge, was this: He procured a new and very fair Impreſſion of the Bible, and Liturgy of the Church of England, in the Welch Tongue, to the Number of Eight thouſand; One thouſand whereof were freely given to the Poor, and the reſt were ſent to the Cities, and principal Towns in Wales, to be ſold to the Rich at very reaſonable and low Prizes, viz. at Four Shillings a piece, well Bound and Claſped; which was much cheaper than any Engliſh Bible, that was of ſo fair a Print and Paper, was ever ſold for. See the Narrative of his Life.

2. For the Highlands in Scotland.—The Honourable Robert Boyle, Eſq; commiſerating the Ignorance of the poor Highlanders, agreed with one Mr. W. Hewſdon, M. A. formerly of Edinburgh, for 10 l. and the Defraying of all his Charges, to make a Journey into thoſe Parts, and procure a fit Perſon, to Tranſlate, for him, the New Teſtament, Pſalter, and Church Catechiſm, into Iriſh; who accordingly went, and procured one Mr. Kirk for the purpoſe. The Tranſlation being finiſhed, and Printed at Mr. Boyle's Charge, he, with Mr. Kirk, made a Journey into thoſe Highlands, diſperſed the Books according to Diſcretion: Mr. Kirk ſtayed there many Years, 'till about a Year or two ago, he died there; but not 'till he had ſeen the great Succeſs of the Tranſlation, and his own Pains amongſt them. Inſomuch, that tho' before they had not any Books of Religion in their own Language, yet in a ſhort time many Schools were ſet up; and ſo greedy were the People to learn the Contents of theſe new Books, that in the Schools near Port O Kirk. Seventeen of the Scholars turned Maſters, and ſo bred Seventeen Scholars more, for the East, West, and North Highlands; old People redeeming their time, from their ordinary Labour to get Knowledge; and in two Years and a half, they came ordinarily to Church with their Pſalters in their Hand, viz. to South-End, in Kentaire, to the North of Sunderland, in Kaithneſs, Backham, &c. where there hath been a Sermon every Lord's-Day ſince 1684, and a Lecture on a Week-Day. There are Schools Erected for the Teaching of Latin, Greek, and Hebrew; People very induſtrious to learn; a great Emendation of Manners; the People extreamly thankful to God Almighty, for raiſing up ſuch a one as Mr. Boyle, to diſtribute his Charity among them. I am informed there is a Printed Relation of this Great Work, and the Succeſs of it; but not being able to procure it. I am ſatisfied with this Account of it, ſigned with the aforeſaid Mr. Hewſdon's own Hand, and atteſted by Sir Peter Pett.

3. For the Eaſt-Indians, in the Iſle Formoſa, near China. —Mr. Robert Junius, late of Delpht in Holland, was Nominated by the Honoured and Pious Senate, of the famous Expedition of the Ʋnited Provinces, for the Converſion of the Eaſtern Indians, and particularly in Formoſa: who accordingly undertook the Charge, went over to the Place, beſtowed much Pains in laying the Ground-work, and Principles of Religion amongſt them; ſo that of Perſons grown up (Adult) in that Iſle of Formoſa, 5900 of both Sexes, gave up their Names to Chriſt; and profeſſing their Faith, and giving fit Anſwers to Queſtions propounded out of the Word of God, were baptized by him. He ſet up School-maſters to inſtruct others, and gained Six hundred Scholars to Read and Write; collected the chief Heads of Religion, and compoſed ſeveral Prayers, and tranſlated certain Pſalms into the Formoſan Language; this in the Northern Parts moſtly: but in the Southern alſo he planted Churches in Three and twenty Towns, and promoted the Worſhip of the True God. At laſt having ſet divers Paſtors over them, being grown weak and unſerviceable in Body, and deſirous to ſee his Aged Mother, and Native Country, he returned home again. This Narration is Publiſhed in Latin, by Caſp. Sabellius, and prefixed to his Book called, Antidotum Ambition[••], and Printed at the Charge of J. Janſonius, Amſterdam; and atteſted by ſeveral others. See the Narrative publiſhed at London, 1650.

4. Foro the Indians in New-England, Mr. Winſlow, in ſeveral Relations, gives this following Account:

Firſt Time. Octob. 28. 1646. Four of us, (ſaith he) having ſought God, went according to Appointment to the Wigwam (or Tent made of Boughs and Mats) of Waaubon, (an Indian Governour) who had given up his Eldeſt Son before, to be Educated by the Engliſh in the Knowledge of GOD; where we found many Indians gathered together from all Quarters, to learn of us the Knowledge of GOD. We Preached in the Indian Tongue above an Hour; the Indians attended very diligently, profeſſing they underſtood all that was taught them. Then we propounded Queſtions, and deſired them to propound Queſtions to us: which they readily did.

1. Queſt. How may we come to know Jeſus Christ?
2. Queſt. Whether God, or Jeſus Christ did underſtand Indian Prayers?
3. Queſt. Whether Engliſh-men were at any time ſo ignorant of God and Jeſus, as they?

Theſe Queſtions being anſwered, and we demanding, If they were not weary? They anſwering, No: and a time being agreed upon, for our coming again.

Second Time. Nov. 11. 1646. Meeting again at Waaubon's Wigwam, we found more Indians than at the firſt. After Prayer, we ask'd them Three Queſtions, which were thus anſwered.

1. Queſt. Who made you and all the World?

Anſw. God.

2. Queſt. Who do you look ſhould ſave you from Sin and Hell?

Anſw. Jeſus Chriſt.

3. Queſt. How many Commandments?

Anſw. Ten.

After this we Preached of God, Chriſt, Sin, Puniſhment of Sin, God's now offering Salvation to them; with which ſome were much affected; one wept much. They propounded Queſtions to us.

1. An old Man ask'd, Is it not too late, for one ſo old as I am, to repent? &c.
2. Seeing we all come from one Father, how came the Engliſh to know God more than we?
3. How may we come to ſerve God?
4. If a Man have ſtollen, and reſtored again, and was not puniſhed by the Sachim (Indian Governour) what then?

Anſw. God's Angers burns like Fire againſt all ſuch Sins, but if he fly to God's Mercy in Chriſt, and repent, God will forgive him. Upon this the Man drew back, hung down his Head, as ſmitten at the Heart, and his Eyes ready to drop, ſaying, Me little know Jeſus Christ, elſe I ſhould ſeek him better.

Third Time. Nov. 26.—46. We met again, found more Wigwams built, the Preacher hearing that other Indians had diſcouraged theſe, he encouraged them. The ſame Week one Wimpas, a Sage Indian, with Two ſtout young Men, brought his Son, and Three other Indian Children, to be taught Engliſh, and the Knowledge of God; the Two young men offering their Service for the like end; and certifying, that the Old Man, (who had asked, if ſuch a one could be ſaved) his Wife and one of his Six Sons, (who were Pawaws, or Charming Witches) were reſolved to hear the Word, and ſeek to the Devil no more.

Fourth Time. At the next Meeting they made Laws, Decemb. 4.

1. If any be idle a Week, he ſtall pay, 5 s.
2. A Man that commits Whoredom ſhall pay, 20 s.
3. He that beats his Wife, his Hand ſhall be tied behind him, and be puniſhed.
4. Young Men without Service, ſhall ſet up Wigwams, and Plant.
5. Women that cut their Hair, or let it hang looſe, ſhall pay, 5 s.
6. Women with naked Breaſts, ſhall pay, 2 s. 6 d.
7. Men that wear long Hair, 5 s.
8. They that kill Lice between their Teeth, 5 s. This was to oblige the Engliſh.

Fifth Time. Decemb. 9. 1646. After Catechiſing and Preaching, the Indians offered all their Children to be brought up by the Engliſh, complained of their naughty Hearts, reſolved to Keep the Sabbath. &c. See more at large, in the Book called the Day-break, in another called the Sun-ſhine; in Mr. Matthew's Letters; and concerning the great Pains and Succeſs of Mr. Elliot, and the large ſpreading of the Goſpel amongſt them.

II. A LETTER, concerning the Succeſs of the Goſpel amongst the Indians in New-England: Written by Mr. Increaſe Mather, Miniſter of the Word of God, at Boſton, and Rector of the Colledge at Cambridge, in New-England, to Doctor John Leuſden, Hebrew Profeſſor, in the Ʋniverſity af Utrecht. Tranſlated out of Latin into Engliſh.

Worthy and much Honoured Sir,

YOur Letter were very grateful to me, by which I undeſtand, that you, and others in your famous Univerſity of Ʋtrecht, deſire to be Informed, concerning the Converted Indians in America: take therefore a true Account of them in a few Words. It is above Forty Years ſince that truly Godly Man, Mr. John Elliot, Paſtor of the Church at Roxborough (about a Mile from Boſton in New-England) being warmed with a holy Zeal of Converting the Americans, ſet himſelf to learn the Indian Tongue, that he might more eaſily and ſucceſsfully (open to them the Myſteries of the Goſpel; upon account of which he has been (and not underſervedly) called, The Apoſtle of the American Indians. This Reverend Perſon, not without very great Labour, Tranſlated the whole Bible into the Indian Tongue: he Tranſlated alſo ſeveral Engliſh Treatiſes of Practical Divinity and Catechiſms into their Language. About 26 Years ago, he gathered a Church of Converted Indians, in a Town called Natick; theſe Indians confeſſed their Sins with Tears, and profeſſed their Faith in Chriſt; and afterwards they and their Children were Baptized, and they were ſolemnly joyned together in a Church Covenant: The ſaid Mr. Elliot, was the firſt that Adminiſtred the Lord's Supper to them: the Paſtor of that Church now is an Indian, his name is Daniel. Beſides this Church at Natick, among our Inhabitants in the Maſſachuſets Colony, there are four Indian Aſſemblies, where the Name of the True God and Jeſus Chriſt is ſolemnly called upon; theſe Aſſemblies have ſome American Preachers. Mr. Elliot formerly uſed to Preach to them once every Fortnight, but now he is weakned with Labours and Old Age, being in the eighty fourth Year of his Age, and Preacheth not to the Indians oftner than once in two Months. There is another Church, conſiſting only of Converted Indians, about fifty Miles from hence, in an Indian Town, called Maſhippaug: The firſt firſt Paſtor of that Church was an Engliſh Man, who being skilful in the American Language, Preached the Goſpel to them in their own Tongue; this Engliſh Paſtor is dead, and inſtead of him, that Church has an Indian Preacher. There are, beſides that, five Aſſemblies of Indians profeſſing the Name of Chriſt, not far diſtant from Maſhippang, which have Indian Preachers; John Cotton, Paſtor of the Church at Plymouth (Son of my venerable Father-in-Law, John Cotton, formerly the famous Teacher of the Church at Boſton) hath made very great Progreſs in learning the Indian Tongue, and is very skillful in it; he Preaches in their own Language to the laſt five mentioned Congregations every Week. Moreover, of the Inhabitants of Saconet in Plymouth Colony, there is a great Congregation of thoſe, who for diſtinction ſake are called Praying Indians, becauſe they Pray to God in Chriſt. Not far from 2 Promontory called Cape-Cod, there are ſix Aſſemblies of Heathens, who are to be reckoned as Catechumens, amongſt whom there are ſix Indian Preachers; Samuel Treat, Paſtor of a Church at Eastham, Preacheth to thoſe Congregations in their own Language. There are likewiſe amongſt the Iſlanders of Nantucket, a Church, with a Paſtor who was lately a Heathen, and ſeveral Meetings of Catechumens, who are inſtructed by the Converted Indians. There is alſo another Iſland about ſeven Leagues long (called Martha's Vineyard) where are two American Churches planted, which are more famous than the reſt, over one of which, there preſides an ancient Indian as Paſtor, called Hiacooms: John Hiacooms, Son of the ſaid Indian Paſtor, alſo Preacheth the Goſpel to his Country-men. In another Church in that place, John Tockinoſh, a Converted Indian Teaches: in theſe Churches, ruling Elders of the Indians are joyned to the Paſtors; the Paſtors were choſen by the People, and when they had Faſted and Prayed, Mr. Eliot and Mr. Cotton laid their Hands on them, ſo that they were ſolemnly Ordained. All the Congregations of the Converted Indians (both the Catechumens, and thoſe in Church-Order) every Lord's Day meet together; the Paſtor or Preacher always begins with Prayer, and without a Form, becauſe from the Heart; when the Ruler of the Aſſembly has ended Prayer, the whole Congregation of Indians Praiſe God with Singing; ſome of them are excellent Singers: After the Pſalm, he that Preaches, Reads a place of Scripture (one or more Verſes, as he will) and expounds it, gathers Doctrines from it, proves them by Scriptures and Reaſons, and infers Uſes from them after the manner of the Engliſh, of whom they have been taught; then another Prayer to God in the Name of Chriſt, concludes the whole Service. Thus do they meet together twice every Lord's-Day; they obſerve no Holy-days but the Lord's-Day, except upon ſome extraordinary Occaſion; and then they ſolemnly ſet a part whole Days, either in giving Thanks, or Faſting and Praying, with great Fervor of Mind.

Before the Engliſh came into theſe Coaſts, theſe barbarous Nations were altogether ignorant of the true God; hence it is, that in their Prayers and Sermons they uſed Engliſh Words and Terms; he that calls upon the moſt holy Name of God, ſays Jehovah, or God, or Lord; and alſo they have learned and borrowed many other theoſogical Phraſes from us. In ſhort, there are ſix Churches of Baptized Indians in New-England, and eighteen Aſſemblies of Catechumens, profeſſing the Name of Chriſt; Of the Indians, there are Four and Twenty who are Preachers of the Word of God; and beſides theſe, there are four Engliſh Miniſters who Preach the Goſpel in the Indian Tongue. I am now my ſelf weary with Writing, and I fear, leſt if I ſhould add more, I ſhould alſo be tedious to you; yet one thing I muſt add (which I had almoſt forgot) that there are many of the Indians Children, who have learned by Heart the Catechiſm, either of that famous Divine William Perkins, or that put forth by the Aſſemblies of Divines at Weſtminiſter, and in their own Mother Tongue, can anſwer to all the Queſtions in [〈◊〉] But I muſt end: I ſalute the famous Profeſſors in your Univerſity, to whom I deſire you to communicate this Letter, as Written to them alſo.

Farewel, worthy Sir; the Lord preſerve your Health for the Benefit of your Country, his Church, and of Learning.

Yours ever, Increaſe Mather.
Boſton in New-England, July 12th, 1687.

Mr. Hammond in his Sermon, in the Caſuiſtical Morning Exerciſe, gives us (out of Eccleſiaſtical Hiſtory) two remarkable Paſſages of the Promotion of the Goſpel by private Chriſtians.

1. THE one is related by Ruffinus, who gives this account of the Converſion of the Kingdom of the Iberians to the Faith. There was, ſaith he, a certain poor Woman, who had been taken Captive, and lived among them: ſhe was at firſt taken notice of, for her Sobriety and Modeſty, and then for her ſpending ſo much time in Prayer: theſe raiſed a great admiration of her in the Minds of the Barbarians. At laſt, they brought to her a ſick Child, which upon her Prayers was reſtored to Health: This ſpread her Fame abroad, ſo that the Queen of the Country was brought to her, and by her Prayers recovered: Whereupon the King and Kingdom were won over to Chriſt; and the King ſent to Conſtantine the Great, for ſome to inſtruct them farther in the Chriſtian Religion; Ruffin. Hiſt. Eccl. l. 1. c. 10. The holy Converſation, and the ardent Devotions of private Chiſtians, are excellent means to recommend the Goſpel, and to repreſent it, as moſt amiable and deſireable.

2. The other is of Frumentius & Aedecius. Theſe being Chriſtians, were left young in one of the Kingdoms of the inner India, and were after ſome time, for their excellent Parts and unſpotted Life, honoured and employed by the Queen of the Country, during the Minority of her Son. In Proceſs of time, ſome Roman Merchants came to Traffick among them; then Frumentius underſtanding that there were ſome Chriſtians among them, invited them to reſide with him, and provided a place for them, where they might offer up their Prayers to God, after the Chriſtian manner; and himſelf, having obtained leave of the Queen, went to Athanaſius in Alexandria, requeſting him to ſend ſome Biſhop to that Kingdom, to promote the farther Entertainment of the Goſpel among them, to which they were well inclined and diſpoſed for the reception of it Athanaſius ordained Frumentius himſelf, who returned, and by God's Bleſſing, met with wonderful Succeſs, Ruffin. Hiſt. Eccl. l. 1. c. 9. Socrat. Eccl. Hiſt. l. 1. c. 15. Sozomen. l. 2. c. 23. If Providence (ſays my Author) ſhall bring theſe Lines to the view of Chriſtian Travellers, Merchants, and Mariners, who come among the poor Heathen, let the Examples laid before them, excite and encourage them to uſe their Endeavours to bring them to the Knowledge of Chriſt, and the Entertainment of the Goſpel.

The Reverend Mr. Anneſly (whoſe non-ſuch Zeal in promoting the Goſpel, has been ſo ſucceſsful in this part of the World) gives the following Account of the Reverend Mr. Brand, in the Narrative of his Life, wherein he ſeems to have been actuated by a double Portion of the ſame Spirit, whilſt he writes the Story of that is Friend.— He tells us, His Zeal for promoting the Goſpel was ſo extenſive, that beſides his conſtant weekly Catechiſing where he reſided, he promoted the conſtancy of it in all Schools, and places to which he was a Benefactor; and engaged all Miniſters, to whoſe ſupport he Contributed, to be diligent in it, often examining the Conduct and Succeſs of thoſe he truſted with it: And beſides theſe, again, he hired ſeveral other Perſons in diſtant places, to catechiſe Children, and all others willing to Learn; and once a Month, or oftner, rode to viſit and catechiſe them himſelf. And to encourage them to do well, and eſpecially thoſe who were Old, and yet Ignorant, and therefore aſhamed to come to frequent thoſe Exerciſes, he gave them Books or Money, according to their Quality. And to allure Maſters and Parents to ſend their Children or Servants, he would alſo preſent them with Books curiouſly Bound and Guilt, and to ſuch as were Poor, he would give more Money than they could earn in the time ſpent in Learning. His Diſcourſe with Parents and Maſters themſelves was Catechiſtical, and yet not diſparaging: All his Queſtions to all ſorts ſo inſtructively Worded, that they could not miſs a right Anſwer, and his whole Method charming and welcome in Families, Schools, and publick Aſſemblies, to both Old and Young, Ignorant and Knowing: He exhorted all he came near to become Catechiſts, or Catechumens: He gave away many Thouſands of Catechiſms, and many Hundreds with Expoſitions, not only of thoſe of the Aſſemblies, but very many of Dr. Combers, and of Mr. Thomas Adams's Principles of Chriſtian Religion, cleared and confirmed by the Articles and Homilies of the Church of England; neither would he be quiet till he made his Diſciples throughly underſtand the Points he put to them. In ſhort, our Author ſays, His Heart was on his Exerciſe living and dying, and that he never knew any one ſo painful, and at ſuch care and cost about it, as he.

He diſperſt incredible Numbers of the moſt practical pious Books of all ſorts, not only of Small, but conſiderable Price, viz. ſome Thouſands, if not ten Thouſands of Catechiſms, many with Expoſitions, ſome Thouſands of Shepherd's Sincere Convert, R. Allein's Vindiciae Pietatis, Mr. Joſeph Allein of Converſion, ſeveral of Mr. Baxter's Works, as his Call to the Ʋnconverted, his Now or Never, his Saints Rest, &c. Particularly he and ſome others, of whom he was chief, having agreed for an Impreſſion of 20000 of Mr. Joſeph Allein's Book of Converſion, he paid down 50 l. himſelf, as Earneſt, for the Printing and Diſperſing them through England and Wales, and afterwards procured an Impreſſion of 20000 more, to be Sold at under Rates. He alſo diſpoſed ſome Writings of Conformiſts, viz. Pink's Trial of ſincere Love to Christ, Caley, of Eternity, Wade, of Redemption of Time, Dent's Plain Mans Path-way to Heaven, Scudder's Daily Walk, Reiner's Precepts, &c. alſo Fox's Martyrs in 3, and Charnock's Works in 2 Volumes. Several Annotations and Commentaries on the Scripture, and ſeveral Libraries to young Students, and Candidates for the Miniſtry; but he remembers not he diſperſed any Books of Controverſie, but Pool's Nullity of the Roman Faith, and his Dialogue between a Popiſh Priest, and an Engliſh Proteſtant, being more for promoting Practical Godlineſs: Above all, his Care and Policy was to diſperſe Bibles, by giving away, perhaps, ſome Thouſands, and when he found ſome were ſo tender of charging him with ſuch Gifts, that they had rather be without, he contrived between his Friends and himſelf, to diſtribute them at 1 s. 6 d. a piece, on condition not to ſell them again, by which means he caught many that refuſed them Gratis, and returned ſome Money towards buying more; and he not only gave ſuch Books to aſſiſt the Poor, but to allure and oblige the Rich, he preſented them alſo with Books moſt proper for them, richly Bound, to render them more acceptable, which was a powerful Artillery to ſubdue their Minds to Piety, his only Aim. In a word, all Houſes and Places where ever he came, or could ſend, were ſtored with pious Books, where they would accept them; and he never made Journey, but in every Inn, or other place where he lodged or ſtopt, he imployed all the little time he had, and all opportunities he could find, to faſten good Counſel, or good Books, or both, on all he met with, of what condition ſoever, of which our Author gives ſeveral Inſtances in p. 60, &c. to 65.

To Sum up his charitable Expences, a notable prying, intelligent Perſon, who lived ſome Years in the ſame Houſe with him, affirms, That to his Knowledge, he ſpent above 300 l. per Annum, that way, beſides what he could not find out, which could not but be very conſiderable, beſides the many large Charities he continually procured from others, which no Man was more ſucceſsful in doing, even from the moſt covetous Perſons; he ſometimes uſing to ſay, He would not ſell his Eſtate, becauſe entail'd, but he would ſqueeſe it as long as he lived; and that he would accept of no Mans Eſtate, if he must be tied from uſing it on Spiritual accounts; and he would often pity the condition of wicked Rich Men.

In fine, His Zeal for doing good was ſuch, he could as ſoon ceaſe to live, as ceaſe to attempt it; there being one place where he was contriving to ſettle a Miniſter, notwithſtanding his Weakneſs when he died. Such was the Life, and ſuch the Exit of this Godly Man. The Author applies the whole, with the ſame Counſel to the Reader, that our Saviour gave the Lawyer, Go thou, and do likewiſe.

CHAP. LXIII. Remarkable Devotion, in ſinging Pſalms, and Hymns of Praiſe.

SInging of Divine Hymns and Praiſes to God, as the Author of all our Comforts and Benefits, hath been ever look'd upon, as a very proper Exerciſe; even Bruits do ſomewhat towards the acknowledgement of a Deity, and the Praiſing of him for his Benificence: But Man is High Prieſt to the reſt of the Creation, and is bound to a more expreſs, particular, pleaſant Diſcharge of this Office. Pſalms and Hymns, were accounted a conſiderable part of Divine Worſhip, ſaith Dr. Cave, in his Prim. Chriſtianity. And Pliny ſaith, The Chriſtians met together in his time before day, to ſing a Hymn to Christ. Plin. l. 10. ep. 97.

1. Theodoſius the Second, at the dawning of the Day, uſed with his Siſters, to ſing Pſalms and Hymns of Praiſe to God; Dr. Cave, in his Prim. Chriſtian. Clark, in the Life of Theod. &c.

2. One day, as the ſame Emperour was celebrating a publick Show at Conſtantinople, he had news brought him of Aſper's Succeſs, and of the Death of the Tyrant John, whereupon he ſpake thus to the People; Let us give over this vain Paſtime, and repair unto Church, and ſerve God devoutly, powring one our zealous Prayers to him, and Praiſe him for his wonderful Mercy, who by his own Hand and outſtretched Arm, hath deprived the Tyrant of his Life. No ſooner had he made an end of ſpeaking, but all the People left off, and paſſing through the Theatre, ſang Praiſes together with the Emperour unto God; and ſo going directly to Church, ſpent the whole Day in thoſe religious Exerciſes, Clark in his Life.

3. They ſing Hymns and Pſalms at Dinner, a Cuſtom which Clem. Alex. commends, Paedag. l. 2. c. 4. Chryſoſtom greatly pleads for it, to be uſed as ordinary Works, at Meals, after Meals, as an excellent Antidote againſt Temptations. in Pſ. 41. Tom. 3. Cypr. Ep. 1. p. 7.

4. St. Auguſtin ſaith, We have the Precept and Example of our Saviour Chriſt and his Apoſtles, for Singing in our Aſſemblies. Orig. Brit.

Alſo he ſaith, The Cuſtoms of Churches were very different about theſe Matters. In the Churches of Afric. he ſaith, The confined themſelves to the prophetical Hymns, for which they were upbraided by the Donatiſts, as too Grave and Formal; but he allows Singing, for one of the ſolemn Parts of, Divine Service, with which he joyns Reading the Leſſons, Preaching, and Praying, either aloud by the Biſhop, or in common by the Deacons giving notice. Ibid.

5. In the Ancient Church, the Chriſtians were much exerciſed in repeating the Pſalms of David; many had them by Heart, and uſed to be reciting them when they went about their Work.— (A. C. 1548.) They were Tranſlated into Engliſh Verſe, and much Sung by all who loved the Reformation, Dr. Burn. Hiſt. Reformation.

6. Hierom relates of the place where be lived— You could not go into the Field, but you might hear the Plow-man at his Halelujahs, the Mower at his Hymns, and the Vine-dreſſer ſinging David's Pſalms. Dr. Cave's Prim. Chriſtianity.

It would take up a great deal of time, to recount over the many Inſtances of Perſons ſingly, or Families conjunctly, uſing this Exerciſe of Devotion; many Perſons on their Death-beds, ſome in Priſon, and others at their Execution, have cheared themſelves with this Exerciſe, and have taken a mighty Pleaſure, even in the midſt of their Troubles, and moſt bitter and heavy Afflictions, to eaſe their Minds, and give their Devotions full Vent and Play, by ſinging Praiſes to the God of Jacob: Tho' I know very well, that the Children of this World, who have no comfort but in things of this Life, cannot dance to, nor well digeſt (without ſome Scoff or Cenſure) this Muſick.

7. Dr. W. Johnſon, in the Story of his Deliverance at Sea, tells us, That after his ſecond Shipwrack upon the Coast of Norway, being got upon a Rock to ſave their Lives, they betook themſelves to their old Remedy, [〈 in non-Latin alphabet 〉] their Prayers; the Danes (with them) firſt began their Devotions, who having ſung one of Luther's Pſalms, fell to their Prayers; and then (ſaith the Doctor) me ſung one of our own Pſalms, and as long as I was able to ſpeak, Prayed with the Company. Dr. Johnſon's Deus Nobiſcum. p. 34.

8. In the Life of Mr. Herbert, writ by Iſaac Walton (if I miſtake not) we are told of a Gentleman of good Eſtate, who after his Travels, came home, with a Reſolution to devote the remainder of his time, to a cloſe and ſpiritual Devotion; and the Method which he pitcht upon, was to Sing over David's Pſalms every four and twenty Hours; which was ſo ordered, that while ſome were refreſhing themſelves, and attending upon the Neceſſities of Life, others ſhould continue in the Chappel, and keep on the Devotion. To this Society, Mr. Herbert, who was a Man both Devout and Muſical, joyned himſelf for ſome time. I have not the Book by me, but the Relation may be ſeen in Mr. Herbert's Life, before his Poems.

9. Thomas Hudſon, Martyr in Queen Mary's Reign, after walking abroad for certain days openly in the Town crying againſt Popery, at laſt returned home, and ſeting himſelf down on his Knees, having his Book by him, read and ſung Pſalms continually, without ceaſing, for three Days and three Nights together, refuſing Meat, and other talk, to the great wonder of many. Fox's Martyrol.

10. George Eagles, Martyr, likewiſe in the ſame Reign, when he was drawn on a Sled to Execution, had in his Hand a Pſalm-book, wherein he read very devoutly all the way, with a loud Voice till he came there. Ibid.

11. Five Martyrs in Canterbury, viz. John Lucas (a young Man) Ann Albright, John Catmer, Agnes Sn[•]th (Widow) Joan Soale (Wife) when the Fire was flaming about their Ears, did ſing Pſalms; whereat the good Knight, Sir John Norton, being preſent, wept bitterly at the ſight. Ibid.

12. Mr. John Denly, being ſet in the Fire, with a burning Flame about him, ſung a Pſalm; but being interrupted by occaſion of a Fagot thrown in his Face, which made him bleed, he left off, and clapt both his Hands on his Face: Truly, quoth Dr. Story to him that hurled the Fagot, thou hast marr'd a good old Song; at which, Mr. Denley, ſtill in the Flames, reſumed Courage, put his Hands abroad and ſung again. Ibid.

13. St. Auguſtin, ſpeaking of the time when he was Baptized at Milan, profeſſeth, That the ſweet, Muſick and Melody of the Church, provoked his Affections ſo far, that the Tears run down his Checks, and he was mightily pleaſed with it. Confeſ. l. 9. c. 6, 7.

14. St. Hierom, ſpeaking not of the univerſal Church in ſolemn Aſſemblies, but what the company of the ſolitary Virgins were wont to do of their own accord in his time, ſaith, That in the Morning at three, ſix, and nine a Clock, at evening, and at Midnight, they ſung Pſalms, only on Sunday; they went into the Church. Bullinger's Decads.

15. The firſt Act of Uniformity in King Edward the Sixth's Reign, gives leave for the uſing of any Pſalm, agreeable to the Word of God: Which Act is not annulled by any ſubſequent Act, but rather confirmed by thoſe which have followed.

16. Te Deum's are in Faſhion all over Chriſtian Europe, at leaſt, the Proteſtant and Popiſh Churches at this day.

See more of the Singing, and religious Muſick of other Churches, in my Hiſtory of all Religions.

17. Mr. John Bruen in ſinging of Pſalms, had his Spirit ſo raviſhed with Joy, that his Heart would even ſpring and leap in his Body; was ſo affected with Praiſing of God, that he took the word Hallelujah for his Motto. See his Life, in Mr. Clark's ſecond Volume of Lives, p. 176.

18. Mr. Peacock, after his great Afflictions, being at laſt joyfully delivered and comforted, a three Chapter read to him, Rev. 19. Rev. 21. Rom. 8. Oh! (ſaith he) they be glorious Comforts: Will you have any more read? ſaid his Friends, yea, ſaith he, a Pſalm if you pleaſe; and named the 23d. one beginning to read it, he deſired that it might be ſung; one asking, Will you ſing? yea, ſaid he, as well as I can. The Pſalm being ſung, and then John 17. being read, Bleſſed be God, ſaid he, I am a Thouſand times happy, to have ſuch Felicity thrown upon me, a poor wretched Miſcreant, &c. See his laſt Conflicts, by E. B, from the Copy of Mr. Rob. Bolton, 1646.

19. Mrs. Katherine Stubs, on her Death-bed, ſang Pſalms with a ſweet and pleaſant Voice, and deſired that the 133 Pſalm might be ſung before her to Church; and deſired that there might be no Mourning for her. See her Life.

20. Mr. J. Janeway on his Death-bed, cries out thus, Come help me with Praiſes, yet all is too little; come help me, all ye mighty and glorious Angels, who are ſo well skill'd in the haavenly Work of Praiſe! Praiſe him all ye Creatures upon Earth; let every thing that hath Being, help me to Praiſe God. Hallelujah! Hallelujah! hallelujah! Praiſe is now my Work, and I ſhall be engaged in this ſweet Work now and for ever. Bring the Bible, turn to David's Pſalms, and let us ſing a Pſalm of Praiſe. Come, let us lift up our Voice in the Praiſes of the most High. I will ſing with you as long as my Breath doth laſt, and when I have none I ſhall do it better. See his Life.

CHAP. LXIV. Perſons Remarkable for Good Diſcourſe.

OƲR Saviour hath told us, we must be accountable for every idle word: and the Apoſtle hath exploded all corrupt Communication, and requires ſtrictly of all Chriſtians, that their Speech be ſeaſon'd (and made ſavoury) with Grace, to the edification of others: and 'tis certain, that out Tongues are but the Signs and Indications of our Thoughts; and therefore as the Heart thinketh, the Tongue ſpeaketh, commonly. A pure Fountain doth not ſend out dirty Streams, nor a good Tree bring forth evil Fruit. Beſides, our Language doth not only expoſe our ſelves, but hath a great Influence in diſpoſing of others, either to Good or Evil, to Truth or Error; and therefore we had need be cautious, and uſe a ſober Prudence and Piety in the Government of that little Member. And wiſe and good People are ſo, ſparing and diſcreet in their Words.

1. Bembo, a Primitive Chriſtian, coming to a Friend to learn a Pſalm, he began to him the 39th: I ſaid, I will take heed to my ways, that I offend not in my tongue. Upon hearing of which Words, he ſtop his Tutor, ſaying, This is enough, if I learn it as I ought. And being after Six Months rebuked for not coming again, replied, That he had not learnt his first Leſſon: Nay, after Fifteen Years he profeſſed, That in that time he had ſcarce learned to fulfil that one Line. Anonym.

2. Dr. Potter, when Fellow of Queen's College, Oxon, obſerving the Fellows after Dinner, according to their uſual manner, talking together of many trivial things, ſaid nothing; but carefully remarked what they ſaid; and when they had done talking, he thus beſpake them: Now, my Maſters, will you hear all your extravagant Diſcourſes? for I have ſtrictly obſerved and marked what you ſaid: and thereupon gave them a perfect Reherſal of all their Diſcourſes; which they admired and wondred at. See his Life, by Mr. Clark, p. 155. Much the like Story is reported of Mr. J. Janeway, in his Life.

3. The Eſſaeans are towards God very Religious: for before the Sun riſe, they ſpeak of nothing but Holy Things; and then they make certain Prayers and Vows, after the manner of their Country, &c. Joſeph. de Bell. Jud. l. 2. c. 7.

4. The Council of Trent (becauſe Biſhops muſt be blameleſs) exhorts, that to prevent idle Diſcourſes, which might ariſe at the Table of Biſhop's themſelves, the Holy Scriptures be read. Conc. Trid. Decret. 1. Seſſ.

5. John Picus, Earl of Mirandula, uſually diſcourſed amongſt his Friends, of the Vanity and Uncertainty of all Earthly Things, and of the Stability of Heavenly Things; and therefore he would often call upon them to love the Lord above all, &c. Clark in his Life.

6. One of Biſhop Latimer's Injunctions to the Prior and Convent of St. Mary's Houſe, in Worceſter, 1537, was thus:—Item, That the Prior have at his Dinner, or Supper, every Day, a Chapter read, and to have edifying Communication of the ſame. Hiſtory of the Reformation, by Dr. Burnet.

7. Cardinal Pool, in the Platform of his Reformation, requires Biſhops to have at their Table, the Scriptures, or other good Books read, mixt with pious Diſcourſes. Ibid.

8. The Conferences of (Mr. John Eliot) were like thoſe which Tertullian affirms to have been common among the Saints in his Days, Ʋt qui ſciret Dominum audire: as knowing that the Ear of God was open to them all; and he managed his Rudder, ſo as to manifeſt that he was bound Heaven-ward in his whole Communication. He had a particular Art at Spiritualizing of Earthly Objects, and raiſing of high Thoughts from very mean Things: As once going with ſome feebleneſs up the Hill to Church, he ſaid unto the Perſon that led him, This is very like the way to Heaven, 'tis up Hill: the Lord by his Grace fetch us up. And inſtantly ſpying a Buſh near him, he as nimbly added, And truly there are Briars and Thorns in the way too.—As a Friend of the famous Ʋrſin could ſay, That he never went unto him, without coming away, Aut doctior aut melior; either the wiſer or better from him. So 'tis an Animadverſion, which more than One Friend of our Eliot's, hath made concerning him: I was never with him, but I got, or might have got ſome good from him. Cott. Mather in the Life of Mr. J. Eliot, p. 19.

9. Oh! ſaith Dr. Bolton, that worthleſs Subjects ſhould ſo often take up our Tongues, and Thoughts! And Christ ſo full, ſo ſweet, ſo delightful, and ſo profitable a Subject, which ſhall be Matter for our Soul's Diſcourſe to all Eternity, ſhall be thrown aſide, as not worth taking up! In Vit. ejus.

10. Mr. Giles Firmin ſpeaking of Mr. Daniel Rogers ſaith, He was a Man of great Parts, great Grace, and great Infirmities. My Father Ward would often ſay of him, My Brother Roger, hath Grace enough for Two Men, and not half enough for himſelf: a moſt woful Temper, or rather Diſtemper in his Conſtitution, which hindred much the Luſtre of that Grace which was in him. By one paſſage we may judge of his Grace; he Dined One Day at a Knight's Table, what Company was there, I know not; but he had not that liberty to be a ſeaſoning his Meat with Savoury and Spiritual Diſcourſe, as he was wont to do; to ſit at Meals, and not one Word for God, was to him ſtrange: the next Day he comes to my Houſe; the Man was ſadly dejected, in ſuch a manner, that thoſe who fall into groſs Sins, ſcarce know ſo much Sorrow: What is the matter? ſaid I. This was the Reaſon, that he was a Man of ſuch a baſe, daſtardly Spirit, that he could not ſpeak for God. I told him, Your Father would ſay, in ſuch Companies, If you cannot ſowe any Good, you do well if you can keep out evil. Much ado I had to get up his Spirit. Firmin's Real Chriſtian, Preface to the Reader.

11. The late Counteſs of Warwick would perfume the Company with good Diſcourſe, to prevent idle or worſe Communication; not abruptly, upbraidingly, or importunely, which is very nauſeous and fulſome, and ſpoils a good Game, by bad Playing; but ſhe was like? Spiritual Stove, you ſhould feel the Heat, and not ſee the Fire, and find yourſelf in other Company, among the ſame Perſons; and rather wonder, than perceive, how you came there: for ſhe would drop a wiſe Sentence, or moral, holy Apothegm, (with which ſhe was admirably furniſh'd) that ſuited with, at leaſt not far remote from what was talk'd of, and commending or improving it, that ſhe'd wind about the whole Diſcourſe without offence, yea, with pleaſure, Dr. Walker, in her Life.

12. The Diſcourſes which daily fell from Biſhop Ʋſher at his Table, in clearing Difficulties in the Scripture, and other Subjects (eſpecially when learned Men came to viſit him) tended exceedingly to the Edification of the Heaters; ſo that it might well be ſaid of him, as the Queen of Sheba ſaid to Solomon, Happy are theſe thy Servants that ſtand continually about thee, and hear thy Wiſdom. See his Life.

13. Mr. Samuel Fairclough, made ſuch a Reform in his Pariſh, that divers Perſons who had lived many Years in the place, ſaid, That in the whole time, they never heard an Oath ſworn, nor ever ſaw a Perſon drunk: Nay, it was often ſaid, That every Inhabitant of Kerton, ſhould be diſtinguiſhed from others, not only by the more ſavourineſs of their Diſcourſe, but alſo by the univerſal Strictneſs and Piety of their Lives. See his Life.

CHAP. LXV. Remarkable Devotion on the Lord's Day.

THE firſt Obſervation of the Chriſtian Sabbath, was more by the Providence and Deſign of God, then the Apoſtles own Inclination, Joh. 20.19. the ſecond was performed voluntarily, Job. 20.26. So afterwards, upon the day of Pentecoſt, being the firſt day, they were all with one accord, in one place, Acts 2.1. And again, Acts 20.7. On the firſt day of the week the Diſciples came together to break bread, and Paul preached unto them. Rev. 1.10. St. John was in the Spirit on the Lord's Day. And thus the Obſervation of the Lord's-Day-Sabbath being commenced, it hath been continued by all good Chriſtians to the preſent Age.

1. Pliny tells the Emperour Trajan, that it was the uſe of the Chriſtians in his time, on a ſtated Day, before it was light, to meet together, to ſing a Hymn to Chriſt, as to God, ſecum invicem, among themſelves by turns; and to bind themſelves by a Sacrament, not to do any Wickedneſs, but that they commit not Thefts, Robberies, Adulteries; that they break not their Word; that they deny not the Pledge: which being ended, they uſed to depart, and to come again together to take Meat, but promiſcuous and harmleſs. Plin. Epist. 97. p. 306, 307.

2. Conſtantine the Great, made Laws for the ſtrict Obſervation of the Lord's Days, commanding, That through all the Roman Empire, all ſervile Employment ſhould ceaſe on thoſe Days: He preſcribed alſo a Form for the Legions of his Soldiers, to be uſed, both on the Sabbaths and other Days. And himſelf uſed to ſhew much Reverence and Attention to the Word of God Preached, ſo that many times he would ſtand up all the Sermon-while; and when ſome of his Courtiers told him that it would tend to his Diſparagement, he anſwered, That it was in the Service of the great God, who was no reſpecter of Perſons. Clarmar. in vit. Conſtantin. p. 11.

5. Bede, ſpeaking of Biſhop Tuda, ſaith, On the Lord's Days the People flock'd by Crouds together, either to the Church or to the Monaſteries, not to refreſh their Bodies, but to learn the Word of God; and if any Prieſt happened to come into any Village, the People preſently gathered together, and took care to ſeek from him the Word of Life. Bede Eccl. Hiſt. l. 3. c. 26.

4. The Bohemians ſanctified the Lord's Day in this manner, Firſt, by reſting from outward Labours, from Carrying, &c. from Dealing in any thing that belongs to outward Works and Negotiation; that their Servants and Beaſts might have a Breathing-time, Exod. 20.10. But much more by abſtaining from the Works of the Fleſh, Drunkenneſs, Dancing, Dice, idle Walkings and Trifles; as alſo from nuptial Feaſts, Fairs, Markets. This alſo was out Cuſtom (eſpecially under a Magiſtrate favouring the Church) that on the Saturday betimes, before the Sun ſet, all ſhould deſ[••]t from external Labours, and with the Evening begin the ſanctification of the Day conſecrated to God. Secondly, by dealing in Divine and Spiritual things; by ſinging Pſalms and reading Scriptures on the Evening of the Sabbath; but in the Morning, and the whole Lord's Day, by frequenting the Aſſemblys, meditating on, and practiſing Holy things, not once only, or twice, but four or five times, for becauſe, &c. therefore we dehort from reviewing and looking over Tables of Receipts and Expences; that all forgetting things Temporary, may learn to meditate on things Eternal. Comoenius de Fratrib. Bohem. p. 55, 56.

5. Mr. Elliot of New England, had ſuch an exact Remembrance of the Lord's Day, that the Sun did not ſet the Evening before the Sabbath, 'till he had begun his Preparation for it; and when the Lord's Day came, you might have ſeen John in the Spirit upon the Lord's Day. Every day was a ſort of Sabbath to him; but the Sabbath-day was a Sign, a Type, a Fore-taſt of Heaven with him. He Laboured, that on this day he might have to Words or Thoughts, but ſuch as were agreeable thereunto; he then allowed in himſelf no Actions, but thoſe of a Raiſed Soul.— If he beheld in any Perſon old or young, any Profanation of this Day, he would be ſure to beſtow lively Rebutes upon it. And hence alſo to the general Engagements of a Covenant with God, which 'twas his deſire to bring the Indians into, he added a particular Article wherein they bound themſelves, Mequontamouat Sabbath, packeteaunat tohſchke pomantamog, i. e. To remember the Sabbath-day, to keep it Holy as long as they lived. See his Life.

6. Biſhop Joſ. Hall, ſpeaking of this Day, ſaith, Prayer, Meditation, Reading, Hearing, Preaching, Singing, good Conference, are the Buſineſſes of this Day, which I dare not beſtow on any Work or Pleaſure, but Heavenly.— I find it hard to offend in too much Devotion, eaſie in Profaneneſs.

7. Before I went to the Univerſity, from the Month of Auguſt, till the latter end of February following, I was a Boarder in the Houſe of one Mr. Philip Henry, where I had the opportunity of obſerving his manner of Life and Converſation. He was formerly Student of Chriſt Church in Oxford, Junior of the Act, Chaplain to Judge Puleſton, and Miniſter of Warthenbury. But afterwards not conforming, he married an Heireſs, and lived at Broad-Oke in Hanmer Pariſh in Flint-ſhire. Biſhop Wilkins ſent twice for him in my time, with a deſign to draw him over to Conformity, as he had done many of his Brethren before in his own Dioceſs. Dr. Bridgeman Biſhop of Man, and his Succeſſor at Worthenbury, ſpoke very honourably of him to Major Trevers and me, at is own Table at Cheſter; Biſhop Fell of Oxford lamented his going off from the Communion of the Church of England as by Law eſtabliſhed; and the preſent learned and ingenious Biſhop of Lichfield and Coventry is ready to give an honourable Teſtimony to his Sincerity, I doubt not (having ſome Knowledge of the Correſpondence between them). This Man (ever ſince I knew him, and whilſt I was his Neighbour) was careful to riſe early on the Sunday Mornings, to ſpend a conſiderable portion of time in his Private Devotions and Preparations, then to come down and call his Family together, and after ſome ſhort preparatory Prayer to ſing a Pſalm (commonly the 100) and then read ſome part of the Sacred Scripture and expound it very largely and particularly, and at laſt kneel down with all his Family and pray devoutly; with particular references to the day and the Duties of it, and the Miniſter that was to Officiate. After which, and a ſhort refection for Break-faſt, he made haſt to Church, and took care that all his Family that could be ſpared ſhould go in due time likewiſe: Sometime he was before the Preacher, and often before the reſt of the Congregation (as once particularly, when I gave them a Sermon in that place, he and I walk'd together a conſiderable time before the People came); he behaved himſelf reverently and very gravely in the Church during the Service; ſtood up commonly at Prayers, and always in my time wrote a Sermon after the Miniſter: when the Morning-Service was ended, he commonly invited the Miniſter to Dine with him, who ſeldom refuſed; and many others, who either lived at diſtance, as Mrs. Hanmer, Sir Job Charleton's Daughter, married to a Juſtice of Peace in that Country; of elſe ſuch as were poor and needy. His Diſcourſe homewards was ſweet and ſpiritual; at Table it was ſeaſoned as well as his meat; edifying, and yet pleaſant and taking; never wild or inoffenſive. After Meat, and Thanks returned, they commonly (I think conſtantly) before departure from Table ſung the 23d. Pſalm: Sometime after, when the Servants had dined, he propounded to ſuch Gueſts as he thought in prudence he ſhould not be too free with, to retire into the Parlour for a while till he had attended upon his Family, repeated over the Sermon, and prayed with them; after which he returned to his Gueſts again, and having entertained them with ſome ſhort Diſcourſe he retired a while himſelf, and by and by called upon his Family to go to Church. After Evening Service and Sermon ended, he retired again till ſix a Clock (then called for Prayers, catechiſed, took an account of Children and Servants of what they remembred at Church (which accounts were given ſometimes very largely and particularly) ſung a Pſalm, kneeled down to Prayers (which conſiſted more of Praiſe and Benediction then at other times) and at laſt his Children kneeling down before him (to beg his Bleſſing) he bleſſed them all, and concluded the Service of the day with the 123 Pſalm; ſave that after Supper he retired for about half an hour more into his Study before Bed-time. Sometimes after the publick Service ended at Church, he gave ſome ſpiritual Inſtructions, and Preached in his Houſe to as many as would come to hear him; and in his laſt Years, when the Incumbents grew careleſs in providing Supplys for two or three neighbouring Churches and Chappels, and the People cry'd out for lack of Viſion, he ſet up a conſtant Miniſtration and Preaching at home, never taking any thing by way of Reward for his Pains, unleſs with a purpoſe to give it away to thoſe who were in greater neceſſities.

See more in my Chriſtians Companion, and Hiſtory of all Religions.

CHAP. LXVI. Remarkable Love of the Holy Scripture.

THE Sacred Scriptures were written for our Learning, and contain in them ſuch Doctrines, Precepts, Prophecies, Promiſes, Threatnings, and Judgments, as concern us all; and therefore we are commanded to ſtudy the Law, to ſearch the Scriptures, to meditate on the Word of God, to make it our delight, to talk of it to our Children, and acquaint our ſelves with the Will of God. And 'tis good Advice which a worthy Divine gives us in this caſe: In Reading Holy Scripture, (ſaith he) take heed, that an holy and humble Mind always bear thee company; be humble, and not proud; ſober, and not curious; ſtudy to obey, not to diſpute; turn not Conſcience into Queſtions and Controverſies; draw not all to Reaſon, leave ſomething for Faith; where thou canſt not ſound the Bottom, admire the Depth; kiſs the Book, and lay it down; weep over thine Ignorance, and ſend one hearty Wiſh to Heaven, Oh! when ſhall I come to know, as I am known! Go not without, nor before thy Guide: but let thine Eye be always toward the Lamb, who only can open this Book, and thy Underſtanding; and then, bleſſed is he that reads, &c.

1. Theodoſius Sen. wrote out the whole New Teſtament with his own Hand, accounting it a great Jewel, and read a part of it every Day. Clark in his Life.

2. Theodoſius Jun. learned much of the Holy Scriptures without Book; and ſo reaſoned of them with the Biſhops, as if himſelf had been an experienced Miniſter. Clark in his Life.

3. Origen, when a Child, was very inquiſitive into the recondite meaning of the Scriptures. D. Cave's Prim. Chriſtianity.

4. King Alphonſus read over the Bible Fourteen times, with Commentaries.

5. John Picus Mirandula, addicted himſelf ſeriouſly to the ſtudy of Sacred Scripture, and at Eight and twenty Years of Age, wrote a learned Tractate of the Six Days Work of God, and another of the Sabbath, for the Publick Benefit of the Church: he was mightily affected with the Elegancy of the Scriptures in their Original, eſpecially of Paul's Epiſtles, which he preferred before all humane Eloquence whatſoever; profeſſing, that the Writings of Tully, Demoſthenes, &c. were not to be compared with them: he wrote much alſo for interpreting the Old Teſtament, and reconciling ſeeming Differences: he juſtified the Tranſlation of Hierome againſt the Calumnies of the Jews: He alſo defended the Septuagint Tranſlation, principally with reſpect to the Pſalms. Clark in his Life.

6. Tho. Cromwel, Earl of Eſſex, in a Journey to, and from Rome, learned the whole Teſtament, tranſlated by Eraſmus, without Book. Clark in his Life.

7. Beza, when about Eighteen Years old, could ſay by Heart, perfectly, any Greek Chapter in St. Paul's Epiſtles.

8. Cranmer and Ridley learnt the New Teſtament by Heart; the former in his Journey to Rome, the other in Pembroke-Hall Walks, in Cambridge. Fox's Martyrol.

9. The Council of Trent (becauſe Biſhops muſt be blameleſs) exhorts, that above all things, every one keep Sobriety at his Table, &c. And becauſe oftentimes idle Diſcourſes are wont to ariſe, that at the Tables of Biſhops themſelves, the Holy Scriptures be read, Decret. 1. Seſſ.

10. One of Biſhop Latimer's Injunctions to the Prior and Convent of St. Mary's Houſe, in Worceſter, was thus: —Item, That the Prior have at his Dinner or Supper, every Day a Chapter read, and to have edifying Communication of the ſame. Hiſt. of the Reformation, by Dr. Burnet.

11. Cardinal Pool, in the Platform of his Reformation, requires Biſhops to have at their Tables, the Scriptures, or other good Books read, mixt with pious Diſcourſes, Ibid.

12. We had the ſame Exerciſe in my time, appointed by Dr. Tully, then Principal of St. Edmond-Hall, in Oxford, viz. a Part, or Paragraph of the Latin Teſtament, read by ſome Servitor, when we were at Dinner.

13. Biſhop Jewel had uſually a Chapter read at Meals, after which he would recreate himſelf with Scholaſtical Wars between young Scholars, whom he maintained at his Table. See his Life.

14. King Edward the Sixth, when very young, and one of his Play-fellows, or Servants, being about to take ſomething down that was above his reach, took a great Bible to ſtand upon, with a holy indignation, reproved him for it (ſome ſay, he took it up, and kiſſed it) ſaying, That it was unfit, that he ſhould trample that under his Feet, which he ought to treaſure up in his Head and Heart. Fuller's Ch. Hiſt, p. 424.

15. Hierom calls the Books of Kings, his own; becauſe by frequent uſe and reading, he had got them by Heart, and, as it were, made them his own. He teſtifies likewiſe of Paula, that ſhe had moſt of the Bible by Heart; and of Nepotian, that with daily reading and meditating, he had made his Heart Bibliothecani Chriſti, The Library of Chriſt. Clark's Examp.

16. Conſtantine the Great uſed to ſhew ſo much Reverence and Attention to the Word of God preached, that many times he would ſtand up all the Sermon-time; and when ſome of his Courtiers told him, That it would tend to his Diſparagement: he anſwered, That it was in the Service of the Great God, who is no Reſpecter of Perſons. Clark in his Life.

17. Charles the Great uſed to ſet his Crown upon the Bible, as our Canutus ſometime put his Crown upon the Rood, both of them to intimate their Reverence, &c. Clark's Exam. Vol. 1. C. 119.

18. King Edward the Sixth was a diligent Attender upon Sermons, heard them with great Reverence, and penned them with his own Hand, and ſtudied them diligently afterwards. Ibid.

19. The greateſt delight of Queen Elizabeth, was often to read the Bible, and hear Sermons. Ibid.

20. The young Lord Harrington was mighty attentive in hearing the Word of God, preach'd, or read. Ibid.

21. Bugenhagius, a Dutch Divine, was ſo joyful, when Luther and he, and ſome others, had finiſhed the Tranſlation of the Bible into Dutch, that on that Day whereon they finiſhed their Work, he ever after invited his Friends to a Feaſt, which he called, A Feast of the Tranſlation of the Bible. Ibid.

22. Chryſoſtome preaching to his People, uſed this Expreſſion, Get you Bibles by all means, whatever they cost you: you may better want Bread, Light, & than the Knowledge of the Scriptures. Ibid. ex Trapp.

23. I can ſpeak it by Experience (ſaith Eraſmus) that there is little good to be got by the Scripture, if a Man read it curſorily, and careleſly; but if he exerciſe himſelf therein conſtantly, and conſcionably, he ſhall find ſuch an efficacy in it, as is not to be found in any other Book whatſoever. Ibid.

24. Robert, King of Sicily, was ſo wonderfully affected with the Scriptures, that ſpeaking to Franc. Petrarcha, he thus ſaid of them, I ſwear to you, Petrarch, that my Learning is more dear to me than my Kingdom; and if I must want the one, or the other, I had much rather want my Diadem than my Learning. Idem ex Cornel. de Lapide.

25. I know, ſaith Peter Martyr, there are many, that will never believe what we ſay of the Power of God's Word hidden in the Heart; and not a few that will jeer us, and think that we are mad for ſaying ſo: But oh! that they would be pleaſed but to make Trial: Malè mihi ſit (ita enim in tantâ causâ juvare auſim) niſi tandem capiantur: Let it never go well with me (for I am bold to ſwear in ſo weighty a Buſineſs) if they find not themſelves ſtrangely taken and transformed into the ſame Image, if they paſs not into the Likeneſs of this Heavenly Pattern. So Epheſ. 1.13. 1 Theſ. 1.5, 8. Ibid.

26. In all the Bible, (ſays the Reverend Mr. Burgeſſe, in his Sermon in the Coll. Morn. Exerciſe) though it be an Hiſtory of more than 4000 Years, we read of but of One that was converted just before his Death. And we do believe that he alſo did convert at his firſt Convincing Call. Rarely do any ſavingly convert, who do not upon their first Convictions convert. St. Auſtin's ſtifled Convictions coſt him dear. You that will make ſo bold with Conſcience as Spira did, ſhould expect to roar for it here as he did; or hereafter to fare worſe than many hope him to do. They are conſiderable Divines, who are not hopeleſs of his Salvation. Thus far Mr. Burgeſſe.

27. John, an Egyptian Confeſſor, whom Euſebius ſaw and heard, tho' his Eyes were out, and his Body mangled, could repeat any paſſages out of the Old or New Teſtament; whom I ſuppoſed (ſaith he) to be reading in a Book, 'till coming near, I was ſtruck with great admiration. Dr. Cave's Primitive Chriſtian.

28. Nazianzen profeſſeth, that he had willingly relinquiſhed all other things for the ſake of this Book. Ibid.

29. Luther ſaid, He would not live in Paradiſe without the Word, but with it he could live well enough in Hell. Mr. Calamy's Godly Man's Ark.

30. Gildas hath ſcarce one Paragraph in his Epiſtle unſtored with Scripture, and one of his chief Lamentations in Diocleſian's Perſecution is, for their Bibles being burnt in the Publick Markets. Tho. Jones Sovereign of the Heart.

31. Mr. Bradford to Willerton, Biſhop Bonner's Chaplain, when he told him, The People muſt learn all at the Prieſts, not meddling with the Scriptures; anſwered: Then I ſee you would bring the People to hang up Christ, and let Barabbas go, as the Prieſts perſwaded the People to do. At which words Willerton was ſo offended, that he had no luſt to talk with him any more. Fox Martyr.

32. The Chriſtians at the beginning of the Reformation were ſo in love with the Bible, and ſtudied it ſo diligently, and uſed it in their Diſcourſes and Diſputations ſo frequently and boldly, that Darbyſhire, Principal of Broadgates, told Mr. Hawkes, in Biſhop Bonner's Houſe, You will have nothing but your little pretty God's Book. Ibid.

33. Bleſilla, a devout Widow, weak and ſickly, was never found without a Bible in her Hands. S. Hierom.

34. Olympia Fulvia Morata, born at Ferrara, in a Letter to the young Princeſs of that place (after getting out of the Idolatry of that Country) ſaith, It may ſeem incredible to you, what a change the Lord then made upon my Spirit; that former averſion I had to read the Scripture, was then turned to have it as the greatest delight and pleaſure in the World. Anonym.

35. One Captain Knox, being a Priſoner in Ceilon, in the East-Indies, for near Twenty Years, was extreamly pleaſed when he found there an Engliſh Bible, which he purchaſed at a Rate, and profeſſeth, That he never found Prayer ſo ſweet to him, as it was then. See his Deſcription of Ceilon.

36. The Lady Jane Grey, the Night before her Execution, ſent her Siſter, the Lady Catherine, the Greek Teſtament, in the end of which ſhe wrote thus:

I Have here ſent you, Good Siſter Catherine, a Book, which altho' it be not outwardly Printed with Gold, yet inwardly it is more worth than precious Stones: It is the Book, dear Siſter, of the Law of the Lord; it is his Teſtament and Laſt Will, which he bequeathed to us Wretches, which ſhall lead you to the Path of Eternal Joy; and if you with a good Mind read it, and with an earneſt Heart purpoſe to follow it, it ſhall bring you to an immortal and everlaſting Life; it ſhall teach you to live, and learn you to die; it ſhall win you more than you would have gained by the poſſeſſion of your woful Father's Lands, which if God had proſpered you, you ſhould have inherited: ſo that if you apply diligently this Book, ſeeking to direct your Life after it, you ſhall be an Inheritour of ſuch Riches, as neither the Covetous ſhall take from you, neither ſhall Thieves ſteal, nor Moth corrupt. Deſire with David, dear Siſter, to underſtand the Law of the Lord God; live ſtill to die, that by Death you may purchaſe Eternal Life: and truſt not, that the tenderneſs of your Age ſhall lengthen your Life; for as ſoon, if God calls, goes the Young as the Old. Labour therefore always to learn to die. Defie the World, deny the Devil, deſpiſe the Fleſh, and delight your ſelf wholly in the Lord; be penitent for your Sins, and yet deſpair not; be ſtrong in Faith, and yet preſume not, and deſire, with St. Paul, to be diſſolved, and to be with Christ: with whom even in Death there is Life. Be like the good Servant, and even at Midnight he waking, leſt when Death comes and ſteals upon you, you be with the evil Servant found ſleeping; and leſt for lack of Oyl, you be found like the fooliſh Virgins, and like him that had not on the Wedding-Garment, and ſo you be ſhut out from the Marriage. Rejoyce in Chriſt, as I do; follow the Steps of your Maſter Chriſt, and take up his Croſs; lay your Sins upon him, and always embrace him. And as touching my Death, rejoyce as I do, Good Siſter, that I ſhall be delivered of this Corruption, and put on Incorruption: for I am aſſured, that I ſhall for loſing a Mortal Life, win an Immortal Life; the which I pray God to grant you, and ſend you of his Grace to live in his Fear, and die in the True Faith of Chriſt: from which, in the Name of God, I exhort you, that you never ſwerve, neither for Hope of Life, nor Fear of Death: for if you deny his Truth, to lengthen your Life, God will deny you, and ſhorten your Days; and if you cleave unto him, he will prolong your Days to his Glory, and your Comfort. To which Glory God bring me now, and you hereafter, when it ſhall pleaſe him to call you. Fare you well, Good Siſter, and put your only Truſt in God, who only muſt help you.

The next Morning, with a Book in her Hand, ſhe made a pathetical Speech upon the Scaffold, kneeled down to Prayers, repeated over the 51ſt Pſalm, prayed for the Executioner, laid her Head upon the Block, and ended her Life with theſe words, Lord into thy Hands I commend my Spirit. Aged Sixteen. Fox Martyrol.

Concerning the Reſpect of the Jews to the Law, the Mahometans to their Alchoran, &c. ſee my Hiſtory of all Religions.

37. I had almoſt forgot to make mention of the Practice of my dear Friend and Correſpondent Mr. Henry, ſpoken of in the laſt Chapter, (which I am very unwilling to omit, becauſe I would provoke myſelf, and others, to ſome degree of Emulation in the Caſe): beſides his Exerciſe on the Lord's Days, mentioned before, every Day of the week his Cuſtom was, every Morning and Night to Read a Chapter to his Family, and Expound it diſtinctly and clearly, and after Singing a Pſalm, and Prayers, to appoint his Children to retire by themſelves, and write over a Copy of his Expoſition; by which means, as himſelf once told me, every one of his Children, Five in Number, (One Son, and Four Daughters) had the Expoſition of the whole Bible by them, written with their own Hands. This Cuſtom he kept up conſtantly in his own Houſe for above Twenty, if not above Thirty Years together, without any intermiſſion, except in Caſes of Abſence from Home; which happened but ſeldom.

38. Dr. Harris, in all his Wills, always renewed this Legacy; —Item, I bequeath to all my Children, and to my Childrens Children, to each of them a Bible, with this Inſcription, None but Chriſt. See his Life.

39. Philip Melancthon always uſed to carry his Bible along with him, wherein he read often. Clark's Exampl Vol. II. p. 336.

40. Mr. William Garaway hath told me of a certain Engliſh Gentleman, a Member of the Houſe of Commons, that never came into the Parliament-Houſe, without a Bible in his Pocket, which he uſed to conſult upon occaſions.

41. Mrs. Catherine Stubbs was ſeldom ſeen without a Bible, or a good Book in her Hands. See her Life.

42. John Prince of Saxony had Six Pages attending on him in his Chambers, that every day read to him Six Hours out of the Bible. Luther Coll. Menſ. p. 462.

43. Mr. Fox tells a Story of one Crow a Sea-man, who being Shipwreck'd, loſt all his Money and Goods, but put his Bible about his Neck, and ſwam with it to Shoar. Mr. Barker's Flores.

44. After Ptolomy had furniſh'd his Library with ſo many Thouſand Books, Ariſtaeus told him. It was but a poor Library, being without the Sacred Volume of God, the Book of Books, the Holy Scripture. So is all Knowledge but poor Knowledge, without the Right Knowledge of God revealed in his Word, Mr. Barker's Flores.

45. I have read of one Cramerus, a School-Maſter, who had a Scholar, who had in a Writing, in his own Blood, promiſed to give his Soul on certain Conditions to the Devil: which Writing Cramerus got from him: and the Devil in the Night knock'd at his Chamber-door, and demanded the Paper of him; but he anſwered, I have laid the Paper in my Bible, and in that Page where it is written, The Seed of the Woman ſhall bruiſe the Head of the Serpent; and take it thence Satan if thou canſt. And thereupon the Devil departed, and left the Paper behind him, and came no more. Mr. Barker's Flores.

46. Mr. Cotton Mather tell us in the Life of Mr. Nathaniel Mather—That this young Man had a principle regard unto the Scriptures for the Subjects of his Meditations, and he was very expenſive of his Thoughts on the Book of God. He was daily digging in the ſacred Mines, and with deligh he fetched thence Riches, better then thoſe of both the India's; and he could ſay, O how I love thy Law! it is my Meditation every day!

Even in the time of his mortal Sickneſs, he was very angry at himſelf if he had not heard a Portion of the Bible read unto him from day to day.

Once when he was near his End, a good part of a day having paſs'd before he had enjoyed his Meal of Scripture, be ſaid unto his Siſter with ſome impatience, Alas! What an ungodly Life do I lead? pray come and read my Bible to me, and read me the forty ninth Pſalm. Indeed he read the Scripture, not curſorily, but very deliberately and conſiderately; and as an effect of his doing ſo, he could give ſuch an account of the Difficulties in it, as the moſt, not only of Chriſtians, but of Divines too, would judge an Attainment extraordinary. Not long before he died, he had read over all the large and great Annotations on the Bible, lately publiſhed by Mr. Pool, and ſome other Non-conformiſt Miniſters; but having diſpatched thoſe two noble Folio's, he ſaid unto one that was intimate with him, Thus have I read the Bible, but I have now learnt a better way! And that way was this; He would oblige himſelf in reading to fetch a Note and a Prayer out of every Verſe in all the Bible; to dwell upon every Verſe until it had afforded at leaſt one Obſervation, and one Ejaculation to him.

He imagined that an incredible deal both the Truth and Grace, would in this way make its Impreſſion upon his Mind (beſides what exerciſe of Wit it muſt have called for) and ſo moſt certainly it would have done; but before he had made much Progreſs in it, the Chariots of God fetcht him away to that place, in which a Jeſus is a Bible to the there perfect Spirits of the Righteous.

I cannot forbear adding here (what the Reverend Mr. Mead tells us)— That about fourteen Years old, Mr. Nathaniel Mather did dedicate himſelf wholly to God and his Service, and entred into a ſolemn Covenant with God to that purpoſe; which as he did not begin raſhly, and without great deliberation, ſo he did not tranſact it ſlightly, but with great Senſe and Seriouſneſs: The Matter and Form of which Covenant you have in this Work, ſigned with his own Hand, according to that Word of the Prophet (Iſa. 44.5.) One ſhall ſay, I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand to the Lord. And with what Care and Conſcience he performed this Covenant in Faſting, in Prayer, in Watchings, in ſelf-examination, in Meditation, in Thankſgiving, in Walking with God in all, is fully witneſſed in his Life; which ſhews that he was a true Nathanael, and Iſraelite indeed, in whom was no guile: not like thoſe Iſraelites which the Prophet reproveth, for that they flattered God with their Mouth—lied to him with their Tongues, their Hearts not being right with him, nor ſtedfast in his Covenant. For having once given up himſelf to God, He kept the ways of the Lord, and did not wickedly depart from his God. Thus far Mr. Mead, in his prefatory Epiſtle to Mr. Mather's Life.

Mr. John Machin kept a conſtant watch over his Thoughts, eſpecially of his laſt Thoughts that he ſlept with, and his firſt Thoughts that he waked with; and uſually they were ſome precious Scripture or other, which he would diſcourſe of to his Friends with great Alacrity. He kept a Diary of his Life, wherein every day he wrote in Characters where he was, what Scriptures he found any ſweetneſs from, what was the ſtate of his Soul towards God; and ſuch other remarkable Paſſages that did occur each day, from the Year 1650, to the Year he died.

His love to the Word of God was ſuperlative; it was his Meditation Day and Night. He did conſtantly in a Morning pitch upon ſome Verſe, which he would endeavour to infuſe into his Heart; ever unwilling to leave it, till he bad ſuck'd ſome Virtue from it. He was chewing by Meditation the 119th Pſalm at the time of his Sickneſs, daily ſqueezing the Virtue of one Verſe thereof into his Soul, as appears by his Dairy; and this he did, not formally as a Task, but with that effectual Seriouſneſs and Reliſh, that his Family at home, and Friends at a diſtance, in his Letters might perceive exactly what Dainties he had taſted; and at every vacant time, he would be looking for a Word, and would find out by the caſual turning down a Leaf in his Bible (which was his uſual way) ſuch Paſſages as were very remarkable and not obſerved before. A Scripture thus met with, was as Food to him, exceeding ſweet to his Taſt, he would make much of it, and uſually would not leave it, till he had improved it to the good of others by ſpeaking or writing, that others might ſee what he ſaw, and feel what he felt in the Word of God.

Another uſage he had alſo, which ſhewed him to be both a good Textuary, and a good Chriſtian; and that was uſually to take leave with his Friends and Relations by leaving ſome Scripture with them, and thoſe moſt ſuitable to their Condition; nay he hardly ſent Commendations to a Friend, but it was accompanied with ſome pertinent Scripture, that he ſeemed to breath no other Air but Scripture. His Bible was his conſtant Companion in the Day, and uſually his Pillow at Night; and many Scores of emphaticallively Expreſſions he had found therein, which the conſtant reading and diligence of others could never light on. And where ever he came, he was engraving ſome Scripture or other on the Mantle Poſts, and Walls, and Trees; which was ſo conſtant and peculiar a Courſe with him, that his acquaintance oft knew he had been in ſuch a place, by the Marks he uſually left. His deſign therein being the advantage of all mens Souls; that the very novelty of ſeeing ſuch things, might ſet People upon enquiring and looking thoſe Scriptures in their Bibles, not knowing what good one Verſe of the Scripture (thus met with) might do upon a Soul if God ſet it on at leaſt he found this Advantage to himſelf, that when he came to a review of them, he was put in mind of that frame of Heart he had when he was there before; and might taſt over again what he had before felt, in that Paſſage of the Word of God. He ſeldom wrote a Note or Letter, but he made it up with ſome ſuitable Scripture (the Word of God dwelling plentifully in him) and in the Memorials forementioned, he inſerts Scriptures upon every occaſion, ſaying in the Concluſion, The Texts of Scripture herein mentioned, are beſt worth thy finding and noting in thy Life as they were in mine. See his Life.

Do not for your Lives (ſays the Reverend Mr. Burgeſs in his Sermon in the laſt Morning Exerciſe) ever neglect reading the Scriptures; take ſome portion of God's Word, as daily as you eat of his Bread: 'Tis very honourably that I do remember a poor Soul who ſometimes burned the Thatch of her Houſe to read her Bible by the Light of it. And no leſs a Saint than Mr. Richard Fairclough, told me ſhe died a glorious one. It was Luther's ſaying, The reading of the Scriptures is the Terror of Devils.

Mr. Adams tells us in his Sermon in the late Morning Exerciſe, That Gregory (called the Great) gives an account of an illiterate Man, who bought a Bible, hired one to read to him out of it, and thereby became a great proficient in the School of Chriſtianity. Luther by reading of it was turn'd from Popery; ſo was John Hus by reading of our Wickliff's Books, proving his Doctrine from it. We know Auguſtine was converted by taking it up and reading. And 'tis ſaid, Crprian by reading the Prophet Jonas: And Junius by the firſt Chapter of John's Goſpel, tho' 'tis ſuppoſed neither of them then had much skill in the Originals, but were beholding to Tranſlations.

Conſider (ſays Mr. Boyl) the Holy Bible, as an harmonious Syſtem, tho' written by parts and piece-meals in ſeveral Ages. It being like a fair Fruit of Arras, of which, tho' a ſhred may aſſure us of the fineneſs of the Collours and the richneſs of the Stuff, yet the Hangings never appear to their true advantage, but when they are diſplay'd to their full Dimenſions and ſeen together. Be ſure the Scriptures (to which we do well to take heed, as to a light ſhining in a dark place, 2 Pet. 1.19.) will in this proſpect clearly ſhew their Author and Original, namely, that they came from him who is the Light of Men, and ſhineth in Darkneſs, John 1.4, 5.1 John 1.4, 5. to the good ſatisfaction of the Conſciences of the honeſt Beholders themſelves, whatever Objections may be made by carnal Reaſonings to the contrary; hereby being far more effectual to convert the Soul, and rejoyce the Heart, Pſalm 19.7, 8. than any appearances of prodigious Spectres giving ſome notice of what paſſes in the other World could ever do. Sith the read Reſurrection of Lazarus had no other Influence on ſome of the Jews, than only to give them occaſion of turning Informers to the Phariſees againſt Chriſt, who had juſt before their Eyes, wrought that moſt notable Miracle, John 11.46. In the diſpenſation of the Word, there is an Evidence of Divinity in it, commending it ſelf to the Conſciences of unprejudiced Men. The ordinary means of Crace being mighty through God, to the pulling down of the ſtrong holds, 2 Cor. 10.4, 5. yea, every thing that exalteth is ſelf against the knowledge of God, from whom it came, and unto whom it directs us. Even great ones have been aſtoniſh'd at the Doctrine of the Lord, Acts 13.12. Pſal. 119.111. drawn from vicious Courſes into virtuous and holy Practices; from Darkneſs to Light, and from the power of Satan to God, Acts 26.18. when little good comparatively was done by Chriſt himſelf preaching at Capernaum, Matt. 11. — 23.13.58. The Magazine of his Miracles, thoſe extraordinary Diſcoveries of their Author; in the uſe of the ordinary means of Grace, even at one Sermon of Peter's, we find three Thouſand converted, Acts 2.41. And afterwards upon hearing of the Word, we meet with about five Thouſand more that believed, Acts 4.4. which may well evidence who was the Author of it, and in whoſe Hand it was an Inſtrument, Eph. 2.20. Many have been built upon this Foundation, enlightned and directed by this Light, Pſal. 119.105. fed with this Meat, Heb. 5.13, 14. regenerated by this Seed, 1 Pet. 1.23. which as a grain of Muſtard Seed in a matter of ſixty ſix Years ſpace, after the ſowing of it, grew into a great Tree, which Pliny †, the Proconſul in Bythinia, employed by Trajan to root up Chriſtianity (which they accounted a Crime) did acknowledge. Tertullian and others prove the ſpreading of it in the ſecond and third Centuries: So mightily grew the Word of God, and prevailed, Acts 19.20. in the Primitive times, ingenerating unconquer'd Conſtancy of Faith and Godlineſs in the minds of the Hearers; and always victoriouſly triumphing over the Kingdom of Satan, and falſe Religions. In the beginning of the Reformation, ſaid Luther ‖, We do everywhere experience in the Church, in the Commonwealth, in the Family, certain Fruits of the Word, which as Leaven doth ſpread it ſelf into all the parts of the Commonwealth, the Offices, and all the States. * Mr. Boyl Stile of Scripture, p. 72. † Plin, Secund. l. 10. Epiſt. mox ipſo tractu us fieri ſolet, diffundente ſe crimine, &c. Adverſus gentes ipſa multitudine perturbatus. ‖ Tom. 4.282. Ʋbique experimur in Templo, in Rep. &c.

Afterwards we find hoe it did diffuſe it ſelf in England, Scotland, and Ireland, &c. * Notwithſtanding they of the Antichriſtian ſtate have laboured to keep up their Superſtition and Idolatry, by feigned Apparitions, as may be ſeen in later Collections of Popiſh Miracles, the Hiſtory of Jetzer, Thus far Mr. Adams. & See the fulfilling of Scriptures, p. 401.

Stand faſt and fix'd (ſays the Reverend Mr. Woodcock, in his Sermon in the Caſuiſtical Morning Exerciſe) in the good Word of God, which is ſettled for ever in Heaven, Pſal. 119.89. as the Copy of the Divine Nature and Law. Stand, having your Loins girt about with Truth, Epheſ. 6.14. and having on the Breast-plate of Righteouſneſs. This is the grand and perfect Rule of Faith, Worſhip and Life, Keep within theſe Trenches, and you have an aſſurance of Protection. I remember an Ear-witneſs told me, he heard Dr. Hammond Preach before King Charles the Firſt at Oxford, when his Affairs were at a low ebb, and he told him, While God-dam-me led the Van, and the Devil confound me brought up the Rear, he would be routed in all his Deſigns. And they are very unlikely to be good Subjects to Princes, who are open Rebels to the Laws of God and Men, and their own Reaſon. Thus far Mr. Woodcock.

Many uſeful Sayings, good Precepts and Rules, may be fetched from Heathen Authors, Plato, Seneca, Tully, Plutarch, &c. But we need not (ſays the Reverend Mr. Slater, in his Sermon in the laſt Morning Exerciſe) borrow Jewels of Egyptians, bleſſed be God, nor go down to the Philiſtines for the ſharpening of our Mattocks. It is the Goſpel of Christ, which is the Power of God to Salvation. There is no need of quoting a Philoſopher when we have a Paul. What Examples can we produce and propound, ſo exact and curious as is that of Chriſt, who did no Sin, neither was Guile found in his Mouth! He ſpake ſo as never Man ſpake, and he walked ſo as never Man walked. What Arguments can we find more convincing than thoſe of the Scripture, which are mighty for caſting down the [〈 in non-Latin alphabet 〉], Imaginations, Conceits, Reaſonings of a carnal, vain, and proud Mind? What Motives more perſwaſive and alluring than thoſe of the Goſpel, which are indeed the Cords of a Man? What Thunder-claps can be thought of more terrible, or what Terrors more amazing and affrighting then the Terrors of the Lord? What Promiſes more inviting and encouraging than thoſe he hath given us, which are exceeding great and precious? Where, if any one can, let him tell us where we ſhall ſee ſin ſo clearly and fully in its Deformity and Uglineſs, in order to a real and thorough averſation from it, or Religion, Godlineſs, and a Converſation ordered aright, more in its Lovelineſs and enamouring Beauty, in order to our ſetting our Hearts upon it, than we do, or at leaſt may ſee it in the Goſpel? When all is ſaid and done that can be, it is the Grace of God, Tit. 2.14. The Doctrine, the Goſpel of Grace, which bringeth Salvation, and hath appeareth to all men. Jews and Gentiles, Men of all ſorts and ranks, it is that, yea it is that which teacheth us, and all that ſit under it, to deny ungodlineſs and worldly luſts, and to live ſeberly, righteouſly and godly in this preſent World.

CHAP. LXVII. Preſent Retribution to the Faithful.

BY Faithful, I mean here, ſuch as dare truſt in God, whilſt they faithfully diſcharge their Duties, though they offend Man, and expoſe themſelves to the disfavour of the World; as Abraham believed, contrary to all apparent Senſe and common Reaſon, and yet was bleſſed: Or as Daniel and the three children ventured to Worſhip God in the proſpect of temporal Dangers! and yet were delivered: Or as the Apoſtles left all to follow Chriſt, and yet were rewarded. For God is not unrighteous to forget our Works of Faith, and Labours of Love, which we ſhew toward his Name, Heb. 6.10. This Subject is of a large Extent, and therefore I muſt of neceſſity narrow it, or it would carry me into all the particular Duties of our Religion.

1. Mr. Lloyd ſpeaking of Dr. Nicholas Wotton, Doctor of the Civil Laws, and firſt Dean of the two Metropolitan Churches of Canterbury and York ſaith, Auguſtus lamented for Varus his Death; becauſe he ſaid, Now I have none in my Country to tell me the Truth: with Wotton went off that Faithfulneſs that Peaſants have and Princes want. None more reſolute abroad, none more hold and downright at home. His plain Dealing ſaved King Henry ſome Treaſure, King Edward the North, Queen Mary Calice for a while, and Queen Elizabeth her Faith and Crown: A Virtue that made him the Overſeer of most forreign Miniſters Actions abroad, and one of the Eighteen Executors of King Henry's Will and Teſtament at home.

He was Privy Counſellor to four ſucceſſive Sovereigns, viz. King Henry the VIII, King Edward the VI, Queen Mary, Queen Elizabeth.

He was employed thirteen ſeveral times in Embaſſies to forreign Princes.

Five times to Charles the Fifth Emperour.

Once to Philip his Son King of Spain.

Once to Francis the First King of France.

Once to Mary Queen of Hungary, Governeſs of the Netherlands.

Twice to William Duke of Cleve.

Once to renew the Peace between England, France, and Scotland, Anno. 1540.

Again to the ſame purpoſe at Cambray, Anno 1549.

Once ſent Commiſſioner with others to Edinburgh in Scotland, 1560.

He refuſed the Archbiſhoprick of Canterbury, profered him in the firſt of Queen Elizabeth. Lloyd's Worthies, p. 107.108, 109.

2. Mr. Dod, when ſingle, thinking how he ſhould maintain a Wife and Children, was encouraged by looking upon a Hen and Chickens ſcratching for their living, and conſidering that the Hen did but live before, now ſhe was able to maintain all that Family. And accordingly himſelf fared, for God provided plentifully for him and his. See his Life.

3. One John Stewart, Provoſt of Aaire in Scotland, having lent or given a great part of his Eſtate to the Poor in Charity, and at laſt being himſelf in ſtraits, he was called a Fool, and reproached for what he had done; upon which he goes over to France, adventures to Fraight a Ship at Rochel, with Salt, &c. upon his Credit, returns home and vends the Commodities; with which he paid his Debts, and had 20000 Marks over to his own Pocket. Clark's Leg.

CHAP. LXVIII. Preſent Retribution to Plain and Faithful Reprovers.

HE that rebukes a Man, afterwards ſhall find more Favour then he that flattereth with his Tongue, ſaith Solomon, Prov. 28.23. That this effect doth not always follow, is eaſily deducible from the Admonition of our Saviour, who adviſeth us not to give that which is Holy unto Dogs, nor to caſt Pearls before Swine; leſt they turn again and rent us, &c. But that when our Reproofs meet with fit and capable Subjects, it is ſo, is often proved by Experience.

1. Biſhop Barnes having ſuſpended Nr. Bernard Gilpin, requires him ſuddenly upon his return from a Journey out of the North, to Preach a Viſitation Sermon at Cheſter; Mr. Gilpin deſired to be excuſed, as being not provided, and being ſuſpended: But the Biſhop accepting no denial, at laſt Mr. Gilpin anſwered, Seeing it cannot be otherwiſe, your Lordſhip's Will be done: And after a little pawſe began his Sermon; in the Application whereof he proceeded thus— And now Reverend Father, my Speech muſt be directed to your Fatherhood; God hath exalted you to be Biſhop of this Dioceſs, and God requires an account of your Government hereof, &c. And (ſo proceeding to tax the Faults of the Dioceſs) Let not (ſaith he) your Lordſhip ſay theſe Crimes have been committed by the Fault of others without your Knowledge; for whatſoever your ſelf ſhall do in Perſon, or ſuffer by your Connivency to be done, is wholly your own; therefore in the preſence of God, his Angels, and Men, I pronounce your Fatherhood to be the Author of all theſe Evils; yea and in that ſtrict Day of the General Account, I ſhall be a Witneſs to teſtifie againſt you, &c. After which pungent Admonition contrary to expectation) the Biſhop brought Mr. Gilpin home, and there walking with him in his Parlour, takes him by the Hand, and thus beſpeaks him, Father Gilpin, I acknowledge you are fitter to be Biſhop of Durham, than myſelf to be Parſon of this Church of yours: I ask forgiveneſs for Errors past: forgive me, Father: I know you have hatch'd up ſome Chickens, that now ſeek to pick out your Eyes; but ſo long as I ſhall live Biſhop of Durham, be ſecure, no Man ſhall injure you. See his Life, by Biſhop Carleton, p. 58.

2. Biſhop Latimer, who ſent K. Henry the Eighth the New Teſtament for a New-year's Gift, with this Inſcription, Marriage is honourable among all Men, and the Bed undefiled; but Whoremongers and Adulterers God will judge, &c. Who preach'd ſuch pungent Sermons to the Court, to the Judges, to the Clergy, to all, yet lived well, died comfortably, put on the Crown of Martyrdom at his Exit out of this World, and ſince his departure hath eſcaped the Laſh of envious and reproachful Tongues, much better than his then proſperous Adverſaries and Perſecutors.

See the Story of Dr. Wotton in the foregoing Chapter, how his Fidelity and Veracity were rewarded with preſent Preferments, and honourable Offices.

CHAP. LXIX. Preſent Retribution to the Humble and Modest.

MOdeſty is a Vertue, ſay ſome, the will ſtarve a Man: and indeed among ſome undiſcerning Perſons it goes under no better Notion than Cowardice, and Sneakingneſs of Spirit; when Audaciouſneſs and Arrogance are valued at a high rate among Fools. But all the World is not fooliſh, there are ſome wiſe and judicious Men diſperſed here and there among us; and theſe know how to judge of true Modeſty and Humbleneſs of Spirit, and with them theſe Qualities are of great Price. But however God Almighty hath an eſpecial Favour for them, and doth value them, and will reward them either here or hereafter. He exalts the humble and meek, and fills the hungry Soul with good things.

1. Dr. Sanderſon was a Man of great Modeſty, as well as Judgment, and yet purely by the Dint of Merit and Modeſty together, made his way, not only to conſiderable Preferment in the Church, but gained upon the Eſtimation and Affections of all Parties in England, and lived peaceably all his Days, and now being dead, hath eſcaped better the Bitings of virulent Tongues, than ſome other bigotted Perſons, and of great Note too, that I could name.

2. The Reverend Mr. Hooker, a Man ſo baſhful and modeſt by natural Diſpoſition, that he was not able to outface his own Pupils, yet hath been rewarded with a competent Eſtate whilſt living and a good Name, and glorious Elogiums ſince his Death.

3. Mr. Thomas Gouge was great in Modeſty, yet it never appeared by word or action, that he put any value upon himſelf, or hunted for any applauſe from Man; and this was very obſervable in him, that the Charities which were procured chiefly by his Intereſt and Induſtry, where he had occaſion to ſpeak, or to give an Account of them, he would rather impute it to any one that had but the leaſt hands and part in the procuring of them, than aſſume any thing of it to himſelf.

Another Inſtance of his Modeſty was, that when he was ejected out of his Living of Sepulchres Pariſh, he forbore Preaching, ſaying, That there was no need of his Labours in London, where there were ſo many godly, able, and painful Miniſters to carry on that Work.

According to the Apoſtle's Exhortation, he was cloathed with Humility, and had in a very eminent degree that Ornament of a meek and quiet Spirit, which St. Peter tells us, is in the ſight of God of great Price: ſo that there was not the leaſt appearance either of Pride or Paſſion in any of his Words or Actions. He was not only free from Anger and Bitterneſs, but from all affected Gravity and Moroſeneſs. His Society and Converſe was affable and pleaſant. He had a very great ſerenity of Mind, and evenneſs of Temper, which was viſible in his very Countenance; and according his Humility was rewarded with Honour and Reſpect from Men, with the Love of all Parties, though of different Sentiments; with a great Tranquility of Mind, with a peaceable and quiet Poſſeſſion of the Good Things of this Life, and at laſt with an [〈 in non-Latin alphabet 〉] a gentle and eaſie Death; for in a good old Age (of Seventy ſeven Years) he died in his Sleep, without any ſenſible Pain or Sickneſs, A. C. 1681. See his Life.

See more in the Ch. The Humble ſtrangely advanced.

4. Mr. John Fox in his younger Days, and towards the latter and of King Henry the Eighth's Reign went to London, where he lived humbly and obſcurely, and ſoon ſpent what his Friends had given him, and his own Induſtry got him, and began to be in want, one Day ſitting diſconſolate in St. Paul's Church, almoſt ſpent with long Faſting, his Countenance being thin, his Eyes hollow, after the ghaſtful manner of dying Men; inſomuch, that every Body ſhunned a Spectacle of ſo much horrour: there came one to him, as he was ſitting in this humble and homely Poſture, and deſpicable Condition, and thruſt an untold Sum of Money into his Hand, bidding him be of good Cheer, and accept that as a common Courteſie from his country-men; wiſhing him to make much of himſelf, for within a few Days new Hopes were at hand. Mr. Fox could never learn who this was; but within Three Days after, the Dutcheſs of Richmond ſent for him to live in her Houſe, and be Tutor to the Earl of Surrey's Children, then under her Charge. Clark's Examp. Vol. 2. p. 610.

5. Humility, (ſays the Reverend Mr. Steel) makes a Man think meanly of himſelf, moderately of his own Notions and Apprehenſions, highly of thoſe that deſerve it, and reſpectfully of all. It was this which taught excellent Biſhop Ridley when he was in Priſon, thus to accoſt honeſt Biſhop Hooper: However in ſome By-matters and Circumſtances of Religion, your Wiſdom and my Simplicity, I grant, hath a little jarr'd—yet now, &c. More Comfort to them, if they had been on theſe Terms in the time of their Liberty and Proſperity. Humility is a great ſtep to Unity, Epheſ. 4.2. I beſeech you, that ye walk with all lowliueſs and meekneſs, with long-ſuffering, for hearing one another in love: endeavouring to keep the Ʋnity of the Spirit in the bond of peace. Pray behold how theſe Graces are here link'd together, lowlineſs, meekneſs, unity, and peace. The humble Man will not endure that his Reputation ſhall outweigh the Peace of the Church; and therefore is more willing that Truth ſhould be victorious than himſelf. He'll go Two Miles for One, to meet his Adverſary in an honeſt way of Accommodation; and when he cannot make his Judgment to bend, yet his Heart ſhall ſtoop to you with all ſincerity. This Vertue made Ariſtippus come to Eſchines, when they were at fend, with this greeting, Eſchines, Shall we be Friends? And this dictated his Anſwer. Yes, Sir, with all my Heart. But remember, ſaith Ariſtippus, That I being elder than you, do make the firſt motion: Yea, ſaid the other, and therefore I conclude you to be the worthier Man: for I began the Strife, and you began the Peace. Let us all then be cloathed with Humility, aſſume not in regard of your Learning, Wit, or Parts; conſider you are but Sharers in our Common Benefactor; neither let your Riches or Dignities make you ſpeak or write otherwiſe than you would do without them; and this will go a great way to prevent our biting and devouring one another. See Mr. Steel's Sermon in the Caſuiſtical Morning Exerciſes.

CHAP. LXX. Preſent Retribution to the Just.

THE Ʋnjust, Oppreſſors, Extortioners, Felons, Thieves, and fraudulent Perſons, think with their crooked Policy, their crafty Dealings, their Diſſimulation and Tricks, to impoſe upon the World, to delude the Senſes of Men, and enrich themſelves, and be ſecure: but upon a fair Examination it will be certainly found, that Righteouſneſs ſtands upon much the ſurer Ground, and bids fair both for the Love of Man, and the Bleſſing of God. Righteouſneſs exalts a Nation, when Sin in general, and Injuſtice in particular, is the Reproach and Ruine of any People.

1. Sir John Fitz-James, of whom we have mentioned before in remarkable Juſtice, was by King Henry the Eighth advanced to be Chief Juſtice of the King's-Bench.

2. Sir Matthew Hale, of whom we have mentioned as another Great Example of Juſtice, was preſently ſo taken Notice of by the Eye of the World, that he was imployed in his Practice by all the King's Party: he was aſſigned Council to the Earl of Strafford, Arch-biſhop Laud, King Charles the Firſt, the Duke of Hamilton, the Earl of Holland, and the Lord Capel. Afterwards being Councel for the Lord Craven, he pleaded with that force of Argument, that the then Attorney-General threarned him for appearing againſt the Government: To whom he anſwered, He was Pleading in Defence of thoſe Laws, which they declared they would maintain and preſerve; and he was doing his Duty to his Client; ſo that he was not to be daunted with Threatnings. Upon all theſe occaſions he had diſcharged himſelf with ſo much Learning, Fidelity, and Courage, that he came to be generally imployed for all that Party: and afterwards Cromwel reſolving to take him off from that Party, endeavoured to promote him to a Judge's place in the Common-Pleas; and he was much urged to accept of it by ſome eminent Men of his own Profeſſion, who was of the King's Party, as Sir Orlando Bridgeman, and Sir Geoffery Palmer. He accepted of the place, and was afterwards choſen a Parliament-Man. Thus he continued adminiſtring Juſtice 'till the Protector died; but then he both refuſed the Mournings that were ſent to him and his Servants for the Funeral, and likewiſe to accept of the New Commiſſion that was offered him by Richard; and when the reſt of the Judges urged it upon him, and employed others to preſs him to accept of it, be rejected all their Importunities, and ſaid, He could act no longer under ſuch Authority.

He lived a private Man, 'till the Parliament met that called home the King, to which he was returned Knight of the Shire from the County of Glouceſter.

Soon after this, when the Courts in Weſtminſter-Hall came to be ſettled, he was made Lord Chief Baron; and when the Earl of Clarendon (then Lord Chancellor) delivered him his Commiſſion, in the Speech he made, according to the Cuſtom on ſuch occaſions, he expreſſed his Eſteem of him in a very ſingular manner telling him, among other things, That if the King could have found out an honeſter and fitter Man for that Employment, he would not have advanced him to it; and that he had therefore preferred him, becauſe he knew none that deſerved it ſo well. As laſt, 1671, he was proved to the Lord Chief Juſtice of England. See his Life, by Dr. Burnet.

CHAP. LXXI. Preſent Retribution to the Temperate.

SOlomon amongst the Elogiums he beſtows upon Spiritual Wiſdom, gives this for one; That length of days is in her right hand: and upon Obſervation it will be found true. For (beſides other Conſiderations) the Rules of Temperance preſcribed by our Religion, for the Government of our Appetites, de mightily conduce to the preſervation of Health and long Life, and many other Commodities, which ſhall be hinted at in the following Paragraphs.

1. Johannes de Temporibus may juſtly go for an Anteſignanus, in the Front of this Chapter, Armour-bearer to Charles the Great, a Man of great Temperance, Sobriety, and Contentment of Mind, and lived to the Age of 361. Hackwel. Apol. L. 3. C. 1. Sect. 6, &c.

2. Leſcius, in his Hygiaſticon, ſpeaking concerning Sobriety, reckons up the ſeveral Commodities of it thus:

1. It frees from almoſt all Diſeaſes; Catarrhs, Coughs, Wheezings, Dizzineſs, Pains of Head and Stomach, Apoplexies, &c.
2. It fortifies againſt outward Cauſes; Heat, Cold, Labour, Wounds, Bruiſes, putting out of Joynt, breaking of Bones, (for Flux of Humours doth much hinder the Cure, and cauſeth Inflamations) againſt the Plague, &c.
3. It mitigates incurable Diſeaſes; as ulcers in the Lungs, Hardneſs in the Liver and Spleen, &c.
4. It conduceth to long Life, and an eaſie Death, except in Caſes extraordinary.
5. It makes the Body agile, lightſome, freſh.
6. It maintains the Senſes in their integrity and vigour.
7. It mitigates the Paſſions, eſpecially Anger and Melancholly.
8. It preſerves the Memory.
9. It helps the Wit and Underſtanding.
10. It quencheth Luſt, and doth wonderfully prevent the Temptations of the Fleſh, &c.

3. Hippocrates, to one asking his Advice concerning the preſervation of his Health, made Anſwer, Let Meat, Drink, Sleep, Venery, all be moderate. Nor did he only preſcribe ſo to others, but practiſed himſelf; and accordingly he lived One hundred and Four Years, Verulam. Hiſtory of Life and Death.

4. Galen, who lived in Health, except One Day's Sickneſs, the ſpace of an Hundred Years, being asked what Diet he uſed, anſwered, I have drank no Wine, touched no Woman, eat nothing raw or unripe, kept my Body warm, and my Breath ſweet. Some ſay he lived One hundred and forty Years Fulgoſ. L. 8. C. 14.

5. Cicero preſcribeth thus for the Health: Concoction, Chearfulneſs, Walking, Temperance, Recreation, and the Belly ſoluble. Marcil. in Pyth. Carm.

6. Sir Matthew Hale, with ſome other young Students, being invited to be merry out of Town, one of the Company called for ſo much Wine, that notwithſtanding all that Sir Matthew Hale could do to prevent it, he went on in his exceſs, 'till he fell down as dead before them; Mr. Hale thereupon went into another Room, ſhut the Door, and pray'd earneſtly to God, both for himſelf and his Friend, making a Vow to God, That he would never again keep Company in that manner, nor drink a Health while he lived. His Friend recover'd, and he religiouſly kept his Vow to his dying Day, and though ſometimes roughly treated, becauſe he would drink no Health, but eſpecially the King's; yet he fared never the worſe, either in God's Favour, or the King's: as appears by the Divine Bleſſing upon his Practice, and the Preferments he had at Court. See his Life.

7. Ludovicus Cornarius, a Venetian, and a Learned Man, wrote a Book of the benefit of a Sober Life, and produceth himſelf as a Teſtimony thereof, ſaying, Ʋnto the Fortieth Year of my Age I was continually vexed with variety of Infirmities; I was ſick at Stomach of a Fever, a Pleuriſie, and lay ill of the Gout. At laſt this Man by the Perſwaſion of Phyſicians, took up a way of living with ſuch Temperance, that in the ſpace of One Year, he was freed almoſt of all his Diſeaſes. In the Seventieth Year of his Age he had a fall, whereby he brake his Arm and Leg, ſo that upon the Third Day nothing but Death was expected; yet he recovered without Phyſick: for his Abſtinence was to him inſtead of all other means; and that was it which hindred a recurrency of malignant Humors to the Parts affected. In the Eighty third Year of his Age, he was ſo ſound and chearful, ſo vegete, and ſo entire in his Strength, that he could climb Hills, leap upon his Horſe from the even Ground, write Comedies, and do moſt of thoſe things he uſed to do when he was young. If you ask how much Meat and Drink this Man took, his daily Allowance for Bread, and all manner of other Food, was Twelve Ounces: this was his uſual Meaſure; and the ſaid Cornarius did ſeriouſly affirm, That if he chanced to exceed but a few Ounces, he was thereby apt to relapſe into his former Diſeaſes. All this he hath ſet down of himſelf in Writing, and it is annexed to the Book of Leonardus Leſcius, a Phyſician, which was Printed at Amſterdam, Anno Dom. 1631. Drexel. Oper. Tom. 2. p. 794. Leſcius Hygiaſtic. C. 4. Sect. 25. p. 86.

8. Mr. W. Garaway, of whom I have made mention elſewhere in this Book, is now going upon the Eighty firſt Year of his Age, very healthful and ſtout in his Body, of perfect Sence, and good Memory, to a wonder: but the wonder is abated, when we conſider his Caution uſed in Dieting of himſelf; for he keeps a Faſt, and abſtains from all Fond, at leaſt, One Day every Week; and at other times ordinarily abſtains from Wine and ſtrong Liquors, unleſs now and then a Glaſs, by way of Cordial.

CHAP. LXXII. Preſent Retribution to the Devout and Praying: Or, Prayers anſwered in Kind.

NEver did God ſay to any of the Seed of Jacob, ſeek my face in vain. Our Saviour hath reſolved us by the Authority of his Word, the Example of the Syrophoenician Woman, Mat. 15, 22. And the Parable of the Importunate Widow, Luke 18.2. That Prayer is no vain or fruitleſs Point of Devotion. Let Elijah, Daniel, David, Jeſus, the Apoſtles, and all the ſincere Votaries of the Church of GOD, give their Suffrage in the Caſe.

1. Alexander, Biſhop of Conſtantinople, when Arius was ſent for thither by the Emperour, to give an Account of his unquiet Behaviour at Alexandria, ſhut himſelf up in the Church, and there fell to Faſting and Prayer, begging of God Night and Day, with Tears, That if Arius were true in his Opinion, he might never ſee the Day of his Trial; but if not, that God would inflict ſome viſible Judgment upon Arius, the Author of ſo much Miſchief. Arius, before the Emperour, ſubſcribed and ſwore to the Decrees of the Nicene Council; but with Fraud and Equivocation: for ſwearing that he heartily aſſented to what he had written, he meant only a Form of Faith which he had purpoſely put in his Boſom: upon this the good Emperour was ſatisfied, and commanded Alexander to receive him into his Communion. This was upon Saturday, but the next Day expecting to the admitted, he goes out of the Palace with Euſebius, and many Followers, in great Pomp and Pride; but by and by, in the chief Marker-place of the City, his Conſcience accuſed him, his Belly looſened, he called for the next Jakes; whither he retired immediately, and there his Fundament coming out, he voided much Blood, together with Bowels, Spleen, and Liver; and ſo died wretchedly. Clark's Marr. of Eccl. Hiſtory.

2. St. Auguſtine, when the Goths and Vandals were broke into Africa, and beſieged Hippo, ſitting at Table one Day with his Presbyters, and the Biſhops that were fled thither from other places for Refuge, ſaid to them, You know, Brethren, that from the beginning of this Siege, my daily Prayers have been. That God would either free us from it, or give his Servants Patience and Courage to undergo what he impoſeth, or to take me out of this preſent evil World; and I believe, that God will anſwer my deſire. And accordingly the Third Month of the Siege, he fell ſick of a Fever and died. Ibid. And Dr. Jer. Tailour Life of Christ.

He was very powerful in Prayers, ſo that ſometimes thereby he hath caſt out Devils, Clark. Ibid.

I have mention'd formerly in my Chriſtian's Companion, out of his Confeſſions, that once being extreamly afflicted with the Tooth-ach, ſo that he could not ſpeak, by writing, he requeſted his Friends that came to viſit him, to pray with, and for him: which they did, and immediately whilſt they were at Prayers, his Pain ceaſed, and his Speech was reſtored.

3. Luther being preſent at the Marriage of Philip. Duke of Pomerania, with Mary, Daughter to the Elector of Saxony, prayed for a Bleſſing, and taking Philip by the hand, ſaid, The Lord God be with you, and keep your Poſterity from failing: but his Wife continuing barren Four Years, all his Male-ſtock was like to be extinct; yet at length, by God's Bleſſing, according to Luther's Prayer, he had Seven Sons by her, which wonderfully increaſed the Family. Clark's Marr. of Eccl. Hiſt. p. 141.

4. Mr. Hugh Latimer uſed conſtantly in his Prayers to beg, That God would reſtore the Goſpel to England once again. Which bleſſed be God hath been granted. Clark's Exam. p. 461.

5. Luther is ſaid to be able to prevail with God at his pleaſure, to obtain what he liſt; according to that of Prov. 12.2. Once praying for the Recovery of Myconius, he let fall this rapturous Expreſſion, Fiat voluntas mea: Let my Will be done: and then ſweetning it, Mea voluntas, Domine, quia tua: My Will, becauſe thine: which was granted. Ibid. p. 466.

6. Henry, late Lord Delamer, in his Advice to his Children, tells them, That he had obſerved, any Morning that he had hurried over his Devotions, the Day following was not proſperous; and that thing which particularly occaſioned him to ſuch haſte, met with ill ſucceſs. Lord Delamer's Works, p. 3.

7. A. C. 1584, near Bern in Switz[•]rland, a certain Hill, in an Earthquake, was carried violently over, and beyond other Hills, and covered a whole Village, conſiſting of Ninety Families, one Half-houſe only excepted, wherein the Maſter of the Family, with his Wife and Children, were earneſtly praying unto God. This is atteſted by Polanus, who lived in thoſe parts. Syntag. p. 841.

Preſent Retribution to the Devout; Prayers anſwered in kind, &c.

8. IF Mr. Elliot ſaid of any Affiar, I cannot bleſs it, it was a worſe omen to it, then the moſt inauſpicious Preſages in the World; but ſometimes after he had been with God, about a thing he was able ſucceſsfully to foretel, I have ſet a Mark upon it, it will do well. I ſhall never forget, that when Enland and Holland were plunged into the unhappy War, which the more ſenſible Proteſtants everywhere had but ſorrowful Apprehenſions of; our Elliot being in the height and heat of the War, privatly asked, What News we might next look for? Anſwered unto the ſurprize of the Enquirer, Our next News will be a Peace between the two Proteſtant Nations; God knows, I pray for it every day; and I am verily perſwaded, we ſhall hear of it ſpeedily. And it came to paſs accordingly.— There was a godly Miniſter of Charles-Town, one Mr. Foſter, who with his Son was taken Captive by Turiſh Enemies: much Prayer was made, both privately and publickly, by the good People for the Redemption of that Gentleman; but we were at laſt informed, that the bloody Prince, in whoſe Dominion he was now a Slave, was reſolved, that in his Life-time no Priſoner ſhould be releaſed: And ſo the diſtreſſed Friends of this Priſoner now concluded, Our hope is lost. Well, upon this Mr. Elliot in ſome of his next Prayers before a very ſolemn Congregation, very broadly begg'd, Heavenly Father, work for the Redemption of thy poor Servant Foſter; and if the Prince which detains him will not, as they ſay, diſmiſs him as long as himſelf lives, Lord, we pray thee to kill that cruel Prince; kill him and glorifie thy ſelf upon him. And now behold the Anſwer; the poor captivated Gentleman quickly returns to us that had been Mourning for him as a loſt Man; and brings us news, that the Prince was come to an untimely Death; by which means he was now ſet at liberty. Cotton Mather in his Life, p. 50.

9. In 1642 One Mary Glover, a Merchants Daughter in Thames-ſtreet, being bewitched by one Mother Jackson, who was arraigned at Newgate in London, continuing every ſecond day in moſt ſtrange and dreadful Fits and Torments, for about three Weeks or a Month after the Witch was condemned; ſeveral Miniſters and other Chriſtians met tegether to pray for her; when on a ſudden, after a terrible Conflict, which ſo much amazed ſome, that they cried out with a confuſed Noiſe, Jeſus help, Jeſus ſave, the Maid ſtarted up out of a wicked Chair wherein ſhe ſate, and by main Strength lifted up one of the Miniſters with her, who kneeled behind and held her in his Arms, and threw white Froth out of her Throat and Mouth round about the Chamber; and on a ſudden fell down into the Chair as one really dead, with her Head hanging on one ſide, her Neck and Arms limber, though before as ſtiff as if Frozen; preſently after Life returned into her whole Body, and her Eyes and Tongue came into their right place, ſhe then looked up with a chearful Countenance round the Chamber, and with a loud Voice ſpoke, ſaying, O he is come, he is come! the Comforter is come, the Comforter is come! I am delivered, I am delivered! her Father hearing theſe Words wept for Joy, and with a faultring Vocie ſaid, O theſe were her Grandfather's Words who ſuffered in Queen Mary's Days. She then kneeled down and gave humble and hearty Thanks and Praiſe to God for her Deliverance; which ſhe continued to do till her Voice grew weak, and the Miniſter deſired her to forbear: and ſo they ended the Day with Thankſgiving. After which ſhe was committed to the Care of the Miniſter who writ this Relation, leaſt Satan ſhould again aſſault her. His name was Mr. Lewis Haughs, then Miniſter of St. Helens, London, from whence this Narrative was taken; and who doth not mention what became of the Witch, nor that the Maid was any more afflicted in this kind. Hiſtory of Demons, &c. p. 20.

What follows, is extracted from Mr. Aubrey's Miſcellanies.

10. Hugo Grotius in his Annotations on Jonah, ſpeaking of Nineve, ſays, That Hiſtory hath divers Examples, that after a great and hearty Humiliation, God delivered Citys, &c. from their Calamities. Some did obſerve in the late Civil Wars, that the Parliament after a Humiliation did ſhortly obtain a Victory. And as a three-fold Cord is not eaſily broken, ſo when a whole Nation ſhall conjoyn in fervent Prayer and Supplication it ſhall produce wonderful Effects, William Lawd (Arch-biſhop of Canterbury) in a Sermon preached before the Parliament about the beginning of the Reign of Kng Charles I. affirms the Power of Prayer to be ſo great, That though there be a Conjunction or Oppoſition of Saturn or Mars (as there was one of them then) it will overcome the Malignity of it. In the Life of V[•]vaſor Powel, is a memorable Account of the Effect of fervent Prayer, after an exceeding Drought: And Mr. Baxter (in his Book afore-mentioned) hath ſeveral Inſtances of that kind, which ſee.

St. Michael and all Angels. The Collect.

O everlaſting God, who hast Ordered and Conſtituted the Services of Men and Angels, after a wonderful manner: Mercifully grant, that as the Holy Angels alway do thy Service in heaven: So by thy Appointment, they may ſuccour and defend us, through Jeſus Christ our Lord. Amen. Thus far Mr. Aubrey.

11. Mr. Tho. Spatchet, late of Dunwich and Cookley, was under extraordinary Fits, occaſion'd by Witchcraft; and was by the gracious Effects of fervent Prayer delivered out of them; as we are aſſur'd by the Narrative thereof, drawn up by the Reverend Mr. Samuel Petto, Miniſter at Sudbury in Suffolk, who was an Eye-witneſs. This Account was Printed for John Harris at the Harrow in Little Britain, in June 1693.

12. Mr. John Janeway (as his Brother writes) was mighty in Prayer, and his Spirit was oftentimes ſo tranſported in it, that he forgot the weakneſs of his own Body and of others Spirits: Indeed the Acquaintance that he had with God was ſo ſweet, and his Converſe with him ſo frequent, that when he was engaged in Duty, he ſcarce knew how to leave that which was ſo delightful and ſuited to his Spirit. His conſtant Courſe for ſome Years was this; He Prayed at leaſt three times a day in ſecret, ſometimes ſeven times twice a day in the Family or College. He was uſed to converſe with God with a holy Familiarity as a Friend; and would upon all occaſions run to him for advice, and had many ſtrange and immediate Anſwers of Prayer; one of which I think it not altogether impertinent to give the World an Account of.

His honoured Father, Mr. William Janeway, Miniſter of Kelſhal in Hartford-ſhire, being ſick, and being under ſomewhat dark Apprehenſions as to the ſtate of his Soul, he would often ſay to his Son John, Oh Son! this paſſing upon Eternity is a great thing, this Dying is a ſolemn buſineſs, and enough to make any ones Heart ake that hath not his Pardon ſealed, and his Evidences for heaven clear. And truly Son, I am under no ſmall Fears as to my own Eſtate for another World: Oh that God would clear his Love! Oh that I could ſay chearfully, I can die.

His ſweet and dutiful Son made a ſuitable Reply at preſent; but ſeeing his dear Father continuing under deſpondings of Spirit, he got by himſelf, and ſpent ſome time in wreſting with God upon his Father's account. After he was riſen from his Knees he came down to his ſick Father, and asked him how he felt himſelf: his Father made no Anſwer for ſome time, but wept exceedingly, and continued for ſome conſiderable time in extraordinary Paſſion of Weeping, ſo that he was not able to ſpeak. But at laſt, having recovered himſelf, with unſpeakable joy he burſt out into ſuch Expreſſions as theſe; Oh Son! now it is come, it is come, it is come; I bleſs God I can die. I know now what that white Stone is wherein a new Name is written, which none know but they which have it. And that Fit of Weeping which you ſaw me in, was a Fit of overpowring Love and Joy, ſo great, that I could not for my heart contain my ſelf; neither can I expreſs what glorious Diſcoveries God hath made of himſelf unto me. And had that Joy been greater, I queſtion whether I could have born it, and whether it would not have ſeparated Soul and Body.

You may well think that his Son's Heart was not a little refreſhed to hear ſuch Words, and ſee ſuch a Sight, and to meet the Meſſenger that he had ſent to Heaven returned back again ſo ſpeedily. He counted himſelf a ſharer with his Father in this Mercy, and it was upon a double account welcome, as it did ſo wonderfully ſatisfie his Father, and as it was ſo immediate and clear an Anſwer of his own Prayers, as if God had from Heaven ſaid unto him, Thy Tears and Prayers are heard for thy Father. Upon this, this precious young Man broke forth into Praiſes, and even into another Extaſie of Joy, that God ſhould deal ſo familiarly with him; and the Father and Son together were ſo full of Joy, Light, Life, Love and Praiſe, that there was a little Heaven in the place. See his Life.

13. Speed in his Hiſtory of Britain tells us, That Richard the Firſt beſieged a Caſtle with his Army, they offered to ſurrender if he would ſave their Lives; he refuſed, and threatens to hang them all: Upon this an Arbalaſter charged his Bow with a ſquare Arrow, making firſt his Prayer to God that he would direct the Shot, and deliver the Innocent from Oppreſſion; it ſtruck the King himſelf, whereof he Died, and they were Delivered.

Concerning ſucceſs of Prayer, Mr. Baxter gives us theſe following Relations.

1. When at Milborn in Derby-ſhire I was given up for dead, by bleeding an Hundred and Twenty Ounces at the Noſe, after other Weakneſs and Bleedings many Years, my Father and Mother-in-law dwelling in Shrewsbury, the Report came to them there that I was Dead. My Mother-in-law was by the Governour and other Friends exhorted to bear it patiently. She preſently retired to ſecret Prayer; where ſhe profeſſeth that a Trembling and Concuſſion of her Body ſurpriſing her, ſhe felt that which conſtrained her to ſay what ſhe did when ſhe came forth (to her Friends) viz. [He is not dead, but ſhall live for farther Service.] And hereupon they ſent a Meſſenger from Shrewsbury to ſee, who found me alive, and brought them the Tidings. This was in February, 1646. My Mother-in-law is yet living, about Ninety two Years of Age; the Daughter of Sir Thomas Hunkes; two of her Brothers, Sir Foulk Hunkes, and Sir Henry Hunkes, were known Soldiers for the King; the one Governour of Shrewsbury, and the other of Banbury Caſtle a while. She is one that hath ſpent a great part of her Life in ſecret Prayer, with great neglect of the Fleſh and World, and longing to die and be with Chriſt, which ſhe hath not yet obtained, but will ere long. (Since the writing of this, dead at 96, in full Underſtanding, and great Holineſs.)

2. After long Pain and Weakneſs, reading a Latin Book of one Grehard a foreign Phyſician, I found in him, that his own Father had been cured of ſome of my Diſtempers (as I then thought) by daily ſwallowing a Bullet of pureſt Gold: I got one of the Weight of a twenty Shilling price and ſwallowed it, but it remained in me: And hearing of a Gentleman within twelve Miles of me, that lately did the like, and it never paſſed from him, but he died quickly made me take Clyſters and Purges, but none of them ſtirred it. My poor praying Neighbours (not then fearing the Canon which ſtrictly forbiddeth it) ſet apart a Day to Faſt and Pray for my Deliverance; and that Morning it came away, after many Weeks abode (three or four) and they ſpent the reſt of the day in Thankſgiving.

3. In my Weakneſs, being under Phyſick with Dr. Wright, then living in Shrewsbury, there ſuddenly roſe upon one of the Tonſils of my Throat a round Tumor, ſeeming to me as hard as a Bone, and about as big as a great Pea, or ſmall Button, half out of the Fleſh and half in: I feared leſt it would prove a Cancer; but the Doctor told me he did not think ſo, but what it was he knew not; but perwaded (having firſt tried diſſolving and diſſipating means in vain) to quiet it only with Gargariſms of hot Milk: It increaſed but little, but no means altered it, till (as I remember) about a quarter of a Year after my Conſcience reproved me, that having had ſo many great Mercies upon Prayer, I never gave God, the Honour or Thanks of publick Mentioning them, for fear of ſeeming to ſeek ſome Glory to my ſelf, being the next morning to preach my Lecture, I obeyed my Conſcience, and mentioned them in the Words, ſince Printed and Publiſhed, in the ſecond part of Saints Everlaſting Rest, being then upon the Proof of the Truth of the Scriptures: I had before conſtantly felt it (and too oft looked at in Galſs.) As ſoon as I had Preached, and ſpoken thoſe Words, I felt no more of it. As I came out of the Pulpit I put my Finger in my Mouth to feel it, but could feel nothing: I haſted home to the Glaſs, and ſaw that there was neither Vola, vel Veſtigium, vel Cicatrix; no Cavity, Tumor, Diſcolouring, nor any ſign where ever it way; and I am ſure I neither ſpit it out, nor ſwallowed it; and to the laſt Hour it ſeemed as hard as a Bone.

4. Richard Cooke, a Mercer in Kniver, was long a Man of a pious unblameable Life, and on of the chief of good old Mr. John Groſs (ſince Miniſter here in Friday-ſtreet) his Congregation: When I came to Kederminſter he removed thither, and took a Houſe the next Door to me; which proved Old, Dangerous, and ſo ill a Bargain, as caſt him into melancholy Doubts, that he did not well to leave his Habitation. His Father before him had long lived, and at laſt died in Diſtraction; taking too much hot Waters to comfort him in Sadneſs, Nature, Trouble, and thoſe together, prevailed to his utter Diſtraction. He ſo continued from 1642 to 1646. The beſt means by ſuch as were moſt noted for Curing that Diſeaſe were uſed, and all in vain: My Neighbours of Kederminſter reſolved not eaſily to give over Faſting and Praying with and for him till he was recovered; divers Days, all ſeemed in vain; but at laſt he amended, and hath been recovered (without any other Remedy) now from the Year 1646, to this preſent time 1678, though not altogether of ſo perfect ſtrength of Brain as before, yet of competent Underſtanding, About a Year or two ago I ſaw him in London, and I hear he is yet alive and well, 1678.

5. Thomas Giles, the Son of Mr. Giles of Aſtley, was ſent to be an Apprentice in Worceſter; where after a Feaver he had a violent Epilepſie; after much Phyſick in Worceſter, and opening his Head, and all in vain, hs Mother took him home with her into Kederminſter; his Fits were ſometimes twice a day; we were fain to put a Key into his Mouth leſt he ſhould bite off his Tongue. At laſt, the aforeſaid praying Perſons reſolved to try the old Remedy of Faſting and Praying till he was recovered; the firſt day they found no ſucceſs; as I can remember, it was the ſecond day, while they were together Praying he was ſuddenly cured. Hiſt. of Appar. Witches, p. 187.

CHAP. LXXVI. Preſent Retribution to the Charitable.

Dr. Hammond in his Sermon on Deut. 26.12, 13. layeth down this Propoſition: That Alms-giving or Mercifulneſs was never the waſting or leſſening of any Mans Eſtate, to himſelf or his Poſterity, but rather the encreaſing of it. And thereupon addeth, If I have delivered a new Doctrine, which will not preſently be believed, ſuch as every Auditor will not conſent to, I doubt not, but there be plain Texts of Scripture, more then one, which will aſſure every Chriſtian of the Truth of it. Conſider them at your leiſure, Pſal. 41.1. 2. Pſal. 112. all to this purpoſe. Prov. 11.25. and 12.9. and 19.17. and 28.27. Add to theſe the Words of Christ, Mark 10.30. which though more generally delivered of any kind of parting with Poſſeſſions for Chriſt's ſake, are applied by St. Hierom to the Words of Solomon, Prov. 11.24. There is that ſcattereth, and yet encreaſeth; becauſe ſaith he, they receive an hundred fold in this World.— This ſaith he I am reſolved on, 'tis want of Belief and nothing elſe, that keeps Men from the Practice of this Duty: Could this one Mountain be removed, the leſſening of our Wealth, that Alms-giving is accuſed of, Could that one Scandal to Fleſh and Blood be kicked out of the way, there is no other Devil would take the unmerciful Man's part, no other Temptation molest the Alms-giver. And let me tell you, that you have no more Evidence for the truth of Chriſt's coming, for all the Fundamentals of your Faith, on which you are content your Salvation ſhould depend, then ſuch as I have given you for your ſecurity in this point. —Arch-biſhop Tillotſon, tells us in his Sermon upon Acts 10. v. 38. That to do good is the moſt pleaſant Employment in the World. It is natural, and whatever is ſo, is delightful. We do like our ſelves, when ever we relieve the Wants and Diſtreſſes of others. And therefore this Virtue among all other, hath peculiarly entituled it ſelf to the name of Humanity. We anſwer our own Nature, and obey our Reaſon, and ſhew our ſelves Men, in ſhewing Mercy to the Miſerable— when ever we conſider the Evils and Afflictions of others, we do with the greateſt Reaſon, collect our Duty from our Nature and Inclination, and make our own Wiſhes, and Deſires, and Expectations from others, a Law and Rule to our ſelves. And this is pleaſant to follow our Nature, and to gratifie the importunate Dictates of our own Reaſon. So that the Benefits we do to others, are not more welcome to them that receive them, then they are delightful to us that do them. We eaſe our own Nature and Bowels, when ever we help and relieve thoſe who are in Want and neceſſity. As on the contrary, no Man that hath not diveſted himſelf of Humanity, can be cruel and hard-hearted to others, without feeling ſome Pain in himſelf. There is no ſenſual Pleaſure in the World comparable to the Delight and Satisfaction that a good Man takes in doing good. This Cato in Tully boaſts of, as the great Comfort and Joy of his old Age, That nothing was more pleaſant to him than the Conſcience of a well ſpent Life, and the remembrance of many Benefits and Kindneſſes done to others. Senſual Pleaſures are not laſting, but preſently vaniſh and expire: But that is not the worſt of them; they leave a Sting behind them, as the Pleaſure goes off.— Succedit frigida cura— Sadneſs and Melancholy come in the place of it. But the Pleaſure of doing good remains after a thing is done, the thoughts of its lie eaſie in our Minds and the reflection upon it afterwards does for ever miniſter Joy and Delight to us. In a word. That Frame of Mind which enclines us to do Good, is the very Temper and Diſpoſition of Happineſs. Solomon after all his Experience of worldly Pleaſures, pitches at laſt upon this as the greateſt Felicity of Human Life, and the only good Uſe that is to be made of a proſperous and plentiful Fortune, Eccl. 3.12. I know that there is no good in them, but for a Man to rejoyce and do god in his Life. And a greater and wiſer then Solomon had ſaid, That it is more bleſſed to give then to receive. Thus far Arch-biſhop Tillotſon.

I now proceed to Inſtances of preſent Retribution to the Charitable.

1. St. Alban (whom Mr. Fox in his firſt Tome mentioned amongſt the Martyrs who ſuffered for the Name and Cauſe of Chriſt) having received a poor perſecuted Miniſter into his Houſe, was by his godly Life and gracious Exhortations ſo wrought upon, that he turned from Heatheniſm to Chriſtianity; and at laſt ſuffered as a Martyr for the Truth of Jeſus Chriſt; as Beda, and others write of h[••]. His kindneſs to a poor perſecuted Miniſter, was recompenced not only with his Converſion to the true Religion, but likewiſe with the honour of Martyrdom.

2. St. Auſtin, having ſet forth the mercifulneſs an liberality of Conſtantine the Great, ſaith, Bonus Deus, Conſtantinum magnum tantis terrenis implevit muneribus, &c. God gave Conſtantine, that merciful Prince, more Wealth than Heart could wiſh, for his bounty to the Poor. Aug. de Civitate Dei. l. 5.

3. Dr. Hammond in his forementioned Treatiſe, mentioned an ancient Story out of Cedrenus, of a Jew, who upon reading thoſe words of Solomon, Prov. 19.17. He that hath pity on the poor, lendeth unto the Lord, and that which he hath given will he pay him again, reſolved to try whether God would be as good as his word; thereupon gave all that he had but two pieces of Silver to the Poor, and then waited and expected to ſee it come again. But being not preſently anſwered in that Expectation, grew angry, and went up to Jeruſalem to expoſtulate with God for not performing his Promiſe. And going on his way, found two Men a ſtriving, engaged in an unreconcileable Quarrel, about a Stone, that both walk together had found in the way, and ſo had both equal right to it; but (being but one, and not capable of being divided) they could not both enjoy; and therefore to make them Friends, he having two pieces of Silver, doth upon contract divide them betwixt the Contenders, and hath the Stone in exchange for them; having it, he goes on his Journey, and coming to Jeruſalem, ſhews it the Goldſmith, who tells him it was a Jewel of great Value, being a Stone fallen, and loſt out of the High Prieſts Ephod, to whom if he carried it, he ſhould certainly receive a great Reward. He did ſo, and accordingly it proved; the High Prieſt took it of him, gave him a great Reward, and withal, ſharply reproved him for queſtioning the truth of God's Promiſe, bidding him truſt God the next time.

4. The Story of Tiberius the Second is pertinent to this purpoſe, which take in the Words of that Reverend Perſon before-mentioned, in his Sermon at the Spittle. This Tiberius was very Famous for his Bounty to the Poor, inſomuch; that his Wife was wont to blame him for it, and ſpeaking to him once how he waſted his Treaſury that way, he told her, He ſhould never want Money, ſo long as in obedience to Chriſt's Commands he did ſupply the neceſſity of the Poor. And preſently ſee how Providence ordered it! Immediately after he had given much this way, under a Marble Table, which was taken up, he found a great Treaſury, and news was brought him too, of the Death of one Narſes, a very rich Man, who had given his whole Eſtate unto him.

5. Famous is the Story of that charitable Biſhop of Millain, who as he was Travelling with his Servant, overtook ſome poor People who begged an Alms of him; whereupon he asked his Man what Money he had about him, who anſwered, Three Crowns; which he commanded him to give unto them, but the Servant thinking himſelf wiſer than his Maſter, gave them but two Crowns, not knowing what occaſions they might have for Money before they got home. Not long after ſome Noble-men meeting the Biſhop, and knowing him to be a very charitable Man, appointed two Hundred Crowns to be paid to the Biſhop's Servant for his Maſter's uſe. The Servant having received the Money, preſently with great Joy, acquainted his Maſter therewith; whereupon ſaid the Biſhop, Thou mayest now ſee how in wronging the Poor of their due, by keeping back the third Crown which I intended them, thou hast likewiſe wronged me; if thou hadst given thoſe three Crowns I commanded thee to give, thou hadst received three Hundred Crowns, whereas now I have but two. Melanc. apud Job. Manlium, in Loc. Com.

6. Suitable likewiſe to this point, is the Story of one John Stewart, Provoſt of Aire in Scotland, who was eminent for Piety and Charity. He had a conſiderable Eſtate left him by his Father, of which he gave a great part to the Poor, and other charitable Uſes. To paſs by many, I ſhall mention only one: His Heart, on a time, being much affected with the Wants and Neceſſities of many of God's People, who were in a ſuffering Condition, he ſendeth for divers of them to Edinburgh, where being met, and ſome time ſpent in Prayer, he made them promiſe, not to reveal what he was about to do, ſo long as he lived: and then told them, He was not ignorant in what a low Condition many of them were, and therefore he had brought ſome Money with him, to lend each of them; yet ſo as they ſhould never offer to repay it, till he required the ſame: ſoon after this, ſuch a Plague brake forth in Aire the place of his abode, that Trade much decayed, and he himſelf, with others, were reduced to ſtraits. Whereupon ſome of the Prophane in that place derided him, ſaying, That Religion had made him poor, and his giving ſo much to others, like a Fool, had brought him to want. But mark what followed: Having borrowed a little Money, he departs from Aire to Rochel in France, where Salt, and other Commodities being exceeding cheap, for want of Trading, he adventured to fraught a Ship, loading her upon Credit; and then went back again, through England, to Aire in Scotland, having ordered the Ship to come thither: but after long expectation, he was informed for certain, that his Ship was taken by a Turkiſh Man of War; the Report whereof did exceedingly afflict him: not becauſe he knew not how to be abaſed, as well as how to abound; but out of fear, that the Mouths of wicked Men would be the more opened to the reproaching of his Profeſſion and Charity. But ſoon after Tidings was brought him, that his Ship was ſafely arrived in the Road; and upon his going forth, ſaw it was a Truth. And through God's good Providence, as a Reward of his Charity, he made ſo much of the Commodities in the Ship, that after the Payment of his Debts, he had Twenty thouſand Marks left for himſelf. Though his Bread was caſt upon the Waters , and to appearance loſt, yet after many Days, it returned to him with great advantage. This Story Hately relates in a Book called, The Fulfilling of the Scriptures.

7. Daniel Waldow, Eſq; Citizen and Mercer, who was choſen Alderman of London, is a further proof of this Doctrine before laid down. I could from-mine own Experience ſpeak much of his Bounty and Charity; as alſo of that plentiful Eſtate, wherewith God bleſſed him thereupon: but I ſhall rather give it you in the Words of that holy Man, and bleſſed Servant of Chriſt, in the Work of the Miniſtry, Mr. James Nalton, now with God, who was more intimately acquainted with Mr. Waldow, and therefore the more fit to Preach his Funeral Sermon, and to ſet forth his Life for our Imitation: his Words are theſe: He was a Man eminent and exemplary in the Grace of Charity; as appeared by his great Bounty manifeſted on every occaſion. Never any good Man, Miniſter, or other, came to propound any Work of Charity, publick or private, that needed to do any more than to propound it: for his Heart was ſo ſet upon Works of Mercy, that he prevented Importunity, by his Chriſtian and Heroick Liberty. He made no more of giving Ten Pounds to a Work of Charity, than many other rich Men make of giving Ten Shillings. His Charity had two ſingular Concomitants, which made it remarkable and praiſe-worthy.

1. He did good while he lived: He carried his Lanthorn before him: He made his own Hands his Executors, and his own Eyes his Overſeers. Some will part with their Riches, when they can keep them no lo nger: This is like a Cut-purſe, that being eſpied or purſued, will drop a Purſe of Gold, becauſe he can keep it no longer; but to be doing Good in our Life-time, while we have Opportunity, this is an Act of Faith, and an Evidence that we can truſt God with our Eſtates, and our Children, that he will provide for them, when our Heads are laid in the Grave.

2. He diſperſed his Charity ſo ſecretly, without any Self-ſeeking, or Phariſaical Vain-glory, that his Left-hand did not know what his Right-hand did. Therefore did he often go with an Hundred Pounds under his Cloak, to ſome Godly Friends, deſiring them to diſtribute it amongſt ſuch honeſt poor People, as ſtood moſt in need of his Relief.

In brief, he did ſo much good while he lived, as if he meant to have nothing to do when he died: and yet he gave ſo largely when he came to die, as if he had done no Good when he lived.

Many, I know, are apt to ſay, They have many Children, and therefore cannot give: ſo had Mr. Wald[••]. He had Nine Children alive at his Death; but the providing for them, was no obſtruction to his Charity, nor prejudice to his Children, but did rather entail a Bleſſing upon them.

8. Mr. John Walter, Citizen and Draper of London, was ſignally charitable; not only at his Death, but in the whole Courſe of his Life, even from his younger Years. For the avoiding of Vain-glory, his manner was to ſend conſiderable Sums of Money to poor Families, by the hands of others, in whoſe Faithfulneſs he could confide. Whereupon God did not only bleſs him with a large Eſtate, but likewiſe gave him ſuch Contentedneſs therein, that he ſat down abundantly ſatisfied; and made a ſolemn Vow and Promiſe unto God, That he would give the Surpluſage of his Eſtate, whatever it was, that for the future ſhould accrue unto him from his Calling, to charitable Uſes. See his own Expreſſions, tranſcribed out of his Laſt Will and Teſtament: I thought fit to declare, that about Twenty Years paſt, when the Lord had entruſted me with a convenient Eſtate, ſufficient to maintain my Charge, and afford fit Portions for my Wife and Children, after my Deceaſe I reſolved that what further Eſtate the Lord ſhould be pleaſed to intrast me with, to beſtow the ſame upon charitable Uſes.

After this Vow, finding his Eſtate wonderfully increaſed, he began to build Alms-houſes; one in the Pariſh of St. George, in Southwark; another in St. Mary Newington; becauſe in thoſe Pariſhes he obſerved many blind, poor, lame People were, and never an Alms-houſe for them. He built a Chappel near one of his Alms-houſes; and when he had ſo done with the Poor's Stock, he bought Lands and Houſes of Inheritance, which he ſetled upon the Company of Drapers, as for the Relief of his poor Alms-people, ſo for the performing other charitable Gifts mentioned in his Laſt Will and Teſtament. While he lived, he was wont to go himſelf once a Month to his Alms-houſes, in his worſt Cloaths (that he might not be ſuſpected to be the Founder of them) and gave unto the poor People their promiſed Allowance. This whilſt living.—At his Death alſo he gave very conſiderable; beſides which, he gave the left to his Wife and two Daughters, about 10000 l.

9. William Pennoyer, Eſq; Citizen and Merchant of London, a Perſon wholly compoſed of Mercy and Goodneſs; many Years before his Death, turned great part of the Stock wherewith he traded, into Lands of Inheritance, to the value of Four hundred Pounds per Annum; he lived frugally, ſpending upon himſelf and Family, about Two hundred Pounds per Annum, and the Remainder he beſtowed on charitable Uſes. His Legacies bequeathed in his Laſt Will and Teſtament, were as followeth:

To poor Miniſters Widows, and others in diſtreſs, about 150 l.

To Four of his poor Tenants 20 l.

Likewiſe 800 l. to be laid out here in Woollen-Cloth, or other Commodities, to be ſent to New-England, for the Ʋſe of his poor Kindred there.

To Briſtol 54 l. per Annum, towards the Maintenance of a School-maſter, and a Lecturer, to Preach a Week-day Lecture there; and to other charitable Ʋſes.

He likewiſe ſetled 20 l. per Annum, on Trusſtees, for the teaching of Forty Boys, in, or near White-Chappel; and 40 s. yearly, to buy Bibles for ſome of the Children.

He gave 12 l. Annum, for maintaining a School at Hay, in Brecknock-ſhire; and 40 s. more yearly, to buy Books for the Scholars.

Ten Pound per Annum, for poor diſtreſſed People in Bethlehem-Hoſpital, London.

Ten Pound per Annum more, to Ten of the blindest, poorest, oldest Cloath-workers, at the Diſcretion of the Maſters Wardens, and Aſſiſtants of the ſaid Company for the time being.

Forty Pound per Annum, to Chriſt-Church-Hoſpital, for the placing out Four Children yearly; and 40 s. more, yearly, to buy each of the Children a Bible.

Beſides theſe, he gave to his poor Kindred above 2000 l. by his Will.

And by a Codicil annexed thereunto, he bequeathed to certain Truſtees 1000 l. to be given to honest poor People. As alſo 300 l. for Releaſing poor Priſoners, &c.

10. Thomas Arnold, Citizen and Haberdaſher of London, at his firſt ſetting up, was not rich in Stock; but being charitably diſpoſed, and ready to every good Work, his Eſtate, through God's Bleſſing, very much increaſed.—He frequently enquired of others, after ſuch poor People as were over-burdened with Children, or otherwiſe diſtreſſed; yea, he hired Men with Money, to make it their Buſineſs to find out honeſt poor People, on whom he might beſtow his Charity; and likewiſe did intruſt others with conſiderable Sums, to diſtribute among the poorer ſort, charging them to have ſpecial Reſpect to the honeſt Poor, ſuch whom they conceived did truly fear God.

That he was no Loſer, but a Gainer by his Liberality, appeareth, in that God ſo bleſſed him in his Calling, that he attained to an Alderman's Eſtate, and was choſen to that Office; yea, he gave over his Calling in the City, and withdrew into the Country, that he might the better mind God, and the Concernments of his Soul more, and the World leſs.

11. John Clark, Doctor of Phyſick, one of great Repute for his Learning, Piety, and Charity, ſometime Preſident of the College of Phyſicians, was wont to lay by all the Lord's-days Fees, as a ſacred Stock for charitable Uſes; devoting that entirely to God, which he received on his Day, accounting it a piece of Sacriledge to appropriate it to himſelf, or any common uſe: whereupon God ſo proſpered him in his Calling, that tho' at firſt his Practice was little, and his Eſtate not very great, yet afterwards his Practice ſo increaſed, and the World ſo flowed in upon him, that he lived plentifully and comfortably.

12. Dr. J. Bathurst likewiſe kept his Lord's-days Fees, as a Bank for the Poor: which was ſo far from leſſening his Incomes, that by the Bleſſing of God upon his Practice, they were greatly in few Years augmented by it: for tho' at his firſt coming to London, he brought little Eſtate with him, and here had ſmall Acquaintance, York-ſhire being his Native Country, where he had ſpent his former Days; yet the Lord was pleaſed ſo to proſper him in his Calling, that in 20 Years time he purchaſed Lands of Inheritance, to the value of 1000 l. per Annum; to ſpeak (ſaith my Author) what I know to be certain: for in the Repute of ſome, his Eſtate at his Death was no leſs than 2000 l. of yearly value.

13. Dr. Edmond Trench likewiſe obſerved the ſame courſe, as his Wife, and divers other of his Friends do teſtifie. And certain it is, that this was no damage, but a great advantage to him: for he had as many Patients as his weak Body would permit him to viſit: and tho' he lived at a full and plentiful rate, frequently and chearfully entertaining Miniſters and Scholars at his Table, yet did he gain a very conſiderable Eſtate, which he left to his Wife and Children, &c.

14. Samuel Dunche, of Puſey, in the County of Berks, Eſq; a Perſon that according to the Apoſtle's Rule, Did good to all; but eſpecially to thoſe of the Houſhold of Faith: uſed to ſend Moneys yearly to ſeveral Towns, as to Stow upon the Woold, in Glouceſter-ſhire; to Lamburn, and others, for the Relief of the Poor: and upon the laſt here named, he ſetled Lands of Inheritance for ever, for the ſame uſe. And to Rumſey in Hamp-ſhire, he gave by Deed, upon the like Account, a Leaſe of Ninety nine Years, to commence after his Deceaſe. The Poor alſo of the ſaid Town, whom he called his Alms-people, had alſo during his Life, weekly Relief from him: and many other Towns, together with them, were large Sharers in the like Bounty. Several poor Children of the ſaid Town, and likewiſe of thoſe belong to Farringdon, he ſet to School, and did not only pay for their Teaching, but alſo furniſhed them with Books convenient. He cauſed alſo ſeveral good Books to be Printed at his own Charge, which he freely gave to the Poor; and gave conſiderable Sums of Money yearly for the Relief of poor Miniſters, and upon ſeveral of them he ſetled Annuities, as 10 l. 20 l. per Annum, for their Lives, beſides Legacies at his Death. Beſides all this, his Hand was ever open to all that he thought Objects of Charity.

Thus did this pious Gentleman honour God with his Subſtance, and adventure upon the Royal Prophet's Words, to cast his Bread upon the Waters; which though the unbelieving World accounts Folly, and uſually reckon it among their Loſſes; yet he, to his advantage, according to the Promiſe thereto annexed, found it again, not after many Days. This Bread, like the Loaves which Chriſt fed the Multitude with, was multiplied in his Hands, and his Oyl increaſed by pouring out. He was but a younger Brother, and the Etate ſetled upon him, was but 800 l. a Year, or thereabouts; and yet notwithſtanding, I had almoſt ſaid, this Exceſs of Charity, his Eſtate was ſo far from being ruined, or impaired, as that not only the ſame bare Meaſure he received, but much greater, preſſed down, and running over, was meeted out to him and his Poſterity.—There is now left to his Heirs, an Eſtate of more than the double value of what he received from his Father; beſides the Portions which he gave to all his Daughters, Five in Number, which were very conſiderable, to ſome of them more than 2000 l.

15. Dr. William Gouge, late Paſtor of Black-Fryars, a Man eminent, as in other Graces, ſo in this of Charity, uſed to ſay, That the Tenth part of a rich Man's Eſtate was a fit Proportion to be devoted to God for charitable Ʋſes: but himſelf, as his Son tells us he collected from his own Papers, gave the Seventh part of all his yearly Comings-in, towards the Maintaining poor Scholars at the Univerſity, and the Relieving poor Families, and diſtreſſed Perſons. And how wonderfully God bleſſed, as his Miniſtry, ſo his outward Eſtate, is ſo well known to all who lived in his Days, that (as his Son ſaith) it is needleſs to ſay any thing of it: only there may be truly applied to him, the Words of the Pſalmist, He was ever merciful and lending, and his Seed is bleſſed. Mr. Tho. Gouge's Surest and Safest Way of Thriving, p. 16, 17, 18, 19, 20, &c. From whence I have extracted all this Chapter, almoſt, entirely.

It were eaſie to multiply Inſtances of this nature; but we will paſs to another of ſomewhat a different kind.

The Story of SYNESIUS and EVAGRIUS.

LEontius Apamienſis, a moſt faithful religious Man, that had lived many Years at Cyrene, aſſured them, that Syneſius (who of a Philoſopher became a Biſhop) found at Syrene one Evagrius a Philoſopher, who had been his old Acuquaintance, Fellow-Student, and intimate Friend, but an o[••••]ate Heathen: and Syneſius was earneſt with him to become a Chriſtian; but all in vain; yet did he follow him with thoſe Arguments that might ſatitfie him of the Chriſtian Verity; and at laſt the Philoſopher told him, That to him it ſeemed but a meer Fable and Deceit, that the Chriſtian Religion teacheth Men, that this World ſhall have an end, and that all Men ſhall riſe again in theſe Bodies, and their Fleſh be made immortal and incorruptible, and that they ſhall ſo live for ever, and receive the Reward of all that they have done in the Body, and that he that hath pity on the poor, lendeth to the Lord, and he that gives to the poor and needy, ſhall have treaſures in heaven, and ſhall receive an hundred-fold from Chriſt, together with eternal Life: theſe things he derided. Syneſius by many Arguments aſſured him, That all theſe things were certainly true; and at laſt the Philoſopher and his Children were baptized. A while after he comes to Syneſius, brings him 300 l. of Gold for the Poor, and bid him take it; but give him a Bill under his Hand, that Chriſt ſhould repay it him in another World. Syneſius took the Money for the Poor, and gave him under his Hand ſuch a Bill as he deſired. Not long after, the Philoſopher being near to Death, commanded his Sons, that which they buried him, they ſhould put Syneſius's Bill in his Hand in the Grave: which they did. The Third Day after, the Philoſopher ſeemed to appear to Syneſius in the Night, and ſaid to him: Come to my Sepulcher, where I lie, and take thy Bill; for I have received the Debt, and am ſatisfied; which for thy aſſurance I have ſubſcribed with my own Hand. The Biſhop knew not that the Bill was buried with him; but ſent to his Sons, who told him all; and taking them, and the chief Men of the City, he went to the Grave, and found the Paper in the Hands of the Corps thus ſubſcribed, Ego Evagrius, &c. I Evagrius, the Philoſopher, to Thee, most Holy Sir, Biſhop Syneſius, Greeting: I have received the Debt, which in this Paper is written with thy Hands, and I am ſatisfied; and have no Action against Thee for the Gold, which I gave to Thee, and by Thee, to Christ our God and Saviour. They that ſaw the thing, admired, and glorified God, that gave ſuch wonderful Evidence of his Promiſes to his Servants. And, ſaith Leontius, this Bill thus ſubſcribed by the Philoſopher, is kept at Cyrene, moſt carefully, in the Church, to this Day, to be ſeen of ſuch as deſire to ſee it. Baron. Annal. ad An. 411. Ex Sophron. Praet. Spir. c. 155.

See the Story of the Lord Cromwel's Gratitude to Freſcobald, a Florentine Merchant, mentioned in the Chapter of Remarkable Gratitude.

CHAP. LXXIV. Preſent Retribution to the Obſervers of Sabbaths.

AS God hath inflicted remarkable Judgments upon thoſe that have profaned his Sabbaths, ſo he hath remarkably bleſſed them, who have been careful to obſerve them; according to his Promiſes made upon that point. Iſa. 58.13, 14. If thou turn away thy Foot from the Sabbath, from doing thy pleaſure on my holy Day, and call the Sabbath a Delight, the Holy of the Lord, Honourable; and ſhalt honour him, not doing thine own ways, nor finding thy own pleaſure, nor ſpeaking thy own worlds: then ſhalt thou delight thy ſelf in the Lord, and I will cauſe thee to ride upon the High places of the Earth, and feed thee with the Heritage of Jacob thy Father: for the Mouth of the Lord hath ſpoken it.

1. Biſhop Joſ. Hall obſerved, that according to his Care of obſerving the Lord's-Day, he commonly proſpered in his Undertakings the Week following.

2. The Lord Chief Juſtice Hales hath made the very ſame Remark upon himſelf. See my Chriſtian's Companion, where both theſe Examples are cited.

And, if I miſtake not, the late Lord Delamere did the ſame.

3. Towns and Families that have been more ſtrict and regular upon that Day, have commonly fared better than their Neighbours, who have been profane and licentious. Even within the Circuit of my own Knowledge, the Town of Whitchurch, in Shrop-ſhire, eſcaped Publick Calamities better than ſome of her Siſter-Towns, as Draiton, Wem, Newport, &c. where frequent and ſometimes dreadful Faires made great Devaſtations. And which deſerves not to paſs without a Nota Bene, the Difference of their Devotions upon that Day was notable to a common Eye: In the former you ſhould ſcarce ſee an idle Perſon walking in the Streets, but their Doors and Windows cloſe ſhut, the People within exerciſed in ſerious and grave Diſcourſes, reading of the Scriptures, Repetition of Sermons, Catechiſing, Praying, Singing of Pſalms, &c. In the other, the Doors open, the Streets too much frequented with idle Company, and licentious Exerciſes. And even in Whitchurch, where the Plague firſt, and afterwards a Fire had the greateſt Influence, the Rector, or Miniſter of the Pariſh, did often enough, and very plainly admoniſh them Inhabitants of that particular Street, (called the New-Town) of their careleſs obſervance of the Lord's-Day: as if that, in his Judgment, were the diſtinguiſhing Sin of that Street, above any others in the Town.

4. I have taken Notice elſewhere, of Miniſters and others, who have been delighted, and expended themſelves in Sabbatical Devotions, have been called to their Reſt upon that Day. As for inſtance:

1. The Divine Poet nad Preacher, Mr. Herbert.
2. Mr. Edw. Deering.
3. Theodore Beza.
4. Arch-Biſhop Abbot, ſoon after he came out of the Pulpit, fell ſick, and ſhortly after died.
5. Dr. Rob. Harris died between Twelve and One a Clock on Saturday Night.
6. Dr. Preſton at Five a Clock on the Lord's-day Morning.
7. Dr. Thomas Tailour, of Aldermanbury. Mr. Edward West, the Lord's-Day-Night, after having Preach'd there.
8. Mr. Julius Herrings.
9. Mr. Thomas Wadſworth: and Mr. Richard Vines.
10. Sir Matthew Hale upon Chriſtmas-Day, a Day which he uſed to Celebrate with great Devotion and much Spiritual Joy; leaving behind him no leſs than Seventeen Poems, which he had Compoſed upon that Day, to the Honour of his Saviour. Cum multis aliis, &c. On the ſame Day died Mr. Sam. Crook, Miniſter. See the Head of Sudden Death, for more Relations of this nature.

5. Mr. H. Burton, after his Sufferings and Exile, having an Order ſent him from the Parliament for his Enlargement, and his Return for England; makes this Obſervation, and in theſe Words: Bleſſed Tidings indeed; and the more, becauſe it comes from a Parliament; and the more, becauſe it comes from a Parliament's Handſel, preſenting much Good, but promiſing more. The News filled Guernſey-Caſtle with Joy, and ſo the Iſland. The First Obſervation I made of it, was of the Day, on which this Tidings came: First I noted it was the Lord's-Day, which Day I had mightily propugned and defended, both by Preaching and Writing against the Malignant and Prophane Adverſaries of the Sanctification thereof, and of its Morality. And when the Book for Diſpenſations, and Allowance of Sports on that Day, came with an Injunction to be publickly read in my Church upon the Lord's-Day; that ery Day, inſtead of Reading of it, I turned my Afternoon Preaching, into an opening of the Fourth Commandment, therein proving the Lord's-Day, both for Sabbath and Sanctification under the Goſpel: now the Order for my Liberty came on that Day. See his Life, p. 38.

CHAP. LXXV. Preſent Retribution to them that have been Obedient to Parents.

HOnour thy Father and Mother, ſaith the Apoſtle, which is the firſt Commandment with Promiſe. And the particular Promiſe annexed to it, is Length of Days, viz. That thy Days may be long in the Land, which the Lord thy God giveth thee. And the Reaſon is obvious and natural, and plain to any Man of Common Sence: for beſides, that the Dutifulneſs of Children, is the likeliest may to engage the Favour of God, and the Divine Conduct and Bleſſing on their ſides, it obligeth the Children who are temſelves green in Years, and unexperienced in the World, and obnoxious to many Temptations and Snares of Ill Company, Idleneſs, Raſhneſs, Licentiouſneſs, &c. to keep cloſe to wiſer Counſels, and the grave Inſtructions of their faithful, aged, and experienced Parents: by which means they oftentimes fare better than ſuch raſh and refractory Phaetons, who throw off the Yoke of Parental Diſcipline, and are left like Sons of Belial, to do whatſoever ſeems good in their own eyes. How many in the World have eſcaped the Stings of Poverty, and the Ignominy of the Gallows, and a violent Death, and other Dangers by this means?

1. Tho' Lamech had ſeveral other Children, as Jabal, Jubal, Tubal-Cain, &c. yet none that we read of, trod in the Steps, and proved ſo dutiful and comfortable to his Parents, as Noah, Gen. 5.29. And he was remarkably bleſſed and rewarded for it: for when all the reſt of the World was deſtroyed, He found Grace in the ſight of the Lord, Gen. 6.8.

2. Noah had Three Sons, Shem, Ham, Japhet; but Ham diſhonoured his Father, and made a Scorn of his Nakedneſs, and therefore was accurſed by him: Shem and Japhet joyned together, and took a Garment to cover their Father's Infirmity, and therefore, Bleſſed (ſaith Noah) be the Lord God of Shem, &c. Gen. 9.26.

3. Abraham had Two Sons, Iſhmael and Iſaac, the one ſcornful and diſinherited, and turned out of the Houſe; the other dutiful, and his Father's Favourite and Heir.

4. Iſaac had Two Sons, Eſau and Jacob; the one a cunning Hunter, a profane Fellow, that made light of his Birth-right, and therefore forfeited his Bleſſing; the other a plain Man, and pious, and according procured the Bleſſing.

5. Jacob had many Children; but Reuben, the Firſt-born, unſtable as Water, went up to his Father's Bed, and defiled it; and therefore, Gen. 49.4. Thou ſhalt not excel. Simeon and Levi had Inſtruments of Cruelty in their Habitations, in their Anger they ſlew a Man, and in their Self-will digg'd down a Wall: and therefore, (ver. 7.) Curſed be their Anger: for it was fierce, &c. They were to be divided and ſcattered in Iſrael. Judah to ſave Joſeph's Life, who was his Father's Fondling, and the Son of his Old Age, adviſed his Brethren to ſell him, and afterwards offered himſelf to be Joſeph's Bondman, for his Brother Benjamin, out of Tenderneſs to his Aged Father, Gen. 44.34. For how ſhall I go up, ſaith he, to my Father, and the Lad be not with me; lest peradventure I ſee the evil that ſhall come on my Father. And therefore ſee how this Piety of Judah, and Dutifulneſs to his Father was at laſt rewarded, chap. 49.8, 9, 10. Judah, thou art he, that thy Brethren ſhall praiſe, thy Hand ſhall be in the Neck of thy Enemies; thy Father's Children ſhall bow down before thee. Judah is a Lion's Whelp, &c. The Sceptre ſhall not depart from Judah, &c.

6. I have read (ſaith my Author) of a young Man hang'd at Four and twenty Years, whoſe curled Black Locks upon the Gallows inſtantly turned White; many enquiring into the Cauſe of ſuch a ſtrange Event, a grave Divine aſſigned this Reaſon: Had this young Man, (ſaith he) been dutiful to his Parents, obedient to his Superiours, he might have lived ſo long, 'till that in the Courſe of Nature, his Black Hairs had become White. Mr. Quick, in his relation of the Poiſoning of a whole Family in Plimouth, &c. p. 87.

7. Mr. Paul Baines, of Chriſt's-College, in Cambridge, was at firſt very undutiful and irregular in his Converſation, and therefore his Father being grieved at it, left with one Mrs. Wilſon, a Sails-man in London, 40 l. per Annum, upon this Condition, That if his Son did forſake his evil Courſes, and become an honeſt Man, he ſhould then give him the Eſtate; if not, he ſhould never let him have it. After the Father's Deceaſe, Mr. Baines reformed mightily, and became eminently pious and devout: Mr. Wilſon falling ſick, ſends for him, and deſires him to pray with him; which Mr. Baines did every ſavourily: upon which the good Gentleman told him of the 40 l. per Annum, which his Father had left with him, and ſo faithfully delivered up thoſe Writings of the Agreement, which had paſſed betwixt his Father and him. And being like to leave behind him a Wife and two Children, he intreated Mr. Baines to be a Friend to them. And accordingly after Mr. Wilſon's Death, to Diſcharge his Truſt, and approve himſelf grateful, he married his Widow. Mr. Clark in his Life.

Here was a Son, that indeed was not dutiful to his Father in his firſt Years, that would not go, when his Father bid him go; but afterwards repented and went: and accordingly he fared; for tho' the Eſtate came not to him preſently, yet afterwards it came.

CHAP. LXXVI. Preſent Retribution to the Peaceable and Quiet.

BLeſſed (ſaith our Saviour) are the meek, for they ſhall inherit the Earth: and again, Bleſſed are the Peace-makers, for they ſhall be called the Children of God. And 'tis certain, a Meekneſs and Quietneſs of Spirit doth mightily contribute to the Health of our Bodies, the Comfort of our Minds, and a peaceable and ſweet Enjoyment of the good things of this Life. The Chriſtian Religion (ſays a learned Man) Dr. Stillingfleet now Biſhop of Worceſter, in his Sermon upon Phil. 3. v. 16. doth lay the greateſt Obligations on Mankind to Peace and Unity, by the ſtricteſt Commands, the higheſt Examples, and the moſt prevailing Arguments; yet ſo much have the Paſſions and Intereſts of Men overlay'd the Senſe of their Duty, that as nothing ought to be more in our Wiſhes ſo nothing ſeems more remote from our Hopes, then the univerſal Peace of the Chriſtian World. Not that there is any impoſſibility in the thing, or any conſiderable difficulty, if all Men were ſuch Chriſtians as they ought to be; but as long as Men purſue their ſeveral Factions and Deſigns under the colour and pretence of Zeal for Religion; if they did not find Names and Parties ready framed, that were ſuitable to their Ends, the difference of their Deſigns would make them. So that 'till mens Corruptions are mortified, and their Paſſions ſubdued to a greater degree then the World hath yet found them, it is vain to expect a ſtate of Peace and Tranquility in the Church. We need not go far from home for a ſufficient Evidence of this; for although our differences are ſuch as the wiſer Proteſtants abroad not only condemn but wonder at them; yet it hath hitherto puzzled the wiſeſt Perſons among us to find out ways to compoſe them; not ſo much from the diſtance of mens Opinions and Practices, as the ſtrength of their Prejudices and Inclinations. Thus far Dr. Stillingfleet.

I now proceed to Inſtances of Preſent Retribution to the Peaceable and Quiet.

1. Bazil the Great, after a difference had happened between him and Euſebius Biſhop of Caeſaria, upon danger of a Perſecution from Valens the Arrian Emperour, went to him and was reconciled; and afterwards upon Euſebius's Death, was choſen Biſhop in his room. Clark's Marr. of Eccl. Hiſt.

2. Ambroſe, Lieutenant and Conſul of Millain, upon the Death of Auxentius Biſhop of that See, going to appeaſe an Uproar that was then riſen about the Election of another Biſhop, with his excellent Arguments ſo appeaſed the Rage of the heady Multitude, they with one Voice cried up Ambroſe for their Biſhop; upon which, without any further deliberation, he was by the Biſhops there preſent inſtalled into the Office, tho' at that time he was but a Catechumenist, and unbaptized. Ibid.

Another time Juſtina the Empreſs going about to baniſh Ambroſe, the People bore ſuch a ſingular love to him, that they withſtood her Act and hindred it; and beſides, juſt at the ſame time a Rebellion was raiſed in Britain by Maximus, which cooled her Spleen, and broke her Purpoſe concerning it. Ibid.

3. There is among the Advertiſements of the late News-Letters, a Book mentioned with this Title, The happineſs of a quiet Mind, both in Youth and Old Age, with the way to attain it: In a Diſcourſe occaſioned by the Death of Mrs. Martha Haſſelborn, who died March 13. 1695, in the Ninety fifth Year of her Age. By Tim. Rogers, M. A. &c. I ſuppoſe by the Title (for I have not yet ſeen the Book) that the Author doth aſcribe the healthful Craſis of the Gentlewoman's Body, and the Longevity of her Life, in great meaſure to the quietneſs of her Mind: but for further ſatisfaction, I leave my Reader to conſult the Book it ſelf.

4. John of Times, who lived a Neſtors Age and more, till he was three Hundred Sixty one Years old, was a Man of a contented Spirit in all Conditions of Life. Wanley's Wonders, l. 1. c. 31.

5. Mr. Phil. Henry, of whom I have made mention before, was a Man of a very ſedate even Temper, a calm Spirit, a great Peace-maker in his Neighbourhood, and accordingly he lived, loved, and died, with the univerſal Lamentation of People of all ſorts. And which perhaps ought not to be omited in the conſideration, after the enjoyment of a kind and loving Wife, who brought him a good and plentiful Eſtate, and ſeeing his Children all diſpoſed of with his conſent, and to content of all Perſons concerned, and they walking in the Truth, and mutual Love one with another, and his Chhildrens Children to his great Joy and Comfort. I ſay, after all theſe Bleſſings poured plentifully upon his Head, with great aſſurance and ſatisfaction about his ſpiritual and eternal Eſtate, he quietly, with a ſhort Sickneſs of about twelve Hours continuance, or not much more, reſign'd up his Spirit into the Hands of the God of Peace.

6. Mrs. Katherine Stubs obeyed the Commandment of the Apoſtle, who biddeth Women to be ſilent and learn of their Husbands at home; ſhe would never ſuffer any Diſorder or Abuſe in her Houſe to be unreproved or unreformed; and ſo gentle was ſhe, and courteous of Nature, that ſhe was never heard to give the Lie to any in all her Life; nor ſo much as (Thou) to any in Anger. She was never heard to fall out with any of her Neighbours, nor with the leaſt Child that lived, much leſs to ſcold or brawl: And for true Love and Loyalty to her Husband and his Friends was ſhe the reareſt Paragon in the World; ſhe lived very contentedly; there was never any Man or Woman that ever opened their Mouths againſt her: And accordingly as ſhe lived, ſo ſhe died peaceably and comfortable; out-braving the Temptations of Satan with great Courage, praying abſolutely for Death, and expreſſing her ſelf in ſuch ſweet Words as theſe— Come ſweet Christ, Come my Lord Jeſus, O ſend thy purſuivant ſweet Jeſus to fetch me! O ſweet Jeſus, ſtrengthen thy Servant and keep thy Promiſe. Then ſinging a Pſalm moſt ſweetly and with a chearful Voice, ſhe deſired her Husband that the 133th Pſalm might be ſung before her to Church. See her Life.

CHAP. LXXVII. Preſent Retribution to the Merciful.

BLeſſed are the Merciful, for they ſhall obtain Mercy: He that conſiders the poor and needy, the Lord will conſider him in time of trouble: The Righteous is ever merciful, and lendeth, therefore ſhall his Seed be bleſſed. If we give credit to the Doctrine of our Religion, and Experience is ready to give Suffrage to the Truth of it. Tho' Human Nature be much degenerate, yet is not altogether without Bowels and Compaſſion; and if it were, divine Providence is not ſo fast aſleep, as to ſuffer ordinarily the merciful Man to be utterly forſaken.

1. After what manner Compaſſion and Mercy doth ſometimes meet with unexſpected Rewards, methinks is pritily repreſented by Ʋrſinus Velius, in his Verſes thus Engliſhed.

'A Fiſher angling in a Brook,

'With a ſtrong Line and baited Hook;

'When he found his wiſhed Prey did pull,

'It hapned he brought up a Skull

'Of one before drowned; which impreſt

'A pious Motion in his Breaſt:

'Thinks he, ſince I ſuch leiſure have,

'Upon it I'll beſtow a Grave:

'For what did unto it befal,

'May chance to any of us all.

'He takes it, wraps it in his Coat,

'And bears it to a place remote

'To bury it, and then digs deep,

'Becauſe the Earth it ſafe ſhould keep,

'And lo! in digging he eſpies,

'Where a great heap of Treaſures lies,

'The Gods do never prove ingrate

'To ſuch as others commiſerate.

2. Whilſt Dr. Edwin Sandes remained at Shaftsburgh, he was chsefly maintained by one Mr. Iſaac, an Engliſh Gentleman of Kent, and one that ſuffered Exile for the ſame Cauſe of Chriſt; who ſo intirely loved him, that he was always more ready to give, then Dr. Sandes was ready to receive; ſo that he gave him above an hundred Marks (which in thoſe days would go further then two hundred Pounds now). And Dr. Sandes afterwards returning to England, and being preferred here to the Archbiſhoprick of York, very gratefully afterwards repayed it again. Mr. Clark in his Life.

3. One Mr. John Lane, of Horſley-down-lane, Southwark, in a Letter directed to us on occaſion of this Undertaking, deſires this Paſſage may not go without our Remark, tho' it be of an inferious Nature. One Widow Wilkinſon late of St. Olives, Southwark, being a good ſerious Chriſtian, and of a compaſſionate Soul, tho' very poor herſelf, coming one Evening from a Week-days Lecture, found ſeveral People beginning, and amongſt the reſt, a Woman with ſeveral Children, profeſſing that ſhe had not one Farthing to buy a Candle with to light her Children to Bed: The poor Widow obſerving the concernedneſs of the Woman, and that moſt of the People were paſſed by without beſtowing any Charity upon her, was ſo touched in her Bowels with the conſideration of her caſe, that ſhe had but one Half-penny in the World, nor any Candle at home to light her ſelf to Bed with, yet ſhe gave her that; and going home ſhe found a Candle lying on ſome Stall in St. Tooley's ſtreet.

4. I knew a Miniſter about twenty Years ago, or leſs, That being ſent for to viſit a ſick Woman of his Pariſh, found her complain more of her temporal then ſpiritual Wants, and inſiſt more upon her Poverty, then either her diſeaſe of Body, or diſtemperature of Soul: the Miniſter was pinched with the conſideration, and moved in his Bowels, but being withal ſo ſtraitned in Purſe at that time, that he had not above ſix Pence in all the World; after ſome debate with his own Thoughts, he gave her that little all which he had, rather chuſing to put himſelf upon the divine Providence, than give the poor Woman occaſion of thinking hardly of him, or the Goſpel for his ſake. Afterwards he return'd home, and tells the Family where he was a Boarder, in a free and jeſting manner, what a poor Parſon they had (for ſuch was the natural temper of the Man). At going to Bed, one of the Family comes privately to him and offers him three or four Shillings to keep his Pocket with; and the next Morning coming from Church, being Nov. 5. a Stranger of another Pariſh, famed for his Covetouſneſs, came to him, and as a Free-will-Offering gave him half a Crown; and this being taken notice of, and communicated from one Neighbour to another, as the Sign and Token of a compaſſionate Man, the Pariſhoners were ſo affected with it, that they loaded him with extraordinary Kindneſſes afterward, as a People reſolved that he ſhould never want whilſt he lived amongſt them; his Income at that time being not above twenty Pounds a Year. This I can aſſure my Reader to be true, of my own perſonal Knowledge.

See more in the Chapter of Preſent Retribution to the Charitable.

5. Androdus, a Dacian, ſtanding ready in the Arena, and having a Lyon let our upon him, received no hurt: for the Lyon came ſawning upon him, and careſſed him; and he likewiſe ſtroaked the Lyon, and made much of him: and after the loud Shouts of the People, being ask'd, How this came to paſs? he let them know, That being with his Maſter in Africa, to get rid of his hard Service, he had fled into a Cave, whither this Lyon came with a Splinter in his Foot, and held up his wounded Paw to him to cure; which having performed, and healed his Foot, the Lyon kept him, and provided Meat for him Three Years: and when he came away, the Lyon followed him ſo far, that he was taken and brought to Rome; and that by the further Cruelty of his Maſter, he was now accuſed and condemned to the Beaſts, where they found him. Whereupon his Liberty was granted him, and the Lyon given him for his Pains: with which he afterwards got his Living; every one being deſirous to ſee the Lyon that was the Man's Hoſt, and the Man that was the Lyon'd Surgeon. Dr. Brown's Travels, p. 211. This Story I heard a worthy Biſhop of our Church, not long ago, relate at Table for credible.

Somewhat like this, is to be found in the Life of St. Hierome, of a Lyon that came one Morning into his School, with a Thorn in his Foot; which when St. Hierome had pulled out, the Lyon waited upon him, went to Poſture with ſome Aſſes, that brought Fuel to the School every Morning, with many other Circumſtances, which I forbear to relate, becauſe I look upon it as fabulous.

CHAP. LXXVIII. Earnest of a Future Retribution.

GRotius indeed ſaith. That Auſtin, and other Fathers teach, that we are certain of the Reward, if we perſevere; and this is the Faith which cannot be deceived: but of Perſeverance itſelf we are uncertain. Diſcourſes of God, &c. in the Appendix containing his Judgment in divers controverted Points, p. 88. But by the leave of this learned and worthy Man, how is this conſiſtent with the Profeſſion of St. Paul, I have fought the good Fight; henceforth there is laid up for me a Crown, &c.? How with the Doctrine of the Church of England, in her Articles and Homilies? How with the Letters of Accord, between Biſhop Sanderſon, and Dr. Hammond, which I have not leiſure now to cite at large? And how with the Experiences and Aſſurances of many Chriſtians?

1. The Apprehenſions, that Death drew near, were very comfortable to Mr. Wilſon: A Gentle-woman of his Society coming to take her leave of him, (being about to remove out of Maidſtone) he pleaſantly ſaid to her, What will you ſay, (good Mrs. Criſp) if I get the ſtart if you, and get to Heaven, before you get to Dover? When another came to viſit him, he ask'd her, What ſhe thought of him? ſhe anſwered, Truly, Sir, I think you are not far from your Father's Houſe. To which he replied, That's good News indeed, and is enough to make one laugh for Joy. See his Life.

2. Mr. John Janeway, when he lay upon his Death-bed, his Mother and Brethren ſtanding by, he ſaid, Dear Mother, I beſeech you as earneſtly as ever I deſired any thing of you in my Life, that you would chearfully give me up to Christ: I beſeech you do not hinder me, now I am going to Rest and Glory: I am afraid of your Prayers, leaſt they will pull one way, and mine another.

Then turning to his Brethren, he thus ſpake unto them: I charge you all, do not pray for my Life any more; you do me wrong if you do. O the Glory! the unſpeakable Glory that I behold! my Heart is full, my Heart is full. Christ ſmiles, and I cannot chooſe but ſmile. Can you find in your Heart to ſtop me, who am now going to the compleat and Eternal Enjoyment of Christ? Would you keep me from my Crown? The Arms of my bleſſed Saviour are open to embrace me: the Angels ſtand ready to carry my Soul into his Boſom. O! did you but ſee, you would all cry out with me, How long (dear Lord); come Lord Jeſus, come quickly. O why are his Chariot-wheels ſo long a coming! See his Life.

3. Dr. Samuel Winter, lying upon his Death-bed, about Six of the Clock, on the Lord's-Day Morning, he raiſed himſelf up in his Bed, and with a chearful and loud Voice called to his Wife, who lay in a Bed by him, ſaying, 'Sweet-heart, I have been this Night converſing with Spirits. And as in a Rapture, he cried out, O the Glories that are prepared for the Saints of God! The Lord hath been pleaſed to ſhew me this Night, the exceeding Weight of Glory, which, in Heaven, is laid up for his Choſen Ones. Saying further, That he had ſtudied, and thought, that he knew as much what the Glory which in Heaven was, as another Man: but the now ſaw, that all the Divines on Earth were but Children in the Knowledge of the Great Myſtery of Heavenly Glory, which the Lord that Night had given him a clearer ſight of, than ever formerly he had. That it was ſuch a Myſtery as could not be comprehended by the Wit of Man. With many other ſuch-like Expreſſions; and he had his Soul ſo wonderfully elevated, that he could not declare what he found and felt therein. See his Life.

4. Mr. Samuel Fairclough kept his Bed but one whole Day before his departure, which he had longed and waited for; and the very Day before his laſt Day on Earth, ſome Company being with him, he expreſſed how much Comfort he did then take, to conſider how that his Saviour had taſted Death for him; and that Chriſt (by his Reſurrection) had given him an aſſurance, that he was the First-fruits of thoſe that ſleep in him; telling ſome that ſtood by him, That it was very much the Duty of Believers to rejoyce, that Death had loſt its Sting, and was now diſarmed; and that the Power of the Grave was quite vanquiſhed and overcome. See his Life.

5. James Bainham, a Martyr in Queen Mary's Reign, being at the Stake, in the midſt of the burning Fire, his Legs and Arms half conſumed, ſpake thus to the Standers-by: O ye Papiſts, behold ye look for Miracles, and here now ye may ſee one: for in this Fire I feel no more pain, than if I were in a Bed of Down; and it is to me as a Bed of Roſes. Fox Martyrol.

6. Robert Smith, Martyr, being at the Stake ready to be burned, exhorted the People to think well of his Cauſe, telling them, That God would ſhew ſome Token thereof; and accordingly when he was half burnt, all black with Fire, and cluſtered together on a Lump like a black Coal, ſo that all thought him to be dead; on a ſudden he roſe upright, lifted up the Stumps of his Arms, and clapt them together. Ibid. Clark's Examp. Vol. 1. C. 39.

7. Mr. Robert Glover, Martyr, was ſo ſuddenly repleniſhed with Divine Comfort, a little before his Death, that clapping his Hands together, he called to his Man, ſaying, He is come, he is come: and ſo died chearfully. Ibid.

8. Mr. John Holland, a faithful Miniſter, the Day before his Death, calling for a Bible, continued his Meditation and Expoſition on Rom. 8. for the ſpace of Two Hours: but on a ſudden he ſaid,—Oh, ſtay your Reading: What Brightneſs is this I ſee? Have you light up any Candles? A Stander-by ſaid, No; it is the Sun-ſhine (for it was about Five a Clock in a clear Summer's Evening): Sun-ſhine? ſaith he, nay, it is my Saviour's-ſhine: now, Farewel World, welcome Heaven; the Day-ſtar from on high hath viſited my Heart. O ſpeak it, when I am gone, and preach it at my Funeral: God deals familiarly with Man. I feel his Mercy; I ſee his Majeſty; whether in the Body, or out of the Body, God be knoweth; but I ſee thhings that are unutterable. And being raviſhed in his Spirit, he roamed towards Heaven, with a chearful Look, and a ſoft ſweet Voice; but what he ſaid was not underſtood. With the Sun in the Morning following, raiſing himſelf as Jacob upon his Staff, he ſhut up his bleſſed Life, with theſe bleſſed words: O what an happy Change ſhall I make, from Night to Day! from Darkneſs to Light! from Death to Life! from Sorow to Solace! from a factious World, to a heavenly Being! Oh! my dear Brethren, Siſters, and Friends! it pitieth me, to leave you behind! yet remember my death when I am gone: and what I now feel, I hope, you ſhall feel e're you die; that God doth, and will deal familiarly with Men. And now, thou fiery Chariot, that camest down to fetch up Elijah, carry me to my happy Hold. And all ye bleſſed Angels, that attended the Soul of Lazarus, to bring it to Heaven, bear me, O bear me into the Beſom of my best Beloved. Amen, Amen. Come, Lord Jeſus, come quickly. And ſo he fell aſleep. Clark's Exampl. Vol. 1. C. 39. out of Leigh, &c.

9. Mrs. Catherine Breterg. a little before her Death, ſaid, Now I perceive, and feel, that the Countenance of Chriſt my Redeemer is turned towards me, and the bright ſhining Beams of his Mercy are ſpread over me, O happy am I, that ever I was born to ſee this bleſſed Day! Praiſe, praiſe, O praiſe the Lord for his Mercies, &c. Oh, how wonderful! how wonderful is thy Love! Oh! thy Love is unſpeakable! Oh! I feel thy Mercies! And oh! that my Tongue and Heart were able to ſound forth thy Praiſes as I ought, and willingly would! Oh! help me to praiſe the God of all Conſolations.—O My Lord God, bleſſed be thy Name for evermore: for thou haſt ſhewed me the Path of Life. Thou didſt, O Lord, for a little Seaſon, hide thy Face from me: but with everlaſting Mercy thou haſt had Compaſſion on me. Thou art come with fulneſs of Joy, and abundance of Conſolations, &c. Help me, O help me to praiſe the Lord! O praiſe the Lord: for he hath filled me with Joy and Gladneſs of Heart. My Line is fallen unto me in a pleaſant Place; I have a goodly Heritage: for the Lord is the Portion of my Inheritance. Oh! how pleaſant is the Perfume of the Place where I lie! It's ſweeter than Aaron's Perfume, compoſed of the moſt precious Spices: How comfortable is the Sweetneſs I feel! It's like the Odour that proceeded from the Golden Cenſer, that delights the Soul. The Taſte is precious! Do ye not feel it? ſweeter it is than Myrrh, than the Honey, or the Honey-comb. Oh, the Joys! the Joys! the Joys that I feel in my Soul! O they be wonderful! wonderful! wonderful! O come kiſs me with the Kiſs of thy Mouth: for thy Love is better than Wine. Oh! how ſweet the Kiſſes of my Saviour be! mine Eyes are opened, bleſſed be God. I do feel and ſee the everlaſting Mercies of my Chriſt. O how marvellous gracious and merciful art thou unto me! I feel thy Mercy! I am aſſured of thy Love. And ſo certain am I thereof, as that thou art the God of Truth: even ſo ſure do I know myſelf to be thine, O Lord my God. And this my Soul knows right well.

I am ſure that my Redeemer lives, and that I ſhall ſee him at the laſt Day, &c. My Soul was compaſſed about with the Terrours of Death; a roaring Wilderneſs of Woe was within me: but bleſſed, bleſſed, bleſſed be the Lord my God, who hath not left me comfortleſs; but like a good Shepherd hath brought me into a place of Reſt, even to the ſweet, running Waters of Life. O bleſſed, bleſſed be the Lord, that hath thus comforted me, and brought me to a place ſweeter than the Garden of Eden. O the Joy! the Joy! the delightſome Joy that I feel! O how wonderful! how wonderful! how wonderful is this Joy! O praiſe the Lord for his Mercies, and for this Joy that my Soul feels right well, &c.

And thus ſhe continued for the ſpace of Five Hours, praiſing the Lord with a chearful and heavenly Countenance.

10. Mrs. John Drake, Wife of Francis Drake, of Eſher, in Surrey, Eſq; naturally of a ſanguine and cheerful Diſpoſition; but being by her Parents matched againſt her own Mind, fell into Melancholly: which Satan getting advantage of, aſſaulted her with many, and unparallell'd Temptations, for the ſpace of Ten Years together. After Marriage, being brought to Bed of a Daughter, and wrong'd in her Travail by the Midwife, ſhe never recovered her Health as before. Whilſt ſhe lay in, her Mother (Mrs. Tottle) lying with her, after her firſt Sleep, ſhe awaked, with terrible Shrieks and Outcries, ſaying, That ſhe was undone, undone, ſhe was damned, and a Caſt-away; and ſo of neceſſity must needs go to Hell. And therewith ſhe ſhook, dropped with Sweat, and wept exceedingly. Her Mother comforted her, and prayed with her; upon which ſhe ſeemed pretty well pacified, and after a-while fell aſleep again, and awaked full of extraordinary Joys: telling her Mother, what a wonderful comfortable Dream ſhe had been in, and how by an Angel ſhe had been aſſured of her Salvation; that now ſhe diſcerned all her former Fears had been falſe, and therefore would no more doubt of her going to Heaven. After ſhe fell aſleep again, and waking, was in a more dreadful Caſe than before, trembling, ſweating, ſhaking exceedingly, the Bed, and the very Chamber ſeeming to reel under her, crying out, That now ſhe was a forlorn Creature, ſure to be damned! without Hope of Mercy! without all Remedy! confident that ſhe must needs go to Hell!

Together, with this Diſtemper, ſhe had ſome Fits of Frenzy, abſtained almoſt wholly from Meat, uſed ſtrange deſperate Speeches, and was unruly in her Behaviour; would ſlight and laugh ſometimes at all that was ſaid to her, ſought Opportunities to deſtroy herſelf, ſearch Places of Scripture that might make againſt her, ſwallowed down many great Pins, would ſometimes ſlip a Knife into her Napkin or Sleeve, for Two Years together ſhe begg'd of every one not to pray for her, would diſturb them at Prayers threaten them with a Bedſtaff; yet was afraid of Hell, and ask others If they did not pity her, who must go to live in Hell-torments for ever! Was merciful to others, but with pretence of the contrary; viſited by many Miniſters, and among the reſt Biſhop Ʋſher, Dr. Preſton, Mr. Dod, &c. —At laſt, after Divine Diſcourſes about Death, Heaven, and Eternal Glory, and Prayer, ſhe broke out with a ſtrange Outcry, into theſe Expreſſions, or to this purpoſe,

Oh! oh! oh! What's this? What's this? What's this? I am undone, undone, undone. I cannot endure it, I cannot endure it, I cannot endure it, I cannot endure it. Oh! oh! oh! Let me be gone, let me be gone, let me be gone. Oh! I muſt be gone; I cannot tarry, I cannot tarry. O what ſhall I do? what ſhall I do? O Father! O Mother! O Husband! Come, kiſs me, kiſs me, and let me be gone.—Come All. Farewel All. Let me take you by the Hand, and be gone. Lo! Lo! the Angel[•] are come! they wait, they ſtay for me. O dear Mother, why do you hold me? I muſt be gone. Oh! he is come! he is come! he is come! Now you have it, you have it, you have it. Why hold you me! Let me be gone. My Work is done. Oh! Call, call, call. Where's my Crown? Fetch me my Crown. Bring, bring, bring me my white Robes; Quickly, quickly, quickly. Why run you not? The Angels ſtay. Now you have it, you have it, you have it. Oh! it overcomes, overcomes, overcomes me! I am undone, undone, undone. What ſhall I do? What ſhall I do? What ſhall I do? Oh! you will nto let me be gone, &c.

With many other Expreſſions, delivered with an incredible ſwiftneſs, and with ſuch elevation of Body and Eyes, as if ſhe were making towards the Houſe-top, and would have flown away in this Rapture from them all. Then lying down quietly in her Bed, ſhe thus ſpake:

Why are you all ſilent? Where is my Miniſter? Sir, what did you think of me, when I was in this late ſtrange poſture? Did not you imagine me to be mad? [No, ſaid he, but it was very ſtrange to us, &c.] So ſurely it was, ſaid ſhe, it was very ſtrange. But will you know how it ſurprized me? At this Morning before you came to pray with me, being alone, I prayed to God, That he would not abſent himſelf for ever; but that once before my Death he would reveal Chriſt unto me, and give me ſome ſence and feeling of his Love; and that he would open the Braſen-Gates of this hard Heart of mine, that the King of Glory might enter in. Preſently after, even as ſoon as you had ended your Prayer, this ſudden Fit of unſupportable Joy and Feeling ſurprized me; and with great violence did ruſh upon me, ſo that I could not contain myſelf, but made that ſudden Outcry among you all. But I muſt confeſs to you, that I knew not, neither do remember, what I ſaid. Only I beſeech you, to make uſe of it hereafter, to all that ſhall be in my Caſe. After me, never deſpair of any, how deſperately miſerable ſoever their Caſe be, which at worſt cannot exceed mine, but uſe and apply the means unto them, and that will prevaile at length— I ſought for that in the Law which was to be found only in the Goſpel, &c. O pray! pray! pray! O give Thanks! for now you have it, you have it, you have it. About four a Clock in the Afternoon ſhe ſuddenly fell into ſuch another Rapture of Joy unſpeakable, profeſſing that her frail Fleſh was overcome with it. Next Morning her Mother finding her dreſſed in a ſtrange and unuſual manner, all in White, ſhe told her, as alſo Mr. Dod and Dr. Preſton, ſhe deſired to be buried ſo. After Prayers and Praiſes, and divers ſuitable Inſtructions to the Family and her Father, and Thanks to the Miniſter, &c. whilſt at Prayer, her Hands falling and Lips moving, ſhe ſunk down in Bed, and reſigned up her Spirit to God. Dr. Preſton preach'd her Funeral Sermon. See her Life called Mrs. Drake revived; alſo Clark's Lives.

11. Mrs. Katherine Stubs having made a moſt heavenly Confeſſion of her Faith at large, with a ſweet, lively, aimiable Countenance, red as the Roſe, and moſt beautiful to behold; ſhe had no ſooner made an end, but Satan was ready to bid her the Combat; upon which on a ſudden ſhe bent her Brows, ſhe frowned, and looking as it were with an angry, ſtern, and auſtere Countenance, as though ſhe ſaw ſome filthy, ſome ugly diſpleaſing thing, the burſt forth into theſe ſpeeches following, How now Satan, what mak'st thou here; Art thou come to tempt the Lord's Servant? I tell thee (thou Hell-hound) thou hast no part nor portion in me; nor by the grace of God ever ſhalt have: I was, now am, and ever ſhall be the Lords; yea Satan, I was choſen an Elect of God to everlaſting Salvation, before the foundation of the World was laid, and therefore thou must get thee packing, thou damned Dog, and go ſhake thy Ears, for in me thou hast nought. But what doest thou lay to my charge, thou foul Fiend? Ah! that I am a Sinner, and therefore ſhall be Damned; I confeſs indeed that I am a Sinner, and a grievous Sinner, both by original Sin, and actual Sin, and that I may thank thee for; and therefore Satan I bequeath my sin unto thee, from whence it first came, and appeal to the Mercy of God in Chriſt Jeſus: Chriſt came to ſave Sinners (as he himſelf) ſaith, and not Righteous. Behold the Lamb of God (ſaith John) that taketh away the Sins of the World. And in another place he crieth out, The Blood of Jeſus Chriſt doth cleanſe us from all Sins. &c.

Objection. O but God is a juſt God thou ſayeſt, and therefore in Juſtice muſt needs condemn me.

Anſwer. I grant Satan that he is a juſt God, and therefore he cannot in Juſtice puniſh me for my Sins, which he hath puniſhed already in his own Son: It is againſt the Law of Juſtice to puniſh any Fault twice. I was and am a great Debtor unto God the Father, but Jeſus Chriſt hath paid that Debt for me; and therefore it ſtands not with the Juſtice of God to require it again; and therefore avoid Satan, avoid thou Fire-brand of Hell, avoid thou damned Dog, and tempt me no more, for he that is with me is mightier then thou; even the mighty and victorious Lion of the Tribe of Juda, who hath bruiſed thy Head, and hath promiſed to be with his Children to the End of the World: Avoid therefore thou Daſtard, avoid thou cowardly Soldier, remove thy Siege, and yield the Field, won, and get thee packing, or elſe I will call upon my Grand Captain Chriſt Jeſus, the Valiant Michael who beat thee in Heaven, and threw thee down into Hellwith all thy helliſh Train and deviliſh Crew. She had ſcarcely pronounced theſe laſt Words, but ſhe fell ſuddenly into a ſweet ſmiling Laughter, ſaying, Now he is gone, now he is gone, do you not ſee him run like a Coward, and run away like a beaten Cock? He has loſt the Field, and I have won the Vistory, even the Garland and Crown of everlaſting Life; and that not by my own Power and Strength, but by the Power and Might of Jeſus Chriſt who hath ſent his holy Angels to keep me. And ſpeaking to them that were by, ſhe ſaid, O would to God you ſaw what I ſee; for behold I ſee infinite Millions of moſt glorious Angels ſtand about me with fiery chariots ready to defend me, as they did the good Prophet Elias. Theſe holy Angels, theſe miniſtring Spirits, are appointed of God to carry my Soul into the Kingdom of Heaven, where I ſhall behold the Lord face to face, &c. Now I am happy and bleſſed for ever, for I have fought the good Fight, and by the might of Chriſt have won the Victory— Come ſweet Chrict, come my Lord Jeſus, &c. (then ſinging a Pſalm moſt ſweetly, and deſiring the 133th Pſalm might be ſung before her to Church, and deſiring her Husband not to mourn for her) on a ſudden ſhe ſeemed as it were greatly to rejoyce, and looked chearfully, as though ſhe had ſeen ſome glorious Sight; and lifting up her whole Body, and ſtretching forth her Arms, as though ſhe would embrace ſome glorious and pleaſant thing, ſaid, I thank my God through Jeſus Chriſt he is come, he is come, my good Goaler is come to let my Soul out of Priſon. O ſweet Death thou art welcome. welcome ſweet Death; never was there any Gueſt ſo welcome unto me as thou art; welcome the Meſlenger of everlaſting Life; welcome the Door and Entrance into everlaſting Glory; welcome I ſay, and thrice welcome my good Goalor; do thy Office quickly, and ſet my Soul at liberty; ſtrike ſweet Death, ſtrike my Heart, I fear not thy Stroke: Now it is Father, into thy bleſſed Hand I commend my Spirit; ſweet Jeſus, into thy Hands I commend my Spirit; bleſſed Spirit of God, I commit my Soul into thy Hands. O most Holy, Bleſſed, and Glorious Trinity, three Perſons and one true and everlaſting God, into thy bleſſed Hand I commit my Soul and Body. At which Words her Breath ſtayed, and ſo moving neither Hand nor Foot, ſhe ſlept ſweetly in the Lord. See her Life.

CHAP. LXXIX. Protection of the Good in Dangers.

THE Divine Providence is exerciſed over all the Creation, but more eſpecially upon Man then other Creatures that are made ſubject to him; For God cauſeth his sun to ſhine, and his Clouds to diſtil with Rain; upon the juſt and unjuſt: But more remarkably upon thoſe that fear God, and keep cloſe to him in the way of Duty, and a cloſe and cordial Devotion, then any others. For the Truth whereof I appeal to Hiſtory, and the Experiences of Private and good Men.

1. By Vertue of a Bull iſſued out by Pope Gregory againſt John Wickleif, and ſigned by Twenty three Cardinals, declaring his Writings to be Heretical; and this Bull ſent to Oxford, together with letters to the King, Arch-biſhop Sudbury, and Courtney then Biſhop of London, requiring them to Apprehend and Impriſon the ſaid Wickleif, and they reſolving to proceed againſt him in a Provincial Synod, laying aſide all Fear and Favour, and going to work roundly with him, in ſpite of all Entreaties, Threatnings, or Rewards: god by a ſmall matter overthrew and confounded their Devices; for the day of Examination being come, in came a Courtier name Lewis Clifford, a Man of no great Birth, and commanded them, That they ſhould not proceed to any definitive Sentence againſt the ſaid Wickleif; wherewith the Biſhops were ſo amazed and creſt-fallen, that they became as mute Men, not having a Word to anſwer. And one that writes this Story ſaith further, that whilſt the Biſhops were ſitting at the Chappel at Lambeth upon John Wickleif, not only the Citizens, but the viſe Objects of the City were ſo bold as to entreat for him, and to ſtop them in their Proceedings. Clark's Mar. of Eccl. Hiſt. p. 112.

2. John Huſſe being condemned and excommunicated by the Pope and Cardinals for an Heretick, oppoſed by ſome of the Barons of Bohemia, and baniſhed by King Winceſlaus, yet was entertained in the Country, and protected by the Lord of the Soil at Huſſinets, and Preached there ſtill; 'till afterwards the Pope dying, a Schiſm happened in the new Election at the Council of Conſtance, whither Huſſe was commanded to come and make his Appearance, which proved ſo fatal to him, notwithſtanding the ſafe conduct granted him by the Emperour for his Journey and Return. Idem— p. 117.

3. Henry Alting, when Heidelberg was taken by Storm prepared for Death; and being at the ſame time in his Study, bolted his Door and betook to Prayer, looking every Moment when the bloody Soldiers would break in to make a Sacrifice of him: But the great Arbiter of Life and Death took care for his ſafety; for Monſieur Behuſius Rector of the School, and his dear Friend, hiring two Soldiers, called him forth, and conveyed him through a Back-door into the Lord Chancellors Houſe, which Tilly had commanded to be preſerved from Plundering, becauſe of the publick Monuments of the Common-wealth that were kept there. This Houſe was commanded to be Guarded by a Lieutenant Colonel that was under the Count of Hoheuzollem, a Man greedy of Prey, who, leſt he ſhould loſe his Share in the Booty by his Attendance upon that place, ſent forth his Soldiers as it were a hunting, commanding them, That if they met with any Citizens of Note, that under pretence of Safeguarding them, they ſhould bring them to him, purpoſing by their Ranſom to enrich himſelf: To this Man Alting was brought, who with his naked Sword reeking with Blood ſaid to him, This Day with this Hand have I ſlain ten Men, to whom Dr. Alting ſhall be added as the eleventh, if I knew where to find him, But who art thou? Such a Countenance and ſuch a Speech by ſuch a Man, at ſuch a time, might have affrighted the moſt conſtant Mind; but our Alting by a witty Anſwer, neither denying himſelf to be Alting, nor unſeaſonably diſcovering himſelf, Anſwered (as ſometime Athanaſius in the like caſe) I was (ſaith he) a Schoolmaſter in the College of Wiſdom: Hereupon the Lieutenant Colonel promiſed him ſafety; who if he had known him to have been Alting, would certainly have ſlain him. But what a ſad time had be that Night, hearing the continual Shrieks and Groans which filled the Air, of Women raviſhed, Virgins deflowred, Men, ſome haled to Torments, others immediately ſlain; himſelf retiring into a Cockloft, leſt he ſhould be diſcovered by ſome of thoſe many which fled thither for Refuge. At laſt the Colonel being remanded away thence, the Houſe was reſigned to the Jeſuits, and ſo he was in freſh Danger; but by a ſpecial Providence, the Kitchin being reſerved for Tilly's own Uſe, he was cloſe fed by one of the Palatine Cooks, who at laſt hired three Bavarian Soldires to guard him to his own Houſe. Idem. p. 493.

The following Letter was ſent me Novemb. the 8th 1696. by a Gentleman now living in London, with whom I am well acquainted, viz.

SIR,

THere were three ſtrange Accidents that befel my Son John, during his abode at Cheſham in Bucke ſome Years ſince, which perhaps may be worth your taking notice of in your Hiſtory of Remarkable Providences.

1. The firſt was, the great Danger he was once in of Drowning, which hapned to him by venturing too fat upon the Groundſil juſt by a large Pond for a little Whisk, where his Foot ſlipt and down he plunged; and being but about eight Years of Age was not able to ſwim, but by a wonderful Providence, one Mr. John Reading (his firſt Coſen) was then at work in a Stable near the Pond, who coming to ſee what it was made ſuch a Plunge into the Pond, found it to be my Son John ſtrugling and ſprawling for Life, and almoſt at his laſt Gaſp— The Providence of God was ſignally remarkable in this my Son's Deliverance from Drowning, for when his Coſen firſt heard the noiſe in the Pond he took it to be ſome Stone flung into the Pond, and was a while reſolved not to ſee after it, as believing no harm had befallen any one. But at laſt, of a ſudden it came into his Mind, that the great noiſe which the Plunge made, could not be made by a Stone, he therefore now leaves his Work and runs to ſatisfie his dubious Thoughts, and finds my Son almoſt Drowned, when this Perſon with the hazard of his Life got my Son out of the Pond, he could not be brought to ſpeak (the muddy and dirty Water had ſo ſwell'd him) for about nine Hours time, but then he came ſomething to recollect his Senſes, he gave the Account of his falling into the Pond (as afore-mentioned); and I deſire he may be ever mindful of this wonderful Deliverance.

2. About two Years after thus eſcaping from Drowning, he in the middle of the Day gets a Leaden Bullet, and unawares ſwallows it down, and had certainly been choaked with it, if his Aunt Reading (with whom he then Boarded) had not by violent means cauſed him to bring it up again.

3. A third time (whilſt he lived at the ſame place) he had like to have been choaked by putting a bearded Ear of Corn into his Mouth; the Prickles ſtuck in his Throat (after biting it unawares) ſo hard and ſo faſt, that if his Aunt had not couragiouſly thruſt her Fingers down his Throat, and ſo by degrees got them our, he had then loſt his Life— I think theſe three remarkable Deliverances from Death ought not to be forgotten by him to his dying Day. I have only to add, that I am

Your Servant to Command, &c.
London, Nov. 16th. 1696.

4. A Child of Mr. Collins (now living in the Old Baily) ſwallowed a large Corking Pin, of near an In[•]h and half, it lay in the Child's Body for near ſix Weeks, at length it appeared with the Point in the Fundament, and by that means was pulled out; and by its long lying in the Child's Body 'twas Cankered; the Child afterwards recovered, and is now well and hearty.

5. The ſame Gentleman had a Child about two Months ſince going to eaſe himſelf, fell backwards into Fleet-ditch, which is about four Yards deep, into a Lighter of Deals, and a Daniſh Man being then in the Lighter took him up, and found he had received no manner of Hurt, tho' 'twas a Thouſand to one (the Fall being ſo high and backwards) that it had not daſh'd out the Child's Brains, or at leaſt bruiſed his Limbs.

6. My eldeſt Son Samuel Weſly, has had a fair ſcape of his Life, he ſwallowed a Braſs Counter laſt Saturday, which had like to have choaked him in the paſſage of his Throat, and ſtarve him afterwards, for it lay in the Mouth of his Stomach, which made him throw up all he eat. But yeſterday it came out again at the other end; and bleſſed be God he's very well.

Sent us in a Letter from the preſent Rector of Ormeſly in Lincoln-ſhire.

7. Mr. Samuel Fairclough, upon a Saturday about four of the Clock in the Afternoon, had his heart much enlarged in Prayer; but eſpecially for that little one who was his youngeſt, and then about Two Years Old. This Child (at that Hour) a Servant had taken up with her into the higheſt Garret of the Houſe, and ſet him by the Window of the Room while ſhe ſwept it, and ſo careleſsly neglected to have her Eye upon the little one, as that the Child (looking out of the Window upon a company of young Ducks, which were ſwiming in a Veſſel of Water right under the Caſement) thruſt its Body ſo far out, as it fell down, and pitched firſt upon the Eaves of the next Floor, with that force, that it brake above a Dozen Tiles off from the place, and with them fell down to the ground, but not into the Veſſel of Water which ſtood perpendicular to the Window, but exactly between that Veſſel and a large Door which lay very near it, and upon which the Meat for thoſe Ducks was laid, Had it fallen a quarter of a Yard on either Hand, its Brains had been daſhed out, either by the Door or Veſſel; But god by the Miniſtration of his Angels, ſo ordered it, that although the beighth of the place cauſed a Dizzineſs and a Swoon for a few Moments, yet the child was no ſooner taken up, but immediately it came to Life again, and there was not the leaſt Bruiſe or Hurt inward nor outward, no not the leaſt Razing of the very Skin by any of the Tiles that fell with it, but within a quarter of an Hour it went up and down the Houſe as it had formerly done. Ibid.

CHAP. LXXX. Guidance of the Good through Difficulties.

THis Subject is near a-kin to the former, and therefore needs but a ſhort Preface: As God is a Son and Shield, ſo he is a Shepherd and Captain, and Guide to theſe that love him, and dare put their Trust in him.

1. Athanaſius being in danger at Alexandria, through the Attempts of the Arians againſt him, in the Reign of Conſtantius, and one Gregory ſent to be Biſhop there in his room, when Athanaſius, and his People, were aſſembled there to prepare for the Sacrament, which was to be adminiſtred next Day; the Captain, and the Soldiers, beſet the Church; Athanaſius gave Orders to the Deacons, to read the Collects for the Day, and then to ſing a Pſalm: which was ſo ſweetly ſung, that all the People went out at one of the Church-doors, and Athanaſius, in the midſt of the Singers, eſcaped without any hurt from the soldiers. Dr. Clark's Marr. of Eccl. Hiſt.

2. Athanaſius another time being ſought for, by order of the Emperor, in one of the Churches of Alexandria, by a Divine Revelation had made his eſcape out of the Church, a little before the Enemy broke in to ſearch for him. The like happen'd before, when being grievouſly threatned by Conſtantius, in the Life of Conſtance, he had retired himſelf to a Friend, and there lay hid in a Cave, that formerly uſed to be full of Water; there he continued long, and a certain Maid uſed to miniſter to his Neceſſities; but the Arians enquired diligently after him, corrupted the Maid with large Promiſes, yet were diſappointed; for God diſcover'd the Danger to him a little before, ſo that he made his eſcape. Ibid.

3. Athanaſius, another time, being forced to flee from Alexandria, entred a Pinace, went up the River Nile, was purſued by his Adverſaries, but by Divine Admonition turn'd back, and having the Stream with him, he ſwiftly paſſed by them; and returning to Alexandria, hid himſelf amongſt his Friends. Ibid.

4. Athanaſius, in the Reign of Julian, flying a way in a Ship from the Governour of Egypt, and the Enemy making haſte to purſue him, and his Friends in the Ship adviſing him to make haſte to Shoar, and hide in the Deſart; by direction from Heaven, he required the Pilot to ſail back to Alexandria: upon which being met by the Purſuers, and ask'd, If they had not ſeen Athanaſius? to whom anſwer being made, If they made haſte they might ſoon overtake him. By which means he eſcaped, and hid in Alexandria, with a moſt beautiful, chaſt, and pious Virgin; and the very Night that Julian died, appeared in his Church, to the great Joy of his Friends, and Aſtoniſhment of his Adverſaries. Ibid.

5. Another time, in the Reign of Valence and Valentinian, he flies again, ſought for, but not found, to the wonder of his Enemies. Some ſay, he hid Four Months in his Father's Sepulchre; but whether he were there, or in the Tomb of ſome of his Friends, he was quickly invited home again by the Emperour's Letters. Ibid.

6. In the Reign of King James, Dr. George Abbot, Arch-biſhop of Canterbury, being a Hunting in a Park, and ſhooting at a Deer, his Arrow, by miſchance, glanced, and killed a Man: upon which Fact, it was much debated, whether by it he were not become irregular, and ought to be deprived of his Archiepiſcopal Function, as (thought againſt his Will) having his Hands embrued in Blood: but Dr. Andrews, Biſhop of Wincheſter, ſtanding much in his Defence, as likewiſe Sir Henry Martin, the King's Advocate, gave ſuch Reaſons for the mitigation of the Fact, that he was cleared from all Imputation of Crime, and thereupon judged Regular, and in State to continue in his Archiepiſcopal Charge. Yet himſelf (out of a Religious Tenderneſs of Mind) kept that Day of the Year, in which the miſchance happened, as a ſolemn Faſt, all his Life after. Sir Rich. Bak. Chron. p. 446.

7. The Conſtables coming to ſerve a Warrant upon Mr. Thomas Tregoſs, for Preaching publickly, one of them mere violent and furious than his Fellows, whilſt he reaſoned with Mr. Tregoſs, holding the Mittimus in his Hand, ſunk down in the place, ſeeming at the preſent to be dead; but by the diligent Endeavours of thoſe about him, he was brought to himſelf again: whereupon he departed without executing the Warrant. And that which made this the more remarkable, was, for that this Conſtable was a luſty ſtrong Man, and never fainted in all his Life before. And though they came again ſome Days after, to execute the ſame Warrant, yet had they not power to carry him to Priſon: for which (as it was reported) the other Conſtable was fined at the next Seſſion. See his Life.

8. One Mr. Burgeſs, late Miniſter of Graffam, in Suſſex, being put to ſome trouble at his firſt coming to that place, through the unkindeſs (not to ſay diſhoneſty) of ſome Neighbours, made a Journey London, for the better ſecuring himſelf in the poſſeſſion, and returning home, came late to the outward Skirts of the Pariſh, where being apprehenſive of Danger, partly by reaſon of the great Darkneſs of the Night, and partly by reaſon of the Waters and Ditches which are thereabouts ſomewhat formidable to a Stranger; he did by ſome ſecret Ejaculations earneſtly beg of God, ſo to direct and preſerve him in the way, that he might not miſcarry before he got to his own (then a new) Home: and preſently a Light ſhone about him, to his great ſurprizal and comfort, and did accompany him cloſely (as the Pillar of Fire did the Iſraelites) either going before him, or ſurrounding him (for I dare not be poſitive, through the defect of my Memory) 'till he got ſafe to his own Houſe. This hath been atteſted to me by his own Son, an honeſt. ſober Man, now living at Graffam; and one Mr. Cockrill, a near Neighbour, who ſaith, He heard Mr. Graffam, the elder, often ſpeak of it with wonder.

9. A pious Gentlewoman, yet living, when a Child, fell into a Pond, where ſhe was like to periſh; a Man who was left alone in the Houſe, reading of a Book, was ſuddenly ſo troubled, though he knew not for what, that he could read no longer: upon which he walked out, ſaw a Straw-hat ſwim upon the Pond, and by and by the Child riſe to the top of the Water; he catches hold of the Child, drew her out, and ſo ſaved her Life. Clark's Exam. Vol. 1. C. 83.

10. Mr. Sam. Fairclough, one Evening, after a Day ſpent with his Wife in Faſting and Prayer, on her behalf (being then great with Child) and ſhe walking abroad to meditate on the Promiſes of God, fell over Head and Ears into a Pond; heard a great Shriek, goes out haſtily to the Pond, finds his Wife, (after twice ſinking) and laying ſudden hold upon her, before the third time, ſaved her Life and Health, and Little One (with which ſhe was pregnant) without any hurt. See his Life.

CHAP. LXXXI. Perſons ſtrangely fitted for Great Employments.

'TIS weak Evidence and Proof of the Divine Conduct and Government of the World to obſerve the ſtrange Methods ſometimes uſed in the Accompliſhment of Men for Weighty and Sacred Offices: to ſee the Turns of Providence, the ſuprizing Cataſtrophes, the removal of Difficulties, the opening of Doors unexpectedly, to make way for ſome Perſons to Studies and Employments in Church and State.

1. How ſtrangely are things wheeled about by Providence! Not what we, or our Parents, but what God deſigned, ſhall take place. Amos was very meanly employed at firſt, but God deſigned him for a more honourable and comfortable Calling, Amos 7.14, 15. David followed the Ewes, and likely never raiſed his Thoughts to higher Things, in the Days of his youth; but God made him the Royal Shepherd of a better Flock, Pſal. 78.70, 71. Peter and Andrew were imployed as Fiſher-men; but Chriſt calls them from that to an higher Calling, Mat. 4.18, 19. To be Fiſhers of Men. Pareus, when he was Fourteen Years old, was, by the inſtigation of his Step-mother, placed with an Apothecary; but Providence ſo wrought, that he was taken off from that, and fitted for the Miniſtry; wherein he became a fruitful and eminent Inſtrument to the Church. James Andreas, was, by reaſon of his Fathers inability to keep him at School, deſigned for a Carpenter; but was afterwards, by the perſwaſion of Friends, and aſſiſtance of the Church-ſtock, ſent to Stutgard, and thence to the Univerſity, and ſo arrived to a very eminent Station of Service to the Church. A Maſter-builder, Oecolampadius, was, by his Father, deſigned for a Merchant; but his Mother, by earneſt Entreaties, prevailed to keep him at School: and this Man was a bleſſed Inſtrument in the Reformation of Religion. Flavel's Divine Conduct. p. 80.

2. Mr. Ben. Johnſon, was firſt bred in a private School, near St. Martin's-Church, then in Weſtminſter-School, under the Learned Mr. Cambden, afterwards admitted into St. John's-College, in Cambridge, where his Continuance was but ſhort: for his Maintenance failing, he was fain to return to the Trade of his Father-in-Law, who was a Bricklayer. He was one who helped in the Building of the New Structure of Lincoln's-Inn, where having a Trowel in his Hand, he had a Book in his Pocket, that as his Work went forward, ſo his Study went not backward.

Some Gentlemen pitying, that ſuch rare Endowments ſhould be buried under the Rubbiſh of ſo mean a Calling, did by their Bounty Manumiſe him freely, to follow his own ingenuous Inclinations. England's Worthies, by W. Winſtanley, p. 342.

3. Dr. Donne, firſt of Hare-Hall, in Oxford, then removed to Cambridge, thence to Lincoln's-Inn, at laſt he went to Travel with the Earl of Eſſex to Cales, and thence to Italy and Spain. Returning home, he was chief Secretary to the Lord-Keeper Elſemore, and marrying with the Lady Elſemore's Niece, Daughter to Sir George Moor, for which he was diſcharg'd of the Secretary's place, which he held, and caſt into Priſon by his incenſed Father-in-Law. But being ſet at liberty again, by occaſion of a Diſcourſe upon the Oaths of Allegiance and Supremacy, he ſo pleaſed the King, that he perſwaded him to enter into sacred Orders, and afterwards made him his Chaplain; and attending His Majeſty in his Progreſs to Cambridge, was there made Doctor of Divinity, next Lecturer at Lincoln's-Inn and at laſt Dean of St. Paul's Ibid. p. 380, 381, 382, &c.

4. Arch-biſhop Ʋſher was deſigned for the Law, his Father intending to ſend him over to the Inns of Court; but God, who intended him for a Labourer in his own Vineyard, prevented his Intentions by Death. Ibid. p. 561.

5. Mr. Herbert, the Divine Poet, aimed a long time at Court-preferment, but over-ruled by Divine Providence, and the Advice of Friends, at laſt exchanged his Silks, and Lay-Sword, for a Gown and Caſſock, and became a very ſerious and worthy Miniſter. See his Life.

6. Dr. Preſton had no inclination to the Miniſtry, 'till he was diſappointed and baffled in his purpoſe of going into France, in order to fit himſelf for the Court. See his Life.

7. George Sohnius intended the Study of the Law; but by a ſtrange Providence was taken off from it, as himſelf writes, in a Letter to his Father thus:

WHat hath ſo ſoon altered my Reſolution, I ſhall briefly declare unto you, that you may know and approve the Reaſons thereof, and give Thanks to God for his Mercies to us. When upon the 21st Day of July, I was hearing Tubertus's Lecture of the Law, and was writing what he ſpake, before half an Hour was past, I fell into very ſerious Thoughts: for on a ſudden, the Excellence and Majeſty of Divinity came into my Mind, and did exceedingly delight me; and began to ſtir up in my Mind ſuch a Love to it, that I could not but reſolve to give over the Study of the Law, and wholly apply myſelf to the Study of Divinity. And this thought ſunk deeper and deeper into my Mind, and was ſo extreamly preſſing upon me, that I could no longer attend to the Lecture of the Law, nor finiſh the Writing that I had begun; ſo that I knew not what to do; yea, theſe Thoughts did ſo haunt me, that I was not only averſe from Reading any more Law, but I abhorred the very Thoughts thereof. And thus, not knowing what to do, I betook myſelf with Sighs and Tears unto God, intreating him to reſtore to me my former love to, and delight in the Law; but if not, that I was ready to follow his Call in any thing. But yet after this, whenever I returned to read any Law-Book, my Heart trembled, and my Eyes abhorred the Letters; neither was my Mind or Will delighted in that Study. Hereupon conſulting with two of my Godly Friends, and acquainting them with my Caſe; they judged, that I was called by God to the Study of Divinity. And therefore, giving Thanks unto God, I have wholly applied myſelf thereunto.

Clark's Exampl. p. 610.

8. Athanaſius, as if deſign'd by Divine Providence for the Biſhoprick of Alexandria, was firſt exerciſed, when a Child, in Catechiſing his Fellow at Play, and ſo ſitting them for Baptiſm; upon which occaſion Alexander, the then Biſhop, ſet him to School, afterwards made him Deacon, took him for a Companion, or Attendant to the Coouncil of Nice, and at laſt wiſhed him to the Succeſſion, which he afterwards enjoyed, in the ſame See, and did great Good to the Church, in oppoſing ſtoutly the Arrian Hereſie. Clark's Marr. of Eccl. Hiſt.

9. St. Auguſtine having been ſometimes inclined to the Manichaean Hereſie, and from the Sin of Concubinage, in a ſtrange manner converted to the Orthodox Faith, was afterwards better accompliſhed for a Confutation of the Manichees; in which he was very ſucceſsful (as in the Caſe of Firmus, a rich Manichaean Merchant, and Felix, who coming to Hippo on purpoſe to ſpread his Hereſie, were both Converted by him) and for the anſwering of contradictious Sinners, who reproached him for his former vicious Life; in which Caſe he told them, That the worſe he had been, the better was his Phyſician who had cured him. Ibid.

CHAP. LXXXII. Miraculous Cures of Diſeaſes, &c.

THE Cure of Naaman's Leproſie, by waſhing in the River Jordan, and the Healing of them that were Sick, Lame, Blind, and poſſeſſed with Daemons, mentioned in Sacred Scripture, ſeem ſtrange, eſpecially to Men that look and believe no further, than the common Operation of meer Nature; but we would here raiſe Men to a higher and clearer proſpect of the Divinity and try to convince the World, (if it be poſſible) that the God who rules over all, is not always tied to ordinary means, but doth ſometimes ſhew his Power, as well as his Goodneſs, in giving a plain Demonſtration of his Maſtery over all Secondary and Viſible Cauſes.

1. Irenaeus tells us, in his Second Book againſt Hereſies, That in his time, ſome by Faſting and Prayer had brought to paſs, that the Spirits of the Dead had return'd into their Bodies again.—Others cured the Sick and Diſeaſed, and by laying on of their Hands, reſtored them to Health. Clark's Mar. of Eccl. Hiſt.

2. Dr. Joſeph Hall, then Biſhop of Exeter, ſince of Norwich, ſpeaking of the good Offices which Angels do to God's Servants; of this kind (ſaith he) was that no leſs than marvellous Cure, which at St. Mardene's in Cornwal, was wrought upon a poor Cripple; whereof, beſides the Atteſtation of many Hundreds of the Neighbours, I took a ſtrict and impartial Examination in my laſt Viſitation. This Man, for Sixteen Years together, was fain to walk upon his Hands, by reaſon the Sinews of his Legs were ſo contracted: and upon Monitions in his Dream to waſh in that Well, was ſuddenly ſo reſtored to his Limbs, that I ſaw him able both to Walk and get his Maintenance. I found here was neither Art nor Colluſion. The Name of this Cripple was John Trelillie. Biſhop Hall's Myſtery of Godlineſs, L. 1. § 8.

3. Concerning Samuel Wallas, of Stamford, cured in a miraculous manner, of a deep Conſumption, ſee the Chapter of the Appearance of Good Angels, § 7.

4. Mariane Maillard, born at Coignac, in Xaintonge, was lame from the Firſt Year of her Age, having a hollowneſs in that place, where we uſually perceive the Bone of the Left Thigh fall into the Hip; as ſhe grew in Years, her Lameneſs increaſed, inſomuch that there aroſe a great Tumor above the Cavity of the Iſchium, and her Leg became above Four Inches ſhorter her Knee turning inwards, and her Foot ſo diſtorted, that the inward Ancle-hone almoſt ſupplied the place of the Sole of her Foot: ſhe lived in France, 'till the Perſecution drove her thence, and flying firſt to Lauzanne, and then to Germany, at laſt ſhe came over into England; where ſhe being a Servant to Madamoiſelle de Laulan, in St. James's Alley, n[••]r the Church, in St. Germain-ſtreet; whereon Sunday, Nov. 26. 1693, ſhe was beſpattered with Dirt by little Children, as ſhe came from the French-Church behind Leiceſter-Fields, and followed with ill Names, 'till at laſt ſhe wept and complained to her Miſtreſs of it. The ſame Night between Seven and Eight of the Clock, ſhe took the New Teſtament to read, and falling upon the Second Chapter of St. Mark ſhe told her Miſtreſs, That ſhe wondred at the Infidelity of the Jews; and if ſuch a thing had happen[•]d now (ſaith ſhe, that was wrought upon the ſick of the Palſie) I would run very quickly, and believe too: and ſcare had ſhe uttered thoſe words, but a redoubling of the Pain came upon her, which forced her to ſtretch out her Leg, on which the Bone made a ſnap, her Leg extended itſelf, her Foot and Knee were both reſtored to their proper ſituation, her Pains ceaſed, and ſhe thought ſhe had heard a Voice ſaying unto her, Thou art healed: and preſently ſhe walk'd up and down the Chamber, and continues very well, ſaving a little weakneſs. The Witneſſes who depoſe that ſhe was extraordinary lame before Nov. 26. were her Father, Mother, the Inhabitants of the place where ſhe was born, and many others, Engliſh, French, of all Ages, of both Sexes, Children of Five or Six Years old, a Taylor who made her Cloaths, her Shoo maker, a Swiſs that knew her from her Cradle, the Surgeon who viſited her Two Years before. All which are atteſted and declared before Sir Sill. Aſhurst, Lord Mayor of London, upon Oath, Dec. 19. 1693.

5. Mr. Francis Culham, born at New-Buckenham, in the County of Norfolk, on Chriſtmas-Day, 1631. and having been bred a Chirurgeon, afterwards Dwelling at the White-Lion in South-Lambeth, in the County of Surry, in the Month of August, 1671. unhappily fell backward, and about Michaelmas enſuing had another Fall; both which ſomewhat contuſed his Head. About Three or Four Days after Chriſtmas, he complained of an alteration in his Health; and about Two Days after, became ſtupified in his Brain, which gradually ſpread over his Body: to this a Weakneſs in his Limbs ſucceeded; ſo that he was forced to take his Bed, and immediately grew not only ſpeechleſs, but loſt the uſe of his Reaſon. He lay a Month without eating any Food, or taking any other Suſtenance, except a ſmall quantity of Drink with a little Syrup of Violets; ſometimes once a Day, which other Days he would intermit: nevertheleſs, in all that time he went not to Stool.

At the expiration of this Month, he eat a good Meal; and ſo did eat daily for ſome ſhort time; and after faſted a whole Week, neither eating nor drinking any thing; then receiving ſome Suſtenance for a few Days, he faſted another Week compleat.

Theſe times of long Faſting being over, he afterwards did eat but once in Three Days; but then it was incredible, both in reſpect of the Quantity and Manner: for be would moſt greedily devour a whole Joynt of Meat at a Meal, and that in a very ſhort time. This he uſually tore in pieces, after an extraordinary ravenous ſort, and drank therewith not leſs than Six or Seven Quarts of ſtrong Drink; which he always ſmelt to, before he would taſte; and refuſed to Drink, unleſs out of a Stone-bottle.

But the Diſtemper he ſeemed to lie under after ſuch extravagant Eating, was exceeding ſtrange and remarkable: for he made a dreadful and horrid Noiſe, but inarticulate, and lay roaring and howling moſt part of the Day after, (as ſometimes he did before he did eat) ſeeming to covet more Meat, even then when he had fed moſt plentifully.

In this ſad and deplorable Condition he continued, keeping his Bed continually, and refuſing to take any internal Medicine; nor did he know either Wife or Children, Friends, or Viſitants, or ſeem'd to take Notice of any other thing.

He uſe ſeveral ſorts of Tones and Cries, all lamentable enough, and lay (for the Firſt Year) with his Eyes continually open, he would ſometimes attempt to bite thoſe that came near him. In this time he was once let Blood, and once Fluxed.

About a Month before his Recovery, he was twice let Blood; but how far that might ſignifie any thing, is uncertain, ſeeing no effect appeared 'till the Day of his Reſtauration, which was the Twelfth of May. 1676. only for Two Days before, he now and then wept, ſeeming to have ſome ſenſible apprehenſion of his Wife and Children, by holding them faſt by the hand, when they ſtood near him; tho' ſince his Recovery he remembers it not.

But that Twelfth Day of May, about Ten a Clock in the Morning, by the miraculous Power and Mercy of God, his Underſtanding began to return; whereupon he made Signs (by moving his Hands in a Writing poſture) for a Pen, Ink, and Paper; which being brought to him, he wrote as followeth:

LOrd, grant a Power from thy Divine Nature.

I thought I ſaw the Glorious appear to me.

The Prayers of all good People I deſire.

I deſire the heavenly Water, that I thirst no more.

It is the Light I deſire from the most High.

As the Son doth appear in me, I hope a better Work will be perfected in me.

It is heavenly Bread that I deſire, that I hunger no more, and then I ſhall be more beautiful.

His Wife then offering him a Glaſs of Wine, he refuſed it, and wrote again thus:

It is Prayers I first deſire.

Hereupon the Miniſter of the Pariſh was ſent for, to pray by him; who, tho' he was not then at home, yet not long after beſtowed a Viſit on him.

After he had ſate up a while, Dr. Gale, Maſter of St. Paul's School, with Mr. Will. Perry, another Miniſter, and two Friends more, accidentally paſſed by his Houſe; who being entreated to come in and Pray with him did very readily conſent. The Doctor being deſirous fully and clearly to underſtand the condition of the Man, asked ſeveral Queſtions, and finding no Anſwer, but abundance of Tears, attended with great Trembling in all his Body, and Blackneſs in his Lips, the Doctor with the Company preſent went to Prayers, reading the Office of the Church for the Viſitation of the Sick. Mr. Culham did manifeſt a great Devotion, applying to himſelf ſeveral Paſſages in the Offices, eſpecially in the Abſolution; all the while powering out Tears and ſmiting his Breaſt. And when theſe Words were pronounced, Glory be to the Father, and to the Son, and to the Holy Ghost, Mr. Culham with a loud Voice anſwered, Glory be to God on High: Thou hast wrought a great Work, now Power is given from the most High, &c. After this he called for a Morſel of Bread, though he had eaten none in all his Diſtempers; refuſed to drink Sack as too ſtrong for him; wondered at his younger Son, as grown out of Knowledge; gave him his Bleſſing, and commanded him to be dutiful to his Mother. Theſe two Miniſters came that Night again to him, and found him much recovered; and ſince alſo have frequently viſited him; at which he always much rejoyceth. Immediately upon his ſpeaking, he perfectly knew his Neighbours and former Acquaintance, who came to ſee him in great Numbers.

The ſecond Day after his Recovery, he was able to walk about his Chamber leaning on anothers Shoulder; the third Day with a Staff only: And now he is greatly increaſed in Strength, feeds moderately, ſleeps well, and his Intellects and Faculties are become exceeding clear and ſtrong.

His Wife behaved herſelf toward him all the while he lay under this great Affliction, with great Care and Affection; and by an honeſt and induſtrious courſe of Life, ſupported him and his Children.

Atteſted by,

Rich. Parr. D. D. of Camerwel.
Tho. Gale, D. D.
Will. Perry, M. A.
N. Paget, M. D.
Elias Aſhmole.
And. Needham, Curate of Lambeth, &c.

6. In the Year 1676, about the thirteenth or fourteenth of this Month October, in the Night, between one and two of the Clock, Jeſch Claes, being a Dutch Woman of Amſterdam, who for fourteen Years had been Lame of both legs, one of them being dead and without feeling, ſo that ſhe could not go but creep upon the Ground, or was carried in peoples Arms as a Child, being in Bed with her Husband, who was a Boatman, ſhe was three times pulled by her Arm, with which ſhe awaked, and cryed out, O Lord! What may this be? Hereupon ſhe heard an Anſwer in plain Words, Be not afraid, I come in the Name of the Father, Son, and Holy Ghost. Your Malady which hath for many Years been upon you ſhall ceaſe, and it ſhall be given you from God Almighty to walk again. But keep this to your ſelf till further Anſwer. Whereupon ſhe cryed aloud, O Lord! that I had a Light, that I might know what this is. Then had ſhe this Anſwer, There needs no Light, the Light ſhall be given you from God. Then came Light all over the Room, and ſhe ſaw a beautiful Youth about ten Years of Age, with curled yellow Hair, Clothed in White to the Feet, who went from the Beds-head to the Chimney with a Light, which a little after vaniſhed. Hereupon did there ſhoot ſomething, or guſh from her Hip, or diffuſe it ſelf through her Leg, as a Water into her great Toe, where ſhe did find Life riſing up, felt it with her Hand, crying out, Lord, give me my Feeling now, which I have not had in ſo many Years. And further ſhe continued crying and praying to the Lord, according to her weak Meaſure

Yet ſhe continued that Day, Wedneſday, and the next Day, Thurſday, as before till Evening at ſix a Clock; at which time ſhe ſate at the Fire dreſſing the Food: Then came as like a ruſhing Noiſe in both her Ears, with which it was ſaid to her, Stand, your going is given you again. Then did ſhe immediately ſtand up that had ſo many Years crept, and went to the Door. Her Husband meeting her, being exceedingly afraid, drew back: In the mean while ſhe cryed out, My dear Husband. I can go again. The Man thinking it was a Spirit drew back, ſaying, You are not my Wife. His Wife taking hold of him ſaid, My dear Husband, I am the ſelf-ſame that hath been Married theſe thirty Years to you; The Almighty God hath given me my Going again. But her Husband being amazed drew back to the ſide of the Room, till at laſt ſhe claſpt her Hand about his Neck, and yet he doubted, and ſaid to his Daughter, Is this your Mother? She anſwered, Yes Father, this we plainly ſee: I had ſeen her go alſo before you came in. This Perſon dwells upon Princes Iſland in Amſterdam. This Account was ſent from a Dutch Merchant, procured by a Friend for Dr. R. Cudworth, and contains the main Particulars that occur in the Dutch Printed Narrative, which Monſieur Van Helmont brought over with him to my Lady Conway at Ragley, who having enquired upon the ſpot when he was there at Amſterdam, though of a genious, not at all credulous of ſuch Relations, found the thing to be really true. As alſo [•]hilippus Lambergius in a Letter to Dr. Henry Moor, ſent this Teſtimony touching the Party cured. That ſhe was always reputed a very honest good Woman, and that he believed there was no Fraud at all in that Buſineſs. Glanvile's Saduciſm Triumph. p. 427.

7. In this place may be accounted the ſtrange way of curing the Struma or Scrophula, commonly called the Evil: which took its Derivation firſt of all from King Edward the Confeſſor; and hath in after Ages been effected by the Kings of England and of France. Concerning which, take only this Story; diſcourſing upon a time with Mr. Philip Caryll, of Shipley in Suſſex, a Roman Catholick, concerning Miracles done in this laſt Age, in this Nation; he produced this for an Inſtance: That his Son being affected with that Diſtemper, he (having no Faith in the caſe) was earneſtly perſwaded to addreſs himſelf to King Charles the Second for a Touch of his Hand; which having procured, his Son was reſtored to perfect Health; which he declared to me, calling his Son into company, and ſhewing him perfectly healed.

8. Galen had a Man in Cure that had an Artery in his Ankle-bone half cut in ſunder, whereby he loſt all his Blood before any Remedy could be applyed to him. He writeth, That he was advertiſed in his Sleep (by ſome God or Angel) that he ſhould cut the Artery quite in ſunder, and the Ends would retire to each ſide, and ſo lock together again. When he awaked, he executed what his Dream had repreſented to him, and by that means cured the Man. Treaſ. of Ancient and Modern Times, l. 5. p. 475.

9. A young Woman Married, but without Children, had a Diſeaſe about her Jaws and under her Cheek like unto Kernels, and the Diſeaſe ſo corrupted her Face with Stench, that ſhe could ſcarce, without great ſhame, ſpeak unto any Man. This Woman was admoniſhed in her Sleep to go to King Edward, and get him to waſh her Face with Water brought unto him, and ſhe ſhould be whole. To the Court ſhe came, and the King hearing of the matter, diſdained not to undertake it; but having a Baſin of Water brought unto him, he dipped his Hand therein and waſhed the Womans Face, and touched the diſeaſed Part oftentimes, ſometimes alſo ſigning it with the Sign of the Croſs. When he had thus waſhed it, the hard Cruſt or Skin was ſoftned, the Tumors diſſolved, and drawing his Hand by divers of the Holes, out thence came divers little Worms, whereof, and of corrupt Matter and Blood they were full. The Kings ſtill preſſed it with his Hand to bring forth the Corruption, and endured the Stench of it, until by ſuch preſſing he had brought forth all the Corruption. This done, he commanded her a ſufficient Allowance every day for all things neceſſary, until ſhe had received perfect Health, which was within a Week after; and whereas ſhe was ever before Barren, within one Year ſhe had a Child by her Husband. This Diſeaſe hath ſince been called the Kings Evil; and is frequently cured by the Touch of the Kings of England. Stew's Annals, p. 98.

10. Sir John Cheeke was once one of the Tutors to King Edward the Sixth, afterwards Secretary of State; much did the Kingdom value him, but more the King; for being once deſperately ſick, the King carefully enquiring of him every day, at laſt his Phyſician told him, there was no hope of his Life, being given over by him for a dead Man: No, ſaid the King, he will not die at this time, for this Morning I begged his Life from God in my Prayers, and obtained it: Which accordingly came to paſs, and he ſoon after, contrary to all expectation, wonderfully recovered. This, ſaith Dr. Fuller, was atteſted by the old Earl of Huntington, bred up in his Childhood with King Edward, to Sir Thomas Cheeke, who was alive Anno 1654, and Eighty Years of Age. Lloyd's State-Worthies, p. 194.

11. Mrs. Savage, Wife of Mr. Savage, a Schoolmaſtet and Miniſter, living in Horſe-ſhooe-lane, who having had a very troubleſome Lameneſs in her Hand from a Child, her Fingers being ſo contracted, that her Hand was become almoſt wholly uſeleſs to her: And in December, 1693, having had withal ſome ilneſs and weakneſs of Body, and having uſed ſome other means for the Cure, but without Effect; at laſt by Faſting and Prayer found real amendment; and after they Duty ended, fitting by the Fire-ſide the Story of the French Girle came into mind, and her Husband having heard of it only by two Perſons, did not preſently give preſent and full Aſſent to it, but bleſſed God if it were true; at length a ſtrong Impreſſion came into his Mind, that his Wife's hand might be cured by that ſame means as the Girle's Foot. Thereupon he takes the Bible, reads St. Matth. 8th chap. and at thoſe Words, Lord if thou wilt thou can'st make me clean— with an extraordinary Emotion of Spirit, he took hold of his Wife's Hand, ask'd her, If ſhe had Faith?— adding, That his Faith was as much as the Leaper's; for though he did abſolutely believe the Power of Christ, yet he put an If, to the Will of Christ. To which ſhe Replyed, That ſhe had Faith in the Power of Christ, that he was able now he is in Heaven to cure her, as he was when upon Earth: but whether it was his Pleaſure, or whether be ſaw it good for her ſhe could not tell; but if he thought fit for her, ſhe doubted not but he would heal her; or to that purpoſe. Her Husband proceeded Reading till the came to the Faith of the Centurion about his Servant, when on a ſudden ſhe felt a Pain in her Knuckles and Fingers, and pulling off her Glove, her Hand inſtantly ſtretched out ſtraight, and became like the other; and ſhe was immediately cured of what was judged by all incurable. Her Hand likewiſe received ſtrength as well as ſtreightneſs; and whereas it uſed to be extreamly cold, it is now as warm as the other: And whereas formerly ſhe was not able to go a Mile through weakneſs of Body, ſhe is now able to walk three or four. For confirmation, enquire at their Houſe afore-mentioned: See alſo the Appendix to the General Hiſtory of Earthquakes, p. 173, 174.

Take here another Relation, as it came in a Letter from Hitchin in Hartford-ſhire, as followeth; Hitchin.

June the 6th, 1693.
Dear SIR,

12. YOurs I received the laſt Night; as to the Perſon you enquire after, and the Lord's Work upon him, take it in ſhort as follows; His Name is David Wright, about twenty ſeven or twenty eight Years of Age; he lived two or three Miles hence for ſome Years, in the capacity of a Shepheard, his diſtemper of Body by the Evil rendring him uncapable of hard Work. At Michaelmas 1693, he deſired a Religious Woman to take him into her Service, which ſhe was not willing to do, becauſe he was a profane Wretch, and much given to Swearing and other Vices; but upon his promiſing a Reformation, and that he would go to hear the Word preached, ſhe hired him: yet he afterwards went on his evil Courſes, and would not go to hear: But Novmeber 29th, laſt paſt, having Notice that there was a Sermon to be Preached by one Mr. Edward Coles, a worthy Miniſter, his mind was ſo much fixed to go and hear him, that notwithſtanding the ſame day he had a Brother came for him with a Horſe to go ſome Miles another way, about urgent Buſineſs of his own, yet he could by no means be prevail'd with to go with him, of which Reſolution he ſaith he can give no reaſon to himſelf: he came to hear, and the Word made ſuch deep Impreſſion upon his Mind that his Soul was converted, and his Body healed at the ſame time. He declares, that while the Miniſter was Preaching, his hard Heart was ſoftened, and the Eyes of his Mind enlightened, whereby he had Faith in his bleſſed Lord and Saviour Jeſus Chriſt; and that at the ſame time he found his Body cured of the Evil, under which he had long languiſhed; and is fully perſwaded he ſhall never have it again: But however, God may pleaſe to do as to that, this is certain, that he hath been very well from the 29th of November to this very day: But the Change upon his Soul is more remarkable then the Cure of his Body; to ſee ſuch a poor groſly ignorant Wretch ſo ſuddenly changed, and to hear him bleſſing and praiſing of God, and admiring his Grace and Love to him; that he who knew nothing one Hour before, ſhould now ſpeak ſo ſenſibly of Jeſus Chriſt and Heavenly Things! This is to the Aſtoniſhment and Admiration of all that knew him. As to his bodily Diſtemper, he had the King's Evil for about fifteen or ſixteen Years paſt, and was formerly touched by King Charles the Second. At firſt he was forced to keep his Bed for ſeveral Weeks together, with great Pains and divers running Sores upon him; but for about twelve Years paſt he hath been in Service for the moſt part, yet never in Health all the while, but had running Sores, which were ſometimes skined over and ſwelled; and then he was at the worſt, and felt moſt Pain till they broke and run again. He hath had theſe Sores in many parts of his Body, of which the Scars are viſible; and two continued in the ſame place in the Small of his Back a long while; and at the time when he came to hear the Sermon aforementioned, they were skined over and ſwelled, ſo that he was in very great Pain, and cound not keep pace with his Company: But while he was hearing, the Swelling of his Sores ſunk inſenſibly, and he was well on a ſudden, and all his Pain was gone; ſo that as they returned home he went before them, leaping, rejoycing, and praiſing God for his great Mercy and loving Kindneſs to him, all the way he went. After he came home, he continued to admire the exceeding Grace of God to ſo vile and ignorant a Sinner as he was, and ſpent moſt part of the Night in this heavenly Exerciſe, and ſtill remains in this admirable frame of Heart. Much more might be mentioned, but this may ſuffice at preſent from

Yours, &c.

We whoſe Names are hereunto Subſcribed, do hereby attest and declare, That living in the ſame Family with David Wright, we were Eye and Ear-witneſſes of the Truth of the foregoing Particulars concerning him, and in confirmation of the Verity thereof, we have hereto put our Hands.

both Sons to Wright's Miſtreſs.

Slape Drever

Thomas Drever

Thomas Child.

Joſeph Morgan. Ibid.

See more in the Chapters of The Exiſtence of Good Angels, and Preſent Retribution to the Devout and Praying, &c.

13. We have this Account from a credible Hand, viz. That about two Years ago, the Apprentice of Mr. Welby in East-Smithfield was taken Dumb, but recovered by the help of a neighbouring Doctor. After a few days he loſt his Speech again, but by the direction of a ſecond Doctor recovered it once more; but falling into a third Relapſe, the Phyſicians could give him no help. About two Months, the young Man had a Viſion in his Dream, of a Man that adviſed him to take the Fat of a Lamb, and anoint himſelf therewith, and apply the Heart hot to his Throat; he had the ſame Apparition a ſecond time, upon which Phyſicians and Divines were conſulted, who thought it a Deluſion of the Devil, and diſſwaded him from it. The Apparition coming the third time told him, 'Twas no Deluſion, and as a Token that it was not, he ſhould loſe the Ʋſe of his left Arm; which fell out accordingly; and he adviſed him to uſe the Remedy upon the [•]4th of August, and to take the Air for a Month, or it would be worſe for him. Upon which he went to High-Gate, and applying the Remedy recovered his Speech next day, and had the Uſe of his Arm reſtored.

Poſtſcript to the Flying-Poſt, Aug. 22. 1696.

14. Sozomen tells us, That the Queen of Iberia, being taken with an incurable Diſeaſe, was miraculouſly reſtored to perfect Health, by a Chriſtian Woman at the Invocation of the Name of Chriſt. I ſhall give my Reader the Story at length out of Socrates Scholaſticus. There was, ſaith he, a certain Godly and Devout Woman taken Captive of the Iberians, (a People dwelling nigh the Euxine Sea) this Woman being a Captive, and having her Converſation with Barbarians, gave herſelf wholly to Godlineſs; for ſhe exerciſed very much the Diſcipline of Continency, uſing a ſevere kind of Abſtinence, and applying herſelf wholly to fervent Prayer; which when the Barbarians perceived, they wondered at the ſtrangeneſs of the Act. It fell out, that the King's Son of very tender Years fell into a dangerous Diſeaſe; the Queen, after that Countrey-manner, ſent the Child to other Women for Phyſick, to try if Experience had taught them any Medicine that might Cure that Malady. But when the Nurſe had carried the Child about to every Woman (I ſuppoſe he means every neighbouring Woman that made any Profeſſion of Skill that way) and could procure Remedy of none; at length he is brought to this Captive Woman, who in the preſence of many more Women, who without the Application of any other Salve or Medicine, took the Child, laid her Sack-cloth upon him, and ſaid only theſe Words, Christ which healed many, will alſo heal this Infant. When ſhe had uttered theſe Words, and prayed unto God for his Aid and Aſſiſtance, the Child forthwith recovered, and from that time enjoyed perfect Health. The fame of this Act was bruted abroad among all the Barbarian Wives, and at length came to the Queen's Ear, ſo that the Captive Woman was much talked of. A while after the Queen herſelf fell ſick, and this ſimple Woman was ſent for; ſhe refuſed to go, leſt peradventure ſome Violence, contrary to the Modeſty of her Nature, ſhould be offered to her: the Queen then was conveyed to her; ſhe practiſed the like as ſhe had done before unto the Child; the Queen is rid of her Diſeaſe, thanks the Woman for the Cure; but the Woman anſwered, 'Tis not my doing, but Chriſt's, the Son of God, and Maker of Heaven and Earth: She exhorts the Queen to call upon him, and acknowledge him for the True God. The King marveling at this ſtrange Cure, commanded that the Woman ſhould be bountifully rewarded. Who made Anſwer, That ſhe wanted no Riches, but eſteemed Godlineſs a great Treaſure: and that the King ſhould receive a precious Jewel, if he would acknowledge that God whom ſhe profeſſed: with theſe Words ſhe returned back the Rewards. The King laid up all theſe ſayings in his Breaſt; the next day, as the King went a Hunting, the Hills and Foreſt where his Game lay, were over-caſt with dark Clouds and a thick Miſt, the Game was uncertain and doubtful, the way ſtop'd and intricate; the King being at his Wits end, not knowing what was beſt to do, calls upon the Gods whom he accuſtomed to ſerve, but they ſtood him in no ſtead; it came to his mind to think upon the God of the Captive Woman; unto him he turns and cries for Help: as ſoon as he had Prayed unto him, the Cloud was diſſolved and the Miſt ſcattered; and the King wondring, returns home to his Wife, and told what had happened. Immediately he fends for the Captive Woman, and after ſome Inſtructions from her turns Chriſtian, erects a Houſe of Prayer, and makes a Proclamation to his People to receive the ſame Faith. Sozom. l. 2. c. 6. Socrat. Schol. l. 5. c. 16. Ruffin. l. 1. c. 10. Theodorat. l. 1. c. 23. Centur. Magd. cent. 4. c. 13. Ruffinus ſaith, The King of the Iberian's Name was Bacurius.

In the Preface of a French Treatiſe, Entituled, Harmonie des Propheties anciennes avec les Modernes, which was Printed at Cologn, in the Year 1687, I find this very wonderful Paſſage, which I chooſe to mention in this place, as contributing to the Explication of them that are to follow.

Madam Mingot, the Widow of a Chyrurgion, of the City of Caen in Normandy, had ſeveral unaccountable Revelations made unto her, that ſhe kept wholly ſecret; but there was one, which by a Miracle that accompanied it, was put beyond the poſſibility of Secrecy. She was afflicted with a Palſey eight or ten Years together in her Limbs, which rendred her altogether Impotent; and her Impotency was not the leſs, for her being fourſcore Years of Age. But one Day, when ſhe was at Prayer before the God of Heaven, for the Deliverance of his Church from the Confuſions then upon it, in the heat and heighth of the French Perſecution, it was audibly ſaid unto her, Thy Prayers are heard, the afflicted Church ſhall be ſpeedily and gloriouſly delivered; but it has yet ſomething more to ſuffer. She was commanded herewithal, to make this Revelation known unto her Brethren; and that they might give credit unto her Words, it was added, The Lord has reſtored thy Health and Strength unto thee. She was immediately and miraculouſly Healed of her Malady, and ſhe walked her ſelf, and carried unto her Paſtors, the Account of this Revelation. They wondered at the Miracle, and would fain have concealed the Prophecy; but the Prophecy could not poſſibly be hid, becauſe of the famous Miracle that attended it. All the Paſtors of Caen, and a good number of other Proteſtant Refugees belonging to the Town, being in the Low Countreys, Anno 1687, offered their unanimous and uniform Teſtimony to the Truth of this marvellous matter.

16. There is likewiſe an undoubted Relation of a poor, but a good Woman, belonging to the Congregation of Mr. Daniel Burgeſs in London. She had for many Years laboured under a Fiſtula in her Hip, which had proceeded ſo far, that the very Bone was tainted, and ſhe was turned out of the Hoſpital as Incurable. This Perſon reading, with Prayer over it, that Paſſage in Mat. 15.28. Jeſus ſaid unto her, O Woman, Great is thy Faith; be it unto thee as thou wilt: And feeling her Soul by the Spirit of the Lord Jeſus Chriſt, carried forth unto a great Faith in him, ſhe found herſelf immediately and miraculouſly Cured of all her Malady. I have not now the Relation of this matter at hand; but this is as far as I can remember, the Subſtance of what I received concerning it. It was about the beginning of December, 1694.

17. In a Letter from the Reverend Mr. John How, I find the enſuing Paſſages, which I take the leave to expoſe unto the Publick.

It gives among us (writes that wort by Man) ſome Reviving to the Languiſhing Intereſt of Chriſtianity, and ſome Check to the Infidel Spirit, that (under the falſely aſſumed name of Deiſm) would turn all Revealed Religion, and indeed all Religion into Ridicule; that God is pleaſed to own it, by ſome late miraculous Cures, wrought upon the Acting of Faith in Chriſt.

18. That excellent Perſon proceeding then to recite ſome of the Inſtances, which we have already mentioned, he adds;

A fourth, I have late certain Knowledge of (but the thing was done ſix Years ago) a Blackamooryouth, Servant unto a religious Baroner. He lately dining at my Houſe aſſured me, That his Servant having a great Averſion to Chriſtianity, and refuſing Inſtruction, was ſtruck with univerſal Pains in all his Limbs, which continued upon him a Year and half, like Rheumatical, but relieved by none of the apt uſual Means that are wont to give Relief in ſuch caſes. At length, in his Torments, which were great he grew ſerious, inſtructible, penitent; and by the frequent Endeavours of the Parochial Miniſter (a good man, known to me) brought to an underſtanding Acknowledement of Chriſt; upon which, Baptiſm being promiſed to him, he conſented; but preſſed to be carried unto the Aſſembly, that he might own Chriſt publickly: Upon the doing whereof, he was immediately Cured, and hath continued well ever ſince. Theſe are great Things! Hallelujah! Preparatives, I hope, to the Revival of Chriſtianity; and I fear, to terrible Acts of Vengance upon obſtinate perſevering Infidels.

19. Suſanna Arch was a miſerable Widow, for divers Years overwhelmed with an horrid Leproſie, which the Phyſicians that ſaw it, pronounced incurable; but from that very time that they told her ſo, a ſtrange perſwaſion came into her Mind, that the Lord Jeſus Chriſt would Cure her. That Scripture came frequently into her Mind, Mat. 8.2. Lord, if thou wilt, thou canst make me clean: and ſhe found herſelf enabled to plead this before him, with ſome degree of Confidence, that at laſt ſhe ſhould prevail. She reſolved, that ſhe would rely on the Lord Jeſus Chriſt, who in the Days of his Fleſh, when on Earth, cured all Diſeaſes and Sickneſſes among the People, and who had ſtill as much Power, now that he is glorified in Heaven. She felt many Temptations to weaken her Confidence; but ſtill there came in ſeaſonable and agreeable Scriptures, with a mighty force upon her to ſtrengthen it; as at one time, that in Mark 11.22. Have Faith in God. At another time, that in Job. 11.40. Said I not unto thee, that if thou wouldest believe, thou ſhouldst ſee the Glory of God? At another time, that in Heb. 10.35. Cast not away your Confidence, which hath great Recompence of Reward. Her Leproſie had been complicated with a Phtiſick, which for many Years afflicted her; but in the Month of Novemb. 1694. ſhe had her Phtiſick removed, without any Humane Power; and ſhe took that as a Token for Good, that ſhe ſhould alſo be cured of her Leproſie; and the late Miracles upon others, enlivened this her Hope exceedingly.

In December the Diſtemper of this Godly Woman grew worſe and worſe upon her; and when her Mind was uneaſie, thoſe paſſages came to mind: I know, O Lord, that thou canst do every thing: and Our God whom we ſerve, is able to deliver us.

On December 26. at Night, ſhe was buffeted with ſome Temptations, that her Faith for her Cure having proved but a Fancy, her Faith for her Soul muſt be ſo too: but ſhe cried out unto the Lord, Lord, I have cast my Soul upon thee, and my Body upon thee, and I am reſolved now to cast all my Diſeaſes upon thee. Her Mind was hereupon compoſed; and the next Night, putting up her Hand unto her Head, firſt on the one ſide, and then on the other, ſhe felt a new Skin on both ſides, which very much amazed her; whereupon ſhe cried out, Lord Jeſus, hast thou begun? Thou wilt carry it on. She then taking off her Head-Cloaths, found the Scurf gone off her Head, and a firm Skin appearing there; and her Diſtemper, which had extended itſelf all over her Body, from Head to Foot, in putrifying Sores, was in like manner, ſuddenly taken away, to the admiration of all that were Beholders.

Reader, Do not now encourage thy ſelf in a vain Expectation of Miracles, to relieve thy particular Afflictions, but improve theſe Miracles as Intimations of what the Lord Jeſus Chriſt can and will quickly do, for his afflicted Church in the World. Theſe Four last Accounts were Extracted from Mr. Cotton Mather, in his Sermon called, Things for a Diſtreſs'd People.

Extracted from the Miſcellanies of John Aubrey, Eſq;

20. OUR Engliſh Chronicles do Record, That in the Reign of King Henry the Third, a Child was born in Kent, that at Two Years old cured all Diſeaſes. Several Perſons have been cured of the King's-Evil, by the Touching, or Handling of a Seventh Son.

21. Samuel Scot, Seventh Son of Mr. William Scot, of Hedington, in Wilt-ſhire, did, when a Child, wonderful Cures by Touching only, viz. as to the King's-Evil, Wenns, &c. but as he grew to be a Man, the Vertue did decreaſe, and had he lived longer, perhaps might have been ſpent.

22. 'Tis certain, the Touch of a Dead Hand hath wrought wonderful Effects, e. g. —One a Painter of Stowel, in Somerſet-ſhire, near Bridgewater, had a Wenn in the inſide of his Cheek, as big as a Pullet's Egg, which by the Advice of one was cur'd by once or twice Touching, or Rubbing with a Dead Woman's Hand.

23. Mr. Davys Mell (the famous Violiniſt, and Clock-maker) had a Child Crook-back'd, that was cured after the manner aforeſaid.

24. In Somerſet-ſhire, 'tis confidently reported. That ſome were cured of the King's-Evil, by the Touch of the Duke of Monmouth. The Lord Chancellor Bacon ſaith, That Imagination is next Kin to Miracle-working Faith.

25. When King Charles the Firſt was Priſoner at Carisbrook-Caſtle, there was a Woman Touched by him, who had the King's-Evil in her Eye, and had not ſeen in a Fortnight before, her Eye-lids being glued together: as they were at Prayers (after the Touching) the Womans Eyes opened. Mr. Seymer Bowman, with many others, were Eye-witneſſes of this.

26. William Bakhouſe, of Swallowfield, in Berk-ſhire, Eſq; had an ugly Scab that grew on the middle of his Forehead, which had been there for ſome Years, and he could not be cured. In his Journey to Peterborough, he dreamt there, That he was in a Church, and ſaw a Hearſe, and that one did bid him wet his Scab, with the Drops of the Marble. The next Day he went to Morning-Service, and afterwards going about the Church, ſaw the very Hearſe (which was of Black Say, for Queen Catherine, Wife to King Henry the Eighth) and the Marble Grave-ſtone by. He found Drops on the Marble, and there were ſome Cavities wherein he clip'd his Finger, and wetted the Scab: In Seven Days it was perfectly cured.

27. Ariſe Evans had a fungous Noſe, and ſaid, It was reveal'd to him, that the King's Hand would cure him: and at the firſt coming of King Charles the Second into St. James's-Park, he kiſs'd the King's Hand, and rubb'd his Noſe with it; which diſturb'd the King, but cured him. Mr. Aſhmole told me.

28. There is extant a true Relation of the wonderful Cure of Mary Maillard (Lame almoſt ever ſince ſhe was born) on Sunday the 26th of November, 1693. With the Affidavits and Certificates of the Girl, and ſeveral other credible and worthy Perſons, who knew her both before and ſince her being cured. To which is added, A Letter from Dr. Wellwood, to the Right Honourable the Lady Mayoreſs, upon that Subject. London, Printed for R. Baldwin, near the Oxford-Arms, in Warwicklane. 1664.

29. The following Letter I receiv'd from Mr. Moſes Pitt, with the Relation of Anne Jefferies.

Decemb. 3. 96.

Reverend Sir,

I Have here ſent you what I have Publiſhed of Anne Jefferies; which you may, if you pleaſe, Reprint in your Collections, only with theſe Additions, which accrued not to my Memory, or Information, 'till after I had Publiſhed the ſame, (viz.) That theſe Fairies are diſtinguiſhed into Males and Females; and than they are about the bigneſs of Children of Three or Four Years of Age. I alſo deſire you to inſert this Letter to me, from my Kinſman, Mr. Will. Tom, who was the Perſon which Dined with the Lord Biſhop of Glouceſter, when I told him this of Anne Jefferies; and is a Merchant of as much Note as most in Devon, or Cornwall, and has been Mayor of Plimouth, who knows Anne Jefferies (who is ſtill living) as well as my ſelf, he ſent me the Letter, on my ſending him one of the Books by Post (I have the Original by me).
Plimouth, May 12. 1696.

Couſ. Pitt,

I Have yours, with the incloſed Prints, and do know, and have heard, that all in it is very true: which, with my Duty to my Lord Biſhop of Glouceſter, you may acquaint his Lordſhip, it's needleſs for me to write to him. I am,

Your Affectionate Kinſman and Servant, William Tom. This is all I think needful to acquaint you with on this Subject. I am, Your True and Faithful Servant, Moſes Pitt.

30. An Account of one Anne Jefferies, now living in the County of Cornwall, who was fed for Six Months by a ſmall ſort of Airy People, called Fai[•]ies: And of the ſtrange and wonderful Cures ſhe performed with Salves and Medicines ſhe received from them, for which ſhe never took one Penny of her Patients. In a Letter from Moſes Pitt, to the Right Reverend Father in God, Dr. Edward Fowler, Lord Biſhop of Glouceſter.

My LORD,

WHen about Chriſtmaſs last I waited on you with my Printed Letter, to the Author of a Book, entituled, Some Diſcourſes upon Dr. Burnet (now Lord Biſhop of Salisbury) and Dr. Tillotſon (late Lord Arch-biſhop of Canterbury) occaſioned by the late Funeral Sermon of the former upon the latter. After I had paid my Duty and Service to your Lordſhip, you were pleaſed to mind me of my having told you a wonderful Story about Seventeen or Eighteen Years ſince, in the Company of a Kinſman of mine, a Tradeſman of Plimouth; who alſo confirmed part of it from his own Knowledge: and the following Narrative you will ſ[••]d to contain the Subſtance of what you then heard. And I doubt not, but I could bring ſeveral other Perſons, now living, to juſtifie the Truth of what I here write: Nay, the Perſon concerned, who is at this time living in Cornwall, must own it, and a great deal more, if ſhe could be prevailed with to ſpeak out. My Lord, I thought I could, if any Perſon alive, have prevail'd with her, ſhe being the Servant that attended me in my Childhood; but your Lordſhip may ſee that I cannot, and therefore your Lordſhip must be content with what I here publiſh: I am ſatisfied I was not, nor could be impoſed on in this Affair, the Particulars having made ſ[•] great an Impreſſion on me from my Youth hitherto. I know, my Lord, that the great part of the World will not believe the paſſages here related, by reaſon of the ſtrangeneſs of them; but I cannot help their Ʋnbelief: Your Lordſhip knows the Record where it's mentioned, That the great God did marvellous things in the ſight of our Forefathers; but for all that they ſinned yet more, and believed not his wondrous Works: And therefore Ʋnbelief is no new Sin crept into the World. And moreover, my Lord, if Men would give themſelves time to think, they cannot but remember that the great God has done as great and marvellous Works in our Age, both in Judgment and in Mercy, as be did in the Days of old, by which the greatest Atheist may be convinc'd, not only of the Being of a God, but alſo that his Power and his Goodneſs, are as manifest now as of old; and therefore it's the Duty of all that do by perſonal Knowledge know any extraordinary Works or Providences of God, which are uncommon, to publiſh them to the World, that the great God may be glorified, and Mankind edified; which is purely and truly the Deſign of Publiſhing the following Narrative.

ANne Jefferies, (for that was her Maiden Name) of whom the following ſtrange things are related, was born in the Pariſh of St. Teath, in the County of Cornwall, in December 1626. and ſhe is ſtill living, 1696. being now in the Seventieth Year of her Age; ſhe is married to one William Warden, formerly Hind (a Hind is one that looks after the reſt of the Servants, the Grounds, Cattel, Corn, &c. of his Maſter) to the late eminent Phyſician, Dr. Richard Lower, deceaſed; and now lives as Hind to Sir Andrew Slanning, of Devon, Bar.

I muſt acquaint you, Sir, that I have made it my Buſineſs, but could not prevail, to get a Relation from her of what ſhe herſelf remembers of thoſe ſeveral ſtrange Paſſages of her Life that I here relate, or of any other that I have either forgot, or that never came to my Cognizance: but ſhe being prevail'd with by ſome of her poor ignorant Neighbours not to do it; and ſhe fancying, that if ſhe ſhould do it, ſhe might again fall into trouble about it: I here give your Lordſhip the beſt and faithfulleſt Account I can.

In the Year 1691, I wrote into Cornwall, to my Siſter Mary Martyn's Son, an Attorney, to go to the ſaid Anne, and diſcourſe her as from me, about the moſt material ſtrange Paſſages of her Life: he anſwers my Letter, Sept. 12, 1691. and ſaith, I have been with Anne Jefferies, and ſhe can give me no particular Account of her Condition, it being ſo long ſince. My Grandfather, and Mother ſay, That ſhe was in Bodmyn Goal Three Months, and lived Six Months without Meat; and during her Continuance in that Condition, ſeveral eminent Cures were performed by her, the Particulars no one can now relate. My Mother ſaw the Fairies once, and heard one ſay, That they ſhould give ſome Meat to the Child, that ſhe might return to her Parents, Which is the fullest Relation can now be given.

But I not being ſatisfied with this Anſwer, did, in the Year 1693, write into Cornwall to my Siſter's Husband, (Mr. Humph. Martyn) and deſired him to go to Anne Jefferies, to ſee if he could perſwade her to give me what Account ſhe could remember of the many and ſtrange Paſſages of her Life. He anſwers my Letter, Jan. 31. 1693. and ſaith, As for Anne Jefferies, I have been with her the greatest part of one Day, and did read to her all that you wrote to me; but ſhe would not own any thing of it, as concerning the Fairies, neither of any of the Cures ſhe then did. I endeavoured to perſwade her ſhe might receive ſome benefit by it. She anſwered, That if her own Father were now alive, ſhe would not diſcover to him thoſe things that did then happen to her. I ask'd her the Reaſon, why ſhe would not do it? ſhe reply'd, That if ſhe ſhould diſcover it to you, that you would make either Books or Ballads of it: And ſhe ſaid, That ſhe would not have her Name ſpread about the Country in Books or Ballads of ſuch things, if ſhe might have Five hundred Pounds for the doing of it: for ſhe ſaid, ſhe had been queſtioned before Juſtices, and at the Seſſions, and in Priſon, and alſo before the Judges at the Aſſizes; and ſhe doth believe, that if ſhe ſhould diſcover ſuch things now, ſhe ſhould be queſtioned again for it. As for the ancient Inhabitants of St. Teath Church Town, there are none of them now alive, but Thomas Chriſtopher, a blind Man, (Note, This Tho. Chriſtopher was then a Servant in my Father's Houſe, when theſe things happened) and he remembers many of the Paſſages you wrote of her. And as for my Wife, ſhe then being ſo little, did not mind it; but has heard her Father and Mother relate most of the Paſſages you wrote of her.

This is all I can at preſent poſſibly get from her, and therefore I now go on with my own Relation of the wonderful Cures, and other ſtrange Things ſhe did, or hapned to her, which is the Subſtance of what I wrote to my Brother, and that he read to her.

It's the Cuſtom in our County of Cornwall, for the moſt ſubſtantial People of each Pariſh, to take Apprentices the Poor's Children, and to breed them up till they attain to twenty one Years of Age, and for their Service to give them Meat, Drink, and Cloaths. This Anne Jefferies being a poor Man's Child of the Pariſh, by Providence, fell into our Family, where ſhe lived ſeveral Years, being a Girl of a bold daring Spirit; ſhe would venture at thoſe Difficulties and Dangers that no Boy would attempt.

In the Year 1645, (ſhe then being Nineteen Years old) ſhe being one Day knitting in an Arbour in our Garden, there came over the Garden-hedge to her (as ſhe affirmed) Six Perſons, of a ſmall ſtature, all cloathed in Green, which ſhe call'd Fairies: upon which ſhe was ſo frighted, that ſhe fell into a kind of a Convulſion-fit: but when we found her in this Condition, we brought her into the Houſe, and put her to Bed, and took great Care of her. As ſoon as ſhe recovered out of her Fit, ſhe cries out, They are just gone out of the Window; they are just gone out of the Window: Do you not ſee them? And thus in the height of her Sickneſs ſhe would often cry out, and that with eagerneſs; which Expreſſions we attributed to her Diſtemper, ſuppoſing her light-headed. During the Extremity of her Sickneſs, my Father's Mother died, which was in April, 1646; but we durſt not acquaint our Maid Anne with it, for fear it might have increas'd her Diſtemper, ſhe being at that time ſo very ſick, that ſhe could not go, nor ſo much as ſtand on her Feet; and alſo the Extremity of her Sickneſs. and the long Continuance of her Diſtemper, had almoſt perfectly mop'd her, ſo that ſhe became even as a Changeling: and as ſoon as ſhe began to recover, and to get a little ſtrength, ſhe, in her going, would ſpread her Legs as wide as ſhe could, and ſo lay hold with her Hands on Tables, Forms, Chairs, Stools, &c, till ſhe had learn'd to go again: and if any thing vex'd her, ſhe would fall into her Fits, and continue in them a long time; ſo that we were afraid ſhe would have died in one of them. As ſoon as ſhe had got out of her Fit, ſhe would heartily call upon God: and then the firſt Perſon ſhe would ask for, was myſelf, and would not be ſatisfied 'till I came to her. Upon which ſhe would ask me, If any one had vex'd or abus'd me, ſince ſhe fell into her Fit. Upon my telling her, no one had, ſhe would ſtroke me, and kiſs me, calling me her dear Child; and then all her Vexation was over.

As ſoon as ſhe recovered a little ſtrength, ſhe conſtantly went to Church to pay her Devotions to our great and good God, and to hear his Word read and preached. Her Memory was ſo well reſtored to her, that ſhe would repeat more of the Sermons ſhe heard than any other of our Family. She took mighty delight in Devotion, and in hearing the Word of God read and preach'd, altho' ſhe herſelf could not read.

The firſt Manual Operation, or Cure ſhe perform'd, was on my own Mother; the occaſion was as follows: One Afternoon, in the Harveſt time, all our Family being in the Fields at work, (and my ſelf, a Boy, at School) there was none in the Houſe but my Mother, and this Anne: my Mother conſidering that Bread might be wanting for the Labourers, if care were not taken; and ſhe having before caus'd ſome Buſhels of Wheat to be ſent to the Mill, my Mother was reſolved that ſhe herſelf would take a Walk to the Mill, (which was but a Quarter of a Mile from our Houſe) to haſten the Miller to bring home the Meal, that ſo her Maids, as ſoon as they came from the Fields, might make and bake the Bread; but in the mean time how to diſpoſe of her Maid Anne, was her great care, for ſhe did not dare truſt her in the Houſe alone, for fear ſhe might do herſelf ſome miſchief by Fire, or ſet the Houſe on fire (for at that time ſhe was ſo weak, that ſhe could hardly help herſelf, and very ſilly withal): At laſt, by much Perſwaſions, my Mother prevail'd with her to walk in the Gardens and Orchards, 'till ſhe came from the Mill; to which ſhe unwillingly conſented. Then my Mother lock'd the Doors of the Houſe, and walk'd to the Mill; but as ſhe was coming home in a very plain way, ſhe flipt and hurt her Leg, ſo that as ſhe could not riſe, there ſhe lay a conſiderable time in great pain, 'till a Neighbour coming by on Horſeback, ſeeing my Mother in this Condition, lifted her up on his Horſe, and carried her home. As ſoon as ſhe was brought within the Doors of the Houſe, word of it was ſent into the Fields to the Reapers, who thereupon immediately left their Harveſt-work, and came home; the Houſe being preſently full of People: a Man-ſervant was ordered to take a Horſe, and ride for Mr. Lob, an eminent Chyrurgeon, that then liv'd at a Market-Town called Bodmyn, which was Eight Miles from my Father's Houſe: but whilſt the Man was getting the Horſe ready, in comes our Maid Anne, and tells my Mother, ſhe was heartily ſorry for the Miſchance ſhe had got in hurting of her Leg, and that ſhe did it at ſuch a place (naming the place); and further, ſhe deſir'd ſhe might ſee her Leg: my Mother at firſt refuſed to ſhew her her Leg; ſaying to her, What ſhould ſhe ſhew her Leg to ſo poor and ſilly a Creature as ſhe was? for ſhe could do her no good: but Anne being very importunate with my Mother to ſee her Leg, and my Mother being unwilling to vex her by denying her, for fear of her falling into her Fits, (for at all times we dealt gently, lovingly, and kindly with her, taking great care by no means to croſs or fret her) did yield to her Requeſt, and did ſhew her, her Leg. Upon which Anne took my Mother's Leg on her Lap, and ſtrok'd it with her Hand; and then ask'd my Mother, If ſhe did not find Eaſe by her ſtroking of it? My Mother confeſs'd to her, ſhe did. Upon this ſhe deſired my Mother to forbear ſending for the Chyrurgeon, for ſhe would, by the Bleſſing of God, cure her Leg: and to ſatisfie my Mother of the Truth of it, ſhe again appeal'd to my Mother, Whether ſhe did not find farther Eaſe upon her continued ſtroking of the part affected; which my Mother again acknowledged ſhe did. Upon this my Mother countermanded the Meſſenger for the Chyrurgeon.

On this my Mother demanded of her, how ſhe came to the Knowledge of her Fall? She made anſwer, That half a Dozen Perſons told her of it. That, reply'd my Mother, could not be: for there was none came by at that time, but my Neighbour—that brought me home. Anne anſwers again, That that was Truth; and it was alſo true, that half a Dozen Perſons told her ſo: for, ſaid ſhe, you know I went out of the Houſe into the Gardens and Orchards very unwillingly. And now I will tell you the Truth of all Matters and Things that have befallen me.

You know that this my Sickneſs and Fits came very ſuddenly upon me, which brought me very low and weak, and have made me very ſimple. Now the Cauſe of my Sickneſs was this:

I was one Day knitting of Stockings in the Arbour in the Garden, and there came over the Garden-hedge of a ſudden, Six ſmall People, all in Green Cloaths; which put me into ſuch a Fright that was the Cauſe of this my great Sickneſs; and they continue their Appearance to me, never leſs than Two at a time, nor never more than Eight: they always appear in even Numbers, Two, Four, Six, Eight. When I ſaid often in my Sickneſs, They were just gone out of the Window, it was really ſo; altho' you thought me light-headed. At this time when I came out into the Garden, they came to me, and ask'd me, If you had put me out of the Houſe againſt my Will? I told them, I was unwilling to come out of the Houſe: upon this they ſaid, You ſhould not fare the better for it; and thereupon in that Place, and at that Time, in a fair Path-way you fell, and hurt your Leg. I would not have you ſend for a Chyrurgeon, nortrouble your ſelf: for I will cure your Leg. The which ſhe did in a little time.

This Cu[••] of my Mother's Leg, and the Stories ſhe told of theſe Fairies, made ſuch a Noiſe over all the County of Cornwall, as that it had the ſame Effect St. Paul's healing of Publius's Father of a Fever, and a Bloody-flux, at Malta, after his Shipwreck there, as related Acts 28.8, 9. And it came to paſs, that the Father of Publius lay ſick of a Fever, and of a Bloody-flux: to whom Paul entred in, and prayed, and laid his Hands on him, and healed him. So when this was done, others alſo which had Diſeaſes in the Iſland, came, and were healed. That People of all Diſtempers, Sickneſſes, Sores, and Ages, came not only ſo far off as the Lands-end, but alſo from London, and were cured by her. She took no Moneys of them, nor any Reward, that ever I knew or heard of; yet had ſhe Moneys at all times ſufficient to ſupply her Wants. She neither made nor bought any Medicines, or Salves, that ever I ſaw or heard of; yet wanted them not as ſhe had occaſion. She forſook eating our Victuals, and was fed by theſe Fairies from that Harveſt-time, to the next Chriſtmas-Day; upon which Day ſhe came to our Table, and ſaid, Becauſe it was that Day, ſhe would eat ſome Roaſt-beef with us: the which ſhe did, I myſelf being then at Table.

One time (I remember it perfectly well) I had a mind to ſpeak with her, and not knowing better where to find her than in her Chamber, I went thither, and fell a knocking very earneſtly at her Chamber-door with my Foot, and calling to her earneſtly, Anne, Anne, open the Door, and let me in. She anſwered me, Have a little Patience, and I will let you in immediately. Upon which I look'd through the Key-hole of the Door, and I ſaw her Eating; and when ſhe had done Eating, ſhe ſtood ſtill by her Bed-ſide as long as Thanks to God might be given, and then ſhe made a Courſey (or Bow) and opened the Chamber-door, and gave me a Piece of her Bread, which I did eat; and I think it was the moſt delicious Bread that ever I did eat either before or ſince.

Another odd Paſſage which I muſt relate was this; One Lord's Day my Father with his Family being at Dinner in our Hall, comes in one of our Neighbours, whoſe name was Francis Heathman, and ask'd where Ann was; we told him ſhe was in her Chamber: Upon this he goes into her Chamber to ſee for her; and not ſeeing her, he calls her; ſhe not anſwering, he feels up and down in the Chamber for her; but not finding her, comes and tells us ſhe was not in her Chamber. As ſoon as he had ſaid this, ſhe comes out of her Chamber to us, as we were fitting at Table, and tells him, ſhe was in her Chamber, and ſaw him, and heard him call her, and ſee him feel up and down the Chamber for her, and had almoſt felt her, but he could not ſee her altho' ſhe ſaw him, notwithſtanding ſhe was at the ſame time at the Table in her Chamber eating her Dinner.

One Day theſe Fairies gave my Siſter Mary (the now Wife of Mr. Humph. Martyn) then about four Years of Age, a Silver Cup that held about a Quart, bidding her give it my Mother and ſhe did bring it my Mother; but my Mother would not accept of it, but bid her carry it to them again, which ſhe did: I preſume this was the time my Siſter owns ſhe ſaw the Fairies. I confeſs to your Lordſhip I never did ſee them: I had almoſt forgot to tell your Lordſhip, that Ann would tell what People would come to her ſeveral Days before they came, and from whence, and at what time they would come.

I have ſeen Ann in the Orchard dancing among the Trees, and ſhe told me, ſhe was then dancing with the Fairies.

The great Noiſe of the many ſtrange Cures Ann did, and alſo her living without eating our Victuals, (ſhe being fed, as ſhe ſaid, by theſe Fairies) caus'd both Neighbour-Magiſtrates and Miniſters to reſort to my Father's Houſe, and talk with her, and ſtrictly examined her about the Matters here related; and ſhe gave them very rational Anſwers to all thoſe Queſtions they then asked h[••] (for by this time ſhe was well recovered out of her Sickneſs and Fits, and her natural Parts and Underſtanding much improved) my Father and all his Family affirming the Truth of all we ſaw. The Miniſters endeavoured to perſwade her they were evil Spirits that reſorted to her, and that it was the Deluſion of the Devil (but how could that be, when ſhe did no Hurt, but Good to all that came to her for Cure of their Diſtempers?) and adviſed her not to go to them when they call'd her. Upon theſe Admonitions of the Miniſters and Magiſtrates, our Ann was not a little troubled and concerned, not well knowing what to do in this caſe. However, that Night after the Magiſtrates and Miniſters were gone, my Father with his Family ſitting at a great Fire in his Hall, Ann being alſo preſent, ſhe ſpake to my Father, and ſaith, Now they call (meaning the Fairies) we all of us urg'd her not to go. In leſs then half a quarter of an Hour ſhe ſaith, Now they call a ſecond time; we encouraged her again not to go to them. By and by ſhe ſaith, Now they call a third time; upon which, away to her Chamber ſhe went to them, (of all theſe three Calls of the Fairies, none heard them but Ann). After ſhe had been in her Chamber ſome time, ſhe came to us again with a Bible in her Hand, and tells us, that when ſhe came to the Fairies, they ſaid to her, What has there been ſome Magiſtrates and Miniſters with you, and diſſwaded you from coming my more to us, ſaying we are evil Spirits, and that it was all the Deluſion of the Devil? Pray deſire them to read that place of Scripture in the first Epiſtle of St. John, chap. 4. ver. 1. Dearly beloved, believe not every Spirit, but try the Spirits, whether they are of God, &c. This place of Scripture was turn'd down to in the ſaid Bible. (I told your Lordſhip before, Ann could not read).

After this, one John Tregeagle, Eſq; (who was Steward to the late John Earl of Radnor) being then a Juſtice of Peace in Cornwall, ſent his Warrant for Ann, and ſent her to Bodmin Goal, and there kept her a long time. That day the Conſtable came to execute his Warrant, Ann milking the Cows, the Fairies appeared to her, and told her, that a Conſtable would come that day with a Warrant for to carry her before a Juſtice of Peace, and ſhe would be ſent to Goal. She ask'd them if ſhe ſhould hide herſelf; they anſwered her, No, ſhe ſhould fear nothing, but go with the Conſtable. So ſhe went with the Conſtable to the Juſtice, and he lent her to Bodmin Goal, and ordered the Priſon-Keeper that ſhe ſhould be kept without Victuals; and ſhe was ſo kept, and yet ſhe lived, and that without complaining. When the Seſſions came, the Juſtices of the Peace ſent their Warrant to one Giles Bawden, a Neighbour of ours who was then Conſtable, for my Mother and my ſelf to appear before them at that Seſſions, to anſwer ſuch Queſtions as ſhould be demanded of us about our poor Maid Ann (Bodmin was eight Miles from my Father's). When we came to the Seſſions, the firſt that was call'd in before the Juſtices was my Mother (what Queſtions they ask'd her I do not remember): When they had done examining her they deſired her to withdraw. As ſoon as ſhe came forth, I was brought it, and called to the upper end of the Table to be examined; and there was (I ſuppoſe him to be) the Clerk of the Peace, with his Pen ready in his Hand to take my Examination (I do not remember that they did put me to my Oath). The firſt Queſtion they ask'd me was, What have you got in your Pockets? I anſwered, Nothing Sir, but my Cuffs, which I immediately pluck'd out of my Pocket and ſhewed them. Their ſecond Queſtion to me was, If I had any Victuals in my Pocket for my Maid Ann? I anſwered, I had not; and ſo they diſmiſs'd me as well as my Mother. But poor Ann lay in Goal for a conſiderable time after; and alſo Juſtice Tregeagle, who was her great Perſecutor, kept her in his Houſe ſometimes as a Priſoner, and that without Victuals. And at laſt when Ann was diſcharged out of Priſon, the Juſtices made an Order that Ann ſhould not live any more with my Father. Whereupon my Father's only Siſter, Mrs. Frances Tom, a Widow, near Padſtow, took Ann into her Family, and there ſhe lived a conſiderable time, and did many great Cures: but what they were, my Kinſman Mr. Will. Tom, who then lived in the Houſe with his Mother, can give your Lordſhip the beſt Account of any that I know living, except Ann her ſelf. And from thence ſhe went to live with her own Brother, and in proceſs of time Married as afore-ſaid.

And now my Lord, if your Lordſhip expects that I ſhould give you an Account when, and upon what occaſion theſe Fairies forſook our Ann, I muſt tell your Lordſhip, I am ignorant in that; ſhe herſelf can beſt tell, if ſhe could be prevailed with ſo to do: and the Hiſtory of it, and the reſt of the Paſſages of her Life, would be very acceptable and uſeful to the moſt curious and inquiſitive Part of Mankind.

And now my Lord, I think good here to put an end to my plain Relation of theſe very ſtrange Paſſages of this Ann Jefferies's Life: It's only Matter of Fact which I have here faithfully related; I have not made any Obſervations nor Reflections upon any one Paſſage. I leave your Lordſhip to your own free Thoughts and Judgment. I my ſelf cannot give one natural Reaſon for any one of theſe Paſſages that happened to this poor Woman, but muſt conclude with that great Apoſtle and Scholar St. Paul, Rom. 11.33, 34, 35, 36. O the depths of the Riches, both of the Wiſdom and Knowledge of God! how unſearchable are his Judgments, and his Ways past finding out! For who hath known the Mind of the Lord, or who hath been his Counſeller? Or who hath first given to him, and it ſhall be recompenſed unto him again? For of him, and through him, and to him, are all things: To whom be Glory for ever. Amen.

I am Your Lordſhip's moſt Humble and Dutiful Servant, MOSES PITT.
May 1. 1696.

CHAP. LXXXIII. Satan and Ill Spirits permitted to Hurt the Good in their Names.

SAtan hath his Name from Slandering; and to ſhew that he is a true [〈 in non-Latin alphabet 〉], and anſwers his Name to a Hair, he hath not been wanting to reproach, back-bite, accuſe, and affix Nick-names and opprobrious Titles all along upon thoſe People that will not list themſelves under his Banner, and fight under his Colours. The Prophets were ſufficiently miſrepreſented under the old Moſaic Oeconomy, and the Jewiſh Church were accuſed of Treaſons and Rebellions; nor did our Saviour himſelf eſcape the Laſh of ſlanderous Tongues; Is not this the Carpenter? And worſe then that, Behold a gluttonous Man and a Wine-bibber; and worſe yet, He caſts out Devils by Beelzebub the Prince of Devils. St. Paul was counted a ſeditious and buſie Man, a raiſer of Tumults, and cauſer of Rebellion; a Heretick, Mad, a Blaſphemer, and a Deſpiſer of the Fathers Ordinances (to uſe the Words of Biſhop Jewel in his Apology). St. Stephen, one who had ſpoke againſt the Law, Moſes, the Temple, and againſt God himſelf.

1. Who knows not, ſaith Biſhop Jewel, after what ſort our Fathers were railed upon in times paſt, which firſt of all began to acknowledge and profeſs the Name of Chriſt? How they made private Conſpiracies, deviſed ſecret Counſels againſt the Common-wealth; and to that end, made early and private Meetings in the Dark, killed young Babes, fed themſelves with Man's Fleſh, and like Savage and Bruit Beaſts, Drink their Blood. In concluſion, after they had put out the Candles, did commit Adultery among themſelves; and without regard, commit Inceſt one with another; that Brethren lay with their Siſters, Sons with their Mothers, without any Reverence of Nature or Kin, without Shame, without Difference, &c. Biſhop Jewel in his Apol.

2. The Waldenſes or Vaudois, who were a ſort of People that ſtood it out with Conſtancy againſt the Corruptions of the Church of Rome, had ſo many opprobrious Titles beſtowed upon them by the Agents of that Prince of Darkneſs, as would almoſt tire a ſerious Reader to read over, Albigenſes Fratricelli's Poor Man of Lions, Turlupius, Sabalpius, &c.

3. Luther was ſo hateful to them of the Roman Communion, that they ſlandered him, as if he had been begot by an Incubus, had familiar Converſation with the Devil, was Poſſeſſed, and at laſt was carried away by the Devil, Body and Soul alive: and they publiſhed the Story of his ſhameful Death, whilſt himſelf was yet alive.

4. Calvin was ſo odious, that the Wits of Bruxels combined together in a Knot to pour as much Satyr upon him as poſſibly they could; introducing the Prince of the bottomleſs Pit, as tranſported with Rage and Paſſion, and threatning to plague the World with the moſt peſtilential Monſter he could procure, for the Puniſhment of Mankind. And then telling us, that he had been guilty of ſuch Villanie[•], that he was Burned in the Shoulder for a Malefactor; that he changed his name from Cawin to Calvin, that he went to exerciſe the Devil out of a Perſon poſſeſſed, and had like to have been torn in pieces by him, &c. I know not how now to cite my Authority for this laſt Paragraph, the Book being gone out of my hands: but I think the Title of it was, Calvino-Maſtix; Publiſhed by the Wits of Bruxels. Some gave the name of Calvin to their Dogs; and others out of hatred to him abſtained from the Lord's Supper. Beza in vit. Calvin.

5. Beza and Oecolampadius, and others of the Reformed Church were beſpattered with moſt dirty and devilliſh Slanders in a Popiſh Book, which I lent formerly to a Neighbour, but could never recover the ſight of it agen. Particularly Beza was reproached, as guilty of Adultery, Sodomy, and Obſcenity.

6. Biſhop Hooper called a Hypocrite, a Beaſt, &c.

7. And what hath been the meaning of thoſe odious Nick-names, raiſed in this Kingdom, in this laſt Age, amongſt People and Brethren of the ſame Faith and Hope; Puritans, Phanaticks and Roundheads on the one ſide, and Malignants, Cavaliers, and Papiſts, are Popiſhly affected on the other ſide; Whigs and Tories, and for them that had not Zeal enough to advance to the ſame height of Bigottry with either Extreams, but endeavoured to moderate between them, and make Peace, Trimmers, and Time-obſervers: And theſe reproachful Titles thrown about with ſo much Raſhneſs and Bitterneſs, that it broke the Hearts of ſome very worthy and innocent Perſons; particularly a Petition full of unjuſt Accuſations, being preferred againſt Mr. Francis Quarles, by eight Men (whereof he knew not any two, nor they him, ſave only by ſight); the firſt News of it ſtruck him ſo to the Heart, that he never recovered it, but ſaid plainly, It would be his Death; and accordingly it proved. See his Life, Writ by his ſorrowful Widow, Mrs. Ʋrſula Quarles, by way of Preface to his Poetical Paraphraſe upon Eccleſiaſtes.

And it is obſervable what Mr. Mather tells us of the Perſons Bewitched lately in New-England, that the Devil doth often appear before them in the Shape and Repreſentation of ſome good or creditable Perſon, whom they had no reaſon to ſuſpect; as he did to Iſaf Chacus the Turk at London, the Night before he was Baptiſed, in the Perſon of Mr. Durie his Inſtructor, to diſſwade and affright him from his Purpoſe: as may be ſeen in the Printed Relation.

LHAP. CXXXIV. Satan permitted to Hurt the Good in their Health of Body.

AS the Chriſtian Religion hath a natural Tendency to the Preſervation of Health and long Life (length of Days being in her right Hand, according to Solomon): And God almighty hath [〈◊〉] Health and Proſperity to them, that live a godly Life: So he hath threatned Diſeaſes and Shortneſs of Life to them that are careleſs of his Laws; and told us, That the Wicked ſhall not live out half their Days. And in order hereunto, he permits Satan oftentimes to pour out his Malice and Venom upon Mankind, partly by Witchcraft and preternatural Strokes, as in the caſe of Job, who was afflicted with Boyls and Botches (vexations and noiſome to a Proverb) and in the Inſtances of the Demoniack[•] in the Goſpel, who were ſorely tormented with Diſeaſes and ſtrange Fits and Convulſions, ſo that they were rent, and tore, and tertured, at upon a Wrack or Gibbet; and partly by malicious Injections and Temptations, provoked either to Preſumption or Deſpair, and all the ill Effects and Conſequences of thoſe grand Precipicies of Human Nature. And in truth the end of all ſinful Courſes is Death.

1. Langius tells a memorable and true Story of one Ʋlricus Neuſeſſer, who being grievouſly tormented with a Pain in his ſide, ſuddenly felt under his Skin, which yet was whole, an Iron Nail as he thought; and ſo it proved when the Chyrurgion had cut it out: But nevertheleſs his great Torments continued, which enraged him ſo, that he cut his own Throat. The third Day when he was carried out to be Buried, Eucharius Roſenbader, and Johannes ab Actenſtet, a great company of People ſtanding about them diſſected the Corps, and ripping up the Ventricle, found a round piece of Wood of a good length, four Knives, ſome even and ſharp, others indented like a Saw, with other two rough pieces of Iron a ſpan long; there was alſo a Ball of Hear. This hapned at Fugenſtal, 1539. Antid. against Atheiſm, l. 3. c. 5.

2. Wierus tells alſo of one that was poſſeſſed, of which himſelf was an Eye-witneſs, th[••] vomited up pieces of Cloth with Pins ſtuck in them, Nails, Needles, and ſuch like ſtuff: which he contends doth not come from the Stomach, but by a preſtigious Slight of the Devil, is only ingeſted into the Mouth. Ibid.

3. Cardan relates the like of a good ſimple country Fellow, and a Friend of his, that had been a long time troubled with vomiting up Glaſs, Iron Nails, and Hair, and that at that time he [•]old Cardan of it, he was not ſo perfectly reſtored, but that ſomething yet craſhed in his Belly, as if there were a Bag of Glaſs in it. Ibid.

4. There were thirty Children ſtrangely handled at Amſterdam, 1566. of the Truth whereof Wierus profeſſeth himſelf very well aſſured. They were Tortured very much, and caſt very violent upon the Ground; but when they aroſe out of their Fit knew nothing, but thought they had been only aſleep. For the remedying of this Miſchief they got the help of Phyſicians, Wizards, and Exorciſts, but without ſucceſs; only while the Exorciſts were reading, the Children vomited up Needles, Thimbles, ſhreds of Cloth, pieces of Pots, Glaſs, Hair, and other things of the like nature. Ibid.

5. Now the Advantage I would make of thoſe Relations is this, That theſe Effects, Extraordinary and Supernatural, being ſo palpable and permanent, they are not at all liable to ſuch ſubterſuges as Atheiſts uſually betake themſelves to, as of Melancholy, and diſturbance of Phanſie in thoſe that profeſs they ſee ſuch ſtrange things, or any Fraud or Impoſture in thoſe that act. Ibid.

6. This following Relation of a ſtrange Witchcraft diſcovered in the Village Mehra in Sweedland, was taken out of the publick Regiſter of the Lords Commiſſioners appointed by his Majeſty the King of Sweeden, to examine the whole Buſineſs, in the Years of our Lord, 1669, and 1670.

The News of this Witchcraft coming to the King's Ear, his Majeſty was pleaſed to appoint Commiſſioners, ſome of the Clergy and ſome of the Laity, to make a Journey to the Town afore-ſaid, and to examine the whole Buſineſs; and accordingly the Examination was ordered to be on the 13th of August, and the Commiſſioners met on the 12th Inſtant in the ſaid Village, at the Perſons Houſe, to whom both the Miniſter and ſeveral People of Faſhion complained with Tears in their Eyes, of the miſerable Condition they were in; and therefore begged of them to think of ſome way, whereby they might be delivered from that Calamity.

They gave the Commiſſioners very ſtrange Inſtances of the Devils Tyranny among them; how by the help of Witches, he had drawn ſome hundreds of Children to him, and made them ſubject to his Power; how he hath been ſeen to go in a viſible Shape through the Country, and appeared daily to the People; how he had wrought upon the poorer ſort, by preſenting them with Meat and Drink, and this way allured them to himſelf; with other Circumſtances to be mentioned hereafter.

The Inhabitants of the Village added, with very great Lamentations, That though their Children had told all, and themſelves ſaught God very earneſtly by Prayer, yet they were carried away by him; And therefore begged of the Lords Commiſſioners to root out this helliſh Crew, that they might regain their former Reſt and Quietneſs; and the rather, becauſe the Children which uſed to be carried away in the Countrey, or Diſtrict of Elfdale, ſince ſome Witches had been Burnt there remained unmoleſted.

That Day, i. e. the 13th of August, being the laſt Humiliation-day inſtituted by Authority for removing of this Judgment, the Commiſſioners went to Church, where there appeared a conſiderable Aſſembly both of Young and Old: The Children could read moſt of them, and ſing Pſalms, and ſo could the Women, though not with any great Zeal or Fervor. There were Preached two Sermons that Day, in which the miſerable Caſe of thoſe People that ſuffered themſelves to be deluded by the Devil was laid open; and theſe Sermons were at laſt concluded with very fervent Prayer.

The publick Worſhip being over, all the People of the Town were called together to the Perſons Houſe, near three Thouſand of them. Silence being commanded, the King's Commiſſion was read Publickly in the Hearing of them all, and they were charged under very great Penalties, to conceal nothing of what they knew, and to ſay nothing but the Truth; thoſe eſpecially who were guilty, that the Children might be delivered from the Clutches of the Devil. They all promiſed Obedience, the guilty feignedly, but the guiltleſs weeping and crying bitterly.

On the 14th of August the Commiſſioners met again, conſulting how they might withſtand this dangerous Flood; after long deliberation, an Order alſo coming from his Majeſty, they did reſolve to execute ſuch as the Matter of Fact could be proved upon: Examination being made, there were diſcovered no leſs than three Score and Ten in the Village afore-ſaid, three and Twenty of which freely confeſſing their Crimes were condemned to die; the reſt, one pretending ſhe was with Child, and the other denying, and pleading not guilty, were ſent to Fahluna, where moſt of them were afterwards Executed.

Fifteen Children which likewiſe confeſſed that they were engaged in this Witchery, died as the reſt. Six and Thirty of them, between nine and ſixteen Years of Age, who had been leſs guilty, were forced to run the Gantlet; Twenty more, who had no great inclination, yet had been ſeduced to thoſe helliſh Enterpriſes, becauſe they were very young, were condemned to be laſhed with Rods upon their Hands for three Sundays together at the Church-door; and the afore-ſaid ſix and thirty were alſo doom'd to be laſhed this way once a Week for a whole Year together. The number of the ſeduced Children was about three Hundred.

On the 25th of August, Execution was done upon the notoriouſly Guilty, the Day being Bright and Glorious, and the Sun ſhining, and ſome Thouſands of People being preſent at the Spectacle. The Order and Method obſerved in the Examination was thus:

First, The Commiſſioners and the neighbouring Juſtices went to Prayer; this done, the Witches, who had moſt of them Children with them, which they either had ſeduced, or attempted to ſeduce, from four Years of Age to ſixteen, were ſet before them; ſome of the Children complained lamentably of the Miſery and Miſchief they were forced ſometime to ſuffer of the Witches.

The Children being asked whether they were ſure they were at any time carried away by the Devil; they all declared they were: begging of the Commiſſioners that they might be freed from that intollerable Slavery.

Hereupon the Witches themſelves were asked, whether the confeſſions of theſe Children were true, and admoniſhed to confeſs the Truth, that they might turn away from the Devil unto the Living God. At firſt moſt of them did very ſtifly, and without ſhedding the leaſt Tear deny it, though much againſt their Will and Inclination.

After this, the Children were examined every one by themſelves, to ſee whether their Confeſſion did agree or no; and the Commiſſioners found that all of them, except ſome very little ones, who could not tell all the Circumſtances, did punctually agree in the Confeſſion of Particulars.

In the mean while the Commiſſioners that were of the Clergy examined the Witches, but could not bring them to any Confeſſion, all continuing ſtedfaſt in their denials, till at laſt ſome of them burſt out into Tears, and their Confeſſion agreed with what the Children had ſaid. And theſe expreſſed their abhorrency of the Fact, and begged Pardon; adding, that the Devil, whom they called Loeyta, had ſtopp'd the Mouths of ſome of them, and ſtopp'd the Ears of others; and being now gone from them, they could no longer conceal it, for they now perceived his Treachery. Glanvil's Sadduc. Triumph. p. 579, 580, &c.

I am unwilling to leave this Chapter, 'till I have repreſented the Murderous Nature of Satan, and diſplayed the Devil in his own Colours. And this I will endeavour to do in a few Inſtances, which ſhall be irrefragable, beyond all Exceptions and Confutation; as I think theſe before Recorded are enough to make the Atheiſt bite his Nails, and our Witch-Advocates ſcratch their Heads, to find out an Evaſion, or Scape-hole for themſelves to ſhelter in.

7. In 1618. happened a very ſad Tragedy, in the Family of the Right Honourable the Earl of Rutland, whoſe Children were Bewitched, and one Murthered, by the Deviliſh Malice of Joan Flower, and her two Daughters, Margaret and Philip, who dwelt near Belvoir-Caſtle in Rutland-ſhire, the Reſidence of that Noble Earl, and where they were not only relieved, but entertained as Cheerwomen. After which Margaret was admitted to live in the Caſtle as a Servant-maid, 'till at length the Counteſs had Information of ſome Miſdemeanours they were guilty of, having Notice that the Mother was a very malicious Woman, and much given to Swearing, Curſing, and Atheiſtical Imprecations; and that of late Days her Countenance was ſtrangely altered, her Eyes fiery and hollow, her Speech fierce and envious, and her whole Demeanour ſtrange and ridiculous, being much alone, and having divers other Symptoms of a notorious Witch: and her Neighbours reported, ſhe had Familiar Spirits, and terrified 'em all with her Curſes and Threats of Revenge, upon the leaſt Diſpleaſure was done her.

She likewiſe heard, That her Daughter Margaret often carried ſuch great Quantities of Proviſion from the Caſtle to her Mother, as was unfit for a Servant to purloyn, and at ſuch unſeaſonable Hours, that it was believed they could never maintain their extraordinary Riot and Expence, without robbing their Lady, to maintain ſeveral debauched Fellows, who frequented her Mother's Houſe, for the Love of her youngeſt Daughter Philip, who was likewiſe leudly tranſported with the Love of one Thomas Symſon; inſomuch, as he was heard to ſay, ſhe had Bewitched him; for he had no power to leave her, though he found himſelf much altered, both in Body and Mind, ſince he kept her Company.

Such Diſcourſes paſſed concerning them ſeveral Years before they were Apprehended or Convicted, of which the Earl and Counteſs took little Notice, by reaſon of their cunning Obſervance, and modeſt Carriage toward them: At length my Lord had ſome ſuſpition of the Mother, and eſtranged himſelf from that Familiarity and Diſcourſe which he uſed to have with her: for one Peak having wronged her, ſhe complained to the Earl, whom ſhe found unwilling to encourage Clamours, and malicious Informations. And the Counteſs diſcovering ſome Incivilities in her Daughter's Life, and her Neglect of Buſineſs, diſcharged her for [••]ing any more in the Caſtle; yet gave her Forty Shillings, a Bolſter, and a Bed, commanding her [〈◊〉] [•]ome. Upon this the Mother being upbraided by her Neighbours, and told, that her Daught[••] [〈◊〉] [••]urned out of Doors, ſhe curſed all that were the Cauſe of it, and ſtudied to Revenge herſelf upon that Honourable Family. The Devil perceiving the malicious Temper of this Wretch, and that ſhe and her Daughter were fit Inſtruments to enlarge his Kingdom, offered them his Service, and that in ſuch a manner as ſhould no way terrifie them nor could th[••] be ſuſpected to be concerned, appearing in the ſhape of a Dog, Cat, or Rat; telling them, That if they would make a Contract with him, they ſhould have their Will upon their Enemies, and do them what Damage they pleaſed. The Thoughts of doing Miſchief to their Ill-willers, eaſily induced them all to agree to his damnable Propoſals, and they conſented to be his, Body and Soul, confirming their Agreement with abominable Kiſſes, and an odious Sacrifice of Blood, with certain Charms and Conjurations, wherewith the Devil deceived them. After this, theſe Three Women became Devils Incarnate, and grew proud in the Power they had got to do Miſchief by ſeveral Spells and Incantations; whereby they firſt killed what Cattel they pleaſed: which ſo encouraged them, that they now threaten the Earl and his Family, who ſoon after fell ſick with his Counteſs, and were ſubject to ſtrange and extraordinary Convulſions, which they judging only to proceed from the Hand of God, had not the leaſt Jealouſie of any evil Practice againſt them.

At laſt, as Malice increaſed in them, ſo the Earl's Family felt the ſmart of their Revenge: for Henry Lord Roſs, his Eldeſt Son, fell ſick of a very unuſual Diſeaſe, and ſoon after died. His Second Son, the Lord Francis, was likewiſe miſerably tortured by their wicked Contrivances: and his Daughter, the Lady Catherine, was oft in great danger of her Life, by their barbarous Dealings, with ſtrange Fits, &c.

The Honourable Parents bore all theſe Afflictions with Chriſtian Magnanimity, little ſuſpecting they proceeded from Witchcraft, 'till it pleaſed God to diſcover the Villanous Practices of theſe Women, whom the Devil now left to fall into the Hands of Juſtice, for Murdering the Innocent, and to remain notorious Examples of God's Judgment to future Ages.

They were apprehended about Chriſtmas, in 1618. and after Examination before divers Juſtices of Peace, who wondred at their audacious Wickedneſs, were all Three ordered to be carried to Lincoln-Jail. Joan Flower, the Mother, it is ſaid, called for Bread and Butter by the way, and wiſhed, it might never go through her, if ſhe were guilty of that which was charged upon her; and ſo mumbling it in her Mouth, ſhe never ſpake a word more, but fell down and died with horrible Torture, both of Soul and Body, before ſhe got to the Jail. The two Daughters were Examined before Sir William Pelbam, and Mr. Butler, Juſtices of Peace, Feb. 4. 1618, where Philip, the youngeſt, made the following Confeſſion:

That her Mother and Siſter were very malicious againſt the Earl of Rutland, his Counteſs, and their Children, becauſe Margaret was turned out of the Lady's Service; whereupon her Siſter, by her Mother's Order, brought from the Caſtle, the Right-hand Glove of the Lord Henry Roſs, who preſently rubbed it on the Back of her Spirit, called Rutterkin; and then put it into boyling Water, after which ſhe prickt it very often, and then buried it in the Yard, wiſhing the Lord Roſs might never thrive. And ſo her Siſter Margaret continued with her Mother; and ſhe often ſaw her Imp Rutterkin, leap on her Shoulder, and ſuck her Neck. She confeſt alſo, That ſhe often heard her Mother curſe the Earl, and his Lady, and would thereupon boyl Blood and Feathers together, uſing many Deviliſh Speeches, and ſtrange Geſtures. She likewiſe acknowledg'd, That ſhe herſelf had a Spirit ſucking her Left-breaſt, in the form of a White Rat, which it had done for three or four Years paſt; and that when it came firſt to her, ſhe gave her Soul to it; who promiſed to do her good, and to force Tho. Symſon to love her, if ſhe would ſuffer it to ſuck her: which ſhe agreed to, and that it had ſuckt her two Nights before.

Margaret, her Siſter, being Examined, agreed in the Confeſſion that Philip had made, of their Malice to the Earl, and about the young Lord's Glove; which, for other Circumſtances, for brevity's ſake I here omit.

12. About the ſame time, Joan Wilmot, of Goadby, a Witch, was Examined by Sir Henry Haſtings, and Dr. Fleming, Juſtices in Leiceſter-ſhire, about the Murther of Henry Lord Roſs; who declared, That Joan Flower, told her, the Earl of Rutland had dealt badly by her, and had put away her Daughter; and though ſhe could not have her Will of my Lord himſelf, yet ſhe had ſped my Lord's Son, and had ſtricken him to the Heart, &c.

13. Another Witch, called Ellen Green, of Stathorn, in Leiceſter-ſhire, was Examined about that time by the ſame Juſtices, who confeſſed, That Joan Wilmot, above-named, came to her about ſix Years ſince, and perſwaded her to forſake God, and betake herſelf to the Devil: to which ſhe conſented; who then called two Spirits, one like a young Cat, which ſhe named Puſs, and the other in the ſhape of a Mole, which ſhe called Hiff, Hiff; who inſtantly came, and Wilmot going away, left them with her, after which they leapt on her Shoulder, the Kitling ſucking her Neck under her Right-ear, and the Mole under her Left, in the ſame place: after which ſhe ſent the Kitling to a Baker in the Town, who had called her Witch, and ſtruck her, bidding it go and Bewitch him to Death. And the Mole ſhe ſent to Anne Daws, of the ſame Town, upon the ſame Errand, becauſe ſhe had called her Witch, Whore, and Jade; and within a Fortnight after they both died. After which ſhe ſent them to deſtroy two Husbandmen, named Williſon, and Williman, who died both in ten Days: theſe four ſhe mur[•]hered while ſhe dwelt at Waltham. When ſhe removed to Stathorn, where ſhe now dwelt, upon a Difference between her and one Patchet's Wife, a Yeoman there, Joan Wilmot called her to go and touch Patchet's Wife and Child; which ſhe did, touching the Woman in Bed, and the Child in the Midwife's Arms, and then ſent her Spirits to Bewitch them to Death: the Woman languiſhed a Month before ſhe died; but the Child lived only 'till next Day after ſhe had touched it: adding, that Joan Wilmot had a Spirit ſucking on her, like a little White Dog; which ſhe ſaw: and that ſhe gave her Soul to the Devil, to have theſe Spirits at Command, for any miſchievous purpoſe, and ſuffered them to ſuck her conſtantly about the Change and Full-Moon.

14. One Anne Baker, a Witch was likewiſe Appreh[•••] [〈◊〉] and Examined about the ſame time, who confeſſed before Sir George Mannors, and Dr. Fleming, [〈◊〉] of Peace, That ſhe had a Spirit like a White Dog, which ſhe called a good Spirit; and that one Peak, and one Dennis's Wife of Belvoir told her, That the young Lord Henry was dead, and that his Glove was buried in the Ground, which as it waſted and rotted, in like manner did the Lord's Liver rot and waſte likewiſe.

15. Margaret, and Philip Flower, were arraigned at the Aſſizes at Lincoln, before Sir Henry Hobart, and Sir Edward Bromley, Judges, whereupon their confeſſing themſelves Actors in the Deſtruction of Henry Lord Roſs, with other damnable Practices, they were Condemned and Executed at Lincoln, March 11. And the reſt queſtionleſs ſuffered according to their Deſerts. Hiſtory of Daemons, p. 140, 141, &c. Diſcov. of Witchcraft, &c.

16. Anno Dom. 1645. There was a notable Diſcovery of ſeveral Witches in Eſſex, and among others, one Elizabeth Clark was accuſed of this horrid Crime, and Informations taken againſt her before Sir Harbottle Grimſtone, and Sir Thomas Bowes, Juſtices of Peace for that Country. John Rivet, of Mannintree, depoſed, That about Chriſtmaſs his Wife was taken ſick and lame, with ſuch violent Fits, that he verily believed her Diſtemper was more than natural; who thereupon went to one Hovey, at Hadly in Suffolk, who was reckoned a cunning Woman: ſhe told him, That his Wife was Curſed, or Bewitcht by two Women, who were her near Neighbours; and that ſhe believed ſhe was Bewitcht by Elizabeth Clark, alias Bedingfield, who lived near their Houſe; and that her Mother, and ſome of her Kindred, had formerly ſuffered as Witches and Murtherers.

At the ſame time Matthew Hopkins of Mannintree. declared upon Oath, That this ſuſpected Witch being ordered by the Juſtices to be watched ſeveral Nights, for Diſcovering her wicked Practices, he coming into the Room where ſhe was, with one Mr. Sterne, intending not to ſtay, Elizabeth Clark ſaid, If they would tarry a little, and do her no hurt, ſhe would call one of her White Imps, and play with it in her Lap: but they told her, they would not allow it. After which, ſhe in Diſcourſe confeſt, ſhe had Carnal Converſe with the Devil, ſix or ſeven Years, who came to her Bed three or four times a Week, in the ſhape of a proper Gentleman, with a Lac'd-band, and would ſay, Beſſy, I must lie with you: which ſhe never refuſed. About a Quarter of an Hour after this Diſcourſe, there appeared an Imp ſomewhat like a white Dog, with red Spots, and ſhort Legs, which ſoon vaniſh'd: ſhe ſaid his Name was Jamara. Then another appeared like a Greyhound, with long Legs; which ſhe called Vinegar Tom. She told them, the next would be a black Imp, and ſhould come for Mr. Stern; which came accordingly, and inſtantly was inviſible. The laſt that appeared was like a Poll-Cat, but the Head bigger

She likewiſe confeſt, That ſhe had five Imps of her own, and two of the Old-Beldam, Anne Weſts; and that their Imps ſucked upon each other; and that Satan would never let her reſt, 'till ſhe conſented to kill the Cattel of Mr. Edwards of Mannintree, and the Horſe of one Robert Taylor.

Matthew Hopkins likewiſe affirmed, That going from the Houſe of this Mr. Edwards, to his own, about Ten that Night, with this Greyhound, the Dog ſuddenly gave a Leap, and ran as if he had been in a full Courſe after an Hare; and he haſtning to ſee what it was, ſpied a white Thing like a young Cat, and the Greyhound ſtanding a-loof off, and that ſoon after the Imp, or Kitling, danced about the Dog, and bit off a piece of Fleſh from his Shoulder, which made him come crying to his Maſter. He alſo declared, That coming that Night into his own Yard, he ſpied a black Thing, in ſhape like a Cat, thrice as big, ſitting on a Strawberry-bed, and looking ſteadfaſtly on him; but going to it, it leaped towards him, as he thought, and ran quite through the Yard, and the Greyhound after it, to the great Gate, which it threw wide open, and then vaniſh'd: the Dog returned ſhaking and trembling exceedingly.

Mr. John Sterne confirms the aforeſaid Information, adding, That after five Imps had appeared, Elizabeth Clark ſaid, ſhe had one more called Sack and Sugar; who had been hard at work, but would not be long e're he came; and then he ſhould tear Mr. Sterne. And ſoon after ſhe told him, That it was well he was ſo quick; otherwiſe her Imp had ſoon skipped upon his Face, and perhaps had got into his Throat, and then there would have been a Neſt of Toads in his Belly: ſhe ſaid likewiſe, that ſhe had one Imp, for which ſhe would fight up to the Knees in Blood, before ſhe would loſe it.

Francis Mills, Grace Norman, Mary Philips, and Mary Parſly, who all watch'd with Elizabeth Clark, declared upon Oath, That about twelve a Clock that Night ſhe ſmackt with her Mouth, and beckned with her Hand, and inſtantly there appeared a white thing about the bigneſs of a Car. They alſo ſaw five Imps more, whom ſhe called by the Names afore-mentioned, and told them, that the Old Beldam Anne West, did by Witchcraft kill Robert Oakes Wife of Lawford, and a Clothier's Child of Dedham, in Eſſex, both which died about a Week before. She added, That old West had the Wife of William Cole, of Mannintree, in handling; and ſhe died accordingly of a pining and languiſhing Diſeaſe.

George Turner informed upon Oath, That going to ſee Elizabeth Clark, after ſhe was apprehended, and asking her, Whether ſhe had any hand in the Drowning of one Thomas Turner his Brother, who was caſt away at Sea, about two Years and an half before? ſhe anſwered, That the old Beldam, West, raiſed that Wind which ſunk his Hoy; and that ſhe had no Hand in it.

Upon theſe, and other Informations, and her Confeſſions, Elizabeth Clark was Arraigned, Convicted, and Executed at Chelmsford, March 27. 1645. Inform. Witches, p. 6.

13. In the laſt place we will remove the Scene into New-England; as we find a Diſcovery made lately, and Publiſhed by the Special Command of the Governour. Take it in the Words of the Author, Mr. C[•]tton Mather.

WE have now (ſaith he) with horrour, ſeen the Diſcovery of a great Witchcraft! An Army of Devils is horribly broke in upon the place which is the Center, and after a ſort, the Firſt-born of our Engliſh-Settlements: and the Houſes of the good People there, are filled with the doleful Shrieks of their Children and Servants, tormented by inviſible Hands, with Tortures altogether preternatural. After the Miſchiefs there endeavoured, and ſince in part conquered, the terrible Plague of Evil Angels hath made its Progreſs into ſome other Places, where other Perſons have been in like manner Diabolically handled.

Theſe our poor afflicted Neighbours, quickly after they become infected and infeſted with theſe Demons, arrive to a Capacity of Diſcerning thoſe which they conceive the Shapes of their Troubles; and notwithſtanding the great and juſt ſuſpicion, that the Demons might impoſe the Shapes of innocent Perſons in their Spectral Exhibitions upon the Sufferers, (which may, perhaps, prove no ſmall part of the Witch-plot in the iſſue) yet many of the Perſons thus repreſented, being Examined, ſeveral of them have been Convicted of a very damnable Witchcraft: yea, more than one, twenty have confeſſed, that they have ſigned unto a Book which the Devil ſhewed them, and engaged in his Helliſh Deſign of Bewitching and Ruining our Lands.

We know not, at leaſt I know not, how far the Deluſions of Satan may be interwoven into ſome Circumſtances of the Confeſſions; but one would think all the Rules of underſtanding Human Affairs, are at an end, if after ſo many moſt voluntary, harmonious Confeſſions, made by intelligent Perſons of all Ages, in ſundry Towns, at ſeveral times, we muſt not believe the main Strokes wherein thoſe Confeſſions agree; eſpecially when we have a thouſand preternatural Things every Day before our Eyes, wherein the Confeſſiors do acknowledge their Concernment, and give Demonſtration of their being ſo concerned. If the Devils now can ſtrike the Minds of Men with any Poiſons of ſo fine a Compoſition and Operation, that Scores of innocent People ſhall unite in Confeſſions of a Crime, which we ſee actually committed, it is a thing prodigious, beyond the Wonders of the former Ages, and it threatens no leſs than a ſort of a Diſſolution upon the World.

Now, by theſe Confeſſions 'tis agreed, that the Devil has made a dreadful Knot of Witches in the Country, and by the help of Witches has dreadfully increaſed the Knot: that theſe Witches have driven a Trade of Commiſſioning their Confederate Spirits, to do all ſorts of Miſchiefs to the Neighbours. Whereupon there have enſued ſuch miſchievous Conſequence upon the Bodies and Eſtates of the Neighbourhood, as could not otherwiſe be accounted for. The Wonders of the Inviſible World, p. 11.

14. In the Year 1665, Elizabeth Brooker, Servant to Mrs. Hicron, of Honiton, in the County of Devon, as ſhe was ſerving in Dinner one Lord's-Day, ſuddenly felt a pricking, as of a Pin in her Thigh; the next Day ſhe felt but little pain; the Tueſday ſhe was much pained, and the Pin wrought ſo far into her Fleſh, that ſhe could no longer feel it with her Fingers. The Wedneſday ſhe went to Exeter, that ſhe might have the Advice of Mr. Anthony Smith, a Chirurgeon there, of great Reputation. He, upon examining the place, would not believe that any Pin was there, there being no Skin broken, no Swelling, nor any other thing by which be might perceive the leaſt Token of any ſuch matter: however, upon her confident and conſtant affirming there was a Pin, he made an Inciſion; and ſearching with an Inſtrument, at length found the Pin, and took it out: it was a little crooked, and of the larger ſort of ſmall Pins. He preſently made Application for the Cure of the Wound, which in about three Weeks time was effected.

The day before this happened, the Woman had an unknown Perſon asked a Pin of her, which ſhe denied her, but did not ſuſpect her. Hiſt. Diſc. of Apparitions and Witches, p. 65.

15. There was Publiſhed in the Year 1690, the Relation of a Ghoſt to one John Dyer in Wincheſter-yard in Southwark; giving an Account of the amazing Circumſtances attending this Apparition; and it perſuing him from place to place with Violence uſed at ſundry times, in Laming him, and cruel Attempts to take away his Life, all very ſtrange and wonderful.

16. Another Relation was Publiſhed 1683, called, A Narrative of the Demon of Spraiton in the County of Devon: The Relation thus, About the Month of November last, in the ſaid Pariſh and County, one Francis Fey, (Servant to Mr. Phil. Furſe) being in a Field near his Maſter's Houſe, there appeared unto him in the reſemblance of his Maſter's Father, with a Mole-ſtaff in his hand, as he was wont to carry when living; the Spectrum bid him not be afraid of him, but tell his Maſter, That ſeveral Legacies bequeathed by him were unpaid, naming ten Shillings apiece to two Perſons: The young Man replied, That one of them was dead: the Ghost anſwered, He knew that, but named the next Relation: And ordered him likewiſe to carry twenty Shillings to the Siſter of the deceaſed, living near Totneſs, and promiſed when he had performed theſe things to trouble him no further, and then left the young Man; who took care to ſee the Legacies ſatisfied, and carried the twenty Shillings to the Gentlewoman, but ſhe refuſed it, being ſent (as ſhe ſaid) from the Devil. The ſame Night the Spectrum appeared to him again; whereupon the young Man challenged his Promiſe, ſeeing he had performed all according to his appointment, But his Siſter would not receive the Money: To which it replyed, 'Twas true; but withal, ordered the young Man to ride to Totneſs and by a Ring of that value which ſhe would receive; which being provided accordingly ſhe took: and the young Man was no further troubled.— It further tells, and that is it that I chiefly aimed at, That the former Spectrum ſpeaking to the young Man of his ſecond Wife (who was alſo dead) called her wicked Woman, though the Relator knew her, and eſteemed her a very good Woman.

Now the next day after the buying and delivering the Ring, the young Man riding home to his Maſter's Houſe, with the Servant of the Gentlewoman near Totneſs, and near the entrance of the Pariſh of Spraitan, there appeared to be upon the Horſe behind the young Man, a Spectrum reſembling the old Gentleman's Wife ſpoken of before. This Demon often threw the young Man off his Horſe, and threw him with great Violence to the Ground, to the great Aſtoniſhment of the Gentlewoman's Servant, and divers others that were Spectators of the Action. At his coming into his Maſter's Yard, the Horſe which the young Man rid, tho' very poor, leaped at once twenty five Foot at one ſpring. Soon after the She Spectrum ſhewed herſelf to others in the Houſe, viz. Mrs. Thomaſin Gidly, Ann Langdon, and a little Child, which they were forced to remove from the Houſe: She appeared ſometimes in her own Shape, ſometimes in Forms very horrid, now and then like a monſtrous Dog, beiching out Fire. At another time it flew out of a Window in the ſhape of a Horſe, carrying with it only one pane of Glaſs, and a ſmall piece of Iron. One time the young Man's Head was thruſt into a very ſtrait place between the Beds-head and a Wall, and forced by the ſtrength of divers Men to be removed thence; who being much hurt, was adviſed to be Bleeded, and the Ligature of his Arm was conveyed from thence about his Middle, where it was ſtrained with ſo much Violence, that it had almoſt killed him, and being cut in ſunder, it made a ſtrange and diſmal Noiſe, ſo that the ſtanders by were affrighted at it.

At divers other times he hath been in danger to be ſtrangled with Cravats and Neckcloths, which have been drawn ſo cloſe, that with the ſudden Violence he hath near been choaked, and hardly eſcaped Death. Another time one of his Shooe-ſtrings was obſerved (without the aſſiſtance of any Hand) to come of its own accord out of his Shooe, and filing it ſelf on the other ſide of the Room; the other was crawling after it, but a Maid ſpying that with her Hand drew it out, and it ſtrangely claſped and curled about her Hand like a living Eele or Serpent. This is teſtified by a Lady of conſiderable Quality, too great for exception, who was an Eye-witneſs.

(To paſs over many other phantaſtical Freaks); When the young Man was returning from his Labour he was taken up by the skert of his Doublet by this Female Demon, and carried a height into the Air; he was ſoon miſſed by his Maſter and other Servants then at Labour, and after diligent enquiry no news could be heard of him; until at length (near half an hour after) he was heard ſinging and whiſtling in a Bog, where they found him in a kind of Trance or Extatick Fit: when he returned again to himſelf, viz. about an Hour after, he ſolemnly proteſted to them, that the Demon had carryed him ſo high, that his Maſter's Houſe ſeemed to him to be but as a Hay-cock; and that during all that time he was in perfect Senſe, and prayed to Almighty God not to ſuffer the Devil to deſtroy him; and that he was ſuddenly ſet down in that Quagmire. The Workmen found one Shooe on one ſide of his Maſter's Houſe, and the other on the other ſide, and in the Morning eſpied his Peruke hanging on the top of a Tree; by which it appears that he was carried, a conſiderable heighth, and that which he told them was no Fiction. Extracted out of a Letter from a Perſon of Quality in Devon, to a Gentleman his Friend in London, Dated May 11. 1683.

CHAP. LXXXV. Satan permitted to Hurt the Good in their Eſtates.

'TIS the Obſervation of the learned and pious Hales of Eaton, that Satan, being the God of this World, doth all he can to make the Bad Rich, and the Good Poor. And no doubt, but as Pevia in Ariſtophanes the Comedian complained, Where ever Plutus comes and takes his Reſidence, he either finds or endeavours to make the People vicious. My Buſineſs is not here to ſearch into all the Arts of that Abaddon of Souls, all the malicious Intrcagues and Inſinuations that he uſeth to confer Wealth upon the Bad; and hurt innocent Perſons in their Eſtates. The Plot is interwoven with a mixture of ſo much human Policy for the most parts that 'tis neither very eaſie nor ſafe to make the diſcovery. We ſhall only conſider the caſe as abſtrasted from near human Arts and Actions.

1. Ann Leach of Miſley in Eſſex, was likewiſe apprehended for the ſame horrid Crime of Witchcraft at that time, againſt whom Richard Edwards of Mannintree depoſed, That on Sunday afternoon, driving his Cows home by her Houſe, a black Cow of his which he judged to be very well fell down, and died two days after; and the next day paſſing by her Houſe again, a white Cow fell down and died in the very ſame place; and being both opened there could be no Diſeaſe diſcovered which might occaſion their Death. He likewiſe declared, That ſome Months before he had a Child nurſed by one Goody Wiles, who dwelt near Elizabeth Clark and Elizabeth Gooding, another Witch, which Child was taken with ſtrange Fits, extending the Limbs and rowling the Eyes, and in two days died; and he verily believes Ann Leach and Elizabeth Gooding were the death of his Child: and ſo it appeared by Ann Leach's own Confeſſion which follows. Inform. Witches, p. 6. Hiſt. of Dem.

2. Ann Leach being examined, ſaid, That ſhe had a grey Imp ſent her, and that ſhe with Elizabeth Clark and Gooding, ſent their Imps about a Year before to kill a black and white Cow of Mr. Edwards's, which was done accordingly, there were three Imps ſent, a Black, a Grey, and a White. She likewiſe confeſſed, That thirty Years before, ſhe ſent a grey Imp to kill two Horſes of Mr. Braggs of Wiſley, out of Malice to his Wife, who told her, ſhe was ſuſpected to be a naughty Woman; and that ſhe and Gooding ſent each of them an Imp to murder Mr. Edwards's Child, hers being White and the other Black; and that ſhe had her white Imp and two others of Robert Peirce's Wife, of Stonk in Suffolk, he being her Brother; and that theſe Imps went from one to the other [•••]ing Miſchief where ever they went; and that if ſhe did not imploy them ſhe was never well, but when ſhe ſent them to act her Revenge, ſhe was very healthy, and that they uſually ſuck'd theſe Teats which were diſcovered on her Body, and often ſpoke to her in a hollow Voice which ſhe plainly underſtood; aſſuring her ſhe ſhould never feel Hell Torments. She confeſſed further, That upon a ſmall Quarrel with Elizabeth the Daughter of Robert Kirk of Mannentree, about a Quoif which the Maid refuſed to give her ſhe ſent her Imp to deſtroy her, who accordingly lay languiſhing a whole Year and then died; and that ſhe ſent her grey Imp to kill the Daughter of the Widow Rawlings of Miſley, becauſe ſhe was put out of her Farm, and Mrs. Rawlings put in. She alſo confeſſed, That ſhe knew of Elizabeth God [〈◊〉] ſending an Imp to vex and torment John Taylor's Wife of Mannentree, and would have diſcovered [〈◊〉] the Devil would not ſuffer her. And laſtly, That about eight Weeks before, Elizabeth Goodging, Anne Weſt, and her ſelf, met at the Houſe of Elizabeth Clark, where there was a Book read wherein there was no goodneſs: She was likewiſe Tried and Executed at Chelmiford [•]he ſame Year 1645. Inform. Witches, p. 8.

3. Joyce Boanes being examined about the ſame buſineſs confeſſed, That about thirteen Years before ſhe had two Imps which came into her Bed in the likeneſs of Mice and ſucked on her Body, and that ſhe afterwards employed them to go and kill ten or twelve Lambs belonging to one Richard Welch of St. Oſyths, which was done accordingly: And then to the Houſe of one Thomas Clinch, where they killed a Calf, a Sheep, and a Lamb; and that ſhe carried the four Imps afore-mentioned to kill Robert Turner's Servant, and that her Imp called Rug made him bark like a Dog; Roſe Hallybreads forced him to ſing ſeveral times in the greatest extremity of his Pains; Suſanna Cocks compelled him to crow like a Cock: and the Imp of Margaret Landiſh cauſed him to Groan in an extraordinary manner. Upon this Confeſſion and other Evidence, Joyce Boanes was Condemned and Executed at Chelmsford, May 11. 1645. Idem. p. 20.

4. Suſan Cock upon Examination confeſſed, That Margery Stoakes her Mother lying upon her Deathbed, and ſhe coming to ſee her, her Mother privately deſired her to entertain two Imps, which ſhe ſaid would do her good; and that the ſame Night her Mother died the two Imps came to her accordingly, and ſucked on her Body, one of them being like a Mouſe which ſhe called Suſan, and the other yellow about the bigneſs of a Cat, which ſhe called Beſſie, and that ſhe employed Beſſie with three Imps more belonging to the Witches above-mentioned, to kill ten or twelve Sheep of John Spall's against whom ſhe had much Malice, becauſe being with Child, and deſired ſome Curds of Wife, ſhe denied either to give or ſell her any. She alſo confeſſed, that what was ſaid about Robert Turner's Servant was true; and further, that ſhe and Margaret Landiſh ſent their Imps to one Thomas Mannocks of St. Oſyth, which killed ſix or ſeven of his Hogs in revenge for his refuſing to relieve her, and ſaying ſhe was a young Woman and able to work for her Living. She and Margaret Landiſh were both Condemned and Executed at Chelmsford. May the 12th, 1645. with ſeveral others. Yea, ſo great a number of theſe Vaſſals of Satan were diſcovered about this time, that there were thirty Tryed at once before Judge Coniers at Chelmsford, July 25. 1645. whereof fourteen were Hanged, and an Hundred more detained in ſeveral Priſons in Suffolk and Eſſex. Ibid. p. 22.

5. Elizabeth Clark was accuſed of horrible Witchcraft, in 1645, before Sir Harbottle Grimſtone, and Sir Thomas Bowes, Juſtices of Peace for Eſſex. She herſelf likewiſe confeſt, That ſhe had five Imps of her own, and two of the Old Beldam, Anne Weſt's; and, that their Imps ſucked upon each other; and, that Satan would never let her rest, 'till ſhe conſented to kill the Cattle of Mr. Edward's of Mannintree, and the Horſe of one Robert Taylor. Upon theſe Informations, and her own Confeſſions, Elizabeth Clark, was Arraigned, Convicted, and Executed at Chelmsford, March the 27th. Inform. Witches, p. 6.

CHAP. LXXXVI. Satan permitted to Hurt the Good in their Souls.

THough Satan delights in all kind of Miſchief, yet none pleaſeth him ſo well, as that which hath the deepest Tincture of Malice in it, and brings most Diſhonour to God, and most Ʋnhappineſs to Mankind: And therefore it is, that tho' he plays ſometimes at Puſh-pin, and ſmall Games, the leſſening of Peoples Eſtates, blotting their Reputation, and the like; yet his principal aim is ſtill to do most Miſchief to the best part of Man, his Soul: as is too groſs and evident to need any Deſcant or Example; yet for Method's-ſake obſerve theſe following Particulars:

1. Dr. J. Templar gave this following Diſcourſe in a Letter to a Friend of is, concerning one Robert Churchman, of Balſham, near Cambridge.

SIR,

YOur deſire to be acquainted with ſome Paſſages concerning the Quakers in this town, obligeth me to give you the following Account.

At my firſt Settlement here, I found them very buſie in enticing my People to a compliance with their Perſwaſions in Religion. This Deſign they did attempt to accompliſh, by diſperſing their Papers among them. Two of my Pariſhioners I had a particular Eye upon, namely Robert Churchman, and his Wife: they being Perſons of a very good Life, and of a plentiful Eſtate, I was under a fear that their Departure from the Church, might be a means to induce others to the ſame Practice. The firſt, in many Diſcourſes I had with him, did manifeſt a very ſtrong Inclination to the Principles of the Quakers. The ſecond was ſo far engaged, that the Quakers did commonly report, that a Principle was wrought in her.

As I was one Day in Conference with the ſaid Robert Churchman, I deſired him, that when any of their Books came to his Hand, he would do me the kindneſs to bring them to me, that we might read them over together, aſſuring him of no unwillingneſs in me, to hearken to [〈◊〉] ſoever ſhould appear reaſonable.

What I deſired he performed not long after. When I had received the Paper into my hand, before I began to read, I ſuggeſted to him, That it would be convenient, that the Perſon who had been the cauſe of his Seducement ſhould be ſent for, and hear what was replied to the Contents: which he willingly conſented to. When the Quaker was come, one Branch of our Diſcourſe was, Whether the Scripture is to be owned as a Rule? which the Quaker denied; aſſerting. That the Rule was within them. After the Expence of two or three Hours in Diſcourſe about this, and other Matters, I deſired Robert Churchman to take Notice, that the Quakers did not own the Scriptures for their Rule: which before this Conference I and intimated to him, but found him unwilling to believe. It pleaſed God ſo far to bleſs what was ſpoken, that the next time he met his Brother, Thomas Churchman, he told him of what had paſſed at my Houſe; and that now he was aſſured, that the Quakers did not acknowledge the Scripture for their Rule: and for his part, he would not be of that Religion which doth diſown the Scripture in that particular.

Not long after, the Wife of the fore-mentioned Quaker coming to his Houſe to viſit his Wife, he met her at the Door, and told her, ſhe ſhould not come in; intimating, that her Viſit would make Diviſion betwixt them, After ſome Parley, the Quaker's Wife ſpake unto him in theſe Words: Thou wilt not believe, except thou ſee a Sign; and thou mayest ſee ſome ſuch.

Within a few Nights after, Robert Churchman had a violent Storm upon the Room where he lay, when it was very calm in all other parts of the Town; and a Voice within him, as he was in Bed, ſpake to him, and bid him, Sing Praiſes, ſing Praiſes; telling him, that he ſhould ſee the Glory of the New Jeruſalem: about which time a glimmering Light appeared all about the Room. Toward the Morning the Voice commanded him to go out of his Bed naked, with his Wife and Children. They all ſtanding upon the Floor, the Spirit making uſe of his Tongue, bid them to lie down, and put their Mouths in the Duſt; which they did accordingly. It likewiſe commanded him to go and call his Brother and Siſter, that they might ſee the New Jeruſalem; to whom he went naked about half a Mile.

When he had delivered his Meſſage, that which ſpake within him, charged them to denounce Wrath againſt them, and declare, that Fire and Brimſtone would fall upon them, as it did upon Sodom and Gomorrah, if they did not obey: and ſo he returned to his own Houſe; where, upon the Floor, of a low Room, he ſtood naked about three or four Hours. All that while he was acted in a very unuſual manner; ſometimes the Spirit within him forced him to ſing, ſometimes to bark like a Dog.

When his Brother and Siſter who followed him, were very importunate with him to reſiſt it, it bid him to kill them, making uſe of theſe words: Theſe my Enemies, which would not that I ſhould Reign over them, bring them, and ſlay them before my Face. It made him to utter with great readineſs many places in Scripture, which he had no knowledge of before. The Drift of what was ſpoken, was to perſwade him to comply with the Quakers; and it named ſome which live in the Neighbouring Towns. About three or ſour Hours being thus ſpent, he came to himſelf, and was able to give a perfect Account of what had befallen him.

Several Nights after, the ſame Trouble returned upon him. His Wife was tortured with extraordinary Pains; the Children which lay in the room, complained, That their Mouths were ſtopt with Wool, as they were in Bed. The Diſturbance was ſo great, that he had Thoughts of leaving his Houſe for a time, and made it his Deſire to be with me at mine: I prevailed with him not to be ſo ſudden in his Removal, but to make ſome further Trial. It pleaſed God upon a Continuance with him in Prayer, every Day in the Houſe, that he was at laſt perfectly free from all moleſtation.

The Quaker hearing of his Condition, gave it out, that the Power of God would come upon him again, and that the Wound was but skinned over by the Prieſt. Which made me the more importunate with him to keep cloſe to the Publick Service of God, and to have nothing to do with them, or their Writings.

Which Direction he followed 'till November 1661; and then peruſing one of their Books, a little after, upon the Tenth Day of that Month, his Troubles returned: A Voice within him began to ſpeak with him after the former manner. The Firſt Sentence which it uttered was, Ceaſe thou from Man, whoſe Breath is in his Noſtrils: for wherein is he to be accounted? The Deſign which he diſcerned that it did aim at, was to take him off from coming to the Church (where he had been that Day) and from hearing the Word of God. It ſuggeſted ſeveral other Scriptures, in order to the perſwading of him to a compliance with the Quakers; and told him, That it would ſtrive with him as the Angel did with Jacob, until the Breaking of the Day, at which time it left him.

The two next Nights it gave him the ſame Moleſtation, ſaying. It muſt be with him, as it was with David, Who gave no Sleep to his Eyes, nor Slumber unto his Eye-lids, until he found a place for the Lord, and Habitation for the God of Jacob.

Upon a Wedneſday at Night he was very peremptory in his reſiſting of it. When it began to ſollicite him, he replied, That he ſaw it was a Spirit of Deluſion; which he would not obey. Upon which the Spirit denounced a Curſe againſt him in theſe words, Go, ye curſed, into everlaſting Fire. And ſo left with a very great heat in his Body.

After this, he was, in his own apprehenſion, in a very comfortable Condition; and while he was conſidering what had happened, a Voice within him ſpake to him, ſaying, That the Spirit which was before upon him, was a Spirit of Deluſion; but now the true Spirit of God was come into him. It acquainted him, that the Doctrine of the Trinity was true, and that God had an Elect People; and that thoſe whom the Father Elected, the Son hath redeemed; and whom Chriſt redeemed, the Holy Ghoſt ſanctifieth: and told him, than the Miniſter of the Town would further inſtruct him about the Truth of theſe Things.

Upon Thurſday Morning about Break-of-Day, it ſet him upon his Knees, as he was in Bed, and bid him Farewel. The ſame Day it came upon him in the Field, as he was going to, and coming from the Market, and preſſed upon him to believe, that it was the good Spirit which he was acted with, which he ſtill doubted of.

One Night that Week, amongſt many Arguments which it uſed to that purpoſe, it told him, If he would not believe without a Sign, he might have what Sign he would. Upon that Robert Churchman deſired, if it was a good Spirit, that a Wyer Candleſtick, which ſtood upon the Cup-board, might be turned into Braſs: which the Spirit ſaid, he would do. Preſently there was a very unſavoury Smell in the Room, like that of the Snuff of a Candle newly put out; but nothing elſe was done towards the fulfilling that Promiſe.

Upon the Lord's-Day following, he being at Church, it came upon him. When the Chapters were named, he turned to them in his Bible, but was not able to read. When the Pſalm was ſung, he could to pronounce a Syllable.

Upon Monday Morning his Speech was wholly taken from him. When I came to him, and asked him how it was with him? he moved his Head towards me, but was not able to ſpeak: I waited an Hour or two in the Room, hoping that his Speech might have returned unto him, and that I might have gained from him ſome Account of his Condition: but finding no alteration, I deſired thoſe who were preſent to joyn with me in Prayer. As we were praying, his Body, with much violence, was thrown out of Bed; and then, with great vehemency, he called to me to hold my Tongue. When Prayer was done, his Tongue was bound as before, 'till at laſt he broke our into theſe words, Thine is the Kingdom, Thine is the Kingdom: which he repeated, I believe, above an Hundred times. Sometimes he was forced into extream Laughter, ſometimes into Singing: his Hands were uſually employed in beating his Breaſt: all of us who ſtood by, could diſcern unuſual Heavings in his Body.

This Diſtemper did continue towards the Morning of the next Day; and the Voice within him ſignified to him, that it would leave him, bidding him to get upon his Knees, in order to that end; which he did, and then preſently he had a perfect Command of himſelf.

When I came to him, he gave me a ſober Account of all the Paſſages of the Day before, having a diſtinct Remembrance of what the Spirit forced him to do, and what was ſpoken to him by thoſe who ſtood by. In particular he told me, he was compelled to give me that Diſturbance in Prayer, which I before mentioned, the Spirit uſing his Limbs and Tongue as it pleaſed, contrary to the Inclination of his own Mind.

Upon the Thurſday following, the Spirit began to rage after its former manner, as I was at Prayer with him; it was very diſcernable how it wrought upon his Body, forced him to grate his Teeth and draw his Mouth awry. He told me after I had done, that it hid him to denounce Woe againſt me. It pleaſed God upon continuance in Prayer with him, at laſt to releaſe him of all his Trouble, and ſo far to make it advantagious to him and his Wife, and ſome others, which were too much byaſſed with the Principles of the Quakers, that now they have a perfect diſlike of that way, and do diligently attend upon the publick Service of God in the Parochial Church: Sit, you may be confident of the Truth of what is here related, by
Balſham, Jan. 1. 1681.
Your aſſured Friend, J. T.

1. In the Year 1653, in Kendal in Weſtmoreland, there was one John Gilpin, who was very deſirous to aſſociate himſelf with the Quakers at their Meetings; and ſpeaking with one of them about it, he much encouraged him to hold on his purpoſe; and accordingly he went to them, when one Ch. Atkinſon was Speaker, whoſe drift was to deny all miniſterial Teaching and Ordinances, together with all notional Knowledge gained by the uſe of ſuch means, and to become as if they had never learned any thing, and now be taught of God within themſelves; by waiting upon an inward Light which (ſaith he) lies low hidden under the Earth, viz. The Old Man which is of the Earth earthly.

2. Gilpin was immediately taken with this new Doctrine, that he reſolved to cloſe with them, was afraid to read any good Books, to hear any preaching Miniſter, or to call to remembrance any thing which he had formerly learned concerning God, Chriſt, his own Eſtate, or any other Subject contained in the Scriptures; for they told him that all ſuch Knowledge was but Notional, Carnal, and hanging upon the Tree of Knowledge; adding, curſed is every one that hang on this Tree.

One or them told him, that Chriſt was a Man, had his Failings, diſtruſted God, &c.

3. At this next Meeting, the Speaker urged him to take up the Croſs, daily, ſaying, Carry the Croſs all Day, and it will keep thee at Night: He urged him to hearken to a Voice within him; ſpeak much of a Light within them; which Gilpin not yet finding was much troubled, deſiring that he might fall into Quaking thinking that thereby he ſhould attain to the immediate diſcoveries of God to him. And accordingly ſhortly after as he was walking in his Chamber, he began to quake ſo extreamly that he could not ſtand, but fell upon his Bed, where he howled and cryed in a terrible and hideous manner, (as others of them uſed to do) yet he was not afraid, but looked upon it ad the Pains of the New birth: after half an Hour, by degrees he ceaſed from howling, and rejoyced that now he could witneſs againſt the Miniſters of England, as falſe Prophets, and Prieſts of Baal: All the Night after he was much troubled with Dreams about his Sins; and when he awaked as he thought thereon, he perceived ſomething lighting on his Neck, and giving him a great Stroke, which cauſed much Pain, and ſo a ſecond, third, and fourth, each leſs then other; diſcerned ſomething to enter into his Body, which Satan ſuggeſted to be the Spirit of God like a Dove; and he thought he heard a Voice within him ſaying, Is is Day: Adding twice. As ſure as it is Light, ſo ſurely ſhall Christ give thee Light.

Two or three days after he ſtill waited for more light, and walking into his Garden, he lay down with his Face to the Ground, at which time his right Hand began extreamly to ſhake, and he was in a great Rapture of Joy, apprehending it to be a Figure of his ſpiritual Marriage and Union with Chriſt: Then did the Power within raiſe him, and ſet him on his Feet, and afterwards laid him on his Back, brought his Sins into his remembrance, cauſing his Hand at every Sin to ſtrike the Ground; and he heard a Voice ſaying, Now is ſuch a Sin mortified. Then he aroſe up and it was ſaid unto him, Ask what thou wilt of the Father in my name, and he will give it thee. Then ſaid Gilpin What ſhall I ask? It was anſwered, Ask Wiſdom in the first place; which he did; and it was anſwered, That his Requeſt was granted, and that he ſhould be endowed with the Gift of Prophecy, and Singing Praiſe to God.

Preſently after, at another of their Meetings, after one Atkingſon had ſpoke, and one John Audland was ſpeaking, Gilpin was drawn out of his Chair and thrown upon the Ground, where he lay all Night; all which time his Body and Members were all in Mortion, being turned from his Back on his Belly, and ſo back again ſeveral times, making Croſſes with his Legs, and his Hands moving on the Ground as if he had been Writing; and he heard (as he thought) a Voice ſaying, That that Writing with his Hand on the Ground, ſignified the Writing of the Law in his Heart: Then were his Hands moved to his Head, and he heard the Voice ſaying Chriſt in God, and God in thee. Which Words he was compelled to ſing forth in a ſtrange manner, as alſo dives Phraſes of Scripture; then the Devil raiſed him up, and did him be humble; then brought him on his Knees again, ſaying, Stoop low, low. Then he was drove down the Street to a Fidler's Houſe, where his Hand was forced to knock at the Door, and a Voice bid him ſay, Behold, Christ ſtands at the Door and knocks; where entring in, and taking down a Baſe Viol, he Played upon it and Danced: The Voice anſwering him, This is not beeauſe I love Muſick, but to ſignifie the Joy in Heaven for thy Converſion, &c.

Then being carried through the Town, he proclaimed as he went, I am the Way, the Truth, and the Life. Once being caſt upon his Back on the Ground, the Voice ſaid, Thou ſhale two Angels to keep thee; and immediately two Swallows came down the Chimney, and ſat on a Shelf near him; whereupon he cryed, My Angels, my Angels, which preſently flew up the Chimny again, though the Doors and Windows were open. Then was he cartied upon his Hands and Knees out of the Door into the Streets, ſaying, He must forſake Wife, Children, and all to follow Christ. Thus went he up the Street, till ſome pull'd him out of the Mire, and by force carried him into his Houſe, his Wife and Family going to Bed; he remained alone trembling, and queſtioning what theſe ſtrange Actions ſhould mean: whereupon his Hand was forced to take up a Knife which lay by, and to point it to his Throat, and the Voice ſaid to him, Open a Whole there, and I will give thee eternal Life: But he threw away the Knife, and by his Wife's perſwaſions went to Bed, and in the Morning he roared out, now the Devil is gone out of me; at which inſtant he and his Family heard it Thunder. Shortly after the Devil came to him again, and told him that it was Satan that had poſſeſſed him hitherto, but now Chriſt was come and had caſt out Satan, and that now what he had done before in his Clothes in obedience to Satan, he must undoe in his Shirt in obedience to Christ, Whereupon he roſe out of his Bed, went into the Street in his Shirt, 'till being ſtopped, the Devil told him, That he must be carried into the Houſe by four Women, or elſe for ever ſtand there like a Pillar of Salt, &c. Then four Women carried him to his Bed, where he played topſey turvey from one Bed to another; the Devil bidding him not to fear, &c. Promiſing him alſo to give him Bread of Life to Eat, an Water of Life to Drink; and that out of his Belly ſhould flow Rivers of Living Water: Then were his Teeth moved as if he were eating and he thought that he felt in his Belly a flowing up and down of Waters: and being told that Chriſt's Angels ſhould now wait upon him, he ſaw two Butter-flies in the Window, he ſwallowed one and put the other to his Throat, which the Voice ſaid ſhould enter in there, nothing being impoſſible to him that believeth: Then was he forced to make Circles on the Bed; whereupon ſuſpecting that he was acted by Satan, and being in great fear, crying, Lord, what wilt thou have me to do? The Devil anſwered, It is too late for thee to cry unto God, for Sentence is already paſſe aginst thee. Hereupon he lay down in diſpair, but preſently the Devil told him the third time, That is was a white Devil that had deluded him this ſecond time; but that now Christ was come indeed, and would caſt him out; and accordingly he thought the Devil was ejected: But then all his Members fell on working as if the Pangs of Death had been upon him, the Voice telling him, That they were the Pangs of the New-birth, and that now Chroſt was New-born in him. Thus he continued a whole day, and the Devil told him, That now he ſhould work Wonders, and caſt out Devils in Chriſt's Name, &c.

A while after he began again to queſtion whether in all this he were not deluded by Satan, which made him fall into great fear, and then the Devil told him, That all this while he had been ſerving him, and blaſpheming God, and that now it was too late to repent: hereupon he fell into a Deſpair and great Terrors; when at laſt it pleaſed God to give him Repentance and Peace in his Conſcience. Whereupon he publiſhed a Narrative of theſe things for a Caution to others. This was arreſted under the Hand of the Mayor of Kendal, the Miniſter, School-maſter, &c. Clark's Exampl, Vol. 1. C. 63.

4. A. C. 1653. Some Quakers came out of the North into Wales about Wre[•]ham; at their Meetings after long ſilence, ſometimes one, ſometimes more, fell into a great and dreadful Shaking and Trembling in their whole Bodies and all their Joynts with ſuch Riſings, and Swellings in their Bellies and Bowels, ſending forth ſuch Shriekings, Yeanlings, Howlings, and Roatings, as not only affrighted the Spectantors, but cauſed the Dogs to bark, the Swine to cry, and the Cattel to run about, to the aſtoniſhmen: of all that heard them. By theſe Artifices one William Spencer was drawn by them to leave the Church, and to follow them, whereupon at ſeveral times he fell into the ſame quaking Fits; and lying with one of them three ſeveral Nights, the laſt being much troubled, and not able to ſleep, upon a ſudden he heard ſomething buzzing and humming about the Quakers Head like an Humble-bee, which did ſore affight him, whereupon he ſought to riſt, but the ſuaker perſwaded him to lie ſtill; and immediately there aroſe a great Wind and Storm, which ſhook the Houſe wherein they lay; which adding much to his former fear, he again attempted to ariſe, but the Quaker ſtill preſſed him to lye ſtill, perſwading him to expect the Power to come (which they often promiſed to their Proſelites) and thereupon he again heard the former humming Noiſe, which more and more terrified him, ſo that he ſtrove vehemently to riſe, but the Quaker laid his Head upon Spencer's Shoulder, and did blow hard like the hiſſing of a Gooſe ſeveral times towards his Face or Mouth, which made him leap out of his Bed in a great aſtoniſhment, crying for a Light, and Guide to conduct him to a Neighbours Houſe: and upon this occaſion left them altogether, teſtiſying the truth thereof to the Quaker's Face before many Witneſſes, the Quaker not denying it. Atteſted under ſeveral hands Ibid.

5. A. C. 1654. A grave Miniſter at the earneſt deſire of ſome Friends, went with John Ward and Anthony Hunter to a Meeting of the Quakers, at the Houſe of John Hunter in Benfield-ſide in the County of Durham, where he found about twenty Perſons ſitting all ſilent. And after we had ſate a while (ſaith the Miniſter that gave this Relation under his Hand) all being mute, the Lord moved me to ariſe and call upon his Name by Prayer: I was no ſooner up, but my Legs trembled greatly, ſo that it was ſome difficulty to me to ſtand; but after I had Prayed a ſhort ſpace the trembling ceaſed. Whilſt I prayed to God as a Creator, there was but little diſturbance; but when I cryed in me Name to Jeſus Chriſt my Mediator, God in my Nature in the higheſt Glory appearing, and interceding for his Saints, then the Devil roared in the deceived Souls, in a moſt ſtrange and dreadful manner, ſome howling, ſome ſereeching, yealling, roaring, and ſome had ſtrange confuſed kind of humming and ſinging Noiſe. Such a repreſentation of Hell I never heard of; there was nothing but Horror and Confuſion.

After I had done Praying, (not opening mine Eyes before) I was amazed to ſee about the one half of thoſe miſerable Creatures ſo terribly ſhaken, with ſuch ſtrange, violent, various Motions, that I wondred how it was poſſible for ſome of them to live. In the midſt of this Confuſion one of them asked me, if I was come to torment them; to whom I applyed that Word, Mat. 8.29. where the Devils asked Chriſt the ſame Queſtion. And whilſt I ſpake ſomething of Faith, they declared that they were come to the Faith of Devils, Jam. 2.19. who believe and tremble; but he ſaid that we were not attained to ſuch a Faith.

After two Hours, as we were departing out of Houſe, one of them curſed me with theſe Words, All the Plagues of God be upon thee: whereupon I return'd and Prayed for ſuch of them as had not committed the unpardonable Sin. Ibid.

6. A. C. 1656. There was one John Toldervy, lately Servant to Colonel Webb, living in Cornhill, London, who publiſhed a Book called, The Foot out of the Snare; wherein he declares how he was ſeduced by the Quakers, &c. Wherein he tells us, that the firſt Principle infuſed into him was againſt the Miniſters and Scriptures, then againſt all Compliments, and Greetings, and Ornaments, &c. A ſhort time (ſaith he) after my complyance with the Spirit that entred into me, my Maſter coming from the Wells, I reached a Stool, took him by the Arm, and bade him ſit down William Webb, not bowing, nor pulling off my Hat, nor calling him Maſter, but added, how doth thy Body do? whereupon he anſwered, John what is the matter? where is the Servants Obedience? where is the Maſters Honour? To which I anſwered, my Maſter was the faithful Spirit, &c. and that all the Miniſters, particularly Feak his Miniſter, were Miniſters of the Devil, &c. Once when his Maſter and his company were at Dinner, he took a Stool and ſate down at the upper end of the Table, ſaying, that he was the Servant of the living God, and had more right to the Creatures then his Maſter. After this (ſaith he) I was reſolved to be wholly taught by the Light within me, and ſo never to ſin any more: and when Cuſtomers came into the Shop, I durſt nor ask what they wanted, nor make in the Price of Wares more then one Word, nor uſe any word but thee and thou, nor pull of my Hat, nor call divers of our Wares by the uſual names, but gave them other names, which made me unfit for my Calling whereby I ſhould live. Upon this neceſſity, and by command of the Spirit within him, he fared hard, feeding upon Stalks and Leaves of Cabbages he took up in the Streets; pining away, was put upon expectation of Revelations; had ſeveral Spirits appeared before him with muſical Noiſes, and was ſo haunted with repeated Apparitions and contradictory Motions of the Spirit, 'till at laſt by the occaſion thereof he burnt his Leg in the Fire; and became ſo Brain-ſick with theſe Cour[•]es, and frequent Watchings together, that he was near at Death's-door. At laſt it pleaſed God to give him ſome Reſpite for the refreſhment of his Body and the quiet of his mind; upon which he wrote the Book above-mentioned; the whole Narrative is tireſome and ſad to relate; Mr. Clark hath abridged it, and I have abridged his Abridgment. Ibid.

CHAP. LXXXVII. Satan permitted to Diſturb the Quiet and Peace of Perſons or Families, &c.

THE Devil is the greatest Make-bate and the archest Beautifeu in the World; ſetting Men[••] odds with one another, at odds with themſelves, and with God to; promoting Variance ſometimes in our Families and Societies, and ſometimes in our own Breaſts; and this he doth not always in a clandeſtine way, by ſecret Injections and temptations; but ſometimes by Actions palpably Diabolical, wherein his cloven Foot is conſpicuous and evident enough; and wherein his Art and Malice is plain enough to be ſeen by any that have not abdicated their common Senſe, as well as their Reaſonable and Religious Principles.

1. In the 1678, on the Sunday after Twefth-day, William Medcalfe and his Wife went of Church, leaving their only Daughter Alice at home, and whilſt they were there the ſaid Alice heard a Noiſe in the Yard, and looking out at the Window ſhe ſaw a Man of a middle ſtature, with light flaxen Hair, ſtanding at the Stable-door, upon which ſhe called out at the Window, and demanded of him what he did there? he returned, that he came for a Horſe which he borrowed of her Father. She made him anſwer again, that ſhe knew nothing of it, and that he ſhould have none 'till her Father came home. He received the Anſwer, and went away for that day.

The next day her Father and Mother being gone to Sleeford Market, ſhe ſaw him again at the Stable-door, and demanded of him as before; he told her ſhe might go look: then he asked her where the Horſes were; ſhe anſwered him as ſhort, told him, he might go look. Upon this he began to ſooth and flatter her, and gave her many ſoftning Words, going towards the Door as he ſpake, as if he intended to go in to her; which ſhe obſerving, ſhe haſtened and bolted the Door faſt; upon which he threatned her (what theſe Threats were ſhe cannot recal) but ſome body knocking at the Door on the other ſide of the Houſe, and ſhe underſtanding it was a Neighbour opened the Door, and told her Neighbour all that had paſſed; and upon it they both [•]an together into the Yard to ſee if he were there, but they could not find him, neither knew they which way he went.

After this ſhe was quiet for ſome time, only about two Weeks before Shrove-tide, one Follet a Cobler, and ſuſpected to be the occaſion of all that happened, came to the Houſe, and they did ſet him to work, moved thereto, I ſuppoſe by Fear, for he had threatned the Daughter, but for what I cannot learn. Whilſt he was working he began to diſcourſe to the Mother to this effect, That her Daughter ſhould die that Year, that he had examined ſome Books which he had, and that he underſtood ſo much by them: And when he had done his Work he bid them farewel, telling them. He was ſure they would think of Follet when they did not ſee him. Soon after this, Alice fell ſick, and her Mother was ſomewhat doubtful of her recovery, but as it pleaſed God ſhe was reſtored again to her former health, and continued undiſturbed 'till May the Week before Whitſuntide.

And them as ſhe was drawing Water at a Well in the Yard, ſhe ſaw the ſame Perſon again, which I firſt deſcribed, at the Houſe-door with a great Club, endeavouring as ſhe thought to break the Door open. Upon this ſhe called to him, and as'd him what he did there; upon the ſpeaking, he flung down the Club among a great many earthen Milk-pans, or Panchins, as they call them, and with ſo great Violence, that ſhe could not conceive but that he had broken many of them; but afterwards upon Examination ſhe found them all whole. As ſoon as he had done this he went away, and ſhe leaving her Pail at the Well, followed him, and ſaw him go down the Street, but at the turning of the Lane loſt the ſight of him, and could not recover it. This was on Monday, and ſhe ſaw him every Day that Week, but nothing paſſed between them; and ſeveral times ſhe called her Father out that he might ſee him, but he never could.

On Saturday he appeared to her in a more dreadful manner at the Hall-window; when ſhe ſaw him, ſhe ask'd him what his buſineſs was there; he told her he would ſpeak with her: She ask'd him what he had to ſay, and deſired him to ſpeak it; but he ſaid he would not yet tell her; then he ſhewed her a Knife, and that paſſed between them then.

On the Sunday ſhe ſaw him again run by the Window with a Knife in his Hand as before, and ſhe told her Father and Mother of it, and they both ran out but could not ſee him.

On the Monday whilſt ſhe was Milking, ſhe ſaw him with his Knife as before; and thus he often afterwards appeared to her, eſpecially at the Parlour-Window, having opened it (which had not, they think, been opened for many Years before) and holding a Knife, only ſometimes it was a shorter and ſometimes a longer; but always bloody, and ſo was the Hand that held it.

In the Week alſo before Whitſuntide, one Richard Coſins a Youth about eighteen or nineteen Years old, and then living with Goodman Medcalfe, and now moſt commonly working for Sir William York, having heard Alice deſcribe this Man which ſhe ſo often ſaw, as he was walking towards Rockſome, a little place belonging to Leſſingham Pariſh, he met a Man which he thought to he very much like the Man which ſhe deſcribed. He went home and told his Maſter, upon which he and his Daughter walked out that way to ſee if they could meet him; they were not gone far, but the Daughter ſaw him, and told her Father, and pointed which way he went that he might ſee him, but ſtill as he went one way to ſee him, the Daughter preſently ſaw him go the contrary way, ſo that he never could obtain the ſight of him.

Once coming from Milking ſhe had a good Club in her Hand, and he met her, and asked her what ſhe did with that Club; ſhe being more then ordinary couragious, told him, ſhe had a good mind to lay it about his Pate. He made her no anſwer but went away.

Another time in July, as near as they can remember, Alice made her a meſs of Furmety for her Breakfaſt, in was made as ſhe tells of new Milk, which I take notice of, becauſe of what follows. As ſoon as ſhe had began to eat it the fore-mentioned Follet came to the Door and asked whether they had any Shooes to mend; ſhe told him ſhe thought they had, (though indeed ſhe knew of none, but ſpake it out of fear) but that her Father and Mother being gone out ſhe knew not where they were: So he went away, and ſhe returned, deſigning to fall again to her Breakfaſt, but found it turned to a hard Curd, at which ſhe was much ſurpriſed, and reſolved to ſet it by to ſhew her Father and Mother, but ſhe had no ſooner turned her Back, but the Diſh danced about on the Table, 'till it fell on the Ground and ſpilt all in the Floor, which a Neighbours Dog as they thought coming in lick'd up. The ſame day as ſhe was raking Hay ſhe was taken Lame, and continued ſo a quarter of a Year.

After this ſhe was quiet again for a while, and the next time ſhe ſaw him was, when going behind the Barn upon ſome occaſion, ſhe eſpied him ſtanding at ſome diſtance from her, and a ſudden blaſt of Wind took her Hat from off her Head and carried it to his Feet, but ſhe was not much daunted at it, but ran to him and took it up, and then he diſappeared.

One Sunday in the middle of all her Troubles, as ſhe was ſtooping to take up a Pin, he appeared to her and told her, that Follet was the cauſe of all her Troubles, and ſo left her.

Hitherto I have given you as exact an Account as I could get from them, as to the time: That which follows I ſet down without obſerving the Circumſtances of Time, or Order of Action, becauſe I can learn no certainty of it from them, but the Matter of Fact is truth.

Often when they were gone to Bed, the inner Doors were flung open, as alſo the Doors of a Cupboard which ſtood in the Hall; and this with a great deal of Violence and Noiſe. And one Night the Chairs, which when they went to Bed ſtood all in the Chimney-corner, were all removed and placed in the middle of the Room in very good order, and a Meal-ſieve hung upon one cut full of Holes, and a Key of an inner Door upon another. And in the Day-time, as they ſate in the Houſe ſpinning, they could ſee the Barn-doors often flung open, but not by whom: Once as Alice ſate ſpinning the Rock or Diſtaff leapt ſeveral times out of the Wheel into the middle of the Room; upon which ſhe ſaid, ſhe thought Follet was in it. She had no ſooner ſaid the Words, but ſhe ſaw Follet ride by to Sir William York's Houſe, about ſome buſineſs with him, relating to him as a Juſtice; with much more ſuch ridiculous ſtuff as this is, which would be tedious to relate. See the whole Story in Mr. Glanvil's Saduciſ. Triumph. p. 499.

2. The Story of the Devil of Maſcon is notorious, who a long time diſturbed the Quiet of Mr. Perrheaud and his Family, by tumbling about the Chairs, throwing down his Braſs and Pewter, drawing the Curtains of his Bed, walking about the Chambers, whiſtling, ſinging, talking familiarly to them; ſadling the Horſe in the Stable with the Crupper towards the Horſes Head; ſometimes diſturbing them at their Devotions, anſwering Queſtions put to them, and telling them things far off; with many ludicrous Fits: and diſputing with a Papiſt Officer of the City, and whirling him oft about, and at laſt caſt him on the Ground, and ſending him home diſtracted with the Wages of his Curioſity, is ſufficiently atteſted by the Honourable Mr. Robert Boyle, who prefixt an Epiſtle to it; owning it a an undoubted Truth, being acquainted with the Author Mr. [•]errheand: as was alſo his Brother the Earl of Orkny, and Dr. Peter Durmouling Prebend of Canterbury; all which have believed it and atteſted the truth of it. Beſides, could it be counterfited and never contradicted ſince the firſt Publication of it, in a City where many of both Religions had leave to croud in at certain Houſes, where they were certain Witneſſes what was ſpoken and acted by their ſporting Devil Hiſtorian. Diſcourſe of Apparitions and Witches, p. 16.

3. The Story of the haunting of Mr. Mompeſſon's Houſe in Wiltſhire is famons, and Printed in part by Mr. Joſeph Glanvil. Mr. Mompeſſon is yet living, no melancholy nor conceited Man; the truth not doubted of by his Neighbours: within this Month, I ſpake with one of them an Attorney, who ſaid, that the Noiſes heard, the viſible moving about of the Boards before their Faces, and ſuch like, were all undoubtedly true; and the thing unqueſtioned by Mr. Mompeſſon (who to his great Coſt and Trouble was long moleſted by it) and his Neighbours, and thoſe that purpoſely went thither to ſee it. Notwithſtanding, that when ſome unbelievers went from London to be ſatisfied, nothing was done when they were there; for as God oweth not ſuch Remedies to Unbelievers, ſo Satan hath no deſire to cure them. Ibid. p. 41.

4. In May 1679. Sir William York being from home, there was a great Noiſe made by the lifting up of the Latch of the outmoſt Door, which continued with great Quickneſs and Noiſe for the ſpace of two or three Hours, 'till betwixt ten and eleven it Clock in the Night; his Lady then being at home with few Servants apprehended it to be Thieves, and thereupon they went to the Door and ſpake to them and afterwards winded a Horn and raiſed the Town, and upon the coming in of the Town the Noiſe ceaſed, and they heard no more of it 'till May following.

And then Sir William being at London, the ſame Noiſe was made at the Door as before, for two or three Nights together, and then they began to believe it to be occaſioned by ſome extraordinary means. This was heard alike by twenty ſeveral Perſons then in the Family, who looking out at the Windows over the Door heard the Noiſe but ſaw nothing. About a Month after, when Sir William had returned from London he being in Bed, and his Lady ready to go in, he heard the ſame Noiſe again, which held about half a quarter of an Hour and then ceaſed, and began again ſeveral times that Night; the ſame Perſons being then in the Houſe alſo, and taking the ſame care to diſcover it: At the end of this knocking, there was as if it were a thruſting with a Knee, only more violent. Theſe Noiſes continued with ſome variation to the great diſturbance of the whole Family, 'till ſuch time as they thought of removing from the Houſe, and Sir William's Attendance was required at the Parliament in October following: But from that time they were never heard more. Glanvil's Saduciſ. Triumph. p. 509.

CHAP. LXXXVIII. Satan Hurting by Charms, Spells, Amulets, &c.

I Do not mean here that the Devil hath always his deſired Succeſs upon the Souls of Men in theſe things; but through the Permiſſion of Almighty God he is able, and oftentimes doth ſtrange and wonderful Actions upon the Ʋſe or Application of Charms, Amulets, Spells, &c. on purpoſe to amuſe the World, and tempt Mankind to leave the ordinary, natural, lawful, or ſcriptural Methods, and addreſs to him in a way of ſuperſtitious or fooliſh Devotion. And I deſire the Reader to conſider ſoberly with himſelf in caſes of this nature, what Cauſe within the Cope of meer Nature, or within the Bounds of that which is lawful, just, and good, ſuch Effects as I ſhall mention hereafter can be attributed to: Lei him Read and Pauſe, and tell me ſeriouſly whether the Effects following are to be fathered upon the Cauſe in ſight; or whether there be not ſomething behind the Curtain latent to our Senſes, that is the Author; and if ſo, Whether a good or evil Spirit, at least a Spirit? and then let him proceed to draw Inferences accordingly; which any Man of Senſe and unbiaſſed in Judgment may eaſily do.

1. Bodinus relates, how himſelf and ſeveral others at Paris, ſaw a young Man with a Charm in French, move a Sieve up and down. More's Antid. against Atheiſm, p. 164.

2. And that ordinary way of Divination which they call Coskinomancy, or finding who ſtole this or ſpoiled that, by the Sieve and Sheers, Pictorius Vigillanus profeſſeth he made uſe of thrice, and it was with ſucceſs. Ibid.

3. A Friend of mine, ſaith Mr. H. Moor, told me this Story concerning Charms, that himſelf had an Horſe, which it he had ſtood ſound had been of a good Value; his Servants carried him to ſeveral Farriers, but none of them had the skill to Cure him. At laſt, unknown to their Maſter, they led him to a Farrier that underſtood ſome tricks more then ordinary, and dealt in Charms or Spells, or ſuch like Ceremonies; by Vertue of theſe he made the Horſe ſound. The owner of him after he had obſerved how well his Horſe was, ask'd his Servants how they got him cured; whence, underſtanding the whole matter, and obſerving alſo that there was an S. branded on his Buttock, which he conceited ſtood for Satan, chid his Servants very roughly, as having done that which was unwarrantable and impious. Upon this profeſſion of his diſlike of the Fact, the Horſe forthwith fell as ill as ever he was, inſomuch, as for his unſerviceableneſs he was fain to be turned looſe to the Paſture. But a Kinſman of the Owner's coming to his Houſe, and after chancing to ſee the Horſe in the Grounds, took the advantage of ſo low a Price for ſo fair a Gelding, and bought him; the Horſe had no ſooner changed his Maſter, but preſently changed his plight of Body alſo and became as ſound as ever Ibid. p. 164, 165.

4. The Jews uſe the Zizith for an Amulet againſt Sorceries, and Preſerver from Dangers. Some ſuperſtitious Chriſtian Women, in St. Hierom's time, wore Parvula Evangelia, or ſhort Sentences of the Goſpel to the ſame purpoſe; and the Papiſts at this Day permit the wearing about their Necks the beginning of St. John's Goſpel. Dr. Addiſon.

5. The Chineſe (ſome of them) invoke the Devil at this Day, and uſe Incantations. Many alſo in Guinea, and the East-Indies, wear Rings (made by their Fetiſſero for Gods) next their Bodies, for Preſervatives. View of the Engliſh Acquiſitions in Guinea.

6. Martin Del-rio gives us the Relation of ſeveral Demons, expulſed out of poſſeſſed Perſons, by the recital of the Lord's Prayer, the Angels Salutation (Ave Maria) the beginning of St. John's Goſpel, (The Word was made Fleſh) the Name of Jeſus, the Sign of the Croſs, the Apoſtles Creed, the Roſary, the Litanies of the Saints, Salve Regina, &c. the Relicks of the Saints, Holy Water, Agnus Dei's, pious Sentences, Pſalms, Ringing of Bells, &c And is very angry with thoſe Hereticks, (as he calls them) who have no more Modeſty, or Grace, than to laugh at theſe as ſuperſtitious Fancies Delrius Diſquiſ. Mag. L. 6. C. 2. § 3. Q. 3.

7. Moſt of the common Charms uſed by our Country-people; and old Women, and ignorant Quacks, are nothing elſe but a certain Jargon of hard Words, deſigned on purpoſe to cheat the Fancies of the credulous Patient, into a ſtrong Imagination and Confidence of the Effect promiſed: as I remember a Friend of mine told me once, when he was at the Univerſity, he wrote on a Piece of Paper thoſe words, Barbara Celarent Daris Fario Baralipton: which when he had done, he chewed the Paper in his Mouth, and made it in the form of a Pill, and gave it to his Bed-maker, an old Woman, then afflicted with an Ague, with this aſſurance, That if the would take that, and ſwallow it down, it would certainly cure her Ague: ſhe did as ſhe was directed, and as my Friend told me, was afterwards effectually cured.

8. This which follows, was not ſo innocent an application: When I was at Oxford, one — Smith. Apprentice to Mr. John Knibb, Clock-maker, ſtill living in that City, out of Curioſity went to an old Vagrant Fortune-Teller then in Town, to know his Fortune; he receives from her a Scroli of Paper, which he was to wear under his Heel that Day, and at Night to put under his Head: in the Night he was diſturbed with an unexpected Storm of Wind, which threatned to blow down the Houſe: upon which he awaked, lay ſweating in Bed, and dreading the Effects of it, 'till near Morning: when the Tempeſt ceaſing he fell aſleep, and dreamed, That a Coach with two or three Gentlewomen in it, all in Mourning, came to the Houſe, where they made a ſtop, and one of them looks out of the Coach, and invited him into them. I came to the Houſe next Day, where his Maſter and he, both told me, and others, the Story with ſome Concernment and Paſſion.

About half a Year after the young Man removes to London, and there in a ſhort time fell ſick and died.

CHAP. LXXXIX. Satan Hurting, by Interpoſing with Melancholly Diſeaſes.

'TIS no Point of Generoſity or Bravery to ſet upon Perſons, when they are infeebled with any Calamity, or afflicting Circumſtances; yet the Devil, who cares for nothing ſo much as the ſatisfying of his malicious Appetite, hath this cowardly Trick with him, that he takes opportunity from our Weakneſſes, to attack us with double Wickedneſs; to ſurprize us with Aſſaults, when Nature most fails us; to countermine the Divine Goodneſs, which is most abundant to us at ſuch times: For as Man's Extremity is God's Opportunity, for ſhewing of Mercy, ſo it is the Devil's for the diſcovery of his Malice.

1. Aug. 24. 1662. ſaith Mr. Baxter, a Gentlewoman of London came to me ſecretly with her Siſter, an Witneſs (Perſons, as commonly called, of Quality and Moderation) to be reſolved how to expound a ſtrange thing that had befallen her; which was, That as ſhe was Praying in ſecret, ſhe begg'd for the Deliverance of the Church and Religion, and Miniſters, from the dreaded Sufferings that were determined, and the ſad Effects of Perſecution, Diviſion, and Publick Dangers; and it was ſuddenly given her as an Anſwer, That there ſhould he a ſpeedy Deliverance, even in a very ſhort time. She deſired to know which way: and it was by ſomewhat on the King; which I refuſed to hear our, whether it was Change or Death: it being ſet ſtrongly on her as a Revelation, ſhe earneſtly prayed, That if this were a Divine Impulſe and Revelation, God would certifie her by ſome viſible Sign: and ſhe ventured to chooſe the Sign herſelf, and laid her Hand on the outſide of the upper part of her Leg, and begging of God, That if it were a true Anſwer, he would make on that place ſome viſible Mark: and there was preſently the Mark of black Spots, like as if a Hand had burnt it: which her Siſter witneſſed, ſhe ſaw preſently, and after; there being no ſuch thing before. But the Woman's ſtrange Impulſe and Mark, proved but a Deluſion. Hiſt. Diſc. Appar. Witches, p. 181.

2. Mr. Clark gives this Account of the Sickneſs of Mr. Rich. Rothwell: He had a Vertigo capitis, (Forty Fits in an Hour) and every one of them accompanied with miſchievous Temptations, which when the Fit was over, he dictated and writ down: theſe held about three Weeks, in which time he had the Advice of learned Phyſicians from London, York, New-Caſtle, Durham, and other places, they all jumped in their Judgments, imputing it to be much Study, Faſting, and inward Trouble of Spirit; their Preſcriptions wrought kindly, but removed not his Diſeaſe: he deſired divers Chriſtians to pray for him on a Day prefixed, and promiſed to joyn with them as well as he could, with ſome others that ſhould be with him, aſſuring them, That he was confident that Diſeaſe would not be removed but by Prayer and Faſting.

The Morning of that Day he had a Fit continued four Hours together upon him, and the Devil ſet upon all that while, with moſt dreadful Temptations, telling him, he would make him the Scorn of Religion, and every Man ſhould reproach it for his ſake, that had before by his means looked towards it: that he ſhould never preach more, but ſhould blaſpheme the Name of God he had preached, with many like Suggeſtions: God gave him Courage, Comfort, and Victory over them all. The Devil told him, if he did faſt and pray that Day, he would torment and hinder him, &c. We met at the time appointed, and Maſter Rothwel would needs have me to perform the Duty, which through God's Goodneſs I did, and the Devil was not permitted to hinder or interrupt him or us, and God heard our Prayers, ſo that he had never a Fit after that; and the Sabbath-ſevennight following, he preached, but after many Wreſtlings with Satan, who told him, he would make him mad, and before all the People in the Pulpit, make him a Scorn, if he did adventure to preach. Nevertheleſs, his Faith in Chriſt overcame his Fear of Stan, and he preached with great Aſſiſtance and Comfort upon that Text, Pſal. 116.9. I will walk before the Lord, in the Land of the Living. Nevertheleſs, that Sickneſs did ſo weaken his Brain, that ever after he was inclining to ſome Infirmities; which Love muſt cover. See his Life.

3. I have ſpoke elſewhere of Mr. Charles Langford in his Book; to which I refer my Reader: only take Notice of the Complaint which he makes concerning his own Caſe, in his own Words: If by Fever, Melancholly or other Bodily Diſtempers, the Natural Spirits (which are the Curſitors between the Body and the Soul) are made uncapable of performing their Office aright, then is Satan ſure to be up and doing; every Affliction is an Hour of Temptation, the Dark is his Delight; now is the time for him to lay his Deluſions upon the Fantaſie, and to charge Sin upon the Soul, when he finds it most unable to reſist, and ready to embrace end believe it. Langford's God's Wonderful Mercy in the Mount of Woful Extremity, Preface.

See more in the next Chapter and in the Chapter of Diſcontentedneſs, &c.

CHAP. XC. Satan Hurting by Temptations, Injections, &c.

As for ordinary Temptations to ordinary Sins, in the common way, they are too obvious to every ſenſible Chriſtian, than to need a particular Diſcourſe: all that I intend here, is to make a Remark upon ſome that are more ſtrange and unuſual; either as to the Greatneſs of the Sins the Temptations direct to, or the Seaſon, or the Conveyance. For Satan doth not always keep the ſame Road, nor the ſame Pace; but ſometimes ſpurs on with more violence, and changeth his Path, and varies his Methods: ſometimes he roars like a Lyon, and drives on, like Jehu, Furiouſly, as if he would drive Souls to Hell without fear of any Oppoſition, or poſſibility of Remedy.

1. Anthony Wildgooſe being viſited An. 1634, with a violent burning Fever, upon Recovery being viſited by ſome Friends, who prayed with him, and ſung a Pſalm or two, viz. Pſal. 15. and Pſal. 13. when they came to the laſt Verſe, I will give thanks unto the Lord, &c. Satan ſtanding at his Right-hand, (to uſe his own words) tempted him to blaſpheme the great and dreadful Name of God, with the words of Job's Wife, To curſe God, and die, &c. And this he forced ſo vehemently into his Mind, that he had no power to reſiſt him; inſomuch, that he thought verily, he had done it indeed: which occaſioned much Trouble of Mind to him, ſo that he had very little Sleep Night or Day, and was verily perſwaded, the Devil would carry away ſuddenly Body and Soul into Hell: and ſo he continued, crying out, That he had committed the unpardonable Sin, deſpairing of God's Mercy; 'till upon a Miniſter's Vifit and Inſtructions, he recovered a little; but by and by fell into worſe Torment of Mind than before, as if he had been fallen into the very Depths of Hell; and in a Trance of ſome Hours continuance, after he had ſeemed to converſe a-while with Devils, who tormented him with Whips on a Bed of Iron; he though he was reſtored from thence, and ſtood upon the Earth, and that all the Sky was on a Light-fire, and that Jeſus was come to judge the Earth, and was ſet upon his Throne, and he to appear before him immediately. And then looking on himſelf as a moſt vile, black, deformed, ugly Creature: Oh! (thought he) if I were but like ſuch and ſuch! Afterwards recovering from his Trance and Illneſs of Body, he continued in ill State of Mind a long time; ſometimes ready to make away himſelf, living melancholly and diſcontented; once putting a Knife to his Throat, and drawing Blood; but upon better Thoughts he withdrew, eſcaping as a Bird out of the Snare, &c. Miracles of Mercies, p. 2, 3, 4.

2. While Mr. Eliot was preaching of Chriſt to the Indians, a Demon appeared to a Prince of the Eaſtern Indians, in a ſhape that ſomewhat reſembled the Perſon of Mr. Eliot, or of an Engliſh Miniſter, pretending to be the Engliſh-man's God. The Spectre commanded him, To forbear the Drinking of Rum, to obſerve the Sabbath-day, and to deal juſtly with his Neighbours: all which had been inculcated in Mr. Eliot's Miniſtry; promiſing withal unto him, That if he did ſo, at his Death he'd aſcend unto a happy place; otherwiſe deſcend unto Miſeries. But the Apparition, all the while, never ſaid one word about Chriſt; which was the main Subject of Mr. Eliot's Miniſtry. The Sachim received ſuch an Impreſſion from the Apparition, that he dealt juſtly with all Men, except in the bloody Tragedies and Cruelties he afterwards committed on the Engliſh, in our Wars: he kept the Sabbath-Day like a Faſt, frequently attending in our Congregations: he would not meddle with any Rum, tho' uſually his Country-men had rather die, than to deny themſelves. At laſt, and not long ſince, this Demon appeared again unto the Pagan, requiring him to kill himſelf: and aſſuring him, That he ſhould revive in a Day or two, never to die any more. He thereupon divers times attempted it; but his Friends very carefully prevented it: however, at length he found a fair Opportunity for this foul Buſineſs, and hang'd himſelf; you may be ſure, without his expected Reſurrection. But 'tis eaſie to ſee, ſaith my Author, what a Stumbling-block was here laid before the miſcrable Indians. Mather in Mr. Eliot's Life.

3. Mr. Powel ſpeaking concerning a Woman, by Name E. C. who at the Birth of a Child, ſhe had very great Temptations of deſtroying herſelf, and have had oftentimes a Knife put into her Hand to do it; ſo that ſhe durſt not be left by herſelf alone: and when ſhe had conſidered what the Cauſe of it might be, her Conſcience did hint moſt, her neglecting of Duties to have performed, they being the Ordinances of God.

Thus ſhe continued, 'till two Years ago ſhe buried her Child, the which was a very great trouble to her to part with: and then was ſhe more convinced of Sin, which cauſed her Burthen to be the greater, ſo that ſhe could ſeldom have any other Thoughts but of Deſperation; but the Lord keeping her by his great Mercy, ſo that ſometimes ſhe could pray with Devotion; and diſcerning the Lord to remove this great Trouble from her, ſhe did plainly find, that thoſe great Temptations were very much leſſened; the which is a great Comfort unto her Spirit. Believers Experiences, p. 25.

CHAP. XCI. Satan Hurting by Dreams.

That God hath made uſe of Dreams and Viſions of the Night, to awaken Men to their Duty, and a Sence of the Dangers they were in, is demonſtrated already: and it is not unreaſonable to believe, that the Devil can in this Caſe too, transform himſelf into an Angel of Light, and impoſe upon the Imaginations of Men, by ſtrange deluding Fancies and Idea's, formed on purpoſe to trick their Minds into a Snare, and to allure them into ſome Trap of either Sin or Miſery, that he hath laid for them.

1. King James the Fifth, of Scotland, was a great Enemy to the Light of the Goſpel, which in his Days broke forth in that Kingdom, viz. about the Year 1541; and out of a blind and bloody Zeal, was heard to ſay, That none of that Sort ſhould expect any Favour at his Hands; no, not his own Sons, if they proved guilty. But not long after, Sir James Hamilton being ſuſpected to incline that way, was falſly accuſed of a Practice againſt the King's Life, and being Condemned was Executed. Shortly after, the King being at Linlithgow, on a Night, as he ſlept, it ſeemed to him, That Thomas Scot, Juſtice-Clerk, came unto him with a Company of Devils. crying, Wo-worth the Day, that ever I knew thee, or thy Service; for ſerving thee against God, and against his Servants; I am now adjudged to Hell torments. Hereupon the King awaking, called for Lights, and cauſing his Servants to ariſe, told them, what he had heard and ſeen.

The next Morning, by Day-light, Advertiſement was brought him, of this Scot's Death; which fell out juſt at the time, when the King found himſelf ſo troubled, and almoſt in the ſame manner: for he died in great extremity, often uttering theſe words, Juſto Dei Judicio comdemnatus ſum: (by the righteous Judgment of God I am condemned). Which being related to the King, made the Dream more terrible.

2. Another Viſion he had in the ſame place, not many Nights after, which did more affright him: Whilſt he lay ſleeping, he thought, He ſaw Sir James Hamilton, whom he had cauſed to be Executed, come with a Sword drawn in his Hand, wherewith he cut off both his Arms; threatning alſo to return within a ſhort time, and deprive him of his Life. With this he awaked; and as he lay muſing what this might import, News was brought him of the Death of his two Sons, James and Arthur, who died at St. Andrews, and Strinling, at one and the ſame Hour.

The next Year, viz. 1542, being overcome with Grief and Paſſion, himſelf died at Faulkland, in the Thirty ſecond Year of his Age. Arch-biſhop Spoteſwood's Hiſtory of the Church of Scotland. Clark's Mirrour, Ch. 7. p. 34, 35.

I am not ſure, that theſe particular Inſtances are properly placed under this Head: I leave it to my wiſe and judicious Reader to conſider, whether or no, theſe were Divine Admonitions, or Satanical Illuſions. Mr. Clark hath accounted them as Satanical.

But 'tis certain, the Vulgar ſort of People are ſo fond of obſerving their Dreams, and ſome pretended wiſe Men and Women, of a ſuperſtitious Kidney, do promote this Fancy extreamly, and undertake to preſcribe Rules for the making a Judgment upon them; and by that means do no ſmall hurt to ſome weak, hypochondriacal, and melancholick Spirits.

How often ſhall we hear them whining out their Complaints, upon the Account of ſome late Dream, in expectation of ſome ſad Diſaſter, or Malady, that they believe with much Confidence will befall them! And ſometimes fretting and pining to that extremity, that no Comfort will down with them, 'till the Date of their Dream be fully expired, And I doubt not, but Comfort will down with in promoting theſe ſilly and troubleſome Conceits.

CHAP. XCII. Satan Hurting by Witchcraft.

ATheiſm and Sadduciſm have got ſuch Ground in the World of late Ages, that 'tis no vain Ʋndertaking to write of Devils, and the Miſchief done by them to Mankind, by the Mediation of a ſort of People, that have Familiar Communion with them. To tranſcribe all has been writ upon this Subject by Dr. More, Mr. Glanvil, Mr. Baxter, Scheggius, Remigius, Delrio, Mather, &c. would make up a large Volume, enough to confute any, whoſe Faces are not harder than Braſs, and their Hearts than Iron: it ſhall be enough to ſay ſo much as ſhall ſuffice to convince thoſe, who are induſtrious enough to read, patient enough to deliberate, and have humility and honeſty enough to be ſerious and impartial. And as for the rest, Qui vult Decipi decipiatur.

1. In Pinola there were ſome who were much given to Witchcraft, and by the Power of the Devil did act ſtrange Things: Amongſt the reſt, there was one Old Woman, named, Martha de Carillo, who had been by ſome of the Town formerly accuſed for Bewitching many; but the Spaniſh Juſtices quitted her, finding no ſure Evidence againſt her: with this grew worſe and worſe, and did much harm; when I was there, two or three died, withering away, declaring at their Death, That this Carillo had killed them, and that they ſaw her often about their Beds, threatning them with a frowning and angry Look: the Indians for fear of her, durſt not complain againſt her, nor meddle with her. Whereupon I ſent (ſaith my Author) unto Don Juan de Guzman, the Lord of that Town, that if he took not Order with her, ſhe would deſtroy the Town.

He hearing of it, got for me a Commiſſion from the Biſhop, and another Officer of the inquiſition, to make diligent and private Enquiry after her Life and Actions. Which I did, and found among the Indians many and grievous Complaints againſt her, moſt of the Town affirming, that ſhe was certainly a moſt notorious Witch; and that before her former Accuſation, ſhe was wont to go as ſhe had occaſion about the Town, with a Duck following her; which when ſhe came to the Church, would ſtay at the Door 'till ſhe came out again, and then would return with her; which Duck they imagined was her beloved Devil, and Familiar Spirit; for that they had often ſet Dogs at her, and they would not meddle with her, but rather run away from her. This Duck never appeared more with her, ſince ſhe was formerly accuſed before the Juſtice; which was thought to be her Policy, that ſhe might be no more ſuſpected thereby.

This Old Woman was a Widow, and of the pooreſt of the Town in outward ſhew, and yet ſhe had always ſtore of Money, which none could tell which way ſhe might come by it.

Whilſt I was thus taking privy Information againſt her, (it being the time of Lent, when all the Town came to Confeſſion) ſhe among the reſt, came to Church to confeſs her Sins, and brought me the beſt Preſent and Offering of the Town: for whereas a Rial is common, ſhe brought me four; and beſides a Turkey, Eggs, Fiſh, and a little Bottle of Honey. She thought thereby to get with me a better Opinion than I had of her from the whole Town.

I accepted of her great Offering, and heard her Confeſſion; which was of nothing but Trifies, which could ſcarcely be judged ſinful Actions. I examined her very cloſe, of what was the common Judgment of all the Indians, and eſpecially of thoſe who dying, had declared to myſelf, at their Death, that ſhe had Bewitched them, and before their Sickneſs had threatned them with Death about their Beds, none but they themſelves ſeeing her? To which ſhe replied weeping, That ſhe was wronged.

I asked her, How ſhe being a poor Widow, without any Sons to help her, without any Means of Livelihood, had ſo much Money, as to give me more than the richeſt in the Town? How ſhe came by that Fiſh, Turkey, and Honey, having none of this of her own about her Houſe? To which ſhe replied, That God loved her, and gave her all theſe Things; and that with her Money ſhe bought the reſt I asked her of whom? She anſwered, That out of the Town ſhe had them.

I perſwaded her to much Repentance, and to forſake the Devil, and all Fellowſhip with him: buy her Words and Anſwers were of a Saintly and Holy Woman; and ſhe earneſtly deſired me to give her the Communion with the reſt that were to receive the next Day: which I told her, I durſt not do, uſing Chriſt's Words, Give not the Childrens Bread unto Dogs, nor cast Pearls unto Swine; and it would be a great Scandal to give the Communion unto her, who was ſuſpected generally; and had been accuſed for a Witch. This ſhe took very ill, telling me, That ſhe had for many Years received the Communion, and now in her Old Age it grieved her to be deprived of it. Her Tears were many yet I could not be moved with them; but reſolutely denied her the Communion, and ſo diſmiſſed her.

At Noon, when I had done my Work in the Church, I had my Servants go to gather up the Offerings, and gave Order to have the Fiſh dreſſed for my Dinner, which ſhe had brought; but no ſooner was it carried into the Kitchin, when the Cook looking on it, found it full of Moggots, and ſtinking; ſo that I was forced to hurle it away: with that I began to ſuſpect my old Witch, and went to look on her Honey, and pouring it our into a Diſ[•], I found it full of Worms; her Eggs I could not know from others, there being near an Hundred offered that day; buy after as I uſed them, we found ſome rotten, ſome with dead Chickens in them; the next Morning the Turkey was found dead; as for her four Rials, I could not perceive whether the had bewitched them out of my Pocket, for that I had put them with many other which that day had been given me, yet as far as I could, I called to Memory who, and what had been given me, and in my judgment and reckoning, I verily thought that I miſſed four Rials; at Night when my Servants the Indians were gone to Bed, I ſate up late in my Chamber, betaking my ſelf to my Books and Study, for I was the next Morning to make an Exhortation to thoſe that received the Communion. After I had ſtudied a while, it being between ten and eleven of the Clock, on a ſudden, the chief Door in the Hall (where in a lower Room was my Chamber, and the Servants and three other Doors) flew open, and I heard one come in, and for a while walked about; then was another Door opened, which went into a little Room where my Saddles were laid; with this I thought it might be the Blackamore Miguel Dalva, who would often come late to my Houſe to Lodge there, eſpecially ſince my fear of Montenegro, and I conjectured he was laying up his Saddle, I called to him by name twice or thrice from within my Chamber, but no Anſwer was made, but ſuddenly another Door that opened to my Garden flew open, wherewith I began within to fear, my Joynts trembled, my Hair ſtood an end, I would have called out to the Servants, and my Voice was as it were ſtopped with the ſudden Affrightments; I began to think of the Witch, and put my truſt in God againſt her, and encouraged my ſelf and Voice, calling out to the Servants, and knocking with my Cane at the Door within that they might hear me, for I durſt not open it and go out; with the Noiſe that I made the Servants awaked and came out to my Chamber-door; then I opened it, and asked if they had not heard ſome body in the Hall, and all the Doors opened, they ſaid they were aſleep and heard nothing, only one Boy ſaid, he heard all, and related unto me the ſame that I had heard.

I took my Candle then in my Hand and went out with them into the Hall to view the Doors, and I found them all ſhut, as the Servants ſaid they had left them; then I perceived that the Witch would have affrighted me, but had no power to do me any harm; I made two of the Servants lie in my Chamber, and went to Bed; in the Morning early I ſent for my Fiſcal the Clerk of the Church, and told him what had happened that Night; he ſmiled upon me, and told me it was the Widow Carillo, who had often played ſuch tricks in the Town with thoſe that had offended her, and therefore he had the Night before come unto me from her, deſiring me to give her the Communion, leſt ſhe ſhould do me come hurt, which I denied unto him, as I had done unto herſelf: the Clerk bade me be of good cheer, for he knew ſhe had no power over me to do me any hurt.

After the Communion that day, ſome of the chief Indians came unto me and told me, that old Carillo had boaſted that ſhe would play me ſome trick or other, becauſe I would not give her the Communion. But I to rid the Town of ſuch a Limb of Satan, ſent her to Guatamala with all the Evidences and Witneſſes that I had found againſt her, unto the Preſident and Biſhop, who commanded her to be put in Priſon, where ſhe died within three Months. Dr. Burthogge's Eſſay upon Reaſon, p. 179. out of Mr. Gage's New Survey of the Weſt-Indies, c. 20.

2. One called John Gondalez (in the County and Town aforeſaid) was reported to change himſelf into the ſhape of a Lion, and in that ſhape was ſhot in the Noſe by a poor barmleſs Spaniard, who chiefly got his living by going about the Woods and Mountains, and ſhooting of Wild Dear and other Beaſts to make Money of them. He eſpied one day a Lion, and having no other aim at him but his Snout behind a Tree, he ſhot at him, the Lion run away; the ſame day this Gondalez was taken ſick, I was ſent for to hear his Confeſſion, I ſaw his Face and Noſe all bruiſed and asked how it came; he told me then, that he had failen from a Tree and almoſt killed himſelf, yet afterwards accuſed the poor Spaniard for ſhooting at him: the buſineſs was examined by a Spaniſh Juſtice, my Evidence was taken for what Gondalez told me of his fall from a Tree; the Spaniard was put to his Oath, who ſwore that he ſhot at a Lion in a thick Wood, where an Indian could ſcarce be thought to have any buſineſs. The Tree was found out in the Wood whereat the Shot had been made, and was ſtill marked with the Shot and Bullet; which Gondalez confeſſed to be the place; and was examined, how he neither fell, not was ſeen by the Spaniard when he came to ſeek for the Lion, thinking he had killed him; to which he anſwered, that he ran away leaſt the Spaniard ſhould kill him indeed. But his Anſwers ſeemed frivolous, the Spaniard's Integrity being known; and the great ſuſpition that was in the Town of Gondalez his dealing with the Devil, cleared the Spaniard from that which was laid againſt him Idem. p. 186.

3. The ſame Author adds, That one John Gomez, the chiefeſt Indian of that Town, of near fourſcore Years of Age; the Head and Ruler of the principalleſt Tribe among the Indians, whoſe Advice and Councel was taken and preferred before all the reſt; who ſeemed to be a very godly Indian, and very ſeldom miſſed Morning and Evening Prayers in the Church, and had beſtowed great Riches there. This Indian very ſuddenly was taken ſick (I being then in my other Town of Mixco) the Mayor-domos, or Stewards of the Sodality of the Virgin, fearing that he might die without Confeſſion, and they be chid for their negligence, at Mid-night called me up at Mixco, deſiring me preſently to go and help John Gomez to die, whom alſo they ſaid much to ſee me. and receive ſome comfort from me. I judging it to be a Work of Charity, though the time of the Night were unſeaſonable, and the great Rain might have ſtopped my Charity, rid nine Miles in the dark and wet; viſited the ſick Gomez, who lay with his Face all mufled up, thanked me for my Pains and Care, confeſſed, wept, and ſhewed a willingneſs; to die and to be with Chriſt; I comforted and prepared him for Death: I went home ſtreight to refreſh my ſelf, was preſently called up again to give Gomez the extream Unction. As I anointed him on his Noſe, Lips, Hands, Eyes, and Feet, I perceived he was ſwelled, Black and Blew; I went home again, after a ſmall nap, ſome Indians came to my Door to buy Candles to offer up for John Gomez his Soul, whom they told me was departed, and that Day to be buried ſolemnly at Maſs. I aroſe with drowſie Eyes, went to Church, found the Grave preparing, met with two or three Spaniards, who told me of a great ſtir made in the Town concerning Gomez his Death: I amuſed at this Information, deſired a true Account of it. They told me that Gomez was the chief Wizard in the Town, that he was often changed into a Lion, and ſo walked about the Mountains; that he was ever an Enemy to Sebaſtian Lopez an Ancient Indian, and Head of another Tribe, and that both of them had two days before met in the Mountain; Gomez in the ſhape of a Lion, and Lopez of a Tyger, that they fought cruelly, till Gomez the older and weaker was tired, much bit and bruiſed, and died of it: Lopez was then in Priſon, and the two Tribes ſtriving about it.

I mightily wondring at this, and reſolving never more to believe an Indian, if Gomez had ſo much diſſembled with me and deceived me; went ſtreight to the Priſon, where I found Lopez in Fetters, called Alguazil Major, my great Friend, and one of the Officers of the Town, and enquired of him the cauſe of his Impriſonment; he loath to tell me for fear of the Indians, at laſt, being preſſed by me, and made to know that I had received ſome notice of it from the Spaniards before, at laſt told me the whole matter.

This ſtruck me to the very Heart, to think that I ſhould live amongſt ſuch People, whom I ſaw were ſpending all they could get upon the Church, Saints, and in Offerings, and yet were ſo privy to the Counſels of Satan; it grieved me that the Word I Preached did then; no more good— At laſt came twenty of the chiefeſt of the Town, with the two Majors, Jurates, and all the Officers of Juſtice, deſiring me to forbear that day the Burying of John Gomez, for that they had reſolved to call a Crown Officer to view his Corps, and examine his Death. I made as if I knew nothing, upon which they related all unto me, viz. That there were Witneſſes in the Town who ſaw a Lion and a Tyger fighting, and preſently loſt the ſight of the Beaſts, and ſaw John Gomez and Sebaſtian Lopez parting one from another; that immediately John Gomez came home much bruiſed, and upon his Death-bed declared to ſome of his Friends, that Sebaſtian Lopez had killed him; whereupon they had him in ſafe Cuſtody: That they had never known much Wickedneſs of thoſe two chief Heads of their Tribes, and prayed me not to conceive the worſe of all for a few. The Crown Officer came, and found the Body all bruiſed, ſcratched, bitten, and ſore wounded. Lopez upon this was had to Guatemala and there hanged. Dr. Burthogge, ibid. p. 190, 191, 192. out of Mr. Gage.

The following Relations are to be found in Mr. Increaſe Mather's Book of Providences.

THere have been many in the World, who have upon conviction confeſſed themſelves guilty of Familiarity with the Devil. A multitude of Inſtances this way are mentioned by Bodinus, Codronchus, Delrio, Jacquerius, Remegius, and others. Some in this Country have affirmed, that they knew a Man in another part of the World, above fifty Years ago, who having an ambitious deſire to be thought a wiſe Man; whilſt he was tormented with the Itch of his Wicked Ambition, the Devil came to him, with promiſes that he ſhould quickly be in great Reputation for his Wiſdom, in caſe he would make a Covenant with him; the conditions whereof were, That when Men came to him for his Counſel, he ſhould labour to perſwade them that there is no God, nor Devil, nor Heaven, nor Hell; and that ſuch a tearm of Years being expired, the Devil ſhould have his Soul: the Articles were conſented to.

The Man continuing after this to be of a very civil Converſation, doing hurt to none, but good to many; and by degrees began to have a Name to be a Perſon of extraordinory Sagacity, and was ſought unto far and near for Counſel, his Words being eſteemed Oracles by the Vulgar. And he did according to his Covenant upon all occaſions, ſecretly diſſeminate Principles of Atheiſm, not being ſuſpected for a Wizard.

But a few Weeks before the time indented with the Devil was fulfilled, inexpreſſible Horror of Conſcience ſurpriſed him, ſo that he revealed the ſecret Tranſactions which had paſſed betwixt himſelf and the Devil. He would ſometimes with hideous Roarings tell thoſe that came to viſit him, that now he knew that there was a God and a Devil, a Heaven and an Hell: So did he die a miſerable Spectacle of the righteous and fearful Judgment of God. And every Age does produce new Examples of thoſe that have by their own Confeſſion made the like curſed Covenants with the Prince of Darkneſs.

5. In the Year 1664, ſeveral who were Indicted at the Aſſizes held at Taunton in Somerſet-ſhire, confeſſed that they had made an explicit League with the Devil, and that he did Baptize Pictures of Wax with Oil, giving them the names of thoſe Perſons they did intend miſchief unto.

6. Anno. 1678. One John Stuart, and his Siſter Annabil Steuart, at the Aſſizes held at Payſley in Scotland, confeſſed that they had been in confederacy with the Devil; and that they had made an Image of Wax, calling it by the name of Sir George Maxwel, ſticking Pins in the ſides and on the breaſt of it.

Such an Image with Pins in it was really found in the Witches Houſes; and upon the removal of it, the Pins being taken out, Sir George had immediate eaſe, and recovered his health.

7. And no longer ſince than the laſt Year, viz. on August 25. 1682. Three Women who were Executed at Exon in Devonſhire, all of them confeſſed that they had had Converſes and Familiarities with the Devil.

The following Relations of the New-England Witches, are to be found in Mr. Cotton Mather's Wonders of the Inviſible World.

THE Devil exhibiting himſelf ordinarily as a ſmall black Man, has (ſaith Mr. Mather) decoy'd a fearſ[••] knot of proud, froward, ignorant, envious, and malicious Creatures, to liſt themſelves in his horrid Service, by entring their Names in a Book by him tendred unto them. Theſe Witches, whereof above a Score have now confeſſed and ſhown their Deeds, and ſome are now tormented by the Devils for confeſſing; have met in helliſh Randezvouzes, wherein the Confeſſors do ſay, they have had their diabolical Sacraments, imitating the Baptiſm and the Supper of our Lord. In theſe helliſh Meetings, theſe Monſters have aſſociated themſelves to do no leſs a thing, than to deſtroy the Kingdom of our Lord Jeſus Christ in theſe parts of the World; and in order hereunto, Firſt, they each of them have their Spectres or Devils, commiſſioned by them, and repreſenting of them, to be the Engines of their Malice.

By theſe wicked Spectres they ſieze poor People about the Country with various and bloody Torments; and of thoſe evidently preternatural Torments there are ſome have died. They have bewitched ſome even ſo far as to make Self-deſtroyers; and others are in many Towns here and there languiſhing under their evil Hands.

The People thus afflicted are miſerably ſcratched and bitten, ſo that the Marks are moſt viſible to all the World, but the Cauſes utterly inviſible: And the ſame inviſible Furies do moſt viſibly ſtick Pins into the Bodies of the Afflicted, and ſcale them, and hideouſly diſtort and disjoynt all their Members; beſides a Thouſand others of Plagues beyond theſe of any natural Diſeaſes which they give unto them. Yea, they ſometimes drag the poor People out of their Chambers, and carry them over Trees and Hills for divers Miles together.

A large part of the Perſons Tortured by theſe Diabolical Spectres, are horribly tempted by them, ſometimes with fair Promiſes, and ſometimes with hard Threatnings, but always with felt Miſeries to ſign the Devils Laws in a Spectral Book laid before them; which two or three of theſe poor Sufferers, being by their tireſome Sufferings overcome to do, they have immediately been releaſed from all their Miſeries, and they appeared in Spectre then to Torture thoſe that were before their fellow Sufferers.

The Witches, which by their Covenant with the Devil are become Owners of Spectres, are often-times by their own Spectres required and compelled to give their conſent, for the Moleſtation of ſome, which they had no mind otherwiſe to fall upon; and cruel Depradations are then made upon the Vicinage. In the Proſecution of theſe Witchcrafts, among a Thouſand other unaccountable things, the Spectres have an odd faculty of cloathing the moſt ſubſtantial and corporeal Inſtruments of Torture with Inviſibility, while the Wounds thereby given have been the moſt palpable things in the World; ſo that the Sufferers aſſaulted with Inſtruments of Iron, wholly unſeen to the ſtanders by, though to their Coſt ſeen by themſelves, have upon ſnatching, wreſted the Inſtruments out of the Spectres hands, and every one has then immediately not only beheld, but handled an Iron Inſtrument taken by a Devil from a Neighbour.

Theſe wicked Spectres have proceeded ſo far, as to ſteal ſeveral quantities of Money from divers People, part of which Mouey has before ſufficient Spectators, been dropt out of the Air into the Hand of the Sufferers, which the Spectres have been urging them to ſubſcribe their Covenant with Death. In ſuch extravagant ways have theſe Wretches propounded the Dragooning of as many as they can in their own Combination, and the Deſtroying of others, with lingring, ſpreading, deadly Diſeaſes, till our Country ſhould at laſt become too hot for us.

Among the Ghaſtly Inſtances of the Succeſs which thoſe bloody Witches have had, we have ſeen even ſome of their own Children ſo dedicated unto the Devil, that in their Infancy it is found the Imps have ſucked them, and rendred them venemous to a Prodgey.

A Modern Inſtance of Witches, Diſcovered and Condemned in a Tryal before that celebrated Judge, Sir Matthew Hale; as Printed in Mr. Cotton Mather's Wonders of the Inviſible World.

IT may caſt ſome Light upon the Dark things now in America, if we juſt give a glance upon the like things lately happening in Europe, We may ſee the Witchcrafts here moſt exactly reſemble the Witchcrafts there; and we may Judge Hale was a Perſon, than whom no Man was more backward to condemn a Witch without full Evidence.

Now one of the lateſt Printed Accounts about a Tryal of Witches, is of what was before him, and it ran on this wife. [Printed in the Year 1682.] And it is here the rather mentioned, becauſe it was a Tryal much conſidered by the Judges of New-England.

1. Roſe Cullender and Amy Duny, were ſeverally Indicted for Bewitching Elizabeth Durent, Anne Durent, Jane Booking, Suſan Chandler, William Durent, Elizabeth and Deborah Pacy, and the Evidences whereon they were convicted, ſtood upon divers particular Circumſtances.

II. Anne Durent, Suſan Chandler, and Elizabeth Pacy, when they came into the Hall, to give Inſtructions for the drawing the Bills of Indictment, they fell into ſtrange and violent Fits, ſo that they were unable to give in their Depoſitions, not only then, but alſo during the whole Aſſizes. William Durent being an Infant, his Mother ſwore, That Amy Duny looking after her Child one Day in her abſence, did at her return confeſs, That ſhe had given Suck to the Child, (tho' ſhe were an Old Woman:) Whereat, when Durent expreſſed her Diſpleaſure, Duny went away with Diſcontents and Menaces.

The Night after, the Child fell into ſtrange and ſad Fits, wherein it continued for divers Weeks. One Dr. Jacob adviſed her to hang up the Child's Blanket in the Chimney-corner all Day, and at Night when ſhe went to put the Child into it, if the found any thing in it, then to through it without fear into the Fire. Accordingly at Night, there fell a great Toad out of the Blanker, which ran up and down the Hearth. A Boy catch'd it, and held it in the Fire with the Tongs, where it made an horrible Noiſe, and flaſh'd like to Gunpowder, with a Report like that of a Piſtol; whereupon the Toad was no more to be ſeen. The next Day a Kinſwoman of Duny's told the Deponent, That her Aunt was all grievouſly ſcorch'd with the Fire: and the Deponent going to her Houſe, found her in ſuch a Condition, Duny told her, She might thank her for it; but ſhe ſhould live to ſee ſome of her Children dead, and herſelf upon Crutches. But after the burning of the Toad, this Child recovered.

This Deponent further teſtified, That her Daughter Elizabeth, being about the Age of ten Years, was taken in like manner as her firſt Child was, and in her Fits complained much of Amy Duny, and ſaid, That ſhe did appear to her, and afflict her in ſuch manner as the former. One Day ſhe found, Amy Duny in her Houſe, and thruſting her out of Doors, Duny ſaid, You need not be ſo angry, your Child won't live long: and within three Days the Child died. The Deponent added, That ſhe herſelf, not long after, was taken with ſuch a Lameneſs in both her Legs, that ſhe was forced to go upon Crutches and ſhe was now in Court upon them.

It was remarkable, that immediately upon the Jury's bringing in Duny Guilty, Durent was reſtored unto the Uſe of her Limbs, and went home without her Crutches.

III. As for Elizabeth and Deborah Pacy, and aged Eleven Years, the other Nine; the Elder being in Court, was made utterly ſenſleſs, during all the time of the Trial, or at leaſt ſpeechleſs, by the Direction of the Judge, Duny was privately brought to Elizabeth Pacy, and ſhe touched her Hand: whereupon the Child, without ſo much as ſeeing her, ſuddenly leap'd up, and flew upon the Priſoner; the Younger was too ill to be brought into the Aſſizes. But Samuel Pacy, their Father, teſtified, That his Daughter Deborah was taken with a ſudden Lameneſs; and upon the Grumbling of Amy Duny, for being denied ſomething, where this Child was then ſitting, the Child was taken with an extream Pain in her Stomach, like the pricking of Pins; and ſhrieking at a dreadful manner, like a Whelp, rather than a Rational Creature.

The Phyſitians could not conjecture the Cauſe of the Diſtemper; but Amy Duny being a Woman of ill Fame, and the Child in Fits crying out of Amy Duny, as affrighting her with the Apparition of her Perſon, the Deponent ſuſpected her, and procured her to be ſet in the Stocks. While ſhe was there, ſhe ſaid in the hearing of two Witneſſes, Mr. Pacy keeps a great ſtir about his Child; but let him ſtay 'till he has done as much by his Children, as I have done by mine. And being asked what ſhe had done to her Children, ſhe anſwered, She had been fain to open her Childs Mouth with a Tap, to give it Victuals.

The Deponent added, That within two Days the Fits of his Daughters were ſuch, that they could not preſerve either Life or Breath, without the help of Tap: and that the Children cry'd out of Amy Duny, and of Roſe Cullender, as afflicting them with her Apparition.

IV. The Fits of the Children were various: They would ſometimes be lame on one ſide, ſometimes on [•]other. Sometimes very ſore, ſometimes reſtored unto their Limbs, and then Deaf, or Blind, or Dumb, for a long while together. Upon the Recovery of their Speech, they would Cough extreamly, and with much Flegm, they would bring up crooked Pins, and at one time, a Two-penny Nail, with a very broad Head. Commonly at the end of every Fit, they would caſt up a Pin. When the Children read, they could not pronouce the Name of Lord, or Jeſus, or Christ; but would fall into Fits, and ſay, Amy Duny ſays, I must not uſe that Name. When they came to the Name of Satan, or Devil, they would clap their Fingers upon the Book, crying out, This bites, but it makes me ſpeak right well! The Children in their Fits would often cry out, There ſtands Amy Duny, or Roſe Cullender: And they would afterwards relate, That theſe Witches appearing before them, threatned them, that if they told of what they ſaw or heard, they would torment them more than ever they did before.

V. Margaret Arnold, the Siſter to Mr. Pacy, teſtifi'd unto the like Sufferings being upon the Children, at her Houſe, whether her Brother had removed them. And that ſometimes the Children (only) would ſee things like Mice, run about the Houſe; and one of them ſuddenly ſnap'd one with the Tongs, and threw it into the Fire, where it ſcreeched out like a Rat. At another time, a thing like a Bee flew at the Face of the younger Child; the Child fell into a Fit, and at laſt Vomited up a Two-penny Nail, with a broad Head; affirming, That the Bee brought this Nail, and forced it into her Mouth.

The Child would in like manner be aſſauted with Flies, which brought crooked Pins unto her, and made her firſt ſwallow them, and then vomit them. She one Day caught an inviſible Mouſe, and throwing it into the Fire, it flaſh'd like to Gunpowder. None beſides the Child ſaw the Mouſe, but every one ſaw the Flaſh. She alſo declared out of her Fits, That in them Amy Duny much tempted her to deſtroy herſelf.

VI. As for Anne Durent, her Father teſtified, That upon a Diſcontent of Roſe Cullender, his Daughter was taken with much Illneſs in her Stomach, and great and ſore Pains, like the pricking of Pins, and then Swooning Fits; from which recovering, ſhe declared, She had ſeen the Apparition of Roſe Cullender, threatning to torment her. She likewiſe Vomited up divers Pins. The Maid was preſent at Court; but when Cullender looked upon her, ſhe fell into ſuch Fits, as made her utterly unable to declare any thing.

Anne Baldwin depoſed the ſame.

VII. Jane Bockin, who was too weak to be at the aſſizes; but her mother teſtified, That her Daughter having formerly been afflicted with Swooning Fits, and recovered of them, was now taken with a great Pain in her Stomach, and new Swoooning Fits. That ſhe took little Food, but every Day Vomitted crooked Pins. In her firſt Fits, ſhe would extend her Arms, and uſe Poſtures as if ſhe catched at ſomething; and when her clutched Hands were forced open, they would find ſeveral Pins diverſly crooked, unaccountably lodged there. She would alſo maintain a Diſcourſe with ſome that were inviſibly preſent, when caſting abroad her Arms, ſhe would often ſay, I will not have it: but at laſt ſay: Then I will have it: and cloſing her Hand, which when they preſently after opened, a Lath-Nail was found in it: but her great Complaints were, of being Viſited by the Shapes of Amy Duny, and Roſe Cullender.

VIII. As for Suſan. Chandler, her Mother teſtified, That being at the Search of Roſe Cullender, they found on her Belly a thing like a Teat, of an Inch long; which the ſaid Roſe aſcribed to a Strain: but near her Privy Parts they found three more that were ſmaller than the former. At the end of the long Teat there was a little Hole, which appeared as if newly ſucked; and upon ſtraining it, a white Milky Matter iſſued out.

The Deponent further ſaid, That her Daughter being one Day concerned at Roſe Cullender's taking her by the Hand, ſhe fell very ſick, and at Night cry'd out, That Roſe Cullender would come to Bed unto her. Her Fits grew violent, and in the Intervals of them ſhe declared, That ſhe ſaw Roſe Cullender in them, and once having a great Dog with her. She alſo Vomited up crooked Pins; and when ſhe was brought into Court, ſhe fell into Fits. She recovered herſelf in ſome time, and was asked by the Court, Whether ſhe was in a Condition to take an Oath, and give Evidence? She ſaid ſhe could: but having been Sworn, ſhe fell into her Fits again; and Burn her, burn her, were all the Words that ſhe could find power to ſpeak. Her Father likewiſe gave the ſame Teſtimony with her Mother, as to all but the Search.

IX. Here was the Summ of the Evidence: which was not thought ſufficient to Convict the Priſoners. For admitting the Children were Bewitched; yet, ſaid he, it can never be apply'd unto the Priſoners, upon the Imagination of the Parties only afflicted: inaſmuch as no Perſon whatſoever could then be in ſafety.

Dr. Brown, a very Learned Perſon then preſent, gave his Opinion, that theſe Perſons were Bewitched. He added, That in Denmark there had been lately a great Diſcovery of Witches; who uſed the very ſame way of afflicting People, by conveying Pins and Nails into them. His Opinion was, That the Devil, in Witchcrafts, did work upon the Bodies of Men and Women, upon a Natural Foundation; and that he did extraordinarily afflict them, with ſuch Diſtempers as their Bodies were moſt ſubject unto.

X. The Experiment about the Uſefulneſs, yea, or Lawfulneſs, whereof Good Men have ſometimes diſputed, was divers Times made, that though the Afflicted were utterly deprived of all Sence in their Fits, yet upon the Touch of the Accuſed, they would ſo ſcreech out, and fly up, as not upon any other Perſons. And yet it was alſo found, that once upon the Touch of an innocent Perſon, the like Effect followed: which put the whole Court unto a ſtand; altho' a ſmall Reaſon was at length attempted to be given for it.

XI. However, to ſtrengthen the Credit of what had been already produced againſt the Priſoners one John Soam teſtifi'd, That bringing home his Hay in three Carts, one of the Carts wrenched the Window of Roſe Cullender's Houſe; whereupon ſhe flew out, with violent Threatnings againſt the Deponent. The other two Carts paſſed by twice, loaded, that Day, afterwards; but the Cart which touched Cullender's Houſe, was twice or thrice that Day overturned. Having again loaded it, as they brought it through the Gate which leads out of the Field, the Cart ſtuck ſo faſt in the Gate's Head, that they could nor poſſibly get it through, but were forced to cut down the Poſt of the Gate, to make the Cart paſs through; altho' they could not perceive that the Cart did of either ſide touch the Gatepoſt. They afterwards did with much Difficulty get it home to the Yard; but could not for their Lives, get the Cart near the place where they ſhould unload. They were fain to unload at a great Diſtance; and when they were tired, the Noſes of them that came to aſſiſt them, would burſt forth a Bleeding; ſo they were fain to give over 'till next Morning, and then they unloaded without any difficulty.

XII. Robert Sherringham alſo teſtified, That the Axle-tree of his Cart, happening in paſſing, to break ſome part of Roſe Cullender's Houſe, in her Anger at it, ſhe vehemently threatned him, His Horſes ſhould ſuffer for it. And within a ſhort time all his four Horſes died; after which he ſuſtained many other Loſſes in the ſudden dying of his Cattle. He was alſo taken with a Lameneſs in his Limbs; and ſo vexed with Lice of an extraordinary Number and Bigneſs, that no Art could hinder the Swarming of them, 'till he burnt up two Suits of Apparel.

XIII. As for Amy Duny, 'twas teſtifi'd by one Richard Spencer, that he heard her ſay, That the Devil would not let her Rest, until ſhe were Revenged on the Wife of Cornelius Sandſwell. And that Sandſwell teſtifi'd. That her Poultry dy'd ſuddenly, upon Amy Duny's threatning of them: and that her Huſband's Chimney fell, quickly after Duny had ſpoken of ſuch a Diſaſter. And a Firkin of Fiſh could not be kept from falling into the Water, upon ſuſpicious Words of Duny's.

XIV. The Judge told the Jury, They were to Inquire now, First, Whether theſe Children were Bewitched? And, Secondly, Whether the Priſoners at the Bar were guilty of it? He made no doubt, there were ſuch Creatures as Witches: for the Scriptures affirmed it; and the Wiſdom of all Nations had provided Laws against ſuch Perſons. He prayed the God of Heaven to direct their Hearts in the weighty thing they had in hand: for to condemn the Innocent, and let the Guilty of free, were both an Abomination to the Lord.

The Jury in half an Hour brought them in Guilty upon the ſeveral Indictments, which were Nineteen in Number.

The next Morning, the Children, with their Parents, came to the Lodgings of the Lord Chief Juſtice, and were in as good Health as ever in their Lives; being reſtored within half an Hour after the Witches were Convicted.

The Witches were Executed, and Confeſſed nothing; which indeed will not be wondred by them, who conſider and entertain the Judgment of a Judicious Writer, That the unpardonable Sin, is most uſually committed by Profeſſors of the Chriſtian Religion, falling into Witchcraft.

We will now proceed (ſays Mr. Mather) unto ſeveral of the like Trials among our ſelves. He relates five Tryals, but for brevity's-ſake, I'll only inſert one of 'em, viz.

The Tryal of Suſanna Martin, at the Court of Oyer and Terminer, held at Salem, June 29. 1692.

I. SƲſanna Martin, pleading, Not Guilty, to the Indictment of Witchcraft, brought in againſt her, there were produced the Evidences of many Perſons very ſenſibly and grievouſly Bewitched, who all complained of the Priſoner at the Bar, as the Perſon whom they believed the Cauſe of their Miſeries. And now, as well as in the other Trials, there was an extraordinary Endeavour by Witchcrafts, with cruel and frequent Fits, to hinder the poor Sufferers from giving in their Complaints, which the Court was forced with much Patience to obtain, by much waiting and watching for it.

II. There was now alſo an Account given of what paſſed at her firſt Examination before the Magiſtrates. The Caſt of her Eye then ſtriking the afflicted People to the Ground, whether they ſaw that Caſt or no. There were theſe, among other Paſſages, between the Magiſtrates and the Examinate.

Magiſtrate.

Pray, what ails theſe People?

Martin.

I don't know.

Mag.

But what do you think ails them?

Mar.

I don't deſire to ſpend my Judgment upon it.

Mag.

Don't you think they are Bewitch'd?

Mar.

No, I do not think they are.

Mag.

Tell us your Thoughts about them then.

Mar.

No, my Thoughts are my own, when they are in; but when they are out, they are anothers. Their Maſter—

Mag.

Their Maſter: Who do you think is their Maſter?

Mar.

If they be dealing in the Black Art, you may know as well as I.

Mag.

Well, what have you done towards this?

Mar.

Nothing at all.

Mag.

Why, 'tis you, or your appearance.

Mar.

I cannot help it.

Mag.

Is it not your Maſter? How comes your Appearance to hurt theſe?

Mar.

How do I know? He that appeared in the Shape of Samuel, a glorified Saint, may appear in any one's Shape.

It was then alſo noted in her, as in others like her, that if the Afflicted went to approach her, they were flung down to the Ground. And when ſhe was asked the Reaſon of it, ſhe ſaid, I cannot tell; is may be, the Devil bears me more Malice than another.

III. The Court accounted themſelves alarm'd by theſe Things, to enquire further into the Converſation of the Priſoner, and ſee what there might occur, to render theſe Accuſations further credible: Whereupon John Allen, of Salisbury, teſtified, That he refuſing, becauſe of the weakneſs of his Oxen, to Cart ſome Staves, at the Requeſt of this Martin, ſhe was diſpleaſed at it, and ſaid, It had been as good that he had; for his Oxen ſhould never do him much more Service. Whereupon this Deponent ſaid, Dost thou threaten me, thou Old Witch? I'll throw thee into the Brook. Which to avoid, ſhe flew over the Bridge, and eſcaped. But as he was going home, one of his Oxen tired, ſo that he was forced to Unyoke him; that he might get him home. He then put his Oxen, with many more, upon Salubury Beach, where Cattel did uſe to get Fleſh. In a few Days, all the Oxen upon the Beach were found, by their Tracts, to have run unto the Mouth of Merimack River, and not returned; but the next Day they were found to have come aſhoar upon Plum Iſland. They that ſought them, uſed all imaginable gentleneſs, but they would ſtill run away with a violence, that ſeemed wholly Diabolical, 'till they came near the Mouth of Merimack River, when they ran right into the Sea, ſwimming as far as they could be ſeen. One of them then ſwam back again, with a ſwiftneſs amazing to the Beholders, who ſtood ready to receive him, and help up his tired Carcaſe: but the Beaſt ran furiouſly up into the Iſland, and from thence through the Marſhes up into Newberry Town, and ſo up into the Woods, and there after a while found near Amesbury: ſo that of Fourteen good Oxen; there was only this ſav'd. The reſt were all caſt up, ſome in one place, and ſonne in another, drowned.

IV. John Atkinſon teſtified, That he exchanged a Cow, with a Son of Suſanna Martin's, whereas ſhe mutter'd, and was unwilling he ſhould have it: going to receive this Cow, tho' he Ham-ſtring'd her, and Halter'd her, ſhe, of a tame Creature, grew ſo mad, that they could ſcarce get her along, She broke all the Ropes that were faſtned unto her; and tho' ſhe were ty'd faſt unto a Tree, yet ſhe macle her eſcape, and gave them ſuch further trouble, as they could aſcribe to no Cauſe but Witchcraft.

V. Bernard Peach[•] teſtifi'd, That being in Bed, on the Lord's Day at Night, he heard a ſcrabbling at the Window, whereat he then ſaw Suſanna Martin come in, and jumpt down upon the Floor: ſhe took hold of this Deponent's Feet, and drawing his Body up into an heap, ſhe lay upon him near two Hours; in all which time he could neither ſpeak nor ſtir. At length, when he could begin to move, he laid hold on her Hand, and pulling it up to his Mouth, he bit three of her Fingers, as he judged, unto the Bone: whereupon ſhe went from the Chamber, down the Stairs, out at the Door: This Deponent thereupon called unto the People of the Houſe, to adviſe them of what paſſed; and he himſelf did follow her. The People ſaw her not, but there being a Bucket at the Left-hand of the Door, there was a Drop of Blood found upon it, and ſeveral more Drops of Blood upon the Snow newly fallen abroad: there was likewiſe the print of her two Feet juſt without the Threſhold; but no more ſign of an Footing further off.

At another time this Deponent was deſired by the Priſoner, to come unto an Husking of Corn, at her Houſe; and ſhe ſaid, If he did not come, it were better that he did. He went not; but the Night following, Suſanna Martin, as he judged, and another came towards him. One of them ſaid, Here be a: but he having a Quarter-ſtaff, made a Blow at them. The Roof of the Barn broke his Blow; but following them to the Window, he made another Blow at them, and ſtruck them down; yet they got up, and got out, and he ſaw no more of them.

About this time, there was a Rumour about the Town, that Martin had a broken Head; but the Deponent could ſay nothing to that.

The ſaid Peache alſo teſtifi'd, the Bewitching the Cattle to Death, upon Martin's Diſcontents.

VI. Robert Downer teſtifi'd, That this Priſoner being ſome Years ago proſecuted at Court for a Witch, he then ſaid unto her, He believ'd ſhe was a Witch: whereat ſhe being diſſatisfied, ſaid, That ſome She-Devil would ſhortly fetch him away. Which Words were heard by others as well as himſelf.

The Night following, as he lay in his Bed, there came in at the Window, the likeneſs of a Cat, which flew upon him, took faſt hold of his Throat, lay on him a conſiderable while, and almoſt killed him. At length he remembred what Suſanna Martin had threatned the Day before; and with much ſtriving he cried out, Avoid, thou She Devil: In the Name of God the Father, the Son, and the Holy Ghost, avoid. Whereupon it left him, leap'd on the Floor, and flew out at the Window.

And there alſo came in ſeveral Teſtimonies, That before ever Downer ſpoke a Word of this Accident, Suſanna Martin, and her Family had related, how this Downer had been handled.

VII. John Kembal teſtified, That Suſanna Martin, upon a cauſleſs Diſguſt, had threatned him, about a certain Cow of his. That ſhe ſhould never do him any more good: and it came to paſs accordingly: for ſoon after, the Cow was found ſtark dead on the dry Ground, without any Diſtemper to be diſcerned upon her. Upon which he was followed with a ſtrange Death upon more of his Cattle, whereof he loft, in one Spring, to the value of 30 l. But the ſaid John Kembal had a further Teſtimony to give in againſt the Priſoner, which was truly admirable.

Being deſirous to furniſh himſelf with a Dog, he applied himſelf to buy one of this Martin, who had a Bitch with Whelps in her Houſe; but ſhe not letting him have his choice, he ſaid, He would ſupply himſelf then at one Blezdel's. Having mark'd a Puppy, which he lik'd at Blezdel's, he met George Martin, the Husband of the Priſoner, going by, who asked him, Whether he would not have one of his Wife's Puppies? and he anſwered, No. The ſame Day, one Edmond Elliot being at Martin's Houſe, heard George Martin relate, where this Kembal had been, and what he had ſaid: whereupon Suſanna Martin replied, If I live, I'll give him Puppies enough. Within a few Days after, this Kembal, coming out of Woods, there aroſe a little black Cloud in the N. W. and Kembal immediately felt a force upon him, which made him not able to avoid running upon Stumps of Trees, that were before him, albeit he had a plain Cart-way before him; but tho' he had his Ax alſo on his Shoulders to endanger him in his Falls, be could not forbear going out of his way to rumble over them. When he came below the Meeting-houſe, there appeared unto him, a little thing like a Poppy, of a darkiſh Colour, and it ſhot backwards and forwards between his Legs. He had the Courage to uſe all poſſible Endeavours of cutting it with Ax; but he could not bit it: the Puppy gave a Jump from him, and went, as to him it ſeemed, into the Ground.

Going a little further, there appeared unto him a black Puppy, ſomewhat bigger than the firſt, but as black as a Coal. It's Motions were quicker than thoſe of his Ax; it flew at his Belly and away; then at his Throat; ſo over his Shoulders one way, and then over his Shoulders another way: his Heart now began to fail him, and he thought the Dog would have tore his Throat out: but he recovered himſelf, and call'd upon God in his Diſtreſs, and naming the Name of Jeſus Christ, it vaniſhed away at once.

The Deponent ſpoke not one word of theſe Accidents, for fear of affrighting his Wife: but the next Morning. Edmond Elliot going into Martin's Houſe, this Woman asked him, Where Kembal was? he replied, At home a Bed, for ought he knew. She returned, They ſay he was frighted last Night. Elliot asked, With what? ſhe anſwered, With Puppies. Elliot asked, Where ſhe heard of it? for he had heard nothing of it. She rejoyned, About the Town. Altho' Kembal had mentioned the Matter to no Creature living.

VIII. William Brown teſtified, That Heaven having bleſſed him with a moſt pious and prudent Wife, this Wife of his, one Day, met with Suſanna Martin; but when ſhe approach'd juſt unto her, Martin vaniſhed out of ſight, and left her extreamly affrighted.

After which time, the ſaid Martin often appeared unto her, giving her no little trouble; and when ſhe did come, ſhe was viſited with Birds, that ſorely peck'd and prick'd her; and ſometimes a Bunch, like a Pullet's Egg, would riſe in her Throat ready to choak her, 'till ſhe cry'd out, Witch, you ſhan't choak me. While this good Woman was in this extremity, the Church appointed a Day of Prayer on her behalf; whereupon her Trouble ceas'd: ſhe ſaw not Martin as formerly; and the Church, inſtead of their Faſt, gave Thanks for her Deliverance.

But a conſiderable while after▪ ſhe being ſummon'd to give in ſome Evidence at the Court, againſt this Martin; quickly thereupon, this Martin came behind her, while ſhe was Milking her Cow, and ſaid unto her, For thy Defaming me at the Court, I'll make thee the miſerablest Creature in the World. Soon after which, ſhe fell into a ſtrange kind of Diſtemper, and became horribly frantick, and uncapable of any reaſonable Actions; the Phyſicians declaring, That her Diſtemper was preternatural, and that ſome evil Spirit had certainly Bewitched her; and in that ſad Condition ſhe now remained.

IX. Sarah Atkinſon teſtifi'd, That Suſanna Martin came from Amesbury, to their Houſe at Newbury, in an extraordinary Seaſon, when it was not fit for any to Travel. She came (as ſhe ſaid, to Atkinſon) all that long way on Foot: ſhe brag'd, and ſhew'd how dry ſhe was; nor could it be perceived that ſo much as the Soles of her Shooes wete wet. Atkinſon was amazed at it; and profeſſed. That ſhe ſhould herſelf have been wet up to the Knew, if ſhe had then come ſo far: but Martin reply'd, She ſcorn'd to be drabbled. It was noted, that this Teſtimony upon her Tryal, caſt her in a very ſingular Confuſion.

10. X. John Preſſy teſtifi'd, That being one Evening very unaccountably bewildred, near a Field of Martin's, and ſeveral times, as one under an Enchantment, returning to the place he had left, at length he ſaw a marvellous Light, about the bigneſs of an Half-buſhel, near two Rod out of the way: he gave it near forty Blows, and felt is a palpable Subſtance; but going from it, his Heels were ſtruck up, and he was ſaid with his Back on the Ground, ſliding, as he thought, into a Pit; from whence he recover'd by taking hold on the Buſh; altho' afterwards he could find no ſuch Pit in the place. Having after his Recovery, gone five or ſix Rod, he ſaw Suſanna Martin ſtanding on his Left-hand, as the Light had done before; but they changed no Words with one another. He could ſcarce find his Houſe in his return; but at length he got home extreamly affrighted.

The next Day, it was, upon Enquiry he underſtood, that Martin was in a miſerable Condition, by Pains and Hurts that were upon her.

It was further teſtified by this Deponent, That after he had given in ſome Evidence againſt Suſanna Martin, many Years ago, ſhe gave him foul Words about it; and ſaid, He ſhould never proſper more; particularly, That he ſhould never have more than two Cows; that tho' he was never ſo likely to have more, yet he ſhould never have them. And that from that very Day to this, namely, for twenty Years together, he could never exceed that Number; but that ſome ſtrange thing or other ſtill prevented his having any more.

XI. Jervace Ring teſtified, That about ſeven Years ago, he was oftentimes grievouſly oppreſſed in the Night, but ſaw not who troubled him; until at laſt, he lying perfectly awake, plainly ſaw Suſanna Martin approach him. She came to him, and ſorceably bit him by the Finger; ſo that the Print of the Bite is now, ſo long after, to be ſeen upon him.

XII. But beſides all theſe Evidences, there was a moſt wonderful Account of one Joſeph Ring, produced on this occaſion.

This Man has been ſtrangely carried about by Demons, from one Witch-Meeting to another, for near two Years together; and for one quarter of this time, they have made him and kept him dumb, though he is now again able to ſpeak.

There was one T. H. who having as 'tis judged, a deſign of engaging this Joſeph Ring in a Snare of Deviliſm, contrived a while to bring this Ring two Shillings in debt unto him.

Afterwards this poor Man would be viſited with unknown Shapes, and this T. H. ſometimes among them, which would force him away with them unto unknown Places, where he ſaw Meetings, Feaſtings, Dancings; and after his return, wherein they hurried him along through the Air, he gave Demonſtrations to the Neighbours that he had indeed been ſo tranſported. When he was brought unto theſe helliſh Meetings, one of the firſt things they ſtill did unto him, was to give him a knock on the Back, whereupon he was ever as if bound with Chains, uncapable of ſtirring out of the place 'till they ſhould releaſe him.

He related, That there often came to him a Man who preſented him a Book, whereto he would have him ſet his Hand; promiſing to him, that he ſhould then have even what he would; and preſenting him with all the delectable Things, Perſons, and Places, that he could imagine. But he reſuſing to ſubſcribe, the buſineſs would end with dreadful Shapes, Noiſes, and Screeches, which almoſt ſcared him out of his Wits. Once with the Book there was a Pen offered him, and an Ink-horn with Liquor in it that ſeem'd like Blood, but he never toucht it.

This Man did now affirm, That he ſaw the Priſoner at ſeveral of thoſe helliſh Rendezvouzes.

Note, This Woman was one of the moſt impudent, ſcurrilous, wicked Creatures in the World; and ſhe did now throughout her whole Tryal, diſcover herſelf to be ſuch an one. Yet when ſhe was asked what ſhe had to ſay for herſelf, her chief Plea was, that ſhe had led a moſt vertuous Life.

10. BUT is New-England (continues our Author) the only Chriſtian Country, that hath undergone ſuch Diabolical Moleſtations? No, there are other good People that have in this way been harreſſed; but none in Circumſtances more like to ours, than the People of God in the Sweedland. The Story is a very famous one; and it comes to ſpeak Engliſh by the acute Pen of the Reverend Dr. Horneck. I ſhall only ſingle out a few of the more memorable Paſſages therein occurring; and where it agrees with what happened among our ſelves, my Reader ſhall underſtand, by my inſerting a Word of every ſuch thing in Black Letter.

I. It was in the Year 1669, and 1670. That at Mobra in Sweedland, the Devils by the help of Witches committed a moſt horrible Outrage. Among other Inſtances of helliſh Tyranny there exerciſed, One was, that hundreds of their Children were uſually in the Night fetch'd from their Lodgings, to a Diabolical Randezvouz, at a place they call'd Blockula, where the Monſters that ſo ſpirited them, tempted them all manner of ways to Aſſociate with them. Yea, ſuch were the perilous Growth of this Witchcraft, that Perſons of Quality began to ſend their Children into Countreys to avoid it.

II. The Inhabitants had earneſtly ſought God by Prayer, and yet their Affliction continued. Whereupon Judges had a ſpecial Commiſſion to find and root out the helliſh Crew; and the rather, becauſe another County in the Kingdom, which had been ſo moleſted, was deliver'd upon the Execution of the Witches.

III. The Examination was begun with a day of Humiliation appointed by Authority. Whereupon the Commiſſioners conſulting how they might reſiſt ſuch a dangerous Flood; the ſuffering Children were firſt examined; and though they were queſtioned one by one apart, yet their Declarations all agreed. The Witches accuſed in theſe Declarations, were then examined; and though at firſt they obſtinately denied, yet at length many of them ingeniouſly confeſſed the Truth of what the Children ſaid; owning with Tears, that the Devil whom they called Locyta had ſtopt their Mouths; but he being now gone from them, they could no longer conceal the Buſineſs. The things by them acknowledged moſt wonderfully agreed with what other Witches in other Places had confeſſed.

IV. They confeſſed, That they did uſe to call upon the Devil, who thereupon would carry them away over the Tops of Houſes to a green Meadow, where they gave themſelves unto him. Only one of them ſaid, that ſometimes the Devil only took away her Strength, leaving her Body on the Ground; but ſhe went at other times in Body too.

V. Their manner was to come into the Chambers of People, and fetch away their Children upon Beaſts of the Devils providing; promiſing fine Clothes and other fine things unto them to inveagle them. They ſaid, they never had power to do thus till of late; but now the Devil did plague and beat them if they did not gratifie him in this piece of Miſchief. They ſaid, they made uſe of all ſorts of Inſtruments in their Journeys; of Men, of Beaſts, of Poſts; the Men they commonly laid aſleep at the place whereto they rode them, and if the Children mentioned the Names of them that ſtole them away, they were miſerably Scourged for it, until ſome of them were killed. The Judges found the Marks of the Laſhes on ſome of them; but the Witches ſaid they would quickly vaniſh. Moreover, the Children would be in ſtrange Fits after they were brought home from theſe Tranſportations.

VI. The firſt thing they ſaid they were to do at Blockula, was to give themſelves unto the Devil, and vow that they would ſerve him. Hereupon they cut their Fingers, and with Blood writ their Names in his Book: and he alſo cauſed them to be Baptized by ſuch Prieſts as he had in his horrid Company. In ſome of them the Mark of the cut Finger was to be found; they ſaid, that the Devil gave Meat and Drink as to them, ſo to the Children they brought with them; that afterwards their cuſtom was to Dance before him, and Swear and Curſe moſt horribly. They ſaid, that the Devil ſhewed them a great frightful cruel Dragon, telling them, If they confeſſed any thing, he would let looſe that great Devil upon them. They added, That the Devil had a great Church, and that when the Judges were coming, he told them, He would kill them all; and that ſome of them had attempted to Murder the Judges, but could not.

VII. Some of the Children talked much of a white Angel, which did uſe to forbid them what the Devil bid them to do, and aſſure them, that theſe doings would not laſt long; but that what had been done was permitted for the Wickedneſs of the People. This white Angel would ſometimes reſcue the Children from going in with the Witches.

VIII. The Witches confeſs'd many Miſchiefs done by them, declaring with what kind of enchanted Tools they did their Miſchiefs: They thought eſpecially to kill the Miniſter of Elfdala, but could not. But ſome of them ſaid, that ſuch as they wounded would be recovered, upon or before their Execution.

IX. The Judges would fain have had them ſhow'd ſome of their Tricks; but they unanimouſly declared, That ſince they had confeſſed all, they found all their Witchcraft gone; and the Devil then appeared very terrible unto them, threatning with an Iron Fork to thrust them into a burning Pit, if they perſiſted in their Confeſſion.

X. There were diſcovered no leſs then Threeſcore and Ten Witches in one Village; Three and Twenty of which freely confeſſing their Crimes were Condemned to Die. The reſt (one pretending ſhe was with Child) were ſent to Fahluna, where moſt of them were afterwards Executed. Fifteen Children, which confeſſed themſelves engaged in this Witchery, died as the reſt, Six and Thirty of them between Nine and Sixteen Years of Age, who had been leſs guilty, were forced to run the Gantlet, and be laſhed on their Hands once a Week for a Year together. Twenty more, who had leſs inclination to theſe Infernal Enterprizes, were laſhed with Rods upon their Hands for three Sundays together at the Church-door. The number of the ſeduced Children was about Three Hundred. This Courſe, together with weekly Prayers in all the Churches through the Kingdom, iſſued in the Deliverance of the Country.

XI. The moſt accompliſh'd Dr. Horneck incerts a moſt wiſe Caution in his preface to this Narrative, ſays he, There is no publick Calamity, but ſome ill People will ſerve themſelves of the ſad Providence, and make uſe of it for their own ends; as Thieves, when an Houſe or Town is on Fire, will ſteal what they can. And he mentions a remarkable Story of a young Woman at Stockholm, in the Year 1676. who accuſed her own Mother of being a Witch; and ſwore poſitively, that ſhe had carried her away in the Night; the poor Woman was Burnt upon it, profeſſing her Innocency to the laſt. But though ſhe had been an ill Woman, yet it afterwards prov'd, that ſhe was not ſuch an one; for her Daughter came to the Judges with hideous Lamentations, confeſſing that ſhe had wronged her, out of a wicked ſpight againſt her; whereupon the Judges gave order for her Execution too.

Thus far Mr. Cotton Mather.

The Truth of the Matters of Fact here related, are atteſted in the moſt Authentick manner that is poſſible.

The Atteſtation runs thus:

The Reverend and Worthy Author having at the Direction of his Excellency the Governour, ſo far obliged the Publick, as to give ſome account of the Sufferings brought upon the Country by Witchcraft, and of the Tryals which have paſſed upon ſeveral executed for the ſame; upon peruſal thereof, we find the Matters of Fact and Evidence truly Reported; and a proſpect given of the Methods of Conviction uſed in the Proceedings of the Court at Salem.
Boſton, Octob. 11. 1692.
William Stoughton. Samuel Sewall.

The Author tells us, there were in all nineteen Witches Executed, one whereof was a Miniſter, and that two Miniſters more are accuſed. That there were a hundred Witches more Impriſoned which broke Priſon, and two Hundred more accuſed; and that ſome men of great Eſtates in Boſton have been accuſed for the ſame Crime. And laſtly, that thoſe hundred now in Priſon were accuſed by fifty of themſelves being Witches, ſome of Boſton, but moſt about Salem, and the Towns adjacent.

The Court for the Tryal of the Nineteen Condemned and Executed, was held at Salem, 1692.

11. But among the reſt, one Martha Carrier was none of the leaſt Notorious among the Wretches Convicted for this black Crime. For to omit other Particulars, ſeveral of her own Children confeſſed that they were Witches, and that their Mother had made them ſo; which confeſſion they made with great ſhews of Repentance, and much demonſtration of Truth, particulariſing Place, Time, Occaſion, Journeys, Meetings, and Miſchiefs done by them, &c. which were verified by other concurring Teſtimonies and Effects. But there was Evidence enough againſt her beſides theirs.

One Foſter who confeſſed herſelf alſo a Witch, affirmed ſhe had ſeen Martha Carrier at their Witch-Meetings, and that it was ſhe that had perſwaded her to be a Witch, adding this Circumſtance of Proof, That as the Devil was one time carrying them both upon one Pole to a Witch-Meeting, the Pole broke, and ſhe catching hold about Martha Caerrier's Neck, they both fell to the Ground, and ſhe then received a Hurt of the Fall, of which ſhe was not yet quite Cured.

Alſo one Lacy, another confeſſing Witch, teſtified ſhe had once ſeen Martha Carrier bodily preſent at a Witch-Meeting in Salem Village, and that ſhe knew her to be a Witch, and to have been at a Diabolical Sacrament, and that ſhe had been the undoing of her and her Children, by enticing them into the Devils Snare.

Another confeſſing Witch of the ſame Name, affirmed likewiſe, that Martha Carrier was at a Witch-Meeting in Salem, where they had Bread and Wine Adminiſtred to the; and in the time of the ſaid Martha's Tryal, one Suſanna Sheldon had both her hands unaccountably tied together in open Court with a Wheel-band, ſo faſt, that without cutting it could not be looſed; it was done by a Spectre, and the Sufferer affirmed it was that of the Priſoner. In fine, the ſaid Martha Carrier was the Perſon of whom the Confeſſions of other Witches, and of her own Children among the reſt agreed, That the Devil had promiſed her ſhe ſhould be Queen of Hell.

Obſervations on the late Tryals of the New-England Witches, by the Author of the Compleat Library.

I.

FIRST, 'Tis very remarkable to ſee what an impious and impudent Imitation of Divine Myſteries is Apiſhly affected by the Devil, whereof the Confeſſions of theſe Witches, and the Afflictions of the Sufferers have informed us. For the Witches affirm, that they form themſelves into Aſſemblyes much after the manner of the Congregational Churches, and that they have a Baptiſm and a Supper, and Officers among them, abominably repreſenting thoſe of our Lord. And indeed, beſides theſe ſacramental Imitations, their ſtriking down the bewitched Perſons with a fierce Look, and their making them riſe again with a Touch of their Hand, their Tranſportation through the Air, their Travelling in Spirit while their Body is in a Trance, their cauſing of Cattel to run Mad and periſh, their entring their Names in a Book, their coming together at the Sound of a Trumpet, their appearing ſometimes clothed with Light or Fire, and their clothing themſelves and Inſtruments with Inviſibility, are but ſo many ſorts of blaſphemous Imitations of certain things recorded about our Saviour, or the Prophets, or the Saints in the Kingdom of God.

II.

Secondly, It ſeems an unaccountable thing, how the Witches can render Themſelves and Tools inviſible; or indeed, how the Devils themſelves can do it, and yet that they do ſo, is moſt undoubted Matter of Fact.

This ſtrange Operation makes our Author think that Witchcraft principally conſiſts in a Skill how to abuſe the plaſtick Spirit of the World unto ſome unlawful Purpoſes, by means of a Confederacy with Evil Spirits, to whom Witches are engaged by a Magical Sacrament.

And here, to confute thoſe Perſons that are ſo dogmatical againſt theſe Points; he inſerts three ſtrange Inſtances of the Truth of them, which I ſhall repeat in few words.

One of the bewitched People of whom he ſpeaks, pretending ſhe was Aſſaulted by a Spectre with a Spindle, though no body but ſhe could ſee it; at laſt in her Pains ſhe gave a ſnatch at the Spectre and pulled away the Spindle, which as ſoon as ſhe got into her Hand, became viſible to others then preſent, who found it to be a real ſolid iron Spindle, belonging they knew to whom, which though they locked up ſafe, it was unaccountably ſtolen away again by Demons.

Secondly, Another Woman was haunted by a very abuſive Spectre, that ſhe ſaid came to her in a Sheet, at which ſhe likewiſe giving a ſnatch, tore away a Corner of it, which in her Hand immediately became viſible to a Room full of Spectators, and was ſound to be a palpable Corner of a Sheet. Her Father who was then holding her catch'd, that he might hold what his Daughter had ſo ſtrangely ſeiſed, but the unſeen Spectre had like to have torn off his Hand, endeavouring to wreſt it from him.

However, he ſtill held it, and has it, ſays the Author, as he ſuppoſes ſtill, it being but a few Hours before his Writing this, it being at the beginning of October, 1692. That this Accident happened in the Family of one Pitman at Mancheſter.

Thirdly, A young Man delaying to procure Teſtimonials for his Parents, who were in Priſon upon ſuſpicion of Witchcraft, was perſued with very odd Inconveniencies, and once above the reſt, an Officer going to put his Brand on the Horns of ſome Cows that belonged to thoſe People, which though he had ſeiſed for their Debts, yet he was willing to leave in their Poſſeſſion for the ſubſiſtance of the poor Family.

This young Man helped him in holding the Cows thus to be Branded; the firſt three Cows he held well enough, but when the hot Brand was clapt upon the fourth, he winced at ſuch a rate, that he could hold the Cow no longer; and being asked the reaſon, he ſaid, That at the ſame inſtant the Brand entred the Cows Horn, he felt exactly the like burning Brand clapt upon his own Thigh, and ſhewed the laſting Marks of it to ſuch as deſired to ſee them.

Now let our Sadducees unriddle theſe Phaenomena's if they can.

A third remarkable Curioſity is, That the Execution of ſome of theſe Witches has been immediately attended with the ſtrange Recovery of ſome Perſons that had lain for many Years in a moſt ſad Condition, under they knew not what evil Hands.

And the Author inclines to believe, That many of the Self-murders lately committed in thoſe parts were the Effects of Witchcraft, letting fly Demons to diſturb the Minds of thoſe poor Wretches, becauſe ſeveral, who were before diſtracted, and under the like Terrors of a deſpairing Humour, and the like Temptations to Self-murther, had marvellouſly recovered their Senſes, and a calmneſs of Mind, upon the Execution of the late Witches.

Fourthly, The frequent Apparitions of Ghoſts of murdered People, together with the Spectres of the Witches, is another ſtrange Remarkable, and ſo much the ſtranger, becauſe all thoſe People whoſe Ghoſts have ſo ſeemed to appear to the bewitched Perſons, have been found in Fact, to have died very unaccountably.

And no leſs aſtoniſhing is the frequent Apparitions of Ghoſts, even to other Perſons not bewitched, by which old Murthers have been revealed had conſidered; of which our Author gives a very ſignal and freſh Inſtance concerning a poor Man lately preſt to Death, becauſe he refuſed to plead for his Life; which he Inſerts in an Extract of a Letter written to the honourable Samuel Sewall, Eſq; by one Mr. Putnam, to which I refer you.

Having already inſiſted longer on this Matter, than the Room we have here will well permit, tho' I ſhall not think my Labour ill ſpent, if it may ſerve but to convince any Unbeliever in the Points now ſo mainly conteſted about the Being and Operation of Spirits, and other Wonders of the Inviſible World.

CHAP. XCIII. Satan Reſtrained in Hurting, &c.

GOD only is Abſolute, and reſtrained with no Limits: all the Creatures are dependent upon his Will, tied with a Chain to his Throne; they have Bounds ſet them, Pillars of Non-ultra, beyond which they may not paſs. And 'tis well for us, that not only Satan, but all his Agents are in Chains; that God hath ſet a Hook in Leviathan's Jaws, that he can move no whither without leave and permiſſion: for it would be a ſad World, if the Devil were abſolute Ranger, and Lord Paramount in it.

1. Upon a time, a certain Wizzard ſent his Spirits to kill Ambroſe; but they returned Anſwer, That God had hedged him in, as he did Job. Another came with his Sword to his Bed-ſide, to have killed him; but he could not ſtir his Hand, 'till repenting, he was by the Prayer of Ambroſe, reſtored to the Uſe of his Hands again. Clark's Mar. of Eccl. Hiſt.

2. Wolphius wrote to Skenkius, That near Zurick, the Devil vexed a Melancholly Woman, and ſollicited her to drown herſelf: ſhe went and ſate long on the Flood-gate of a Pond; at laſt, by his Importunity ſhe yielded, ſaying, [If it must be ſo, on Gods Name, let it be ſo] and caſt herſelf into the Water; where ſhe lay three Hours on her Back, and could not ſink; and being found, and brought home, her Body was light as Straw, and ſhe recovered her Health. Hiſt. Diſc. of Apparitions and Witches. p. 97.

3. About the Year 1644. the Lord Grandiſon, a Scottiſh Noble-man, took up his Habitation, for ſome time, at Berwick upon Tweed, and brought his Family with him; in which, amongſt others, was the Steward of his Houſe, who was a very Religious Man, but was then very much afflicted in Mind: among others, Mr. Robert Balſam, a very Religious Miniſter in thoſe Parts, came to Viſit him, and ſpake comfortably to him: whereupon the Man's Tongue ſwelled out of his Mouth, and a Voice came out of his Throat, without any Motion of his Tongue, ſaying, What dost thou talk to him of Promiſes, and Free Grace? he is mine. Mr. Balſom replying, That Satan was a Lyar, and Bound, and that the Blood of Chriſt cleanſes us from all Sin.

Satan beginning to Curſe, Swear, and Blaſpheme, in a moſt terrible manner: Mr. Balſom promiſing to pray for the Man, and to get all the Force that he could in the Town to joyn with him, he returns home about Eleven of the Clock at Night and finding there ſeveral Perſons whom he intended to have ſent for: he deſired them to joyn their Prayers with his, on this Man's behalf; which they continued for ſome part of he Night.

The next Morning Mr. Balſom going to Viſit him again, ſound him in a very comfortable Condition, and asked him how he did? he anſwered, Through the Goodneſs of God, I have overcome Satan, and am now as full of Comfort, as I was before of Trouble. Thus he continued cheerful (tho' very weak) all that Day, and the next Morning died, no Diſeaſe being apparent on him. Clark's Martyr. &c. Wonderful Prod. p. 47.

4. The Devil of Maſcon, that ſo long moleſted the Houſe of Mr. Perrheaud, complained, that he could not do any hurt there, becauſe they prayed ſo much. Printed Narrative.

5. Senercleus tells of a plain Country Fellow, at Friburg in Germany, to whom, as he lay on his Death-bed, the Devil appeared in the Shape of a tall, grim Man, claiming his Soul, ſaying, Thou hast been a notorious Sinner, and I am now come to ſet down all thy Sins: And thereupon drew out Paper and Ink, and ſitting down at a Table that ſtood by, began to write. The ſick Man ſaid, My Soul is Chriſt's, and all my Sins are nailed to his Croſs: but if thou deſireſt to ſet down my Sins, write thus: All our Righteouſneſſes are as filthy Rags. The Devil ſet that down, and bid him ſay on. He did: But thou, Lord, hast promiſed for thine own Name's-ſake, to blot out all our Iniquities, and to make our Scarlet Sins White as Snow. The Devil would not write theſe Words; but was very earneſt with the Man to go on with his former Confeſſion. Then ſaid the ſick Man with great cheerfulneſs: The Son of God appeared to deſtroy the Works of the Devil. Whereupon the Devil vaniſhed, and ſhortly after the ſick Man died: Clark's Mirrour, ch. 7. p. 33.

6. Mr. White, of Dorcheſter, to the Devil ſtanding at his Bed's Feet, ſaid, If thou hast nothing elſe to do, thou mayest ſtand there ſtill; and I will betake myſelf to my Rest. And ſo compoſing himſelf to Sleep, the Devil vaniſhed away. Ibid.

7. Luther lodging in the Caſtle at Wartzburg, being troubled with Noiſes of the Devil's making, drove him away, with ſaying, —Omnia ſubjeciſti pedibus ejus, (Thou haſt put all Things under his Feet.) Ibid.

8. Mr. Joſ. Allein in his Illneſs, a little before his Death, uttered theſe Words: Away, thou foul Fiend, thon Enemy of all Mankind; Art thou come now to moleſt me? Now that I am juſt going, now I am ſo weak, and Death is upon me! Trouble me not; for I am none of thine. I am the Lord's, Chriſt is mine, and I am his. His by Covenant: I have ſworn my ſelf to be the Lords; and his I will be. Therefore be gone, be gone, be gone, &c. See his Life.

9. A. C. 1663. One Thomas Sawdie, a Boy of twelve Years of Age. Servant to Joh. Roberts, of Trebilian, in the Pariſh of Lawrack, and County of Cornwal, being poſſeſt by the Devil in a ſtrange manner, from whom he had received Money, and falling ſick after it, ſometimes with Fits like the Epilepſie, in which he would continued for the ſpace of ſeven or eight Hours; ſometimes like the Convulſion, of which he had forty or fifty in a Day, ſwelling of his Throat, Diſtenſion of Limbs, tearing off his Hair, biting his own Fleſh, hollowing, yelling, whilſtling, neighing like a Stone-Horſe, lying as in a dead Sleep all Night, halled out of his Bed, and laid under the Bed, with Arms ſpread abroad, and ſuch a ſtiffneſs in his Limbs, that there was no bending of them, without breaking them; flying away from his Friends, and in his Flight throwing off all his Cloaths, Shirt, and every thing, preſently: drawing his Hands out, and putting them in again, when bound ſtrait with a Napkin in three hard Knots, getting his Legs, one Arm, and moſt of his Head, through a Window (where the Moulins were ſcarce three Inches aſunder; ſhooting his Body into a little Hole in the Wall, up to the Waſte (of no capacity in the ordinary Courſe of Nature to contain ſuch a Body as his was,) &c. yet at laſt this Boy, by the Prayers of three or four Miniſters, and other Neighbors, was recovered out of this Share of the Devil.

He affirmed after his Recovery, That at prayers he felt ſomething as alive, move out of his Belly towards his Throat, upon which he then cried out, He is gone, he is gone: and that the next Morning in the Field, he went out like a Rat into a Fire, which appeared near the hedge, and both aſcended into the Air, and ſeemed to paſs over to St. German's Town.

Atteſted by

Mr. Toms, Miniſters.
Mr. Lydſton, Miniſters.
Mr. Travers, Miniſters.
Mr. Teag, Miniſters.
John Roberts, the Boy's Maſter; and
Elizabeth his Wife.
Dorothy Sawdie.
Mrs. Jane Brooking; and
Mrs. Iſabel, her Daughter.
Tho. Geffery.
Hen. Palmer, Conſtable.

With ſeveral others. See the Printed Relation, called, A Return of Prayer, Printed 1664.

CHAP. XCV. Satan hurting by Obſeſſions, Poſſeſſions, &c.

BY Obſeſſions, I mean immediate Attempts and Aſſaults made upon the Diſturbed Perſon by Satan or his Agents, in ſuch a manner, as to diſcover themſelves plainly to be of the Diabolical kind: By Poſſeſſions, the Inſults of Satan in the very Body of the Perſon; and this laſt way of Vexation I look upon as one of the worſt, when the Devil hath Power, not only to Beſiege the Town, but to Enter the very caſtle, and Domineer there; and though there are ſome very late Authors, that reſolve all the Hiſtory of the Demoniacks in the Goſpel into Phyſical Diſtemperature of the Brain, or Hypochondria, yet I think they will be hard put to it, to ſolve all the Difficulties and ſtrange Occurrences of ſubſequent Hiſtory.

1. Mr. John Bruen of Stapleford in Cheſhire, Records the Story of a Boy, called Thomas Harriſon of Northwich, about Eleven or Twelve Years of Age, poſſeſſed with the Devil; who by his Torments was brought ſo low, that he was almoſt nothing but Skin and Bone; yet for the ſpace of Twenty four Hours every day (having only one half hour reſpite, which they call'd his Awaking time, and wherein they gave him ſome Food) he was of that extraordinary ſtrength, that if he folded his hands together, no Man could pull them aſunder; if he rolled his Head, or toſſed his whole Body, no Man could ſtay or reſtrain him: He would, to the great Aſtoniſhment of the Hearers, Howl like a Dog, Mew like a Cat, Roar like a Bear, Froth like a Boar; when any pray'd with him, his paſſions were ſtrongeſt, his Rage and Violence greateſt, ready to flye in their Faces, and to drown their Voices by his yellings and outcries: If any one came near him with a Bible, though under his Cloak, and never ſo ſecret, he would run upon him, and uſe great violence to get it from him; and when he could get any, he rent them in pieces. Sometimes he would lie along, as if ſtark Dead, his Colour gone, and Mouth ſo wide open, that he would on a ſudden thruſt both his Hands into it. And notwithſtanding his great weakneſs, he would Leap and Skip from his Bed to the Window, from thence to the Table, and ſo to Bed again, with that nimbleneſs and agility, as no Tumbler could do the like; and yet all this while his Legs grown up cloſe to his Buttocks, ſo that he could not uſe them. Sometimes we ſaw his Chin drawn up to his Noſe, that his Mouth could ſcarce be ſeen; ſometimes his Chin and Forehead drawn almoſt together like a bended Bow; his Countenance fearful by yawning, making mowes, &c. The Biſhop hearing of the ſtrange Torments of this poor Child, ſent for him: His Parents brought him, and once the Biſhop pray'd with him, but the Boy was ſo outragious, that he flew out of his Bed, and ſo frighted the Biſhop's Men, that one of them fell into a Swoon, and the Biſhop was glad to lay hold on the Boy, who ramped at the Window to have got out; hereupon this Biſhop granted a Licenſe for a private Faſt in the Child's Father's Houſe, for his Help and Releaſe, and that in theſe Words:

Having ſeen the bodily affliction of this Child, and obſerved in ſundry Fits, very ſtrange Effects and Operations, either proceeding from ſome Natural and unknown Cauſes, or ſome Diabolical Practices; we think it fit, and convenient, for the Eaſe and Deliverance of the ſaid Child, from his ſad grievous Affliction, that Prayer be made publickly for him by the Miniſter of the Pariſh, &c. and that certain Preachers, namely theſe following, Mr. Gerrard, Mr. Harvey, Mr. Pierſon, &c. theſe, and none other, to repair to the ſaid Child by turns, as their Leiſure will ſerve, and to uſe their Diſcretion by private Prayer and Faſting, for the Eaſe and Comfort of the Afflicted.

Richard Ceſtrenſ.
Griffith Vaughan.
David Yale.
Hugh Barcly.

Which accordingly was performed by two Godly Miniſters, and by Mr. Bruen, with divers others; yet God gave not Deliverance at that time. When he was in his Fits, without either underſtanding or knowledge of what he did or ſaid, he would often ſay,

Jeſus ſaith (for ſo he began all his Speeches) the Devil, when he comes, takes away my Hearing, Seeing, Ʋnderſtanding, Hands, Legs, that I ſhould have no Senſes, nor Limbs to Glorifie God withal.

Jeſus ſaith, if they would have caſt out the Evil Spirit, they ſhould have come better provided.

Jeſus ſaith, ſome Men did think that he that Prayed had a better Faith than the other, but he had not.

Jeſus ſaith, I have but three Devils; it is like one of the Spirits will go out of me, and take Counſel of a great number of foul Spirits, and come again, and trouble me worſe.

Jeſus ſaith, that ſome Folk will ſay, that the Witch will not look one in the face; but ſhe will look here-away and there-away, &c. Mr. William Hind, in the Life of Mr. Bruen.

CHAP. XCVI. Satan Hurting by Storms, &c.

ST. Paul calls Satan the Prince of the Power of the Air, Eph. 2.2. And it is certain, that by Divine permiſſion, he is allowed a conſiderable Range in that Aetherial Region; for we find in the C[•]ſe of Job, when the Lord had given him Power over all that he had, 'tis preſently added, that Satan went forth from the Preſence of the Lord; and in the ſubſequent verſes we are told, that the Fire of God fell from Heaven, and burnt up the Sheep, and the Servants, and conſumed them; [Which is by Expoſitors taken for Thunder and Lightning] and at laſt, there came a great Wind from the Wilderneſs and ſmote the four Corners of the Houſe, and it fell upon [his Sons] ſo that they died, Job 2.13, &c. Conſider ſeriouſly theſe Stories following, and believe them ſo far as they deſerve.

1. That certain Words or Ceremonies do ſeem at leaſt to cauſe an Alteration in the Air, and to raiſe Tempeſts, Remigius writes, That he had it witneſſed to him by the free Confeſſion of near Two hundred Men that he Examined: Where he adds a Story or two, in which there being neither Fraud nor Melancholy to be ſuſpected, I think them worth the mentioning. The one is of a Witch, who, to ſatisfie the Curioſity of them that had power to Puniſh her, was ſet free, that ſhe might give a proof of that Power ſhe profeſſed ſhe had to raiſe Tempeſts: She therefore being let go, preſently betakes her ſelf to a place thick ſet with Trees, ſcrapes a hole with her Hands, fills it with Urine, and ſtirs it about ſo long, that ſhe cauſed at laſt a thick Cloud, charged with Thunder and Lightning, to the Terror and Affrightment of the Beholders. But ſhe bad them be of good Courage, for the would cmmand the Cloud to diſcharge upon what place they would appoint her, which ſhe made good in the ſight of the Spectators.

2. The other Story is of a young Girl, who to pleaſure her Father, complaining of a drought, by the guidance and help of that ill Maſter her Mother had Devoted and Conſecrated her unto, raiſed a Cloud, and water'd her Father's Ground only, all the reſt continuing dry as before, H. More's Antidnote againſt Atheiſm, c. 3. l. 3.

3. Let us add (ſays the ſame Author) to theſe, that of Cuinus, and Margaret Warine, Whilſt this Cuinus was buſie at his Hay-making, there aroſe ſuddenly great Thunder and Lightning, which made him run homeward, and forſake his Work, for he ſaw ſix Oaks hard by him overturned from the very Roots, and a ſeventh alſo ſhattered and torn in pieces: He was forced to loſe his Hat, and leave his Fork or Rake for haſte; which was not ſo faſt, but another crack overtakes him, and rattles about his ears: Upon which Thunder-clap, he preſently eſpied this Margaret Warine, a reputed Witch, upon the top of an Oak, whom he began to chide. She deſired his Secreſie, and ſhe would promiſe that never any injury or harm ſhould come to him from her at any time.

4. This Cuinus depoſed upon Oath before the Magiſtrate, and Margaret Warine acknowledged the Truth of it, without any force done unto her, ſeveral times before her death, and at her Death. See Remigius Daemonolatr. lib 1. cap. 29. Remigius conceives ſhe was diſcharged upon the top of the Oak at that laſt Thunder Clap, and there hung amongſt the Boughs; which he is induced to believe from two Stories he tells afterwards. The one is of a Tempeſt of Thunder and Lightning, That the Herdſmen, tending their Cattle on the brow of the Hill Alman in the Field of Guicuria, were Frighted with, who running into the Woods for ſhelter, ſuddenly, ſaw two Countrey-men on the top of the Trees, which were next them, ſo Dirty, and in ſuch a Pickle, and ſo out of Breath, as if they had been dragg'd up and down through Thorns and Mirey Places; but when they had well ey'd them, they were gone in a moment out of their ſight, they knew not how, nor whither. Theſe Herdſmen talked of the buſineſs, but the certainty of it came out not long after. For the free Confeſſions of thoſe two Men, they then ſaw, being ſo exactly agreeing with what the Herdſmen had related, made the whole matter clear and undoubted.

5. The other Story is of the ſame Perſons, known afterwards by their Names, viz. Amantius and his Partner Rotarius, who having courſed it aloft again in the Air, and being caſt headlong out of a Cloud upon an Houſe, the latter of them being but a Novice and unexperienced in thoſe ſupernatural Exploits, was much aſtoniſhed and afraid at the ſtrangeneſs of the matter; but Amantius being uſed to thoſe Feats from him Youth, his Parents having devoted him from his Childhood to the Devil, made but a ſport of it, and laughing at his Friend, called him Fool for his fear, and bad him be of good Courage; for their Maſter, in whoſe Power they were, would ſafely carry them through greater dangers than thoſe. And no ſooner had he ſaid theſe words, but a Whirlwind took them, and ſet them both ſafe upon the ground: but the Houſe they were carried from ſo ſhook, as if it would have been overturned from the very Foundations. This, both thoſe Men (Examined apart) confeſſed in the ſame words, not varying in their Story at all; whoſe Confeſſions exactly agreed in all Circumſtances, with what was obſerved by the Common People concerning the time and the manner of the Tempeſt, and ſhaking of the Houſe, ibid. pag. 172, 173.

6. Remigius, out of whom Mr. More cites theſe Relations, hath ſome others of the like nature, and at laſt concludes, What is more common in our Times, than both the frequent and daily Aſſertions of Witches concerning this very thing; and the Teſtimonies of Men agreeing thereto, who have ſtedfaſtly affirmed, not only in ordinary Converſation, but Solemnly upon their Oaths, That they have ſeen, not in their Dreams, or with their Senſes drawn aſide by the Arts of Magick, but with waking Eyes, theſe kind of Women ſhaken out of the Clouds, and hang upon the Tops of Trees, or the Roofs of Houſes? c. 12. l. 3.

7. Martin Delrio, who quotes the very ſame Stories out of the ſame Author, concludes thus: Have not the like things happen'd in Italy, in the Caſe of Lucrece? In Switzerland, at Schiltac[•], in caſe of the Witch mentioned by Eraſmus in his Epiſtles? In Holland, concerning that unwary curious young Man of Rouſey? Why, tell me, I beſeech you, Might not that which hath happen'd in Italy, Switzerland, Holland, &c. happen likewiſe in France? Delrius, in Mag. Diſq. Sect. 3. l. 5.

8. There was a Witch of Conſtance, who being vexed that all her Neighbours in the Village where ſhe lived, were invited to the Wedding, and ſo were drinking, and dancing, and making merry, and ſhe ſolitary and neglected, got the Devil to tranſport her through the Air, in the midſt of the Day, to a Hill hard by the Village; where ſhe digging a Hole, and putting Urine into it, raiſed a great Tempeſt of Hail, and directed it ſo, that it fell only upon the Village, and pelted them that were dancing, with that Violence, that they were forced to leave off their Sport. When ſhe had done her Epxloit, ſhe returned to the Village; and being ſpied, was ſuſpected to have rais'd the Tempeſt, which the Shepherds in the Field that ſaw her riding in the Air, knew well before, who bringing in their Witneſs againſt her, ſhe confeſſed the Fact. More's Antid. againſt Ath. c. 4. l. 3.

Mr. Baxter, ſpeaking of Lightnings, and Thunderbolts, falling more upon Churches, than upon other Buildings, hath theſe Words:

9. The Church that my Grandmother was born near, had a Ball of Fire, by Lightning, came in at the Belfry-Window, and turned up the Grave-ſtones, and went out at the Chancel-Window.

10. The Church that I Baptiſed in, (High Ercall, cloſe to London Newport's-Houſe,) had, in ſuch a Storm, the Leads rolled up, and caſt on the back-ſide of the Church; (and in the War, was levelled with the Ground.)

11. The Church of Anthony in Cornwal, near Plymouth, was torn by Lightning, at the time of Worſhip, on Whitſunday, 1640. and ſome People hurt, and the Brains of one ſtruck up to a Pillar. (It is in Print.)

12. 'So was uſed much like, the Church of Withicomb, in Devonſhire, at the ſame time.

13. The Church, where the Earl of Dorſet and Middleſex his Anceſtors Monuments were, was torn by Lightning that came in at the Steeple, melted the Bells, and went up to the Chancel, and there tore the Monuments in pieces. I ſaw pieces of the Monuments, that had ſome of the golden Letters, which a truly worthy Lady brought home, that went from Tunbridge Waters to ſee the Church.

Many and many Churches have been thus torn, proportionably ſo much beyond all other Buildings, eſpecially of Stone, that I cannot but think there is ſome knowing Agent that maketh ſhe Choice, though I know not who, nor why.

14. Except a few Hayricks, I remember not, that till this Seventy ſixth Year of my Age, I have known Lightnings to have had hurting Power on any Buildings but Churches, ſave very rarely, and ſmall; (as this laſt Year, at Iſtington, it entred a Houſe, and killed a Woman, and Child:) Nor to have torn any Wood but Oak, (which in Trees, and Buildings, I have ſeen torn where I dwelt.) But divers Perſons have been killed and ſcorched by it: And an eminent Knight that I knew, is commonly ſaid to have been ſtruck dead by it in his Garden. Hiſt. Diſcourſe of Appar. and Witches, p. 165.

15. Though Porphyry, and Procus, and Jamblicus, tells us, That bad Daemons will oft ſpeak for Good Actions, and againſt Bad, in Pride and Subtilty to be thought Good; yet it is hard to think, that it is not rather a good Spirit, that ſpeaks for ſome notable Good Work, where no By-end is diſcernable: As that mentioned by Mr. Glanvil, and Dr. More, of Dr. Britton's Wife, whoſe Likeneſs appeared after Death, to her Servant-Maid, and ſhewed her a parcel of Land, that was as part of her Brother's, and told her, it belonged to the Poor, and was unjuſtly alienated from them; and bid her tell the Poſſeſſor, That he muſt Reſtore it; and gave her a Secret to tell him, if he refuſed. And upon the angry Refuſal, when he heard the Secret, he yielded and reſtored the Land to the Poor, who now poſſeſs it. Ibid.

16. An. 1553. Two Witches were taken, which went about, by Tempeſt, Hail, and Froſt, to deſtroy all the Corn in the Country. Theſe Women ſtole away a little Infant of one of their Neighbours, and cutting it in pieces, put it into a Cauldron to be boiled; but by God's Providence, the Mother of the Child came in the mean while, and found the Members of her Child [•••]s cut in pieces, and boiled. Whereupon the two Witches were taken; and being examined, anſwered, That if the Boiling had been finiſhed, ſuch a Tempeſt of Rain and Hail would have followed, that all the Fruits of the Earth in that Country ſhould have been deſtroy'd; but God prevented it by his juſt Judgment, in cauſing the Witches to be put to Death. Dr. Beard relates this Story, but without Notation of the Time and Place, and otheir Circumſtances, which will be enquired into in this incredulous Age, in his Theatre of God's Judgments, p. 419. I hope Authors will be more careful for the future in ſuch Relations, to obviate the Prejudices and Objections of Sceptical and Atheiſtical Men.

CHAP. XCVII. Satan hurting by Apparitions.

THO' the Devil hides ſometimes behind the Curtain, when he is intent upon Miſchief, and employs other Agents in a harmleſs Diſguiſe to act for him, yet it is not always ſo: Sometimes he puts on ſome for midable Shape, and appears in ſome dreadful Idea, in the Proſecution of his Deſigns, and is not concerned, tho' his own Cloven Foot appear in the Figure, and the Repreſentation appear Genuine, and truly Diabolical. But what particular Reaſon to aſſign for theſe kind of bold Apparitions, I acknowledge my ſelf in the dark; and I do believe, it will not be eaſie for us Mortals to ſolve all the obſcure Phaenomena's of their Helliſh Policy.

1. Mr. Franklin, Miniſter of a Town in the Iſle of Ely, had a Child to which a Spirit often appeared at his Father's Houſe, and grew ſo bold and free, as very ordinarily to come in whilſt Company was in the Houſe, and Mr. Franklin in the Room, and ſit down by the Body. At due Years, about the Year 1661 or 1662, he was bound an Apprentice to a Barber in Cambridge, (or at leaſt as a Probationer.) One Night the Spirit appear'd to him in the uſual Habit of a Gentlewoman, and would have perſwaded him to go home again, asking him what he did there? &c. The Boy, after ſome Treaty, replied, he would not go. Upon which, he received a great Blow on the Ear, and grew very ill; and continuing ſo, his Maſter preſent took Horſe, and rid to acquaint his Father. In the Forenoon of that Day, the Boy ſitting by the Kitchen Fire, his Miſtreſs being by, ſuddenly cries out, Oh Miſtreſs, look, there's the Gentlewoman! The Woman turns to look, ſees nothing; but while her Head was turned, hers a noiſe as of a great Box on the Ear; then turns again, and ſees the Boy bending down his Neck; and he preſently died. About the ſame Hour, ſo near as they could gueſs, while the Maſter was ſitting at Dinner, in the Iſle of Ely, with the Father, the Appearance of a Gentlewoman comes in, looking angrily; and taking a turn or two, diſappeared. Atteſted by Mr. Baxter, Mr. Cooper, and Mr. Franklin himſelf. Hiſtorical Diſcourſe of Apparitions and Witches, p. 64.

2. At Danbury-Church, in Eſſex, the Devil appeared in the Habit of a Minorite, to the incredible Aſtoniſhment of the Pariſhioners; and at that time there was ſuch a terrible Tempeſt with Lightning, and Thunder, and Fire-balls, that the Vault of the Church was broken, and half the Chancel was carried away. Speed's Hiſt. p. 628. Wanley's Wonders, c. 27. l. 6.

3. There is (ſaith Aventinus) a Town in Auſtria, called Greinou, near unto which there are huge and high Rocks, through which the Danube paſſes foaming along, and with a mighty noiſe. Henry the III. was ſailing this way, and Bruno, the Biſhop of Witzburg, his Kinſman, in another Ship accompanied him: As they paſſed by a high Rock, there ſtood one in the form of a Negro, which called to Bruno, ſaying, Ho! Ho! Biſhop, I am an evil Genius; thou art mine, and whereſoever thou ſhalt betake thy ſelf, thou ſhalt be mine: I have at preſent nothingagainſt thee, but in ſhort ſpace thou ſhalt ſee me again. All that heard this, were aſtoniſhed. The Biſhop ſign'd himſelf with the ſign of the Croſs, and adjuring the Spirit, it vaniſh'd away. Not far from thence, I think about Ten Miles, the Emperor, and his Nobles, were entertained at Boſenberg, by Richilda, the Widow of Adelbort, then lately dead; where the Widow beſought the Emperor, that Boſenburg, and the Farms about it, held byher late Husband gratis, might be ſo held by Welpho, her Brother's Son. There were then preſent with the Emperor, Bruno, Alemannus Preſident of Ebersperg, and Richilda. While the Emperor was reaching out his Hand, as a Sign of his Grant, the Floor of the Chamber fell down under them. The Emperor fell into a Bathing-Veſſel, without hurt; Bruno, Alemannus, and Richilda, were thrown upon the ſides of that Veſſel, in ſuch a manner, that they were fore bruiſed, and in a few Days after died of that Fall. Camerar. Oper. Subciſio, Cent. 2. c. 16. Wanley's Wonders, c. 27. l. 6.

Mary, the Wife of Antonio Hortado, dwelling near the Salmon-falls, in New-England, gave this Information, Aug. 13. 1683. That in June, 1682. ſhe heard a Voice at the Door of her Houſe, ſaying, What do you here? About an Hour after, ſtanding at the Door, ſhe had a Blow on her Eye, that ſtruck her Head againſt the Door-poſt; and two or three Days after, a Stone, as ſhe judged, about a Pound weight, was thrown along, within the Houſe, into the Chimney; and going to take it up, it was gone; all the Family were in the Houſe, and no Hand appear'd which might be inſtrumental in throwing the Stone. About two Hours after, a Frying-pan then hanging in the Chimney, was heard to ring ſo loud, that not only they in the Houſe heard it, but others above an Hundred Rods diſtant: Whereupon, ſhe and her Husband going in a Canow over the River, they ſaw ſomething like the Head of a Man newly ſhaved, and the Tail of a white Cat, about three Foot diſtance from each other, ſwimming over before the Canow, but no Body appear'd to join Head and Tail together; and they returning over the River in leſs than an Hour, the ſame Apparition follow'd them back again, and diſappeared at their landing. A Day or two after, the Woman was ſtruck on the Head (as ſhe judged) with a Stone, which made it ſwell, and become very ſore; ſhe was then in the Yard: And going back into the Houſe, ſhe was bitten Black and Blue on both Arms, and had one of her Breaſts ſcratched; the Impreſſion of the Teeth, being like thoſe of a Man, were ſeen by many. Whereupon, removing to ſojourn with a Neighbour on the other ſide of the River, there appeared to her, in that Houſe, a Woman in a green Safeguard, a ſhort blue Cloak, and a white Cap, making an Offer to ſtrike here with a Fire-brand, but did not touch her. The Day following, the ſame Shape appeared to her again; but now cloathed with a gray Gown, white Apron, and white Head-cloaths, and ſeemed to laugh ſeveral times, but no Voice was heard. Since which time, this Mary hath been freed from thoſe Moleſtations, Eſſay Provid. p. 165. Hiſt. of D[•]m. p. 30.

I have ſaid ſo much of this nature upon other Subjects in this Book, that I think it unneceſſary to enlarge any further in this Place. I am ſure enough is ſaid to convince a Reader of an ingenuous and impartial Temper, and more will not ſatisfie a Man that is reſolved upon Incredulity.

CHAP. XCVIII. Satan hurting by Falſe Promiſes or Threatnings.

THAT the Devil hath been a Lyar, and grand Impoſtor, we have had the Experience of all Ages from the Beginning. He cheated our firſt Parents at his firſt Appearance in the World; and hath proceeded ſucceſſ[••]ly to the preſent time, to dilude all ſubſequent Generations; and yet (which is the Miſchief of it) Mankind is ſtill ſo ſhallow, and of ſo dull Intellectuals, that upon the Proſpect of a pleaſant Bait, he [〈…〉] a Surrender of his Heart, and Senſes, and believes and acts as this great Juggler would have him. 'Tis [〈…〉] obſerve, how miſerably Men are deluded with his falſe Promiſes, or affrighted with his deceitful Menaces; and [〈◊〉] ſtill the Tragedy is carried, on, and will be to the End of the World!

1. Bodin tells us of a French Baron, that confeſs'd, That he Worſhipped the Devil, and prayed to him, and had ſacrificed Nine Children to him, and intended to have ſacific'd one of his own. And he ask'd him for what he did this? And he ſaid, That he promiſed to make him Great, and yet that he never gave him any thing, but had told him more Lyes than Truths. This Promiſe of Knowledge was the old Temptation to Eve: And yet Knowledge is the great Gift of our great Comforter, the Holy Ghoſt; ſo that there is a true comforting Knowledge which God giveth, and a deceitful Shadow of it; and a uſeleſs hurtful Knowledge, by which Satan comforteth the Deluded. It's true, Needful Saving Knowledge, that is of God. Many Conjurers have, by the Deſire of knowing what vain Curioſity is pleaſed with, become the Devil's Slaves.

2. Dr. Dee, of whom we make mention elſewhere, was allured by Satan with repeated Promiſes of the Philoſopher's Stone; and in comfident Expectation thereof, he ſpent his Time, Study, and Eſtate, and boaſted to the Emperor of Germany of it. But inſtead thereof, he had nothing performed, but a blind aenigmatical Recipe from his ſuppoſed Angels, for the finding out of the Stone; which was this,

Take common Audcal (i. e. Gold,) purge and work it by Rlodur of four divers Digeſtions, continuing the laſt Digeſtion for Fourteen Days, in one ſwift Propottion, until it be Dlaſed, (i. e. Sulphur,) fixed in a moſt red and luminous Body, the Image of Reſurrection. Take alſo Lulo (the Mother) of red Roxtan, (pure and ſimple Wine,) and work him through the four fiery Degrees, until thou have his Audcal, (his Mercury,) and there gather him.

Then double every Degree of your Rlodur, and by the Law of Coition and Mixture, work and continue them diligently together, notwithſtanding backward, through every Degree, multiplying the lower and laſt Rlodur, his due Office finiſhed by one degree more than the higheſt: So doth it become Darr, (the Angelical Name of the Stone, forſooth,) the Thing you ſeek for; a holy, moſt glorious Red, and dignified Dlaſed. But watch well, and gather him ſo at the higheſt; for in one Hour he deſcendeth or aſcendeth from the Purpoſe.

This was communicated to the deluded Doctor, as appears by his own Writings, after earneſt Prayer, and great Importunity uſed, and a ſerious Complaint of his Poverty; at Prague, A. D. 1585. And this was all he could obtain. See his Actions with Spirits, p. 387.

3. A. C. 1530. There was in Norimberg a Popiſh Prieſt, that ſtudied the Black-Art, who coveting Riches, the Devil ſhewed him, through a Cryſtal, Treaſures hidden in a part of the City. Thither therefore did the Prieſt go, with another Companion; and having digged an hollow Pit, he perceived at the bottom a Coffer, with a great black Dog lying by it; which whilſt he beheld, the Earth fell upon him, and cruſhed him to death. Clark's Examp. Vol. 1. c. 8. out of Wierus.

4. Thomas Sawdie (mention'd in the Chapter of Satan reſtrain'd from Hurting) received ſome, and was promiſed more Money from the Devil, in the Shape firſt of a Man, then a Dog, but withal was poſſeſſed by him.

5. It wer not difficult to give more Inſtances of Diabolical IIIuſions in this kind, as of Dr. Fanſtus, of Cundligen, in Germany, who, after he had entertained others with deceitful Banquets, and cheated himſelf with falſe Hopes, at laſt was found dead in a certain Village, near Wirtemberg, with his Neck broke, and the Houſe beaten down with a terrible Storm.

6. Wierus ſaith, Cornelius Agrippa, after his great Skill in Necromancy, and his great Learning in all the Sciences, and Expectations of great things in the World, upon the taking off an inchanted Collar from his Dog's Neck, died miſerably. Witneſs P. Jovius.

I ſhall only take notice, That almoſt all Witches, and Conjurers, live contemptibly Poor, or Scandalous, and die accordingly.

7. But the Devil doth not always uſe theſe groſs ways to impoſe upon Man; every body will not be taken with ſuch Baits; ſome are of ſomewhat more fine Intellectuals, and theſe are cajoled by other Methods, and decoyed to their own Deſtruction by more plauſible Devices and Temptation. The Highway-man, and Pyrate, are ſometimes Agents in the Devils Cauſe, and Succeſsful too; and, as Deputies and procurators under him, propund Golden Mountains, Rich Purſes, an eaſie and luxurious way of Living, for a Reward to them that will be of their Society: But what ſhameful and miſerable Ends they come to, I appeal to the Golden Farmer, and Mr. Every the Pirate, lately taken into Cuſtody, and a Thouſand more, who, in our own Times, and Nations, have aſcended the Gallows for their laſt Preferment, and look'd the World in the Face with the Inſcription of Guilt and Ignominy in their Foreheads.

8. Yea, the Devil ſpins ſometimes a finer Web than any of theſe. Tell but ſuch a Lye, uſe ſuch an Equivocation, turn with the Wind of the Age, and obſerve which way Wealth and Preferments are diſpoſed by the Court-Party, and tack about accordingly, and you ſhall riſe higher than your Fellows; live more bravely, plentifully, proſperouſly, than other ſneaking Vertuoſo's: And this Bait too often takes with Men of no ſolid Principle. Multitudes are caught in this Net, and for the time are mightily pleaſed with it, till ſome unexpected Occurrence, or Old Age, and ſad Experience, convinces them, that it was but a Trick of the Devil to catch Fools with; and that they had better have ſtuck cloſe to the Rules of a ſteady Piety, and truſted God, tho' he did not pay preſently, but ſeem'd to be aſleep, while he exerciſed their Faith and Patience. They that haſt to be Rich, fall into Temptations, and the Snare of the Devil.

9. I have given no Inſtances of Satan's Hurting by Threatning Signs, or Apparitions, yet: But what doth he drive at, or propound to himſelf, by the frequent Noiſes and Diſturbances which he makes in Peoples Houſes? When I firſt began this Work, I heard a rapping at my Hall-door, as with a Horſe-whip, twice; and my Maid heard it likewiſe at the ſame time, tho' ſhe was in the Kitchen, and I in the Parlour, at that very Juncture. My Wife ſuſpected it to be a Token of ſome Funeral out of the Family, within ſuch a ſet time, as a Year, or ſo, &c. Many People have had the like, and yet no Harm followed: And I quere, Whether, by the Appearance of the Ghoſts of Perſons departed, he doth not deſign to promote the Doctrine of Purgatory, or ſome other ſuperſtitious Fancies? I am ſure, many of the wild and fantaſtical Notions and Practices that have been adopted into Religion, by Jews, Greeks, Papiſts, and Pagans, have been fathered upon ſuch Cauſes, viz. Viſions and Revelations, Ominous Signs and Apparitions.

10. Joan Williford, a Witch, confeſſed before the Mayor, and other Jurats of Feverſham, 1645. That the Devil promiſed her, that ſhe ſhould not lack: But never brought her more than Eight Pence, or one Shilling at a time. See the Examination and Confeſſion of the ſaid Joan, and others, 1645.

CHAP. XCIX. Divine Judgments by way of Retaliation.

THERE is no juſter Law, ſaith the old Poet, than that thoſe who are the Authors of Contriving a Miſchief for others, fall into it themſelves; and the Sacred Scripture agrees thereto; and we have many Inſtances of ſuch Judgments: And certainly, if any Evils in the World carry in them the Signature and Indication of the Cauſe, theſe do.

1. Haman was hanged upon the ſame Gallows that he prepared for Mordecai.

2. David, for his Adultery with Bathſheba, was threatened with a Puniſhment of the like kind, which was accordingly inflicted on him, 2 Sam. 16.22. when Abſalom ſpread a Tent upon the top of the Houſe, and went in unto his Father's Concubines.

3. Thoſe that accuſed Daniel to Darius, and procured the throwing of him into the Lyons Den, were afterwards thrown there themſelves, Dan. 6.24.

4. The Story of Phalaris's Bull, invented for the Torment of others, and ſerving afterwards for himſelf, is notorious in Heathen Story.

5. The Lord Cromwel, in Henry the VIII's Reign, is remarked for ſuffering capital Puniſhment, without ever coming to a Tryal, by a Law, which, they ſay, himſelf, out of a ſervile Flattery to his Prince, procured for others. Of which Michael Drayton thus writes,

"Thoſe Laws I made alone my ſelf to pleaſe,

"To give a Power more freely to my Will,

"Even to my Equals hurtful ſeveral ways,

"Forced to things, that, moſt do ſay, were Ill;

"Upon me now as violently ſeize,

"By which, I laſtly periſh'd by my Skill,

"On mine own Neck returning, as my due,

"That heavy Yoke, wherein, by me, they drew. Winſtanly's Worth. p. 216.

6. The Duke of Somerſet in the Fifth Year of Edward VI. died by a Law, which, but a year before was Paſſed by himſelf; Spelman.

7. The Papiſts pitch'd upon the Fifth of November for their Gunpowder-Plot, but that was by Divine Providence ſeaſonably Diſcovered; and ſome of the Traitors flying into Worceſterſhire, &c. with two pounds of Powder which they had Rifled out of the Lord Windſor's Houſe, and laid to dry at the Fire, by occaſion of a Spark flying upon it, Catesby, Rookwood, and Grant, were much ſcorched both in their Bodies and Faces, and at the ſame time the Roof of the Houſe was blown up with the violence of the Powder. And upon the ſame day, viz. November 5. 1623. according to the Popiſh Account, by the fall of a Houſe in Black-fryars, London, at a Popiſh Conventicle, where one Drurie Preach'd, at leaſt Ninety Perſons were killed. Again, upon the ſame day, Novemb. 5. (to the beſt of my Remembrance) King William III. by Divine Favour, and a ſpecial Conduct of Providence, entered England, in order to the Delivering of us from Popery and Arbitrary (or Tyrannical) Government.

8. It was a voluntary Judgment which Archbiſhop Cranmer inflicted on himſelf, when he firſt thruſt that very hand into the Fire, and burnt it, with which he had Signed to the Popiſh Articles, crying out, Oh! my Ʋnworthy Right Hand! but who will deny that the Hand of the Almighty was alſo concerned in it?

9. The Spaniards, who exerciſed ſo much Cruelty in the Weſt-Indies, telling the poor Natives that they had a Diſeaſe upon them, which Gold was a Sovereign Remedy for, were many of them Taken and Slain by the Indians, and Gold poured down their Throats in a Reproachful way, as if it were their God.

10. The Biſhop of Mentz, who Burned the Poor of his Neighbourhood in a Barn, and called them Rats (mentioned elſewhere in this Book) was afterwards puniſhed to death with Rats.

11. I have read of a Man, that was haled out of doors in a violent manner by his own Son, who cried out to him; Oh! pray, no further; for juſt ſo far I dragg'd my Father.

12. Often the very inſtrument of our Sin is the Inſtrument of our Puniſhment, as a Child that we Cocker too much; a Perſons we Love inordinately; any thing we doat upon.

13. Siſera annoys God's People with Iron Chariots, and is Slain with a Nail of iron. Jezabel's Brains, that deviſed Miſchief againſt the Innocent, were ſtrewed upon Stones. By a Letter to Jezreel ſhe ſhed the Blood of Naboth, and by a Letter from Jezreel the Blood of her Sons was ſhed. Nebuchadnezzar deſtroyed Solomon's Temple (that ſeven years work of ſo many Thouſands) therefore let him be turned a Grazing, and ſeven Seaſons paſs over him Dan. 4.16.

14. Frederick Barbaroſſa, Emperor of Germany, had often puniſhed the City of Milan for ſiding with the Pope againſt him: Yet on a time when Beatrix the Empreſs came to the Town, the uncivil Citizens firſt Impriſoned her, and then in a Scornful manner, ſet her on a Mule with her Face towards the Tail, which they cauſed her to hold in her hand inſtead of a Bridle: And having thus Diſgracefully carried her through all the Town, they brought her to a Gate and kick'd her out. The Emperor to Revenge this Wrong, Beſieged the City, and at laſt took it, adjudging all the People to Death, but ſuch as would redeem their Lives in this opprobrious manner: He cauſed a Bunch of Figs to be faſtned between the Buttocks of a skittiſh Mule, and ſuch as would live, muſt with their hands bound behind them, run after the Mule, till with their teeth they had ſnatched out one or more of the Figs; which condition, with the hazard of many a ſound kick, was accepted, and performed by many of them. Heyl. Geog. p. 214.

15. The Donatiſts that caſt the Holy Elements in the Lord's Supper, to Dogs, were themſelves afterwards devoured by Dogs. Zonaras.

16. The Archbiſhop of Tours, made ſute for the Erection of a Court called Cambre Ardent, wherein to condemn the Proteſtants to the Fire, and was himſelf ſtricken with a Diſeaſe called the Fire of God, which began at his Feet, and ſo aſcended upwards, that he cauſed one member after another to be cut off, and ſo he died miſerably. Acts and Monuments.

17. There was one Chriſtopher, an Unmerciful Courtier, who ſuffered a poor Lazar to die by him in a Ditch, and himſelf ſhortly after periſhed in a Ditch, Idem.

18. Laurentius Valla Cenſured all that wrote before him, and Eraſmus comes after, and Cenſures him as much. Trapp.

19. A. C. 1628. A Debauch'd Fellow in Banbury, in Cheſhire, by Name Robinſon, by Profeſſion a Beat-ward, (following that unlawful Calling, and eſpecially upon Feſtivals) was cruelly rent in pieces by a Bear, and ſo died fearfully. M. S. of Mr. Burghal's of Acton.

20. An Attorney approving of Mr. H. Burton's loſing his Ears, and Curſing him with a (What a Pox, &c.) his own Ear fell immediately a Bleeding plentifully. See the Chapter of Divine Judgments upon Curſing; the laſt Example.

CHAP. C. Divine Judgments upon Superſtition.

To do what is not Commanded, or to inſiſt upon little obſervances which are no part of Religion, as if they would commend us to God, is that which we commonly call Superſtition: Such were the [••]raclites forbearance to eat of the Sinew which ſhruck, Gen. 32.32. Gideon's Ephod, the Philiſtines not treading on the Threſhold, 1 Sam. 5.5. Racher's Stealing her Father's Idols; Micha's Houſe of Gods; Worſhipping in High Places. The Scribes and Phariſees Traditions, their frequent Waſhings, &c. and ſuch Ʋnſcriptural Preciſeneſs God hath in all Ages declared himſelf againſt. For, who more fit to preſcribe in his own Worſhip than himſelf? If Men will therefore preſume to amend by their own Devices, and make Supplies for the Defects of Infinite Wiſdom, they do it to their Peril, For who hath required thoſe things at their hands?

1. Obſervable are the Words of Holy, Humble, Self-denying Muſculus on 1 Cor. 11. Now a-days thou ſhalt find very many, who in very many years do not ſo much as once partake of this Sacrament, eſpecially the Swenckfeldians, who did ſo reject the Eccleſiaſtical Communion of all Churches, that they themſelves had none at all. When at Auſperge, I once asked a Ring-leader of the Sect when he had partaken with the Church of Chriſt, of the Bread and Cup of the Lord; he expreſly anſwered, he had then abſtained about twelve years from the Communion: being demanded why he had ſo done, he reply'd, That he had as yet not found any Church which was inwardly and outwardly Adorned with the Gifts and Vertues of the true Spouſe of Chriſt, and therefore he did put off, and deferred his Communion untill he could find ſuch a Church rightly Settled or Ordere; This Principle carried a Pious Gentleman of a good Family in England much farther. "Mr. Edward Grefwold ſhut up himſelf and his Children in his Houſe, and would come at no Man, nor ſuffer any Man to come at him, leſt he ſhoud communicate with them in their ſin. Suſtenance for him, and his Children was brought unto them, and put in at ſome hole, or window, but he ſuffered no Man to come in and miniſter unto them, no, not when his Children and himſelf lay ſick in great miſery; when by Order his Houſe was broken open (for the Juſtices of Peace, in conſideration of his Caſe, were conſtrained ſo to do) two of his Children were found dead in the Houſe, and one had lain ſo long unburied, that the Body was Corrupted, and did annoy the Room; the Gentleman himſelf ſick on his Bed in woful plight. He had gone through his Bible, and cut out the Contents, Titles, and every thing but the Text it ſelf. It is very likely that if hearing the Doctrine of Grace he did communicate with them in their ſins, much more was guilt contracted by civil converſings, and if it be tried in right Reaſon, I cannot ſee how that Conſequence can be avoided. Now he, deſirous to ſtick to what he had learned, and not to delude himſelf with vain diſtinctions, as too many of the Separation do, fell firſt into deep perplexities, and then at laſt came unto that deſperate concluſion to ſhut up himſelf and his Children. Mr. H. Hickman's Sermon at St. Aldate's, Oxon, 1664. p. 39, 40.

2. The Superſtitions of the Heathen World are Groſs and Notorious, the Egyptians Worſhipping a dead Iſis, Serapis, Anubis, living Dogs, Cats, Crocodiles, &c. The Carthaginians, Romans, Scythians, Gauls, Indians, &c. Sacrificing Mens Fleſh to Saturn, or rather Sathan, Moloch, &c. At Nagracut in the Great Mogul's Countrey, thouſands of Indians cut out their own Tongues, and Offer them in Sacrifice to an Idol called Matta: The Peruvians often put out their own Eyes, that they may with more Reverence ſerve the Sun, Moon, and Stars; (this is certainly a blind Devotion!) Amongſt the Mahometans there are a great many Superſtitious Sects, concerning which I have ſaid ſo much in my Hiſtory of all Religions, that I will ſay no more here; but only Remark to the Reader, That ſuch mufled Superſtition is a Puniſhment to it ſelf, by producing only a wild, dark, confuſed and groundleſs Peace and Satisfaction to the Conſciences of the Votaries.

3. A. C. 1170. In the Reign of King Henry II. Thomas Becket, Archbiſhop of Canterbury, but a Rebel and Traytor to his King and Countrey, being Murdered, was at firſt obſcurely buried; but ſhortly after, his Body was taken up, and laid up in a moſt ſumptuous Shrine in the Cathedral of Canterbury, by his Succeſſor Stephen Langton, and by the Pope he was made a Martyr, to whoſe Shrine People of all Degrees, and from all Parts flocked in Pilgrimage, and loaded it with ſuch large Offerings, that the Church round about, did abound with more than Princely Riches, the meaneſt whereof was of pure Gold, garniſhed with many precious Stones: The chiefeſt whereof was a Rich Gem, Offered by King Lewis of France, and ſuch preſſing there was to touch his Coffin, and ſuch creeping and kneeling to his Tomb, that the prints of their Devotion in the Marble Stones remain to this day: Yea, the Church it ſelf that was Dedicated to Chriſt, was forced to give place to the Name of St. Thomas; his Blood was almoſt matched in Vertue with our Saviour's; and his old Shooe was devoutly kiſſed by all Paſſengers: His Shrine was built about a Man's heighth, all of Stone, and above of plain Timber, within which, in an Iron Cheſt were his Bones: The Timber-work was covered with Plates of Gold, garniſhed with Branches, Images, Angels, Chains, Precious Stones, and great Orient Pearls, of ineſtimable value. [Eraſmus when he was in England, went to viſit it, but laughs at the Superſtition of the Age, which was ſo Prodigal upon a Dead Carcaſs, when ſo many Living Chriſtians were ready to Starve with Poverty, and extreamly wanted the Charity of their Neighbours. Eraſm. Colloq.] But in the Reign of King Henry VIII. A. C. 1538. the Shrine was ſpoiled, and the Spoils were ſo great, that they filled two great Cheſts, one of which ſix or eight ſtrong Men could ſcarce carry out of the Church. Weaver's Mon. p. 202. Clark's Examp. Vol. 1. P. 655.

It were tireſome to reckon up all the Superſtitions of the Roman Church, their particular Saints, with their particular Vertues, their Penances, Pilgrimages, Largeſſes of Devotion, Poſtures of Worſhip, Habits, Ceremonies, Holy-days, &c. all which have made ſuch a noiſome ſtench in the World, that in the beginning of the Reformation, the Proteſtants cried out aloud, Vaugh upon them, and now the Quietiſts among themſelves hold their Noſes, out of a Principle of Nauſeouſneſs and Abhorrency of them, and rather chuſe to lay aſide all the external part of Worſhip (or almoſt all) than carry ſo long a Train of Superſtitious Obſervances along with them, when they go to the Church of God.

CHAP. CI. Divine Judgments upon Blaſphemy and Profaneneſs.

BY Blaſphemy, I mean Speaking Irreverently and Diſreſpectfully of Sacred things; and by Prophaneneſs an open Converſation agreeable to ſuch Diſh[••••]rable and Rude Idea's: And ſuch Crimes certainly have no foundation of Security, no ground to build any hopes of Impunity upon, for ſo long as there is a God exiſtent in the World, and that God concerned in the Government of the World, he will take notice of ſuch open Diſreſpects, or none. 'Tis the Intereſt of the Deity, at leaſt now and then, to make a ſharp Animadverſion upon ſuch open Impiety, even in this World.

1. Eugenius being Emperor, Flavianus the Prefect, deſired Leave of him to Build an Altar to Victory at Milan, which Ambroſe hearing of, departed from thence to Bononia; but after a while returned again, (Eugenius and Flavianus being gone to War againſt Theodoſius;) But before their departure they had ſent word, That when they returned Conquerors, they would make the Great Church in Milan a Stable for Horſes: but God prevented them; for Engenius was Slain by his own Soldiers, and Theodeſius got the Victory. Clark's Marrow of Eccleſiaſtical Hiſtory.

2. A. C. 1617. Marcus Antonius de Dominis, Arch-biſhop of Spalato, a Man Old and Corpulent, and ſo unfit for Travel, being almoſt at his Journeys end by Nature, came into England, leaving his Countrey, [Italy] as he affirmed, for Religion, whereof he ſet forth in Writing many Reaſons, and being thereupon Entertained, he Preached, Railed, and Writ againſt Rome, extolling the Proteſtant Religion, till he became Dean of Windſor, and Maſter of the Savoy, which he enjoyed for ſome few years. Then, whether he had higher hopes at home, or the Humour and Fancy altering, he went Retrograde: And after five years ſtay here, he Retracted all that he had ſaid and written: which ſo Incens'd King James, that he commanded him (within three days) at his Peril, to depart the Realm: Who thereupon went to Rome, and there in veighed as bitterly againſt the Proteſtants, as he had done in England againſt the Papiſts, hoping at leaſt for Pardon, if not for Preferment. But, notwithſtanding his Recantation, according to the Law of the Inquiſition, having once Revolted (though now Returned,) he Suffered the Death of an Heretick, had the Puniſhment of a Martyr, though not the Honour: For he was publickly burnt at Rome, yet not burnt alive, but dying in Priſon, and being Buried, his Body was afterwards taken up and Burnt. Such Honour have all ſuch Saints; For they hold it as a Maxim, That that Foundation is never to be Built upon that was once of a Tottering Temper. Sir Richard Baker's Chron. Clark's Examples C. 10. P. 27.

3. A. C. 1550. There was at Ferrara in Italy, on Faninus, who, by Reading of good Books, was by God's Grace Converted to the knowledge of the Truth, wherein he found ſuch Sweetneſs, that by conſtant Reading, Meditation and Prayer he grew ſo expert in the Scriptures, that he was able to inſtruct others: And though he durſt not go out of the Bounds of his Calling to Preach openly, yet by Conference and private Exhortations he did good to many. This coming to the knowledge of the Pope's Clients, they Apprehended, and Committed him to Priſon; where, by the earneſt Solicitation of his Wife and Children, and other Friends, he was over-perſwaded to Renounce the Truth, and thereupon was Releaſed out of Priſon. But it was not long before the Lord met with him for it: So as falling into horrible Torments of Conſcience, he was near unto utter Deſpair, for preferring the Love of his Kindred, and Friends before the Service of Jeſus Chriſt; neither could he poſſibly be freed from theſe Terrors before he had fully reſolved to venture his Life more faithfully in the Service of Chriſt. Clark's Examples, p. 27.

4. About the Year 1541. There was one William Barber, Maſter of Art in Oxford, a Godly and Learned Man, that Diſputed ſtoutly and accurately againſt the Doctrine of Tranſubſtantiation: Yet, through the Iniquity of the Times, was at laſt brought over to make a Recantation; after which, he never Proſpered, but wore away with Grief and Sorrow till he died, Ibid.

5. In the Reign of Queen Mary, there was one Sir James Hales, Juſtice of the Common-Pleas, who though he had adventured his Life for Queen Mary, by refuſing to Subſcribe to her Diſinheriting by King Edward the VI's. Will; yet, for giving the Statutes in Charge againſt the Pope's Supremacy, &c. at the Seſſions he was caſt into Priſon, and there ſo cruelly handled, and terrified with the apprehenſion of the Torments, which (they ſaid) were preparing for him, that partly by the Flattery of the Biſhops, and partly by their Threats, he was drawn to Recant. After which, he fell into ſuch terrors of Conſcience, that he attempted to kill himſelf with a Pen-knife; Yet, being by God's Providence prevented, and his Wounds he had given himſelf Cured, he was delivered out of Priſon, and went home to his Houſe; but neither could he have any inward Peace by reaſon of his Apoſtacy: But ſetting his Houſe in Order, he drowned himſelf in a River not far from his Habitation. Ibid.

6. A. C. 1556. There was one Mr. Thomas Whittle, an Eſſex Miniſter, apprehended and carried before Biſhop Bonner, by whom he was laid in the Porter's Lodge all night upon the bare ground: The next day the Biſhop ſent for him to his Chamber, and asked him many Queſtions about the Sacraments of the Altar, &c. to which Mr. Whittle returned ſuch Anſwers as much anger'd the Biſhop; whereupon he told him that he ſhould return to Priſon and be fed with nothing but Bread and Water; and not content with Threats, he fell upon him and beat him with his Fiſts, and then put him into a little Room, where he lay two Nights upon a Table; ſhortly after, the Biſhop ſent for him again, Flattered him, proffering him Articles cunningly drawn up, and at laſt prevailed with him to Subſcribe them: But (ſaid he) after I had done it, I had little Joy; for by and by my Conſcience told me, by God's Word I had done Evil, by ſo ſlight a means to ſhake off the ſweet Croſs of Chriſt. Oh! the Crafty Subtilty of Satan in his Members. Let every Man whom God ſhall deliver into their Hands, take heed of them, and cleave faſt to Chriſt: For they will leave no corner of his Conſcience unſearched, but will attempt by all guileful and ſubtle means to corrupt him, and to cauſe him to fall from God and his Truth.

The Night after he had Subſcribed he was greatly troubled, and through Affliction of Conſcience could not Sleep, neither could his Mind be eaſed till he had procured his Subſcription, and tore out his Name. Being Condemned to be Burned, he thus ſaid: My Mind, and Conſcience I Praiſe God, is now quiet in Chriſt; and I, by his Grace, am very willing and content to give over my Body to the Death for a Teſtimony of his Truth, and pure Religion, againſt Antichriſt, and all his falſe Religion and Doctrine. Ibid. p. 28.

7. In Suffolk, among others there was one Peter Moon and his Wife, who were Charged for not coming to Church, and for neglecting other Popiſh Ceremonies. Moon was firſt Examined, Whether the Pope was not the Supreme Head of the Church? Whether the Queen were not the right Inheritrix of the Crown? Whether Chriſt's Body was not Really Preſent in the Sacrament, &c? and being of a timorous Diſpoſition, he ſo anſwered as his Adverſaries were ſatisfied. His Wife alſo, by his Example was drawn into the ſame Diſſimulation, and ſo they were diſmiſſed. But when they came home, and began to bethink themſelves what they had done, they fell into ſuch Trouble and Horror of Conſcience, that they were ready wholly to Deſpair: And Moon ſeeing a Sword hanging in his Parlor, was tempted to have ſlain himſelf with it, which yet the Lord was pleaſed to prevent; and afterwards, upon their unfeigned Repentance, to reſtore and comfort them. Ibid.

8. Sir John Check, who had been Tutor to King Edward VI. in the Reign of Queen Mary, was caſt into the Tower, and kept cloſe Priſoner, and put to this miſerable choice; either to forego his Life, or that which was more precious, his Liberty of Conſcience: Neither could his Liberty be procured by his great Friends, at any lower Rate, than to Recant his Religion. This he was very unwilling to accept of, till his hard Impriſonment, joyned with threats of much worſe in caſe of his refuſal, and the many large promiſes made upon his Submiſſion, with what other means humane Policy could invent, wrought ſo upon him, whilſt he conſulted with Fleſh and Blood, as drew from him an Abrenuntiation of that Truth which he had ſo long Profeſſed, and ſtill Believed: upon this, he was Reſtored to his Liberty, but never to his Comfort; for the Senſe of, and Sorrow for his own Apoſtacy, and the daily ſight of the cruel Butcheries exerciſed on others for their conſtant adherence to the Truth, made ſuch deep Impreſſions upon his broken Spirit, as brought him to a ſpeedy, yet through God's Mercy and Goodneſs, to a comfortable end of his Miſerable Life. A. C. 1557. ibid. p. 28.

9. There was one Ralph Allerton, who coming into his Pariſh Church of Bently in Eſſex, and finding the People idle, or ill imployed, he exhorted them to go to Prayers, and after he had read to them a Chapter out of the New Teſtament; for which, being Apprehended, he was carried before Biſhop Bonner, who by his ſubtle perſwaſions and flatteries ſo prevailed with this poor Man, that he drew him to Recant his former Profeſſion, and ſo diſmiſſed him.

But this baſe Cowardice of his brought him into ſuch Bondage and Terrors of Conſcience, and ſo caſt him down, that if the Lord had not been exceeding gracious unto him, he had Periſhed for ever: But the Lord looking upon him with the Eyes of Mercy, after he had Chaſtned, raiſed him up again; giving him not only hearty and unfeigned Repentance of his Back-ſliding, but alſo a conſtant boldneſs to profeſs his Name and Goſpel, even unto Death, ibid.

10. In the City of Briſtol, there was one Richard Sharp, a Weaver, who being Apprehended for Religion, was carried before Doctor Dalby, the Chancellor, who, after he had Examined him about the Sacraments of the Altar, ſo wrought upon him by Perſwaſions, that he drew from him a promiſe to make a publick Recantation, and the time and place were appointed for it. But after this Promiſe, Sharp felt ſuch an Hell in his Conſcience, that he was not able to follow any Buſineſs; and he decayed in his bodily Health, and wholly loſt his Colour. Whereupon, on a Sabbath, going to his Pariſh-Church, he preſſed to the Quire-door, and with a loud Voice, ſaid: Neighbours, bear me Record that yonder Idol (pointing to the Altar) is the greateſt and moſt abominable Idol that ever was; and I am ſorry that ever I denied my Lord God: For this he was carried to Priſon, and Sealed the Truth with his Blood. Ibid. p. 29.

11. When Jerome of Prague came to the Council at Conſtance, they ſent him to a Town, where they tied him faſt to a great Block, and ſet his Legs in the Stocks, his Hands alſo being made faſt unto them; the Block being ſo high that he could not poſſibly ſit thereon, but his Head muſt hang downward; where alſo they allowed him nothing but Bread and Water. But within eleven days, hanging thus by the Heels, he fell very ſick: Yet thus they kept him in Priſon almoſt Twelve Months and then ſent to him, requiring him to Recant, and to Subſcribe that John Huſs was juſtly put to Death; which he did, partly out of fear of Death, and hoping to eſcape their hands. Yet they ſent to Examine him again, but he refuſed to Anſwer, except he were brought in Publick before the Council: (and they preſuming that he would openly confirm his former Recantation) ſent for him, May 25. 1416. ſubborning Falſe Witneſſes to Accuſe him: But he ſo learnedly cleared himſelf and refuted his Adverſaries, that they were aſtoniſhed at his Oration which he concluded with this; That all ſuch Articles which Wickliff and Huſs had written againſt the Enormities, Pomps, and Diſorders of the Prelates, he would firmly Hold and Defend, even unto Death: And that all the Sins he had committed did not ſo much gnaw, and trouble his Conſcience as did that moſt Peſtiferous Act of his in Recanting what he had juſtly ſpoken, and to the conſenting to the wicked Condemnation of Huſs; and that he repented with his whole Heart that ever he did it. For this he was Condemned and Burned. Ibid. p. 30.

12. Some of the Friends of Galcacius Garacciolus, Marqueſs of Vico, having promiſed to accompany him in his voluntary Exile; but afterwards looking back, and turning again to their Vomit, they were Apprehended and caſt into the Inquiſition, were they were forced publickly to Recant and to Abjure their Religion; and ſo they became the Subject of Miſery and Infamy, and were equally Odious to both Parties. Ibid. p. 30.

13. Tho. Bilney, A. C. (1531.) of Cambridge, Profeſſor of both Laws, Converted Thomas Arthur, and Mr. Hugh Latimer; but after, recanting his Principles, for the ſpace of two years lived in great Anguiſh of Mind, and found no Reſt till Repentance; and therefore, afterwards Preached publickly that Doctrine which he had Abjured. Church Hiſt. Britan.

14. James Bainham, A Gentleman of the Middle Temple, being Impriſoned for his Religion, and Rack'd, Abjured his Principles, and had his Liberty; but he asked God and the World Forgiveneſs before the Congregation in thoſe days, which was in a Ware-houſe in Bow-Lane, and immediately after he came to St. Auſtin's with the New Teſtament in his hand in Engliſh (and the Obedience of a Chriſtian Man) in his Boſome, and there declared with Tears before the People, that he had denied God, and prayed the People to forgive, and beware of his Weakneſs. Ibid.

15. A. C. 1584. Francis Spira, living at Citadella, a Civil Lawyer, when he had received the Doctrine of the Goſpel and explained it among his Friends, being brought into Danger, after long deliberation on both ſides, he publickly Renounced: But not long after fell into illneſs both of Body and Mind; and began to deſpair of the Mercy of God: Being brought from Citadella to Padua that he might make uſe of his Phyſicians, he received no Comfort; and ſcarce took any Meat to ſupport Nature: Whereupon returning home (profeſſing himſelf to be Condemned to Eternal Torments for Abjuring the known Truth) ended his Life Miſerably. Thus for Sleidan in his Commentaries.

He that Writes the Story at large, adds, That he called for a Sword to diſpatch himſelf with; that he profeſſed, that his heart was eſtranged from God, ſaying, I cannot call him Father, from my heart: All good Motions are now quite gone; my heart is full of Malediction, Hatred, and Blaſphemy againſt God. I find I grow more and more hardned in heart, and cannot ſtoop nor help my ſelf: Your Prayers for me ſhall turn to your own benefit, but they can do me no good. When this Friend took his Leave of him, Spira ſaid: Although I know that nothing can bring any benefit to me, a Reprobate, but that every thing ſhall tend to my deeper Condemnation: Yet I give you moſt hearty thanks for your kind Office of Love and Good will, and the Lord return it unto you with a plentiful encreaſe of all good.

As he was going down, he ſaw a Knife on a Table, and running to it, he ſnatched it up, therewith to have miſchieved himſelf, but that his Friend prevented it; thereupon he ſaid: I would I were above God, for I know that he will have no Mercy on me. He lay about eight weeks in this caſe, in a continual Burning, neither deſiring, nor receiving any thing but by force, and that without Digeſtion; and was like an Anatomy, vehemently raging for Drink; ever Pining, yet fearful to live long, dreadful for Hell, yet coveting Death, in a continual Torment, yet his own Tormentor. And thus conſuming himſelf with Grief and Horror, Impatience, and Deſpair, like a living Man in Hell, repreſented an extraordinary Example of God's Juſtice and Power; and thus he ended his miſerable Life. See it more largely in the Hiſtory it ſelf.

16. Near akin to this is the Story of the ſecond, Spira, publiſhed at London. 1692. though the early publication of it, together with the dreadful Contents, and the natural tenderneſs of Relatives and Countrey-men, and indeed the unwillingneſs of almoſt all People to believe things ſo full of Terror, rendred it to the apprehenſions of ſome ſcarce credible: And my ſelf, at Reading of it, wiſh'd it were not true; yet upon a ſerious and impartial Inquiry, I do firmly believe, that there is more Truth in it than will be granted by many of the preſent Generation. See the Narrative it ſelf.

17. The Story of Nightingale is generally known, which Mr. Fox relates, how he fell out of his Pulpit and brake his Neck, whilſt he was abuſing that Scripture, 1 John 1.10.

18. A Copy of a Letter directed to me ſince I undertook this Work.

SIR,

FInding in one of the Mercuries a Propoſal for Printing The Moſt Remarkable Providences, &c. I would, according to my weak Capacity, let you know, That ſometime ſince, though not very long, a Neighbour dying, the News came while I was at Dinner; and one in Company ſaid thus, We muſt all go, and none knows how ſoon: I, out of a ſcoffing way, made anſwer, I was ſure I ſhould live whilſt I had eat the Meat I had. Before I had got one Bit of it in my Mouth, I was ſtruck quite Senſeleſs, and had much adoe to riſe from the Table where I ſate, and did not expect ever to think of telling my blaſphemous Expreſſion to any: But now meeting with a Work, which may be Profitable for all, but eſpecially to young Ones, I am willing to atteſt this, the Truth of which ſome can teſtifie, as I in the Preſence of the Almighty have wrote.

Your's, JOHN EREEVE.
London, June 4. 1695.

19. There was a Woollen-Draper in Warwick, who made a Profeſſion of Religion, but many times brake out into ſcandalous Practices: Mr. Cartwright, on a time, walking with him in his Garden, dealt plainly and faithfully with him, rebuking him for his Miſcarriages, and ſhewing him the Diſhonour that he brought to God, and the Goſpel thereby. Which ſo wrought upon him, that he preſently ſunk down; and being carried home, died within a few Hours after. Mr. Clark in the Life of Mr. Cartwright.

20. One John ap Howel, in Queen Mary's Reign, ſtanding by William Maudon, as he was reading in a Primer, at Greenwich, mocked him after every Word with contrary gaudy and flouting Expreſſions. Whereupon Maudon ſaid to him, John, take heed what thou doeſt; thou mockeſt not me, but God in his Word, tho' I be ſimple that read it. Yet went he on in his Mocking, till Maudon reading, Lord have Mercy upon us, Chriſt have Mercy upon us; the other with a Start ſaid ſuddenly, Lord have Mercy upon me! With that Maudon, turning to him, ſaid, What aileth thee, John? To which he anſwered, Nothing, but that he was afraid. Afraid! of What? ſaith Maudon. Nothing now, ſaid the other. But preſently after, he confeſſed, That at the reading of thoſe Words, Lord have Mercy upon us, &c. the Hair of his Head ſtood an end with the great Fear that came upon him. On the next Day he ran Mad, was bound in his Bed, and lay continually Day and Night, crying out of the Devil of Hell, &c. Clark's Exampl. Vol. 1. c. 199.

CHAP. CII. Divine Judgments upon Scoffers at other Men's Imperfections, or ſuch as Counterfeited to have them, when they had them not.

TO Commiſerate the Infirmities of our Brethren or Neighbours is a Branch of Charity which the Goſpel calls earneſtly for; but to deride them for their Defects and Imperfections, is a Point of Impiety that is founded in Pride and Arrogance, and a Conceit of our own Dignity and Merit, not God's Grace and Mercy: For which Reaſon, God is very angry with thoſe that make the Defects of other Men the Object of their Irriſion and Scorn, as if they were over-looked by their Creator with more Contempt, as being more Vile than their Neighbours. Our Savioar gave a Check to this Humour, when he vindicated the Blind Man in the Goſpel, and told his Auditory, the Cauſe was neither his Sins, nor his Parents.

1. Martial, who was a notable Scoffer, makes a Mockery at Coelius in his Epigrams, who counterfeiting to be Gouty, anointed himſelf with Oils, and other things, wrapping and binding up his Joints, becauſe he would have nothing to do at the Court, either by Night or by Day, or attend (as Courtiers do) upon any Great Perſon: But in the end, his Fortune ſo fell out, that he happened to have the Gout indeed. Treaſur. of Anc. and Mod. Times.

2. Appianus Alexandrinus reporteth alſo of another Roman, who, to eſcape the Proſcriptions of the Roman Triumviri, and not to be known for what he was, by ſuch as might take notice of him, kept himſelf cloſe, and wore an Emplaſter of Velvet upon one of his Eyes, which he continued for a long time. After all ſuch Search and Purſuit was paſſed over, the Man took off his Plaiſter, and found the utter Loſs of the Eye indeed. Ibid. p. 272.

3. During thoſe Troubles of the Union or League in France, it chanced, that (near unto a Caſtle) certain honeſt Men were ſet upon by Thieves, and robb'd in ſuch ſort, that they had nothing left them but their Shirts. When they perceived the Caſtle, they went preſently thither, and entreated the Lord thereof, that he would lend them ſome Aſſiſtance, for the Apprehenſion of the Thieves, in regard that he had a certain Knowledge of them, and was armed with ſuch Authority, as might (at leaſt) help them to their Garments again. But the uncharitable Gentleman would afford them no Favour; no, not ſo much as to ſee them; but feign'd that he had the Cholick, and was unable to ſtir out of his Bed, or to attend upon any Buſineſs whatſoever. It was then the coldeſt Seaſon of the Year; and the Servants (albeit unknown to their Maſter) lodged theſe deſpiſed poor Men (for that Night) in a Stable; whence they departed homeward the next Morning, without drawing the leaſt Courteſie that could be, from that ungenteel Gentleman. Now I know not whether it happened by juſt Vengeance of Heaven, or by ſome natural Occaſion thereto leading; but he fell into the Cholick indeed, and was forced to keep his Chamber for the ſpace of Twenty Days, and at laſt died by the violent Extremity thereof. Ibid. p. 273.

4. An Abbot of Guyenne, and Archdeacon in a Biſhoprick, was cited by the Biſhop and Chapter, to appear at a Viſitation, for Aſſeſſing of each Benefice in the Dioceſs, (according to their Faculties) for the Relief of poor Pariſhes, from whence they derived Demeſnes and Rents. The Abbot made Excuſe, ſaying he had a Pleuriſie, (which was meerly falſe) and therefore he could not be there preſent. But within few Days after, he was taken with ſuch a grievous Pain in his Side, that he kept his Bed a whole Year together, and was glad to have his Side cauterized in two Places: Notwithſtanding which, he could not recover Health while he lived. Ibid. c. 14. p. 273.

5. Suibdager, King of Swecia, being very Covetous, counterſcited Deafneſs, to the end be might hear to Requeſts made to him, for beſtowing of any Gifts: For in that Country, he negotiated his whole Reign by Conference with the People, and not by Writing or Petition, as they do to this Day. But in a ſhort time the King became both Deaf and Blind indeed. Ibid.

6. I knew a young Scholar, deſcended of good Parentage, in the Franche-Comtè, who was a very facetious Scoffer and Mocker, and continually uſed to counterfeit the Gate, Geſture, and Behaviour of his Siſter, (the Wife of his elder Brother, deſcended of a very Worthy and Vertuous Family, and who had brought great Eſtates and Means for her Portion) who was Lame, and as ſhe halted, ſo (in ſcorn) he would do the like: But (undoubtly by God's Judgments) he chanced to break one of his Legs, which could never after be recovered, or brought to any Form, ſo that he halted downright to his Dying-day. Ibid.

CHAP. CIII. Divine Judgments upon Atheiſm.

ATheiſm, and the Effects of it, are bidding an open Defiance to all the Powers of Heaven; ſo that 'tis no Wonder, if the Almighty, who reſides there, and governs here, reſents the Crime with a mere than ordinary Indignation. The moſt Renowned for Profeſſed Ungodlineſs (ſaith Biſhop Fotherby) are theſe: In Holy Writings, King Pharach, and Anti[••]hus, the King of Tyre, and the Two Her[•]ds: in Eccleſiaſtical Hiſtory, Caligula, Domitian, Maximinus, and Julian; in Profane Hiſtory, Pr[•]tagoras, Diagoras, Theodoras, Socrates, Epicurus, Bion, Pherecides, and Dionyſius. Of all whom, there was not one that cited in his Neſt of a fair and kindly Death, ſaving only this laſt, whoſe Damnation yet ſlept not; but all the reſt of them ended their Lives by the Stroke of God's Juſtice.

1. Julius Caeſar ſuffered as an Atheiſt. Dr. Teniſon.

2. There are a Sect of Atheiſts in Turkey, ſprung up of late Years, called Muſerin; i. e. The True Secr[•]t is with us: Which Secret is no other, than the abſolute Denial of a Deity; that Nature, or the Intrinſical Principle in every individual Thing, directs the ordinary Courſe, which we ſee and admire; and that the Heavens, Sun, Moon, and Stars, have thence their Original and Motion; and that Man himſelf riſeth and fades like the Graſs and Flower. It is ſtrange to conſider what Quantities there are of Men that maintain this Principle in Conſtantinople, moſt of which are Cadi's, and Learned Men in the Arabian Legends, and others are Renegado's from the Chriſtian Faith, who, conſcious of their Sin of Apoſtacy, and therefore deſirous all Things may conclude with this World, are the more apt to entertain thoſe Opinions which come neareſt to their Wiſhes. One of this Sect, called Mahomet Effendi, a Rich Man, educated in the Knowledge of the Eaſtern Learning, I remember, was in my Time executed for impudently proclaiming his Blaſphemies againſt the Being of a Deity; making it, in his ordinary Diſcourſe, an Argument againſt the Being of a God, for that either there was none at all, or elſe not ſo wiſe as the Doctors preached he was, in ſuffering Him to live that was the greateſt Enemy and Scorner of a Divine Eſſence, that ever came into the World. And it is obſervable, ſaith my Author, That this Man might, notwithſtanding his Accuſation, have ſaved his Life, would he but have confeſſed his Error, and promiſed for the future an Aſſent to the Principles of a better: But he perſiſted ſtill in his Blaſphemies, ſaying, That tho' there were no Reward, yet the Love of Truth obliged him to die a Martyr. Mr. Ricaut's Hiſtory of the Preſent State of the Ottoman Empire, Book II. c. 12. p. 246.

A great Raja, a Gentile, a notorious Atheiſt, glorying to profeſs, That he knew no other God than the King, nor believing nor fearing any other Deity, fitting upon a time at dalliance with his Women, one of them plucked a Hair from his Breaſt, which being faſt rooted, plucked off a little of the Skin, that the Blood appeared. This ſmall Scar feſtred and gangreened incurably, ſo that in few Days he deſpaired of life; and being accompanied with his Friends, and divers Courtiers, he brake out into theſe excellent Words: Which of you would not have thought, that I, being a Man of War, ſhould have died by the ſtroke of a Sword, Spear, or Bow? But now I am enforced to confeſs the Power of that Great God, whom I have ſo long deſpiſed, that he needs no other Lance than a little hair, to kill ſo Blaſphemous a wretch, and contemner of his Majeſty, as I have been. Dr. Burthogge, out of Purchas, in his Eſſay upon Human Reaſon, p. 177.

Mr. Greenham, in his Works (which I have not now by me, and therefore cannot quote the particular Place and Page, as I ſhould do) tells us, That a certain Man, not well grounded in his Religion, took view of the Papiſts Life, but not finding it ſo glorious as they pretended it was, joyned with the Familiſts, in whom he ſo ſtayed, that he grew into Familiarity with them; the firſt Principle, that there was no God, boyl'd ſo much in him, that he began to draw Concluſions, viz. If there be a God, he is not ſo Juſt and Merciful, as they ſay; if there be no God, then there is neither Heaven nor Hell; or if any, the Joys and Pains not ſo Eternal, as ſome have taught; why then do I ſell my Pleaſures in this World for uncertain Pleaſures in another World? So this Deviliſh Illuſion prevail'd on him to ſteal a Horſe, for which he was Apprehended, and at laſt condemned: But by the Providence of God, meeting and conferring with a Godly Miniſter, was Reprieved till the next Aſſize, in hope of his Converſion. He confeſſed himſelf an Atheiſt, but could not be brought any thing from his Atheiſm. The Aſſize following drew near, when he was to be executed, and the Place aſſigned: And at the Place of Execution, when he ſhould be turned off the Ladder, cryed out directly, For Chriſt's ſake ſtay my Life; whereupon he ſpoke theſe or the like words: Well, let the World ſay what they will, doubtleſs there is a God, and the ſame God is Juſt for ever to his Enemies, and everlaſtingly keeps his Mercies with his Children. Now turn me over. And ſo he made an end of his Speech, and of his Days. This Story I took down in Writing out of Mr. Greenham's Works Five or Six and Twenty Years ago; but not having the Book at preſent, I muſt deliver it with a Latitude, without particular Quotations. And 'tis the more credible, becauſe Mr. Greenham (if my Memory fail me not extreamly) is character'd by Biſhop Joſeph Hall, for a Saint.

5. Mr. Mather, ſpeaking of the Obſtacles which Mr. Eliot met with in Preaching the Goſpel to the Indians in New-England, tells us, That Elliot made a tender of the Goſpel to King Philip, Ring-leader of the moſt calamitous War that ever the Pagan Indians made upon them; but Philip entertained it with Contempt and Anger, and after the Indian Mode, he took hold of a Button upon Mr. Eliot's Coat, adding, That he cared for his Goſpel juſt as much as he cared for that Button. The World hath heard (ſaith my Author) what a terrible Ruine ſoon came upon that woful Creature, and upon all his People: It was not (ſaith he) long, before the Hand which now writes, upon a certain occaſion took off the Jaw from the Blaſphemous expoſed Skull of that Leviathan; and the renowned Samuel Lee is now Paſtor to an Engliſh Congregation, ſounding and ſhewing the Praiſes of Heaven, upon that very ſpot of Ground, where Philip and his Indians were lately worſhipping the Devil. Cotton Mather, in Mr. Eliot's Life, pag. 114.

6. Pope Leo the Tenth was ſo Impudent, as to make the Promiſes and Threats contained in the Word of God, things to be laughed at, mocking the ſimplicity of thoſe that believe them: And when Cardinal Bembus quoted upon ocaſion a place out of the Goſpel; The Pope Anſwered, Quantum nobis profuit fabula haec de Chriſto? O, what Profit hath this Fable of Chriſt brought unto us? The Pope having by his Pardons and Indulgences ſcrap'd together vaſt Sums of Money to maintain his Courtezans and Whores, and to enrich his Baſtards: As he was one day at Meat, News was brought to him of the Overthrow of the French in Lombardy, which he much rejoyced at, and doubled his Good Chear; but before he aroſe from the Table, God's Hand ſtruck him with a grievous Sickneſs, whereof he died within three days. Clark's Mar. Chap. 9. p. 40.

7. Pope Julius the Third, another Atheiſt, a deſpiſer of God and his Word; on a time miſſing a cold Peacock, which he had commanded to be kept for him, raged, and blaſphemed God exceedingly; whereupon a Cardinal that was preſent, intreated him not to be ſo angry for ſuch a Trifle: What, (ſaith he) if God was ſo angry for eating of an Apple, as to thruſt Adam and Eve out of Paradiſe; ſhould not I, who am his Vicar, be angry for a Peacock, which is of far more worth than an Apple?

8. Francis Ribelius was ſo Profane, that he made a mock at all Religion, counting it a thing to be laugh'd at: But the Lord ſtruck him with Madneſs, ſo that he died mocking at all thoſe that talked of God, or made any mention of God's Mercy to him.

CHAP. CIV. Divine Judgments upon Curſing.

RAſhneſs is a fault in any Humane Action, but in no caſes more dangerous than in meddling with edg'd Tools; but above all in the Imprecation of Divine Judgments. Men had need to be deliberate and well-adviſed, before they Appeal to Heaven for Vengeance; for God is not to be played with. And oftentimes it ſeems good to the Almighty, to hear the Prayers of theſe raſh People beyond their Expectation, on purpoſe to ſtrike them with a more dreadful awe of the Divine Majeſty; and let every one beware by the Examples which follow, how they play with the Thunder-bolts of Heaven, leſt they are checked, as the Apoſtles, Luke 9.54, 55.

1. In France, a Man of good Parts, and well inſtructed in Religion, yet in his Paſſion Curſing, and bidding the Devil take one of his Children, the Child was immediately poſſeſſed with an Evil Spirit: From which, though by the fervent and continual Prayers of the Church, he was at length releaſed, yet ere he fully recovered his Health, he died. Beza.

2. Anno Chriſti 1557. at Forchenum in the Biſhoprick of Bamberg, a Prieſt Preaching about the Sacrament, uſed theſe, and ſuch-like blaſphemous Speeches: O Paul, Paul, if thy Doctrine touching the Receiving of the Sacrament in both kinds be true, and if it be a wicked thing to Receive it otherwiſe, then let the Devil take me: And if the Pope's Doctrine concerning this Point be falſe, then am I the Devil's Bond-ſlave, neither do I fear to pawn my Soul upon it. Preſently the Devil came indeed, in the ſhape of a tall Man, black, and terrible, with a fearful Noiſe, and roaring Wind, and took away the Old Prieſt, that he was never after heard of. Fincelius, &c. Clarks Examples, Vol. I. Chap. 38.

3. In Helvetia, Anno 1556. a certain Man that earned his Living by making clean foul Linen, in his Drunkenneſs uſed horrible Curſings, wiſhing that the Devil might break his Neck if ever he went to his old Occupation again; yet the next day when he was ſober, he went into the Field again about it, where the Devil attended him in the likeneſs of a big ſwarthy Man, asking him, If he remembred his Wiſh, and withal ſtruck him over the ſhoulders, ſo that his Feet and Hands preſently dried; yet the Lord gave not the Devil Power to do him ſo much hurt as he wiſh'd to himſelf. Fincelius.

4. Lamentable is the Relation of what happened in Holland, in June, 1681. as it is written by Theodorus Paludamus, a Proteſtant Miniſter at Lewarden in Friezland; a Perſon named Dowee Sitſes, a Maſon in that County, being reported to be in a deſperate caſe, I accompanyed a Gentleman, who was ſent to him by Order from the Lords of the Provincial, where we found two Maſter-Chirurgeons, and their two Servants buſie in making of Plaiſters, and dreſſing the Patient, and he in ſuch a lamentable Condition, as we could not behold but with Amazement; his Hair was burnt off his Head to his Ears, his whole Face burnt, except his Eyes, his Arms burnt in ſeveral places, his Hands to the end of his Fingers were burnt like a roaſted Fowl, but could move all his Fingers; his Breaſt and Back burnt in ſeveral places, and yet his Shirt whole; his Belly under the Navel, for about the breadth of an hand, was as black as a ſtock, in which place the Chirurgeons made ſeveral Inciſions, and he felt it not; his Privities, Hips, Thighs, and Legs were terribly burnt, yet not his Stockings, his Feet were alſo burnt, and indeed no Part was free, ſo that he was a woful ſight. After the Patient was dreſs'd, and had got a little breath, both he and his Wife gave a full Account of the following Paſſages upon Oath: Upon the 15th. of June at Evening, this Dowee Sitſes came Drunk into a Tavern, where he with the Man of the Houſe, and another, drank three Quarts of Wine, and coming home at Ten at Night, he lay down to ſleep upon Cuſhions in the Kitchen, and fell into a Dream about a Story he had read in a Book of Simon de Ʋries, of a certain Company that danced in Maſquerade, with every one a lighted Torch in their hand, wherewith they burnt one another; whereupon he awaked, and ſtood up, thinking to go into the Yard to make Water, and of a ſudden he found himſelf of a light flame in the midſt of the Room, which burnt him thus dreadfully, and ſome part of his Cloaths; upon which he cryed out for Help, but none came; then he began to faint, and in his Diſtreſs cryed out, O God, be gracious unto me, a poor ſinner, and thereupon the flame ceaſed in the twinkling of an Eye, but he growing faint, laid his Head upon a Cuſhion in the Room; about Two in the Morning his Wife came down, and found him in this ſad Condition, and felt ſomething under her Feet, which was like a parcel of Red-aſhes, and burnt Rags, and taking hold of her Husband, had only a burnt piece of his Sleeve in her Hand, whereupon ſhe cryed out, O Lord, Dowee, thou art grievouſly burnt: He anſwered, the Devil hath brought me in this caſe; upon which ſhe called in the Neighbours and Chirurgeons: His Wife ſaid, he had been much given to Drunkenneſs, and often reproved in vain by the Miniſters; that he drank much Brandy, and other ſtrong Liquors, though he had often ſworn againſt it, and uſually curſed himſelf, wiſhing, that if he were Drunk again, the Devil might tear him Limb from Limb: So that God makes uſe of the Devil as an Executioner of his Judgment, to bring the miſerable Man's own Curſe upon him, not one Limb or Member being left upon him. R. B. his Wonderful Prodigies, p. 25. out of a Book, called, The Drunkard fore-warn'd.

5. A Woman in derby-ſhire having cozened a Boy of ſome Money, was charged with it, but ſhe ſtiffly denyed it, and being further urged to confeſs the Truth, ſhe in a fearful manner prayed God, that the Earth might open, and ſwallow her up quick, if ſhe had it; and immediately the Earth under her opened, and ſhe ſank into it, and being afterwards digged for, they found her Nine Foot within the Earth, and that very Money was found in her Pocket. This happened about the beginning of April 1661. and is well atteſted by the Neighbours, as appears by the Printed Narrative. And the ſame Story is abbreviated by Mr. Samuel Clark in his second Vol. of Examples.

6. Since my return from Exile, ſays Mr. H. Burton, a certain Attorney at Law, being in the Houſe of one Mrs. Monday, dwelling near Alderſgate, Feb. 17th. 1640. and mention being made of my Name and Sufferings, and Mrs. Monday ſaying, That England had never thriven ſince he ſuffered; and that though ſhe had never ſeen him, yet ſhe had ſhed many a Tear for him. The ſaid Attorney replyed, Could ſo many wiſe Men and Judges by deceived, for he ſuffered no more than he deſerved, nor ſo much neither; and therefore what a Pox ſhould you be ſorry for ſuch a Man as he? No ſooner had theſe words paſſed from him, but his Right Ear ſuddenly and ſtrangely fell a bleeding at the lower tip of it, and ſo long it bled, as it wet a whole Handkerchief, ſo as it might have been wrung out; whereat his Heart ſo fainted, that he ſent for half a Pint of Sack, and drank it up himſelf alone: Whereat his Brother then preſent, with ſundry more, ſaid to him, You may ſee, Brother, what it is to ſpeak againſt Mr. Burton: Yet ſuch was this Man's Spirit, that inſtead of taking notice of the Hand of God herein, he continued Curſing, ſaying, What a Pox, had I not ſpoken a Word againſt Mr. Burton, my Ear would have bled; though he could not at that time ſhew any Reaſon, or natural Cauſe, why his Ear ſhould then bleed, it being whole and ſound; ſo as, upon the ceaſing of the Blood, Mr. Monday's Maid wiping the Blood off his Ear, and looking wiſtfully upon it, could not diſcern whence the Blood ſhould iſſue, but only a ſmall bore or hole no bigger than a Pin's point could go into, there being neither Scratch, nor Scab, nor Scar, in his Ear. Witneſſes of this were the Attorney's Brother and his Wife, Mrs. Adcock, Mrs. Anne Roe, Mrs. Joan Monday, and Eleanor Hutton her Servant. See his Life, p. 50.

7. Mr. Vincent, Miniſter of Bednal, in the County of Stafford, gives a ſhort but true Relation of a dreadful Judgment that happened upon one John Duncalf, of Kings-Swinford, which is related more at large by others; and I my ſelf living in the next adjacent County, at the ſame time, can aſſure the Reader, from the Information of ſeveral Friends, that it is a real Truth: In January, 1677. this John Duncalf coming to the Houſe of Humphrey Baby, at Grangewel, about Three Miles from Wolverhampton, he begged of the Woman Victuals and Drink, who, formerly knowing him, and compaſſionating his Condition, freely gave it to him; but while ſhe was ſtooping to draw him ſome Drink, he ſtole her Bible, and ſold it afterwards, for Three Shillings, to a Maid not far off; whereby the Woman came to hear of it, and paying her the Money, received it again, but could not hear what was become of the Man. But a while after, John Duncalf hearing it diſcourſed, that he ſtole a Bible, grew very angry, and gave out threatning Words againſt a young Man that reported it; but being ſeverely charged with it, he did not only deny it with ſome fierceneſs, but execrated, and curſed himſelf, wiſhing his Hands might rot off if it were true: Which Words he had no ſooner uttered, but by his own Confeſſion to divers that came to ſee him in his miſerable Condition, he ſaid, That immediately thereupon he had an inward Horror and Trembling upon him, a Dread and Fear of the Divine Majeſty and Juſtice of God, that within a few Days after his Curſing himſelf, his Fleſh began to look black at the Wriſts of his Hands, and ſo continued divers Weeks, with faintneſs; and fearing an Ague, was going to his Acquaintance, but not being able to go farther, he laid himſelf down in a Barn, and there continued two Days and Nights before he was found, from whence he was removed to another Barn near Wolverhampton, and had a Keeper appointed him. His Fleſh began firſt to riſe in great Knots at his Wriſts and Knees, and to break and run with putrid Matter; the Fleſh ſhrunk from the Bones, his Pain was exquiſite, the Smell very offenſive, Worms bred in the putrid Fleſh, and his Hands and Legs fell off. And thus continued he, begging the Prayers of thoſe Divines that came to viſit him, and acknowledging the juſt Judgment of God for his Stealing, Lying, and Curſing, &c. for ſome Weeks, a dreadful Spectacle of the Divine Vengeance. See the printed Narrative, or Abbreviations by others.

8. Anno 1677. at Atherbury, in Oxfordſhire, a Woman that kept a petty Ale-houſe, having much addicted her ſelf to Oaths and Curſes, one Morning a neighbouring Woman coming thither for ſome ſtrong Drink ſhe had occaſion for, and offering a piece of Money to pay for it, ſhe would have Two Pence or Three Pence more for a former Debt, which the other reſolutely deny'd: The Hoſteſs began to ſwear, and uſe ſeveral profane and abominable Wiſhes, and Imprecations, as God-damn me, and the Devil burn me, if it be not ſo; which laſt Words ſhe often repeated, thruſting the other Woman violently out of her Houſe, ſhutting the Door, and locking it againſt her. Her Husband not long after coming home, wondred to find the Door faſt; but at laſt, with one or more of his Neighbours, he forced it open, and to his great Surprizal, finds in the midſt of the Floor the Relicks of his Wife; one ſide of her Body, and the Cloaths on it, from the Sole of her Foot to the Crown of her Head, burnt to Aſhes, and nothing left, but the Skeleton, or part of the Bones; whereas the other ſide remained whole, and the Cloaths not ſo much as touch'd or ſing'd, tho' it was obſerved, that the Fleſh and Skin was all turned black. See the Relation called God's Strange and Terrible Judgments in Oxfordſhire, Licenſed May the 10th. 1677. Rog. L'Eſtrange.

9. Much the like Story was publiſhed not many Years ago, concerning a Maid in Dublin.

CHAP. CV. Divine Judgments upon Swearing, &c.

THO' God hath allowed us, for the Confirmation of a Truth, in neceſſary and ſolemn Caſes, to uſe an Oath, and make our Appeal to him; yet in ordinary Converſation He requires us to keep cloſe to our Yea and Nay, a bare and ſimple Affirmation and Negation, without proceeding any further: For a common Ʋſe of Appealing to Heaven in little and trifling Concerns, would much invalidate the Strength and Authority of Sacred Oaths, and contribute much to the Diſhonour and Contempt of the Divine Majeſty: And therefore in the Third Commandment, God doth not only forbid the taking of his Name in vain, but threatens withal to have a watchful Eye upon thoſe that do it; and however Men may, through Remiſsneſs of Diſcipline, neglect their Duty, and account ſuch Cuſtomary Swearing no Sin, yet God will not hold them guiltleſs that take his Name in vain.

1. Biſhop Ridly, in a Sermon at Paul's-Croſs, related a Story of a young Gentleman of Cornwal, in the Days of King Edward the Sixth, who riding in Company of other Gentlemen, began to Swear and Swagger; and being reproved for it, he ſwore the more, and raged worſe: To whom one Mr. Haines, a Miniſter, with gentle Words, ſaid, That he ſhould one Day give an Account thereof. Whereat the Gentleman being in a Fume, bade him take no thought for him, but to prepare for his own Winding-ſheet. Well, ſaid the other, Amend; for Death gives no Warning. God's Wounds, ſaid he, care not thou for me; ſtill raging worſe and worſe; till coming to a Bridge (which paſſed over an Arm of the Sea) the young Gallant ſo ſpurred and ſwitched his Horſe, that he leaped over with him into the Water; who, as he was going cried, Horſe and Man, and all to the Devil. Act. and Mon. &c. Clark's Mirr. c. 129.

2. A Serving-man, in Lincolnſhire, for every Trifle uſed to ſwear by God's precious Blood, and would not be warned by his Friends, till at length falling into a grievous Sickneſs, he was again much perſwaded by his Friends to Repent, which Counſel he ſtill rejected; and hearing the Bell to toll, in the very Pangs of Death he ſtarted up, ſwearing, God's Wounds the Boll tolls for me, but he ſhall not have me yet. Whereupon the Blood iſſued out in a moſt fearful manner from all the Joints of his Body, from Muth, Noſe, Wriſts, Knees, Heels, and Toes, and other Parts thereof, and ſo he died. Mr. Perkins. Clark's Mirrour, c. 129.

3. Michael, a Jewiſh Rabbin, as he was ſwearing, and blaſpheming the Name of Jeſus, fell down and broke his Neck. Socrat. Eccleſ. Hiſt.

4. One who for Twelve or Sixteen Years together uſed to ſwear by God's Arms; in the end his own Arm being hurt with a Knife, could not be healed by any means, but it rankled and feſtered from Day to Day, and at laſt ſo rotted, that it fell away piece-meal, and himſelf through anguiſh and pain thereof died. Phil. Stubs.

5. I my ſelf knew a Woman, near Whit-Church, in Shrop-ſhire, called the Widow Maurice, by Profeſſion a Mid-wife, who in ordinary Converſation, lifting up her two Hands towards Heaven, and ſtretching out her Fingers to the full length, uſed to ſwear by theſe Ten Bloody Bones: This Woman had a Son called Stephen Maurice, who was born with two Thumbs upon a Hand; and he likewiſe marrying, had ſeveral Children born in like manner with two Thumbs a-piece upon each Hand; all which ſupernumerary Thumbs, ſhe, in a bloody manner, with her own Hand cut off. This Woman aſſiſted my Mother, as Midwife, when ſhe brought me into the World, W. T.

6. Sir Roger Moſſon, of Moſſon, in Flint-ſhire, had a Coal-pit ſunk pretty deep by ſome Workmen, who diſcovered a good Mine of Coal; but meeting with a Fire-damp, were ſo affrighted, that they deſerted the Work: At laſt a bold Fellow, that was a notorious Swearer, came, and undertook to go on with it. He, with two or three more Men, goes down into the Pit, leaving the other Men near the Eye thereof, whilſt himſelf with a Candle lighted goes forward, but preſently was ſo attacked with the Fire-damp, that the other Men were ſtruck down with it in great amazement, and had much adoe to recover themſelves, and an Engine of a vaſt bulk and weight, that ſtood near the Eye of the Pit, was carried up into the Air, as high as the tops of ſome Trees that grew upon a Hill near adjoyning; and the Man himſelf, that went foremoſt with the Candle, miſerably and irrecoverably periſhed. This I had out of the Philoſophical Tranſactions, printed ſome Years ago; but in what Year particularly, I remember not, having not the Pamphlet by me at preſent.

7. Anno Chriſti, 1649. about the end of June, there was a Soldier at Ware, going with ſome others to waſh himſelf in the River; but finding the Water ſhallow, he asked if there was no deeper a Place for him to ſwim in. Some told him, that there was not far off a deep Pit, but that it was very dangerous, and therefore adviſed him to take heed how he went into it: To whom he anſwered, God damn me, if it be as deep as Hell I will go into it; which accordingly he did, but immediately ſunk to the bottom, never riſing again, but was there drowned. Atteſted by good Witneſſes. Clark's Mirr. c. 129.

8. One Mr. Barrington, a great Swearer, going forth a Hunting or Hawking on a Lord's-Day, or a Feſtival, and not ſpeeding to his Mind, came to an Ale-houſe at Puckrych, Five Miles from Ware, in the way to Cambridge, and called for Drink, beginning to ſwear after his unhappy Cuſtom, ſaying, By God's Blood this is an unlucky Day; and preſently after he bled at the Noſe, which ſo vexed him, that he began to rail and blaſpheme the Name of God, ſwearing, Paſſion, Wounds, Fleſh, Nails, Blood and Body, &c. till at laſt he proceeded farther to bleed at the Ears, Eyes, Wriſts, joynts of his Hands, and of all his Body, at the Navil and Fundament, in a wonderful great Quantity, and Streams of Blood, blaring out his Tongue in a fearful manner, as black as Pitch, ſo that no Perſon durſt come near him. This continued, faith my Author, till the Devil and Death made an end of him. Next day the Body was laid on a Cart, carried to Stond[•]n, and buried in the High-way. Mr. Batman in his Doom, warning to the Judgment, p. 418. Who ſaith, he had it from Mr. Barrington's wife, afterward married to Mr. Carington in Cambridge.

CHAP. CVII. Divine Judgments upon Sabbath-breakers.

AS God requires us to Remember the Sabbath-Day, ſo as to keep it Holy; ſo himſelf Remembers them that dare to Profane it. The Child that gathered Sticks on that Day, among the Iſraelites, in the early Times of the Moſaick Oeconomy, was, by the Order of God himſelf, ſtoned to Death. And as he began to ſhew his Severity betimes, in the Puniſhing of this Sin, ſo he hath continued to the preſent Age, to ſhew his great Diſpleaſure againſt it; inſomuch that, I think, King James was much in the right, when he cauſed his Declaration for Sports upon that Day, to be torn out of his printed Volume of Writings, where it is not now to be ſeen.

1. A certain Nobleman profaning the Sabbath, uſually in Hunting, had a Child by his Wife, with a Head like a Dog, and with Ears and Chaps, crying like a Hound.

2. Stratford upon Avon was twice, on the ſame Day Twelve month (being the Lord's-Day) almoſt conſumed with Fire; chiefly for Profaning the Lord's-Day, and Contemning his Word, in the Mouth of his Faithful Miniſter.

3. Feverton in Devonſhire (whoſe Remembrance makes my Heart bleed) was oftentimes admoniſhed by her Godly Preachers, that God would bring ſome heavy Judgment on the Town for their horrible Profanation of the Lord's-Day, occaſioned chiefly by the Market on the Day following. Not long after his Death, on the 3d. of April, Anno Dom. 1598. God, in leſs than half an Hour, conſumed with a ſudden and fearful Fire the whole Town, except only the Church, the Court-Houſe, and the Alms-Houſes, or a few poor Peoples Dwellings; where a Man might have ſeen Four Hundred Dwelling-Houſes all at once on fire, and above Fifty Perſons conſumed by the Flame. Not many Years after this, a Misfortune of the like nature, befell the Town again; for on the Fifth Day of Auguſt, 1612. (Fourteen Years ſince the former Fire) it was again fired and all conſumed, except ſome Thirty Houſes of poor People, with the School-Houſe, and Alms-Houſes. They are blind which ſee not in this the Finger of God. God grant them Grace, when it is next built, to change their Market-Day, and to remove all Occaſions of Profaning the Lord s-Day. Let other Towns remember the Tower of Siloe, Luke 13.4. and take Warning by their Neighbours Chaſtiſements: Fear God's Threatnings, Jerem. 17.27. And believe God's Prophets, if they will proſper, 1 Chron. 20.20. Thus far Dr. Bread, in his Theatre of God s Judgments, p. 419, 420.

4. Mr. Smythyes, Curate of St. Giles's Cripplegate, in the Confeſſion and Diſcovery of a Condemned Priſoner, executed May the 25th. 1687, (for Theft) ſaith, that it was his Earneſt Deſire, That all young Men eſpecially, ſhould take care not to miſpend the Lord's-day. And I do now know, ſaith he, that ever I obſerved any Repentance in a Condemned Malefactor, who did not bitterly lament his Neglect of his Duty to God on that Day.

5. Edmund Kirk, Vintner, executed at Tyburn, July 11. 1684. for murdering his Wife, in his Confeſſion acknowledged himſelf frequently guilty of Profaning the Lord's-Day: Ʋpon which Holy Day, ſaith he, I committed the hainous Sin of murdering my poor Wife. Thus Sin was puniſhed with Sin, a Leſs with a Greater, and the Greater with the Gallows, and that Greater committed near the ſame Gallows! And himſelf confeſſed, That he had (to his Wife, asking, whilſt ſhe paſſed by, what Place that was?) told, it was Tyburn, where John Gower was lately hanged for killing his Wife. O Lord, how dear to me thy Counſels are! but how juſt and terrible are thy Judgments!

6. Famous and memorable alſo is that Example which happened at London, January the 13th. 1583. at Paris-Garden, where, upon the Sabbath-Day, were gathered together (as accuſtomably they uſed) great Multitudes of profane People, to behold the Sport of Bear-baiting, without reſpect of the Lord's-Day, or any Exerciſe of Religion required therein: Which profane Impiety, the Lord, that he might chaſten in ſome ſort, and ſhew his Diſlike thereof, he cauſed the Scaffolds ſuddenly to break, and the Beholders to tumble headlong down; ſo that to the number of Eight Perſons, Men and Women, were ſlain therewith, beſides many others which we re ſore hurt and bruiſed, to the ſhortening of their Days.

7. The like Example happened at 3 Town in Bedfordſhire, called Riſley, in the Year 1607. where the Floor of a Chamber, wherein a Number were gathered together to ſee a Play on the Sabbath-Day, fell down, by means whereof many were ſore hurt, and ſome killed. Surely a Friendly Warning to ſuch as more delight themſelves with the Cruelty of Beaſts, and vain Sports, than the Works of Mercy and Religion, the Fruits of a true Faith, which ought to be the Sabbath-Day's Exerciſe.

8. Not long ſince, in Bedfordſhire, a Match at Foot-ball being appointed o the Sabbath in the Afternoon; whilſt Two were in the Belfry tolling of a Bell, to call the Company together, there was ſuddenly heard a Clap of Thunder, and a Flaſh of Lightning was ſeen by ſome that ſate in the Church Porch, coming through a dark Lane, and flaſhing in their Faces, which much terrified them, and paſſing through the Porch into the Belfry, it tripped up his Heels that was tolling the Bell, and ſtruck him ſtark dead; and the other that was with him, was ſo ſorely blaſted therewith, that ſhortly after he died alſo. Dr. Twiſs on the Sabbath. Ibid.

9. At a place called Tidworth, on the Sabbath-day, many being met together to play at Foot-ball in the Church-Yard, one had his Leg broken, which preſently Gangrening, he forthwith dyed thereof. Eodem.

10. Anno, 1634. on a Lord's-day, in the time of a great Froſt, Fourteen Young Men, while they were playing at Foot-ball, on the Ice, on the River Trent, near to Gainsborough, meeting all together in a Scufflle, the Ice ſuddenly brake, and they were all Drowned. Ibid.

11. In the Edge of Eſſex, near Drinkley, two Fellows working in a Chalk. Pit, the one was boaſting to his Fellow how he had angred his Miſtriſs with ſtaying ſo late at their Sports the laſt Sunday Night. But he ſaid, he would anger her worſe next Sunday. He had no ſooner ſaid this, but ſuddenly the Earth fell down upon him, and ſlew him outright; and by the fall thereof is Fellows Limb was broken, who had been alſo ſharer with him in his Jollity on the Lord's-day. Ibid.

12. At Al[•]eſter in Warwickshire, upon the coming forth of the Declaration, for Sports, a Luſty Young Woman went on the Sabbath-day to a Green, not far off, where ſhe ſaid, ſhe would Dance as long as ſhe could ſtand: but while ſhe was dancing, God ſtuck her with a violent [••]iſeaſe, whereof, within two or three Days after, ſhe died. Ibid.

13. Alſo in the ſame place, not long after, a Young Man preſently after the Evening Sermon was ended, brought a Pair of Cudgels into the Street, near to the Miniſter's Houſe, calling upon divers to play with him, but they all refus'd, at the length came one, who took them up, ſaying, Though I never played in my Life, yet I will play one bout now: But ſhortly after, as he was jeſting with a Young Maid, he took up a Birding-piece, which was charged, ſaying, Have at thee, and the Piece going off, ſhot her in the Face, whereof ſhe immediately died: for which Act, he forfeited all his Goods, and underwent the Trial of the Law. Theſe two I knew when I lived there. Ibid.

14. At Woolſton in the ſame County, a Miller going forth on the Sabbath-day, to a Wake, when he came home at Night, found his Houſe, Mill, and all that he had, burnt down to the Ground. This I alſo ſaw, ſaith Mr. Clark in his Mirror. c. 115.

15. At Woolſton in the ſame County, many looſe Perſons kept a Whitſon-Ale, and had a Morris-dancing on the Sabbath-day, in a Smith's Barn, to the great Grief of the Godly Miniſter, who laboured all that he could to reſtrain it: But it pleas'd God, that ſhortly after a Fire kindled in that Smith's Shop, which burnt it down, together with his Houſe, and Barn; and raging furiouſly, going ſometimes with, and ſometimes againſt the Wind, it burnt down many other Houſes, moſt of which were prime Actors in that profanation of the Lord's-day. I my ſelf knew theſe Four laſt Examples. ibid.

16. In the County of Devon, one Edward Ameridith a Gentleman, having been pained in his Feet, and being ſomewhat recovered, one ſaid unto him, he was glad to ſee him ſo nimble; Ameridith replied, that he doubted not but to dance about the May-pole the next Lord-day: but before he moved out of that place, he was ſmitten with ſuch feebleneſs of Heart, and dizzineſs in his Head, that deſiring help to carry him to any Houſe, he died before the Lord's-day came. ibid.

17. At Walton upon Thames, in Surrey, in a great Froſt, 1634. Three Young Men on the Lord's-day, after they had been at Church in the Forenoon, (where the Miniſter preſs'd the Words of his Text, out of 2 Cor. 5.10. That we muſt all appear before the Judgment Seat of Chriſt, &c. they gave little heed thereto, but whiſper'd all the while as they ſate:) went in the Afternoon together over the Thames, upon the Ice, unto a Houſe of Diſorder, and Gaming; where they ſpent the reſt of the Lord's-Day, and part of the Night alſo, in revelling. One of them in a Tavern merrily diſcours'd the next day, of his Sabbaths Acts, and Voyage over the Ice; but on Thurſday next after, theſe Three returning homewards, and attempting to paſs again over the Ice, they all ſunk down to the bottom as Stones, whereof only one of them was miraculouſly preſerved, but the other two were drowned. Theſe Four laſt are atteſted by good Hands. ibid.

Mr. Fauconer Miniſter of Burford, near Salisbury, in his Book intituled, The burden of England, Scotland and Ireland, and ſtiles himſelf, Ed. de. claro vado; Printed for Thomas Slater, and to be ſold at his Shop in Du[••] Lane, at the Sign of the Angel, relateth a fearful Example of God's Juſtice about the year 1635. p. 1[•]4. which was this.

18. A Prophane company of Young men, on the Lord's-day early in the Morning, went to Claringdon Park to cut down a May-Pole, and having loaden the Cart with it, at Milner's Bars, entring into the City of Salisbury, one of the Cart wheels fell into a Rut, which made the young Tree in the Cart (which they had ſtoln for a May-Pole to give a great Surge on one ſide, which ſtruck one of the Company ſuch a blow on the Head, that it beat out his Brains, ſo that he preſently died in the place, and lay there a fearful Spectacle of God's Wrath, both againſt that Heatheniſh Sport, and wilfull Prophaning of the Sabbath; whilſt he maketh the very thing they had choſen for their Sport and Paſtime, to be the Inſtrument of executing his Fury. The truth of this I diligently enquired after, at my firſt, coming to Sarum, and very many Godly, and Credible Perſons, who had ſeen that ſad Spectacle in my hearing atteſted it to be ſo. Ibid.

19. Mr. Hugh Clark Preaching about Oundle in Northampton-ſhire, where the People were generally very Ignorant, and much addicted to the prophanation of the Lord's-day, by Whitſon-Ales, Morris-Dance[•], &c. which he much ſet himſelf againſt, endeavouring to convince them of the evil, and denouncing God's Judgments in caſe of their obſtinate perſeverance: They being trained up in thoſe Courſes, and hardned by Cuſtom, perſiſted ſtill in their wickedneſs. At laſt, on a Lord's-Day, the Leader of the Dance, a luſty young man, in the midſt of their Prophane Paſtimes, fell down ſuddenly and died, but they ſoon ſhaking off their Fear, returned to their Vomit again: The Lord's-day following Mr. Clark took occaſion from this ſad diſpenſation to quote that Text, Jer 17.27. If thou wilt not hearken to me, to Hallow the Sabbath-day, &c. then will I kindle a fire in the Gates thereof, &c. The People ſtill kicked againſt theſe Admonitions, and the Eve following returned to their Sports again, among whom was a Smith, that was a chief Ring-leader; but it pleaſed God, the very next day, two Husband-men coming to his Shop, to ſharpen their Plough-ſhares, a Spark from the red-hot Iron as he was beating it upon the Anvil, flew into the Thatch, which both the Smith and his Neighbours ſaw, but had not power to move towards it; which preſently burnt down the Shop, Houſe, and all the Smith's Goods. This Mr. Clark preſſed upon their Conſciences, but nothing would prevail, till at laſt, upon a Sabbath-day at night, when they were retir'd to their ſeveral homes, there was heard a great noiſe, and ratling of Chains up and down the Town, which was accompanied with ſuch a ſmell and ſtink of Fire and Brimſtone, that many of their guilty Conſciences ſuggeſted to them, that the Devil was come to fetch them away quick into Hell; and now, and not till now, they began to think in good earneſt of a Reformation. Mr. Clark, in his Father's Life. p. 128.

And thus much for the Examples of the firſt Table, whereof, if ſome ſeemed to exceed Credit, by reaſon of the ſtrangeneſs of them, yet let us know, that nothing is impoſſible to God; and that he doth often work Miracles to controul the obſtinate Impiety and Rebellion of mortal Men againſt his Commandment. Beſides, there is not one Example here mentioned, but it hath a credible or probable Author for the Avoucher of it. Let us now, out of all this that hath been ſpoken, gather up this wholeſom Leſſon, to love God with all our Heart and Affection, to the end we may Worſhip him, Invocate his holy Name, and repoſe all the confidence of our Salvation upon him alone through Chriſt Jeſus, ſeeking by pleaſing and obeying his Will, to ſet forth his Glory, and render him due thanks for all his benefits.

CHAP. CVIII. Divine Judgments upon Scorners of their Paſtors, Preachers, &c.

THe Pſalmiſt David hath ranged Scorners in the higheſt Claſs of Sinners, Pſal. 1.1. and Solomon tells us, that Judgments are prepared for the Scorners, Prov. 19.29. and again, He that being often Reproved, hardneth himſelf, ſhall ſuddenly be deſtroyed, and that without Remedy, Prov. 29.1. Ʋpon which conſiderations Scornfulneſs is juſtly look'd upon by wiſe perſons, as the muſt viſible mark and characteriſtic of a Reprobate Sinner, a Perſon not worthy of more inſtruction from Man, but like Ephraim, joyned to Idols, to be left to himſelf, and the Wiſdom of Heaven. Reprove not a Scorner—Can not that which is Holy to Dogs.

1. Mr. Batman tells us of himſelf,—I was, ſaith he, in preſent danger to have been ſlain in the Houſe of him, whom I took to be my Friend, laying to my charge ſuch things as I was innocent of, being only his ſurmiſe, which afterward was confeſſed by him: he was then in Wealth, but how he died, if his name were known, it would ſoon be diſcerned. Not many years after, I fell into the hands of inconſtant men, whoſe double dealings I referred to God; and one of them was ſtricken blind, after much moleſting me, which, when he had diſcloſed in part his old Malice, died, I truſt Penitent: another falling into a Dropſie, confeſſed his attempted wrongs with tears, and died, I truſt, a good Chriſtian: Two others, for reproving them for their manifeſt Whoredom, it is well known, that if Grace to Repent be as far from them, as that wealth they once poſſeſſed, they cannot die without Shame in the World, and Vengeance of God. Doom. Warning, &c. p. 410, 411.

2. Gildas preaching to the old Britains Repentance, and forewarning them of Plagues to come, was laughed to ſcorn, and taken for a falſe Prophet: But what followed? God ſent in their Enemies on every ſide, and deſtroying them, gave their Land to other Nations. Beard's Theatre, p. 144.

3. John Wickliff, preaching againſt the Idolatry and Superſtitions of the Age, was deſpiſed, together with his Sermons; and both burnt after his Death (himſelf and Books.) What enſued? A moſt heavy Vengeance: Their lawful King ſlain, Three others ſet up on a row, under whom all the noble Blood was ſpilt, and half the Commons deſtroyed; a War with France, Civil Diſcord at Home, Cities and Towns decayed, and the Land brought half to a Wilderneſs. Ibid.

4. Hemingius, a learned Divine, in his Expoſition upon the Firſt Chapter of St. John's Goſpel, reporteth, That about the Year 1550. there was a certain lewd Companion in Denmark, who had long made a Profeſſion to mock at all Religion, and at devout Perſons: This Fellow entring into a Church, where there was a Sermon made by the Miniſter of the Place, began (contrary to all thoſe that were preſent) to behave himſelf moſt profanely, and to ſhew, by lewd Countenances and Geſtures, his Diſlike and Contempt of that holy Exerciſe. To whom the Preacher (being inſtant upon his Buſineſs in hand) ſpake not a Word, but only ſighing, prayed unto God, that this Mocker might be ſuppreſſed: Who ſeeing that the Preacher would not conteſt againſt him, but contemned his unworthy Behaviour, goeth out of the Church; but yet not out of the Reach of God's Vengeance; for preſently, as he paſſed out, a Tyle fell from the Houſe, upon his Head, and ſlew him upon the Place. A juſt Judgment upon ſo profane a Wretch, from whence all Scorners and Deriders of godly Sermons, and the Preachers of the ſame, may take Example for their Amendment, if they have any Grace in them. Ibid.

5. Chriſtopher Turk, a Counſellor of State to a great Nobleman in Germany, going one Day to Horſe, and mocking at a certain Nobleman who was then Priſoner in his Enemy's Hands, uttered theſe or ſuch-like Speeches: See what is become of theſe Gallants that ſung ſo much one with another, When any one doth wrong us, God is our Succour and Defence. But he had ſcarce ended his Words, whenas a ſudden Grief took him, ſo that he was forced to alight from his Horſe, and to be carried to Bed, where inſtead of ſinging he died in Deſpair, drawing forth his Tongue as black as a Coal, and hanging out of his Mouth. This happened the Ninth of June, 1547. Ibid.

6. Mr. Job Williams, of Preſton-Baggot, having made a Journey to London, to enter his Miniſter, Mr. Benjamin Lovel, into the High-Commiſſion Court, (tho' a worthy Man) on his Return was ſtruck with ſuch Terrors of Conſcience, that he fell ſick, ſent for Mr. Lovei, and begg'd his Pardon; telling him, That ſo ſoon as he had ſealed the Bond for his Proſecution, the Devil appeared to him, and ſaid he would have him without any Remedy. Thus he continued, crying out, there was no Mercy for him; and about a Fortnight after, in his own Houſe, with a piece of Bed-cord he hang'd himſelf. Related from Mr. Lovel's own Mouth. Clark's Exampl. Vol. 1. c. 85. See the laſt Example in the Chapter of Divine Judgments upon Murder.

7. One of my Pariſhioners, where I was Miniſter formerly, having given Occaſion of Scandal, by his Drunkenneſs, and reproachful Tongue, and Execrations, was by me diſſwaded from coming to the Sacrament, till ſuch time as he had given ſome Proof of his Reformation. He took this ſo diſdainfully, that he left our Communion, went firſt to a Meeting of diſſenting Proteſtants in the Town, then to the Papiſts; and at laſt falling ill of a ſtrange Diſeaſe in his Bowels, from which he could find no Eaſe or Relief, but by taking a daily Doſe of Laudnum; his only Child died, his Wife became lame on her Arm, and he continued pining away ſome Years, and at laſt died in extream Poverty, and was carried like a Sack of Corn, with only one Man attending, on Horſeback to his Grave.

CHAP. CIX. Divine Judgments upon Perſecution.

WE find the Evils done to God's People have been repaid by a juſt Retribution to their Enemies. Pharaoh and the Egyptians were cruel Enemies to God's Iſrael, and deſigned the Ruine of their poor innocent Babes; and God repaid it, in ſmiting all the Firſt-born of Egypt in one Night, Exod. 12.29. Haman erected a Gallows fifty Cubits high for good Mordecai, and God ſo ordered it, that himſelf and his ten Sons were hanged on it: And indeed it was but meet, as the Reverend Divine ſaith, That he ſhould eat the Fruits of that Tree which himſelf had planted, Eſther 7.10. A[•]hitophel plots againſt David, and gives Counſel like an Oracle how to procure his F[•]ll; and that very Counſel, like a ſurcharged Gun, recoi[•]s upon himſelf, and precures his Ruine, &c. The Arm which Jeroboam ſtretched out, to ſmite the Prophet, God ſmites. Oberve the few Inſtances which follow.

1. Maximinus, that cruel Emperor, who ſet forth his Proclamation, engraven in Braſs, for the utter Aboliſhing of the Chriſtian Religion, was ſpeedily ſmitten like Herod, with a dreadful Judgment, ſwarms of Lice preying upon his Entrails, and cauſing ſuch a Stench, that his Phyſicians could not endure to come nigh him, and for Refuſing it were ſlain. Hundreds of like Inſtances might eaſily be produced to confirm this Obſervation. And who can but ſee by theſe Things, that verily there is a God that judgeth in the Earth.

2. Charles the IX. moſt inhumanely made the very Canals of Paris to ſtream with Proteſtant Blood, and ſoon after he died miſerably, his Blood ſtreaming from all Parts of his Body. Flav. Div. Cond. p. 26.

3. Stephen Gardiner, that burnt ſo many of God's dear Servants to Aſhes, was himſelf ſo ſcorched up by a terrible Inflammation, that his very Tongue was black, and hung out of his Mouth, and in dreadful Torments ended his wretched Life. Ibid. & Fox's Mar.

4. Laurentius Surius, a German, Chronicler to Charles the V. Emperor, heard this ſtrange Accident, by People worthy of Belief, who made Report thereof to the Emperor becauſe they were there preſent at that time. And ſince then, I my ſelf (ſaith my Author) have heard it confirm'd by divers honourable Gentlemen, who travelled for certain Knowledge thereof. The Iſlands of the Molucques are many in Number; but among the reſt, there are Five more great and remarkable than all the other, which are named Tidora, Terrenata, Mata, Matila, and Matiena; in which Iſlands, there is much greater Increaſe of Spices, than in any other, as is yet diſcovered, as of Pepper, Nutmegs, Ginger, Cloves, and Mace, beſides Rice, and many other Fruits. Charles the V. who had an Intereſt in theſe Iſlands, having need of Money to ſerve his Wars in Italy, Germany, and France, quitted his Rights to the King of Portugal, for 350000 Duckats. At which time, Manſor, King of the great Iſland Tidora, entertained the Portugals very courteouſly, permitted all his Subjects to be inſtructed in the Chriſtian Religion, and ſo many of them as pleaſed to be Baptized. But this good King dying, his Son not only interdicted the Portugals Commerce with his Subjects, but alſo commanded his People (as ſuddenly as they could) to kill them, and that none ſhould be ſo bold, as to make Profeſſion of the Chriſtian Faith, or to meddle with any matter thereof. This was no ſooner underſtood by ſome, who were but badly affected to Chriſtianity; but (before they could prevent it) many Portugals were ſlain, and ſuch as had any means of Eſcape, fled into their Ships, lying near at Anchor, and returned home to Portugal with theſe ill Tydings,

Here ye are to note, That after this diſloyal Act of ſo evil Uſage towards Strangers, and Breach of Fidelity, without any Cauſe given to procure it, (albeit the Deceaſed King Manſ[•]r, whoſe own Letters cleared from all ſuch Barbarous and Mahometan Perfidie, had granted to the Portugals free Liberty to ſlay any that hindred their Commerce, or any way ſcandalized their Religion, which they refuſed to do) they carried themſelves very patiently in all the Injuries that theſe Mahometiſt Molucques offered them, who were much aſſiſted in their Violence by the Arabian Merchants. After this Maſſacre of the Chriſtians, for the ſpace of two Years, the Land of Tidora, and other Iſles adjacent, became Barren: Their Trees brought forth no more Fruits, no Spices; and altho' the Grounds were ſowed and reſowed many times together, yet did they not produce any Corn; and the Rice which they kept for further ſowing, putrefied of it ſelf; the ſweet Waters became ſalt; the Cattle, as Elephants, Oxen, Kine, Camels, Sheep, and ſuch like, died (well near) all, and cauſed the Death of many People beſide.

5. The ſeveral Deaths of the principal Actors in that bloody Tragedy (the Pariſian Maſſacre) are worthy Obſervation: The King died wallowing in Blood, not only iſſuing from all the Paſſages of his Body, but as it were in a ſweat of Blood from all the Pores of it; the two Guiſes, the Duke and Cardinal were Aſſaſſinated by Command of King Henry the III. The Queen, a few Days after them, died of Grief, lamented of none, but hated by every Body, (as the Biſhop of Rhodez affirms;) and the Duke of Anjou, who after the King's Deceaſe came to the Crown, under the Name of Henry the III. was ſlain by a Stab from a Jacobin Friar. Author of the Intereſts of Princes and States.

6. Philip (King of Spain) the II. having once eſcaped a great Danger at Sea, at his Arrival in Spain, appointed two Days of Thankſgiving, one at Validolid, the other at Sevil, whither he cauſed thoſe in Priſon for Religion to be brought from ſeveral Places of his Kingdom: Upon which Days, Scaffolds being made, (which a Diſtinction of Seats for Spectators, according to their Quality,) the Priſoners were with triumphant Ceremonies, and dreſs'd in Antick manner, led to the Fires, and burnt before them, &c. The King alſo himſelf put to Death his eldeſt Son, Charles, partly upon Suſpicion of being a Favourer of them; but he died alſo of Blood iſſuing from all the Paſſages of his Body, with a continual Vomiting of Vermin, as the Biſhop of Rhodez, in his Hiſtory of Henry the IV. relates. Ibid.

7. George Eagles, Martyr, hang'd at Chelmsford in Eſſex, was cut down before he was dead, and ſadly mangled by the Bailiff, William Swallow; his Body opened, his Heart pulled out, and his Quarters ſet up in ſeveral Places: But ſhortly after, Swallow's Hair fell from his Head; his Eyes were ſo cloſed, that he could ſcarce ſee; the Nails fell off from his Fingers and Toes; a Leproſie overſpread his whole Body; and his Eſtate ſo waſted, that he ſoon fell into Beggery, and died wretchedly. Fox's Martyrol.

8. One Robert Baldwyn, a Neighbour, having ſearched the Houſe of Will. Seaman, and finding him at home, very unneighbourly carried him to Sir Jo. Tyrrel, in order to the Proſecuting of him; but on the way a ſtrange Light fell from Heaven betwixt them, upon which Baldwyn, though then in the Flower of his Age, was ſo ſtruck, that he pined away till he died. Ibid.

9. Mr. Swingfield, a Deputy in Thames-ſtreet, with three others, carried one Mrs. Angel, a Midwife, from a Woman in Labour (her ſelf being with Child too) to Biſhop Bonner, who put her into Lollard's Tower; but within ten Weeks Swingfield and his three Companions were all dead. Ibid.

10. Burton, Bailiff of Crowland in Lincolnſhire, a Proteſtant in King Edward's Time, a Papiſt in Queen Mary's, goes to Church, ſpeaks to the Curate (then Reading the Engliſh Service) Sirrah, will you not ſay Maſs? Buckle your ſelf to it, you Knave, or by God's Blood, I'll ſheath my Dagger in your ſhoulder. Shortly after, riding with a Neighbour over Fen-Bank, a Crow flew over his Head, with her uſual Note, voided her Excrements on his Noſe, which ran down upon his Beard, and ſet him ſo a Vomiting, that he haſtened home, and to Bed, where he continued Vomiting, Swearing and Curſing at the Crow, till at laſt he died. Ibid.

CHAP. CX. Divine Judgments upon Uncharitableneſs, Covetouſneſs, &c.

WITH what Meaſure ye mete it ſhall be meted to you again, ſaith our Saviour; and 'tis but juſt and reaſonable, that thoſe People, who ſhut up their Bowels and Streams of Charity from their Neighbours, ſhould ſuffer by a Retaliation. Sometimes Man himſelf, and ſometimes God Almighty in a more immediate way remembers and recompenſeth the Ʋnkindneſſes of theſe Men, and repays them in their own Coin, As they ſowed ſparingly, they ſhall reap ſo too; and as themſelves were not merciful, ſo they ſhall find no mercy.

1. John Cameron, Biſhop of Glaſgow, was a very Covetous Man, given to Violence and Oppreſſion, eſpecially towards his poor Tenants and Vaſſals; but God ſuffered it not long to go unpuniſhed: For the Night before Chriſtmas-day, as he lay aſleep in his Houſe at Lockwood, ſeven Miles from the City of Glaſgow, he heard a Voice ſummoning him to appear before the Tribunal of Chriſt, and give an Account of his doings: Whereupon he awaked, and being greatly terrified, he called to his Servants to bring a Light, and ſit by him; he himſelf alſo took a Book in his Hand, and began to read: But the Voice calling the ſecond time, ſtruck all the ſervants into an Amazement: The ſame Voice calling the third time, far louder, and more fearfully, the Biſhop, after a heavy groan, was found dead in his Bed, his Tongue hanging out of his Mouth. A fearful Example of God's Judgment againſt the ſin of Covetouſneſs and Oppreſſion. Spotſwood's Hiſtory of the Church of Scotland.

See the Story of Greſham and Rich. Antonio, under the Chap. of Diſcov. of things ſecret by Omens, &c. Of Hatto, Archbiſhop of Mentz, under the Chap. of Divine Judgments upon Murder.

2. Sir Walter Rawleigh, a Man otherwiſe of Excellent Parts, and a great Soul, yet not being able to look Poverty in the Face, when he was ſet at Liberty out of the Tower, procures a Commiſſion from King James to make a Voyage to Guiana, in hopes of finding there Mines of Gold, to enrich both the King and himſelf (though at that time in the 76th. Year of his Age, ſets out for the Indies, where the Spaniards, having notice before-hand, had raiſed ſeveral Fortifications; he with Sir Nicholas Kemiſh and others finding things otherwiſe than they expected, Sir Nicholas kills himſelf, and Sir Walter Storms the Town of St. Thomas, where he loſt his Son Walter, returns home diſappointed, finds the Court diſguſted, the King offended, and notwithſtanding his Commiſſion from the Royal Hand, Anno 1618. Octob. 28. after ſome Months Impriſonment, loſt his Head. Detection of the Court and State of England, during the four last Reigns, p. 56, 57.

3. Cromerus, an Author of good Credit, tells us of a certain rich Man, a Polonian, who was very Covetous, much given to Rapine and Oppreſſion, who falling Sick, and being like to die, was admoniſhed by his Friends to ſue to God for Mercy, which he refuſed to do, ſaying, That there was no hope of Salvation for him, no place of Pardon left. No ſooner had he thus ſpoken, but immediately there was heard of the ſtanders by, a noiſe of moſt vehement Stripes, and Blows, which appeared manifeſtly upon the Body of this dying Wretch, who preſently gave up the Ghoſt, to the great Terror and Amazement of all (who were many) then preſent Eye-witneſſes of this Tragical Story. Clark's Examples, Vol. I. p. 115.

Anno Chriſti 1570. at Rye in Suſſex there was a ſtrange Example of God's Judgment upon a Covetous Gentleman, who living near the Sea, had a Marſh, wherein upon Poles Fiſhermen uſed to dry their Nets, for which he received of them Yearly a ſufficient Sum of Money. But at length being not content with it, he cauſed his Servants to pluck up the Poles, not ſuffering the Fiſhermen to come upon his Ground any longer, except they would compound at a larger Rate: But it came to paſs the ſame Night, that the Sea breaking in, overwhelmed all his Marſh, which continueth till this day, ſaith my Author. Hollin.

5. Nero, that Monſter of Men, when by his Profuſeneſs and Luxury he had waſted the Imperial Treaſures, fell to ſuch Covetouſneſs, that he impoſed new Tributes on his Subjects, injuriouſly ſeized upon many Rich mens Eſtates, and often put the Owners to Death, robbed many Temples, and took away the Gold and Silver Images. Theat. Vitae hum.

6. Cardinal Angelot was ſo baſely covetous, that by a private way he uſed to go into the Stable, and ſteal the Oats from his Horſes; ſo that on a time the Maſter of his Horſe going into the Stable in the dark, and finding him there, taking him for a Thief, beat him ſoundly. He was alſo ſo hard towards his Servants, that his Chamberlain watching his Opportunity ſlew him. Pontanus, lib. de Prin.

Anno Chriſti 1066. Reginherus, Biſhop of Miſnia, being at Goſtaria, after Dinner went into hi Chamber, where he had his Treaſures (being an extream Covetous Man) and ſhut himſelf in, as if he would take a little ſleep, but his Servants thinking him long, firſt knocked at the Door, and afterwards brake it open, and found him dead, with his Neck broken, and his Body of an ugly colour, lying in a miſerable manner upon his Money. Lamb. Scaffnaburgenſts.

8. Nigh unto the City of Lunenburg in Germany there flowed plentifully a Salt Spring, till ſuch times as the Rich Men ingroſſing all the Profit to themſelves, would not ſuffer the Poor to make any Profit thereof: Whereupon (God being offended at their Covetouſneſs) dryed up the Spring, ſo that it ran not for a time; yet afterwards, upon the readmiſſion of the Poor to be ſharers in it, it ran again as before. Moriſon's Travels, Chap. 1. Part. 1. p. 5.

CHAP. CXI. Divine Judgments upon Anger, Revenge, &c.

AS all the Vertues and Graces of the Chriſtian Religion have a tendency to Comfort and Happineſs, ſo there is no Sin but makes ſome Preparation for its own Puniſhment: Amongſt the reſt, Anger and Revenge, and indeed all the Paſſions, do ſo naturally put the Blood of the Sinner into a Fermentation, and the Thoughts into ſuch Diſorder and Confuſion, that the Man is in great danger of being diſtemper'd both in Body and Mind too. Nature is diſturb'd, and the Spirits in Mutiny; and by Obſervation we may often ſee the Paſſionate Man's Sword ſheath'd in his own Bowels, and his Gun recoiling (by a juſt Providence) upon his own Breaſt. See what follows.

1. Malachus, a Poet in Syracuſe, had ſuch Fits of immoderate Choler and Anger, as took away the uſe of his Reaſon; yet was he then moſt able in the compoſure of Verſes, when he was thus made Frantick by his Paſſion. Zuring. Vol. 1. l. 1. p. 90.

2. Lucius Sylla, burning with Anger at Putecli, becauſe Granius, the Chief of that Colony, delayed to ſend in for the Repairs of the Capitol, that Money which was promiſed by the Decurions, by an over-great concitation of the Mind, and the impetuouſneſs of an immoderate Voice, he was taken with a Convulſion in the Breaſt, and ſo vomited up his Soul mixed with Blood and Threats, being at that time entring upon the Sixtieth Year of his Age, yet not conſumed by that, but periſhing by a Madneſs, that was nouriſhed by the Miſeries of Rome. Val. Max. l. 9. c. 3. p. 254. Wieri opera, p. 795, 796. l. de Irâ Lonicer. Theat. p. 370.

3. Charles the Sixth, King of France, being highly diſpleaſed with the Duke of Britain, upon ſome ſiniſter Suſpicions, was ſo bent upon Revenge, that unmindful of all other things, his Paſſion ſuffered him not to eat or ſleep. He would not hear the Duke's Embaſſadors, that came to declare his Innocency: But upon the Fifth of the Kalends of June, Anno 1392. he ſet forth with his Forces out of a City of the Caenomans, contrary to the Advice of his Commander and Phyſicians, about high Noon, in a hot ſoultry day, with a light Hat upon his Head. He leaped upon his Horſe, and bad them follow him that loved him: He had ſcarce gone a Mile from the City, when his Mind was unſeated, and he in a Fury drew his Sword, ſlew ſome, and wounded others that attended him; till ſuch time, as wearied and ſpent with thus laying about him, he fell from his Horſe, he was taken up, and carried back in the Arms of Men, into the City for dead; where after many days, when at firſt he neither knew himſelf, nor any about him, he began by degree to recover; but his Mind was not ſo well reſtored, but that ever and anon he had Symptoms of a Relapſe, and at ſeveal intervals bewrayed his Diſtemper, ſo that the Government of the Kingdom was committed to his Uncle. Zuring. Vol. 1. l. 1. p. 16.

4. Being called in November, 1604. to the Houſe of a certain Praefect, ſaith Platerus, to Couch a Cataract, that was grown in the Eye of his Wife, the Praefect was informed, that his Maid had that Night lain with a Miller; cauſing her therefore to be fetched home, and catching her by the Hair of the Head, he threw her to the Ground, kicked her, and fell into ſo great a Paſſion, that being preſently ſeized with Difficulty of Breathing, and a Trembling, there was more need to look after him than his Wife, Before any Medicine weas adminiſtred, he was adviſed by a Chirurgeon to open a Vein, but to no purpoſe; his want of Breath, Trembling, and Proſtration of the Spirits continued, he died within two days after. Plat. Obſ. Med. l. 1. p. 50.

5. The Emperor Nerva, who was otherwiſe of a weak Stomach, and often caſt up his Meat which he had newly eaten; fell into a huge Paſſion with one whoſe Name was Regulus, and while he was in a high Tone Thundring againſt him, was taken with Sweats, fell into a Fever, and ſo died in the Sixty Eight Year of his Age. Donat. Hiſt. Med. l. 3. c. 13. p. 188.

6. Victor Piſanus, the Venctian, Admiral, Famous for his Exploits, underſtanding that his Vice-Admiral through Cowardiſe had ſuffered Ten Ships of the Genoeſs to eſcape out of the Sipontine Haven, fell into ſuch a Paſſion as put him immediately into a Fever, whereof he died. Zuring. Vol. 2. l. 7. p. 495.

7. The Sarmatian Embaſſadors caſt themſelves at the Feet of the Emperor Valentinian the Firſt, imploring Peace; he obſerving the meanneſs of their Apparel, demanded if all their Nation were ſuch as they? Who replyed, It was their Cuſtom to ſend to him ſuch as were the moſt Noble, and beſt accoutred among them: When he is a Rage cryed out, It was his Misfortune, that while he reigned, ſuch a ſordid Nation as theirs could not be content with their own Limits; and then, as one ſtruck with a Dart, he loſt both his Voice and Strength, and in a deadly Sweat fell down to the Earth: He was taken up, and carryed into his Chamber, where, ſeized with a violent Hick-cough, and gnaſhing of Teeth, he died, December, Anno 375. in the Fifty fifth Year of his Age, and the Twelfth of his Empire. Zuring. Vol. 2. l. 7. p. 495. Pezel. Mellific. Hiſt. Tom. 2. p. 277.

8. Alexander, tranſported with Anger, ſlew his dear Friend Clitus, his Foſter-Brother, with his own Hands; thopugh when the Heat was over, he was difficultly reſtrained from killing himſelf, for that fault whch his ſudden Fury had incited him to commit. Wieri opera, p. 823. Juſtin. Hiſt. l. 12. p. 139.

CHAP. CXII. Divine Judgments upon Murder.

AMongſt the Jews God had wiſely ordered it, That whoſoever ſhed man's Blood (in a private and malicious way) by man ſhould his Blood be ſhed; and there was no other means allowed for the expiating the guilt of Murder, and purging the Land that was defiled therewith, but by the Blood of him that committed the Fact: And therefore God Almighty, where Man's Eye is too ſhort-ſighted to diſcover the ſin, or his Hand too weak or partial to puniſh it, doth oftentimes take the Rod into his own Hand, and avenge, in a very Remarkable way, this groſs Sin: As may be ſeen in the following Inſtances.

1. Ambroſe hath a very ſtrange Story, of a Man that was ſlain in the Night, at Antioch, by a Soldier, in hope of Spoil; This Man's Dog would not go away from his Maſter's dead Corps, but lay howling by it till day-light. In the Morning many came to ſee that ſad ſight, and among the reſt, the Murtherer came alſo, that he might be the leſs ſuſpected. The Dog no ſooner ſaw this Soldier, but he ran fiercely at him, and would never give over barking and baiting at him, till he ſaw him apprehended, and carryed to Priſon, where he confeſſed the Fact, and for the ſame was deſervedly executed.

2. In September, Anno Chriſti 1618 there lived a Man at Perin in Cornwall, who had been bleſſed with an ample Poſſeſſion, and fruitful Iſſue; unhappy only in a younger Son, who, taking Liberty from his Father's Bounty, joyned with a Crew like himſelf; who, weary of the Land, went Roving to Sea, and in a ſmal Veſſel, Southward, made Prize of all whom they could Maſter; and ſo increaſed in Wealth, Number, and Strength, that in the Streights they adventured upon a Turks Man of War, where they got great Booty; but their Powder, by miſchance, taking fire, our Gallant, truſting to his skilful Swimming, got to Shoar upon the Iſle of Rhodes, with the beſt of his Jewels about him: Where, after a while, offering ſome of them to Sale to a Jew, he knew them to be the Governour's of the Gallies, and therefore impriſoned him amongſt other Chriſtians, whoſe miſerable Slavery made them uſe their wits to recover their former Liberty; and accordingly, watching their Opportunity, they ſlew ſome of their Officers, and valiantly releaſed themſelves; after which, this Young Man got aboard an Engliſh Ship, and came ſafe to London, where his former Miſery, and ſome Skill that he had gotten that way, preferred him to be Servant to a Surgeon, who, after a while, ſent him to the Eaſt-Indies: There by his Diligence and Induſtry he got Money, with which he returned home; and longing to ſee his Native Country, Cornwall, in a ſmall Ship from London he ſailed Weſtward; but e're he attained his Port, he was Caſt away upon that Coaſt; where, once more, his excellent Skill in Swimming brought him ſafe to Shoar. But then, having been Fifteen Years abſent, he underſtood that his Father was much decayed in his Eſtate, and had retired himſelf to live privately in a place not far off, being indeed in Debt and Danger.

His Siſter he finds married to a Mercer, a meaner Match than her Birth promiſed: To her he at firſt appears as a poor Stranger, but after a while privately reveals himſelf to heer, ſhewing her what Jewels and Gold he had concealed in a Bow-caſe about him; and concluded, that the next day he ſhould appear to his Parents, yet to keep Diſguiſed, till ſhe and heer Husband ſhould come thither, to make their Common Joy compleat.

Being come to his Parents, his Humble Behaviour, ſuitable to his poor Suit of Cloaths, melted the Old Couple into ſo much Compaſſion, as to give him ſhelter from the Cold Seaſon under their outward Roof; and by degrees, his ſtories of his Travels and Sufferings, told with much Paſſion to the aged People, made him their Gueſt ſo long by the Kitchen-fire, that the Husband bad them Good Night, and went to Bed: And ſoon after, his true Stories, working Compaſſion in the weaker Veſſel, ſhe wept, and ſo did he: But withal, he taking pity of her Tears, comforted her with a Piece of Gold, which gave her aſſurance, that he deſerved a better Lodging, which ſhe afforded him, and to which ſhe brought him; and being in Bed, he ſhewed her his Wealth, which was girded about him, which he told her was ſufficient to relieve her Husband's Wants, and to ſpare for himſelf; and ſo, being weary, he fell aſleep.

The old Woman being tempted with the golden Bait that ſhe had received, and greedly thirſting after the Enjoyment of the reſt, ſhe went to her Husband, and awaking him, preſented him with this News, and her Contrivance what farther to do: And though, with horrid Apprehenſions, he oft refuſed, yet her pewling Eloquence (Eve's Enchantments) moved him at laſt to conſent, and to riſe to be Maſter of all that Wealth, by murdering the Owner thereof. Which accordingly they did, and withal covered the Corps with Cloaths, till Opportunity ſerved for their carrying of it away.

Early the next Morning haſtens the Siſter to her Father's Houſe, where, with Signs of great Joy, ſhe enquires for a Sailor that ſhould lodge there the laſt Night. The old Folk at firſt denied that they had ſeen any ſuch, till ſhe told them that he was her Brother, and loſt Brother, which ſhe knew aſſuredly, by a Scar upon his Arm, cut with a Sword in his Youth, and that they were reſolved to meet there the next Morning, and be merry.

The Father hearing this, haſtily runs up into the Room, and finding the mark, as his Daughter had told him, with horrid regret of this monſtrous Murther of his own Son, with the ſame Knife wherewith he killed him, he cut his own Throat. The Mother, preſently after, going up to conſult with her Husband what to do, in a ſtrange manner beholding them both weltring in Blood, wild and agaſt, finding the Inſtrument at hand, readily rips up her own Belly, till the Guts tumbled out.

The Daughter, wondring at their delay in returning, ſeeks about for them, whom ſhe found out too ſoon, and with the ſad ſight of this Bloody Scene, being overcome with ſudden horror and Amazement, for this Deluge of Deſtruction, ſhe ſunk down and died; the fatal end of that Family. The Truth of theſe things was preſently known, and quickly flew to King James his Court, clad with theſe Circumſtances: But the Imprinted Relation conceals their Names, in favour of ſome Neighbour of Repute, and kin to the Family. Sanderſon's Hiſt. [〈◊〉] King James.

3. A certain Drunkard, whom I knew very well (ſaith mine Author, a Godly Miniſter) when he was in Drink, quarrelled with his Fellow-Servant, and, after a few words knock d him down with his Flail, and killed him at one blow. Yet, when he came to his Tryal, by the help of Friends; he made a ſhift to eſcape the Halter, and came home again, and there he uſed to Swear, and Curſe, and Drink, at as high a rate as ever. But at laſt, when he was in the ſame Yard where he committed the aforeſaid Murther, he fell down dead in a moment: And I was (ſaith he) one of the firſt that ſaw him.

4. In the Year 940. Hatto, Archbiſhop of Mentz, aſſembled certain poor Beggars together into a great Barn, not to relieve their wants, as he might, and ought; but to rid them of their Lives, as he ought not, but did: For he ſet on Fire the Barn wherein they were, and conſumed them all alive, comparing them to Rats and Mice, that devoured good Corn, but ſerved to no other good Uſe. But God that had regard and reſpect unto thoſe poor wretches, took their Cauſe into his Hand, to quit this proud Prelate with juſt Revenge for his Outrage committed againſt them; ſending towards him an Army of Rats and Mice, to lay Siege againſt him with the Engines of their Teeth on all ſides; which when this curſed Wretch perceived, he removed into a Tower that ſtandeth in the midſt of the Rhine, not far from Bing, whither he preſumed this Hoſt of Rats could not purſue him; but he was deceived: For they ſwam over the Rhine thick and three-fold, and got into his Tower with ſuch ſtrange Fury, that in a very ſhort ſpace they had conſumed him to nothing; in Memorial whereof, this Tower was ever after called, The Tower of Rats. And this was the Tragedy of that Bloody Arch-Butcher, that compared poor Chriſtian Souls to brutiſh and baſe Creatures, and therefore became himſelf a Prey unto them, as Popiel, King of Poland, did after him; in whoſe ſtrange Examples the Beams of God's Juſtice ſhine forth after an extraordinary and wonderful manner, to the Terror and Fear of all Men; when by the means of ſmall Creatures they made room for his Vengeance, to make entrance upon theſe execrable Creature-Murtherers, notwithſtanding all Man's Devices, and Impediments of Nature: For the Native Operation of the Elements was reſtrained from hindring the paſſage of them, armed and inſpired with an invincible and ſupernatural Courage, to fear neither Fire, Water, nor Weapon, till they had finiſhed his Command that ſent them. And thus in old time did Frogs, Flies, Graſhoppers, and Lice, make War with Pharaoh, at the Command of him that hath all the World at his beck. Beard's Theater. p. 196. Munſter's Coſmogr. &c.

5. Anno 1346. Popiel, King of Poland, amongſt many of his particular kinds of Curſings and Swearings, whereof he was no niggard, uſed ordinarily this Oath, If it be not true, would Rats might devour me, Propheſying thereby his own Deſtruction; for he was devoured by the ſame means which he often wiſhed for, as the Sequal of his Hiſtory will declare. The Father of this Popiel feeling himſelf near Death, reſigned the Government of his Kingdom to two of his Brethren, Men exceedingly reverenced of all Men for the Valour and Vertue which appeared in them. He being deceaſed, and Popiel being grown up to Ripe and Lawful Years, when he ſaw himſelf at full Liberty, without all Bridle of Government, to do what he liſted, he began to give the full ſwinge to his lawleſs and unruly deſires, in ſuch ſort, that within few days he became ſo ſhameleſs, that there was no Vice which appeared not in his Behaviour, even to the working of the Death of his own Uncles, for all their Faithful dealing towards him, which he by Poiſon brought to paſs. Which being done, he cauſed himſelf forthwith to be crowned with Garlands of Flowers, and to be perfumed with Precious Oyntments: And to the end the better to Solemnize his Entry to the Crown, commanded a Sumptuous and Pompous Banquet to be prepared, whereunto all the Princes and Lords of his Kingdom were invited. Now, as they were about to give the Onſet upon the delicate Chear, behold an Army of Rats ſallying out of the dead and putrefied Bodies of his Uncles, ſet upon him, his Wife and Children, amidſt their Dainties, to gnaw them with their ſharp Teeth, inſomuch that his Guard with all their Weapons and Strength were not able to chaſe them away, but being weary with Reſiſting their daily and mighty Aſſaults, gave over the Battle: Wherefore Counſel was given to make great Coal Fires about them, that the Rats by that means might be kept off, not knowing that no Policy or Power of Man was able to withſtand the unchangeable Decree of God; for, for all their huge Fires, they ceaſed not to run through the midſt of them, and to Aſſault with their Teeth this cruel Murtherer. Then they gave him Counſel, to put himſelf, his Wife, and Children, into a Boat, and thruſt it into the midſt of a Lake, thinking that by reaſon of the Waters, the Rats would not approach unto them: But alas, in vain; for they ſwam thropugh the Water a main, and gnawing the Boat, made ſuch chinks in the ſides thereof, that the Water began to run in; which being perceived of the Boat-men, amazed them ſore, and made them make Poſt-haſt to Shoar, where he was no ſooner arrived, but a freſh Muſter of Rats uniting their Forces with the former, encountred him ſo ſore, that they did him more miſchief than all the reſt. Whereupon all his Guard, and others that were there preſent for his Defence, perceiving it to be a Judgment of God's Vengeance upon him, abandoned and forſook him at once: Who ſeeing himſelf deſtitute of Succour, and forſaken on all ſides, flew into a high Tower in Chouzitze, whither alſo they purſued him, and climbing even up to the higheſt Room where he was, firſt eat up his Wife and Children (ſhe being guilty of his Uncles Death) and laſtly, gnawed and devoured him to the very Bones. Ibid.

6. Anno 1056. a certain Nobleman, abounding with Wealth, not far from Auguſta of the Vindilicians, brought up in his HOuſe a Young Black-a-more; which Villain, when his Maſter was from home, roſe up in the Night, and ſlew not only his Lady, but the whole Family, excepting one little Daughter of the Nobleman's. The Nobleman returning home after two days, and finding his Gate ſhut, rode nearer to the Walls of the Houſe, wondring. Where the Black-a-more upon the top of the Houſe, with a fearful Countenance, ſpake unto him theſe words: O thou cruel Man, thou remembereſt how unworthily thou beat'ſt me (not long ſince) for no fault, the memory whereof I ſtill retain in my mind, and have revenged this wrong upon thine: behold here part of the Carcaſs of thy Wife, whom I have ſlain, with thy whole Family, except this little Child, which I have reſerved; and will reſtore it, if thou wilt promiſe me my Life. The Father being wonderfully diſturbed, promiſed that which he deſired: But the deviliſh Moor anſwered, I know thou wilt not keep Promiſe with me, therefore take thy Child unto thee; and threw her out of the Window, where ſhe was quaſhed in pieces; and then threw himſelf down headlong from the top of the Houſe, that he might avoid the Vengeance of his Maſter. This Story was related unto Philip, Count Naſſau, by the Secretary of the Count of Hainault.

7. Anno Chriſti 1586. One Walſh, B. B. of Oſſory in Ireland (a Man of Honeſt Life) together with his two Servants were ſtabbed to Death by one Dulland, an Iriſh old Soldier, whilſt he gravely reproved him for his foul Adulteries: And the wicked Murtherer eſcaped away, who had now committed Forty Five Murthers with his own Hand. But ere long Vengeance found him out, for he was by another Bloody Fellow [Donald Spaniah] ſhortly after ſlain himſe f, and his Head preſented to the Lord Deputy of Ireland. Camb. Clark's Mirrour, Chap. 86. Ibid.

8. Anno Chriſti 1625. at Caſtleblanes, in the County of Monoghan, in the North of Ireland, dwelt one Hugh Enratty, and Lord Blaynes Bailiff, who entertained a luſty Young Man into his Houſe, that was reported, and ſtrongly ſuſpected to have committed a Murther in the Province of Leinſter. About a quarter of a Year after, the Bailiff went abroad about his Lord's Affairs, and when he was half a Mile on his way, he returned home, not knowing well himſelf what moved him ſo to do: Entring into his Houſe, he found his Chamber-door faſt barred on the inſide, and looking through the Wall, which was made of Wattles undaubed, he beheld his Gueſt upon his Bed, and his Wife under him; at which ſight Enratty was ſo enraged, that taking up a great Stone, he flung it over the Wall, which fell upon the Young Man's Head, and daſhed his Skull in pieces. Preſently after, his former Murther came to light, and the Juſtice of God appeared in puniſhing him for it, when he thought himſelf moſt ſecure. This I had from Doctor Teate, upon his own knowledge. Clark's Mirrour, Chap. 86. Ibid.

9. Some Clothiers coming from Colebrook on a Shrove-Tueſday in the Morning through the Town of Branford, as they paſſed by the Market-Place, a certain Boy throwing with a ſtick at a Cock, by chance hit one of them on the Foot; the Man for the preſent finding no hurt from the ſtroke, paſſeth on in his journey; but before he came to London, it began to pain him: After he had diſpoſed of his Horſe, he goes to a Couſin of his, a Box-maker in Friday-ſtreet, where pulling off his Boots, he complained of a ſtrange Pain in his Foot: Upon which, a Chirurgeon was ſent for, who told him, 'twas gangreen'd, and muſt be cut off. The Man was unwilling of ſo ſevere a Cure, but would ſtay till Night: At Night the Chirurgeon returns again, tells him, 'twas now got into his Thigh, or higher, and that he was a dead Man. And accordingly he died that Night; but before his Death, he confeſſed he had murder'd a Man in Glouceſterſhire, and told whom, and how, and where, &c. viz. That he was a Lady's Steward, who had bene keeping ſome Courts, and getting in ſome Moneys, and upon his return home, this Perſon way-laid him, and murdered and robb'd him; and upon Enquiry afterwards, it was found, that the Boy which threw this ſtick at the Cock, which gave occaſion to this Gangreen, was the Steward's Son whom he had murdered: For the Family being reduced to Povery by the Death of the Father, this Child was by ſome Friend recommended to a Place under a Tapſter in Branford. This Story Mr. John Lane of Horſlydown-Lane, Southwark, doth atteſt to me upon the Credit of one Camping, a Carpenter in Coleman-ſtreet, who knew that Box-maker in Friday-ſtreet: And I heard it lately reported from the Mouth of a very worthy Gentelman in the Eaſt of Suſſex.

10. William Writtle, condemned at Maidſtone Aſſizes for Murder, mentioned in the following Chapter, told a Miniſter, that after he had murder'd Ann James, going out of the Copice, the Devil appared to him in the likeneſs of a Man, and bid him go and murder the Boy. And alſo how afterwards he ſaw her perfectly ſtand before him, which made him ſo full of Horror, that he had a Hell within him. See the Narrative, entituled, News from Maidſtone Aſſizes.

11. Mr. Francis Cartwright, clouded from his Youth with a ſtubborn and head-ſtrong Diſobedience to his Parents, not bearing the Private and Publick Rebukes of his Miniſter, Mr. Will. Storr, of Market-Raſon in Lincolnſhire, was at laſt ſo enraged againſt him, that he was reſolved to be revenged upon him, and drawing his Sword, with deſign only to give him ſome ſlight Wound, it proved Mortal. He, clogg'd with guilt of Blood, went for his eſcape to Berwick, and there was apprehended; but eſcaping thence, he went for Plymouth: By the way he was queſtioned at Warwick, as ſuſpected of Robbery; thence to St. Malo's in France, and in the Paſſage was in great danger by the Winds and Seas, the Main-Maſt being ſpent by the board. So coming on Shoar in the Iſle of Guernſey, he paſſed to Rhodez, and ſo to Roan, where he lived in great miſery and perplexity ſix Months; thence to Rotterdam, and Delph in Holland, where Sir Fr. Vere entertained him ſometime as Gentleman of his Company: During his abode here, he was continually ſollicited to Repentnace by a Reverend Divine, Mr. Trigg, of Longledenham in Lincolnſhire. His Pardon being procured in England by his Father, he is ſent for home, but no ſooner Ship'd, but the Seas ſwell, as angry to bear his ſins, and the Tempeſt-beaten Veſſel is chaſed by a Dunkirk Man of War: No ſooner is he come home, but the Wife of the ſlain ſueth out an Appeal againſt him; and though a Ne Recipiatur was obtained for him, yet his Pardon was queſtion d at the Bench of Aſſize for Five Years together. His Father dies: He makes Submiſſion in the Convocation-Houſe before the Archbiſhop of Canterbury, and other Biſhops and Clergy: Marries, comm ts another in his own Defence, is Apprehended, Bailed, again Impriſoned; his Child is ſick, without hopes of Recovery, the Mother weeps, the Bell tolls, the Grave is prepared, he in Irons led to ſee his Departure: The Child recovers, moſt of his Eſtate is ſold to ſatisfied Engagements; his Money put to Uſury, moſt of it loſt. He goes to the Straights of Gibralter, but going and returning, is purſued with freſh dangers at Sea, &c. To conclude, he now confeſſed to the World, made his Publick Recantation with his own Hand, and promiſed a ſerious Courſe of Reformation. See the Life, Confeſſion, and Hearty Repentance of [•]ran. Cartwright, Gent. written with his own Hand, 1621.

CHAP. CXIII. Murthers ſtrangely Diſcovered.

WHEN Cain murdered his Brother Abel, we do not read of any other Informer that appeared againſt him but the voice of the Innocent Blood crying from Earth to Heaven for Vengeance; and immediately God himſelf came down to make Inquiſition, and Arraign the Murderer. The Divine Character imprinted upon Man, hath ſet ſuch a Price and Vatue upon him, that it is Treaſon againſt Heaven to deface the Image and Superſcription. Of all the ſins, that God hath forbidden by his Sacred Laws, we find him ſoverer againſt none, than Blaſphemy and Murder; the one being a defiance, and flying in the Face of him that made w, and a Contempt of the Firſt Table; the other the higheſt breach of Charity, and a trampling under Foot the Second Table of the Decalogue: And therefore no wonder if Divine Providence be more jealous upon theſe Points, and more ingeniouſly active in the Diſcovery.

1. A Soldier of King Pyrrhus being ſlain, a Dog which he had, could by no means be enticed from the dead Body: But the King coming by, he fawned upon him, as it were craving help at his hand; whereupon the King cauſed all his Army to march by in Order, and when the Murtherers came, the Dog flew fiercely upon them, and then fawned upon the King. The Soldiers being hereupon examined, confeſſed the Fact, and were hanged for their Labour. Plut. Clark's Mirror, c. 86.

2. Plutarch alſo relates a Story of one Beſſus, who having murthered his Father, was ſo purſued with a Guilty Conſcience, that he thought the Swallows in their chattering Language ſaid one to another, Beſſus hath killed his Father; whereupon not being able to conceal his Guilt, he confeſſed the Fact, and received condign Puniſhment. Plutarch. de ſerâ numinis vind.

3. Anno Chriſti 1551. at Paris, a Young Woman, as ſhe was going to Midnight-Maſs, was brained with an Hammer, which was ſtollen from a Smith hard by, which being known, the Smith was ſuſpected, and ſo ſtrictly examined by Torture, that he was lamed, and died in miſery: But about Twenty Years after, the Murtherer, arraigned and condemned for another Offence, confeſſed this Murther, to the clearing of the Smith's Innocency, and God's Righteous Judgments upon him. Paſquier. Clark's Mirror, c. 86.

4. Within theſe few Years the Lord Saint-John going his Circuit, there was a Man Arraigned before him for Murther; and it was proved by many Witneſſes, that the Party murthered being laid in the Grave, till the coroner could come, when the Body was again taken up, this Murtherer being ſuſpected, was ſent for, and when he came where the Body lay, ſhe dead Corps opened his Eyes, and fell into a Sweat. This I had from a Godly Miniſter, to whom that worthy Judge related it. Clark's Mirror, c. 86.

5. Luther tells a Story of a certain Almain, who in his Travel fell amongſt Thieves, and they about to cut his Throat, the poor Man eſpied a flight of Crows, and ſaid, O Crows, I take you for Witneſſes and Revengers of my Death. About two or three days after, theſe Thieves Drinking together at an Inn, a company of Crows came and lighted on the top of the Houſe; at this the Thieves began to laugh, and ſay one to another, Look, yonder are they who muſt avenge his Death, whom we lately ſlew: The Tapſter over-hearing them, declares it to the Magiſtrate, who cauſed them to be Apprehended, and upon their diſagreeing in Speeches, and contrary Anſwers, urged them ſo far, that they confeſſed the Truth, and received their deſerved Puniſhment. Beard's Theatre. l. 2. c. 11.

6. A Murderer at Tubing betray'd his Murder by his own ſighs, which were ſo deep and inceſſant in grief, not of his Fact, but of his ſmall Booty, that being but asked the Queſtion, he confeſſed the Crime, and underwent deſerved Puniſhment. Ibid.

7. Henry Renzovius, Lieutenant to the King of Denmark in the Dukedom of Holſatia, in a Letter of his to David Chytreus, writes thus: A Traveller was found murdered in the Highway, near to Itzehow in Denmark; and becauſe the Murderer was unknown, the Magiſtrates of the Place cauſed one of the Hands of him that was ſlain to be cut off, and hung up by a ſtring on the top of the Room in the Town-Priſon. About Ten Years after, the Murderer coming upon ſome occaſion into the Priſon, the Hand that had been a long time dry, began to drop Blood upon the Table that ſtood underneath it; which the Gaoler beholding, ſtayed the Fellow, and advertiſed the Magiſtrates of it; and examining him, the Murderer giving Glory to God, confeſſed his Fact, and ſubmitted himſelf to the Rigour of the Law, which was inflicted to him, as he well deſerved. Ibid.

8. At Tiguri, a certain Vagabond Rogue, in the Night, had kill'd his Companion, that lay with him in a Barn; and having firſt removed the dead Corps ſomewhat out of ſight, fled betimes in the Morning towards Egliſavium, a Town under the Government of the Tigurines. But the Maſter of the Barn, having in the Morning found the Signs of a Murder, ſoon after found alſo the dead Body. In the mean time the Murderer was got far upon his way; yet by the Noiſe of Crows and Jays, which follow'd and aſſaulted him, he was taken notice of by ſome Reapers, then in the Field, who were ſomewhat terrified at the Novelty of ſo unuſual a thing. The Murderer for all this held on his way; and now might he ſeem to be out of Danger, when there came ſuch as were ordered to make Purſuit after him; who enquired of the Reapers, if any Man had paſſed by that way? who told them, they had ſeen none, beſides only one Fellow, who as he paſſed, was ever and anon moleſted with the Crows and Jays, that they thence did conjecture he was ſome Villain, and that if they made haſt, they might undoubtedly take him. The Wretch was ſoon after ſeiz'd by them, and broken upon the Wheel. At his Execution, I heard him acknowledge the Providence of God; a clear Inſtance of which he had received in ſo unuſal a Detection of himſelf. Wanley's Wonders, c. c. 41. l. 1.

9. In the Second Year of King James his Reign, a ſtrange Accident happened, to the Terror of all Bloody Murderers; which was this: One Ann Waters, enticed by a Lover of hers, conſented to have her Husband ſtrangled, and bury'd under the Dunghil in a Cow houſe. Whereupon, the Man being miſſing by his Neighbours, and the Wife making ſhew of wondring what was become of him; it pleaſed God, that one of the Inhabitants of the Town dreamed one Night, that his Neighbour Waters was ſtrangled, and buried under the Dunghil in the Cow-houſe; and upon declaring of his Dream, Search being made by the Conſtable, the dead Body was found, as he had dreamed: And thereupon the Wife was apprehended; and upon Examination, confeſſing the Fact, was burnt. And now what hope can Murderers have of being concealed, when they are ſubject to be diſcovered by any Man's Dream? Baker's Chron. p. 614. Wanley's Wonders, ibid.

10. A Merchant of Lucca, travelling to Roan, in Normandy, was in the way murder'd by a French Man, his Servant, and thrown amongſt the Vines. As the Fact was doing, comes by a Blind Man, led by a Dog, (as 'tis uſual in that caſe) and hearing one groan, asked who it was? The Murderer anſwered, That it was a Sick Man eaſing himſelf. The Blind Man thus deluded, the Villain, with his Maſter's Money, and Bills of Exchange, ſets up a Shop at Roan. In the mean time, the Merchant was expected at Lucca; and when he came not, a Meſſenger was diſpatched to ſeek him; who, after much Enquiry, heard at an Inn, that Six Months before, a Luquois Merchant lodged there, and was going towards Paris. But the Meſſenger hearing nothing of him there, began to ſuſpect that he was murdered, and made his Complaint to the Parliament at Roan, who cauſed Enquiry to be made, if any about that time had ſet up a new Shop; and finding that the Man aforeſaid had, they cauſed him to be Arreſted. But he upon Examination denied the Fact, till the dead Corps was heard of: And the Blind Man alſo hearing of this Enquiry, informed what he had heard about that Place, where the Corps was found, and what he was anſwered, ſaying withal, that he knew the Voice from any others. Many Priſoners therefore were ordered to ſpeak the ſame Words to the Blind Man, together with the Murderer; but amongſt them all, he owned his Voice. Whereupon the Villain, poſſeſs'd with abundance of Horror, confeſs'd the Act, and was deſervedly executed. Wanley, ibid.

11. Anno 1611. Some of the Engliſh Embaſſadors Retinue entred into a Quarrel with ſome of the Jamoglans, of the next Seraglio. In this Tumult, one of the Embaſſador's Men threw a Stone, and ſmote a Jamoglan on the Forehead, that he died in few Hours. The Aga of the Seraglio complained hereof to the Grand Viſier, who preſently ſent the Sub-Baſſa of Galatia, to make Enquiry of the Fact. The Embaſſador went himſelf to the Seraglio, and ſent for his Men which had been in the Quarrel, and willed the Turks to kill the Man which had thrown the Stone, who all with one ſhout ran upon one Simon Dibbins, a Man that was newly come from Candia, where he had ſerv'd the Venetians, and was now entertained into the Embaſſador's Service, who interpoſed for him, but in vain. The Engliſh offer'd great Summs for his Life; but the Turks would have Blood for Blood. The Day of Execution being appointed, the Embaſſador ſent his Chaplain to the Priſon, to prepare him for Death; who examining him how he had formerly lived, he confeſſed, that ſome few years before, he had in England killed a Man, for whic he had fled to Candia, from whence he came to Conſtantinople, where he was now to ſuffer for that which he did not. The juſt Judgment of God thus purſuing him, he was hanged at the Embaſſador's Gate. Knowle's Turkiſh Hiſt. p. 1311.

12. Smith, and Gurney, two Water-men of Graveſend, were, ſome Years ſince, hired by a Graſier, to carry him down to Tilbury-Hope; for he intended to go to a certain Fair in Eſſex, to buy Cattle. Theſe Villains, perceiving he had Money, conſpired to take away his Life; and accordingly, as they went, one of them cut his Throat, and the other taking his Money, threw him over-board. This Murder was concealed divers Years; but in the Summer, 1656. thoſe Murderers, as they were drinking together, fell out, and one of them in his Paſſion accuſed the other of Murder, and he again accuſed him. Upon which, being Apprehended and Examined, they confeſſed the Fact, were condemn'd at Maidſtone Aſſizes, and were both hang'd in Chains at Graveſend.

13. Anno 1656. A Woman in Weſtphalia, being near the Time of her Travel, went to the next Village to confeſs her ſelf: In her Confeſſion, ſhe told the Prieſt, ſhe had newly found a Purſe full of Money, and therefore deſired him, that he would ſpeak of it publickly, that it might be reſtored to the right Owner. The Prieſt told her it was ſent to her from Heaven, that ſhe ſhould reſerve it to her ſelf, and enjoy it. The Woman thus informed, kept the Purſe to her ſelf. In her return home, ſhe was to paſs thorough a Grove; into which ſhe was no ſooner come, but the Pains of Travail came upon her: In the mean time, a Noble Perſon, who had loſt the Purſe, rode up to her, and demanded if ſhe had not found one. She beſeeched him, that for the Love of God, he would ride to the next Village for ſome Women, to aſſiſt her in her Labour, and that ſhe would reſtore him the Purſe he ſought after. The Nobleman rode as faſt as he could, to call ſome Women; in which time of his Abſence, came the wicked Prieſt, cuts off the Woman's Bead, and ſeizes uppon the Purſe. The Nobleman returning with the Women, were Witneſſes of this Tragical Spectacle; but who had done it, was unknown. It was at a time, when the Snow lay thick upon the Ground; and find ſome Foot-ſteps, he purſued them till he overtook the Prieſt, whom he ſeiz[•]d, and found his Purſe upon him: He ty'd him therefore to the Tail of his Horſe, and ſo dragg[•]d him to the Magiſtrate, to be puniſhed. His Sentence was, to be thrown into a Cauldron of boiling Oyl; which was accordingly executed, on January 20. 1656. Lonicer's Theatr. p. 436.

14. A Lock-ſmith, young, and given to Luxury, killed both his Parents with a [•]iſtol, out of a deſire to enjoy their Money and Eſtate. Having committed this horrible Murder, he w[•••] preſently to a Cobler, and there bought him a pair of Shooes, leaving behind him his old and to[•] ones, which the Cobler's Boy threw under his Seat which he ſate upon. Some Houre after, the Door of the Houſe, where the Slain were, was commanded by the Magiſtrate to be opened, where were found the dead Bodies; which the Son ſo lamented, that no Man had the leaſt Suſpicion of him, to be the Author of ſo great a Villainy. But it fell out, by Accident, that the Cobler had obſerved ſome Spots of Blood upon the Shooes left with him; and it was obſerv'd, that the Son had more Money about him that he uſed to have. The Magiſtrates, moved with theſe things, put the Man into Priſon, who ſoon confeſſed the Fact, and received the Puniſhment worthy of his Crime. This was (by the Relation of Luther) at Regiment, in Boruſſia, Anno 1450. Lonicer's Theatr. p. 284.

15. In Mets, a City of Lorrain, the Executioner of the City, in the Night, and Abſence of the Maſter, got privity into the Cellar of a Merchant's Houſe, where he firſt ſlew the Maid, who was ſent by her Miſtreſs to fetch ſome Wine; in the ſame manner he ſlew the Miſtreſs, wh[•], wondring at her Maid's Stay, came to ſee what was the Reaſon: This done, he fell to Rifling Cheſts and Cabinets. The Merchant (upon his Return) finding the horrible Murder, and Plunder of his Houſe, with a Soul full of Trouble and Grief, complains to the Senate; and when there were divers Diſcourſes about the Murder, the Executioner had alſo put himſelf in the Court with the Crowd, and murmur'd out [•]u[•]l [••]ords as theſe: That ſeeing there had been frequent Brawls betwixt the Merchant and his Wife, there was no doubt but he was the Author of that Tragedy in his Houſe; and, ſaid he, were he in mine Hands, I would ſoon extort as much from him. By theſe, and the like Words, it came to paſs, that the Merchant was caſt into Priſon, and being in a moſt cruel manner tormented by his Executioner (though Innocent) confeſſed himſelf the Murtherer, and ſo was condemned to a horrible Death, which he ſuffered accordingly. Now was the Executioner ſecure, and ſeemed to be free of all Danger, till the wakeful Juſtice of God diſcovered his Villainy: For the wanting Money, had pawn'd a Silver Bowl to a Jew, who finding upon it the Coat of Arms of the Merchant newly executed, ſent it to the Magiſtrate, with notice that the Merchant's Coat of Arms was upon it. Whereupon the Executioner was immediately caſt into Priſon, and examined by Torture how he came by that Cup. He there confeſſed all as it had been done by him, and that he was the only Manderer. Thus the Innocency of the Merchant was diſcovered, and the Executioner had the due Puniſhment of his Wickedneſs.

16. Dr. Merie Cauſabon, in his Preface to the Relation of Dr. Dee's Actions with Spirits, tells us this Story following out of his Father's Adverſaria, which he had from Biſhop Andrews. viz. Kalend. Auguſt. This Day, the moſt Reverend Prelate, the Lord Biſhop of Ely, heard this ſtrange Relation, which he believed to be very true, having received it from the Author, an Eye-witneſs. There is a Street in London, called Lombard-ſtreet; in which Street there is a Pariſh, a Pariſh-Church, wherein there was a Miniſter of very great Fidelity, and noted Piety, A. C. 1563. at which time there was a great Plague in London. This Miniſter of the Pariſh told (as unto others, ſo alſo) to the Lord Biſhop himſelf, that this thing befell him: He had a noted Friend in his Pariſh, a Man eſteemed by all, Honeſt and Pious. This Man being taken with the Plague, ſent for the Miniſter; who came to him in his Sickneſs, and did not depart from him till he died; and then he returned home. Several Hours after he had been left for Dead in his Chamber, his Wife entred into the ſame Chamber, to take a Sheet, or ſome Linen, out of a Cheſt, to wind him up in, as the manner is. Being entred, and intent uppon her Buſineſs, ſhe hears this Voice, Who is there? She was affrighted, and would have gone out; but hearing the ſame Voice again, Who is there? and finding it to be the Voice of her Husband, ſhe goes to him: What, ſaith ſhe, Husband! then you are not Dead! and yet we had left you, and given you up for Dead! He anſwered, I was truly dead; but it ſeemed good to God, that my Soul again ſhould return to my Body. But you, Wife, quoth he, if you have any Meat ready, give me ſome, for I am hungry. She ſaid, that ſhe had ſome Mutton, a Pullet, and I know not what elſe, but all unboiled; but ſhe could get them ready preſently. I cannot ſtay, quoth he, Haſt thou any Bread and Cheeſe? When ſhe had told him, that ſhe had; and he asked for ſome to be fetched, he eat it, his Wife looking on. Then ſending for the Miniſter of the Pariſh, and commanding all that were preſent to go out of the Chamber, he tells him this: Quoth he, I was really Dead; but my Soul was commanded to return again to its Body, that I might diſcover a Wickedneſs with my own Mouth, done with my own Hands, of which never any one yet had any Suſpicion; for I killed my former Wife with my own Hands, with ſo much cunning, that the Matter was never diſcovered to any one. And having declared the manner how he perpetrated the Villain[•], not long after he expired, and died then in good earneſt. There is no Neceſſity (addeth my Author) that any Body ſhould make of this Relation an Article of his Faith; yet I thought it very probable, becauſe believed by ſuch a Man.

17. About Fifteen or Sixteen Years agoe, on the Lord's-Day, a Stranger came to the Pariſh-Church of Woorvil, near Bridgnorth in Shropſhire; where, after Service ended, he declared publickly in the hearing of the Congregation, That whereas about Twenty Years paſt, there had been in that Neighbourhood a certain Murder committed, and the Murderer had not been diſcovered, there was ſuch a one (naming the Perſon) at that time in Worceſterſhire, as I remember, near the City of Worceſter, on his Death-bed, who had ſent him with all ſpeed to make this publick Declaration: That he (the aforeſaid Perſon) having firſt committed a Robbery upon the Man, did afterwards murder him; and now could not die till he had made ſuch Confeſſion: And I think the Meſſenger added this withal, That ſome Reſtitution or Satisfaction ſhould be made to the ſurviving Friends of the Party murdered, if any ſuch were to be found. This I had from my Brother-in-Law, Samuel Chaloner, now of Lemſter in Herefordſhire, who was at Church at the ſame time, and both an Eye and Ear-witneſs.

18. Anno 1690. April the 14th. about Two in the Afternoon, William Barwick having drill'd his wife along, till he came to a certain Cloſe, within ſight of Cawood-Caſtle, where he found the Conveniency of a Pond, he threw he by force into the Water; and when ſhe was drowned, and drawn forth again by himſelf upon the Bank of the Pond, he had the Cruelty to behold the Motion of the Infant, yet warm in her womb. This done, he conceal'd the Body, as it may readily be ſuppos'd, among the Buſhes that uſually encompaſs a Pond, and the next Night, when it grew duskiſh, fetching a Hay-ſpade from a Rick that ſtood in the Cloſe, he made a Hole by the ſide of the Pond, and there ſlightly buried the Woman in her Cloaths. Having thus diſpatched Two at once, and thinking himſelf ſecure, becauſe unſeen, he went the ſame Day to his Brother-in-Law, one Thomas Lofthouſe of Rufforth, within Three Miles of York, who had married his drown'd Wife's Siſter, and told him he ha carried his Wife to one Richard Harriſon's Houſe, in Selby, who was his Unkle, and would take care of her. But Heaven would not be ſo deluded, but rais'd up the Ghoſt of the murder'd Woman, to make his Diſcovery: And therefore it was, that upon the Eaſter-Tueſday following, about Two of the Clock in the Afternoon, the foremention'd Lofthouſe, having occaſion to water the Quickſet-Hedge, not far from his Houſe, as he was going for the ſecond Pailfull, an Apparition went before him, in the Shape of a Woman, and ſoon after ſate down upon a riſing green Graſs-plat, right over-againſt the Pond. He walked by her as he went to the Pond; and as he returned with his Pail from the Pond, looking ſideways to ſee whether ſhe continued in the ſame place, he found ſhe did, and that ſhe ſeemed to dandle ſomething in her Lap, that looked like a white Bag (as he thought) which he did not obſerve before. So ſoon as he had emptied his Pail, he went into his Yard, and ſtood ſtill to try whether he could ſee her again, but ſhe was vaniſhed.

In his Information, he ſays, That the Woman ſeemed to be habited in a brown-colour'd Petticoat, Waſtcoat, and a white Hood, ſuch a one as his Wife's Siſter uſually wore; and that her Countenance look'd extream Pale and Wan, with her Teeth in ſight, but no Gums appearing; and that her Phyſiognomy was like to that of his Wife's Siſter, who was Wife to William Barwick. But notwithſtanding the ghaſtlineſs of this Apparition, it ſeems it made ſo little Impreſſion in Lofthouſe's Mind, that he thought no more of it, neither did he ſpeak to any Body concerning it, till the ſame Night as he was at his Family Duty of Prayer, that that Apparition returned again to his Thoughts, and diſcompos'd his Devotion; ſo that after he had made an end of his Prayers, he told the whole Story of what he had ſeen to his Wife; who laying Circumſtances together, immediately inferr'd, that her Siſter was either drown'd, or otherwiſe murdered, and deſired her Husband to look after him the next Day, which was the Wedneſday in Eaſter-Week. Upon this, Lofthouſe recollecting what Barwick had told him, of his carrying his Wife to his Unkle at Selby, repairs to Harriſon before-mentioned, but found all that Barwick had ſaid to be falſe: For that Harriſon had neither heard of Barwick, nor his Wife; neither did he know any thing of them. Which notable Circumſtance, together with that other of the Apparition, encreas'd his Suſpicion to that degree, that now concluding his Wife's Siſter was murdered, he went to the Lord-Mayor of York, and having obtained his Warrant, got Barwick apprehened; who was no ſooner brought before the Lord-Mayor, but his own Conſcience then accuſing him, he acknowledg'd the whole Matter, as it has been already related, as it appears by his Examination and Confeſſion herewith printed: To which are alſo annex'd, the Informations of Lofthouſe, in like manner taken before the Lord-Mayor of York, for a further Teſtimony and Confirmation of what is here ſet down.

On the Sixteenth of September, 1690. the ſaid William Barwick was brought to his Tryal before the Right Honourable Sir John Powel, Knight, one of the Judges of the Northern Circuit, at the Aſſizes holden at York, where he was found Guilty, and afterwards hang'd in Chains. See the Narrative.

19. Colonel Venables had a Soldier in his Army that came out of Ireland, and as under Colonel Hill, who was then in London, and would atteſt this following, viz. That this Soldier looked pale and ſad, and pined, and the Cauſe was unkown: At laſt he came to Colonel Hill, with his Confeſſion, that he had been a Servant 1. England (as I remember) to one that carried Stockings, and ſuch Ware, about to ſell; an for his Money, he had murdered his Maſter, and buried him in ſuch a Place; and flying into Ireland, liſted himſelf his Soldier, and that of a long time, whenever he lay alone, ſomewhat like a headleſs Man ſtood by his Bed, ſaying to him, [Wilt thou yet Confeſs?] And in this caſe of Fear he had continued, till lately it appeared to him, when he had a Bedfellow, (which it never did before) and ſaid as before [Wilt thou yet Confeſs?] and now ſeeing no hope of longer concealing it, he confeſſed. And as I remember, (ſaith my Author) his going to Hiſpaniola was his Puniſhment, inſtead of Death, where Vengeance followed him. This he offered then to bring Colonel Hill to me to atteſt. Mr. Baxter's Hiſtor. Diſc. of Apparitions and Witches, &c. p. 58.

20. Sir Edmundbury Godfrey's Murder was ſecretly acted, and ſtrangely diſcovered, and the Actors brought to condign Puniſhment, as is well known to moſt of this Nation, that are now living. 1. Captain Bedloe depoſed thus concerning the Murder: The Papiſts, becauſe Sir Edmundbury ſeemed to be an Obſtacle to them, and had taken the Information of Oats and Tonge about the Plot, reſolved and contrived to take away his Life. 2. Purſuant to which Deſign, they hired, for 4000 Pound, Le Phaire, Welch, Atkins, Pritchard, the Deponent, and ſome Jeſuites, to do the Fact. 3. Accordingly, the above-named Perſons trapann'd Sir Edmundbury into Somerſet-houſe, about 5 a Clock at Night, on Saturday, October the 12th. 1678. 4. This Trapan was effected thus: The Deponent was told by le Phaire, that He, Welch, and Atkins, met Sir Edmundbury near the King's-head Inn in the Strand, and decoyed him into Somerſet-houſe, under Pretence of Apprehending ſome Plotters. 5. When they had him in the upper great Court of Somerſet-houſe, they thruſt him into a low Room, put a Piſtol to him, and threaten'd him if he made a noiſe, then ſtifled him between two Pillows; and finding him ſtill alive, ſtrangled him with a long Cravat in the Room where he lay. 6. On Monday following preciſely, between Nine and Ten a Clock at Night, the Body was ſhewn to the Deponent by Le Phaire in the Room, or the next to it, where the Duke of Albemarle lay in State, in the upper ſquare Court; there it was, by the help of a Dark-lanthorn, the Deponent ſaw the Body, in the preſence of Le Phaire, Welch, Atkins, and two other Perſons. Extracted out of the Journals of the Lords and Council.

Mr. Prance adds, That purſuant to this Deſign, they hired Hill, Green, Kelley, the Deponent, Gerald, and Berry, to do the Fact: Accordingly they trapann'd Sir Edmundbury into Somerſet-houſe; Hill decoyed him down to the Water-Gate, under pretence of parting a Fray; when they had him near the Rails, by the Queen's Stables, Green ſtrangled him with a twiſted Handkerchief, wrung his Neck quite round, punched him with his Knee, and dragg'd him into Dr. Godwin's Lodgings. On the Monday Night following, the Body was ſhown, by he help of a Dark-lanthorn, to the Deponent; and then, at Nine a Clock at Night, the dead Body was carried out by certain Chair-men, to the corner of Clarenden-houſe, and from thence in a Coach to Primroſe-hill (ſays Bedloe;) into Covent-Garden, and ſo to Long-acre, and thence to Sohoe, (ſays Prance;) and from thence he was conveyed a-ſtride on Horſeback, before Hill, into the Fields, where they thruſt his Sword through his Body, and caſt him into a Ditch. Out of the Lord's Journal. As this Murder was committed for Reward, ſo it was diſcovered for Reward too.

21. Anno 1675. March the 19th. William Writtle, of Chatham, was condemn'd at Maidſtone Aſſizes, to be hang'd in Chains on Beacon-hill, for murdering of Ann James, his Sweetheart, and her Son John, about Six Years old. The manner of which Murder, and its Diſcovery, was thus: He tells her, That he had taken a Malt-houſe near Canterbury, and had near Faulſon, a ſmall Living; under Pretence of going to ſee them, he leads her, and her Son, into a Copice near Beacon-hill; where he firſt murdered the woman, and taking what ſhe had, intends for Dover, and ſo for France; but the Child, who had been playing up and down in the Copice, crying after him, he returned and cut his Throat, and leaves him by his Mother, and now goes forward on his Journey, thinking all ſafe. But mark the Providence of God: Quickly after, comes a Boy from Chatham, to gather Sticks, and a Dog with him; the Boy being buſie a gathering Sticks, the Dog was buſie a hunting up and down, and having found out theſe two dead Corpſes, never leaves howling till the Boy came to him; who no ſooner ſaw this dreadful Spectacle, but runs like one mad to the Town, and acquainted his Neighbours; who haſting to the Place, and finding it as the Boy had related it unto them, by her Cloaths, and by her Son, knew the Perſons; and now they want to find out the Murderer: They knowing that Writtle was a Suiter to her, a Hue-and-Cry was ſent after him, and he was taken at Dover, and ſent to Gaol. See the Narrative.

22. Ann Cocketon, of the Pariſh of Stepney, was Indicted, in the Old-Baily, for the Murder of her Male Baſtard Child, on the 9th. of May, 1696. by throwing it into a Houſe of Office. The Evidence depoſed, That ſhe did think, that the Priſoner was troubled with the Gripes, and did deſire her to give her ſome Water: And about Four in the Morning, the Priſoner did go down to the Vault with the Cloſe-ſtool-pan, and a while after came up again very weak, but did not think of any thing that had happened; but going down the next Morning with a China-Bowl, by accident ſhe let it fall in, and looking after it, ſhe eſpied the Child there, and ſhe took it, and waſhed it, and laid it in a Cellar. The Midwife declared, that ſearching her, ſhe found that ſhe had lately been delivered of a Child.

CHAP. CXIV. Divine Judgments upon Theft, Robbery, &c.

HE that hath taken ſo much care for the Security of our Eſtates and Poſſeſſions, as to make a Prohibition of Stealth one of the Commandments, bath taken care likewiſe to annex a Penalty to the ſame Law; and hath allowed us to kill a Night-Thief, without imputing it to us at the Sin of Murder, Exod. 22.2. And hath himſelf likewiſe appeared an Avenger of the Crime, as in the caſe of Achan, Ahab, &c. And beſides, it may appear plain enough to any one, that makes any careful Remarks upon Divine Providence, that Ill-got Goods ſeldom proſper.

1. Draco, the Law-giver of Athens, appointed Death to be the Puniſhment of Theft. Solon mitigated that Rigour, and puniſhed it with double Reſtitution. The Locrians put out his Eyes that had ſtolen ought from his Neighbour. The Hetrurians ſtoned them to Death. The Scythians abhorred them more than all Creatures, becauſe they had a Community of all Things, except their Cups. The Vaccians uſed ſuch Severity towards this kind of Men, that if one had but taken a Handful of Corn, he was ſure to die for it. Beard's Theatr. p. 294.

2. Marcus Fabius being Cenſor, condemn'd his own Son, Buteo, to Death, being apprehended for Theft. Tiberius the Emperor, puniſhed a Soldier after the ſame manner, for ſtealing a Peacock. In ſum, there was no Commonwealth wherein this Sin was not highly deteſted, and ſharply puniſhed, except the Lacedoemonians, where it was permitted and tolerated, for their Exerciſe of Warlike Diſcipline. Ibid.

3. It was a raſh and ſevere, yet as it proved, a juſt Deed of Tamberlain, that mighty Tyrant and Conqueror of Aſia, when a poor Woman complained to him of one of his Soldiers, that had taken from her a little Milk, and a piece of Cheeſe, without payment: He cauſed the Soldier's Belly to be ripped, to ſee whether ſhe had falſly accuſed him, or no; and finding the Milk in his Stomach, adjudged him worthy of that Puniſhment, for ſtealing from ſo poor a Woman. Ibid.

4. Ibicus, the Poet, being ſet upon by Thieves, when he ſaw that they would not only rob him of his Money, but of his Life alſo, he cryed for Help and Revenge, to the Cranes that flew over his Head. A while after, as theſe murdering Thieves ſate together in the Market-place, the ſame Cranes appearing unto them in the Air, they whiſpered one another in the Ear, and ſaid, Yonder fly Ibicus's Revengers. Which, tho' ſecretly ſpoken, yet was over-heard: So that they being Examined, and found Guilty, were put to Death for their Pains. The like Story Martin Luther reporteth, touching a Traveller; only differing in this, That as Cranes detected the former, ſo Crows laid open the latter.

5. In Georgia, a Thief is acquitted, paying Sevenfold what he hath ſtole; two Parts to the Party robbed, one to the Judges, and four to the King. If he hath not wherewith to ſatisfie, he is ſold; if the Product do not yet equal the Summ, his Wife is ſold; and if that will not do, his Children. Tavernier, l. 3. c. 9.

6. The great Mogul will himſelf ſit as Judge, in Matters of Conſequence that happen near him. They proceed in Tryals, Secundum allegata & probata. They puniſh Theft and Murder with Death, and what kind of Death the Judge pleaſeth to appoint: Some are hanged, beheaded, empailed and put on Stakes, torn in pieces by wild Beaſts, killed by Elephants, ſtung with Snakes. No Malefactors lie above one Night in Priſon; ſometimes not at all, but are ſpeedily brought upon Tryal, and ſo to Execution. See my Book of all Religions.

7. The Chineſe puniſh Murder and Theft with Death. Sir Tho. Herb. Their Juſtice is ſevere, their Priſons ſtrong, and Executions quick.

8. The Japoneſe puniſh all manner of Theft with Death. Tavernier's Collect. p. 4.

9. A. C. 1659. At Brightling in Suſſex, there was a ſtupendious and amazing piece of Providence: November the 7th. in the Evening, a Fire kindled in a Man's Milk-houſe; the 9th. Duſt was thrown upon the Man and his Wife, as they lay in Bed together; next Morning, things were thrown about, and the Fire kindled again in the ſame Place, but put out by the Woman; then in the Eeves of the Houſe, and put out by a Neighbour; a Pot broken on the Table with a piece of Brick; and as they were going to fill a Tub with Water, to ſet by them all Night, the Fire was kindled again in the Milk-houſe, and ſuddenly the whole Houſe was on fire, but moſt of the Goods ſaved. The Fire was very white, and did not ſinge their Hands when they pulled things out of it. The Houſhold-ſtuff was carried next Day to a Neighbour's Houſe, and put in one end, the Family being in the other end; there Duſt was thrown upon the Man and his Wife in Bed: At laſt, up riſeth the Man, and with another accompanying him, with a Candle and Lanthorn in his Hand, went to Mr. Bennet, the Miniſter of the Town, and entreated him to go down with him. Accordingly He and his Brother went, prayed with them; and at firſt, Duſt was thrown at them, but all quiet at Prayer: Afterwards the Miniſter reading Pſal. 91. the Man ſtanding by him to hold the Candle, ſomewhat preſently beat out the Light; whereupon the Man ſaid, Some body elſe muſt hold the Candle. Preſently a Knife was thrown at the Miniſter, which fell behind him; his Brother ſaid that he ſaw it come: Then a Chopping-knife was thrown (it was ſuppoſed) at the Man's Wife. Whereupon the Man ſaid, Theſe things are thrown at others for my ſake. At length he fell down upon his Knees, and confeſſed, That he had been an Hypocrite, and a Pilfering Fellow; and that he had Robbed his Maſter, &c. and he was willing to ſeparate the Things which he had taken wrongfully from the reſt; and did accordingly, laying forth ſeveral things, which he ſaid were none of his; naming the Perſons from whom he had taken them. And as a great Cheſt was carrying forth, Trenchers, Platters, and other things were thrown about in ſo dreadful a manner, that one not much noted for Religion, ſaid, Pray you, let us go to Prayer; and indeed that was their only Refuge, Praying, Reading, and Singing Pſalms: And tho' divers things were thrown, as a Diſh ſeveral times (which gave Mr. Bennet once a ſmart Blow on the Cheek) the Man's Boots, a Chopping-knife twice, Crabs out of a Tub ſtanding in the midſt of the Room, a Firebrand, a Hammer, and a Bible; yet at Prayer all was quiet. In the Morning, after Mr. Bennet and his Brother were come away, before they got home, they heard that the Houſe was on fire. Mr. Bennet was thereupon ſent for again; in the mean time they had carried away their Goods, pulled off the Thatch, and quench'd the Fire; yet it kindled again and again, till all th Man's Goods were carried out: And when theſe People (whoſe Houſe was burnt down to the Ground) together with all their Goods, were removed into the Field, all was quiet in the ſecond Houſe; but ſome things were thrown in the Field, and ſome noiſe heard among the Houſhold-ſtuff. Thus theſe poor Creatures were diſtreſſed; their Houſe burnt down, that to which they removed ſeveral times fired; and they with their Goods forced to lie in the open Fields for ſeveral Days and Nights together, being made a ſad Spectacle to all ſorts of People, that came far and near to ſee and hear of the Buſineſs. Afterwards a Faſt-day was kept by four neighbouring Miniſters, and Sermons preached on theſe Texts, Job 11.13. Amos 3.6. Luke 13.2, 3. Iſa. 33.14, 15, 16. The Congregation was great, and the diſtreſſed Perſons diligently attentive: After which, they were not at all troubled any more in that manner. See the Narrative written by Mr. Bennet, and publiſhed by Mr. Clark in his Examples, Vol. II. p. 594, &c.

See more of the Darbyſhire Woman, that cozen'd a Boy of ſome Money, in the Chapter of Divine Judgments upon Curſing; and of John Duncalf, that ſtole a Bible, in the Chapter of Lying and Slandering.

Humane Judgments are ſo often inflicted in theſe Caſes, and our Priſons are ſo loud with the Cries of poor guilty Malefactors, and the Gallows ſo conſpicuous in every Country, that it is leſs neceſſary to enquire for particular Inſtances of Divine Vengeance.

CHAP. CXV. Remarkable Inſtances of Reſtitution.

We find in the old Moſaic Oeconomy ſtrict Laws for Reſtitution, Exod. 22.1. Lev. 6.2, &c. Prov. 6.31. Scripture Precedents, 1 Sam. 12.2, 3. Nehem. 6.11, 12, 13. Luke 19.8. In ſhort, theſe four Reaſons are urged by a late Author, for the Neceſſity of it. God doth ſtrictly require it; be ſeverely puniſheth the Neglect of it; accepts of no Service, till it be performed; nor is there any true Repentance, or Salvation, without it.

1. The Turkiſh Religion requires it: Their Law is, If any Man hath any Ill-gotten Goods in his Poſſeſſion, he muſt make ſpeedy Satisfaction; and if not able, he muſt give a Bill under his Hand, to reſtore it ſo ſoon as he is able. Smythy's Treatiſe of Reſtitution, p. 10.

Selymus, a Turkiſh Emperor, lying upon his Death-bed, tormented in Mind; Pyrrhus, one of his Baſha's, adviſed him, for the quieting of his Thoughts, to beſtow the Wealth which he had wrongfully taken from the Perſian Merchants, upon a Hoſpital for the Poor: But that would not ſatisfie his guilty Conſcience; and therefore he required, that the Money ſhould be returned to the Merchants themſelves, ſaying, They are without the Obedience of God, that do not Repent and Reſtore. Ibid.

2. A Perſon in London having ſtole a Child, and conveyed him beyond the Seas, was ſo mightily diſquieted in his Mind, that he wrote to Mr. Smythy, Curate at St. Giles's Cripplegate, earneſtly deſiring him, in his next Preparatory Sermon for the Sacrament, to reſolve two Queſtions: 1. Whether one that hath ſtolen a Child, and conveyed him beyond Sea, could by any means be a worthy Communicant? 2. If he might, what was neceſſary in order to it? The Queſtions were anſwered: But there was no more poſſible to be done in that caſe, the Child being not to be found, and the Parents (I ſuppoſe) dead; but to give the Money received for the Child, to the Poor: Which was done accordingly. Ibid.

3. A younger Brother, being covetous of an Eſtate, ſold his eldeſt Brother, and conveyed him beyond the Seas: Afterwards the Remorſe of his Conſcience was ſo great, that he could not reſt, till he had uſed all poſſible Means for the Regaining of him. Merchants engaged their Factors to enquire for him. He had run away from his Maſter, herded with a wild ſavage ſort of Brutiſh People, who lived in Woods and Foreſts, with a Gun or Bow to get their Living; was ſent back to the Poſſeſſion of his Inheritance, but not capable of enjoying it, being for the moſt part raging Mad; and in his Intervals, nothing would ſatisfie him, but to return again to that wild foraging courſe of Life. Ibid.

4. Mr. Burroughs, in his Sermon on that Text, Pſal. 17.14. hath theſe Words: Theſe Hands of mine had once that given to them, to be a means to convey, to reſtore that which was taken wrongfully 50 Years before: The Wrong was 50 Years ago; and after 50 Years, the Conſcience of the Man troubles him, and he comes to bring, to reſtore that wrong, and deſires it may be conveyed to ſuch a place where he had done the wrong. Burroughs's Goſpel-Converſation, p. 357.

5. Mr. Samuel Fairclough at Thirteen Years of Age, hearing his Godfather, Mr. Samuel Ward, of Haveril, Preaching upon Zacheus his Reſtitution, and oft repeating Non dimittitur peccatum, niſi reſtituatur oblatum; was ſo touch'd with remorſe for the robbing of one Goodman Jude's Orchard (together with another School-Boy, one John Trigg, afterwards a Famous Phyſician in London;) that after a reſtleſs Night, on Monday Morning he goes to Trigg, tells him he was going to Goodman Jude's to carry him Twelve Pence for his Three penny-worth of Pears, of which he had wrong'd him. Trigg fearing a Whipping from his Maſter, anſwer'd, Thou talkeſt like a Fool, Sam, God will forgive us ten times ſooner than Old Jude will forgive us once. But Sam was of another Mind, goes to Jude's Houſe, confeſſeth the Injury, offers the Money; Jude Pardons him, but would take no Money. This grieved him more; upon which he goes to his Spiritual Father, Mr. Ward, opens to him the whole ſtate of his Soul; who in great tenderneſs poured Wine and Oyl into his Wounds. See his Life.

See the Story of the Fire at Brightling, in the laſt Chapter; as alſo of the Staffordſhire-man that ſtole a Bible, in the Chapter of Curſing, &c.

6. Rich. Rogers, of Middle near Salop, had a Bible ſtollen out of his Seat in the Church, and a while after, his Daughter one Morning found another thrown by the Houſe Door, which he made publick Proclamation of at Church, and no body own'd or claim'd it. From his own Mouth.

7. Mr. Mackerneſs, in the Narrative which himſelf hath publiſh'd of his own Life, confeſſeth his ſtealing a Duck near Oxford, and eating it; and with great trouble of Spirit profeſſeth himſelf willing to make four-fold Reſtitution, if he knew to whom.

CHAP. CXVI. Divine Judgments upon Sacrilege, Simony.

SAcrilege is the Diverſion of Holy and Eccleſiaſtick things to Profane and Secular uſe: As Simeon and Levi, ſo Theft and Sacrilege be evil Brethren (ſaith Sir H. Spelman) Theft robs our Neighbour, Sacrilege, God. God himſelf hath told us, That Lands and Houſes may be ſanctified to the Lord; but things devoted, are moſt Holy to the Lord, Lev. 27.28. and not redeemable. And the Charters of our Foundations of Monaſteries and Abbies, were generally in theſe words, Conceſſi Deo & Eccleſiae, Offero Deo; confirmavi Deo & Eccleſiae, &c. Cook Magn. Chart. fol. 2.1.6. &c. Simony is the Purchaſing of what is Sacred and Spiritual with things of Secular Nature and Conſideration. Both which ſins God hath appeared plainly againſt; as may be made appear to any one that is acquainted with the Hiſtory of the Church. Uzzah died becauſe be did but touch the Ark to ſave it. He that proſaned the Sabbath, was ſtoned: Corah and his Company, who medled with the things of the Prieſthood, wire ſwallowed up quick. Ananias died, Simon Magus was accurſed.

1. When Heliodorus was preſent in the Temple with his Soldiers, ready to ſeize upon the Treaſury, by the Prayers of the People of Jeruſalem, the Lord of all Spirits and power ſhewed ſo great a Viſion, that he fell ſuddenly into an extream fear and trembling: For there appeared unto him an Horſe with a terrible Man ſitting upon him, moſt richly trapped, which came fiercely and ſmote at him with his fore-feet. Moreover, there appeared two Young Men, notable in Strength, excellent in Beauty, and comely in Apparel, which ſtood by him on either ſide, and ſcourged him with many ſtripes; ſo that Heliodorus, that came in with ſo great a company of Soldiers and Attendants, was ſtricken dumb, and carried out in a Litter upon means ſhoulders; for his ſtrength was ſo abated, that he could not help himſelf, but lay deſtitute of all hopes of Recovery, ſo heavy was the Hand of God upon him, until by the Prayers of Onias, the High-Prieſt, he was reſtored; then he confeſſed, that he which dwelt in Heaven, had his Eyes on that Place, and defended it from all thoſe that came to hurt and ſpoil it. Joſephus.

2. Sir Henry Spelman inſtanceth in theſe Examples following:

1. William the Conqueror fires St. Peter's Church in York, rifles the Monaſteries, deſtroyed Thirty Six Mother-Churches in Hampſhire, to make his New-Foreſt, takes all their Plate, Treaſure, Chalices, &c. Afterwards, Robert his own Son rebels, beats his Father, and wounds both his Perſon and Honour. Richard, his beloved Son, is killed in his Father's New-Foreſt, by the goring of a Stag, as Speed ſaith; by ill Air, as Cambden. After which, he burns the City of Manuts, and Church of St. Mary's, with two Anchorites; upon which his Horſe gives him a fall, breaks his Belly, his Body is forſaken by his Nobles and Servants, but by the Courteſie of a Country Gentleman brought (after three days) to Caen in Normandy; but there a Fire happening, an Interruption is made again, and afterwards Burial denyed by one that claimed the Ground: At laſt, a Compoſition being made, he is Interred, but the Town being afterwards taken by an Enemy, his Bones are digged up, and ſcattered as Chaff before the Wind.

2. His Son Henry Hunting in the New-Foreſt, is Struck through the Jaws with the bough of a Tree.

3. His Grandchild William (ſecond Son to Robert) Eârl of Flanders, in a War againſt his Uncle Henry the Firſt, received a ſmall Wound in his Hand, and died of it.

4. Robert of Normandy, the Conqueror's Eldeſt Son, is diſinherited by his Father, impriſon'd by his Brother Henry the Firſt for 26 Years, hath both his Eyes put out, and is ſtarved in Cardaff Gaol.

5. William Rufus ſtores his Treaſury by the Sale of Chalices and Church-Jewels, and is afterwards killed by Sir Walter Tyrrel, ſhooting at a Deer in New-Forest, in the ſame place where a Church ſtood: His Funeral was interrupted, as his Fathers, his Corpſe brought by a [•]i[••]y lean Beaſt to Wincheſter, the Cart breaks by the way, he is buried unlamented, and his Bones after taken up, and laid in a Coffin with Canutus his Bones, &c.

6. Hugh, Earl of Shrewsbury 11th. kennell'd his Dogs in the Church of S. Frydame, where in the Morning they were found mad, and himſelf afterwards fighting with the Enemy, was ſhot dead in the Eye.

7. King John rifled the Abbeys of Peterborough and Croyland, and carrying his Sacrilegious Wealth to Lincoln, the Earth ſwallows up Carts, Carriages, Horſes, and all his Church-Spoil, and all the Church-ſpoilers; the King paſſing the Waſhes in another place, receives the News, together with his own Sickneſs, whereof he died.

8. William Marſhal, Earl of Pembroke, in the Iriſh War takes from the Biſhop of Furnes two Mannors belonging to his Church, is Excommunicated, dies, and is buried in the Temple-Church at London: The Biſhop ſues to the King to return the Lands, the King requires the Biſhop to Abſolve the Earl: Both King and Biſhop go to the Earl's Grave, the Biſhop is obſtinate, the Earl's Son is obſtinate too; the Biſhop tells the King, Sir, what I have ſaid, ſtands immutable, the Puniſhment of Malefactors is from the Lord; and the Curſe written in the Pſalms, will fall heavy upon Earl William; in the next Generation ſhall his Name be forgot, and his Sons ſhall not ſhare the Bleſſing of Increaſe and Multiply, and ſome of them ſhall die miſerable Deaths, and the Inheritance of all be diſperſed and ſcattered; and all this, my Lord, O King, you ſhall ſee even in your Days. With what Spirit ſoever the Biſhop ſpake it, in the ſpace of Twenty Five Years all the Earl's five Sons inherited ſucceſſively, all die Childleſs, particularly, one in Priſon, and another by a fall from his Horſe.

9. Cardinal Woolſey, while free from Sacrilege, was the Catalogue of Humane Bleſſings; but when by the King and Pope's leave he had diſſolved Forty ſmall Monaſteries, to Erect two Colleges, the one in Oxford, the other in Ipſwich; the King ſeizeth upon his Palace at Weſtminſter, takes the Great Seal, Wealth, and Liberty from him; his College at Ipſwich deſtroyed before it was built, that at Oxford receives a new Name, himſelf is arreſted of High Treaſon, and to prevent a Publick and Ignominious Death, Poiſons himſelf.

10. The Cardinal, in diſſolving his Forty Monaſteries, had made uſe of five Men, beſides Cromwel; whereof two fought a Duel, in which one was ſlain, and the other hanged for Murder; a third drowns himſelf in a Well, a fourth (a Rich Man too) lives to beg his Bread from door to door; the fifth, a Biſhop, was cruelly murdered in Ireland by Tho. Fitz-Garret, Son to the Earl of Kildare. Pope Clement the Seventh, that gave conſent to this Diſſolution, is forced out of his Palace, beſieged at his Caſtle, conſtrained there to eat Aſſes Fleſh, and at laſt dies of a miſerable Diſeaſe. Cromwel, Cardinal Woolſey's Servant and Succeſſor, whilſt ſitting at the Council-Table, is ſuddenly Apprehended, ſent to the Tower, and thence to the Place of Execution.

11. King Henry the Eighth, who engroſſed Sacrilege, and entailed it to Poſterity, is afflicted with the Rebellion of his Subjects in Suffolk, Lincoln, Somerſet, York-ſhire, the North, Ireland, &c. with a great Dearth; falls from one ſin to another (in the caſe of his Wives) the three laſt die Childleſs, the Children of the two firſt are declared Illegitimate: And though he entail'd the Crown upon his Children, and they all ſucceſſively wore it, yet they all die Childleſs; and his Family is extinct, and not to be mentioned but with his Crimes.

12. Charles Brandon was an Active Man, and aiding to Henry the Eighth in the Diſſolution of Monaſteries, and received great Rewards out of his Church-Spoils; and though he had four Wives, yet by the fifth of Edw. 6. the Name, Title, and Family of Brandon was extinct.

13. The Duke of Norfolk had by the Statute of Hen. 8. c. 13. the Monaſtery of Sibaton in Suffolk, and the Lord Cobham the Chantry of Cobham in Kent; ſince which time my Author remarks how heavy the Hand of Juſtice hath fallen upon thoſe two Families.

14. The Duke of Somerſet had in the Firſt Year of Edward the Sixth, procured the Diſſolution of ſome Chantries, Free-Chapels, and Hoſpitals; defaceth part of St. Paul's Church, converts the Charnel-Houſe, and a Chapel by it, into Dwelling-Houſes; deſtroys the Steeple, and part of the Church of St. John's of Jeruſalem, and with the Stone begins to build his Houſe in the Strand; but the conſecrated Stone becomes unſucceſsful, ſo as the Builder doth not finiſh his Houſe, nor his Son Inherit it. Afterwards the Duke was Indicted of Felony, found Guilty, and ſuffered by a Law that was but the year before paſſed by himſelf. Sir Hen. Spelman, De non Temerand. Eccl. Epiſt. to the Reader, p. 28-38.

CHAP. CXVII. Divine Judgments upon Treachery.

TReachery had ever an ill Name, and not undeſervedly; for it diſcovers the falſeneſs of a Man's Heart, and repreſents him to the World, as a Man to fit to be truſted: For who dares lean with any confidence upon a broken Reed? And accordingly, though it meets often with fine Promiſes, yet is often ſerved in ſelf as it ſerves others, with poor and miſerable Performances. Every one is ready to retort upon the traitor in the words of the Emperor, A[•]no proditionem, odi proditorem, I love the Treachery, but hate the Traitor.

1. Sir Robert Carre, afterwards Earl of Somerſet, a great Favourite of King James, admitted Sir Thomas Overbury into his Favour, and put him in Truſt with his moſt Secret Employments; in which he behaved himſelf ſo diſcreetly and honeſtly, that afterwards, when the Earl of Somerſet, falling in Love with the Lady Frances Howard, late Wife of the Earl of Eſſex, but then divorced, or intended to be divorced, conſulted with Sir Thomas about it; and Sir Thomas freely diſſwading him from the Match, with words reflecting much on the Counteſs's Reputation; and doing this upon a Principle of unfeigned Love, the Earl, with the Advice of the Counteſs, reſolved upon Revenge, and contrived the murdering of Sir Thomas afterwards in the Tower; but after a mighty Celebration of the Wedding, the Murder was diſcovered, the Inſtruments hanged, the Earl and Counteſs both convicted, their Eſtate ſeized, only their Lives by the King's favour were reprieved. Select Lives of England's Worthies, p. 286, 287. Detect. of the Court and State in the Four laſt Reigns, p. 39, 40, &c.

2. Nicholas Keretſchen, Governour of Gyula in Tranſylvania, betrayed the ſame unto the Turks for a great Sum of Money; but when he expected the Reward, he was, by the Command of Solyman the Great Turk, thruſt into an Hogſhead ſtuck full of Nails with the points inward, with this Inſcription upon it: Here, receive the Reward of thy Treaſon; if thou beeſt not faithful to thy Maſter, neither wilt thou be ſo to me. And ſo he was rolled up and down till he died. Turk. Hiſt. p. 824.

3. Baniſter, Servant to the Duke of Buckingham, in the Reign of Richard the Third, upon the Promiſe of a Thouſand Pounds, baſely betrayed his Lord and Maſter, from whom he had formerly received great Favours; but after this baſe Treachery, he never had the Reward promiſed; and beſide, had theſe Judgments befel him: His Eldeſt Son fell Mad, and ſo died in a Swine-ſtye: His ſecond Son became deformed in his Limbs, and fell Lame: His third Son was drowned in a ſmall Puddle of Water: His Eldeſt Daughter was ſuddenly ſtruck with a Leproſie; and himſelf, in his Old Age, was arraigned, found guilty of Murther, and eſcaped Hanging very narrowly. Speed. Chron. p. 97.

4. One Mr. Roſcadden going on Pilgrimage, according to the Blindneſs and Superſtition of thoſe Times, his Wife had in his abſence, one, if not more Children: Whereupon, at his return, one John Tregoſs adviſed and perſwaded him to ſettle his Eſtate upon ſome Friend, for the Uſe and Benefit of his Wife and Children, leſt after his Death, the Heir at Common Law ſhould turn his Wife and Children out of Doors.

Mr. Roſcadden entertained and approved the Motion, and entreated him to accept of the Truſt, which Requeſt the ſaid John Tregoſs readily embraced: But inſtead of a Deed in Truſt, he made it Abſolute to himſelf and his Heirs for ever. And accordingly, ſo ſoon as Mr. Roſcadden was dead, he entred upon all his Lands, and turned his Children out of Doors, who for ſome time were fain to lie in a Hog-ſtye, and every Morning went forth to the Dunghil, and there upon their Knees imprecated and prayed that the Vengeance of God might fall upon this Tregoſs and his Poſterity, for this ſo perfidious and mercileſs dealing.

And after this, God's ſevere, but righteous Judgments fell upon Tregſs's Family: For his Son Walter one day riding upon a Horſe in a fair way, the Horſe threw him, and broke his Neck; and ſome of his Iſſue came to untimely ends: And it is obſerved that a Curſe hath remained upon the Eſtate ever ſince: Mr. Thomas Tregoſs, Miniſter, was ſo ſenſible of it, that it coſt him many fervent Prayers to God for the removal of that dreadful Curſe, as himſelf aſſured a Boſom Friend. See his Life.

5. Solyman, the Turkiſh Emperor (contrary to his Promiſe) commanded the Traitors of Buda to be put to Death.

6. The ſame Solyman promiſed his Daughter for a Reward to him that would betray the Iſland Rhodes, but when this Chriſtian Traytor challenged his Promiſe, with a large Portion for Matrimony, the Emperor brought his Daughter in very coſtly attired, with a Vides me ſtetiſſe promiſſis, You ſee I have ſtood to my Promiſe, but withal commanded him to be flea'd, and put on a Bed of Salt, or his Daughter would not be a fit Match, except for a Muſſelman, whoſe Skin was circumeiſed, and clean from Baptiſm. Camerarius.

CHAP. CXVIII. Divine Judgments upon Unfaithful Husbands.

GOD that hath Ordained the Nuptial Knot for a Band of Ʋnion, intended it not only to tye the Hand[•], but the Hearts of the married couple together alſo; and therefore cannot be ſuppoſed to wink at the Fault of Ʋnkindneſs and Ʋnfaithfulneſs in either Party: But eſpecially he expects, that the Man ſhould excel in Prudence and Patience, and give a good Example, as well as Arguments and Inſtructions, to his Wife.

1. Anno Chriſti, 1652. There was living in the Iſle of Thanet, in Kent, one Adam Sprackling, Eſquire, in the Pariſh of St. Lawrence, who about Twenty Years before had married Katharine, the Daughter of Sir Robert Leukner, of Kent: This Sprackling had a fair Eſtate, but was exceeding Proud and Profane; he frequented Taverns, and Ale-houſes, where he uſed to Rant, and Roar, and Game, and Swear exceedingly, and upon ſmall Occaſions, to Quaarel, and draw his Weapon, &c. He regarded not the Sabbath, nor the publick Worſhip of God: By which diſſolute Courſes, and God's Judgment upon him, he exhauſted his Eſtate, and brought others into Bond for him, whom he left to Impriſonment and Ruine; and had at laſt Executions out againſt him, and Bailiffs waiting to Arreſt him: Whereupon he was forced to keep home, and make his Houſe his Priſon, ſo that he could not domineer abroad, as formerly. This filled him full of Rage, and made him extream Haſty and Cholerick, ſo that his Wife was conſtrained to lock up her ſelf from him, being a Woman of many excellent Parts and Vertues. But upon Saturday Night, December the 11th. 1652. this Sprackling (as it ſeems) reſolved to do her a Miſchief; and being in his Kitchen, had one Lamming, a Neighbour of his, with him, and ſent for one Knowles a Seaman, to hinm; but it being Ten a Clock at Night, he deſired to be excuſed, being in Bed: Then did he ſend for one Martin, a poor old Man, and his Tenant, who, tho' in Bed, durſt not but ariſe, and come to him; and when he came, Lamming went his ways; ſo that there remained only this Sprackling, and his Wife, and Martin, and one Ewel, his Man: Then did Sprackling command Martin to bind Ewel's Legs; which the one did, and the other ſuffered, thinking that it had been only a ranting Humour of their Maſter. Then began he to rage againſt his Wife, who ſate quietly by; though ſhe gave him none but loving and ſweet Speeches, yet did he draw his Dagger, and ſtruck her over the Face with it, hurting her Jaw, which ſhe bore patiently, ſaying little to him; but he ſtill continued to rage againſt her; and when at laſt, the Gentlewoman being weary, and in great fear, roſe up, and went to the Door, her Husband followed he rwith a Chopping-knife in his Hand, with which he ſtruck at her Wriſt, and cut the Bone in ſunder, ſo that her Hand hung down only by the Sinews and Skin. No help was near; Ewel was bound, and Martin being old and weak, and fearing his own Life, durſt not interpoſe, only he prayed his Miſtreſs to ſtay and be quiet, hoping all would be well, and ſo getting a Napkin, bound up her Hand with it. After this, towards Morning, Sprackling ſtill raging and railing at his Wife, daſhed her on the Forehead with the Iron Cleever; whereupon ſhe fell down bleeding, but recovering her ſelf on her Knees, ſhe cried and prayed unto God, for the Pardon of her own Sins, and her Husbands: But as ſh was thus praying, her bloody Husband chopp'd her Head in the midſt, into the very Brains, ſo that ſhe fell down and died immediately. Then did he kill ſix Dogs, four of which he threw by his Wife; and then chopped her twice into the Leg, compelling Martin to waſh Ewal's Face with her Blood; himſelf alſo dipping Linnen in her Blood, waſhed Martin's Face, and he bloodied his own Face with it alſo. For all which being apprehended, and carried to Sandwich Gaol, at the Seſſions following, which was April the 22d. 1653. he was arraigned, condemned, and hanged on the 27th. Day, dying very deſperately, and not ſuffering any to come near him, neither godly Miniſters, nor Gentlemen, who deſired to ſpeak with him after his Condemnation. This is moe largely publiſhed in Print, by one that lived near the Place and was preſent at this Sprackling's Tryal.

2. King Henry the VIII. puts away Queen Katharine by Divorce, after Twenty Years enjoyment of her; and being deſirous of Sons, marries the Lady Ann Bullen; and after ſhe had brought him a Daughter (the Lady Elizabeth) and a Son born dead, beheads her: His next Wife dies in Child-bed; ſome ſay, ſhe was ripp'd open by the King's Order: He is divorced from his next Queen, Ann of Cleve: His next, the Lady Katharine Howard, is beheaded for Treaſon: His laſt Wife was the Lady Katharine Parr. His Three laſt are Childleſs;and the Children of the Two firſt, declared Illegitimate: And tho' afterwards all his Three Children ſwayed the Scepter ſucceſſively, yet they all died Childleſs: And as for himſelf, his Name and Memory hath a Stench with it to this Day. It were eaſie to add more Examples on this Subject.

CHAP. CXIX. Divine Judgments upon Unfaithful Wives.

GOD hath not impoſed upon Wives the Duty of Subjection and Obedience in vain; but takes notice whether they obſerve it or not, and accordingly executes his Judgments upon them that make no Conſcience thereof: And indeed, the Sin it ſelf leads naturally to its own Puniſhment in part, by provoking the Husband to Diſpleaſure, teaching the Children to Diſobey, and precuring Shame and Contempt in the World, as well as the Wrath of God, and the Disfavour of his Providence.

1. Cicero put away his Wife Terentia, becauſe ſhe had made but ſmall account of him in the Time of the Wars which were betwixt Caeſar and Pompey: So that when he went from Rome to Pompey, ſhe provided no fit Accommodations for his Journey; and when he came back again into Italy, ſhe never ſhewed any ſpark of Love or Good-will towards him: Though he ſtayed long at Brunduſium, ſhe never went to ſee him; and when his Daughter took that long Journey from Rome to Brunduſium, to viſit him, ſhe neither provided Company to conduct her, nor gave her Money or other Neceſſaries for the way; yea, ſhe ſo handled the matter, that when Cicero came to Rome, he found nothing in his Houſe but bare Walls, and yet was greatly in Debt by her. Plut. in Vita ejus.

2. Alboynus, King of the Lombards, having overcome in War, Cunemundus, King of the Jepidi, and having ſlain him, made a Drinking-Cup of his Skull, yet took his Daughter Roſamund to Wife. Now it fell out, that Alboynus being one day drunk, forced his Wife to drink out of her Father's Skull; which ſhe ſo much ſtomached, that ſhe promiſed one Helmichil[••] her ſelf to Wife, and Lombardy for a Dowry, if he would kill her Husband the King; which he aſſented to, and performed: But they were afterwards ſo hated for it, that they were forced to fly to the Court of the Exarch of Ravenna, who ſeeing Roſamund's Beauty, and the Maſs of Money and Jewels which they brought with them, perſwaded her to kill Helmichilde, and to take him for her Husband; which accordingly ſhe promiſed to do: And when her Husband Helmichilde, coming out of the Bath, called for Beer, ſhe gave him a ſtrong Poyſon; but when he had drunk half of it (ſuſpecting the Matter) he forced her to drink off the reſt, and ſo both died together. Heil. Geog. p. 150.

3. Joan Queen of Naples, was inſatiable for her Luſt, which cauſe her to hang her firſt Husband (which was Andrew, Second Son to the King of Hungry) at her Window, for Inſufficiency: Her ſecond Husband was Lewis of Tarentum, who did with over-ſtraining himſelf to ſatisfie her Appetite: Her third Husband, James of Tarracon, a gallant Gentleman, ſhe beheaded, for lying with another Woman: Her fourth Husband was Otho Duke of Brunſwick; in whoſe time, the King of Hungary drave her out of her Kingdom; and having taken her, hung her out of the ſame Window where ſhe had hang'd her firſt Husband. Ibid, p. 162.

4. An ancient Gentleman of good Account, marrying a beautiful young Gentlewoman, but having no Iſſue, he took into his Houſe a young Gentleman, a Neighbour's Son, and compleatly qualified, purpoſing to make him a Sharer in his Eſtate. This Gentleman grows familiar with his Wife, which gave ſo much occaſion of Suſpicion, and caus'd ſuch a Rumour in the Country, that his Father requires him to return home again. He doth ſo; but at parting, promiſeth Marriage to the Gentlewoman, in caſe of her old Husband's Deceaſe; and ſhe to him, both with Oaths. The old Gentleman's Maid meeting with this young Gallant, over a Glaſs of Wine, tells him in private, how much his Company was miſſed at her Maſter's Houſe, and his Return deſired: But withal, tho' ſhe knew the Familiarities between him and her Miſtreſs, yet it was all feigned; for another enjoyed both her Heart and Body, (naming the Perſon.) The Gentleman is ſtartled, but Incredulous. After ſome time, the old Gentleman ſends for him again. He goes in the Night, but very privily, (having before by Letter deſired, that the Garden Door might be left open for him) and tells the old Gentleman the Reaſon of his Abſence: But before he went back, he goes ſoftly to the Gentlewoman's Bed-Chamber Door (who often lay by her ſelf,) and hears the Whiſpers of two diſtinct Voices. Upon which, in a ſudden Paſſion, he reſolves to break in upon them, and run them through with a Sword; but relenting with Tenderneſs, he departs ſoftly to his own home, grows Melancholy, and Diſtemper'd; but recovering, he reſolved to Travel. The old Man ſends for him, to take an unwilling Farewel. At the Importunity of his Father, he goes. After Dinner, the Wife ſingles him for a Farewel, weeping in his Boſom, and beſeeching him to have a care of his Safety, but eſpecially of his Vow and Promiſe. Inſtead of Reply, he gave her a Letter, which he deſired her to peruſe in his Abſence. She opens the Letter, and reads there all the Story of her Luſt laid open, particularly and pathetically. This ſtruck her to the Heart; ſhe fell preſently into Frenſie, and Deſpairing, ſoon after died. Which News came to the Gentleman before he reach'd Graveſend. The old Man afterwards inriched him with a great part of his Land, which he enjoys (ſaith my Author) to this Day. Wonders of the Female World, p. 125. out of Heywood.

CHAP. CXX. Divine Judgments upon Undutiful Children.

A Wife Son maketh a glad Father, but a fooliſh Son is the heavineſs of his Mother, ſaith Solomon, Prov. 10.1. And in another Place, the diſobedient Child is threatned with a Puniſhment to be inflicted on him by the Ravens of the Valley, and the young Eagles, Prov. 30.17. as it were to ſignifie, that ſuch a one is in a fair way to an untimely and diſgraceful Death, like to periſh, and lie unburied in the open Air, for Birds of Prey to feed upon; and 'tis certain, many ſuch Inſtances there are of Children, who forſake the Counſels of their Parents, and never return to the Paths of Vertue, but go on till their Sin brings them to ſome miſerable End.

1. Freeman Sondes, Eſq; Son of Sir George Sondes, of Lees-Court, in Shelwich in Kent, being commanded by his Father, to comply with the Will of his elder Brother, in a ſmall Matter, relating to their Cloaths; and in an obſtinate manner diſobeying, ſo that his Father was provoked to uſe ſome threatning Expreſſions, (as that he ſhould for the future depend much upon his Brother.) Freeman hereupon, in great diſcontent, when his elder Brother was faſt aſleep, gave him a deadly Blow on the right ſide of his Head, with the back of a Cleaver, taken out of the Kitchen the Sunday Night before he did the Fact. He, after the Blow, ſaid, he would have given all the World to recall it, and made a ſtop of the reſt, to ſee how deep he had wounded him; and finding it to be a mortal Wound (having broken the Skull) his Brother ſtretching himſelf on his Bed, and ſtruggling for Life, and he gathering from thence, that he was in great torment, diſcovered then, even in that Storm of Temptation, ſo much of a relenting Spirit, that to put him out of his pain, he did reiterate his Blows with a Dagger which he had about him. When he had thus imbrued his Hands in his Brother's Blood, he threw the Cleaver out of a Window into the Garden, and came with great confuſion and diſturbance in his Face into his Father's Bed-Chamber, adjoyning to his Brother's, with the Dagger in his Pocket; and undrawing the Curtains, ſhook his Father by the Shoulder, who, being thus awaken'd out of his Sleep, received from his Mouth this Heart-breaking Meſſage, Father, I have killed my Brother. He being aſToniſhed at it, made this Reply with much horror, What ſayeſt thou! Haſt thou, Wretch! killed thy Brother? Then you had beſt kill me too. The Son replyed, No, Sir, I have done enough. (I am ſure it was too much.) The Father, Sir George, upon this ſaid, Why then you muſt look to be hang'd. Which Doom was accordingly paſs'd upon him, at the next Aſſizes held at Maidſtone, Anno 1655. See the Narrative of his Life and Death, by R. Boreman.

2. Anno Chriſti, 1641. There was in Juchi, near Cambray, an unnatural Son, that in a fury threw his Mother out of Doors, thrice in one Day; telling her, That he had rather ſee his Houſe on fire, and burned to Aſhes, than that ſhe ſhould remain in it one Day longer. And accordingly, the very ſame Day his Houſe was fired, and wholly burned down, with all that was in it, none knowing how, or by what means the Fire came. Enguer de Monaſt. v. 2.

3. Manlius relateth a Story of an old Man, crooked with Age, and almoſt pined with Hunger, who having a Rich and Wealthy Son, went to him only for ſome Food for his Belly, and Cloaths for his Back. But this proud young Man thinking that it would be a Diſhonour to him, to be born of ſuch Parents, drove him away, denying not only to give him ſuſtenance, but diſclaiming him from being his Father, giving him bitter and reproachful Speeches; which made the poor old Man to go away with an heavy Heart, and Tears flowing from his Eyes: Which the Lord beholding, ſtruck his unnatural Son with Madneſs, of which he could never be cured till his Death.

4. The ſame Author relates another Story, of another Man, that kept his Father in his old Age, but uſed him very churliſhly, as if he had been his Slave, thinking every thing too good for him; and on a time, coming in, found a good Diſh ſet on the Table for his Father, which he took away, and ſet courſer Meat in the room: But a while after, ſending his Servant to fetch out that Diſh for himſelf, he found the Meat turned into Snakes, and the Sauce into Serpents; one of which leaping up, caught this unnatural Son by the Lip, from which it could never be pulled to his Dying-day; ſo that he could never feed himſelf, but he muſt feed the Serpent alſo.

5. Adolf, Son of Arnold, Duke of Guelders, repining at his Father's long Life; one Night, as he was going to Bed, came upon him ſuddenly, and took him Priſoner; and bare-legged as he was, made him go on foot, in a cold Seaſon, five German Leagues, and then ſhut him up a cloſe Priſoner, for ſix Months, in a dark Dungeon. But the Lord ſuffered not ſuch Diſobedience to go unpuniſhed: For ſhortly after, the Son was apprehended, and long impriſoned; and after his Releaſe, was ſlain in a Fight againſt the French. Hiſtory of the Netherlands.

6. Henry Jones, of Monmouth in Wales, for an unnatural Murder of his Mother, a Widow, Mrs. Grace Jones, out of a greedy, deſire to enjoy her Eſtate, was at the Aſſizes held at Monmouth, condemn'd to be preſſed to Death; his Siſter to be burnt, (as conſenting with him) and his Boy hanged, A. C. 1671. See the Narrative.

7. A Malſter, near Cocks-Hill in Eſſex, having made over all his Eſtate to his Son, was afterwards turn'd out of Doors, without ſo much as a Bed to lie on: But the Son, ſoon after ſlighted by his Sweet-heart, hang'd himſelf, 1674.

Sir P. Pett being on January the 24th. 1695. in the Company of the Honourable Sir Edward Lutwyche, who was formerly Recorder of Cheſter, and afterward one of the Judges of the Court of Common-Pleas, he related to him, That while he was Recorder of Cheſter, a Father there, who had two Sons, demiſing ſome Land to his elder Son, by his Will, and ordering in his Will, That for want of Heirs to the elder Son, the Land ſhould come to the younger Son; and further enjoyning it to the elder Son, in the Will, that he ſhould not cut off the Entail; it ſo happen'd, that notwithſtanding the Father's Injunction, the elder Brother did, in proceſs of time, cut off the Entail: And the younger Brother fearing that the elder would ſo do, while they both walked amicably together, in a Field in Cheſhire, the younger Brother uſing ſeveral Expoſtulations with the elder, did entreat him that he would obſerve the Injunction laid upon him in his deceas'd Father's Will, and not cut off the Entail. Whereupon the elder Brother thus replied to him, Brother, if ever I do it, may that Bull, or ſome other, gore me to Death, (pointing to a Bull, then grazing in the Field.) Yet this notwithſtanding, the elder Brother ſhortly after did cut off the Entail; and afterwards walking in the ſame Field, was there by a Bull gored to Death. This Remarkable Providence, as Sir Edward averrs, happen'd within theſe Twenty Years. This Account was ſent me by Sir Peter Pett, now living in London.

CHAP. CXXI. Divine Judgments upon Careleſs Parents.

IT is a ſtrange thing to me, that Parents ſhould look upon themſelves as bound in Conſcience to provide an Eſtate and temporal Livelihood for their Children, and yet at Liberty, in reſpect of their Good Manners, and future Happineſs; as if they were obliged to do no more for them, than for their Dogs and Horſes. Socrates might well ſtand and wonder to ſee Men take ſuch pains to cut and carve Stones in the Likeneſs of Men, and let their Children go rude and unpoliſh'd out of their Hands in the Likeneſs of Bruits. Old Eli, tho' a good Man, yet becauſe he was too ſoft a Parent, deſtroyed his Sons, and broke his own Neck.

1. Sir George Sondes, mentioned in the fore-going Chapter, is ſtrongly ſuſpected for his too much Indulgence to his Son Freeman, that committed that foul Murder, as may be collected from Sir George's Anſwer in print, upon occaſion of a Charge made againſt him by ſome neighbouring Miniſters. See his own Words, p. 15. Now, ſaith he, for the Education of my Children, having buried many other, and having now only two Sons remaining, I confeſs, I was more fond and indulgent, and gave more way to them than otherwiſe I ſhould have done. And preſently after, ſpeaking of them both, he ſaith, To that fooliſh Sports of Cocking they were addicted; but the youngeſt moſt, as alſo to Carding, and he would play ſomewhat deep at thoſe Games: I often child him, but could never break him of it. He was in his Behaviour pleaſing and courteous to none, but croſs-grain'd to all, and as much to his Father as to any; which I hoped, that Years and Diſcretion might have made him leave in time. Afterwards ſpeaking concerning the Allowance which he made them, he ſaith, I ever gave them Money, not only when, but commonly before they asked, and more than they deſired. Afterwards, concerning his Son's undutiful Carriage, in his Letter to him in the Priſon, he writes thus: Your Stubbornneſs appeared in the leaſt trivial Things; as in riding abroad to my Park, and Town, (things you liked in themſelves) yet becauſe I deſired it of you, you refuſed it, ſaying, That if your Father had not asked you to go, you would have done it; and this you did the Thurſday and Saturday before the foul Fact. Hundreds more you know there are; as your perpetual running to Lingſted againſt my Mind, and ſtaying out till Ten or Twelve at Night; and this you would do three or four times every Week, making me wait thoſe late Hours for you, both for Supper, and Bed: And when I told you of the Danger of riding ſo late, the Amends that followed, was, that the next Day you would do the ſame again, or worſe, &c. And again: For Money to ſpend, you had always equal with your Brother, and as much as I thought you could any ways need, or deſire; you never asked any Summ that ever was denied you; you knew where my Spunding-Money was, and went to it, and took what you pleaſed, and I never checked you for it. Ten Pounds I offered you at a time, and that lately, and you would have none of it; you had Money enough you ſaid: And ſo you had, to your great Hurt, &c. Oh, Freeman! thou knoweſt thy Father loved thee but too well, and that he could deny thee nothing! From thy Cradle, to his Day, I know not that I ever ſtruck thee, ſaving that once, when through thy unſufferable Saucineſs, I pulled off thy Hat, and gave thee a little pat on the Head. But what good did it? You preſently took it up, and put it on again, cocking it, and in ſcorn ſate in your Chair by me, in a diſcontented poſture, and ſo continued for four or five Hours, not ſpeaking one Word, &c. See the Printed Narrative by it ſelf, or Mr. Clark's Abbreviation of it.

2. A certain Woman in Flanders, contrary to the Will of her Husband, uſed to ſupply her two Sons with Money, to maintain their Riot; yea, to furniſh them, ſhe would rob her Husband: But preſently after her Husband's Death, God plagued her for this her fooliſh Indulgence. for from Rioting theſe Youngſters fell to Robbing, for the which one of them was execured by the Sword, and the other by the Halter, the Mother looking on, as a Witneſs of their Deſtruction. Lud. Vives.

3. A Young Man in our own Nation, as he was going to the Gallows, deſired to ſpeak with his Mother in her Ear; but when ſhe came, inſtead of whiſpering, he bit off her Ear with his Teeth, exclaiming upon her, as the cauſe of his Death, becauſe ſhe did not chaſtiſe him in his Youth for his faults, but by her fondneſs ſo emboldened him in his Vices, as brought him to this woful end. Lucretius the Roman, was ſerved by his Son in the ſame manner, who having been often redeemed from the Croſs by his Father, at laſt at the Croſs bit off his Father's Noſe.

4. Auſtine, upon a terrible and dreadful Accident, called his People together to a Sermon, wherein he relates this doleful Story: Our Noble Citizen (ſaith he) Cyrillus, a Man mighty amongſt us, both in work, and word, and much beloved, had, as you know, one only Son, and becauſe but one, he loved him immeaſurably, and above God: And ſo being drunk with immoderate doting, he neglected to Correct him, and gave him Liberty to do whatſoever he lift. Now, this very day (ſays he) this ſame Fellow, thus long ſuffered in his diſſolute and riotous courſes, hath in his drunken Humour wickedly offered Violence to his Mother, great with Child, would have violated his Siſter, hath killed his Father, and wounded two of his Siſters to Death. Ad frat. in Eremo. Ser. 33. if he was the Author of that Treatiſe.

CHAP. CXXII. Divine Judgments upon Gluttony.

SOlomon requires us to put a Knife to our Throat, when we are at ſuch Tables, where Dainties are ſet before us, if we be Perſons given to Appetite: And our Saviour hath forbid us the ſurfeiting of our ſelves. And 'tis certain, Gluttony is a fault, that not only hath a Natural tendency to the deſTruction of our Health, the obating of our Eſtates, and the enfeebling of our Spirits, but provokes the Indignation of Heaven: As we may ſee in the ſin of Sodom, which was Pride and fulneſs of Bread, and Idleneſs; in the caſe of Job's Sons, and the Feaſt of Belſhazzar; and the Examples following.

1. One Albidinus, a Young Man of a moſt debauch'd courſe of Life, when he had conſumed all his Lands, Goods, and Jewels, and exhauſted all his Eſtate, even to one Houſe, he with his own hands ſet that on fire; and deſpairing of any future Fortune, left the City, and betaking himſelf to the Solitude of the Woods and Groves, he in a ſhort ſpace after hanged himſelf. Dr. Thomas Taylor, C. 7. N. 100.

2. Lucullus, a Noble Roman, in his Praetorſhip, governed Africk two ſeveral times; he moreover overthrew and defeated the whole Forces of King Mithridates, and reſcued his Colleague, Cotta, who was beſieged in Chalcedon, and was very Fortunate in all his Expeditions; but after, his Greatneſs growing an Eye-ſore to the Common-weal, he retired himſelf from all Publick Offices or Employments, to his own Private Fields, where he builded Sumptuouſly, ſparing for no Charge to compaſs any variety that could be heard of; and had in his Houſe he made, a very rich Library, and plentifully furniſhed with Books of all ſorts. And when he had in all things accommodated his Houſe, ſuiting with his own wiſhes and deſires, forgetting all Martial Diſcipline before exerciſed, he wholly betook himſelf to Riotous Comeſſations, and Gluttonous Feaſts; having gotten ſo much Spoil and Treaſure in the Wars, that it was the greateſt part of his ſtudy, how profuſely to ſpend it in Peace. Pompey and Cicero one Night ſtealing upon him with a ſelf-invitation to Supper, he cauſed on the ſudden a Feaſt to be made ready, the coſt whereof amounted to Fifty Thouſand Pieces of Silver; the ſtate of the Place, the plenty of Meat, and change and variety of Diſhes, the coſtly Sauces, the fineneſs and neatneſs of the Services, driving the Gueſts into extraordinary Admiration. Briefly, having given himſelf wholly to a Senſual Life, his high feeding, and deep quaffing, brought him to ſuch a Weakneſs, that he grew Apoplectick in all his Senſes; and as one inſufficient to govern either himſelf or his Eſtate, he was committed to the keeping of M. Lucullus his near Kinſman, dying ſoon after. Ibid.

3. Caeſar, the Son of Pope Alexander, was one of thoſe who much doted on his Belly, and wholly devoted himelf to all kind of Intemperance, who in daily Breakfaſts, Dinners, Afternoon-ſittings, Suppers, and new Banquets, ſpent Five Hundred Crowns, not reckoning Feaſts, and Extraordinary Inventions. For Paraſites, Buffoons, and Jeſters, he allowed Yearly Two Thouſand Suits of Cloaths from his Wardrobe. He maintained alſo a continual Army of Eight Thouſand Soldiers about him; and all this he exhauſted from his Father's Coffers. Ibid.

4. Demadas now being old, and always a Glutton, is like a ſpent Sacrifice, nothing is left but his Belly, and his Tongue, all the Man beſides is gone, ſaid Antipater of him. Dr. Jer. Tailor.

5. Hugucchio a Captain, loſt two Towns, becauſe he would not break his Meal. Mr. Hales of Eaton, out of Paulus Jovius.

6. When Philoxenus the Epicure had fallen deſperately ſick upon glutting himſelf on a delicate and coſtly Fiſh, perceiving he was to die, calls for the remainder of his Fiſh, and eats it up, and dies a true Martyr to his Belly. Mr. Hales.

7. A certain Rich Citizen's Son, to pleaſe all his five Senſes at once, allowed to the delight of every ſeveral Senſe 100 l. For which end he beſpake a curious fair Room richly hanged, and furniſhed with the moſt exquiſite Pictures to pleaſe his Eye. Secondly, the choiceſt Muſick to content his Ear: All the Aromaticks, and ſweet Perfumes, for his Smelling; all the Candies, Preſerves, and Junkets for his Taſte; a Beautiful Strumpet to Lodge with him in a ſoft Bed, and the fineſt Linen that could be bought to accommodate his Touch; all which he enjoyed at one time. He ſpent 30000 l. in three Years, and ſwore after all, that if he had three times more than ever he had, he would ſpend it all to live one Week like a God, though he were ſure to be damned in Hell the next day after. But by the Juſt Hand of God he was puniſhed with extream Poverty, and was caſt off by all his former Acquaintance, ſo that he died in miſery. Theat. of Judgm. Clark's Examp. Vol. I. c. 61.

8. Apicius, that Luxurious roman, the Expences of whoſe Kitchen amounted to more than 2000000 of Seſterces of Gold; having eaten up his Eſtate, and fearing Poverty, Poiſon'd himſelf. Idem ex Senecâ. Yet at the ſame time he had 10000000 of Seſterces left.

9. Auguſtinus Chieſſius, a Banker at Rome, at the Chriſtening of his Son, entertained Pope Leo X. upon the River Tibris, and all the Foreign Embaſſadors, and City-Nobles, with Curious Fare, diſh'd out in coſtly Plate; and on the change of every Service, all the Meats, Plate and all, were caſt into the River, and new brought in for ſupply. And all the fruits of this was, that he was admired by none but Fools, and his Name had hardly been mentioned at this day, but to tell the World, that he was the Author of this ridiculous Action. Mr. Hales of Eaton.

CHAP. CXXIII. Divine Judgments upon Drunkenneſs.

DRunkenneſs is a Sin that is prohibited by the Laws of God and Man, and upon good reaſon; becauſe it tends to the ruine of a Man's Health, the diminution of his Eſtate, the miſpending of his precious hours, the Powerty of his Family, the hindrance of his Piety and Charity, the obſtruction of Buſineſs, the acceleration of Old Age; and in fine, the diſhonour of God, and the deſtruction of the Soul. And therefore no wonder, if we often find the Divine Vengeance follow cloſe upon the heels of this ſin; as may be ſeen in the ſubſequent Stories.

1. John Manlius, in his Common Places, p. 244. tells us of three abominable Drunkards, who drank ſo long, till one of them fell down ſtark dead; and yet the other two, nothing terrified with ſuch a dreadful Example of Divine Vengeance, went on to drink, and poured the dead Man's part into him as he lay by them.

2. Marcus Antonius wrote, or rather ſpewed out a Book concerning his own abilities to bear ſtrong Drink,

3. Darius boaſted of the ſame Faculty in his very Epitaph.

4. Alexander the Great drank himſelf to Death, and killed One and Forty more with exceſſive Drinking, to get that Crown of One Hundred and Eighty Pounds weight, which he had provided for him that drank moſt.

5. Eccius, called by Eraſmus, Jeccius, for his Tipling; being Non-pluſs'd at Ratisbone by Melancthon in a Publick Diſputation, and over-drinking himſelf that Night at the Biſhop of Mundina's Lodgings (who had ſtore of the beſt Italian Wines) fell into a Fever, whereof he died. Jo. Man. loc. com. p. 89.

6. Anno Chriſti 1556. In the Town of St. Gallus in Switzerland, there was one Peter Beſler, who was Born at Rotmund, but was now Servant to a Citizen, whoſe Habitation was near unto St. Gallus. This diſſolute Young Man was much given to the Beaſtly ſin of Drunkenneſs; and upon Trinity Sunday, which was May 21st. he, together with ſome of his Companions, went to the Town of Sangall, there to be merry: And when they had drank freely, this Young Man began to rail at, and to quarrel with his Companions; and uſing many Blaſphemies againſt God, he added this Execration alſo: If I ſerve my Maſter any longer, I give my Body and Soul to the Devil. When he had ſtaid there all Night, in the Morning awaking, he began to think what words he had uttered the Night before; yet having no other means of Subſiſtance, he reſolved to return to his Maſter's Service. But going out of the City, when he was now not far from his Maſter's Houſe, a Man met him, clad in black, and fearful to behold, who ſaid to him, Go to (Good Fellow) I am now ready to take that which is my Right, and which thou gaveſt me yeſterday: Which when he had ſaid, taking the Fellow by the Hand (who was amazed with Horror, and altogether aſtoniſhed) he threw him to the Ground, and ſo vaniſhed. Not long after, this miſerable Young Man, being found by ſome of the Neighbours, had his Hands and Feet drawn together; and being brought to a Lodging, he had the uſe of all his Limbs taken from him, and ſo continued till he died miſerably. Stephen Bateman, Profeſſor of Divinity. Ibid.

7. Anno Chriſti 1578. February 10th in the Country of Scwaben, about Eight Perſons that were Citizens, and Citizens Sons (whoſe Names my Author ſetteth down) met together at a Tavern, whereof the Maſter's Name was Anthony Huge, on a Sabbath-day Morning, where they drank themſelves Drunk, and then began to Blaſpheme God, and ſcoff at the Hoſt, who adviſed them to leave Drinking, and to go to Church to hear the Word Preached; at which they not only continued [〈1 page duplicate〉] [〈1 page duplicate〉] to mock, but went on in their Drinking; when ſuddenly the Devil came in among them in the Habit of a Cavalier, who drinking to them, ſet their Mouths on ſuch a fire, that theſe Drunkards not only became amazed thereat, but alſo after a miſerable manner were all ſtrangled to Death. Ibid.

8. At Keſgrave near Ipſwich, three Serving-men having been Drinking hard, when they wee about to go away, the Hoſteſs by her Importunity would needs perſwade them to drink the three Outs firſt, viz. Wit out of the Head, Money out of the Purſe, and Ale out of the Barrel; but as ſhe came to them with the Pot in her hand, God ſuddenly ſtruck her ſick and ſpeechleſs, her Tongue alſo ſwelling in her Head, ſo that in great extremity ſhe died three days after. Beard's Theat.

9. Two Servants of a Brewer in Ipſwich drank themſelves Drunk for the Rump of a Turkey, and afterwards as they were ſtrugling for it, they fell backwards into a Cauldron of ſcalding Liquor, whereof one died preſently, and the other lingring, died with great pain. Clark's Examp.

10. A Man coming home drunk, would needs go to ſwim in the Mill-Pond: But is Wife and Servant, knowing that he could not ſwim, diſſwaded him, and once by entreaty got him out; but afterwards, going in again, he was drowned. Ibid.

11. At the Plough in Barnwel, near Cambridge, a luſty Young Man, with two of his Neighbours, and one Woman in their Company, agreed to drink up a Barrel of ſtrong Beer, which accordingly they did; but within Twenty Four hours three of them died, and the fourth hardly eſcaped, after great Sickneſs. Ibid.

12. A Butcher in Haſlingfield having heard his Miniſter inveigh againſt Drunkenneſs, in his Cups at the Ale-Houſe fell a juſting and ſcoffing at the Miniſter's Sermon: But as he was drinking, God's Hand fell upon him, for the Drink ſtopping in his Throat, choaked him, that he died preſently. Ibid.

13. At Bungey in Norfolk three Drunkards coming out of an Ale-Houſe in the Night, ſwore, that they thought it was not darker in Hell: But as they went home, one of them fell over a Bridge, and was drowned: A ſecond fell from his Horſe: The third ſleeping on the Ground by the River-ſide, was frozen to death.

14. A Bailiff of Hedley, upon a Lord's-day being Drunk at Melford, got upon his Horſe to ride through the ſtreets, ſaying, That his Horſe would carry him to the Devil; and preſently his Horſe caſt him, and brake his Neck. Ibid.

15. Some drinking in an Ale-Houſe at Harwich in the Night, over againſt the Mayor's Houſe [Mr. Ruſſel] who ſent to them to depart, but they refuſed; whereupon he went himſelf, and took one of them by the Hand, as if he would lead him to Priſon; who drawing his Knife, ran from him, and three days after, was found drowned in the Sea, with his Knife in his Hand. Ibid.

16. At a Tavern in Breadſtreet, certain Gentlemen drinking Healths to the Lord on whom they had dependance, one of them with an Oath drinks off a Pottle of Sack to his Lord: After which, he could neither riſe up, nor ſpeak, but falling into a ſleep, died within two hours after. Ibid.

Theſe Five following Examples (ſaith Mr. Beard) were reported unto me by a worthy Miniſter, and written with his own hand, Mr. George Nelſon, Preacher of the Word of God in Godmancheſter.

17. Anno Chriſti 1629. There was one Thomas Wilſon, a notorious Blaſphemer and Drunkard, upon a ſmall occaſion being angry with his Wife, not daring to proffer Violence to her, drew his Knife, and ſtabbed himſelf.

18. The ſame Year, one John Bone of Ely, a Gentleman's Coachman, being exceedingly given to Swearing, and Drunkenneſs, drinking himſelf Drunk on a Sabbath in Sermon-time, fell from his Coach-box, and was killed by his Horſes.

19. Anno Chriſti 1621, One Richard Bourne of Ely, who uſed to Travel on he Sabbath-days, ſeldom or never coming to Church; as he went to the Market at St. Ives, being drunk, God's Judgment overtook him; for going up the River in his Boat, he fell over into the Water, and was drowned.

20. Anno Chriſti 1618. One Thomas Alred of Godmancheſter, being a common Drunkard, was entreated by a Neighbour to unpitch a Load of Hay; and being at that time Drunk, the Pitch-fork ſlipt out of his hand, which he ſtooping to take up again, fell from the Cart with his Head downwards, and the Fork ſtanding with the Tines upward, he fell directly upon them, which ſtriking to his Heart, killed him immediately.

21. Anno Chriſti 1628. John Vintner of Godmancheſter, a known Drunkard, and Scoffer at Religion, fell from the top of a Pear-Tree, and brake his Neck: All theſe are atteſted by ſundry Godly Miniſters, and recorded both by Dr. Beard, and Mr. Clark.

22. Anno Chriſti 1551.-in Bohemia, five Drunkards were Quaffing, and Blaſpheming the Name of God: And the Picture of the Devil being painted upon the Wall, they drank Healths to him, who the Night after paid them their Wages: For they were found dead, with their Necks broken, and quaſhed to pieces, as if a Wheel had gone over them, the Blood running out of their Mouths, Noſtrils, and Ears, in a lamentable manner. Clark out of Fincelius.

23. I find this Story in Philip Lonicerus, p. 486. A certain Man, ſaith he, that gave himſelf to the ſtudy of Godlineſs, was daily aſſaulted with the Temptation of the Devil, who perſwaded him, if he would be quiet, to chooſe one of theſe three Sins; either to make himſelf Drunk, or to commit Adultery with his Neighbour's Wife, or to kill his Neighbour himſelf. The poor Man thinking Drunkenneſs the leaſt ſin, choſe that; but being enraged with Wine, he was eaſily drawn to the committal of the other two; for the Wine inflaming him with Luſt, he feared not to vitiate his Neighbour's Wife, nor yet to kill her Husband, coming in the mean while, and ſeeking to be revenged of him. So giving himſelf to Drunkenneſs, he involves himſelf in all other Wickedneſs.

24. A Knight, notoriouſly given to Drink, carrying ſometimes Pails of Drink into the open Fields, to make People drunk withall, being upon a time drinking with Company, a Woman comes in, delivering him a Ring, with this Poeſie, Drink and die; ſaying to him, This is for you; which he took and wore; and within a Week after came to his end by Drinking. Reported by ſundry Perſons, and juſtified by a Miniſter dwelling within a Mile of the Place.

25. In De[•]gy Hundred, near Mauldon, about the beginning of His Majeſty's Reign, there fell out an extraordinary Judgment upon five or ſix that plotted a Solemn Drinking at one of their Houſes; laid in Beer for that purpoſe, drunk Healths in a ſtrange manner, and died thereof within a few Weeks, ſome ſooner, and ſome later. Witneſſed to me by ſome that were with one of them on his Death-bed to demand a Debt; and often-times ſpoken of by Mr. Heydon, late Preacher of Mauldon, in the hearing of many: The particular Circumſtances were exceeding Remarkable, but having not ſufficient Proof for the Particulars, I will not report them. Ibid.

26. Mr. Baxter tells us this Story for a certain Truth. There is now in London (ſaith he) an Underſtanding, Sober, Pious Man, oft one of my Hearers, who hath an Elder Brother, a Gentleman of conſiderable Rank, who having formerly ſeemed pious, of late Years doth oft fall into the ſin of Drunkenneſs. He oft Lodgeth long together here, in this his Brother's Houſe; and whenever he is drunken, and hath ſlept himſelf ſober, ſomething knocks at his Bed's-head, as if one knock'd on the Wainſcot; when they remove his Bed, it followeth him: Beſides loud noiſes in other Parts where he is, that all the Houſe heareth. They have oft watched and kept his hands, leſt he ſhould do it himſelf. His Brother hath oft told me, and brought his Wife (a diſcreet Woman) to atteſt it; who averreth moreover, that ſhe watching him, hath ſeen his Shooes under the Bed taken up, and nothing viſible touch them. They brought to me the Man himſelf, and when we ask'd him, how he dared to ſin again, after ſuch, a Warning, he had no Excuſe. But being a Perſon of Quality, for ſome ſpecial Reaſon of Worldly Intereſt, I muſt not name him. Hiſt. Diſc. of Apparitions and Witches, p. 60.

27. Mr. William Rogers, an Apothecary of Crancbrook in Kent, exceeding much given to Drinking, and Sabbath-breaking, though a Young Man, of a ſweet and pleaſing Temper, was often admoniſhed and perſwaded by Mr. Robert Abbot, Miniſter of the Place, to come to Church; but had often promiſed and failed: But one Lord's-day in the Morning, when he ſaid he was ready to come, he was taken ſick, and betook him to his Bed; but it proving only an Ague, next Morning he betook him to his old courſe again. Next Week the Meſſenger of Death came in earneſt, Mr. Abbot addreſſed himſelf to him in his Chamber, with theſe words, Oh! how often have you deceived God, your own Soul, and me! and what is now to be done? I fear you will die, and then what will become of you? His Sickneſs prevailed, and there was too great a Fire kindled in his Breaſt to be ſmothered; it burned in his own Soul, and it lightened from his Heart and Lips into the Ears and Hearts of thoſe about him. One while he cries out of his ſins, ſaying, I have been a fearful Drunkard, pouring in one Draught after another, till one Draught could not keep down another: I now would be glad, if I could take the leaſt of God's Creatures which I have abuſed. I have neglected my Patients, which have put their Lives in my hands, and how many Souls have I thus murdered? I have wilfully neglected God's Houſe, Service, and Worſhip; and tho' I purpoſed to go, God ſtrikes me thus, before the day of my Promiſe comes, becauſe I am unworthy to come among God's People again. Another while he falls to wiſhing; Oh! that I might burn a long time in that Fire (pointing to the Fire before him) ſo I might not burn in Hell! Oh! that God would grant me but one Year, or a Month, that the World might ſee with what an heart I have promiſed to God my Amendment! Oh! that God would try me a little! but I am unworthy. Another while to his Companions— Be warned by me to forſake your wicked ways, leſt you go to Hell, as I muſt do. Calls his young Servant, tells him, that he had been a wicked Maſter to him; But be warned by me, ſaith he; you have a Friend, that hath an Iron Furnace, which burns hot a long time; but if you give your ſelf to my ſins, you ſhall be burned in the Furnace of Hell, an hotter Furnace, Millions of Millions of Ages. The Miniſter propounding to him the Goſpel-Promiſes of the largeſt ſize, he cried, "It is too late, I muſt be burned in Hell! He preſſed him with Tears not to caſt away that Soul, for which Chriſt died, &c. He anſwered, He had caſt off Chriſt, and therefore muſt go to Hell. In ſhort, at laſt, in idleneſs of Thoughts and Talk, he ended his miſerable Life. See the Narrative, publiſhed by Mr. Abbot the Miniſter; Or, A Pamphlet called, A Warning-piece to Drunkards, p. 31, 32.

28. Nathanael Butler was firſt addicted to Drunkenneſs, Gaming, Purloining, and Fornication, before he committed that Murder upon his Friend, John Knight, in Milk-ſtreet, London, 1657. for which he was afterwards condemned to the Gallows, and executed.

29. Tho. Savage uſed to ſpend the Sabbath at an Ale-Houſe, or a Baſe Houſe, and was that very Morning made Drunk by his Harlot with burnt Brandy, when perſwaded to Murder his Fellow-Servant, for which he was executed at Ratcliff, 1668.

CHAP. CXXIV. Divine Judgments upon Uncleanneſs, Inordinate Love, &c.

BIſhop Latimer is ſaid to have preſented King Henry the VIII. a new Teſtament, wrapp'd up in a Napkin, for a New Year's Gift, with this Poeſie about it, Fornicators and Adulterers God will judge. 'Twas boldly done; and the Admonition, tho' very biting and pungent, yet had the Word of God for its Baſis and Foundation. For to touch a little upon the Hiſtory of this Sin.

1. Eli's Sons, 1 Sam. 2. David, 2 Sam. 11. The two Women, 1 King. 3.16. may go for Scriptural Examples, all faulty this way, and all puniſhed; yea Solomon himſelf, no doubt, paid dear for his Polygamy and Concubinage; not to except Jacob among the Patriarch's, who was moſt croſſed in his Children of any, as I have noted before in this Book.

2. Henry the VIII. and our late King Charles the II. may be worthy of the Reader's Remark.

3. A. C. 1544. Henry Duke of Brunſwick had for his Wife the Siſter of Ʋlrick Duke of Wirtemberg, who had for one of her Wairing-Maids one Eve Trottin, with whoſe Beauty the Duke was ſo deſperately ſmitten, that after ſome Sollicitations, he had ſeveral Children by her: But after ſome time, unknown to his Wife and her Friends, he ſhut her up in his Caſtle of Stauffeburg, and appoints two Women to lay a wooden Image repreſenting her in her Bed, giving out that Eve was ſick; at laſt this Image was laid up in a Coffin, and it was pretended, that Eve was dead. The Counterfeit Corps was carried forth to be buried with all the uſual Pomp and Ceremonies of a Funeral, Prayers and Sacrifices: The Dutcheſs and her Maids, and other Companies of Virgins, were preſent at the Solemnity, all in mourning Apparel. In the mean time, Eve was kept in the Caſtle, and the Duke had ſeven Children by her afterwards. But at laſt the Impoſture was brought to light, to the perpetual Shame and Ignominy of the Duke, with what ill Conſequences more, I cannot inform my ſelf. Sleidan's Commentar. l. 15.

4. Childeric King of France, was ſo odious for his Adulteries, that his Nobles conſpired againſt him, and drove him out of the Kingdom. Clark's Exampl. Vol. I. c. 2.

5. Sir Robert Carr (made afterwards Viſcount Rocheſter) a Minion of King James the I. and one of the Privy-Council, falling in Love with the Counteſs of Eſſex, (who being married with Robert Earl of Eſſex, both at Twelve Years of Age, had lived above Ten Years without any carnal Knowledge one of another) to make way for a Marriage with the ſame Counteſs, procures the Commitment of Sir Tho. Overbury to the Tower, becauſe he diſcouraged Rocheſter, from the ſaid Match, and at laſt his Death. Upon which followed a Divorce between the Counteſs, and the Earl her Husband, a Creation of Rocheſter Earl of Somerſet, a Conſummation of the Marriage between Rocheſter and the Counteſs of Eſſex, a Celebration of the Wedding, with the preſence of the King, Queen, Prince, and a great Confluence of Biſhops, and Nobles, a gallant Maſque of Lords, and afterwards another Maſque of the Princes Gentlemen, which out-did this; a Treat afterwards at Merchant's-Hall, where the Mayor and Aldermen in their Gowns entertained the Bride and Bridegroom, with the Attendance of the Duke of Lenox, the Lord Privy-Seal, the Lord-Chamberlain, the Earls of Worceſter, Pembrook, and Montgomery, with a numerous Train of the Nobility and Gentry; where at the Entry, they were accoſted with a Gratualtory Speech, and Muſick, and afterwards the Feaſt ſerved up by the choiceſt Citizens; and after Supper, with a Waſſail, two pleaſant Maſques, a Play, and Dancing: And after all, the Bride and Bridegroom invited to a noble Banquet, with all the noble Train; and at Three in the Morning returned to White-hall: And before this Surfeit of Pleaſure was well digeſted, the Gentlemen of Grey's-Inn invited them to a Maſque. But before the end of the Year, (who would think it? for this was in the Chriſtmas-Holidays, and laſted till a few Days after) all this Joy was turned into Sharp and Sowre: For afterward, the Murder of Sir Thomas Overbury was diſcovered; ſome of the chief Inſtruments employed to Poyſon him, were hanged; the Earl of Somerſet, and his Counteſs, impriſoned; their Perſons convicted, and Eſtate ſeized, except only four Thouſand Pound per Annum allowed him for Life; only by the King's Favour, after ſome time he was ſet at Liberty; but never more returned into Favour at Court. Detection of the Court and State of England, during the Four laſt Reigns, p. 39, 40, &c.

6. In the Reign of Charles the V. a young Gentleman of noble Parentage, in the Court of that Emperor, for deflowering a young Gentlewoman whom he greatly loved, was committed to Priſon; where expecting nothing but the Rigour of the Law, he took on with ſuch Grief of Mind, that the next Morning his Face appeared very wan, his Beard drivelled, his Hair turned perfectly gray, and all his freſh and youthful Vigour was quite vaniſhed; which coming to the Emperor's Ears, he ſent for him, and for the ſtrangeneſs of the thing, pardon'd him, accounting the great Fear he had undergone, and the Effects of it, a ſufficient Puniſhment. Doom, warning to the Judgment, p. 346. out of Levin. Lemn.

7. In Germany, a Gentleman of note finding his Wife in Bed with another Man, ſlew firſt the Adulterer, and then his own Wife. Luth. Coll.

8. A nobleman of Thuringia being taken in Adultery, the Husband of the Adultreſs bound him Hand and Foot, caſt him into Priſon, kept him faſting, only cauſing daily hot Diſhes of Meat to be ſet before him, to tantalize him with the Smell. In this Torture the Letcher continued till he gnawed off the Fleſh from his own Shoulders, and on the 11th. Day he died Clark out of Luther.

9. Mary of Arragon, Wife to the Emperor Otho the III. carry'd a young Fornicator along with her, in Woman's Habit; but he being diſcovered, was burnt to Death. Afterwards ſolliciting the Count of Mutina, and not able to draw him to her Lure, ſhe accuſed him to the Emperor, of attempting a Rape upon her, for which he was beheaded: But the Emperor at laſt finding out his Wife's Wickedneſs, cauſed her to be burnt at a Stake. Clark's Examp. Vol. I. chap. 2.

10. Luther tells us of a Great Man in his Country, ſo beſotted with the Sin of Whoredome, that he was not aſhamed to ſay, That if he might live for ever here, and be carried from one Whore-houſe to another, there to ſatisfie his Luſts, he would never deſire any other Heaven. This vile Fellow afterwards breathed out his wretched Soul betwixt two notorious Harlots. Ibid.

11. Venery was the Deſtruction of Alexander the Great: Of Otho the Emperor, (called for his good Parts otherwiſe, Miraculum Mundi:) Of Pope Sixtus the IV. who died of a wicked Waſt: Of Peope Paul the IV. of whom it paſſed for a Proverb, Eum per eandem partem animam profudiſſe, per quam acceperat. Ibid. So true it is which Solomon ſaith, many ſtrong Men have been ſlain by her.

12. 'Tis notoriouſly known how far this Sin prevailed in England amongſt the Lazy Monks and Nuns; what Skulls of Infants were found near their Religious Houſes, before the Diſſolution of them in Henry the VIII's Days: And much about the ſame time, viz. at the beginning of the Reformation (as I have read in a Letter, writ by the Pope's Notary, to a Gentleman in Germany) there was a Nunnery viſited in the outer Skirts of Italy, and Thirteen of the Nuns found with Child at the ſame time, all by the Confeſſor; for which Cauſe, by order of the Pope, it was put down.

13. Thomas Savage frequenting the Houſe of Hannah Blay, a noted Bawdy-houſe, ſpending upon her ſuch Money as he could get, to ſatisfie his own Luſt, and her craving Appetite, is tempted firſt to ſtealing, and purloining from his Maſter, and at laſt to the murdering of a Maid, his Fellow-Servant: For which he was afterwards brought to the Gallows. See the Printed Narrative.

14. Mr. Robert Foulks, of Stanton-Lacy, firſt an Adulterer, and then a Murderer of his Baſtard Child, ended his Days very ignominiouſly at Tiburn, tho' penitently. See the Narrative; or the Abbreviation in the Compleat Hiſtory of Dying Penitents.

15. John Allerton, Biſhop of Waterford in Ireland, for unnatural Concupiſcence came to a very diſgraceful End, being Arraigned and Executed at Dublin.

It were endleſs to enumerate all the ſad Examples of Divine Judgment, that might be brought under this Head.

CHAP. CXXV. Divine Judgments upon Voluptuouſneſs and Luxury.

THE Love of ſenſual Pleaſure is to this Day a Blot upon the Memory of Epicurus, tho' he were but a Heathen Philoſopher: How much more Diſgraceful is it for Chriſtians, whoſe Profeſſion it is to deny themſelves, and take up the Croſs, and be mortified to the World, and crucifie the Fleſh, which the Affections and Luſts! And the Reaſon why God hath laid ſuch a Reſtrain upon our Appetites, is becauſe Voluptuouſneſs is a Thief of our Time, and Affections: It ſteals the Heart from God, and ſo debaucheth the Mind of Man, that it cannot reliſh ſpiritual Delights, and the Sweets of a Holy and Devout Life; and therefore no wonder, if God Almighly doth ſo reſent this Alienation of the Mind from him, that he puniſh it often with ſome Remarkable Judgments, to ſhew his Deteſtation of it, and to Detert others from it.

1. Charles the II. King of Spain, having waſted his Spirits with Voluptuouſneſs and Luxury, in his old Age fell into a Lethargy; and therefore, to comfort his benummed Joints, he was by the Advice of his Phyſicians, ſowed up in a Sheet ſteeped in Aqua-vitae. The Chirurgeon having made an end of ſowing the Sheet, wanted a Knife to cut off the Thread; whereupon he took the Wax-Tapor that ſtood by, to burn it off: But the Flame running by the Thread, caught hold of the Sheet in an inſtant, which (according to the nature of Aqua-vitae) burned ſo violently, that the old King ended his Days in the Flame. Clark's Mirr. Vol. I. p. 492.

2. Petrus Crinitus, a great Clerk in the Days of our Grandfathers, thought it fit, forſooth, when he was old, to do as Socrates did, under colour of Free Teaching, to converſe with Youths in the Streets, in the Tennis-Courts, in the Taverns, and Compotations: But this Error coſt him dear; for being on a time at a youthful Meeting, one of his petulant Convivators poured a Cup of cold Water on his Head. Which Affront he took ſo hainouſly, that he went home and died. Mr. Jo. Hales of Eaton.

3. A. C. 1470. George Nevil, Brother to the Great Earl of Warwick, at his Inſtalment into his Archbiſhoprick of York, made a Feaſt for the Nobility, Gentry, and Clergy, wherein he ſpent 300 Quarters of Wheat, 330 Tuns of Ale, 104 Tuns of Wine, one Pipe of ſpiced Wine, 80 fat Oxen, 6 wild Bulls, 1004 Wethers, 300 Hogs, 300 Calves, 3000 Geeſe, 3000 Capons, 300 Pigs, 100 Peacocks, 200 Cranes, 200 Kids, 2000 Chickens, 4000 Pigeons, 4000 Rabbits, 204 Bitterns, 4000 Ducks, 400 Hernſews, 200 Pheaſants, 500 Partridges, 4000 Woodcocks, 400 Piovers, 100 Curlews, 100 Quails, 1000 Egrets, 200 Rees, above 400 Bucks, Does, and Roe-bucks, 1506 hot Veniſon-Paſties, 4000 cold Veniſon-Paſties, 1000 Diſhes of Gelly parted, 4000 cold Cuſtards, 2000 hot Cuſtards, 300 Pikes, 300 Breams, 8 Seales, 4 Propoiſes, and 400 Tarts. At this Feaſt, the Earl of Warwick was Steward, the Earl of Bedford Treaſurer, the Lord Haſtings Comptroller, with many more noble Officers: Servitors 1000, Cooks 62, Kitchiners 515. Fuller's Hiſt. of the Church.

But Seven Years after, the King ſeized on all the Eſtate of this Archbiſhop, and ſent him over Priſoner to Callis in France, where vinctus jacuit in ſummà inopiâ, he was kept bound in extream Poverty. Ibid. l. 4. cent. 15. p. 193.

4. Cleopatra's Luxury, in diſſolving a Pearl which ſhe took from her Ear, in Vinegar, to the Value of Fifty Thouſand Pound, and drinking it off at one Draught, out of Vain-glory, is well known; and yet ſhe was afterwards, notwithſtanding all her Bravery, taken Priſoner, and deprived of her Royal State, and the other Pearl cut in twain, and hung at both the Ears of the Statue of Venus, in the Pantheon, in Rome. Plin. Nat. Hiſt. l. 9. Fulg. Ex. l. 9, &c.

5. Heliogabalus filled his Fiſh-ponds with Roſe-water, ſupplied his Lamps with the precious Balſam that diſtilled from the Trees in Arabia, wore upon his Shooes Pearls and Precious Stones engraven, ſtrewed his Dining-room with Saffron, and his Portico's with Duſt of Gold; he never wore the ſame Garments twice, and yet they were of the richeſt ſilk, or Cloth of Gold; near the Sea he would eat no Fiſh, in the Midland no Fleſh; his whole Meals were made often of the Tongues of Singing-Birds, Peacocks, or the Brains of coſtly Creatures; he gathered in Rome 10000 weight of Spiders, to ſhew the Greatneſs of his City; his Bed was covered with Gold and Silver; his Statue, whilſt he was living, was worſhipped for a God; he ſet up a Senate of Women, gave great Eſtates to wicked Bawds, Panders, Jeſters, &c. But at laſt, being generally deſpiſed, he was ſlain by his Soldiers, in the Fourth Year of his Reign; his own Body, and his Mother's dragged along the Streets, and caſt into the common Layſtall. Imp. Hiſt. Sabell. Ex. l. 8. c. 7. Time's Store-houſe, l. 10. c. 12.

6. Vitellius, another Roman Emperor, had 20000 Diſhes of Fiſh, and 7000 Fowl, at one Supper; and yet commended his own Temperance, in a ſet Oration, before the Senate and People of Rome. In the time that he reigned, which had need to be but ſhort, he waſted Nine Hundred Millions of Seſterces; i. e. ſaith Budaeus, 2500000 Crowns; or as another, 31250 l. Sterling. For after he had reigned but Eight Months, and a few Days, he was ſlain in the midſt of the City. Joſeph. de Bell. Jud. l. 5. c. 13. Tacit. Hiſt. l. 2.

7. Mahomet the Great (Sultan) at the taking of C. P. had one Helana, a very beautiful Perſon, preſented to him; with whom he was ſo taken, that he ſpent all his Time with her, and ſeemed quite to have emaſculated his Spirit. Upon which, his Janiſaries and Captains began to murmur, and threatened to Depoſe him, and put one of his Sons on the Throne. One of his Courtiers, with great Submiſſion, admoniſhed him of it. Whereupon he goes preſently to his Paragon, ſpent the whole Night with her, appointed a Feaſt next Day, ſets his Curtezan at Table, dreſſed in the moſt Princely Robes. After Dinner, having charged all his Nobles to appear together, he brings her before them in his Left Hand, and immediately with his Faulchion, at one Blow ſtruck off her Head; ſaying, Now judge by this, whether your Emperor be not able to bridle his Affections. Knowles's Turk. Hiſt.

8. The Romans were ſo given to Pleaſure and Luxury in their Apparel, Food, Ornaments, Attendance, and Retinue, &c. before the Decle[•••]on of their Grandeur, that Juvenal ſpends ſeveral Satyrs in expoſing them to the Laughter and Reproach of the World: So effeminate were they, that they had a Diſtinction in their Rings, and had ſome of maſſie Gold to wear in the Winter, others more light for Summer-wear. Lucullus had 5000 Cloaks. Incredible Summs were expended upon Entertainments.

9. The Monks, before the Reformation, and the Judgments that followed in Germany, were grown to that heighth of Luxury, that ſeveral Pens were exerciſed in publick Reflections and Cenſures upon them. Among the reſt, an Author whom I have now by me, and who ſtiles himſelf, Frater de Viridi Valle, in Pruſſia, complains pathetically of the Pride of their Habit; their Silk Gowns, and Cloaks, trailing behind them on the Ground, their Pearls and Jewels in their Shooes; and for a pleaſant Jeſt, (I ſuppoſe) tells a Story of one Monk, who through extream Poverty, was not able to purchaſe a Cloak with ſo long a Tail, at laſt got a Mat upon his Back, and went about ſtrutting with that, and looking on a time behind him, to ſee how finely it trailed after him, eſpied the Devil ſitting upon the hinder end of it, who laughed in his Face, and cryed out, ſaying, Aha! plus velles, ſi plus poſſes.

10. Zaleucus, the Law-giver of Locris, made a Law, That no Woman ſhould be attended with more than one Maid in the Streets, but when ſhe was drunk; nor walk out in the City by Night, but when ſhe was going to commit Adultery; nor wear Gold or Embroidered Apparel, but when ſhe deſigned to ſet up for a common Strumpet; nor that Men ſhould wear Rings or Tiſſues, but when they went a Whoring, Heyl. Geogr. p. 158. This proved an effectual Reſtraint upon their Luxury that way.

CHAP. CXXVI. Divine Judgments upon Pride, Ambition, &c.

HOW vain an Attempt it is for Men to lift up themſelves, and aſpire above the Limits of their own Orb, in deſpite of Him that rules in the Heavens, and hath preſcribed, for wiſe Reaſons, the Rules of Humility to us Men, threatning to reſiſt the Proud, and give Grace to the Humble, may appear evidently from theſe following Examples.

1. Colonel James Turner, executed at Lime-ſtreet, London, 1663. being a Man of a high Spirit, and not having an Eſtate anſwerable thereto, wherewith to keep up that State and Grandeur wherein he had formerly lived, fearing nothing ſo much as to ſtrike ſail, and to ſubmit to the Inconveniences of a poor and private Life, fell into many Errors, eſpecially Swearing and Robbing, was at laſt condemn'd to the Gallows, where he made a ſerious Confeſſion, begging earneſtly of God for Mercy, and deſiring for his Comfort, the Doctor to read to him thoſe Verſes of the Second of the Hebrews, being the 14, 15, 16, 17, and 18th. Verſes. Next did he give Forty Shillings to the Miniſter, to be given to the Poor of that Pariſh, and Eighteen Shillings and Six Pence more for his Wife, to be delivered to his young Son's School maſter. See the Relation, p. 25.

2. Sigiſmund, King of Hungary, having raiſed a mighty great Army againſt the Turks, and hearing that his Enemies approached, in great Pride ſaid to his Soldiers, What need we fear the Turks, who need not fear the falling of the Heavens, who with our Spears and Halberds are able to hold them up, if they ſhould fall? But thus relying upon the Arm of Fleſh, his great Army was preſently routed, and himſelf hardly eſcaped in a little Boat over the Danube, leaving moſt of his Army to the Slaughter and Captivity of the Turks. Clark's Mirrour, p. 180.

3. Dr. Pendleton, in Queen Mary's Reign, diſcourſing with Mr. Sanders about the Perſecution threatened, whom he found fearful; What Man (ſaid the Doctor) I have much more reaſon to fear than you, as having a fat and big Body? yet will I ſee the utmoſt drop of this Greaſe of mine melted away, and the laſt Gobbet of this Fleſh conſumed to Aſhes, before I will forſake Jeſus Chriſt, and his Truth. Yet Sanders ſuffered, and proud Pendleton turned Papiſt. Act. and Monum.

4. Cardinal Wolſey, born at Ipſwich, of a very men Parentage, but an ambitious and aſpiring Mind, Batchelor of Arts of Magdalen-College at Fifteen, afterwards School-maſter to the Marquis of Dorſet's Family, then Secretary to Biſhop Fox, Chaplain and Deputy to the old Treaſurer of Callis, Embaſſador to Maximilian the Emperor, advanc'd to all State-Buſinels, and moſt Church-Preferments; the Dearny of Lincoln, the King's Almonerſhip, a Houſe near Bridewel, Durham, Wincheſter, Bath, Worceſter, Hereford, Tourney, Lincoln, St. Albans, and York, being in his Poſſeſſion, and all other Promotions in his Gift; at length Archbiſhop of Canterbury, Legate-de-latere to the Pope, and Chancellor to the King; employed in two Embaſſies of State to Charles the V. in Flanders: Kept in this Capacity 500 Servants, 9 or 10 of them Lords, 15 Knights, and 40 Eſquires; and wanted nothing now to accompliſh his Honours, but to be elected Pope; for the Attainment whereof, whilſt he was with great Induſtry and Policy ſtriving to make his Intereſt, he tumbled down from the top of this huge Precipice, to his own great Amazement, breathing out his Soul in Words to this purpoſe, when he was Arreſted by the King's Order, in his way to London; If I had ſerved the God of Heaven, as faithfully as I did my Maſter on Earth, he had not forſaken me in my old Age. Lloy's Worthies, p. 17, 18, 19.

5. Simon Thurway, born in Cornwal, bred in our Engliſh Univerſities, until he went over to Paris, where he became ſo Eminent a Logician, that all his Auditors were his Admirers; moſt firm his Memory, moſt fluent his Expreſſion, and he was knowing in all things, ſave himſelf; for he profanely advanced Ariſtotle above Moſes, and himſelf above both. But his Pride had a great and ſudden Fall, loſing at the ſame inſtant both Language and Memory, he became compleatly [〈 in non-Latin alphabet 〉], without Reaſon and Speech both. Polydor Virgil ſaith of him, Juvene nihil acutius, ſene nihil obtuſius. Others add, that he made an inarticulate ſound, like unto lowing. This great Judgment befell him about the Year of our Lord, 1201. Pol. Virg. Hiſt. Ang. l. 15. p. 284. Delrius Diſq. Mag. p. 245. Baker's Chron. p. 110. Fuller, &c.

6. The Duke of Buckingham, that great Favourite, ſent a Noble Gentleman to Bacon, then Attorney-General, with this Meſſage, That he knew him to be a Man of excellent Parts, and (as the Times were) fit to ſerve his Maſter in the Keeper's Place; but he alſo knew him to be a Man of a baſe ungrateful Diſpoſition, and an arrant Knave, apt in his Proſperity to ruine any that had raiſed him from Adverſity: Yet for all this, he did ſo much ſtudy his Maſter's Service, that he had obtained the Seals for him; but with this Aſſurance, Should he ever Requite him as he had done ſome others, he would caſt him down as much below Scorn, as he had now raiſed him high above any Honour he could ever have expected. Bacon patiently heard, and replied, I am glad my noble Lord deals ſo friendly and freely with me: But, ſaith he, can my Lord know theſe Abilities in me; and can he think, when I have attained the higheſt Preferment my Profeſſion is capable of, I ſhall ſo much fail in my judgment, as to loſe thoſe Abilities, and by my Miſcarriage to ſo noble a Patron, caſt my ſelf headlong to the very bottom of Contempt and Scorn? Surely my Lord cannot think ſo meanly of me. Now Bacon was inveſted in his Office; and within ten Days after the King goes into Scotland: Bacon begins inſtantly to believe himſelf to be King, lies in the King's lodgings, gives Audience in the great Banqueting-houſe, makes all other Counſellor attend his Motions with the ſame ſtate the King uſed to come out with to give Audience to Foreign Embaſſadors; when any other Counſellors ſate with him about the King's Affairs, he would (if they ſate near him) bid them know their diſtance. Upon which, Secretary Winhood went away, and would never ſit more; but diſpatched one to the King, to deſire him to make haſt back, for his Seat was already uſurped. If Buckingham had ſent him any Letter, he would not open or read it in publick, tho' it was ſaid, it required ſpeedy Diſpatch, nor would vouchſafe him any Anſwer. In this Poſture he lived, until he heard the King was returning, and began to believe the Play was almoſt at an end; and then he re-inveſted himſelf in his old Rags of Baſeneſs, which were ſo tattered and poor, at the King's coming to Windſor, that he attended two Days at Buckingham's Chamber, being not admitted to any better place, than the Room where Trencher-ſcrapers and Lacqueys attended; there ſitting on an old Wooden Cheſt, with his Purſe and Seal lying by him on that Cheſt. After two Days he had Admittance; and at fieſt entrance he fell down flat on his Face at the Duke's Foot, kiſſing it, and vowing never to riſe, till he had his Pardon. Upon which he was reconciled; yet ſo, as from that time, to be ſo very a Slave to the Duke and his Family, that he durſt not deny the Command of the leaſt meaneſt of the Kindred, nor oppoſe any thing, Court of King James, by A. W. p. 131. 132.

7. Pride of Hair was puniſhed, ſaith Dr. Bolton, at firſt with an Ugly Intanglement, ſometime in the form of a great Snake, ſometime of many little ones, full of Naſtineſs, Vermin, and noiſome Smell; and that which is moſt to be admired, and never Age ſaw before, pricked with a Needle, they yielded bloody Drops. This firſt began in Poland, afterwards entred into Germany; and all that then cut off this horrible ſnaky Hair, either loſt their Eyes, or the Humour falling down upon other Parts, tortured them extreamly. Methinks, ſaith our Author, Our monſtrous Faſhioniſts, Maies and Females; the one for nouriſhing their horrid Buſhes of Vaity, the other for cutting their Hair, ſhould fear and tremble, &c. Bolton's Preparation to Death.

8. Mr. John Mackerneſs, born at Brickſtock-Park in Northamptonſhire, in a Narrative publiſhed by his own Hand, A. D. 1676. confeſſes, That God had [•]orely handled him by Melancholy and Fretfulneſs, and ſuch Fluctuation of Thoughts and Temptations, that he was not far from being mad or poſſeſſed; which he eſpecially imputed to his Pride and Diſcontent, as the Cauſe, and begs the Prayers of others for himſelf.

CHAP. CXXVII. Divine Judgments upon Boaſting.

AS th[•]ſe Sticks that ſend forth moſt Smoak, offerd the leaſt Heat; ſo the greateſt Boaſters are the leaſt Doers, (ſaith Mr. Spencer;) according to our Engliſh Proverb, Great Boaſt and ſmall Roaſt. Eraſmus, in his Adagies, tells us of a young Man, and Traveller, that being returned home, began to praiſe himſelf in all Company; and amongſt other excellent Feats, boaſted, that in the Iſle of Rhodes he out-jump'd all the Men that were there, as all the Rhodians could hear him Witneſs. Whereupon a ſtander-by ſaid, [〈 in non-Latin alphabet 〉], [〈 in non-Latin alphabet 〉], Suppoſe this to be Rhodes, and jump here; and then he could do juſt nothing. Alas! What are Words without Deeds, but Vanity and a Lye?

1. When Alcibiades (then but young) was boaſting himſelf of his Riches and Lands, Socrates took him into a Room, and ſhewed him the Map of the World: Now, ſaid he, where is the County of Attica? When Alcibiades had pointed to it; Lay me then, ſaid he, your Finger upon your own Lands there. When the other told him they were not there deſcribed: And what, ſaid Socrates, do you boaſt your ſelf of that which is not a part of the Earth? He that hath moſt, hath nothing to boaſt of; and great Boaſts (for the moſt part) as they betray great Folly, ſo they end in as great Deriſion. Wanley's Wonders of the little World, p. 433.

2. Oromazes had an inchanted Egg, in which this Impoſtor boaſted, that he had encloſed all the Happineſs in the World; but when it was broken, there was found nothing in it but Wind. Cauſin's Holy Court, Tom. 2. p. 465.

3. Mr. John Carter, Vicar of Bramford in Suffolk, an excellent Scholar, and a modeſt Perſon, being at Dinner at Ipſwich, in one of the Magiſtrates Houſes, where divers other Miniſters were alſo at the Table, one amongſt the reſt (who was old enough, and had learned enough to have taught him more Humility) was very full of Talk, bragged much of his Parts and Skill, &c. and made a Challenge, ſaying, Here are many Learned Men; if any of you will propound any Queſtion in Divinity or Philoſophy, I will diſpute with him, reſolve his Doubts, and ſatisfie him fully. All at the Table (except himſelf) were ſilent for a while: Then Mr. Carter, when he ſaw that no other would ſpeak to him, calling him by his Name; I will, ſaid he, go no further than my Trencher to puzzle you; here is a Soal: Now tell me the Reaſon, why this Fiſh that hath always lived in the ſalt Water, ſhould come out freſh? To this the forward Gentleman could ſay nothing, and ſo was laughed at, and ſhamed out of his Vanity. Clark's Lives of Ten Eminent Divines, p. 12.

4. Eunomius the Heretick, boaſted, That he knew the Nature of God; at which time notwithſtanding, St. Baſil puzzled him in 21 Queſtions about the Body of an Ant. Ful. Hol. Stat. l. 2. c. 4. p. 57. Wanley's Wonders of the little World, p. 433.

5. Paracelſus boaſted, that he could make a Man immortal, and yet himſelf died at 47 Years of Age. Ful. Hol. Stat. l. 2. c. 3. p. 54.

6. Pompey the Great (at ſuch times as the News of Caeſar's paſſing Rubicon, came to Rome) boaſting, That if he ſhould but once ſtamp with is Foot upon the Earth of Italy, forthwith armed Troops of Horſe and Foot would leap out thence; yet was he put to a ſhameful Flight, by that Enemy he ſo much deſpiſed. Clark's Mirr. c. 102. 471.

7. See the Story of Sigiſmund, King of Hungary, in the preceding Chapter, on Pride, Ambition, &c.

8. Abel, by Bribes beſtowed in the Court of Rome, from the Archdeacon of St. Andrews, got himſelf to be preferred Biſhop there, and was Conſecrated by Pope Innocent the IV. At his Return he carried himſelf with great Inſolence. They write of him, That in a vain-glorious Humour one day, he did with a little Chalk, draw this Line upon the Gate of the Church, Haec mihi ſunt tria, Lex, Canon, Philoſophia.

Bragging of his Knowledge and Skill in thoſe Profeſſions; and that going to Church the next day, he found another Line drawn under the former, which ſaid, To levant abſque tria, Fraus, Favour, Vanaſophia.

This did ſo gall him, that taking his Bed, he died within a few Days, having ſate Biſhop only ten Months, and two Days. This was about Anno 1238. Biſh. Spotſ. Hiſt. of the Churck of Scotland, l. 2. p. 44.

CHAP. CXXVIII. Divine Judgments upon Curioſity.

TO be wiſe unto Sobriety, is an excellent Rule preſcribed us by the Apoſtle; and the Reaſon is obvious enough, to any Man of competent Senſe and Brains: For Adam, by an affectation of knowing more than was neceſſary, came to know more than was comfortable; and an inſatiate Deſire of Wiſdom, is certainly a Symptom of the Hereditary Diſeaſe derived to us from him. God hath ſet us Bounds to all our Diſquiſitions; and if we do not keep within compaſs, we forfeit our Faculties, and expoſe our ſelves to all the Dangers that are out of ken. Whatever we do, let us do prudently, and have a regard to ſome good End: For whatſoever is more than this, is more than is needful, or ſafe, or honourable.

1. There is (ſaith Mr. Baxter) now in London, a Youth, the Son of a very Godly Conforming Miniſter, who reading a Book of that called Conjuration, coming to the Word; and Actions which that Book ſaid would cauſe the Devil to appear, was preſently very deſirous to try, and deſirous that the Apparition might be accordingly. He came (ſaith he) to me in terrour, having before opened his Caſe to a Pariſh-Miniſter, and affirmed to me, That the Devil had appeared to him, and ſollicited him with a Knife to cut his Throat; and told him, he muſt do it ſuddenly, for he would ſtay no longer. I told him how ſafe he was, if he truly repented, and begged Pardon through Chriſt, and would reſolvedly renew his Baptiſmal Covenant, and renounce the Devil, and live as truly devoted to God, and our Redeemer. I have heard from him no more, but muſt not name him. Hiſtorical Diſcourſe of Apparitions and Witches, p. 62.

2. Dr. John Dee, an excellent Scholar, and Mathematician, of the Univerſity of Oxford, who publiſhed many Treatiſes for the Benefit of his Country, (at leaſt Eight in number) being afterwards earneſtly deſirous of more Knowledge, and making it his ſerious Prayer to God, to make him wiſer than the reſt of Mankind, was, by the Divine Judgment, given over to ſtrong Deluſions, and ſadly impoſed upon by the Apparition of Evil Spirits, under the Diſguiſe of Good Angel[•], who promiſed to help him to the Philoſopher's Stone, who never left him, till they had dreined him of what Wealth he had; ſo that at laſt he died very poor, and every way miſerable, at Mortlack, near London. All Men may take warning by this Example, how they put themſelves out of the Protection of Almighty God, either by preſumptuous unlawful Wiſhes, and Deſires, or by ſeeking not unto Devils only directly, (which Dr. Dee certainly never did, but abhorred the very Thought of it in his Heart) but unto them that have next relation unto Devils, as Witches, Wizzards, Conjurers, Aſtrologers, (that take upon them to foretel humane Events,) Fortune-tellers, and the like; yea, and all Books of that ſubject, which, I doubt, were a great Occaſion of Dr. Dee's Deluſion. (I might have added amongſt the Miſeries that befel this Doctor, That he was Baniſhed out of England, out of the Emperor or Germany's Territories by the Interpoſition of the Pope, Robbed of his Houſhold-Plate by his own Sons, &c.) Dr. Mer. Caſaubon's Relat. of Dr. Dee's Actions with Spirits, Preface.

3. Edward Kelly, Dr. Dee's Skryer, a Necromancer of Lancaſhire, by clambering over a Wall in his own Houſe in Prague (which bears his Name to this day, and ſometimes was an old Sanctuary) he fell down from the Battlements, broke his Legs, and bruiſed his Body, of which hurts within a while after, he departed this World. Ibid.

4. There was within the Memory of our Fathers (ſaith Camerarius) John Fauſtus, of Cundligen, a German, who had learned the Black Art at Cracovia in Poland. This wicked Wretch is reported to have led about with him an Evil Spirit, in the likeneſs of a Dog; and being at Wittenburg, an Order was ſent from the Emperor to ſeize him, but by his Magical Deluſions he made his eſcape; and afterwards, being at a Dinner at Norimberg, he was ſecretly ſenſible by an extraordinary Sweat which came upon him, that he was beſet; whereupon he ſuddenly paid his Reckoning, and went away, but was hardly out of the City Walls, ere the Sergeants and other Officers came to Apprehend him: Yet Divine Vengeance followed him, for coming into an Inn, in a Village of the Dukedom of Wittenburg, he ſat very ſad, and when his Hoſt demanding the cauſe thereof, he anſwered, that he would not have him affrighted, if he heard great noiſe, and ſhaking of the Houſe that Night; which happened according to his own Prediction, for in the Morning he was found dead by his Bed-ſide, with his Neck wrung behind him, and the Houſe wherein he lay was beaten down to the Ground. Wanly Hiſt. Man.

5. An Officer, who was a Papiſt, belonging to a Court of Juſtice, came out of Curioſity to Mr. Perreaud's Houſe, and hearing that the Devil fore-told future things there, and ſome Secrets, he would needs Queſtion him about many matters; but Mr. Perreaud deſired him to forbear, repreſenting to him both the ſin and danger of it. The Lawyer rejected his Counſel with ſcorn, bidding him Teach his own Flock, and let him have the Government of himſelf; and ſo proceeded to propound ſeveral Queſtions to the Devil, as about abſent Friends, private Buſineſs, News, and State-Affairs; unto all which the Devil anſwered him; and then added, Now, Sir, I have told you all that you have deſired of me, I muſt tell you next, what you demanded not, That at this very time you are propounding theſe Queſtions to the Devil, ſuch a Man (whom he named) is doing your Buſineſs with your Wife. And then he further diſcovered many ſecret and foul Practices of the Lawyer, which ſhewed his diſhoneſty: Neither was this all; for in concluſion, the Devil told him, Now, Sir, let me Correct you, for being ſo bold as to Queſtion with the Devil; you ſhould have taken the Miniſters ſafe Counſel. Then upon a ſudden the whole Company ſaw the Lawyer drawn by the Arm into the midſt of the Room, where the Devil whirled him about, and gave him many turns with great ſwiftneſs, touching the Ground only with his Toe, and then threw him down upon the Floor with great violence; and being taken up, and carried to his Houſe, he lay ſick and diſtracted a long time after. See the Narrative of the Devil of Maſcon.

CHAP. CXXIX. Divine Judgments upon Gaming.

SPorting and Gaming is not ſimply and abſolutely unlawful, but rather a whet to cut Studies and Lawful Employments; as eating, drinking, and ſleeping moderately and ſeaſonably, rather refreſheth our Spirits, and makes us more fit and brisk for Care and Buſineſs. But the immoderate uſe, or abuſe of them is of evil Report, and tends to the diſſipation of the Powers of the Soul, the effeminating of the Mind, the loſs of Time, and all the ill Effects and Conſequences of an Idle and Licentious Life. And therefore no wonder, if God Almighty do often Puniſh thoſe Perſons with ſome viſible Tokens of his Diſpleaſure, who give up themſelves immoderately, and without any check to ſuch Courſes. In ſhort, where Games are not uſed with theſe Cautions, ſoberly, ſeaſonably, ingenuouſly, inoffenſively, prudently, and religiouſly, they are naught and daugerous; and there are but very few People, that are careful thus to govern themſelves, when they are engaged in Play. Voluptates, ut mel, ſummo digito deguſtandae, non plena manu ſumendae, Dionyſ. Soph. apud Philoſtr.

1. In a Town of Campania a certain Jew playing at Dice with a Chriſtian, loſt a great Sum of Money unto him; with which great Loſs being enraged, and almoſt beſide himſelf, as commonly Men in that caſe are affected, he belched out moſt bitter Curſes againſt Chriſt Jeſus, and his Mother the Bleſſed Virgin; in the midſt whereof the Lord deprived him of his Life and Senſe, and ſtruck him dead in the place. As for his Companion the Chriſtian, indeed he eſcaped ſudden Death, howbeit, he was robbed of his Wits and Underſtanding, and ſurvived not very long after. Diſcip. de tempor. Ser. 12.

2. Anno 1533. Near to Beliſſana, a City in Helvetia, there were three Profane Wretches that played at Dice upon the Lord's-day without the Walls of the City, one of which, called Ʋlrich Schraeterus, having loſt much Money, offended God with many curſed ſpeeches: At laſt, preſaging to himſelf Good Luck, he burſt forth into theſe terms: If Fortune deceive me now, I will thruſt my Dagger into the very Body of God as far as I can. Now Fortune failed him as before, wherefore forthwith he drew his Dagger, and taking it by the Point, threw it againſt Heaven with all his ſtrength: Behold, the Dagger vaniſh away, and five drops of Blood diſtilled upon the Table before them, and without all delay, the Devil came in place, and carried away the Blaſphemous Wretch with ſuch force and noiſe, that the whole City was amazed and aſtoniſhed thereat. The other two (half beſide themſelves with Fear) ſtrove to wipe away the drops of Blood out of the Table; but the more they wiped it, the more clearly it appeared. The Rumour of this Accident flew into the City, and cauſed the People to flock thick and threefold unto the Place, where they found the other two Gameſters waſhing the Blood off from the Board, whom (by the Decree of the Senate) they bound with Chains, and carried towards the Priſon; but as they paſſed with them through a Gate of the City, one of them was ſtricken ſuddenly dead in the midſt of them, with ſuch a number of Lice and Worms creeping out of him, that it was both wonderful and loathſom to behold. The third, they themſelves (without any further Inquiſition or Tryal) to avert the Indignation which ſeemed to hang over their Heads, put incontinently to Death. The Table they took and preſerved it for a Monument, to Witneſs unto Poſterity, both what an accurſed Paſtime Dicing is, and alſo what great Inconveniences and Miſchiefs grow thereby. Jo. Fincel. Andr. Muſc. in Diabol. Blaſph. Mand. 4. Breach of Sab. l. 1. c. 35. Mand. 3. l. 1. c. 31. Beard's Theat. c. 43.

3. In the Year 1550. There lived in Alſatia one Adam Steckman, who got his Living by dreſſing Vines: This Man having received his Wages, loſt it all at Dice; whereupon he grew ſo diſtempered in Mind, wanting wherewithal to maintain his Family, that in his Wife's Abſence he cut his three Children's Throats, and would have hanged himſelf, but that his Wife coming in, and ſeeing this pitiful Tragedy, gave a great out-cry, and fell down dead; whereupon the Neighbours coming in, apprehended the Man, who by the Law was adjudged to a cruel Death. Fincel. l. 2.

4. The Turks, tho' they often Game, yet 'tis always for nothing. M. de Theo.

5. The Chineſe delight exceſſively in all ſorts of Game, and when they have loſt, are not, tho' they ſtake Wives and Children, whom they willingly part with, till they can Redeem them. Sir Tho. Herb.

6. At D[•]rmſtadt, Anno 1403. at the Twenty Third Tournament that was held in Germany, the Gentlemen of Franconia, and thoſe of Heſſe drew ſo much Blood one of another, that there remained dead upon the place Seventeen of the former, and Nine of the latter. Dr. Brown's Travels, p. 175.

7. Concerning the Olympick Games of Greece, (at which they met from all Parts of the Country) and the Paſtimes of Rome, ſee Godwin's Antiqu. and Galtruchius's Hiſtory of the Heathen Gods, with Mar. D' Aſſigny's Notes.

8. It is a Capital Crime among the Japoneſe to Play for Money. Tavernier's Collect. &c. p. 4.

9. Mr. Roger Aſcham, School-Maſter to Queen Elizabeth, and her Secretary for the Latin Tongue, being too much addicted to Dicing, and Cock-fighting, lived and died a poor Man. Camb. Eliz.

10. Tertullian tells of a Chriſtian Woman, who going to the Theatre, was poſſeſſed by a Devil; who at his caſting out, being asked, how he durſt ſet upon a Chriſtian? Anſwered, I found her on mine own Ground. Dr. Cave's Primitive Chriſtian.

11. The Great King, S. Lewis, hearing that the Count of Anjou his Brother, and Monſieur Gautier of Nemours, were at Play, aroſe ſick out of his Bed, and went ſtaggering to their Chambers, and taking the Tables, Dice, and part of the Money, caſt them all out of the Window into the Sea, and was much moved at them. Sir Fran. Sale's Introd. &c.

12. Mr. Bruen of Stapleford, being convinced that he and his Family had immoderately uſed Gaming in his Houſe, and being troubled at the miſpence of time upon ſuch Vanities, when the Maid was hearting the Oven, one day with great Reſolution he fetch'd his Cards, Dice, Table, &c. and put them in the Oven, and burnt them. In his Life.

Here it will not be amiſs to take notice of the ſeveral Laws, Canons, and Conſtitutions made to reſtrain the immoderate uſe of Gaming.

I. Civil Conſtitutions of the Roman Empire.

I. Since it hath been Anciently allowed to Soldiers, when not employed, to play at Dice, the Emperor complains, that all do play at that time, and ſpend their Patrimony in Playing, and therein utter Blaſphemies againſt God; therefore he Decrees, That it ſhall be Lawful for no body to Play, or to be a Spectator of thoſe that do. C. de Relig. ſumpt. funer. Martyr. in Ind. c. 14.

Nay, theſe Games were forbid to be uſed, either in Publick or Private. Dan. de aleâ, c. 7.

They were amerced four-fold for the Money loſt in them. Aſcon. in Divin. 2. Cic. And denied Relief, if wronged. Pandect. 11. tit. 5.

2. Biſhops, Prieſts, and Deacons are forbid to play at Tables, or to look upon them that do play; if they did otherwiſe, they were to be thruſt into a Monaſtery for three Years. Juſtinian, in authent. Collat. 9. tit. 15. & in God. l. 1. tit. 6. leg. 18.

3. In our own Nation, all Dicing is generally forbidden, 1 Rich. 2. Dicers puniſhed with ſix days Impriſonment, 21 Hen. 4. With ſitting in the Stocks, 11 Hen. 7. Keepers of Dice-play, with three Years Impriſonment, Players, with two, 17 Edw. 4.

4. In the State of Geneva, the very making of Dice is condemned. Babington on the Eighth Commandment.

II. Eccleſiaſtical Canons.

1. The Canons of the Apoſtles (ſo called) deprive every Clergy-man, given to Dice or Drunkenneſs, unleſs he reform, Can. 42, 43. Accordingly a certain Clerk in the Decretal is found depoſed for being a Dicer, and an Uſurer. De exceſs. Prelat. c. Inter Diſect. Decr. l. 5. t. 31. c. 11.

2. A General Council at Rome under Innocent III. forbids Clergy-men either Dice or Hucklebones, either to play with, or to be preſent, &c. De vit. & honeſt. Cler. c. Clerici. Decret. l. 3. t. 1. c. 13.

3. Another General Council at C P. under the Emperor Juſtinian, prohibits all in general, as well Lay-men as Clerks, to Play ever after at Dice, under pain of Excommunication. Synod. Conſtantinop. 6. c. 50.

4. A Spaniſh Council held at Eliberis, ſuſpends every Chriſtian Man from the Lord's Table, that ſhall Play at Dice, or at Tables, for a Twelve month. Conc. Elib. c. 79.

5. Two French Synods, one at Rochel, the other at Nimaux, condemn and prohibit the uſe of theſe Games in general. Babington on Command. 8.

13. The Lord Fitz-Girald, a little before his Death, which was Anno 1580, wrote a Penitential Sonnet concerning his former Gaming, which is to be ſeen in a Pamphlet, called, The Nicker nicked.

CHAP. CXXX. Divine Judgments upon Diſcontentedneſs, Ill Nature, &c.

FRowardneſs and Diſcontent are certainly Diagnoſticks of an ill Nature, and Prognoſticks of an unhappy Life: 'Tis hardly poſſible, where theſe Qualities are Natural and predominant, quite to Conquer them: For which Reaſon, Biſhop Joſ. Hall prefers Good Nature before Grace, in the Election of a Wife; becauſe, ſaith he, it will be a hard Task, where the Nature is peeviſh and froward, for Grace to make an entire conqueſt, whilſt Life loſteth.

1. Mr. John Mackerneſs, Born in Northamptonſhire, gives us under his own Hand, this ill Account of himſelf: That he was an uncleanly Child, every Night almoſt till the Eighth or Ninth year of his Age, defiling his Bed; negligent of Sports and Games; not reſpected by other Companions, but often thruſt out of their Society; abiding at Northampton-School with much regret and diſcontent; never returning back from his Friends to School but with great ſorrow and crying, wiſhing that his Eyes were out, rather than to learn his Book there: When there, out of Sullenneſs refuſing all Victuals but Bread and Butter, telling his Guardian, that he wanted Victuals (when indeed he voluntarily pinched his own Belly, to bring an Odium upon the Houſe) which occaſioned his remove to Daintry; from whence he returned to his Guardian, without taking leave of his maſter. He was ſent afterwards to London; put to a Merchant, but within three Weeks an Ague ſeized him, and made him ſo peeviſh, that he reſolved not to ſtay. He was ſent for down, and put to Wadham College in Oxford, Anno 1669. but being always of a troubled and tumultuous Spirit, and that Temper improved with Diſcontent, Slothfulneſs, and Pride, he ſcorned the Company he was ſorted with, and thoſe that were his Seniors ſcorned him; ſo that he was fain to walk by himſelf, and lead a ſolitary Life. He grew unſetled, began to think meanly of both the Miniſtry, and the ſtudy of Phyſick; had a deſire to be a Lawyer, promiſing himſelf thereby great Riches, and brave things in abundance: His Guardian not giving way to it, he makes a Journey to London, having Sold all his Goods in the College, to enter himſelf at the Inns of Court; his Tutor once diſſwaded him, but the ſecond time he went privately; but not ſpeeding, he returns privately to the College: Next, he would be a Clerk to an Uncle of his, but his Guardian not approving of that, that Deſign was broken off. At the Univerſity he learnt to Drink, pleaſe himſelf with Womens Company, abuſe Scripture in Jeſts, once ſtole a Duck; when Batchelor of Arts, he bought a Horſe, took Money in his Pocket, reſolved to Travel into divers Parts of England, but knew not whither; ſteering his Courſe towards Nottingham, he was by an Acquaintance recommended to a Doctor's Houſe in the Country, about Twenty Miles diſtant from Oxford, where he ſtayed, and ſpent his Time in Gluttony: After a quarter of a Year, he would to Oxford again with great eagerneſs, hires a Horſe for the purpoſe, but not having gone two Miles, he fears the badneſs of the Ways, and foulneſs of Weather, and returns with deſign to ſtay at his former Quarters; but turning again on a ſudden, reſolves for Oxford again; where, his Companion being dead, he lived more privately, and ſtudied more cloſely, which got him ſome Repute, and that making him proud, he began to be glutted with Books, and returned into the Country, and thence to Oxford again; and falling upon Hobbs his Book, examined his Principles, and ſo proceeded to the ſtudy of other Points of Divinity, grew Proud of his Parts, began to think of Practiſing Law, Phyſick, and Divinity together!—Till at laſt being toſs'd with thouſands of Thoughts, going out of Oxford three times, with a purpoſe to come thither no more; before he took his Degree of Maſter of Arts, being returned to Oxford out of the Country, and told of a Man that are any manner of raw Fleſh, and that continually without ceaſing Night or Day, he was ſtruck ſo deeply, that he could not forbear Tears; his Company that told him, leaving him about Nine of the Clock, he goes to his Study, and ſtays a while to Pray; but in the midſt of his Prayer had a ſenſe that God had forſaken him, which made him cry out louder than uſually, Lord, forgive me, Lord, forgive me; a cool Numbneſs came over his Sinews, and his Hands were clenched one Finger n another, ſo that he could hardly ſever them: Upon which he calls his Bedfellow to bear him Company, burns ſome Papers, wherein he had writ ſome Notions that had been the occaſion of his Spiritual Pride and Diſcontent; falls into a violent heat of Blood, and Sweating, ſo that he verily thought he ſhould die before Morning. And thus toiling his Brain with variety of Conceits and Fancies, his Anguiſh was unexpreſſible, his Conſcience clog'd, Scriptures did but increaſe his Doubts, he look'd upon fine Cloaths, and Men of Repute, as Reprobates, condemn'd all but the Poor; condemns the way he was in, as too broad for Salvation: The diſquiet of his Mind cauſed a great Pain in his Head; his Brains were diſordered: look'd about every Morning to know if he were diſtracted; conſults the Phyſician; Phyſick doth no good. Next, he would go Preach in the Country, And gather the People together, to examine the Progreſs and Benefit made of Chriſt's Commands, to repeat the Lord's Prayer, remember his Death in the Sacrament, and make Proviſion for the Poor, and ſtudy to do all good poſſible. But when he came, he was aſhamed to make any ſuch Propoſal. Upon a plentiful Meal he became ſtrangely diſtemper'd, his Head violently pained, his Teeth fixed as in the Falling-Sickneſs, his Hands knit ſo faſt together, that he could hardly diſſever them; he fell low in the ſight of all Men: Removed to Aſtrop, provided Oyls for his Head, uſed Diverſions, as Riding, Bowling, Hunting, fine Cloaths, &c. but found no Relief; was troubled with Blaſphemous Thoughts, a coolneſs came upon his Head, and took away his Senſes. One Night (after ſome laviſh Mirth, and obſcene Diſcourſes uſed in the Day) awaking in a ſtrange kind of Diſcontent, he gaped three or four times, and conceived ſome unclean Spirit had entred every time of his gaping, into him, and that he ſhould be ſhortly tormented, which accordingly happened; for he was no ſooner fallen into a ſlumber, but he perceived an Obduction of his Senſes, and was moſt grievouſly tormented in his Soul (beyond all the ſharpeſt pains of the Body.) Upon Prayer he was relieved, but afterwards caſt down more than before. At the writing hereof, November the laſt, 1675. or 1676. he felt his Pains again in his ſleep, and continued ſtill to think, that ſome Evil Spirit infeſted him. And hereupon he reſolved to make this full and publick Confeſſion to the World, concluding thus — Lord, be merciful, be pitiful unto me, for I am even nothing before thee, &c. Heartily begging the prayers of all good Chriſtians for him, praying and entreating them again and again, that they would not fail to remember him in their Publick Aſſemblies, and Private Duties. At laſt, he tells us, that before this Deſertion he had prayed very earneſtly, and vehemently, that God would deliver him from the World, being froward and diſſatisfied with his Condition, troubled in his Thoughts, and weary of the World; whereas he ſhould have prayed for Submiſſion and Patience. See the Narrative Printed by himſelf at London, 1676.

2. Mary Cook, executed for the Murder of her own only Child, 1670. declared, that the occaſion was a great Diſcontent which ſhe had conceived in her Mind, grounded upon an apprehenſion of exceeding unkindneſſes of Relations to her, tho' ſhe had never been undutiful to them; alledging, her Relations ſlighted her, ſhe was weary of Life, and afraid the Child ſhould come to want, when ſhe was gone. See the Narrative.

3. One Tho. Holt of Coventry, a Muſician, having Nineteen Children, and a Competent Eſtate, but not a contented Mind, fearing Poverty, made a Contract with the Devil, and on Feb. 16th. 1641. after a very Tempeſtuous day, and mighty Wind, which blew down ſeveral Houſes, and Reeks of Corn and Hay, was himſelf by one in Humane ſhape, at Night, after he had called to his Wife for Pen, Ink, and Paper to make his laſt Will, killed in his Bed, (whilſt his Wife, almoſt at her Wits end, was calling her Neighbours) and there found by them in a wretched manner, with his Neck broken, to their great aſtoniſhment; after his Death they opened a Cheſt, which he would never ſuffer his Wife, or any Child to look in, whilſt living, wherein they found Gold up to the top, as they thought; but upon touching of it, it fell at to duſt. This was atteſted and publiſhed by one Lawrence Southern of Coventry, Anno 1642. And tho' it may ſeem incredible to a Reader of ordinary ſize, yet compared with many other Relations, as that of Young Sandie, mentioned before, who received Money from the Devil, and loſt it again before Morning, &c. it is not ſo very ſtrange.

CHAP. CXXXI. Divine Judgments upon Idleneſs and Evil Company.

I Put Idleneſs and ill Society together, becauſe they are near a-kin one to the other; and both of them give an occaſion to vitiouſneſs: The one betrays us more immediately to the Snare of the Devil, and the other by the Mediation of his Agents expoſeth us with a greater violence, and a ſtronger Torrent, than the Corruption of our own ſingle Natures. In Idleneſs our own Hearts are in danger of being too hard for us, but in ill Company, they meet with their Seconds to abet them: And when ſeveral vitiated Natures meet together, like ſo many dry ſticks, they are eaſily enkindled with a little Fire, and blown up into a great Flame, and therefore ſeldom do any good Effects or Conſequences follow upon ſuch precedent Cauſes.

1. The Egytians made a Law, that he that could not ſhew by what means he maintained himſelf, ſhould be put to Death. Plut. Laert. in vita Periandri.

2. St. Auguſtine tells us of Alipius, his dear Friend, who went to Rome to ſtudy the Law; where there were uſually thoſe Gladiatory Paſtimes, wherein Men kill'd one another in ſport. Alipius could not be perſwaded by his Companions to ſee thoſe Sports: They oft deſired him, but by no means would he go. At laſt (ſaith St. Auguſtine) by a famillar Violence they drew him to go. Well (ſaith he) I will go, but I will be abſent whilſt I am there, I will not look on it. He went, but when he came there amongſt others, he ſhut his Eyes, and would not ſee any of thoſe Sports, till at length there was a Man wounded, at which the People ſhouted: He heard the ſhout, and would ſee what was the matter; he looked about, and ſeeing the wounded Man, he deſired to ſee a little more. Thus (ſaith St. Auguſtine) he grew at laſt not to be the ſame Man as he was when he came thither: For after that time he deſired to ſee it a ſecond and third time; and at laſt he came to be, not only a Companion of thoſe that went thither, but would be a Guide to them, and one of the forwardeſt, till it pleaſed God, by a mighty hand, to deliver him from this Vanity. Let thoſe amongst us, that adventure to go to the Meetings of Hereticks, out of Curioſity to ſee and hear, learn Wiſdom by theſe Examples, Vid. Auguſt. Confeſſ. and Clark's Examples, &c.

3. Mat. Hunniades, King of Hungary, when one brought him a Wooden Coat of Mail, wherein was not one Ring wanting; a Work of Fifteen Years, commanded him to Priſon for Fifteen Years more, to expiate for ſo much Time and Parts miſpent. Author of Education of Young Gentlemen.

4. Few or no Beggars are found in China; for a young Beggar hath the Whip. The whole Country is well Husbanded, and though the People are generally great ſpenders, yet they firſt get it by their hard Labour. Idle Perſons are much abhorred in this Country, and ſuch as will not Labour, muſt not eat amongſt them; for there are none that will give Alms to the Poor. If any be Blind, they are put to Grind in Horſe-Mills: If Lame, Impotent, Bed-rid, &c. the next of their Kin is forced to maintain them: if they be not able, the King hath Hoſpitals in every City, wherein they are ſufficiently provided for. Sir Tho. Herb. Travels. P. Pil. 15.3.

5. The Lacedaemonians brought up their Children in Labour from their Infancy, whereby it grew into a Proverb, That only the Lacedaemonian Women brought forth Men. Alex.

6. The Cretans brought up alſo their Sons from their Childhood in daily and difficult Labours, leſt when they grew Old, they ſhould think it was not unſeemly to waſte themſelves in Idleneſs. Idem.

7. The Gymnoſophiſts, to reclaim their Scholars from Idleneſs, Enacted a Law, that Young Men ſhould neither eat nor drink, any day, before they had given an Account to the Elder, what Work they had done that Morning. Idem.

8. Amaſis made a Law, that the Egyptian Youth ſhould no day eat and Food, till they had run One Hundred and Eighty Furlongs: Judging them unfit either to eat or drink, till by honeſt Labour they had deſerved it. Diod. Sic.

9. The Aethiopians anciently accuſtomed their Youth daily to fling great Stones, or Darts, that thereby they might underſtand, that Man was born to Labour, not to Idleneſs. Alex. ab Alex.

10. In the City of Caſan in Parthia, an Idle Perſon is not ſuffered to live amongſt them.

11. Sir Philip Sidney, as one writes, in the extream Agony of his Wounds (ſo terrible the ſenſe of Death is, adds my Author) requeſted the deareſt Friend he had living, to burn his Arcadia. Will. Winſtanley's Worthies, p. 219.

12. I have read formerly, that Mr. Abraham Cowley, on his Death-bed, made it his Requeſt, that this Poems, called, The Miſtreſs, might undergo the ſame Fate, be burnt. Mr. Herbert on his Death-bed commended his Poems to the Preſs.

13. And I knew a Neighbour-Miniſter of mine, Mr. Walter Adams, Nephew to Alderman Will. Adams, and in part his Heir, who, when he lay a dying, cauſed all his Sermon Notes to be burnt before his Face. What his Reaſon was, I know not; but after his Uncle's Death, he left off Preaching, and with his two Brothers, Co-heirs with him, came down to ſpend the remainder of their Lives together in a pleaſant and eaſie way of Living; which they did, and diſpatch'd it in a ſhort time.

CHAP. CXXXII. Divine Judgments upon Litigiouſneſs.

STrife and Contention are ſo contrary to the Rules of Charity and Peace preſcribed us by our Chriſtian Religion, that no better fruits can be expected from them, than as the Apoſtle ſaith, Confuſion and every evil work. And the end propoſed by the litigious Man, is always pretended to be good, and ſometimes appears very plauſible, viz. the recovering of what is his Right, or maintaining what is Juſt and Lawful; yet it will certainly be found at long run, that we had better in many caſes recede from our own Rights, for Peace ſake, than enter into Contention about them. I have ever found, ſaith Biſhop Hall, that to ſtrive with my Superiours, is furious; with my Equals, doubtful; with my Inferiours, ſordid and baſe.

1. Epiphanius tells a ſad Story of two Biſhops, Mileſius, and Peter Biſhop of Alexandria, both Profeſſors, and fellow-ſufferers for the Chriſtian Faith. Theſe two Men being condemned, and ſent to Work in the Metal-Mines, for a ſmall Difference fell into ſo great a Schiſm, that they drew a Partition-Wall between each other in the Mine, and would not hold Communion each with other in the Service of Chriſt, for which they both were Sufferers: Which Diſſention of theirs cauſed ſuch a Rent in the Church, that it did more hurt than open Perſecution from the Enemy. Clark's Mirr. Vol. 1. c. 31. p. 108.

2. Empedocles was of ſuch a contentious Diſpoſition, that every Day he would quarrel with ſome Body or other, and proſecute his Contentions with much Violence. As he lived in the Fire of Contention, ſo his End was to be burnt in the Fire of Mount Aetna.

3. Pope Hildebrande attaining to his Papacy by unlawful Means, ſet the whole Chriſtian World into a Combuſtion. As he roſe out of his Seat, to Excommunicate the Emperor Henry the IV. it (being newly made of great Timber) rent, and ſhiver'd in pieces: Afterwards he hired one to knock the Emperor on the Head as he was at Prayers; and enquiring of the Hoſt for an Anſwer againſt the Emperor, becauſe it would not ſpeak, he threw it into the Fire, and burnt it. And after many ſuch outragious Villainies, he was Depoſed and Baniſhed: After which he wandred as a Vagabond, without Comfort, without Help, without Hope, in a pitiful eſtate, yet pitied of no Man; travelling under the unſupportable Burthen of a reſtleſs Conſcience, and at laſt died for Grief. Simpſ. Clark's Mirr. p. 68.

4. About the Year 1623. there fell out a hot Contention between Dr. Bugs, Miniſter in Coventry, and Maſter Gardiner, Miniſter of Anſtey, but Lecturer in Coventry; againſt which the Lord was pleaſed to witneſs from Heaven his Diſlike hereof, by this Remarkable Judgment: The People being aſſembled together, to hear the Lecture, upon a Wedneſday Morning, in in St. Michael's Church, in the ſame City, there fell out a terrible Tempeſt of Thunder and Lightning, whilſt the Miniſter was in his Sermon, at which time the Lightning fell upon the Steeple of the Church, making a crack and a hole in it, and thence deſcended into the Belfry with a Flame of Fire about the bigneſs of a Sheet, which being a pretty way diſtant from the Pews, where the People fate, at firſt amazed the Beholders; but not ſtaying there, it moved ſlowly towards the People, which ſo aſtoniſhed them, that ſome ſwooned, others were exceedingly diſtracted, not knowing which way to fly. Hereupon the Mayor ſpoke to the Miniſter to give over his Sermon, and to go to Prayer; which accordingly he did, and when the Fire came very near unto the Place where the People were, it pleaſed God that it wheeled about on the one hand, and ſo went out of the Church. I preſume there are many living, that were Eyewitneſſes hereof.

5. A Gentleman of my Acquaintance formerly, and I ſuppoſe, ſtill living, and therefore ſhall be nameleſs, in familiar Diſcourſe with me, upon occaſion of ſome differences between him and others, beſpoke me thus: Sir, I will deal freely with you, and make you my Confeſſor; perhaps I ought, in point of Duty, ſo to do: When I conſider with my ſelf, how firſt of all, all the Gentlemen of the Countrey have of late joined their Heads together againſt me, and ſued me at Law, and put me out of Commiſſion for the Peace, and proteſted never to enter my Doors, as long as I live; when all my Tenants have joined their Heads and Purſes together, and engaged me now for ſeveral Years, in a long and tedious Law-ſuit, yea thoſe very Perſons with whom I never exchanged three Words in my Life, are my avowed Adverſaries; when my own Family and Relations, my Wife, Children, and all, are unfaithful to me; Good Lord, think I, what a wicked Wretch am I! thus to provoke all the World againſt me! 'Tis a Wonder, the Earth doth not open under my Feet, and ſwallow me up. But when I conſider, what the Reaſon is of all this Enmity and Ill-will, and find upon ſober deliberation with my ſelf, that I am Plaintiff in no Cauſe, but only defend my own Rights, I take comfort in my own Innocency; and, I thank God, I can eat as well, drink as well, and ſleep as well, as any Man in England; only this, I will not loſe a Penny of my Right, for never a Man in England, not the Great Man himſelf.—His Wife hath ſent for me ſome time to pray with her, being over-whelmed with Melancholy; one of his Servants broke his Neck; one of his Sons was married to a Counteſs of Ireland, (the Eſtate encumbred and moſt of it loſt by Law, whilſt he and his Counteſs were at Daggers-drawing in the Countrey;) the other Son, who had a Parſonage of 5 or 600 Pound per Annum, died in Gaol; a third ſucceeded him in Gaol, and died likewiſe; of two Daughters, one died a Virgin, the other grew Diſtracted: The old Gentleman ſold his Mannor, with all the other Appendants to it, as the perpetual Advowſon to the Parſonage, &c. only reſerving to himſelf a Farm of about 80 or 100 Pound per Annum.

CHAP. CXXXIII. Divine Judgments upon Carnal Confidence.

THE Sacred Scripture hath pronounced thoſe Accurſed, who put their Truſt in Man, or in an Arm of Fleſh, or a Bow of Steel; and hath given us ſeveral Examples of ſuch, who have been remarkably puniſhed for their carnal Confidence, as the Builders of Babal, the proud Pharaoh, Sennacherib, Belſhazzar, &c. And who that believes the Divine Providence, can believe otherwiſe, but that God muſt needs take it ill, to ſee his Creatures, that depend upon him for every bit of Bread they eat, and are not able to ſtand a moment upon their Legs without him, grow bold in confidence of their own Faculties, as if they were a kind of Demi-gods upon Earth, Abſolute and Soveraign, without any dependance upon Heaven.

1. Arimazes having garriſon'd a very ſtrong and ſteep Rock in the Sogdian Country, with Thirty Thouſand Men, ſent to Alexander the Great, who demanded it, to know whether he could flee or not? But the next Day he was taken, together with his ſtrong Hold, and nailed to a Croſs. God delights to confute Men in their Confidences, that they that are his way run to the Rock of Ages, Iſa. 26.4. to that Arx roboris, of his Holy Name, which alone is impregnable and inexpugnable.

2. The Spaniards, in 1588. called their Navy the Invincible Armado; but it proved otherwiſe: and that upon St. James's Day[•], whom they count their Patron, and Tutelary Saint. Trapp.

3. The Lord Mordant (afterwards Earl of Peterborough) being a Papiſt, and deſirous to draw his Lady to the ſame Religion, he was willing that there ſhould be a Meeting of two Eminent Parſons of each Party, to diſpute what might be in Controverſie between them. The Lady made choice of our Lord Primate, and prevailed with him, though newly recovered from a long Sickneſs, and ſcarce able to take ſuch a Journey. The Jeſuite, choſen by the Earl, went under the Name of Beaumond, but his true Name was Rookwood, (Brother to Ambroſe Rookwood, one of the Gunpowder Traytors.) The Place of Meeting was at Drayton in Northamptonſhire, where there was a great Library; ſo that no Books of the Ancient Fathers were wanting, upon occaſion, for their View. The Points to be diſputed on, were concerning Tranſubſtantiation, Invocation of Saints, Worſhipping of Images, and the Viſibility of the Church. Three Days they were in this Diſputation; three Hours in the Forenoon, and two in the Afrernoon, each Day; and the Concluſion was this, after the third Day's Meeting: The Lord Primate having been hitherto Opponent, now the Tables were to be turned, and the Jeſuite, according to his deſire, was to oppoſe, and the Lord Primate to anſwer. But when the time came the Jeſuite was expected, inſtead of coming he ſent his Excuſe to the Lord Mordant, which was, That all the Arguments which he had framed in his Head, and premeditated, ſo that he thought he had them as perfect as his Pater-Noſter, were now ſlipt from him, and he could not poſſibly recover them again; and that he believed it was a juſt Judgment of God upon him for undertaking of himſelf, to diſpute with a Man of that Eminency and Learning, without a Licenſe from his Superiors. The Lord Mordant ſeeing his Tergiverſation, upon ſome further Diſcourſe with the Lord Primate, was converted, and became a Proteſtant, and ſo continued to his Death. One Challoner, a Secular Prieſt, afterwards writing a Book againſt this Beaumond, by way of Scorn, bids him beware of coming any more to Drayton, leſt he ſhould meet with another Ʋſher, to foil him again, to the Diſhonour of his Profeſſion, and himſelf. See his Life.

4. A little before the late horrid Conſpiracy againſt the Life of our preſent Soveraign King William the III. in an exempt Chappel, within three Miles of Norwich, one preached on thoſe Words, Jer. 24.10. and near the time of the intended Aſſaſſination, on Jer. 46.10. For this is the day of the Lord God of Hoſts, a day of Vengeance, that he may avenge himſelf on his Adverſaries; and the Sword ſhall devour, and it ſhall be ſatisfied, and made drunk with their Blood: for the Lord God of Hoſts hath a Sacrifice in the North Country, by the River Euphrates. One Mr. Trinder alſo, a noted Juſtice of Peace, in Middleſex, in the Reign of King James, to his Nephew in the Earl of Arran's Regiment, in a Letter, dated at Paris, Feb. 1695. writes thus, viz. Sir, Notwithſtanding your great Confidence in your Hero, and your great Ingratitude to your Friend, your Repentance ſhall not be too late, if the Effects of it appear within a Month after the Receipt of this Advertiſement, from your Friend, J. T. Another great French Man, in a Letter to a Friend, concluded, That the whole Engliſh Nation would be a miſerable Field of Blood, &c. And the Courtiers of France and (ſome of them) bragg'd, That King James was not gone to invade, but to take poſſeſſion of his Kingdom. Nay, the D. of B. was ſo confident of Succeſs in this Buſineſs, that he told the French King, he ſcrupled not within three Months, but he ſhould be ſent over by King James, to give him Thanks, in way of Embaſſy, for all his Kindneſs to him, ſince he left his Kingdoms. A Declaration was drawn up, printed, and diſperſed, on purpoſe to cajole the People of England into falſe Hopes of a Relaxation of Taxes, perpetual Parliaments, and the Preſervation of the Proteſtant Religion, &c. Tranſport Ships were ready, and Soldiers, to the number of 20000, to embark at Callis, Bullen, Dunkirk, &c. And the French King cauſed to be delivered 100000 Lewis' d'ores to the late King, deſiring him to haſten his Departure, for that all things were in readineſs; and ſo took his leave of him, wiſhing him a proſperous undertaking; promiſing, as ſoon as he poſted himſelf in England, he would ſupply him with more Troops. The Pope's Nuncio likewiſe pronounced a ſolemn Benediction upon the Enterprize; and the Jeſuites had begg'd Chelſea-College for themſelves; the Image of St. Victor was beſtowed upon the Army, as an auſpicious Omen. And yet after theſe Preparations, and great Confidences, when they thought all cockſure, the Deſcent was hindred by the Winds, the Counſels took air in England, and by Divine Providence, the Authors of the Conſpiracy diſcovered, and ſeveral of them brought to condign Puniſhment. The Impartial Hiſtory of the Plots and Conſpiracies againſt King William, p. 30, 31, &c.

CHAP. CXXXIV. Divine Judgments upon Bribery and Injuſtice.

SHould any one (ſaith Biſhop Latimer, in a Sermon preached at Court) ask me, which was the readieſt way to Hell? I would anſwer, Firſt, be Covetous; ſecondly, take Bribes; thirdly, pervert Judgment and Juſtice; (There's the Mother, and her two Daughters:) I will add fourthly, a Tyburn-Tippet, Hangum Twinum for him. If (ſaith he to his Majeſty) I were King, and any of my Judges ſhould thus ſuffer themſelves to be corrupted, and pervert Juſtice, tho' he were my Lord Chief Juſtice himſelf, as God ſhall judge me, I would make? Quondams of every Man of them. (If not in theſe Words, yet to this purpoſe.) Sure I am, God Almighty doth ring very ſharp Peals of his Wrath and Vengeance, by the Prophets, in the Ears of his People Iſrael for this very Sin; and there is no doubt, but he is as ſeverely angry with it in all Ages, even to this Day.

1. A. C. 1289. A. 16. Edw. I. upon the general Accounts made of the ill Adminiſtration of Juſtice in the King's Abſence, theſe Penalties were inflicted upon the chief Officer, whoſe manifeſt Corruptions, the Hatred of the People to Men of that Profeſſion (who are apt to abuſe their Science and Authority) procured in Parliament to be thus puniſhed.

Sir Ralph Hengham, Chief Juſtice of the King's-Bench, was Fined	7000 Marks.
Sir John Loveton, Juſtice of the Lower Bench	3000
Sir William Brompton, Juſtice,	6000
Sir Solomon Rocheſter	4000 All Itenerant Juſtices.
Sir Richard Boyland	4000 All Itenerant Juſtices.
Sir Tho. Sadington	2000 All Itenerant Juſtices.
Sir Walter Hopton	2000 All Itenerant Juſtices.
Sir W. Sakam	3000
Robert Lithbury, Maſter of the Rolls,	1000
Roger Leiceſter	1000
Henry Bray, Eſcheator, and Judge for the Jews	1000
Sir Adam Stratton, Chief Baron of the Exchequer, was Fined	34000 Marks.

See the Relation of that memorable Parliament, begun An. Regni 10. Richard II. p. 36, 37.

2. Sir Francis Bacon, Baron Verulam, and Viſcount St. Albans, that Atlas of Learning, ſuffer'd for but his Connivance at the Bribery, and Corruption of his Servants, and was by the Parliament put out of the Office of Lord Chancellor. Ibid.

3. Judge Morgan, who gave the Sentence of Death upon the Lady Jane Grey, preſently after fell and; and in all his diſtracted Fits cried out continually, Take away the Lady Jane, Take away the Lady Jane from me; and in this extream Diſtemper ended his Life. Fox's Martyrol.

4. June 24. 1678. Mr. Daniel Bachelor, Miniſter, told me of a Citizen of London,— to whom he was ſent for in his Sickneſs, wh[•]n God had let looſe Conſcience upon him. The Man repeated over all the Commandments, and confeſſed the Sins be was guilty of againſt each Command; ſuch as Inceſt, and Adultery, lived in many Years. The Chaſtity of his Servant he ſollicited, but was repulſed. But his Maſter-Sin was Perjury; taking falſe Oaths, and hiring Met (Knights of the Post, as they are called) frequently to do ſo. The Devil led him into that Sin firſt, as he ſaid, thus: He wanted Proof for a Debt, that was a juſt Debt; and hired one of thoſe, who procured his Debt that was juſt, in this unjuſt way: By this he contracted Hardneſs of Heart, and plunged himſelf in Villainies of that nature. There were above an Hundred Actions againſt him when he died. He fell ſick on a Friday; lay about ten Days under the horrid gnawings of the Worm that dieth not, upon his Bed; not in Diſtraction, but Deſperation, crying out once in his preſence, I am damned for ever, and added, moſt fearful to hear, Amen, Amen, Amen; and had an Expreſſion ſo blaſphemous of the Holy and Ever-bleſſed God, that for Horror, I ſhall draw a Veil over it. Yet ſome have Robb'd hard by the Gallows: And this poor Wretch, thus hung up in Chains by the Lord, did not awaken ſufficiently one of his Knights of the Poſt, that came to ſee him, while the Miniſter, my Friend, was preſent: O take heed, ſaid he, by my Example; now I ſmart for what I have done, and put you upon doing. The Man in Health told him he was melancholick, and was not moved. He had a Charge to relate this woful Death of his to his Siſter, with whom he had been inceſtuouſly Wicked. She gave a ſeemingly courteous Reception to him, and ſeemed ſenſible of it. The Miniſter, my Friend, when he had done his Errand, coming down from her Chamber, at the Door of which he had left his Galoſho's, miſſing them, went up again, and over-heard her ſay, to a Companion of hers there, The Fool thought I had been in earneſt. The Man, though he had unjuſtly raviſh'd Thouſands out of Men, died miſerably poor. This Relation was ſent me by the Reverend Mr. Singleton, now living in Hoxdon-Square near the City of London, and is printed in the ſame Words I received it.

5. It may not be altogether impertinent, to take notice here, what King Charles the I. applied to himſelf on the Scaffold, that for one unjuſt Sentence, which he had ſuffer'd to paſs, (meaning the Earl of Strafford) God had ſuffered the like unjuſt Judgment to be paſſed on him. [•]ee his Speech on the Scaffold.

6. Sir P. P. in Letter to the Biſhop of Lincoln, ſaith, That in the famous Marriage-Cauſe between Mrs. Iſabella Jones, and Sir Robert Carr, in the Arches; where Sir Robert Carr was claimed by her, for her Husband; though, for want of full Proof of the Marriage, Sir Giles Sweit, the Dean of the Arches, pronounced Sentence againſt the Marriage, yet condemning Sir Robert Carr in 1500 Pound Coſts to Mrs. Jones: Which the Judge did, becauſe he was in Conſcience convinced, that Sir Robert Carr, and Mrs. Jones, were really married. To this, Sir Peter Pett, in the aforeſaid Letter adds: I can, ſaith he, at any time acquaint you with the Circumſtances of that Cauſe, and give you an Account of the Remarkable Judgments of God inflicted on the Perſons, who tampered with the Witneſs in that Cauſe, whereby the Marriage failed of Sentence. Remains of Dr. Barlow, Biſhop of Lincoln, p. 368.

7. The Emperor of Muſcovy ſent for a Judge, who had taken a Bribe, viz. a Gooſe with its Belly full of Gold; commanded him and the other Judges, to appear before him, not diſcovering the leaſt Diſpleaſure: They all appeared chearful; he commanded the Hangman to be brought in, and ask'd him, if he knew how to cut up a Gooſe? Anſwer being made, very well. Then, ſaid the Emperor, take away that Judge, and cut him up after the ſame manner; which was forthwith done accordingly. Smythy's Treatiſe of Reſtitution, p. 19. who ſays, he had the Relation from a Miniſter, whoſe Brother was an Eye-witneſs.

CHAP. CXXXV. Divine Judgments upon Lying and Slandering.

OƲR Tongues are the Indexes of our Mind, to ſignifie the Thoughts and Meanings thereof to the World; if the one agree not to the other, the Motions are falſe, and the Wheels out of order. What is a Cl[••]k good for, if it doth not tell the true Hour of the Day? Lyars are ſhut out of the Kingdom of Heaven, and deſerve but little Favour upon Earth, and ſome times meet with juſt Puniſhments, Prov. 19.5.

1. Alexander the Great having read a Hiſtory out of Ariſtobulus, wherein the Author had intermingled certain counterfeit Praiſes, flung the Book into the River, ſaying, the ſaid Writer deſerved to be flung there himſelf. Coguet's Polit. Diſc. p. 130.

2. The Emperor Trajan, ſirnamed the Good Prince, took away from the Son of Cabalus, the Kingdom of Dacia; that is, Tranſilvania, and Valachia; only becauſe he caught him in a Lye; and told him, That Rome, the Mother of Truth, could not permit a Lyar to poſſeſs a Kingdom. Ibid.

3. Cyrus told the King of Armenia, That a Lye was not capable of Pardon. Ibid.

4. Monſtrelet writes, That Popiel King of Poland, who had ever in his Mouth theſe Words, If it be not true, I would the Rats might cat me; that he was ſo aſſailed by Rats in a Banquet, that neither his Guards, nor Fire, nor Water, could preſerve him from them. Ibid.

5. The Egyptians ordained Death it ſelf for a Puniſhment to perjured Perſons, and to ſuch as declared not the very Truth, in their Declaration which they were obliged to make Yearly, both touching their Names, and the Means they had to nouriſh their Family. Ibid. Though Mr. Clark ſaith, they had no Puniſhment for Lying.

6. Certain Arians ſuborned a Harlot to accuſe Euſtathius, a good Biſhop of Antioch, before 2500 Biſhops, of Adultery; which ſhe did, by fathering a Child, which ſhe had then in her Arms, upon him. But afterwards, ſhe fell ſick, and confeſſed that ſhe was hired to it by the Arians; adding; that one Euſtathius, a Tradeſman, had gotten that Child. Niceph. l. 8. c. 46. Athanaſius was ſerved in the ſame manner; ſo was Mr. Hooker, Author of the Politicks; and one Mr. Sparks, a Flintſhire Miniſter, was ſuſpended on the like occaſion, the Woman afterwards growing diſtracted.

7. In the Reign of King Canutus, the King in Parliament asked the Lords, Whether in the Agreement made between King Edmund and him, there was any mention made of Dividing any part of the Land to Edmund's Children or Brethren? They anſwering in Flattery, No, and ſwearing it too, were ever after Miſtruſted, and Diſdained by the King; (eſpecially ſuch of them, as had before ſworn Fealty to King Edmund;) ſome of them he baniſhed, many he beheaded, and divers of them, by God's juſt Judgment, died ſuddenly. Clark's Exampl. Vol. I. p. 194. Speed.

8. In Queen Mary's Reign, one William Fenning accuſed an honeſt Man, called John Cooper, becauſe he would not ſell him two Bullocks, as if he had ſpoken traiterous Words againſt the Queen, and ſuborned two falſe Witneſſes to depoſe it. Cooper was hanged and quartered, and all his Goods taken from his Wife and Nine Children: But after a ſhort time, one of theſe falſe Witneſſes being well, and at Harveſt Work, was ſtricken by God, ſo that his Bowels fell out, and he died miſerably. Ibid. p. 195.

9. Theſpis, an Athenian Poet, being check'd by Solon, for acting in a Play, becauſe thereby he did lye openly in the Face of all the City, excuſed himſelf, becauſe it was but in jeſt. To whom Solon replied, If we commend or allow Lying in ſport, we ſhall ſoon find it uſed in good earneſt, in all our Bargains and Dealings. Plutarch.

10. Artaxerxes having found one of his Soldiers in a Lye, cauſed his Tongue to be thruſt through with three Needles. Idem.

11. The Papiſts have been ſo often found guilty of Lying, as in the Caſe of John Huſſe, whom they cauſed to be burnt, after Letters of ſafe Conduct granted him; in the Caſe of Luther, whoſe Life and Death they wrote, (whilſt as yet the Man himſelf was alive;) in the Caſe of Calvin and Beza, whoſe Lives were writ by Bolſecus a Runagate Friar, ſtuffed with moſt abominable Lyes; in the Caſe of the Houſe in Black-friars, falling upon the Papiſts at Maſs, (which they publickly reported to be upon an Aſſembly of Puritans;) in the Caſe of the Powder-Plot, which they endeavoured in print, to throw upon the Puritans likewiſe, &c. have obtained this Benefit to themſelves, That now at long-run, no Proteſtant of any good Brains will believe them, any further than he ſeeth them. They have the Fortune of the Shepherd's Boy in the Fable.

12. The old Scythians and Garamantes ordained Death for the Puniſhment of Lyars, and falſe Prognoſticators. Sir Mart. Coguet's Pol. Diſc. c. 28.

13. The Perſians and Indians deprived the Lyar of all Honour and Liberty of Speech. Ibid.

14. The Gymnoſophiſts and Chaldaeans deprived him of all Dignities, and condemned him to remain in perpetual Darkneſs without ſpeaking. Ibid.

CHAP. CXXXVI. Divine Judgments upon Cozenage, and Diſſimulation.

OƲR God is ſo far a Lover of Truth, that all falſe ways he utterly abhors; and doth ſo abhor them, that he hath forbid them expreſly, frequently, vehemently; and oſtentimes detects them, to the Shame and Diſgrace of the Perſons guilty: And I dare be bold, to aſſert this for a true Propoſition, That all Lyes, and Frauds, and Dissimulation, ſtand but upon one Leg, and are very eaſily kicked down with one Spurn of the Divine Providence; when Truth and Sincerity have two firm Legs to ſupport them, their own Excellence, and the Favour of Heaven. God will never connive long, tho' he may wink a while, nor contribute to the Maintenance and Support of falſe Colours, how ſpecious and artificial ſoever; eſpecially where the Cauſe is groſly bad, and the Perſon faulty, is obſtinately impenitent. Obſerve but theſe Stories following.

1. The Story of Magdalena Crucia, an Abbeſs in Corduba, reverenced for a very devout Saint, and Propheteſs, and afterwards ſhamefully diſcovered to be a Witch, and for 30 Years together in familiarity with the Devil, is related at large before in the Chapter of Revelation of Things ſecret or future by Divination, &c.

2. Pope Joan, otherwiſe called John of England, was a Woman born at Mentz, brought up at Athens in Man's Apparel; where ſhe ſo profited in the Arts, that coming to Rome, ſhe read the Liberal Sciences, and was held ſo ſufficient a Reader, that many of the better ſort became her ordinary Hearers; afterwards with one Conſent choſen Pope, ſhe lived in the See of Rome two Years and upwards: But betaking her ſelf more than before to Idleneſs and Pleaſure, ſhe could not live continently, as in her poor Eſtate, when ſhe plied her Book diligently; whereupon one Day, as ſhe went with the Clergy in ſolemn Proceſſion, and in Papal manner, ſhe was delivered of her firſt-begotten Son, begot by one of her Chamber-waiters, near the Temple of Peace, which ſtands in the City, as is evident by an old Marble Image, which ſtands there to this Day, to denote ſo much in a Figure. And hereupon it is, that when the Popes go from the Vatican to St. John Lateran's and back again, they go not the direct way thither; but by other Streets further about, and ſo make their Journey longer. Thus much ſaith Theodorus de Niem, Biſhop of Ferden, who lived Anno 1455. Vid. Theodoric. & libr. de privil. & jurib. Imperii. N. B. Pope Pius the V. removed the Image ſpoken of before.

This is atteſted by Luitprandus, Biſhop of Cremona; Vid. Trithem. in vit. Luitprandi. By Marian. Scot. in Chron. ad an. 854. l. 3. Sigeb. in Chron. ad an. 854. By Otho Frizing. l. 7. By Gothfrid. in Chron. par. 20. in Catal. Rom. Pontif. By Hoveden, in Hiſt. Angl. With a matter of 30 more Authors, mentioned by Dr. James, Library-Keeper of Oxford, in his Introd. to Divin. And the Author of a Pamphlet, intituled, Pope Joan; and printed at London, A. C. 1689.

3. M. Anton. de Dominis, Archbiſhop of Spalato, came over into England, wrote here againſt the Church of Rome; afterwards pretended Penitence, and was Reconciled, and Re-admitted into the Boſom of that Church: But his Conſcience would not be ſo ſerved; it recoiled back upon him, and in his familiar Diſcourſes he broke out, as formerly, into an Aſſertion of his former Tenets. And ſo after his Death, upon a ſolemn Citation and Proceſs againſt him, Sentence was given, viz. That he was unworthy of the Favour of the Holy Apoſtolick See; that he ſhould be deprived of all his Honour, Benefit, or Dignity, his Goods Confiſcate, and himſelf given over to the Secular Powers, (which was de facto done;) He, and his Picture, and Books which he had written, to be burned. Which was done accordingly, in Campo di Fiori. See the Relation of the Proceſs, ſent from Rome; Publiſhed at London, 1624.

4. The pretended Poſſeſſion of the London Nuns, and the poſſeſſed Woman at Antwerp, is detected and diſcovered by the Duke of Lauderdale, in Letter to Mr. Baxter. Hiſt. Diſc. of Appar. and Witches, &c. c. 4. of the Staffordſhire Body, diſcovered by Biſhop Moreton; who piſſed through an Ink-horn.

5. The lying Wonders, and falſe Miracles wrought all over the World, and laugh'd at by all wiſe People in the World, would fill a Volume, to Diſcourſe of them in particular.

6. The Suppoſititious Heirs, Perkin Warbeck, and Great Bellies made out with little Pillows, &c. would be tedious to inſiſt upon.

7. Hither may be referred thoſe two Arch-Female Cheats, Marcy Clay, (alias Jinny Fox) and the German Princeſs, famed lately for their Art of Lifting, alias Cheating, who at laſt were deſervedly preferred to Tyburn.

CHAP. CXXXVII. Divine Judgments upon Oppreſſion, Tyranny.

'TIS ſaid of Tyrants and Oppreſſive Perſons, That they ſhall not live out half their days, Pſal. 55.25. and common Experience gives atteſtation to the Truth of it:

Ad Generum Cereris ſine caede & ſanguine pauci

Deſcendunt Reges, & ſiccà morte Tyranni.

Juv. Satyr. 1.

Adonizedeck, pharaoh, Abimelech, Athaliah, Jezabel, Herod, Pilate, &c. may go for Scripture-Examples: Others follow.

1. Alexander the Great, after his Victories over Perſia, Aſia, India, Hircania, Babylon; Scythia, Syria, Phoenicia, Judaea, Egypt, &c. grew Pound and Tyrannical, witneſs his Murdering of Philotas (one of his brave Captains, who had aſſiſted him in all his Conqueſts) and his Father; his Rewarding a Mariner, that had leaped into a Lake near Babylon, and ſwam to fetch off his Hat with his Crown faſtened to it, whither a Tempeſt had carried it off his Head, as he was Rowing over it in his Galley, with a Talent; but cauſing his Head to be cut off, for putting the Crown upon it to keep it dry. In the midſt of his Career, and the very height of his Vigour and Jollity, was cut off himſelf by Death, in the Thirty Second Year of his Age, and but the Twelfth of his Reign. Qu. Curt. in vità. Plutarch. Alſted, Eucyclop. p. 2977.

2. Dionyſius the Sicilian Tyrant, who would not ſuffer a Barber to trim him, nor Lodge with his Wives, without firſt ſearching the Chambers, nor ſpeak to his People, but out of a High Tower; who giving his Cloak and Sword to a Boy that waited on him, cauſed a Man to be ſlain for ſaying, Sir, now you have put your Life into his hands; and the Boy, for only ſmiling at it. That ſet Damocles to a Feaſt, with a Company of Beautiful Boys to wait on him, together with Crowns and Muſick, &c. and a ſharp glittering Sword hanging over his Head, tied with a Horſe-hair, only for ſaying, Dionyſius was a Happy Man; lived with ſo little Security, that himſelf took little pleaſure in Life, and his Subjects generally deſired his Death (except the Old Woman that went daily to the Temple to Pray for him, leſt the Devil himſelf ſhould come in his room;) in ſhort, he was ſo tortured with his own Suſpicions, that he would not ſuffer any Man no come into his Chamber with a Gown on his back, no, not his own Son, or Brother; nay, put a Soldier to Death, for only giving his Brother a Halbert to deſcribe a Plot of Ground to him, with the Situation of it; and ſlew Marſyas, becauſe he dreamed one Night, that he had killed him. Plut. in vit. Dionyſ. Invidiâ Siculi non invenere Tyranni Tormentum majus.

3. Nero. that Monſter of Mankind, that uſed to go by Night about the Streets of Rome, beating and abuſing, and ſometimes throwing into Privies, People that ſtood in his way, and reſiſted him; breaking open Shops, and robbing them; cauſed the Genitals of a Boy that he loved, called Sporus, to be cut off, in order to the making of him a Woman; killed his Wife Poppea Sabina, when great with Child, murder'd his Wife Octavia, and his Mother Agrippina (after he had committed Inceſt with her) cauſing her Womb to be ript up, to ſee where he had lain; poiſon'd Claudius, from whom he received the Empire; murdered his Aunt Domitia, and Antonia, Claudius his Daughter, becauſe ſhe refuſed to Marry him; hired Conjurers to lay the Ghoſt of his Mother Agrippina, with whom he was haunted; cauſed Criſpinus, his Son-in-law by Poppea, to be drowned, as he was Fiſhing (with many others of his Relations;) murdered Aulus Plancus, after he had committed Sodomy with him: Enforced his Maſter Seneca to Murder himſelf, ſent Poiſon to his other Maſter, Burrhus: Poiſon'd ſeveral Rich Free-men, and Old Men, who had been formerly helpful to him; cauſed the City of Rome to ſet on Fire, whilſt himſelf goes up to the top of Moecenas his Tower, tuning his Harp, and ſinging, to feed his Eyes with the Pleaſantneſs of the Sight, and afterwards put it on the Chriſtians, to give an occaſion of Perſecuting them, cauſing ſome of them to be cloathed in the Skins of Wild Beaſts, and torn in pieces by Dogs, others to be crucified, others to be made Bonefires of, to light him in his Night-ſports: Wiſhing the World might be deſtroyed whilſt he lived, that he might be a Spectator of it. At laſt, the Senate judging him to be an Enemy to Mankind, condemned him to be whipt to Death through the ſtreets of Rome; upon which he ran and hid himſelf among Briars and Thorns, and crying out, I have neither a Friend, nor an Enemy, miſerable Man that I am, threw himſelf into a Pit four Foot deep, and there deſperately ſlew himſelf. Sueton. in vit.

4. Caligula, another Roman Emperor, who diſinherited and ſlew Tiberius, who was Co-heir with him; compelled his Father-in-Law to Murder himſelf, cauſed his Grandmother to kill her ſelf for Reproving of him; baniſhed his two Siſters, after he had committed Inceſt with them; uſed all ſorts of Magiſtrates ſcornfully; murdered privately ſeveral of the Senators; ſtigmatized many Perſons of Quality, or diſmembred them, and then condemned them either to the Mines, or to mend High-ways, or to Wild Beaſts, or to be ſawn aſunder; compelled Parents to be preſent at the Torment of their Sons; and one excuſing himſelf, he ſent his Litter for him; another Father he cauſed to be ſlain, becauſe he deſired to ſhut his Eyes, while his Children were tormented; a third he brought home with him from ſeeing his Son's miſerable Death, and would force him to laugh, jeſt, and be merry; caſt a Roman Knight to the Beaſts, and becauſe he declared himſelf Innocent, cauſed his Tongue to be cut out, and caſt to them again; ſeized upon any that ſtood near, when he wanted Game for the Wild Beaſts; ſuborned Perſons to go into the Senate-Houſe, and declare him, whom he had a mind to murder, as a Publick Enemy; would Command the Executioner ſo to ſtrike, that Perſons might feel themſelves die: Diſannulled Perſons Wills, becauſe they had not made him their Heir: Slew many Rich Men, confiſcated the Eſtates of others, levied unheard-of Taxes, would with an Artificial Engine vie with the Thunder of Heaven, throw up a Stone at ſuch times, ſaying, Either do thus kill me, or I will kill thee: Wiſhed all the People of Rome had but one Neck, that he might cut them off at one blow. At laſt, two of the Tribunes conſpired againſt him, ſlew him, and his Wife Caeſonia, and took his younger Daughter and daſhed her Brains againſt the Walls. In his Cloſet were found two Books, one called the Sword, the other the Dagger, containing the Names of all thoſe he deſigned for Slaughter; and a great Cheſt ſtored with all ſorts of moſt deadly Poiſons. Ibid. in ejus vit.

5. Andronicus, who Traiterouſly murdered the Son and Heir of Emanuel the Emperor, cauſing him to be tyed in Sack, and ſo drowned in the Sea; then by Violence took Poſſeſſion of the Empire of Conſtantinople, and proceeded to Rapes and Debaucheries, (not abſtaining from his own Siſters) murdering moſt of the Nobility; was afterwards beſieged, taken, degraded, deſpolied of all his Ornaments, his Eyes pluck'd out, and he upon an Aſſe's back, with his Face towards the Tail, and the Tail in his Hand, and a Rope about his Neck, led through the Streets of Conſtantinople, the People ſhouting, throwing Dung, Dirt, and Chamber-Pots upon him, then carried to the Gallows, and there hanged. Beard's Theater.

6. Charles, King of Navarre, a cruel Oppreſſor and Tyrant over his Subjects, as alſo a great Letcher, doting upon a Whore which he kept at Threeſcore Years of Age; one day returning from her, and entring into his Chamber, went quaking to Bed, and half frozen with Cold; they tried by blowing upon him with Brazen Bellows, Aqua-vitae, and hot Blaſts, to revive Nature; but it happening, that a ſpark of Fire flew between the Sheets, and inflamed the dry Linen and Aqua-vitae, ſo that in an inſtant, his late quivering Bones were half burnt: He lived in great Torment for Fifteen days after, and then miſerably died. Ibid.

7. Julian the Apoſtate and Perſecutor, nubecula fuit & citò tranſivit; as Athanaſius ſaid of him.

8. King John of England, by his Exactions gathered much Money, the Sinews of War, of his Subjects; but loſt his People's Affections, the Joints of Peace.

9. Richard the Third, and Queen Mary, as they had the bloodieſt, ſo the ſhorteſt Reigns of any ſince the Conqueſt.

10. The fearful Judgment by Rats, inflicted upon the Archbiſhop of Mentz, for burning up the Poor of the Country in his Barn, is related before.

11. Novellus Carrarius, Lord of Pavia, after many Cruel Murders, and Bloody Practices, at laſt, falling in Love with a Virgin of Excellent Beauty and Chaſtity, and her Parents refuſing to ſend her to him at his Command, he took her out by violence, forced her to his Luſt, and then chopt her into ſmall pieces, and ſent her in a Basket to her Parents. Her poor Father carried it to the Senate of Venice, to conſider of the Fact, and revenge the Cruelty. The Venetians made War upon him, ſeized him, and hanged him up with his two Sons. Beard's Theater.

12. John Pontanus and Budaeus both tell of a Deviliſh Fellow, that for a Spleen taken againſt his Maſter for ſome rough Uſage, in his Maſter's abſence, broke in upon his Miſtreſs, bound her Hand and Foot, takes her three Children, carries them up to the Battlements, and when his Maſter came, firſt threw down one, then another to the Pavement, and daſhed them to pieces; the Father begging upon his Knees for the Life of the other, he tells him, the only way to Ranſom it, was by cutting off his own Noſe: The poor Father doth ſo, and disfigured his Face ſtrangely. This Limb of the Devil, with a loud Laughter tumbles down the other; and laſt of all, moſt deſperately caſt himſelf after. Beard's Theater, &c.

CHAP. CXXXVIII. Divine Judgments upon Hereticks, Schiſmaticks, &c.

BY Hereſie I mean an obſtinate Aſſertion and Defence of ſome Doctrine contrary to the Eſſential Truth of our Religion: By Schiſm, an uncharitable Separation from our Brethren upon unneceſſary and unwarrantable grounds. And ſurely if we are bound to purſue after thoſe things that make for Peace and Ʋnity in our Civil, much more in our Religious Societies. And 'tis hard to offend in theſe caſes, without incurring the Indignation of Heaven: God ſeldom permits the Authors and Principal Fomentors of ſuch Diviſion, to go unpuniſhed, even in this World.

1. Antioch being overſpread with the Arian Hereſie, was puniſhed with a terrible Earthquake, and Fire mixt with it, which conſumed Multitudes of Perſons. Evagr.

2. Arius himſelf, the Author, as he was eaſing Nature, his Bowels guſhed out, and he died miſerably. Theod.

3. Simon Magus attempting to ſhew his Power by flying in the Air, fell down, and broke his Thigh, and ſo died. Iſaack's Chron. p. 186.

4. Manes. or Manichaeus, was ſlain by the King of Perſia, and his Skin ſtuff'd Chaff. Simpſ.

5. Emeritus, Biſhop of the Donatiſts, at a Council held at Caeſarea, being challenged by St. Auguſtine to a Diſputation, could not be perſwaded thereto by Parents or Friends, through a diſtruſt of his own Cauſe, tho' in his own City, and in the midſt of his Friends: Which through the Mercy of God turned much to the Advantage of the Church. Clark's Mirr. of Eccl. Hiſt.

6. Neſtorius, being in the Council of Epheſus ſummoned by Theodoſius Minor, was condemned to Baniſhment in Oaſis, for the Blaſphemous Opinions he had vented againſt the Deity of our Saviour Chriſt; was ſtruck with an Incurable Diſeaſe, whereby his Tongue rotted; and breeding many Worms, was devoured by them, ſo that he ended his Life miſerably. Ibid. p. 87.

7. Cerinthus the Heretick, being at a Bath at Epheſus, the Apoſtle St. John ſeeing him, called upon thoſe that were with him to depart, leſt the Houſe ſhould fall upon their Heads; and immediately after their departure, it fell upon Cerinthus and his Aſſociates, and killed them. Euſeb. Eccl. Hiſt.

8. Montanus deſpaired, and hanged himſelf. Niceph. Centur. Magdeburg. &c.

9. The Emperor Valens, an Arian Heretick, was burnt by the Goths in Village, leaving no Succeſſor behind him. Sozom.

10. Benchocab, the Famous Pſeudo-Meſſiah, under the Reign of the Emperor Adrian, who drew many Diſciples after him, was himſelf and all his Followers ſlain; called therefore by the Jews, Benc[•]zby, the Son of a Lye. Euſeb.

11. Heraclius the Emperor, a Monothelite, having raiſed great Army againſt his Enemies, in one Night 50000 of them died, and himſelf fell preſently ſick, and died alſo. Simpſ.

12. Conſtans the Emperor, a Monothelite alſo, was ſlain by one of his Servants in a Bath. Simpſ.

13. Conſtantius, a great favourer of the Arian Hereſie, died ſuddenly of an Apoplexy.

14. Sabinianus, preſently after the Death of St. Hierom, denying the diſtinction of Perſons in the Trinity, wrote a Book for confirmation of his Hereſie, under the Name of St. Hierom: Sylvanus, Biſhop of Nazareth, reproving him ſharply for it, do detect his Falſhood, agreed with Sabinianus, that if St. Hierom did not the next day by ſome Miracle declare his Falſhood, he would willingly die; if he did, the other ſhould die. The day came, they went to the Temple at Hieruſalem; multitudes of People followed them, to ſee the Iſſue; the day drew towards an end, and no Miracle appeared: Sylvanus is required to yield his Neck to the Headsman; he did, and was ready to receive the blow; but immediately ſomewhat like St. Hierom appeared, and ſtay'd the blow; and preſently the Head of Sabinianus fell off, and his Carkaſs tumbled upon, the Ground. This Mr. Clark, in his Examples. Vol. I. c. 63. tells us out of Cyril, who (he ſaith) Records it of his own knowledge.

15. Grimoald, King of Lombardy, an Arian, bled to Death. Ibid. viz. ex Clark.

16. Mahomet, that notorious Impoſtor, died of the Falling-Sickneſs. Ibid.

17. Some Donatiſts, which caſt the Elements of the Lord's Supper to Dogs, were devoured by Dogs. Simpſon.

18. John Duns Scotus, Doctor Subtilis, who obſcured the Body of Divinity with his crabbed, knotty, ſubtil Queſtions, and Diſtinctions, died miſerably, being taken with an Apoplexy, and buried before he was dead, &c.

19. Arminius, a Pelagian (if I may venture to put him into the Catalogue) a Semi-Pelagian at leaſt, died of a complicated Diſtemper, Cough, Gout, Ague, Gripes, Aſthma, Obſtruction in his Optick Nerves, his left Eye blind, his right Shoulder ſwelled, &c. Hiſt. of the Netherl.

20. Olympius, an Arian, Blaſpheming the Trinity in a Bath at Carthage, was ſuddenly burnt with three fiery Darts of Lightning. Ibid. ex Paul. Diacon.

21. Anno Chriſti 1327. Adam Duff, an Iriſhman, for denying the Incarnation of Chriſt, the Purity of the Bleſſed Virgin, the Truth of Sacred Scriptures, and the Reſurrection of the Dead, as alſo the Trinity of Perſons, was burnt at Dublin. Camb. Brit. Irel. p. 181.

22. John of Leyden, a Taylor, King of the Anabaptiſts in Germany, preſently after his Coronation, invites 4000 Men and Women to a Feaſt, and between the Firſt and Second Courſe accuſeth a Man of High Treaſon, cuts off his Head, returns merry to Supper, and after Supper with the ſame Bloody Hands Adminiſters the Lord's Supper. He and his Courtiers continuing to Feaſt (tho' a great Famine was then in the City, viz. Munſter) one of his Fifteen Wives, for ſaying, She thought God was not pleaſed with their Feaſting, when others, pined with Hunger, died in the ſtreets, was brought into the Market-Place, and her Head cut off, and his other Wives commanded to Sing, and give Praiſe for it to their Heavenly Father. Hiſt. Anabapt. Within the ſpace of Two Years, John of Leyden, and his Conſul Knipperdoling, were tied to a Stake, and together with their great Prophet, and their Fleſh torn off with hot Pincers; and being ſlain, had their Bodies put into Iron Cages, and hanged on the Steeple in St. Lambert. Sleid. Comment. l. 10.

23. Thomas Muncer, another of the Tribe, was put to the Rack by George, Duke of Saxony, where he roared moſt fearfully, and at laſt had his Head cut off, and ſet upon a Pole in the Fields. Ibid.

24. Three Hundred Anabaptiſts, that fell upon a Monaſtery in Frieſland, and rifled it, were moſt of them either killed by the Ruines of the Monaſtery, or put to Death by the Hangman. Ibid.

25. Michael Servetus, a Spaniſh Arian, was burnt at Geneva, 1551. For which Calvin is blamed, as writing to the Magiſtrates, and puſhing them on to do it.

26. Priſcillian, for confounding the Perſons of the Trinity, aſſerting Man's Soul to be of the ſame Eſſence with God, pleading for Lying and Perjury, as Lawful in Perſecution, was Executed at Trevers. Clark's Exampl. Vol. I. c. 63.

27. The firſt Generation of Adamites in Bohemia, for going naked, and lying promiſcuously one with another, were ſlain by Ziſca. Claver. Hiſt. Mund.

28. Anno Chriſti 1647. One Quarterman, then Marſhal of the City of London, affirmed, there was no more Holineſs in the Scripture, than in a Dog's Tail, and within a few days after was ſmitten with a violent Diſeaſe, whereof he died presently. Clark's Examp. Vol. I. c. 63.

29. The ſame Year certain Sectaries in York-ſhire, pretending a Divine Revelation to Sacrifice to God certain Creatures, and among the reſt their aged Mother (whom they ſlew accordingly) perſwading her that ſhe ſhould riſe again the third day, were hanged at York. Ibid.

30. Anno 1648. A Sectarian Preacher, Gunne by Name, in Southwark; had lived in Adultery with another Man's Wife for about Nine Years, and afterwards lay with one Green's Widow; but at laſt grew Raving Mad, and murdered himſelf. Ibid.

31 Bolton, one that by Separation made the firſt Schiſm here in England, firſt, made a Recantation at Paul's Croſs, and being ſtill dog'd with a deſperate Remorſe, hang'd himſelf. Baily's Diſſwaſive, p. 13. &c. Robinſ. Juſtif. &c.

32. 1647. Some She-Anabaptiſts at Newbery pretended to ſtrange Revelations; and one had very ſtrange Fits, the like was ſeldom ſeen; ſhe gave out, that ſuch a Night ſhe ſhould be taken up into Heaven; the Night came, People aſſembled, the Women took their leave of her with Tears, expecting her Aſcenſion: 'Twas a Moon ſhiny Night, and a Cloud by chance covering the face of the Moon, they all cry out, Behold, he come in the Clouds. The Cloud vaniſhed and Flock of Wind Geeſe appear a good way off; they cry out again, He comes, he comes! But when the Wild Geeſe were gone, theſe tame, ſilly Women return home again as wiſe as they came, having made themſelves a ridiculous Spectacle to may. Ibid.

33. Anno 1611. One Bartholomew Legate in London, for denying the Divinity of our Saviour (whom me confeſſed to King James, he had not prayed to for Seven Years together) was burnt in Smithfield, Fuller's Eccl. Hiſt. p. 63.

34. The ſame Year, Edw. Whightman, for Ten abominable Hereſies, was burnt at Litchfield. Ibid.

35. Anno 1653. John Gilpin of Kendal in Weſtmorland; for joyning himſelf with the Quakers, began to quake, howl, and cry out terribly, was by the Devil drawn out of his Chair, thrown upon the Ground all Night, tempted to cut his own Throat, in hopes of Eternal Life; but at laſt by the Grace of God recovered out of this Snare of the Devil. Atteſted by the Mayor and Miniſter, &c. of Kendal.

36 William Facy, Paſtor of the Anabaptiſts at or near Tiverton in Devonſhire, after Suſpenſion for his diſorderly Life, and readmiſſion, feigned himſelf Mad, pretends to cut his Throat, and calls for a Baſin to receive the Blood; offers to caſt his Child into the Fire, and the Child afterwards ſicken'd and died. The Leper cleanſed, p. 17. For this Act he was ſuſpended again. Ibid.

37. James Naylor, a Blaſphemous Quaker, was burnt in the Tongue at Briſtol.

38. Jo. Collins, and Tho. Reeve, Ranters, for calling a Cup of Ale the Blood of Chriſt, and ſaying, They could go into the Houſe of Office, and make a God every Morning, &c. were in the Old-Bailey Fined, and Sentenced to Six Months Impriſonment. Tho. Kendal in Drury-Lane, affirming there was no God or Hell; fell down dead. See the Tryals, Printed by B. Alſop, 1651. Muggleton was condemned to the Pillory, and [•]ined 500 l. 1676.

CHAP. CXXXIX. Divine Judgments upon Wizards, Witches, and Charmers, &c.

IT is worthy of a very ſerious Conſideration, That thoſe very People, who leave the God of Iſrael, and think to better themſelves by Idols, or Corrivals, and a ſuperſtitious Adbeſion to them, (either the World, or the Devil, or any other Pretender) never got any thing by ſuch Methods, but to be deluded in their Hopes, and ſink under the Vanity of their fooliſh and wicked Curioſity. When did we ever ſee a Wizard, Rich! Or a Curioſo, Prosperous? (I mean a Curioſo in the worſt ſenſe.) Or an Atheiſt make a Comfortable Exit out of the World? I grant, ſometimes by the Leave of him that Rules the World, and the Induſtry of Satan, preſent Advantages may poſſibly accrew, and do too often, to be Worſhippers of Mammon; but generally when the Blot is great, and the Criminal notorious, God looks upon it as conducive to his Honour, and neceſſary, in point of Juſtice and Wiſdom, to ſtrike openly, and leave a Mark of Ignominy upon ſuch groſs Delinquents. Read what follows, and ye will agree with me in judgment.

1. Concerning John Fauſtus, Dr. Dee, and Edward Kelley, &c. See the Chapter of Divine Judgments upon Curioſity.

2. A. C. 1553. Two Women were taken, who with a Tempeſt, Hail, and Froſt, deſign'd to deſtroy all the Corn in the Country; but being found cutting a Neighbour's Child in pieces, to boil in a Cauldron, in order to the making of a Magical Ointment for the purpoſe, were put to Death. Beard's Theatr. p. 419.

3. At Ihena in Germany, (or near it,) An. 1558. a Magician that had uſed to cure Diſeaſes, by the Compoſition of Herbs, was for poiſoning of a Carpenter (whom he had a Quarrel with a little before) examined before the Senate, confeſſed the Murder, and was burnt at a Stake. Ibid.

4. Cleomandes, a Conjurer in Rome, for practiſing Death upon many little Children, was ſought for by the Parents; but having ſhut himſelf up cloſe in a Coffer, and they breaking it open, the Devil carried him away. Plutarch.

5. Piſo being accuſed by Tiberius, for bewitching Germanicus to Death, cut his own Throat. Tacit. Ann.

6. One Otto, a Dane, who by his Deviliſh Art, uſed to raiſe Storms, was at laſt, by one more Expert, drowned in the Seas himſelf.

7. A Conjurer in Saltzburg, attempting to draw all the Serpents in the Country into a Ditch, and feed them there, was by the old Serpent, the Devil, drawn in amongſt them, and periſhed miſerably. Clarks Exampl. Vol. I. c. 8.

8. The Governour of Maſcon, a great Magician, as he was at Dinner with ſome Company, was ſnatched away by the Devil, hoiſted up into the Air, and carried three times about the Town, to the great Aſtoniſhment of the Inhabitants, to whom he cried for help, but all in vain. Ibid. Ex Hug. de Clun.

An. 1437. Sir Giles Britaine, Hight-Conſtable of France, having murdered above 160 Infants, and Women great with Child, and wrote Conjuring-Books with their Blood, (which was proved againſt him) was adjudged to be hanged, and burnt to Death, Ibid. p. 37.

10. Picus Mirandula writes, That in his time a great Conjurer promiſed a certain Prince, that he would preſent to him the Siege of Troy, with Hercules and Achilles fighting together, as when alive; but being at his Conjurations, the Devil carried him away, that he was never heard of after. Ibid.

11. The Lord of Orve, in Lorrain, uſed to feaſt Noblemen ſplendidly, but fraudulently, with all ſorts of Dainties, ſo that at parting they found their Stomachs empty, having eat nothing, was often ſeen ſcourged by a Monkey, ſometimes lying along upon his Table, and begging of the Monkey Let me alone, Wilt thou always torment me at this rate? At laſt in great Miſery and Beggary, he was forc'd to get into an Hoſpital in Paris, where he ended his wretched Life. Ibid.

12. An. 1530. A Popiſh Prieſt digging for a Treaſure in a hollow Pit of the City, which the Devil had directed him to, found at laſt a Coffer with a black Dog lying by it; which whilſt he was looking upon, the Earth fell upon him, and ruſhed him to death. Wierus.

13. Cornelius Agrippa, a great Necromancer, always attended with a familiar Spirit like a black Dog; his End approaching, he takes off the inchanted Collar from the Dog's Neck, ſaying, Be gone, thou curſed Beaſt! thou haſt utterly undone me! After which, the Dog vaniſh'd, and he died miſerably. Clark. ex Paul. Jovio.

14. An. 1578. Simon Pembroke, of St. George's Pariſh, in London, being ſuſpected for a Conjurer, and one that uſed to erect Figures, being queſtioned for it, as he was before the Judge, he fell down and died, having ſome Conjuring-Books found about him. Clark. Ibid.

15. A Sicilian, called Lyodor, for uſing Charms and Spells, transforming Men into Beaſts, and other Shapes, doing Miſchief to the People of Catania, charming himſelf out of the Hangman's Hands, being carried in the Air to Conſtantinople, and back again, &c. was at laſt, by Leo Biſhop of Catania, ſeized before all the People, (who admired him,) and burnt alive in a hot Furnace. Schot. Phil. Curioſ. &c.

16. Ann. Bodenham, of Fiſherton-Anger, near Salisbury, a Witch, for predicting things to come, helping People to ſtolen Goods, &c. was executed at Salisbury, 1653. Edm. Bowyer's Narrative.

17. An. 1642. One Mother Jackſon, for bewitching one Mary Glover, in Thames-ſtreet, a Merchant's Daughter, was arraigned and condemned at Newgate.

18. John Contius, an Alderman of Pentich, in Sileſia, near 60 Years of Age, being invited to the Mayor's Supper, (after the ending of a certain Controverſie between ſome Waggoners and a Merchant) gets leave firſt to go home, to order ſome Concerns, leaving this Sentence behind him,

It's good to be Merry whilſt we may,

For Miſchiefs grow faſt enough e'ry Day.

Going home, and looking upon the Hoof of one of his Geldings, he was ſo ſtruck, that he complained he was all on fire! fell ſick, complained loudly and deſpairingly of his Sins, but would have no Divine to come to him. The Night he died, a Black Cat opened the Caſement with her Nails, ſcratched his Face, and Bolſter, and ſo vaniſhing away, he breathed his laſt: A violent Storm of Wind aroſe; a Spirit, in the ſhape of Contius, appeared in the Town, that would have raviſh d a Woman. After his Burial, his Ghoſt was very troubleſome in the Town, to many People, but eſpecially to the Parſon of the Pariſh, who penned this Narrative, &c. Weinrich, p. 212.

19. Eliz. Mudy, for bewitching her Miſtreſs to Death, at Hadington in Scotland; the Miſtreſs, Margaret Kirkwood, being then hanging her ſelf in her Chamber, whilſt the Maid was obſerved at Church, to number upon her Fingers, 50, or 51, and crying aloud, in the preſence of them all, Now the Turn is done; was ſeized on Suſpicion, confeſſed the Witchcraft, and was burned for the ſame. Inviſ. World. p. 200.

It would be endleſs to give a particular Catalogue of all in England, Scotland, Ireland, France, Spain, Germany, Denmark, New-England, &c. that have been arraigned and executed for Witchcraft. Nor is it difficult to believe, that thoſe who take their own time to apply themſelves to the Devil, for his Aſſiſtance, ſhall find him ready enough to call upon them, in his time; for a nearer and more terrible Acquaintance.

20. In the Year, 1645. there was a notable Diſcovery of Witches in Eſſex, viz. Elizabeth Clark, Ann Weſt, and Rebecca her Daughter, Roſe Hallybread, Joyce Boanes, Suſanna Cock, (whoſe Mother, Margery Stoakes, upon her Death bed, had, for her Good, commended two Imps to her,) as alſo Elizabeth Weed of Huntington-ſhire, John Winnick, of the ſame County, &c. all brought to the Gallows, after a legal Tryal. Inform. of Witches, &c. p. 6.

21. An. 1669 current, At Mokra in Sweedland, Lords Commiſſioners being ſent down by the King, on purpoſe to make Search and Examination, there were found 70 Perſons (a goodly knot!) who were engaged in Witchery, in that one Village; 23 of which freely confeſſed their Crimes, and were contented to die; the others pleading not Guilty, were ſent to Fahluna, where moſt of them were afterwards executed: Fifteen Children alſo, who confeſſed as the reſt did, died as the reſt; 36 Children, between 9 and 16 Years of Age, ran the Gantlet; 20 more, who were leſs, were condemned to be laſhed with Rods, three Sundays together, at the Church-door; and the aforeſaid 36, were alſo doom'd to be laſh'd this way, once a Week, for a whole Year together. The Number of the ſeduced Children was about 300. This is taken out of the publick Regiſter of the Lords Commiſſioners.

Concerning the late Confederacy of Witches in New-England, I have ſpoke already in this Book; and have no more to add, but this, That if they be Accurſed who put their Truſt in Man, they cannot certainly be expected to be Happy, that put their Truſt in Devils.

CHAP. CXL. Divine Judgments upon Backſliders, and Apoſtates.

TO ſhew that the Almighty God takes it mighty ill from thoſe People that fall back from the Truth of the Goſpel, after they have made Profeſſion of it, there needs no more Evidence to prove it, than the many Precepts and Cautions he hath given us againſt Apoſtacy, and the frequent Exhortations in Sacred Scripture to Perſeverance and Continuance in the Faith: The Curſes threatned to thoſe that Relapſe, and make ſhipwreck of a Good Conſcience, add ſtill more ſtrength to the Evidence; but the Execution of his Menaces puts it more out of doubt yet. St. Peter's weeping bitterly, and turning back again in a penitential way; Judas apoſtatizing, and dying in deſpair; the poor Jewiſh Church living under a diſmal Eclipſe of the Divine Favour, to this Day, are Examples for our Inſtruction. To lay down a few more:

1. Mr. Bilny, An. 1529. abjured the Proteſtant Doctrine, and ſubmitted to the Powers that then were; but fell into ſuch Terrors of Conſcience, that he was near the point of utter Deſpair, and ſo continued a whole Year, his Friends all the time endeavouring to comfort him, but in vain. At laſt, through God's Mercy, he found Comfort, and preſently reſolved to lay down his Life for that Truth which he had before renounced. Clark's Eccl. Hiſt. p. 163.

2. Lucian, who had made Profeſſion of Religion, in the Time of Trajan, afterwards fell from it, became a Railer againſt it, and at laſt was torn in pieces by Dogs. Suidas.

3. Porphyry being reproved for his Faults by ſome Chriſtians, renounced the Profeſſion, wrote againſt the Religion, and died in deſpair. Id.

4. Origen being perſwaded, rather to offer Incenſe to Idols, than be defiled by an ugly Black-a-moor, loſt the Peace of his Conſcience.

5. Tamerus being ſeduced from the Reformed Religion by his Brother, a Papiſt, fell into deſpair, and hang'd himſelf. Theat. Hiſt.

6. 1569. One Henry Smith, in the Middle Temple, turning Papiſt, hanged himſelf in his own Chamber. Acts and Mon.

7. Latomus of Lovain, once a Profeſſor of the Goſpel, afterwards an Apoſtate, made an Oration at Bruſſels before the Emperor Charles V. againſt Luther, and his Followers, but ſo fooliſhly, that he was laughed to ſcorn; afterwards, at Lovain, in a publick Lecture, he fell into an open Frenzy, deſpairing and blaſpheming, crying out continually, that he was damned &c. Senercleus in Epiſt. ante Hiſt. de morte Diazii.

8. Arnold Bomelius, a Student of Lovain, and Favourer of the Goſpel, (a Man of good Parts,) apoſtatizing to Popery, fell into great Trouble of Mind, and thence into Depſair; and afterwards walking into the Fields with ſome Scholars, he ſate down by a Spring ſide, drew out a Dagger, and ſtabb'd himſelf. Acts and Mon.

9. Stephen Gardiner, Biſhop of Wincheſter, cried out on his Death-bed, That he had denied his Maſter with Peter, but not repented with Peter; and ſo, ſtinking above Ground, ended his wretched Life. Clark's Exampl. Vol. I. c. 6.

10. Mr. Weſt, Chaplain to Biſhop Ridley, in King Edward the Sixth's Reign, turning Papiſt in Queeh Mary's, fell into ſuch Torment of Conſcience, that he pined away and died. Acts and Mon.

11. Cardinal Pool was a Favourer of the Truth, afterwards a Perſecutor, but within two or three Days after Queen Mary's death, himſelf died in Terror. Clark's Exampl. Vol. I. c. 6.

12. Peter Caſtellan, Biſhop of Maſton, an Apoſtate from the Reformed Religion, fell into a ſtrange Diſeaſe; one half of his Body burning like Fire, and the other cold as Ice; and in this caſe, with horrible Groans and Cries, died. Ibid.

13. Henry the Fourth, King of France, after he came to the Crown, turned from Proteſtant to Papiſt, from Bonus Orbi to Orbus Boni, though ſtill Borbonius, was firſt ſtabb'd in the Tongue by John Caſtile, at laſt in his Breaſt by Ravilliac, and ſo died. Fren. Hiſt.

14. One Richard Denſon, a Smith, in King Edward the Sixth's Days, encouraged a young Man, then in Priſon, to ſuffer: But for my part, ſaith he, I cannot burn. But though he could not for his Religion, he was afterwards burnt for his Apoſtacy, by occaſion of a Fire in his Shop and Houſe. Clark's Exampl. Vol. I. c. 6.

15. Francis Spira is a ſad Example of God's Judgment in ſuch Caſes; but I have mention'd him elſewhere.

16. Poor Biſhop Jewel was forc'd to ſpend a Recantation-Sermon beyond Sea, and many a Prayer and Teat, and at laſt ſacrificed his Right Hand, for but tampering a little this way. 'Tis ill jeſting with God, and our own Conſciences, who will neither of them be mocked.

17. Berengarius tried this; and therefore, though he retracted his Doctrine againſt Tranſubſtantiation, he relapſed again; and retracted, and relapſed again; or rather returned, and repented, finding no Peace for his Conſcience, whilſt he had not Truth in his Poſſeſſton.

CHAP. CXLI. Great Effects wrought by weak means.

IT is pleaſant to obſerve how God delights to ſhew his Power, by uſing weak and contemptible Inſtruments, and to werk [••]eat Effects by little ſecondary Cauſes; to make a World by ſpeaking a Word or two; to puniſh and ſubdue a ſlout-hearted Pharaoh, with Frogs, and Lice, and Locuſts, and Darkneſs; to baffle a Giant-like People, in Canaan, with a handful of Men; to make the Walls of Jericho fall down, and the Peoples Hearts quail, with only a Shout, and the Noiſe of Rams Horns; to overthrow the two great Religions of the World, Judaiſin and Pagan Idolatry, with the Fooliſhneſs of Preaching, and the Piety and Patience of Confeſſors and Martyrs; to turn Sinners Thoughts into a Caſe of Knives, or a Neſt of Waſps, or Serpents, to ſting and torment them with.

1. The Duke of Arcos, Viceroy of Naples, under the King of Spain, having impoſed many Gabels (or Taxes) both vendible and eatable, at laſt impoſed a Gabel upon Fruit alſo, which more irritated and offended that Multitude, than all the former: Whereupon, by the publick Cries and Lamentations of Men and Women, they daily ſolicited the Viceroy, as he paſſed through the Market-place, to eaſe them of the ſaid Burthen; they uſed alſo the Mediation of others, and not prevailing, they were ready to raiſe a Mutiny: Which ſo affrighted the Viceroy, that he promiſed quite to take off the ſaid Gabel; but delaying to do it, ſome of the enraged People, one Night, but fire to ſome Powder in the Market-place, where the ſaid Gabel was exacted, and blew it up. There were alſo from Day to Day bitter Invectives, and fiery Proteſts againſt the publick Officers, fixed up in ſundry Places of the City. The Viceroy being alarmed thereby, often aſſembled the ſix Precincts of the City, to conſult about this Buſineſs: But they were divided; ſome perſwading him to eaſe and pleaſe the People, others adviſing him to Repair the Toll-houſe that was burnt down, and continue the Gabel, ſaying, That they were but a few Tatterdemallions that had made that Noiſe: Beſides, divers of the great Men, and Merchants of the City, had advanced upon the ſaid Gabel above 600000 Crowns, and were to pay 85000 Crowns of annual Rent.

This was noiſed abroad; and the Report went, That if this Tax was taken off, there would be a new one ſet upon [•]orn and Wine: Whereupon the enraged People proteſted, That they would never endure the ſame; and whilſt theſe Diſcontents were hot, July 17. 1647. this Occaſion ſuddenly preſented it ſelf.

A young Man, of about 24 Years old, being ſpritely, pleaſant, and of a middle ſtature, in Linen-Slops, Blew Waſtcoat, and bare-foot, with a Mariner's Cap on his Head, happened to be in the Market-place: His Profeſſion was to angle for little Fiſhes, as alſo to buy Fiſh, and carry them about to ſell: He was vulgarly called Maſſianello, and being naturally Crafty, he obſerved the general Murmurings of the People, and ſo went up and down to the Fruiterers Shops, and adviſed them, That meeting together, the next Day, in the Market-place, they ſhould tell the Country Fruiterers, That they would buy no more gabelled Fruit. Upon this, he liſted many Boys under him, to the number of Two Thouſand, giving every one of them a little Cane in their Hand. Againſt a great Feſtival that was approaching, a Feaſt that uſed to be made by the Boys, and meaner fort of People, in the Market-place; he gathered to the number of Fifty Thouſand. Upon this Succeſs, the number of People encreaſed, exclaiming aloud againſt their Oppreſſions, proteſting to pay no more Gabel, crying out, Let the King of Spain live, and let the ill Government die. Maſſianello being thus attended with his Boys, and an infinite Company of looſe People, who were now armed with Pikes, and Partizans, he leaped up on a Table, and with a loud Voice cried, Be merry, my dear Companions, and give God Thanks, that the Hour of your Redemption draws near: This poor bare-footed Fellow, as another Moſes, who freed the Iſraelites from Pharaoh's Rod, ſhall redeem you from all Gab[•]ls. Peter, a Fiſherman, redeemed with his Voice, Rome, and with it all the World, from Satan's Slavery, to the Liberty of Chriſt: Now another Fiſher-man, which is Maſſianello, ſhall releaſe Naples, and with it a whole Kingdom, from the Tyranny of Gabels, &c. Nor to effect this, do I care a Ruſh to be torn in pieces, and to be dragged up and down the Gutters of Naples; let all the Blood in my Body ſpin out of theſe Veins; let my Head skip from my Shoulders by a fatal Steel, and be pearched in this Market-place on a Pole; yet I ſhall die contentedly and gloriouſly: It will be Honour enough to me, to think, that my Blood and Life periſh in ſo glorious a Cauſe. In ſhort, he afterwards brought the Viceroy to an Agreement; but after ſome time, falling into a Frenſie, by either Exceſs of Wine, or Watching and Cares, died. See more in the printed Narrative, or Clark's Examples.

2. The Inhabitants of Myons, a City of Jonia, were ſo peſter'd with Gnats, which were bred in a muddy Pond near them, that they were conſtrain'd thereupon to leave the City, and fly to Milerum. This I read many Years ago, when a Student in the Univerſity, but took no care then to Record my Author.

3. Luther, by his Preaching and Diſputing, baffled the Arguments, Arts, and Power, of two very potent Enemies, the Pope, and Emperor; and procured a happy Reformation in the Church.

4. Francis Spira was puniſhed in this World for his Apoſtacy, with the keen Reflections of a guilty Conſcience; and many others beſides. Our own Thoughts may be ſufficient to make a Hell of.

5. Some have been convicted of Murder by the Barking of a Dog, the Flight of Birds, the Shaking of Leaves. Anacreon was choaked with a Grape-ſtone; Adrian with a Gnat; others with the Excrements of Birds flying over their Heads. An Acquaintance of mine diſlocated her Thigh-bone, with only turning a Cuſtard at the Fire, and died upon it.

7. This very Year, a Woman, near Hanmer, going over a Hedge, was hung to Death with her Head-ſtring, catching accidentally in the Sticks; as was related to me by Mr. Henry of Broad-oak, in Flintſhire.

CHAP. CXLII. Remarkable Paſſages relating to Sickneſs, Death, and Funerals.

WHat was long ſince decreed in Heaven, God hath ſent Warrants to execute on Earth, Semel mori, For us once to die. Then be acquainted with Death betimes; for through acquaintance, Death will loſe his Horror; like unto an ill Face, though it be as formidable as a Monſter, yet often viewing will make it familiar, and free it from diſtaſte: Walk every day, with Joſeph, a turn or two in thy Garden with Death, and thou ſhalt be well acquainted with the Face of Death, but ſhalt never feel the Sting of Death: Death is black, but comely. Philoſtrates lived Seven Years in his Tomb, that he might be acquainted with it, againſt his Bones came to lie in it. Some Philoſophers have been ſo wrapp'd in this Contemplation of Death, and Immortality, that they diſcourſe ſo familiarly and pleaſingly of it, as if a fair Death were to be prefer[••] [〈◊〉] a pleaſant Life.

1. King Xerxes ſtanding on a Mountain, and having many Hundred thouſand of his Soldiers ſtanding in the Plain, fell a weeping, to think upon it, how in a few Years he, and all thoſe gallant valiant Men muſt die. Adam, he lived 930 Years, and he died. Enoch, he lived 965 Years, and he died. Methuſalem lived 967 Years, and he died. Oh the longeſt Day hath its Night, and in the end Man muſt die. Maximilian the Emperor made his Coffin always to be carried along with him, to this end, that his high Dignity might not make him forget his Mortality. Joſeph the Jew, in his beſt Health, made his Stone Coffin be cut out in his Garden, to put him in mind of his Ego abeo, I go hence. The Perſians, they buried their dead in their Houſes, to put the whole Houſhold in mind of the ſame Lot, Semel mori, once to die. Simonides, when commanded to give the moſt wholſome Rule to live well, willed the Lacedoemonian Prince ever to bear in mind, Se tempore brevi moriturum, E're long he muſt die. I have read of a ſort of People that uſed dead Mens Bones for Money; and the more they have, they are counted the more Rich: Herein conſiſts my richeſt Treaſure, to bear that about me that will make me all my Life remember my End. Great Sultan Saladin, Lord of many Nations and Languages, commanded upon his Death-bed, that one ſhould carry upon a Spear's point, through all his Camp, the Flag of Death, and to proclaim for all his Wealth, Saladin hath nought left, but this Winding-ſheet, An aſſured Enſign of Death triumphing over all the Sons of Adam. I uncloath my ſelf every Night, I put off all but what may put me in mind of my Winding-ſheet. Anaxagoras having Word brought him, his only Son was dead; his Anſwer was, Scio me genuiſſe mortalem, I know he was born to die. Philip of Macedon gave a Boy a Penſion, every Morning to ſay to him, Philippe, memento te hominem eſſe; Philip, remember thou art a Man, and therefore muſt die. When I was a young Man, ſaith Seneca, my care was to live well; I then practiſed the Art of Well-living: When Age came upon me, I then ſtudied the Art of Dying well. Platonius in Stobelas, 'Tis not enough, ſaith he, to ſpend the preſent Day well, unleſs thou ſpendeſt it ſo as if it were to be thy laſt. Caeſar Borgias being ſick to Death, ſaid, When I lived, I provided for every thing, but Death; now I muſt die, and am unprovided to die. A Man, ſaith Luther, lives Forty Years before he knows himſelf to be a Fool; and by that time he ſees his Folly, his Life is finiſhed: So Men die before they begin to live. When dying, then ſin if you can, ſaid Picus Mirandula. In Sardis there grew an Herb, called Appium Sardis, that would make a Man lie laughing when he was deadly ſick: Such is the Operation of Sin: Beware therefore of this [Riſus Sardonicus] Laughter of Sardis. Commonly good Men are beſt at laſt, even when they are dying. It was a Speech worthy the Commendation, and frequent Remembrance of ſo divine a Biſhop as Auguſtine, which is reported of an aged Father, in his time; who, when his Friends comforted him on his Sick Bed, and told him, they hoped he ſhould recover; anſwered, If I ſhall not die at all, well; but if ever, why not now? Surely it is Folly, what we muſt do, to do unwillingly. I will never think my Soul in a good caſe, ſo long as I am loath to think of dying. There is no Spectacle in the World ſo profitable, or more terrible, than to behold a dying Man; to ſtand by, and ſee a Man diſmanned. Curiouſly didſt thou make me in the loweſt part of the earth, ſaith David: But to ſee thoſe Elements which compounded, made the Body; to ſee them divided, and the Man diſſolved, is a rueful ſight. Every dying Man carries Heaven and Earth wrapped up in his Boſom, and at this time each part returns homeward. Certainly, Death hath great dependency on the courſe of Man's Life, and Life it ſelf is as frail as the Body which it animates. Auguſtus Caeſar accounted that to be the beſt Death which is quick and unexpected, and which beats not at our doors by any painful Sickneſs. So often as he heard of a Man that had a quick paſſage, with little ſenſe of pain, he wiſhed for himſelf that Euthaneſie: While he lived, he uſed to ſet himſelf between his two Friends, Groans and Tears: When he died, he called for his Looking-glaſs, commanded to have his Hair and Beard kembed, his rivelled Cheeks ſmoothed up; then asking his Friends, if he acted his part well? when they anſwered, Yes; Why then, ſays he, do you not all clap your hands for me? Happy is he, who always, and in every place, ſo lives, as to ſpend his every laſt moment of Light, as if Day were never to return. Epictetus moſt wiſely teaching this; Death, ſaith he, and Baniſhment, and all that we look upon as Evils, let them be daily ſet before thy Eyes; but of all moſt chiefly Death: So ſhalt thou think upon nothing that is too low, nor too ardently covet any thing. The Day-Lily is a Flower, whoſe Beauty periſhes in a Day. There is alſo a Bird haunts the River Hypanis, called Haemorobios, or the Bird of one Day; ending its Life the ſame Day that it begins; dying with the dying Sun, and travelling thro' the Ages of Childhood, Youth, and Old Age, in one Day: In the Morning it is hatch'd, at Noon it flouriſhes, in the Evening it grows old and dies: But this is more to be wonder'd at in that winged Creature, that it makes no leſs Proviſion for one little Day, than if it were to live the Age of a Crow, or a Raven. To this little Animal the Life of Man is moſt fitly to be compar'd: It inhabits by the River of Gliding Time; but more fleet than either Bird or Arrow: And often only one Day determines all its Pomp, oft-times an Hour, and as often a Moment. We ambitiouſly deſire great Names; and without any prejudice to our Ears, we hear the Titles of Magnificent, moſt Illuſtrious, Happy, Pious, Moſt Potent, Moſt Auguſt, Moſt Invincible, the Beſt, the Greateſt. What can we do more, unleſs we ſhould imitate Sapor, King of the Perſians, in an Epiſtle, which he thus began to Conſtantine the Emperor: Sapor King of Kings, Companion of the Stars, and Brother to the Sun and Moon, to Conſtantine my Brother, wiſhes Health. Or rather, let us borrow Names from the Biſnagentian King, who was wont to be ſaluted, The Bridegroom of Good Luck, the God of great Provinces, the King of moſt potent Kings, Lord of all the Armies of Horſe, the Maſter and Teacher of thoſe that underſtand not how to ſpeak, Emperor over three Emperors, Conqueror of whatever he ſaw, Preſerver of his Conqueſts, whom Eight Parts of the World fear; a Knight to whom there is none to be compar'd, a Vanquiſher of every one that boaſts in Strength, the Hunter of Elephants, Lord of the Eaſt, South, North, Weſt, and Sea. All this Peter Irricus relates. Are here Titles enough? If you pleaſe, let us add a Series of Eulogies, which the Soldan ſets before his Epiſtles, in this order: Omnipotent Salmander before Carthage, Lord of Jordan, Lord of the Eaſt, Lord of Bethlehem, Lord of Paradiſe, Praefect of Hell, Supremeſt Emperor of Conſtantinople, Lord of the Dry Fig, the Lord by whom the Sun and Moon ſteer their courſe, Protector of John the firſt Prieſt, Emperor, King of Kings, Lord of the Chriſtians, Jews, Turks, the God's Friend. In a Style not much unlike to this, Solyman wrote to our Caeſar: To Charles the Fifth, always moſt Auguſt Emperor, Solyman his Contemporary, ſprung from the Victorious and moſt Noble Family of the Ottomans, Emperor of Trebizond and Conſtantinople, Lord of the World, and Conqueror of the Earth, &c. What wou'd ye have more? O truly Splendid Miſery! O Aſhes and Nothing! O Vanity of Vanity! Moſt ſhameful is that Ignorance, when Man forgets himſelf to be Man. Wouldſt thou have an Abſtract, an Epitome of all Humane Life? Daniel the Archbiſhop and Elector of Mentz in Germany, in a little Book of Prayers, wrote with his own Hand theſe Precepts of Living: 1. Life ſhort. 2. Beauty deceitful. 3. Money flies away. 4. Empire envy'd. 5. War pernicious. 6. Victory doubtful. 7. Friendſhip fallacious. 8. Old Age miſerable. 9. Death happineſs. 10. Wiſdom, Fame Eternal. That Heavenly Wiſdom that brings us to Kingdoms never deſtitute, never to be invaded, eternal. A Nation bordering upon the Thracians, and in Cuſtoms agreeing with them, has this one peculiar to themſelves: That when an Infant is born, the Relations ſitting about it, weeping and wailing enumerate the Miſeries which the Child is to endure. On the other ſide, when a Man dies, they bury him with Joy and Exultation, recounting from how many Miſeries he is deliver'd. Deſervedly this Nation claims to it ſelf the Applaute of Wiſdom, who celebrate the Birth of Man with Tears, and his Funeral with Pomp and Gladneſs. Elegantly anſwered Lae[•]ius, that Wiſe Man, to a certain Perſon, ſaying, I am Sixty Years of Age. Thou calleſt theſe Sixty, anſwered he, which thou haſt not: Neither what is paſt, nor what is to come is thine. We depend upon a point of flying Time, and it is the part of a great Man, to have been moderate. Plato was of Opinion, that any Man became ſo much the wiſer, by how much the more lively he conſidered Death: Therefore he gave this Law to his Diſciples, ſtudious in Philoſophy, that when they went a Journey, they ſhould never cover their Feet; whereby that wiſe Man inſinuated, that the end of Life was always to be thought on. Nicholas Chriſtophorus Radzivile, Prince of Poland, affirms, that in Egypt, they who excelled others in Prudence and Age, were wont to carry the long Bones of dead Men carved out of Wood or Ebony, ſhew them one to another, and thereby exhort one another to Contemplation: They alſo introduce the Remembrance of Death at their Tables, and conclude their Banquets with this ſad Sentence, Memento Mori, Remember to Die. Caleph, King of the Tartars, in the City of Bagdat, upon a Feſtival Day, which they call Ramadan, being reſolved to ſhew himſelf to the People, rode forth upon a Mule, clad in Veſtments, that gliſtered with Gold, Silver, and precious Stones; but over his Tulipan he wore a black Veil, ſignifying that all his Pomp was one day to be clouded by the ſhades of Death. Juſtinian the Emperor being dead, a Coverlet was thrown over him, wherein were wrought in Phrygian Work, the Eſſigies and Figures of the Vanquiſhed Cities and Barbarous Kings, whom he had overcome. Behold the Image of Death among Pageants, Scaffolds, Triumphs and Victories. Death plays with Empires, and knocks as well at the Towers of Kings, as at the Cottages of the Poor. Pope Martin the Fifth had this Symbol of a ſpeaking Picture, or of ſilent Poeſie. Upon a Funeral Pile, kindled and ready to burn, lay the Popes Triple Crown, the Cardinals Hat, the Archbiſhops Cap, the Emperors Diadem, the Kings Crown, the Ducal Cap and Sword, with this Motto, Sic omnis gloria Mundi, Thus all the Glory of the World. I cannot but approve the Anſwer of a certain Mariner, who being ask'd where his Father dy'd? In the Sea, ſaid he. And when the other ask'd him the ſame Queſtion concerning his Grandfather, his Great Grandfather, and his Great Great Grandfather, the Mariner ſtill returned him the ſame Anſwer. Then inferred the other, And doſt not thou fear to go to Sea? To which the Seaman waving a Reply: And where did your Father die? In his Bed, ſaid the other, where your Father, your Grandfather, and the reſt of your Anceſtors? They all, ſaid the other, died in their Beds. Then ſaid the Mariner, And do not you fear to go to Bed, ſo Fatal to all your Predeceſſors? Very Elegantly, and ſomewhat above a Sailor's Genius. John, Patriarch of Alexandria, who took his Name from giving Alms, while he was living and in health, cauſed his Monument to be built, but not to be finiſhed, for this Reaſon, that upon Solemn Days, when he performed Divine Service, he might be put in mind by ſome of the Clergy, in theſe Terms: Sir, your Monument is yet unfiniſhed; command it to be finiſhed; for you know not when the Hour may come. When the Emperor of the Eaſt was newly choſen, no Perſon had liberty to ſpeak to him, before the Stone-cutter had ſhewed him ſeveral ſorts of Marble, and asked him, of which his Majeſty would be pleaſed to have his Monument made. What was the meaning of this, but only to intimate theſe Words: O Emperor, exalt not thy ſelf; thou art but a Man, thou ſhalt die like the meaneſt of Beggars; therefore ſo govern thy Kingdom, which thou art to loſe, that thou may'ſt gain an Eternal Kingdom. Domitian the Emperor gave a Banquet to the Chief of the Senate, and the Order of Knighthood, after this manner: He hung his Houſe all with Mourning; the Roofs, Walls, Pavements, Seats, were all covered with black, beſpeaking nothing but ſorrow. Into this Funeral Dining-room were all the Gueſts introduced by Night, without any Attendants: By each was placed a Bier, with every one his Name inſcribed upon it, with ſuch Candles as they were wont to burn in their Monuments. They that waited were dad in black, and encompaſſed the Gueſts with Funeral Salutations. They ſupped in the mean time with a deep ſilence: Domitian in the mean time began a Diſcourſe relating to nothing but Death and Funerals: While the Gueſts in the extremity of Terror were ready to die for fear. What then? Domitian thought he had given wholſom Admonition to himſelf and the Senators.

Abraham, that great Perſon, when he, by the Command of God, had been forced as a Pilgrim, to wander from place to place, minded nothing more than the Purchaſe of a Burying-place, that he would have to be ſo ſurely his own, that he might poſſeſs it by all the Right and Law imaginable. For this reaſon he paid down the Money demanded of the Seller, Currant Money among the Merchants. Nor was it enough for him, that the Purchaſe ſhould be publickly made; he required that all the Inhabitants of the Country ſhould be Witneſſes of the Bargain. Whereby that Perſon of high Credit intimated, that nothing is more a Man's Property than his Sepulchre, which he may truly above any thing elſe call his own; according to the Example of Abraham, the beſt of Men always reckoning it among their chiefeſt Cares, to take care of their Sephlchres. The Emperor Maximilian the Firſt, three Years before he died, cauſed his Coffin, made of Oak, to be put up in a great Cheſt, and carried along with him where-ever he went; and provided by his Will, that his Body ſhould be put into it wrapt in Linen, without any Embalming or Diſembowelling, his Noſe, Mouth, and Ears only being filled with Quick-lime. What meant that great Perſonage? Only to have his Monument always in his ſight, to give him this continual Document, Think upon Death; that it ſhould alſo further ſay, wherefore doſt thou amplifie and extol thy ſelf; wherefore do[•]t thou poſſeſs ſo much, and covet more? Thee whom ſo many Provinces and Kingdoms will not contain, a little Cheſt muſt hold. But why did he put the Lime into thoſe hollow parts? Behold the Spices that Embalmed him. Maximilian, that thou wert great, thy Actions declare, but this more eſpecially before thy Death. What need I call to mind the Bier of Ablavius, who being Captain of the Pretorian Bands, a Prince among the Courtiers of Conſtantine the Great, an inſatiable devourer of Gold, which he thought upon more than his Tomb. This Perſon, Conſtantine taking by the Hand, How long, ſaid he, Friend, ſhall we heap up Treaſure? And ſpeaking thoſe words, with the Spear that he held in his Hand, he drew out the form of a Coffin in the Duſt, and then proceeding, Though thou hadſt all the Riches in the World, yet after thou art dead, a Place or Cheſt no bigger than this which I have here marked out, muſt contain thee; if ſo large a piece of Ground do come to thy Lot. Conſtantine was a Prophet; for Ablavius being cut into bits, had not a piece left big enough to be buried. The Emperor Charles the Fifth, of Famous Memory, moſt piouſly imitating that Maximili[•]n whom I have mentioned, long before his Death withdrew himſelf of his own accord from Publick Affairs, and having reſigned his Cares to his Young and Vigorous Son, ſhut himſelf up in the Monaſtery of St. Juſtus in Spain, only with Twelve of his Domeſticks, applying himſelf to Religious Duties. He forbid himſelf to be called by any other Name than Charles; and diſclaiming with Buſineſs the Names of Caeſar, and Auguſtus, contemned whatever ſavoured of Honourable Title. This alſo is farther reported, that long before the Reſignation of his Empire, he cauſed a Sepulchre to be made him with all its Funeral Furniture, which was privately carried about with him where-ever he went. This he had five Years by him in all places, even when he marched againſt the French to Milan, cauſing it every Night to be placed in his Chamber. Some that waited on him imagin'd the Cheſt had been full of Treaſure, others full of Ancient Hiſtories; ſome thought one thing, ſome another. But Caeſar well knowing what it contained, and wherefore he carried it about, ſmiling ſaid, that he carried it with him for the uſe of a thing which was moſt dear to him in the World. Thus Charles continually thought upon Death, and every day could ſay, I have lived; riſing every day to Heavenly Gain. Many others have happily imitated Charles the Emperor, who have been uſed, twice every day to contemplate their Coffins, the Monument of their Death. Genebald, Biſhop of Laudanum, lay in a Bed made like a Coffin for ſeven Years together, all which time he lived a moſt ſevere Life. Ida, a Woman of applauded Sanctity, long before her Death, cauſed her Coffin to be made, which twice a day ſhe filled full of Bread and Meat, which ſhe twice a day gave liberally to the Poor. The ſtudy of Vertue is the beſt Preparation for Death. No Death can defile Vertue. He eaſily contemns all things, who always meditates upon this, That he is to die. I am told of a worthy Perſon, now living in London, who keeps his Coffin by him, and has done ſo for a conſiderable time. Mrs.Parry, an Ancient Gentlewoman, kept her Coffin by her ſeveral Years; ſhe lived in the Town of Bergavenny in Wales.

On LIFE.

Life is a Dream, a Bubble, Ice, a Flower, and Glaſs:

A Fable, Aſhes, and the fading Graſs;

A Shadow, a ſmall Point, a Voice, a Sound;

A blaſt of Wind, at length 'tis nothing found.

Sc. Ambroſe having received the News of his Death, when his Friends bewailed him, and begg'd of God to grant him a longer ſpace of Life; I have not lived, as to be aſhamed to live among you, neither do I fear to die, becauſe we have a gracious God. St. Auſtin, nothing troubled at the News of his Death; He never ſhall be great, ſaith he, who thinks it ſtrange, that Stones and Wood fall, and that Mortals die. St. Chryſoſtom, a little before his Death, in Exile, wrote to Innocentius, We have been theſe three Years in Baniſhment, expoſed to Peſtilence, Famine, continual Incurſions, unſpeakable Solitude, and continual Death. But when he was ready to give up the Ghoſt, he cryed out aloud, Glory be to thee, O God, for all things. Aemylius and Plutarch, at the approach of the Theban Exile, being reported to the Magiſtrates of the Thebans, they being in the midſt of their Jollity, took no notice of it. At the ſame time Letters being brought to the Chief Magiſtrate, wherein all the Counſels of the Exiles were diſcovered, and delivered to him at the ſame Banquet, he laid them under his Cuſhion, ſealed as they were, ſaying, I deferr ſerious Buſineſs till to Morrow. But this deferrer of Buſineſs, with all his Friends, was that Night ſurprized and killed. Thus Death uſes to ſurprize thoſe that delay; while they deliberate, while they muſe, while they deferr, he comes and ſtrikes with his unlook'd-for Dart. St. Auſtin, a moſt faithful Monitor, thus inſtructs one that promiſes, I will live to Morrow: God has promiſed thee Pardon, but neither God nor Man has promiſed thee to Morrow. Sigiſmund the Second, King of Poland, becauſe of his perpetual delay and heavineſs in weighty Affairs, was called the King of to-morrow. Such are we certainly, Men of to-morrow; we delay all things, moſt willingly alſo, if we could, to put off Death it ſelf; but the buſineſs of dying admits of no delay, ſuffers no put-offs. Francis the Firſt, King of France, being taken by Charles the Fifth, when he had read at Madrid Charles's Impreſs upon the Wall, Plus ultra, Farther yet; added thereto, To day for me, to morrow for thee. The Victor took it not ill; but to ſhew that he underſtood it, wrote underneath, I am a Man, there is no Humane Accident but may befal me. Barlaam the Hermit, an Old Man of Seventy Years, when Jehoſaphat the King asked him, how Old he was? Anſwered, Forty five; at which when the King admired. He reply'd, that he had been abſent rom his Studies Twenty five Years; as if thoſe Years which he had ſpent upon the Vanity of the World, had been quite loſt. Sir Tho. Moor, that no Age might delude a Perſon with the hopes of a longer Life, gives this Admonition: As he that is carried out of a Priſon to the Gallows, though the way be longer, yet fears not the Gallows the leſs, becauſe he comes to it a little the later; and though his Limbs are firm, his Eyes quick, his Lungs ſound, and that he reliſh his Meat and Drink, yet this is ſtill his Affliction, that he is upon his Journey. Thus are we all carried to the Gibbet of Death, we are all upon the way, only parted by ſome little Intervals. The Elector of Brandenburg came to Viſit Charles the Fifth, being Sick of the Gout, and adviſed him to make uſe of his Phyſicians. To whom Charles replied, The beſt Remedy, in this Diſeaſe, is Patience: The compleat Armour of a Sick Man, is Patience; being ſo guarded, he need fear neither Sickneſs, Pain, nor Death: He is Proof againſt the blows of his Enemies, and ſhall certainly overcome; for Patience overcomes all things. St. Auſtin, Biſhop of Hippo, went to viſit another Biſhop of his Familiar Acquaintance lying in Extremity; to whom, as he was lifting up his Hands to Heaven, to ſignifie his Departure, St. Auſtin replyed, That he was a great ſupport of the Church, and worthy of a longer Life: To whom the ſick Perſon made this Anſwer: If never, 'twere another thing; but if at any time, why not now? Thus Sitenus, being taken by Midas, and asked, what was the beſt thing could happen to Man? For a while ſtood ſilent. At length, being urg'd to ſpeak, he anſwer'd, That the beſt thing, was never to be born, the next, to die the ſooneſt that might be. This I muſt not omit, very wonderful, unheard-of, and pleaſant in the Relation: Lodowick Cortuſius, a Lawyer of Padua, forbid to his Relations all Tears and Lamentations by his Will: And deſir'd that he might have Harpers, Pipers, and all ſorts of Muſick at his Funeral, who ſhould partly go before, partly follow the Corps, leaving to every one of them a ſmall Sum of Money. His Bier he ordered to be carry'd by Twelve Virgins, that being clad in green, were to ſing all the way ſuch Songs as Mirth brought to their remembrance; leaving to each a certain Sum of Money inſtead of a Dowry. Thus was he buried in the Church of St. Sophia in Padua, accompanied with a Hundred Attendants, together with all the Clergy of the City, excepting thoſe that wore black, for ſuch by his Will he forbid his Funeral; as it were turning his Funeral-Rites into a Marriage-Ceremony. He died the 17th. of July 1418. Admirable was the ſaying of St. Bernard, Let them bewail their Dead, who deny the Reſurrection. They are to be deplor'd, who after Death are buried in Hell by the Devils, not they who are plac'd in Heaven by the Angels.

Cyrus being about to die, My Son, ſaid he, when I am dead, cloſe up my Body neither in Silver, nor in any other Metal, but return its own Earth to the Earth again. His laſt words were, Be grateful to your Friends, and you will never want the Power to puniſh your Enemies. Farewel, my dear Son, and tell theſe my Words to your Mother alſo. Wiſely ſaid Theophraſtus, upon his Death-Bed, Many fine and pleaſant things doth Life impoſe upon us, under the pretence of Glory, than the love of which there is nothing more vain. Hither may be referred the ſaying of Severus the Emperor; I was all things, but nothing avails. Alexander, after many and great Victories overcome, at length he fell, not only into his Bed, but into his Tomb, contented with a ſmall Coffin. Peter Alphonſus reports, That ſeveral Philoſophers flock'd together, and variouſly deſcanted upon the King's Death. One there was that ſaid, Behold, now four Yards of Ground is enough for him, whom the ſpacious Earth could not comprehend before. Another added, Yeſterday could Alexander ſave whom he pleas'd from Death, to Day he cannot free himſelf. Another viewing the Golden Coffin of the deceaſed: Yeſterday, ſaid he, Alexander heaped up a Treaſure of Gold, now Gold makes a Treaſure of Alexander. This was their Learned Contention, yet all ended in this; Then he fell ſick, and died. Lewis, King of France, gave theſe his laſt Admonitions to his Son. Beware, my Son, that thou never commit any deadly Sin; rather ſuffer all manner of Torments. Firſt, chuſe ſuch about thee as will not be afraid to tell thee what thou art to do, and what to beware. To thy Parents give all Obedience, Love, and Reverence. Ferdinand the Great, King of Caſtile, falling ſick of his laſt Sickneſs, cauſed himſelf to be carried to the great Church, in all his Royal Robes, where putting off all his Royal Ornaments, and as it were reſtoring God his own, he put on a Hair-Cl[••], and caſting himſelf upon the Ground, with Tears in his Eyes, Lord, ſaid he, the Kingdom which thou gaveſt me, I return to thee again, ſeat me, I beſeach thee, in Eternal Light. Charles, King of Sicily, ſpoke theſe words, Oh, the Vain Thoughts of Men! Miſerable Creatures, we are delighted with Honour, heap up Treaſure, and neglect Heaven. O the happy Fate of the Poor, who, content with little, ſleep in Tranquility. What does now my Kingdom, what do all my Guards avail me? I might have been miſerable, without all this Pomp. Where is now the power and ſtrength of my Empire? The ſame neceſſity involves me, as hampers the meaneſt Beggar. Of ſo many Thouſands of Clients, Servants, and Flatterers, there is not one that will or can accompany me to the Tribunal of God. Go, Mortals, go, and ſwell your Breaſts with great Thoughts; to Day or to Morrow ye muſt die. Farewel Earth, would I could ſay, welcom Heaven. Dionyſius the Areopagite, being condemned to loſe his Head, with a Chriſtian Generoſity contemning the Reproaches of the Spectators, Let the laſt words of my Lord upon the Croſs, ſaid he, be mine in this World; Father, into thy Hands I commend my Spirit. Baſil the Great, lying at the laſt period of Life, after he had piouſly inſtructed his own Friends, breathed out his Soul with theſe laſt words, Lord, into thy Hands I commend my Spirit. Cardan relates of a Man in Milan, who having in Sixty Years been never without the Walls, yet when the Duke hearing thereof, ſent him peremptory Command, never to go out of the Gates during Life: He that before had no inclination to do ſo, yet ſoon died of Grief to be denied the Liberty of doing it. Chetwinds Hiſt. Collections.

The Cuſtoms of ſeveral Nations in the Burial of their Dead.

Many Perſons, 1. Kiſs, and kindly Salute their dead Friends and Relations, to ſhew the natural tenderneſs and love they had for the deceaſed; but this Cuſtom is now quite aboliſhed with us in many places, though this Peactice ought not to be altogether diſcommended. 2. As for the uſage that is in ſome Countries, of waſhing the Dead, St. Chryſoſtom tells us, that it was derived at firſt from the Perſon of our Lord and Saviour, whoſe precious Body was waſhed as ſoon as they took it down from the Croſs. And we read in the Ninth Chapter of the Acts of the Apoſtles, that a Woman of Joppa, called Tabitha, whom St. Peter reſtored to Life, had been waſh'd before ſhe was laid out for the Grave. The Indians burn their Dead. 3. The Cuſtom of Perfuming and Embalming the Corps, hath in our days been (eſpecially in England) much obſerved. And indeed the very reaſon, why the Primitive Chriſtians were ſo careful to Perfume the Dead, was, becauſe they regarded them as ſo many Members of the Myſtical Body of the Redeemer of the World. Tertullian in his Apology, upbraiding the Heathens with the vaſt Expences of ſweet Scents and Perfumes conſumed in the Temples, tells them, that thoſe Odours would be better employed, in Perfuming and Embalming the Bodies of Chriſtians, and their dear Friends departed. At the Canary Iſlands they bury their Dead with a Bottle of Wine ſtanding by them. 4. As concerning the manner of Apparelling the Dead, all Chriſtians uſe not the ſame Practice; for ſome do only cover them with a large Winding-ſheet, as they do in France: And others dreſs them in the very ſame Cloaths they were wont to wear, as in Italy, and ſeveral other places. And others dreſs them, and lay them in their Coffin, in a white Shirt, a clean Cap, and ſometimes (as a late Act of Parliament enjoyns) in Flannel; this is the Cuſtom in England. The Chineſe always before they bury their Dead (if he was a Married Man) bring him to his Wife, that ſo ſhe might firſt kiſs him, and bid him farewel.

The Method that ought to be obſerved in Funeral Proceſſions, for moſt Ranks ad Degrees of Men.

Firſt, Children of the Hoſpital. Two Conductors. Poor Men. Gentlemens Servants in Cloaks. Gentlemen in Cloaks. Gentlemen in Gowns. Aldermen in Black. The Preacher. A Penon of his own Arms, Helm, and Creſt. The Coat of Arms. Chief Mourners. Two Aſſiſtants. Aldermen not in Black. Maſter of the Company, if, &c. Maſter of the Hoſpital. Then all Gentlemen not in Black. Neighbours and others.

I might here enlarge upon Mourning for, and the Ancient Cuſtoms and Manners of Burying the Dead in all Nations, throughout all the habitable World. The Ancient Romans did uſe them that were dead after two manners, and they had two kinds of Obſequies; the firſt, and moſt Ancient, was to cover the dead with Earth, and to bury them as we do; the other to burn their Bodies, but this manner did not continue long. Numa Pompilius was the Inventer of Obſequies, and he inſtituted a High-Prieſt, who had the Charge. The firſt Honour which they uſed to perform in the Obſequies of Famous Perſons, was to commend the Party by an Oration. Valerius Publicola made a Funeral Oration on the Death, and in the Praiſe of Brutus. In like manner Julius Caſar, being but Twelve Years old, commended his Grandfather; and Tiberius, at the Age of Nine Years, praiſed his Father. The ſecond Honour was to make Sword players to Fight. Marcus and Decius, Sons to Junius Brutus, were the firſt that did practiſe this, in Honour of their Father. The third Honour was, to make a Feaſt of Magnificent Furniſhment. The fourth was a diſtribution of Meat to all the common People. And ſuch (a I have ſaid before) as could not be buried with the like, and ſo great Pomp (for the Expences were inſupportable) were buried in the Night-time by the Veſpiliones cloathed all in white, who carried the dead Body to his Grave. They had likewiſe an Order, that within ſome while after the Obſequies, they would ſtrew divers Flowers nd ſweet Odours upon the Sepulchre, as the Roman People did upon the Funeral Monument of Scipio. And alſo they accuſtomed Yearly to Garniſh, Deck, and Adorn the Tombs or Graves of the Dead, with Poſies, Crowns, and Garlands of all ſorts of Flowers. Husbands (ſaith St. Jerom ad Pammachium) were wont to ſtrew, ſpread, or ſcatter over, and upon the Graves and Sepulchres of their deceaſed dear Wives. Violers, Roſes, Lilies, Hyacinths, and divers Purple Flowers; by which Ʋxorious Office they did mitigate and leſſen the grief of their Hearts, conceived by the loſs of their Loving Bedfellows. The like expreſſion of Mutual Love Wives ſhewed to their buried Husbands. Now, above all Flowers in theſe Ceremonious Obſervances, the Roſe was in greateſt requeſt, and had the ſole preheminence, as Kirman relates. The Ancient Ethnicks did hold the ſpringing of Flowers from the Grave of a deceaſed Friend, as an Argument of his Happineſs; and it was their univerſal wiſh, That the Tomb[•]ſtones of their dead Friends might be light unto them; and that a perpetual Spring-tide of all kind of fragrant Flowers, might incircle their verdant Graves. According to this of Perſius, Sat. 7.

Dii majorum umbris tenuem & ſine pondere terram,

Spiranteſque crocos, & in urna perpetuum ver.

Lie Earth light on their Bones, may their Graves bear

Freſh fragrant Flowers; let Spring-tide ſtill live there.

But to come back again. The Magnificence in burning the Bodies of the Dead, did far exceed in charges all other kinds of Funeral; for with the Bodies of Perſons of Principal regard (as you may read in the Travels of George Sandys) they burnt rich Odours, Gold, Jewels, Apparel, Herds of Cattel, Flocks of Sheep, Horſes, Hounds, and ſometimes the Concubines and Slaves whom they moſt reſpected, to ſupply their wants, to ſerve their delights, and attend upon them in the lower Shades. With the like Solemnity, or far greater, the Funerals of Patroclus were performed by Achilles, for with him were burned Oxen, Sheep, Dogs, Horſes, and twelve ſtout and valiant Sons of Noble Trojans. Achilles pulls off the Hair off his Head, and caſts it into the Flame; and beſides inſtitutes certain Funeral Games to the Honour of his ſlain Friend, the Glory of the Greekiſh Nation, Patroclus, which is recorded by Homer, in the 23d. Book of his Iliads. They uſed to quench theſe Funeral Fires with Red Wine, and gathering the Bones together, to include them in Urns, which they placed in or upon ſome ſumptuous rich Monument, erected or that purpoſe. The Cuſtom of Burning the dead Bodies continued among the Romans but until the time of the Antonine Emperors, An. Dom. 200. or thereabouts; then they began to Bury again in the Earth. Manutius de leg. Rom. Fol. 125, 126. They had, at theſe Burials, ſuborned, counterfeit, hired Mourners, which were Women of the loudeſt Voices, who betimes in the Morning did meet at appointed Places, and then cried out mainly; beating of their Breaſts, tearing their Hair, their Faces, and Garments, joyning therewith the Prayers of the defunct, from the hour of his Nativity, unto the hour of his Diſſolution; ſtill keeping time with the Melancholick Muſick. (This is a Cuſtom obſerved at this day in ſome Parts of Ireland, but above all Nations, the Jews are beſt skilled in theſe Lamentations, being

Fruitful in Tears; Tears that ſtill ready ſtand

To ſally forth, and but expect Command.)

Amongſt theſe Women there was ever an old aged Beldam, called Praefica, Superintendint above all the reſt of the Mourners; who with a loud Voice did pronounce theſe words, Ire licet; as much as to ſay, He muſt needs depart; and when the dead Corps was laid in the Grave, and all Ceremonies finiſhed, ſhe delivered the laſt Adieu in this manner; Adieu, Adieu, Adieu, we muſt follow thee, according as the courſe of Nature ſhall permit us. To Mourn after the Interrment of our Friends, is a manifeſt Token of true Love. Our All-Perfect and Almighty Saviour Chriſt Jeſus, wept over the Grave of dead Lazarus (whom he revived) whereupon the ſtanders by ſaid among themſelves, Behold, how he loved him. The Ancient Romans, before they were Chriſtians, mourned Nine Months, but being Chriſtians, they uſed Mourning a whole Year, cloathed in black for the moſt part, for Women were cloathed partly in white, and partly in black, according to the diverſity of Nations. Theſe Examples conſidered, I obſerve that we, in theſe days, do not weep and mourn at the departure of the Dead, ſo much, nor ſo long, as in Chriſtian Duty we ought. For Husbands can bury their Wives, and Wives their Husbands, with a few counterfeit Tears, and a ſour Viſage, masked and painted over with diſſimulation; contracting Second Marriages, before they have worn out their Mourning Garments. Babilas the Martyr appointed to be buried with the Bolts and Fetters which he had worn for Chriſt. Mr. Barker's Flores. It was Lewis the Second of France, who when he was ſick, forbad any Man to ſpeak of Death in his Court. Mr. Barker's Flores. Abraham, ſee how he beginneth to poſſeſs the World, by no Land, Paſture, or Arrable Lordſhip: The firſt being is a Grave. So every Chriſtian muſt make this Reſolution. The firſt Houſhold-ſtuff that ever Seleucus brought into Babylon, was a Sepulchre-ſtone, a Stone to lay upon him when he was dead, that he kept in his Garden. Beza ſaith of a Sickneſs he had at Paris, Morbus iſte verae Sanitatis mihi principium fuit: That Diſeaſe was the beginning of my true Health. And Olevian to the ſame purpoſe, of a Sickneſs he had, ſaid, I have thereby learned more of Sin and the Majeſty of God than I ever knew before. As alſo Rivet ſaid, In the ſpace of ten days, ſince I kept my Bed, I have learned more of true Divinity, than in the whole courſe of my Life before. Mr. Barker's Flores. Socrates the Night before he was to die, would learn Muſick, becauſe he would die learning ſomething. Chetwind's Hiſt. Collections. We can never be quiet till we have conquered the fear of Death. The ſight of Cyrus's Tomb ſtruck Alexander into a dumps. But when Grace prevails, Death hath loſt his Terror. Ariſtippus told the Mariners, that wondred why he was not as they, afraid in the Tempeſt, that the Odds was much, for they feared the Torments due to a wicked Life, and he expected the Reward of a good one. And it was cold Comfort that Diogenes gave a lewd Liver, that being baniſh'd, complained that he ſhould die in a Foreign Soil, Be of good chear, whereſoever thou art, the way to Hell is the ſame. Feltham Reſolves, p. 42. Queen Ann, the Wife of King Henry the Eighth, when ſhe was lead to be beheaded in the Tower, eſpying one of the King's Privy-Chamber, ſhe called him unto her, and ſaid unto him, Commend me unto the King, and tell him, he is conſtant in his courſe of advancing me; for from a Private Gentlewoman he made me a Marchioneſs, from a Marchioneſs a Queen, and now that he hath left no higher Degree of Worldly Honour for me, he hath made me a Martyr. Baker's Chron. Hen. VIII. Philip King of Macedon, walking by the Sea-ſide, got a fall, and after he was riſen, perceiving the Impreſſion of his Body upon the Sand, Good God, ſaid he, what a ſmall parcel of Earth will contain Us, who aſpire to the Poſſeſſion of the whole World? That Great Man, Hugo Grotius, near his Death profeſſed, That he would gladly give all his Learning and Honour for the Integrity of a Poor Man in his Neighbourhood, that ſpent Eight Hours of his Time in Prayer, Eight in Labour, and Eight in Sleep and other Neceſſaries; and unto ſome that applauded his marvellous Induſtry, he ſaid, Ah, Vitam perdidi operoſe nihil Agendo! But unto ſome that asked, the beſt Counſel which a Man of his Attainment could give, he ſaid, Be ſerious. ſabina, a Roman Matron, being condemned to die for her Religion, fell in Travel, and cried out: And one ſaid to her, If you cry out thus now, what will you do when you come to the Stake? She anſwered, Now I cry out, becauſe I feel the fruit of Sin; but then I ſhall be in comfort, as ſuffering and dying for my Saviour. Mr. Barker's Flores.

CHAP. CXLIII. The Laſt words of Dying Men; as alſo their Laſt Wills and Teſtaments.

WE are apt to make Enquiry after the Laſt Speeches and Sentiments of Perſons, when they are going out of the World; becauſe we then believe, that their Exes are open, and their Judgments [〈◊〉], and they dare net tell a Lye for Fear or Affection, when they are going to appear before their Judge, and commencing: ſtate of E[•]ernily.

The Laſt Words, ſo far as we can underſtand by Records,

1. Of Ignatius, I am God's Corn, I ſhall be ground to Meal by the Teeth of Wild Beaſts, and he found God's white Bread. Dr. Cave's Prim. Chriſt. Clark's Marr. of Eccl. Hiſt.

2. Of Dionyſius Ar[••]pag. He with Eyes and Hands lift up to Heaven, ſaid, O Lord God Almighty, thou only begotten Son, and Holy Spirit; O Sacred Trinity, which art without beginning, and in whom is no Diviſion; received the Soul of thy Servant in Peace, who is put to Death for thy Cauſe and Goſpel. Ibid. viz. Clark's Marrow, &c.

3. Epiphanius dying, ſaid to his People of Salamia, God bleſs you, my Children, for Epiphanius ſhall ſee your Face no more in this Life. Ibid.

4. S. Auguſtine, whoſe uſual wiſh was, that Chriſt when he came, might find him either Praying or Preaching, was accordingly anſwered; for in the Siege of Hippo by the Goths, after he had for ſome Months together continually exerciſed himſelf in Prayers, in the third Month of the Siege he fell ſick of a Fever, in his Sickneſs breathing forth moſt Pious Ej[•]culations, as Vivere renuo, ut Chriſto vivam, viz. I refuſe to live, that I may live to Chriſt, &c. and ſo died, making no Will, having nothing to beſtow, but only Books, which he left to ſeveral Libraries. Aged 76. Anno Chriſti 430. having been a Miniſter 40 Years. Ibid.

5. Proſper upon his Death-bed ſpeaking to many of his People, that wept ſore, ſaid, the Life which I have enjoyed, was but given me, upon condition to render it up again, not grudgingly, but gladly: For me to ſtay longer here, might ſeem better for you, but for me tis better to be diſſolved. Ibid. p. 89. And ſo praying, and lifting up his Hands before them all, be departed, Anno Chriſti 466.

6. Bede in his Sickneſs comforted himſelf with Heb. 12.6. Whom the Lord loveth, be chaſteneth, &c. When his Scholars were weeping about him, he ſaid, in the words of S. Ambroſe, Non ſic vixi, ut pudeat me inter vos vivere, ſed nec mori timeo, quia bonum Dominum habemus. The time is come, if my Creator pleaſeth, that being freed from the Fleſh, I ſhall go to him, who made me, when I was not, out of nothing; I have lived long, and the time of my Diſſolution is approaching, proaching, and my Soul deſires to ſee my Saviour Chriſt in his Glory. Ibid. p. 101. His Epitaph was, Hac ſunt in foſſa Bedae— (Venerabilis, put in, as Tradition ſaith, by an Angel) Oſſa.

7. S. Bernard in his Sickneſs wrote this Letter to Arnold, Abbot of Boneval: We received your Love in Love, and not in Pleaſure; for what Pleaſure can there be, where Pain and Bitterneſs challengeth all to it ſelf? Only 'tis a little delightful to me to eat nothing. Sleep is departed from me, that Sorrow and Pain may never depart by the benefit of my Senſes lulled aſleep: The want of a Stomach is all that I ſuffer; only it lacks to be continually refreſhed with ſome comfortable Liquor: But if I admit more than is meet, 'tis very grievous to me. My Feet and Thighs are ſwollen, as in a Dropſie. And in all theſe things (that I may conceal nothing from my Friend, who defires to know the ſtate of his Friend) the Spirit is willing, but the Fleſh weak. Pray unto my Saviour, who deſires not the Death of a Sinner; not that he will defer, but guard my Departure hence with his Angels. Take you care, that my Heel, which is naked of Merits, he ſtrengthened and defended by your Prayers; that he which lies in wait, may not find where to faſten his Tooth, and inflict a Wound. Farewel. To his Monks he ſaid, I am in a Streight, not knowing which to chuſe, Life or Death; but leave all to the will of God. Ibid. p. 105.

8. John Huſſe uſed theſe words by way of Prayer, at his ſuffering Martyrdom: Lond Jeſus Chriſt, aſſiſt and help me, that with a conſtant and patient Mind, by thy moſt gracious help, I may bear and ſuffer this moſt Cruel and Ignominious Death (burning, with a tripe Crown of Paper, painted with ugly Devils, on his Head) whereunto I am condemned for Preaching thy moſt Holy Goſpel. And when the Fire was kindled, he ſung three times with a loud Voice, Jeſus Chriſt, the Son of the Living God, have Mercy upon me. And ſo the Wind drove the Flame into his Face, and choaked him, Ibid. p. 119.

9. Cardinal Woolſey being arreſted by the King's Order, breathed out his Soul in words to this purpoſe: If I had ſerved the God of Heaven as faithfully as I did my Maſter upon Earth, he had not forſaken me in my Old Age, as the other hath done. Lloy's State-worthies, p. 19.

10. Luther dying in his Clymacterical Year, made this his laſt Prayer: O Heavenly Father, my Gracious God, the Father of our Lord Jeſus Chriſt, thou God of all Conſolation, I give thee hearty Thanks, that thou haſt revealed unto me thy Son Jeſus Chriſt, whom I believe, whom I profeſs, whom I love, whom I glorifie; whom the Pope and the wicked Rout do perſecute and diſhonour: I beſeech thee, Lord Jeſus Chriſt, receive my Soul. O my Heavenly Father, tho' I be taken out of this Life, and muſt lay down this frail Body, yet I certainly know, that I ſhall live with thee eternally, and that I cannot be taken out of thy hands. God ſo loved the World, &c. Lord, I render up my Spirit into thy Hands, and come to thee—And again, Lord, into thy hands I commend my Spirit; Thou, O God of Truth, haſt redeemed me. And ſo as one falling aſleep, and without any bodily Pain as could be diſcerned, he departed this Life, Feb. 18. Anno Chriſti 1548. Clark's Marr. of Eccl. Hiſt. p. 143.

11. Calvin makes this his Laſt Will— In the Name of God, Amen. Anno Chriſti 1564. April 25. I Peter Chenalat, Citizen and Notary of Geneva, do Witneſs and Profeſs, that being ſent for by that Reverend Man, John Calvin, Miniſter of the Word of God in the Church of Geneva, and a Free Denizen of the ſame City, who then truly was ſick in Body, but ſound in Mind, told me, that his purpoſe was to make his Teſtament, and declare his Laſt Will, &c. which was this—In the Name of the Lord, Amen. I John Calvin, Miniſter of the Word of God in the Church of Geneva, oppreſſed and afflicted with divers Diſeaſes, ſo that I eaſily think the Lord hath appointed ſhortly to lead me out of this World; I therefore have determined to make my Teſtament, and to commit to Writing my Laſt Will in this form following. Firſt, I give Thanks to God, that taking pity of me, whom he created and placed in this World, hath delivered me out of the deep Darkneſs of Idolatry, into which I was plunged, and that he brought me into the Light of his Goſpel, and made me a partaker of the Doctrine of Salvation, whereof I was moſt unworthy: Neither hath he only gently and graciouſly born with my faults, for which yet I deſerved to be rejected by him, and driven out; but hath uſed towards me ſo great meekneſs and mildneſs, that he hath vouchſafed to uſe my Labours in Preaching the Truth of his Goſpel. And I Witneſs and Profeſs, that I intend to paſs the remainder of my Life and Religion which he hath delivered to me by his Goſpel, and not to ſeek any other Aid or Reſuge for Salvation, than his free Adoption, in which alone Salvation reſteth: And with all my Heart I embrace the Mercy which he hath uſed towards me for Jeſus Chriſt's ſake, recompenſing my Faults with the Merit of his Death and Paſſion, that Satisfaction may be made by this means for all my Sins and Crimes, and the remembrance of them may be blotted out. I witneſs alſo, and profeſs, that I humbly beg of him, that being waſhed and cleanſed in the Blood of that moſt high Redeemer, ſhed for the ſins of Mankind, I may ſtand at the Judgment-Seat under the Image of my Redeemer. Alſo I profeſs, that I have diligently done my Endeavour, according to the meaſure of Grace received, and Bounty which God hath uſed towards me, that I might Preach his Word holily and purely, both in Sermons, Writings, and Commentaries, and interpret his Holy Scriptures faithfully. I alſo witneſs and profeſs, That I have uſed no Jugglings, no Evil and Sophiſtical Arts in my Controverſies and Diſputations, which I have held with the Enemies of the Goſpel; but have exerciſed my ſelf candidly and ſincerely in maintaining the Truth. But (out alas!) that Study and Zeal of mine (if it be worthy to be ſo called) hath been ſo remiſs and languiſhing, that I confeſs, innumerable things have been wanting in me to the well-performing of my Duty; and unleſs the unmeaſurable Bounty of God had been preſent, my Studies had been vain and languid. Moreover, I acknowledge, that unleſs the ſame Bounty had been preſent to me, the Goods of the Mind which God hath given me, would have made me guilty of the greater ſin and Slothfulneſs before his Judgment-ſeat. For which cauſes I witneſs and profeſs, that I hope for no other help for Salvation, but this only, that ſeeing God is a Father of Mercy, he ſhewed himſelf a Father unto me, who acknowledge my ſelf a Miſerable Sinner. As for Other Things; after my Departure out of this Life, I would have my Body committed to the Earth, in that order and manner which is uſual in this Church and City, till the bleſſed Day of Reſurrection cometh. As for that Slender Patrimony, which God hath given me, I determine thus to diſpoſe of it. Let Anthony Calvin, my moſt dear Brother, be my Heir; but only for Honour-ſake, let him take before hand, and have to himſelf, the Silver Charger given me by Varannius, wherewith I deſire him to be contented: For whatſoever things remain in my Inheritance, I requeſt and commit them to his Faith, that he return them to his Children when he dies. I bequeath Ten Golden Scutes to the School of Boys from the ſame my Brother and Heir. Alſo ſo much to Poor Strangers. So much to Joan, the Daughter of Charles Coſtan, and of my Kinſwoman. But to Samuel and John, the Sons of my ſaid Brother, I deſire 40 Golden Scutes may be given to them by mine Heir when he dies. To Ann, Suſan, and Dorothy his Daughters, 30 Scutes of Gold; but to David their Brother, becauſe of his lightneſs and miſcarriages, but 25. This is the whole Sum of the whole Patrimony and Goods which God hath given me, ſo near as I can eſtimate it, ſetting a Price upon my Library, my Moveables, and all my Houſhold Goods, with all other my Faculties. If there be found any thing above, I would have it to be diſtributed to all theſe Children, the Sons and Daughters of my Brother. Neither do I exclude that David, if he prove a good Husband. If there ſhall be any ſurpluſage above that Sum (I believe there will be no great matter, eſpecially when my Debts are paid) the care thereof I have committed to my ſaid Brother, upon whoſe Love and Fidelity I rely. For which cauſe I will and appoint him to be the Executor of my Teſtament, and together with him, the Worſhipful Lawrence Normandy, giving them power to takean Inventory of my Goods, without any more accurate Diligence of the Court. I alſo permit them to ſell my Moveables, that out of the Money made thereof, they may execute my Will above-written. Dated this 25th. of Apr. A. C. 1564.

After this Will ſigned, he made a Speech to the Senators, and another to the Miniſters, both very grave and pathetical; wrote a Letter to Mr. Viret, an old Friend of his, 80 Years of Age, to prevent his Viſiting of him, concluding thus: I would not have you to weary your ſelf for my ſake: I hardly draw my Breath, and I expect daily when it will fail me wholly. It is enough, that I live and die to Chriſt, who is gain to his, both in Life and Death. Again, Farewell. May 11th. 1564. On May 27th. after much ſhort breathing, and ſighing, and thoſe Words frequently uttered, How long! Lord, how long! about Sun ſetting he fell aſleep. Ibid. p. 312.

12. Cardinal Bellarmine made this his Laſt Will and Teſtament. In the Name of our Lord Jeſus Chriſt, I Robert Bellarmine, Cardinal of the Title of our Bleſſed Lady's Church, called in Via (This was a Year before his Death changed to the Name of St. Praxedes) being promoted thereunto out of the Society of Jeſus, deſired leave of Clement VIII. of Sacred Memory, to make my Will, That my Goods might be applied to pious Uſes, that I might be ſure that ſuch Temporal Things, as ſhould remain after my Death, and ſuch, as whilſt I lived, could neither be beſtowed on the Poor, or on Churches, as being neceſſary for my own Maintenance, might return unto the ſaid Poor and Churches. The Pope gave me a more general Grant than I deſired, which I did not accept, but only for beſtowing them on good Uſes, as I had deſired. This Indult or Grant is amongſt other Bulls granted me, in a great Leaf of Parchment ſealed with Lead, dated A. C. 1603. Apr. 8. in the 12th. Year of the Pontificate of the ſaid Pope Clement. This Grant preſuppoſed, I made my Will at Capua, whilſt I was Archbiſhop of that City; afterwards that Will being annulled, I made another in Rome; but the Circumſtances of things being altered, and that Second alſo abrogated, I determined now again to make my Will, being of the Age of Sixty Nine, and very near, as I imagine, to my laſt Day, but yet, by the Grace of God, in perfect Health of Body and Mind. Firſt therefore I deſire with all my Heart, to have my Soul commended into the hands of God, whom from my Youth I have deſired to ſerve; and I beſeech him, not as a Valuer of Merit, but as a Giver of Pardon, to admit me amongſt his Saints and Elect. I will have my Body, not being opened, to be carried without any Pomp to the Church of the Society, either of the Roman College, or of the profeſſed Fathers; and let the Exequies be made by the Fathers and Brothers alone of the Society, without Concourſe of the Holy College, (to wit, of the Cardinals,) without any Bed made aloft, without Arms, or Scutcheons, with the ſame plainneſs as is uſual for others of the Society: And this I do, as earneſtly as I can, humbly entreat His Holineſs, that he will ſatisfie my Deſire in it. As for the Place of my Burial, I would gladly have had my Body at the Feet of bleſſed Aloyſius Gonzaga, once my ghoſtly Child; but notwithſtanding let the Superiors of the Society bury it where they liſt. Of the Temporal Things granted me by the Apoſtolick See, or gotten any other way, I diſpoſe in this manner: I nominate and make my general Heir, the Houſe of the profeſſed Fathers in Rome, of the Society of Jeſus, of which Order I was; but firſt of all, I will that my Debts he paid, if there be any, and all Duties diſcharged to whom they are due; then for Forty Days, as is the Faſhion, let there be given to my Family ſuch things as pertain to their Diet, that is to ſay, ſo much as is allotted them in Money for their Bread, Wine, and Victuals. I am able to leave them nothing elſe, becauſe I deſired this leave of making my Will, to beſtow all I had on pious Uſes, as Churches, and Poor People, and for that cauſe gave every one of them Wages, or ſome Allowance beſide their Diet. Let there be reſtored unto my own Brother (or his Heirs) an Image in a Frame, of Robert Clement VIII. Let there be given to my Nephew Angelo, alſo a little Picture, in a Frame, of Robert Cardinal de Nobilibus, and one of the two in Frames, of S. Charles Borromeus, and one of the little Croſſes which I wear about my Neck, with the Relicks that are in it. Let there be reſtored to the Roman College Six Tomes of the Annals of Baronius, which it lent me; that the other Six of mine might be given to the ſame; for on this Condition I received of the College the firſt Six Tomes, which was given thereunto in my Name, by the Author himſelf, that after my death, I ſhould leave them all his Works entire. To the ſam College I leave one of my three beſt Veſtments, with the Stole and Manuple, which they pleaſe, alſo all my Writings, and my whole Library, unleſs it ſhall pleaſe our moſt Reverend F. General, to beſtow the Library upon ſome other Houſe of the Society, that is in greater Want. To our Bleſſed Lady's Church in Via, which is my Titular, I leave another of my three beſt Veſtments, ſuch as it ſhall pleaſe mine Heir to give. I leave no more to that Church, becauſe, as the Friars know, I have been at great Charge in Building of the ſame; and they requeſted that of me, in lieu of other Ornaments, which I had determined to have brought them. Whatſoever elſe doth belong unto me, or ſhall belong, whether Immoveables, Moveables, living Things, Duties or Debts owing to me; whether Sacred, belonging to the Chapel; or Profane, belonging to my Wardrobe, or to my Cellars, or other Places; whether ready Money, or whatſoever elſe, I will, as is ſaid, that all intirely belong to the Heir, viz. to the Houſe of the Profeſſed Fathers in Rome: And I appoint and nominate the ſame for Heir in all and every of theſe Things. For the Help of my Soul, I leave or preſcribe nothing; becauſe very little will come unto my Heir, as I ſuppoſe, ſeeing I never took care to heap up Money, or gather Wealth; as alſo for that I truſt, or rather know, the pious Charity of my Mother (the Society of Jeſus) will not be wanting to help me, as it is never wanting to other of her Children, and as my ſelf have never been wanting all my Life-time, to offer Sacrifices and Prayers for ſuch as were departed out of the ſame. I nominate, for Honour's ſake, my moſt Illuſtrious and Reverend Lord Cardinal Aldobrandino, for the Executor of this my laſt Will. I hope there will need no labour in the Execution thereof. And I leave unto the ſaid moſt Illuſtrious Lord (than which) have nothing more dear) a wooden Croſs, filled with moſt precious Relicks, the Names of which he ſhall find in a little Desk covered with red Silk.—This Will and Teſtament I will have to ſtand in force, the former two being annulled, which in all things, and for all, I revoke, make void, and annul, notwithſtanding this Will hath not perhaps been made with wonted Solemnities, as the Law requireth; for the Bull of Clement VIII. in which leave is given me, to make my Will, doth expreſsly grant me this Liberty; and further, to make it by ſimple Letter, or any other Writing ſubſcribed with my own Hand. I Robert Bellarmine, do Diſpoſe, Ordain, Bequeath and Appoint by Teſtament, as above, not only in the aforeſaid, but in any other better form whatſoever. Jan. 23. 1611.

In his Sickneſs he uſed often to kiſs a little Croſs of Silver, and therewith to bleſs himſelf, and mutter over ſome Prayers: In his laſt Hours, after the Pater-Noſter, and Ave Maria, repeated over and over again, together with the Creed, he breathed his laſt, Sept. 17. about Six or Seven in the Morning. In the Relation of his Death, publiſhed by J. C. 1621.

I put this Copy of Bellarmine's Will (the rather) in this Place, to oppoſe it to Calvin's mentioned before; becauſe Oppoſites ſet one againſt another, give the greater Light one to another.

I might have ſet down a Parcel of Luther's Will too—Lord, I thank thee, that thou wouldſt have me live a poor and indigent Life upon Earth; I have neither Houſe, nor Land, nor Poſſeſſions, nor Money, to leave: Thou, Lord, haſt given me Wife and Children; them, Lord, I give back to thee, &c. See the Chapt. of Good Paſtors, &c.

Luther had a Wife and Children, but no Eſtate to leave them. Calvin's Inventory, according to Computation amounted not to above a Hundred Pound. Bellarmine's ſeems to conſiſt moſtly in a Library of Books, Veſtments, and Pictures.

13.Oecolampadius, in the 49th. Year of his Age, falling ſick of an Ulcer that broke forth about the Os ſacrum, ſent for the Miniſters of the Church, and beſpake them to this purpoſe: Oh, my Brethren, the Lord is come, He is come; he is now calling me away, &c. I deſired to ſpeak with you, to encourage you, to continue faithful Followers of Chriſt, to perſevere in Purity of Doctrine, in Lives conformable to the Word of God: Chriſt will take care for the Defence of his Church; therefore Let your Lights ſo ſhine before Men, &c. Continue in Love unfeigned, walk as in God's Preſence, adorn your Doctrine with Holineſs of Life: A Cloud is ariſing, a Tempeſt is coming, and ſome will fall off; but it becomes you to ſtand faſt, and God will aſſiſt you, &c. For my ſelf, I value not the Aſperſions that are caſt upon me; I bleſs God, I ſhall with a clear Conſcience ſtand before the Tribunal of Chriſt: I have not ſeduced the Church of Chriſt, as ſome affirm, but leave you all Witneſſes, that at the laſt gaſp I am the ſame that formerly I was.

He had nothing to give, and therefore made no Will; but calling for his Children, he ſtroked them on the Head, and tho the Eldeſt was but three Years old, bid them, See, that they loved God, and deſired his Wife and Kindred, to take care they might be brought up in the Feat of God; and then commanded them to be taken away.

That Night the Miniſters continuing with him, a certain Friend coming to him, Oecolampadins ask'd him, What News? The Anſwer being made, None. But, ſaith he, I'll tell you ſome News, I ſhall preſently be with my Lord Chriſt. Being ask'd, if the Light offended him? Putting his Hands to his Eyes, he anſwered, Here is abundance of Light; and then praying earneſtly with the Words of David, Pſal. 51. to the end, and ſaying, O Chriſt ſave me, he fell aſleep. Clark. Ibid.

14. Queen Mary the Second, of bleſſed Memory, on her Death-bed, when the Moſt Reverend Archbiſhop Teniſon beſpoke her, Madam, Settle your Affairs, your Family, and your Mind; you have lived and finiſhed the courſe which the Parent of Nature hath all[•]tted you; replied with an undaunted Cheerfulneſs, Father, How good a Meſſenger are you to me, who, as it were commanded from Heaven, bring the Tydings of my laſt Neceſſity of Dying! Here I am ready to ſubmit to whatever pleaſeth God, the Diſpoſer of my Life and Death. I am not now to learn that difficult Art of Well-dying. I have made up my Account with God, by the Aſſiſtance of my Surety, Chriſt. I have diſcharged my Conſcience long ſince; I have conſidered the Condition of my Mortality; I have ſettled all my Affairs; and ſurrendred into the Boſom of my deareſt Husband all thoſe Cares that concern the World: And therefore he that calls, finds me ready to lay down the Burden of this Life, being no more than a load of Infirmities, Sin, and Labour. Then turning to her Husband, ſtanding by her Bed-ſide, ſhe is ſaid to have broke forth into Words, to this Effect: Farewel, my William, and live mindful of our undefiled Matrimony, till thy Lot ſhall reſtore thee to me, or moe to thee. I ſhall not altogether die, while you ſingly poſſeſs the ſole Image of us both, &c. Spanheim, in his Fun. Orat. of Queen Mary the Second.

This; I ſuppoſe contains the ſumm of what that Excellent Queen delivered; but I ſuſpect the Author hath ſet it off with an Embelliſhment of Words, which did not become a dying Perſon. The moſt Reverend Archbiſhop delivers it more nakedly and briefly.

15. Anthony Walleus, on his Death-bed, exhorted all his Family to Fear God, and the Children to Reverence their Mother; for ſo God would bleſs and provide for them. That every one ſhould take care of all the reſt, but eſpecially, that every one ſhould take care of himſelf. Then he bad his Son John to have a ſpecial Care of his Mother; and ſo kiſſing them, took his Leave of them all; and then turning his Face from them, he fell aſleep, out of which he never awaked, only ſome time, when his Pains came upon him, he ſtirred a little; and ſo on the Sabbath, about Eleven of the Clock, he quietly reſign'd up his Spirit unto God, A. C. 1639. Aetat. 66. Clark's Exampl. p. 490.

16. Henry Alting, the Day before his Death, ſang the 130 Pſalm with a ſweet Voice, and warm Zeal, and ſpent the reſt to his time in hearty Prayers, and holy Meditations. In the Evening he bleſſed his Children; and then commanded his Son, Dr. James Alting, to pray with him, and in his Prayers to remember the Church and Univerſity. The next Day, which was the Sabbath-Day, being viſited by Camerarius, and Strasbergerus, Agents for the Crown of Sweden, and his old Friends, he was refreſhed a little with their Company; but told them, that he ſhould depart before Sun-ſet; and accordingly, about Three of the Clock in the Afternoon, with a conſtant Voice, he bid them all Farewel; and after the Prayer of Emmius, Paſtor of the Church, without the leaſt ſtruggling he quietly ſlept in the Lord, A. C. 1644. Ibid. p. 497.

17. Mr. John Bruen of Stapleford, a little before his Death, ſaid I will have no black, no proud, or pompous Funeral, neither is there any cauſe of Mourning, but of Rejoycing rather, in my particular. And immediately before he expired, lifting up his Hands he ſaid: The Lord is my Portion, my Help, and my Truſt; his bleſſed Son Jeſus Chriſt, is my Saviour and Redeemer, Amen. Even ſo ſaith the Spirit unto my Spirit. Therefore come Lord Jeſus, and kiſs me with the Kiſſes of thy Mouth, and embrace me with the Arms of thy Love. Into thy hands I commend my ſpirit. O come now, and take me to thine own ſelf: O come, Lord Jeſus, come quickly; O come, O come, O come. Mr. Hinde, in his Life.

18. Berengarius is ſaid to have breathed out theſe Words with his laſt gaſp: Now I am to go and appear before God; either to be acquitted by him, as I hope; or condemned by him, as I fear. Mr. Fuller, Abel. Rediv. p. 7. out of Illyricus.

19. Eraſmus, by his Laſt Will and Teſtament (confirmed both by the Emperor and Pope) declared Bonifacius, Amerbachius, his Heir; Hieronymus Frobenius, and Nicolaus Epiſcopius, Overſeers of his Will, wherein to ſeveral Friends he bequeathed ſeveral Legacies; as a Clock of Gold, to Ludovicus Berus; a Spoon and Fork of the ſame, to Beatus Rhenanus; to Petrus Vetereus, 150 Crowns; as much to Philippus Montanus; to his Servant Lambert, 200 Florins; to Briſchius, a Silver Tankard; to Paulus Volſius, 100 Florins; to Signiſmundus Tilenius, 150 Duckats; to Eraſmus Frobenius, his Godſon, two Rings; to Hieronymus Frobenius, his wearing Cloaths, Bedding, and Houſhold-ſtuffs, to his Wife, a Ring, wherein was ſet a precious Stone, having therein engraven, a Woman looking ove her Left Shoulder; to Epiſcopius, a fair Silver Bowl, with a Cover; to his Wife, a Diamond Ring; to Go[•]lenius, a Silver Bowl; his Library he ſold upon his Death-bed, to Johannes à Laſco; his Medals, ancient Coins, ready Money, and Debts, with the remainder of his Watches, Clocks, Rings, Plate, Jewels, and other Curioſities, of no ſmall value, to his Heir Amerbachius, not for his own uſe, but to be ſold, and the Money, by Advice of the fore-named Overſeers, to be diſtributed; firſt, to the poor infirm Perſons, whether through Age, or Sickneſs; ſecondly, to portionleſs Virgins, to procure them Husbands; and thirdly to poor, but hopeful young Scholars, for Advancement of their Studies. His Heir he reſtrained meerly to his Legacy, which was none of the greateſt.

He fell ſick firſt of the Gout, and then fell into an Hepatical Flux; ſo that for a whole Month together, he came ſeldom out of his Bed, and but once over the Threſhold of his Chamber; yet whilſt his Body lay tortured upon this double Rack, he wrote a Treatiſe de Puritate Eccleſiae, and made a hard ſhift to finiſh his Recognitions of Origen. Theſe were the two laſt Songs of this dying Swan, whoſe Patience ever encreaſed with his Torments, and in the end ſurmounted them. He retained his Speech to the laſt gaſp, and breathed out his Soul in theſe Ejaculations: Mercy, ſweet Jeſus. Lord, looſe theſe Bands. How long, Lord Jeſus! how long! Jeſus, Fountain of Mercy, have Mercy on me, &c. He died, July 12. 1536. Aged 71, or 73. Ibid. p. 75, 76. out of the Biſhop of Kilmore.

20. Mr. Bilney going to the Place of Execution, comforted himſelf with this Conſideration, That he was then ſailing upon the troubled Sea, but e're long, his Ship would be in a quiet Harbour; and I doubt not, ſaith he, but through the Grace of God I ſhall endure the Storm, only I would entreat you to help me with your Prayers. As he wet along the Streets, he gave much Alms to the Poor, by the Hands of one of his Friends. At the Stake he made a long Confeſſion of his Faith in an excellent manner, and gave many ſweet Exhortations to the Pople, and then earneſtly called upon God by Prayer, and at the end rehearſed the 143 Pſalm. Then turning to the Officers, he ask'd if they were ready? Whereupon the Fire was kindled, he holding up his Hands, and crying ſometime Jeſus, and ſometime Credo: But the Wind blowing away the Flame from him, and the Pain enduring the longer, he was put to a longer exerciſe of Patience, till at laſt he gave up the Ghoſt. Ibid. p. 124.

21. William Tindal, whilſt he was tying to the Stake, cried with a fervent and loud Voice, Lord open the King of England's Eyes: And ſo he was firſt ſtrangled by the Hangman, and then burnt, A. C. 1556. Ibid. p. 129.

22. Leo Judae, a little before his Death, ſent for the Paſtors and Profeſſors of Tigure, and made before them a Confeſſion of his Faith, concluding thus: To this my Lord and Saviour Jeſus Chriſt, my Hope and my Salvation, I wholly offer up my Soul and Body, I caſt my ſelf wholly upon his Mercy and Grace, &c. Ibid. p. 137.

23. Cruciger, after three Months illneſs, calling his two young Daughters to repeat their Prayers before him; and then himſelf praying with great fervency for himſelf, the Church, and thoſe his Orphans, concluded: I call upon thee with a weak, yet a true Faith; I believe thy Promiſes, which thou haſt ſealed with thy Blood and Reſurrection, &c. Ibid. p. 145.

24. Martin Bucer, in his Sickneſs, to Mr Bradford, coming to him, and telling him, that he would remember him in his Prayers, (being that Day to preach) uttered theſe Words, Ne abjicias me in tempore ſenectutis, &c. Forſake me not in the time of Age, when my Strength fails me. And being admoniſhed in his Sickneſs, that he ſhould arm himſelf againſt the Aſſaults of the Devil; he anſwered, That he had nothing to do with the Devil, becauſe he was wholly in Chriſt: And God forbid, God forbid, ſaid he, but that I ſhould have ſome Experience of his Heavenly Comfort. After Sermon, Mr. Bradford coming again, and declaring unto him the great Fear which the Phyſicians had to preſcribe any thing unto him, by reaſon of the Weakneſs of his Body; with his Eyes fixed towards Heaven, he uttered theſe Words, Ile, ille regit & moderatur omma, He, he it is that rules and governs all things. And ſo, in the midſt of many pious Prayers, he quietly yielded his Soul into the Hands of God. Febr. 27. 1551. Ibid. p. 160.

25. George Prince of Anhalt, falling ſick of a moſt troubleſome Diſeaſe, was frequent in holy Prayer, for himſelf, for all the Princes of that Family, for his Country, and for Germany. He had ſome portion of Holy Scriptures daily read to him: He made his Will, wherein he ſet down the Confeſſion of his Faith, and commended the Defence of the Churches to his Brother; adding ſomething to the Stipends of all the godly Miniſters under his Charge; often ruminated on thoſe Texts, God ſo loved the World, that he gave, &c. No man ſhall take my ſheep out of my hand. Come uto me all ye that are weary, &c. And ſo in holy Meditations and Prayers he reſigned up his Spirit unto God. A. C. 1543. Ibid. p. 165.

26. John Rogers being degraded and excommunicated in Queen Mary's Reign, was warned to prepare for Death before he aroſe. If it be ſo, ſaid he, I need not tye my Points. Being afterwards brought to Smithfield, and a Pardon offered him, he refuſed to Recant. His Wife with Nine ſmall Children, and the Tenth ſucking at her Breaſt, coming to him, the ſorrowful Sight nothing moved him: But in the Flames he waſhed his Hands, and with wonderful Patience took his Death. He was the Protomartyr in Queen Mary's Reign. The Sabbath before his Death, he drank to Mr. Hooper, who lodged in a Chamber beneath him; bidding the Meſſenger, to commend him to him, and tell him, That there was never a little Fellow, that would better ſtick to a Man, than he would to him: Suppoſing they ſhould be both burned together, tho' it happened otherwiſe. Ibid. p. 168.

27. Laurence Saunders being in Priſon for a Year and three Months, wrote thence in a Letter to his Wife: I am merry, and truſt I ſhall be merry, maugre the Teeth of the all the Devils in Hell. Riches I have none to endow you with; but that Treaſure of taſting how ſweet Chriſt is to hungry Conſciences (whereof, I thank my Chriſt, I do feel part) that I bequeath unto you, and to the reſt of my beloved in Chriſt, &c. When he came near the Place of Execution, at Coventry, to be burned, he went cheerfully to the Stake, kiſſing of it, and ſaying, Welcome the Croſs of Chriſt, welcome Everlaſting Life. And the Fire being kindled, he ſweetly ſlept in the Lord. Ibid. p. 171.

28. Biſhop Hooper being come to the Stake, prayed about half an Hour; and having a Box with a Pardon ſet before him, he cried, If you love my Soul, away with it; if you love my Soul, away with it. Three Irons being prepared to faſten him to the Stake, he only put an iron Hoop about his middle, bidding them to take away the reſt, ſaying, I doubt not, but God will give me ſtrength to abide the extremity of the fire without binding. When Reeds were caſt to him, he embraced and kiſſed them, putting them under his Arm, where he had Bags of Gun-powder alſo. When Fire was firſt put to him, the Faggots being green, and the Wind blowing away the Flame, he was but ſcorched. More Faggots being laid to him, the Fire was ſo ſuppreſs'd, that his nether Parts were only burned, his upper being ſcarce touched; he prayed, O Jeſus, the Son of David, have mercy upon me, and receive my Soul; and wiping his Eyes with his Hands, he ſaid, For God's Love let me have more Fire. A third Fire being kindled, it burned more violently, yet was he alive a great while in it; the laſt Words which he uttered, being, Lord Jeſus receive my Spirit. Ibid. p. 175.

29. Rowland Taylor going to the Stake, at Hadley, the Streets were full of People, weeping and bewailing their Loſs, to whom he ſaid, I have preached to you God's Word and Truth, and am come to ſeal it with my Blood. He gave all his Money to the Poor, for whom he was wont thus to provide formerly. Coming to the Place of Execution, he was not ſuffered to ſpeak to the People, who much lamented his Death; yet was very chearful, ſaying, Thanks be to God, I am even at home. And when he had prayed, and made himſelf ready, he went to the Stake, and kiſſed it. The Fire being kindled, he held up his Hands, and called upon God, ſaying, Merciful Father of Heaven, for Jeſus Chriſt my Saviour's ſake, receive my Soul into thy hands: And ſo ſtood ſtill, without moving, till one with an Halberd ſtruck out his Brains. Ibid. p. 178.

30. Mr. Bradford, as ſoon as he approached the Stake, fell flat on the Ground, intending there to pur forth his Prayers to Almighty God, for he was not permitted to do it publickly; but Woodroffe the Sheriff commanded him to ariſe and diſpatch, for the People encreaſed and preſſed upon him. Whereupon, as ſoon as he got up, he embraced the Stake, and kiſſed it; put off his Cloaths, gave them to his Servant, comforted the Stripling that was to be burned with him, and earneſtly exhorted the People to Repentance; Which ſo enraged the Sheriff, that he commanded his Hands to be tyed. His laſt Words that were audible were: Strait is the way, and narrow is the gate that leads to ſalvation, and few there be that find it. He endured the Flame as a freſh gale of Wind in a hot Summer's Day, without any Reluctancy. Ibid. p. 189.

31. Biſhop Ridley, and Biſhop Latimer, ſuffered together; but were not permitted to ſpeak at the Stake. The Evening before their Execution, Ridley waſhed his Beard and his Feet, and bad thoſe that ſupped with him, to his Wedding the next Day, demanding of his Brother, Mr. Skipfide, whether he thught his Siſter (his Wife) could find in her Heart to be there? and he anſwering, That he durſt ſay, ſhe would with all her Heart; he profeſſed to the thereof very glad. At Supper-time he was very chearful, and merry, deſiring thoſe there preſent, that went, (of which number Mrs. Iriſh, his Hoſteſs, tho' an eager Papiſt, was one) to quiet themſelves, affirming, That tho' his Breakfaſt was like to be ſomewhat ſharp and painful, yet his Supper, he was ſure, would be pleaſant and ſweet. They endured a long time in the Fire with moſt grievous Pains, to the great Grief of the Beholders, thro' the Indiſcretion of thoſe that compoſed the Pile; burning as it were by piece-meal; till at laſt their Souls mounted, as in a flaming Chariot, up to Heaven. Ibid. p. 203, 204.

32. Biſhop Latimer, when he came to the Stake, lifting up his Eyes, with a comfortable and lovely Countenance, cried out, God is faithful, who will not ſuffer us to be tempted above what we are able; and when the Fire was kindled, O Father of Heaven, receive my Soul. His Blood, as he was burning, running out of his Heart, in ſuch abundance, as if all the Blood of his Body had been gathered thither, to the great Aſtoniſhmnt of the Beholders. Ibid. p. 210.

33. Mr. Philpot going into Smithfield, and the way being very foul, two Officers took him up, and bore him to the Stake; to whom he ſaid merrily, What will you make me a Pope? Being got into Smithfield, he kneeled down, and ſaid, I will pay my Vows in the midſt of thee, O Smithfield! and kiſſing the Stake, Shall I diſdain to ſuffer at this Stake, when my Lord and Saviour refuſed not to ſufer a moſt vile Death for me? And when the Fire was kindled, with much Meekneſs and Comfort he reſigned up his Spirit unto God. Ibid. p. 222.

34. Archbiſhop Cranmer, when tied to the Stake, thruſt firſt of all his Right Hand into the Fire, wherewith he had ſubſcribed to Popery, crying out, Ah, my unworthy Right Hand! So that his Hand died a Malefactor, and the reſt of his Body a Martyr. Ibid. p. 228.

35. Bugenhagius drawing near to his End, often repeated, This is Life Eternal, to know Thee, the only true God, and him whom thou haſt ſent, Jeſus Chriſt; and ſo quietly departed this Life, Aged 73. Ibid. p. 233.

36. Phil. Melancthon, in the midſt of many Heavenly Prayers, ſurrendred his Soul unto him that gaveit, Aged 63. Ibid. p. 241.

37. Hyperius falling ſick of a Fever, gave diverſe Inſtructions to his Wife, for the Education of his Children; to his Children, for the ſerving of God, and obeying their Mother; and when his Friends viſited him, requeſted them to bear Witneſs, That he now died in that Faith, which he had taught while he lived, and ſo yielded up his Spirit to God, Aged 53. Ibid. p. 265.

38. John Brentius falling ſick of a Fever, made his Will, and therein ſet down a Confeſſion of his Faith, received the Sacrament, exhorted the Miniſters of Stutgard, to Unity in Doctrine, and a mutual Love, always ſaying, That he longed for a better, an Eternal Life, and ſo died, Aged 71. Ibid. p. 298.

39. Biſhop Jewel died praying, and prayed dying: His laſt Words, worthy to be written with the Point of a Diamond, never to be razed out, were theſe: A Crown of Righteouſneſs is laid up for me; Chriſt is my Righteouſneſs; this is my Body; this day, quickly let me come unto thee; this day let me ſee thee, Lord Jeſus. He was arreſted by Death, as he was preaching at Lacock, upon thoſe Words, Walk in the Spirit, and ſo carried from the Pulpit to Bed, from which he never roſe more. Ibid. p. 311.

40. John Knox, a Day or two before his Death, ſending for Mr. Lawſon, Mr. Lindſey, the Elders and Deacons of the Church, told them, the Time was approaching which he long thirſted for, wherein he ſhould be releaſed from all his Cares, and be with his Saviour Chriſt for ever: And now, ſaith he, God is my Witneſs, whom I have ſerved with my Spirit in the Goſpel of his Son, that I have taught nothing but the true and ſincere Word of God. I am not ignorant, that many have and do blame my too great Rigor and Severity; but God knows, that in my Heart I never hated thoſe, againſt whom I thundered God's Judgments: I did only hate their Sins, and laboured, according to my power, to gain them to Chriſt. That I did forbear none of what Condition ſoever; I did it out of Fear of my God, who hath placed me in the Function of his Miniſtry, and I know will bring me to an Account. Now, Brethren, for your ſelves, I have no more to ſay, but to warn you, to take heed to the Flock, over which God hath placed you Overſeers, which he hath Redeemed by the Blood of his only-begotten Son. And you, Mr. Lawſon, Fight a good Fight, do the Work of the Lord with Courage, and with a willing mand, and God from Heaven bleſs you, and the Church whereof you have the Charge: Againſt it (ſo long as it continues in the Doctrine of the Truth) the Gates of Hell ſhall not prevail. Having thus ſpoken, and the Elders and Deacons being diſmiſſed, he called the two Preachers to him, and ſaid, There is one thing that grieves me exceedingly; you have ſometime ſeen the Courage and Conſtancy of the Laird of Grang. [See this Paſſage under the Head of Diſcovery of Things ſecret or future, by Impulſes.] The next Day, Knox gave Order for the making of his Coffin, continuing all the Day in fervent Prayer, crying, Come, Lord Jeſus; ſweet Jeſus, into thy hands I commend my Spirit. Being ask'd, whether his Pains were great, he anſwered, That he did not eſteem that a Pain, which would be to him the end of all Troubles, and the beginning of Eternal Joys. Oft, after ſome deep Meditation, he uſed to ſay, Oh! ſerve the Lord in Fear, and Death ſhall not be troubleſome to you: Bleſſed is the Death of thoſe, that have part in the Death of Jeſus. The Night before his Death, he ſlept ſome Hours with great unquietneſs, often ſighing and groaning: And being ask'd, why he mourned ſo heavily? he anſwered, In my Life-time I have been aſſaulted with Temptations from Satan, and he hath oft caſt my Sins into my Teeth, to drive me to Deſpair; yet God gave me Strength to overcome all his Temptations: But now the ſubtil Serpent takes another courſe, ſeeking to perſwade me, that all my Labours in the Miniſtry, and the Fidelity that I have ſhewed in that Service, hath not merited Heaven and Immortality. But bleſſed be God, that brought to my Mind theſe Scriptures, What haſt thou, that thou haſt not received? And, Not I, but the Grace of God in me: With which, he is gone away aſhamed, and ſhall no more return. And now I am ſure, that my Battle is at an end; and that without pain of Body, or trouble of Spirit, I ſhall ſhortly change this Mortal and miſerable Life with that Happy and Immortal Life, that ſhall never have end. After which, one Praying by his Bed, asked him, after he had done, If he heard the Prayer? Yea, ſaid he, and would to God, all preſent had heard it with ſuch an Ear and Heart, as I. Adding, Lord Jeſus, receive my Spirit. With which words, without any motion of Hands or Feet, he fell aſleep, aged 62. A. C. 1572. The Earl of Murray, when the Corpſe was put into the Ground, ſaying, Here lies the Body of him, who in his Life-time never feared the face of any Man. Fuller, Abel Rediv. p. 323, 324.

41. Henry Bullinger in his laſt Sickneſs endured the ſharpeſt Pains for four Months with an admirable Patience, cauſed the Paſtors and Profeſſors of the City to come to him, unto whom he delivered a large Oration, wherein he thanked them for their Love, opened to them his Faith, freely forgave all his Enemies, exhorted them to Conſtancy and Unity; commended the Care of the Church and Publick School in Writing to the Senate, deſired that Rodolphus Gualterus might be his Succeſſor, &c. And ſo in the midſt of his Extremities, ſometimes repeating the 16, ſometimes the 42, and ſometimes the 51 Pſalms, ſometimes the Lord's Prayer, ſometimes other Prayers; at the laſt, as one going to ſleep, he quietly yielded his Soul into the hands of God, Sept. 18. 1575. aged 71. Ibid. p. 339.

42. Mr. Edw. Deering to his Friends on his Death-bed, upon occaſion of the Sun ſhining, ſaid, There is but one Sun in the World, nor but one Righteouſneſs, one Communion of Saints; if I were the moſt Excellent of all Creatures in the World, equal in Righteouſneſs to Abraham, Iſaac, and Jacob, yet had I reaſon to confeſs my ſelf to be a ſinner, and to expect Salvation only in the Righteouſneſs of Jeſus Chriſt, for we all ſtand in need of the Grace of God. As for my Death, I bleſs God, I feel ſo much inward Joy and Comfort, that if put [〈◊〉] my choice, whether to die or live, I would a Thouſand times rather chuſe Death, if it ſo ſtand with the Holy Will of God. Ibid. p. 342.

43. Boquine in the Year 1582. on a Lord's-day preached twice, and in the Evening heard another Sermon, then ſupped chearfully, and after Supper refreſhed himſelf by walking abroad; then went to viſit a ſick Friend, and whilſt he was comforting of him, he found his own Spirits begin to ſink, and running to his Servant, he ſaid unto him, Pray; adding, Lord, receive my Soul, and ſo departed in the Lord. Fuller, Abel Rediv. p. 349.

44. Mr. Gilpin, finding Death to approach him, commanded the Poor to be called together, unto whom he made a Speech, and took his leave of them; he did ſo likewiſe by others, made many Exhortations to the Scholars, and to divers others, and ſo at laſt fell aſleep in the Lord, Anno 1583. aged 66. Ibid. p. 360.

45. Olevian in his Sickneſs made his Will, and by Pious Meditations prepared for Death; declared, that he had learned by that Sickneſs to know the greatneſs of Sin, and the greatneſs of God's Majeſty, more than ever he had done before: To John Piſcator, coming to viſit him, he ſaid, that the day before for four hours together, he had been filled with ineffable Joy; for, ſaid he, I thought I was in a moſt pleaſant Meadow, in which as I walked up and down, I was beſprinkled with a Heavenly Dew, and that not ſparingly, but plentifully, where both my Body and Soul were filled with unſpeakable Joy. To whom Piſcator made anſwer, That good Shepherd, Jeſus Chriſt, lead thee into freſh Paſtures; yea, ſaid Olevian, to the Springs of Living Waters. Afterwards having repeated ſome Sentences full of Comfort out of Pſal. 42. Iſa. 9. and Mat. 11. he often ſaid, I would not have my Journey to God any longer deferred; I deſire to be diſſolved, and to be with Chriſt. And ſo bidding Farewel to his Colleagues and Friends, in the Agony of Death, Alſted asking, if he were ſure of his Salvation in Chriſt? He anſwered, Moſt ſure; and ſo gave up the Ghoſt, Anno 1587. aged 51. Ibid. p. 376.

47. George Sohnius of Fribourg in Wetteraw, bore his laſt Sickneſs with much Patience, and with fervent Prayer, often repeating, O Chriſt, thou art my Redeemer, and I know that thou haſt redeemed me: I wholly depend upon thy Providence and Mercy; from the very bottom of my Heart I commend my Spirit into thy Hands. And ſo he ſlept in the Lord, Anno Chriſti 1589. aged 38 Ibid. p. 385.

48. James Andreas, born in Waibling at Wittenberg, falling ſick, ſent for James Herbrand, ſaying, I expect that after my Death, many Adverſaries will riſe up to aſperſe me; and therefore I ſent for thee, to hear the Confeſſion of my Faith, that ſo thou mayeſt witneſs for me, when I am dead and gone, that I died in the True Faith. The ſame Confeſſion he made alſo before the Paſtors and Deacons of Tubing. The Night before his Death he ſlept, partly upon his Bed, and partly in his Chair: When the Clock ſtruck Six in the Morning, he ſaid, My [•]our draws near. He gave Thanks to God for beſtowing Chriſt, for revealing his Will in his Word, for giving him Faith and the like Benefits. And when ready to depart, he ſaid, Lord, into thy Hands I commend my Spirit: And ſo fell aſleep, A. C. 1590. aged 61. Ibid. p. 389.

49. Robert Rollock, being ſick of the Stone, which came upon him at laſt with great violence, ſet his Houſe in Order, and commended his Wife, after Ten Years Barrenneſs, then with Child, to the Care of his Friends, requeſted two Noblemen, his Viſitants, to go from him to the King, and entreat him, in his Name, to have a care of Religion, and to perſevere in it to the end, as hitherto he had done, and to Reverence and Eſteem the Paſtors of the Church, as it was meet. And to the Paſtors of Edinburgh he made an excellent exhortation and Profeſſion of his Sincerity; he made ſuch a Divine and Heavenly Speech, as aſtoniſhed the Hearers. And when the Phyſicians were preparing Phyſick, he ſaid, Thou, Lord, wilt heal me. Then he prayed fervently, that God would Pardon his Sins for Chriſt's ſake, and that he might have an Happy Departure, and enjoy God's Preſence, which he had long breathed after. Deſired the Magiſtrates to be very careful of the Univerſity, deſiring them to chuſe in his room Henry Charter, and commended his Wife to their care, profeſſing, that he had not laid up one Penny of his Stipend, and therefore hoped they would provide for her. And when he had their Promiſe for theſe things, he ſaid, I bleſs God, I have all my Senſes entire, but my Heart is in Heaven: And Lord Jeſus, why ſhouldeſt not thou have it? It hathbeen my care all my Life long to dedicate it to thee; I pray thee take it, that it may live with thee for ever. Come, Lord Jeſus, put an end to this Miſerable Life. Haſte, Lord, and tarr[•] not. Come, Lord Jeſus, and give me that Life, for which thou haſt redeemed me. And when ſome told him, that the next day was the Sabbath, he ſaid, Thy Sabbath, O Lord, ſhall begin my Eternal Sabbath. The next Morning, to Mr. Belcanqual, praying for his long life, he ſaid, I am weary of this Life, all my deſire is, that I may enjoy the Coeleſtial Life that is hid with Chriſt in God. And ſo quietly reſigned to his Spirit, A. C. 1598. aged 43. Ibid. p. 412.

50. Nic. Hemingius a little before his Death expounded the 103 Pſalm with ſo much Fevour, Efficacy, and Power of the Holy Ghoſt, that all that heard him wondred at it, and ſhortly after reſign'd up his Soul, Anno 1600. aged 87. Ibid. p. 414.

51. Chytraeus before his Death made a Confeſſion of his Faith, received the Sacrament, and lying ſick on his Bed, if any Diſcourſe were raiſed about a Controverſie, called to them to ſpeak out; for that he ſhould die with more Comfort, if he could learn any new thing before his departure. Ibid. p. 421.

52. Toſſanus being grown very old and infirm, laid down his Profeſſors Place, tho' with the Reluctance of the Univerſity of Heidelberg; and having in his Lectures expounded the Book of Job to the end of the 31st. Chapter, he concluded with theſe words, The words of Job are ended. And preſently after falling ſick, he comforted himſelf with theſe Texts of Scripture; I have fought the good Fight, &c. Be you faithful unto the Death, and I will give thee a Crown of Life. We have a City not made with hands, eternal in the Heavens, &c. And when he had made a good Confeſſion of his Faith, &c. he departed quietly, A. C. 1602. aged 61. Ibid. p. 430.

53. Biſhop Andrews was not ſick in Thirty Years (except once) till his laſt Sickneſs at Downham in the Iſle of Ely, the Air of that Place not agreeing with the Conſtitution of his Body. But there he ſeemed to be prepared for his Diſſolution; ſaying often-times in that Sickneſs, It muſt come once, and why not here? And at other times, The days muſt come, when, whether we will or nill, we ſhall ſay, with the Preacher, we have no pleaſure in them, Eccleſ. 12.1. Of his Death he ſeemed to Preſage with himſelf a year before he died, and therefore prepared his Oyl, that he might be admitted in due time into the Bride-Chamber. That of qualis vita, &c. might be truly verified of him, for as he lived, ſo he died: As his Fidelity in his Health was great, ſo the ſtrength of his Faith in his Sickneſs increaſed. His Gratitude to Men was now changed into Thankfulneſs to God; his Affability to inceſſant Prayers, his Laborious Studies to reſtleſs Groans, Sighs, Cries, and Tears; his Hands labouring, his Eyes lifted up, and his Heart beating and panting to ſee the Living God, even to the laſt of his Breath. He departed this Life, A. C. 1626. aged 71. Mr. Iſaacſon, in his Life.

54. Dr. Whitgift, Archbiſhop of Canterbury Twenty Years and Five Months, uſed theſe his laſt words to His Majeſty, who in Perſon viſited him the day before he died, when he could hardly be underſtood, Pro Eccleſia Dei, pro Ecleſi[•] Dei, &c. For the Church of God, for the Church of God. Fuller, Abel Rediviv. p. 463.

55. Beza on the Lord's-day, Octob. 13. 1605. riſing early, and calling his Family to Prayers, afterwards (Prayers ended) walked up and down ſome few Paces, and receiving ſome ſmall quantity of Wine, repaired to his Bed again, demanding, whether all things were quiet in the City, and when Anſwer was made, they were; he forthwith gave up his Soul into the hands of Almighty God, with all alacrity and chearfulneſs, aged 86. Ibid. p 474.

56. Dr. John Reynolds on his Death-bed being deſired to obviate ſome ſcandalous Reports raiſed concerning him by the Papiſts, as if his Converſion were not ſincere; and a form of Confeſſion being offered him to Subſcribe, he ſhook his Head, called for his Spectacles, and ſigned the Writing with his Name in very fair Characters, at which they all admired, becauſe he had that Morning aſſayed to write, but could not through extream weakneſs. The next day he reſign'd his Ghoſt, being Holy-Thurſday, May 21. 1607. Ibid. p. 490.

57. Mr. Tho. Holland, born in Shropſhire, and Regius Profeſſor at Oxford, in his old Age growing ſickly, ſpent all his time in Fervent Prayers, and Holy Meditations; and when his End approached, he often ſighed out, Come, O Come, Lord Jeſus, thou Morning-ſtar; Come, Lord Jeſus, I deſire to be diſſolved, and to be with thee; and ſo quietly departed in the Lord, A. C. 1612. aged 73. Ibid. p. 501.

58. John Gerardus, having deſired the Communion to be adminiſtred to him, and told his Wife what he would have done after his Death, and inſtructed his Children, and laid his Hand on his Youngeſt Son, with thoſe words, Diſce, mi fili— Learn, my Son, the Commandments of the Lord, and he will provide for thee; and at laſt, turning to the Neighbours, and declaring in what Faith he died, he fell aſleep, Anno 1564. aged 53. Ibid. p. 518.

59. Archbiſhop Parker, before his deceaſe, ſome ſpace of time, the better to mind him of his Mortality, cauſed his Monument to be made of plain black Marble, and to be placed in the Chapel of Lambeth Houſe, where he received his Archiepiſcopal Conſecration. His chief Motto, painted on the Walls of his Houſe, and in his Windows, was that of St. John, The World paſſeth away, and the luſt thereof. Ibid. p. 529.

60. Archbiſhop Abbot preached upon this his laſt Text, John 14.16. I will pray the Father, and he ſhall give you another Comforter, that may abide with you for ever. Upon the firſt Propoſal whereof, as many of his Hearers preſaged his departure from them, ſo it proved his laſt Farewel-Sermon: For ſoon after he came out of the Pulpit, he fell into grievous Fits of the Stone, which firſt ſtopped the Paſſages of Nature, and within a few days ſhut up all the Offices of his Senſes. To thoſe that came to viſit him, who were not a few, and among others, the Judges being then at Sarum, in their Circuit, he comunicated moſt Chriſtian and grave Advice, inſiſting very much upon the Benefit of a good Conſcience, the Comfort whereof he felt now in his Extremity, admoniſhing all that heard him ſo to carry themſelves in their moſt private and ſecret Actions, as well as publick, that they might obtain that at the laſt, which would ſtand them in more ſtead, than what all the World could afford them beſides. At laſt, with Hands and Eyes lift up to Heaven, he gave up the Ghoſt, with theſe Words; Come, Lord Jeſus, come quickly; finiſh in me the Work that thou haſt begun: Into thy hands I commend my Spirit; for thou haſt redeemed me: Save me for thy Mercy's ſake; for I put my whole truſt in thee: Let thy mercy be ſhewed upon me, for my ſure truſt is in thee: O let me not be confounded for ever. Ibid. p. 550.

61. William Cooper, born at Edinburgh, uſed theſe amongſt other Meditations in his laſt Sickneſs: Now, my Soul, be glad; for of all parts of this Priſon, the Lord hath ſet to his Pioneers to looſe thee; Head, Feet, Milt and Liver, are faſt failing; yea, the middle Strength of the whole Body, the Stomach, is weaken'd long agoe! Ariſe, make ready, ſhake off thy Fetters, mount up from the Body, and go thy way. I ſaw not my Children, when they were in the Womb, yet there the Lord fed them without my knowledge; I ſhall not ſee them, when I go out of the Body, yet ſhall they not want a Father: Death is ſomewhat dreary, and the Streams of that Jordan, between us and our Canaan, run furiouſly; but they ſtand ſtill, when the Ark comes. Let your Anchor be caſt within the Veil, and faſtened on the Rock Jeſus. Let the end of the three-fold Cord be buckled to the Heart, ſo ſhall ye go through. He expreſſed a great Willingneſs to Exchange this Life for a better; which he did, Anno 1619. Ibid. p. 563.

62. Andrew Willet, in a Journey from London, homewards, had his Leg broken by a Fall from a Horſe, and was God's Priſoner for 9 Days together, (being ſo long confined to his Bed;) where his Time he ſpent in meditating upon the Song of Ezekiel, Iſa. 38. (his Contemplations being taken down in Writing by his Son, who then attended upon him.) Two Sabbath-Days, which happen'd in that time, he ſpent in Conſcionatory Exhortations to thoſe who waited upon him. Upon the tenth Day, on occaſion of a Bell tolling for one near Death, he diſcourſed with his Wife, touching the Joys of Heaven; and then they both ſang an Hymn, compoſed by himſelf, which they uſually every Morning praiſed God with: Their Spirits being thus raiſed, they continued their Melody, and ſang the 146 Pſalm; ſometimes ſtopping a little, and gloſſing upon the Words, by way of Self-application; till on a ſudden, fetching a deep Sigh or Groan, he ſunk down in his Bed; but being raiſed up a little, he ſaid, Let me alone, I ſhall do well; Lord Jeſus — And with that Word gave up the Ghoſt. ibid. p. 575.

63. Mr. Bolton falling ſick of a Quartan-Ague, and finding his Diſtemper get ſtrength, reviſed his Will; and having preached upon Death, Judgment, and Hell, he promiſed next to preach upon Heaven, the only fourth and laſt Thing that remained; but never preached more. He often breathed forth theſe Speeches, O when will this good Hour come? When ſhall I be diſſolved? When ſhall I be with Chriſt?— Tho' Life be a great Bleſſing, yet I infinitely more deſire to be diſſolved, and to be with Chriſt. He thanked God for his wonderful Mercy, in pulling him out of Hell, in ſealing his Miniſtry by the Converſion of Souls, which he wholly aſcribed to his Glory: He called for his Wife, and deſired her to bear his Diſſolution with a Chriſtian Fortitude; and turning to his Children, told them, they ſhould not now expect from him, in his Weakneſs, to ſay any thing to them; he had told them enough formerly, and hoped they would remember it, and verily believed, that none of them durſt think to meet him at the great Tribunal in an unregenerate State. Some of his Neighbours moved to him, that he would tell them what he felt in his Soul: Alas! ſaid he, do ye look for that now from me, who want Breath and Power to ſpeak? I have told ye enough in my Miniſtry: Yet to ſatisfie you, I am, by the wonderful Mercies of God, as full of Comfort as my Heart can hold, and feel nothing in my Soul but Chriſt, with whom I heartily deſire to be. And ſeeing ſome weeping, he ſaid, Oh, what a deal of Doe there is before one can die! The very Pags of Death being upon him, after a few gapings for Breath, he ſaid, I am now drawing on apace to my Diſſolution: Hold out Faith and Patience, your Work will quickly be at an end. Then ſhaking them by the Hand, he deſired them to make ſure of Heaven, and remember what he had formerly taught them, proteſting, that it was the Truth of God, as he ſhould anſwer it at the Tribunal of Chriſt, before whom he ſhould ſhortly appear. And a dear Friend taking him by the Hand, ask'd him, if he did not feel much pain? Truly no, ſaid he, the greateſt that I feel is your cold Hand. And then being laid down again, not long after he yielded up his Spirit unto God, Anno 1631. Aged 60. Ibid. p. 591.

64. Mr. Will Whately, in his Sickneſs, gave heavenly and wholſome Counſel to his People, exhorting them to Redemption of Time, Reading, Hearing and Meditating on the Word of God, to be much in Prayer, Brotherly Love and Communion of Saints, &c. A Miniſter praying with him, That if his time were not expired, God would reſtore him, or put an end to his Pains, &c. he lifting up his Eyes ſtedfaſtly towards Heavne, and one of his Hands, in the cloſe of that Prayer, gave up the Ghoſt, ſhutting his Eyes himſelf, as if he were fallen into a Sleep, Anno 1639. Aged 56. a little before the Civil Wars began, and before the ſad Deſolations that befel the Town of Banbury in particular. Ibid. p. 599.

65. Dr. Robert Harris, when his End drew near, being often ask'd how he did? anſwered, In no great pain, I praiſe God, only weary of my unuſeful Life. If God have no more Service for me to do here, I could be gladly in Heaven, where I ſhall ſerve him better, free from Sin and Deſtractions. I paſs from one Death to another, yet I fear none: I praiſe God, I can live, yet dare die. If God have more Work for me to do here, I am willing to do it, altho' my infirm Body be very weary. Deſiring one to pray, That God would haſten the Work; it was ask'd, whether Pain put him upon that Deſire? he replied, No: But I do now no Good; I hinder others, which might be better imployed, if I were not? Why ſhould any deſire to live, but to do God Service? Now I ceaſe from that, I do not live. The Violence of his Diſtempers, and Advice of Phyſicians, forbidding his Speech, he called upon his Attendants to read the Scriptures, and his Son to Pray with him, and whilſt Life and Language laſted, he concluded all Prayers with a loud Amen. Once upon his awaking, finding himſelf exceeding ill, he called for his Son, and taking him by the hand, ſaid, Pray with me, it is the laſt time in all likelihood, that ever I ſhall joyn with you. And complaining to him of his wearineſs, his Son anſwered, There remains a Reſt. To whom he replyed, My Sabbath is not far off, and yours is at hand; ere that, I ſhall be rid of all my Trouble, and you ſhall be eaſed of ſome. At laſt, his ruinous Fort, which had held out beyond all expectation, came to be yielded up. About Saturday Evening he began to ſet himſelf to die, forbids all Cordials to be adminiſtred, gives his Dying Bleſſing to his Son (who only of all his Children was with him) and upon his Requeſt, enjoyns him to ſignifie in that Country, where he was longeſt known, that he lived and died in the Faith which he had Preached and Printed, and now he found the Comfort of it. And afterwards ſpake no more, only commanded Rom. 8. to be read to him, dying into his perpetual Reſt betwixt Twelve and One of the Clock on Saturday Night, December 11. 1658. aged 80, and more. W. D. in the Life and Death of Dr. Harris, p. 58, 59, &c.

In all his Wills, this Legacy was always renewed: Item, I bequeath to all my Children, and their Children's Children, to each of them a Bible, with this Inſcription, None but Chriſt, Ibid.

I may not here forget to Remark an Anſwer, which he made to one that told him, Sir, You may take much comfort in your Labours, you have done much good, &c. All (ſaid he) was nothing without a Saviour; my beſt Works would Condenmn me; O, I am aſhamed of them, being mixed with ſo much Sin! Oh! I am an unprofitable Servant! I have not done any thing for God as I ought! Loſs of Time ſits heavy upon my Spirits! Work, work apace; aſſure your ſelf nothing will more trouble you, when you come to die, than that you have done no more for God, who hath done ſo much for you. At another time— I never in all my Life ſaw the worth of a Chriſt, nor taſted the ſweetneſs of God's Love in that meaſure, as now I do. And to two Reverend Doctors, his chief Friends,— I praiſe God, he ſupports me, and keeps off Satan: Beg that I may hold out, I am now in a good way home, even quite ſpent, I am now at the Shore; I leave you toſſing on the Sea. O, it is a good time to die in. Ibid. p. 57. 58.

66. Mr. John Machin made the following Will. I commit my Soul to God, my God, and my Saviour, that created and redeemed it, even into the Boſom of the Father of Spirits; my Body to my Father Corruption, and to the Worms my Mother and Siſter, Job 17.14. In hopes he will make good to me (who with them ſome time have endeavoured to ſerve him) his Promiſe of Eternal Life, Rom. 2.7. As for my dear beloved Wife, I freely return (and I pray it may be with Advantage) to him that hath lent her, to whom I leave, John 17.24. Rev. 21. laſt, Jude 24. Pſal. 84.10, 11, hoping that I leave them Heirs together with me, or rather with Jeſus Chriſt, of a Kingdom that cannot be removed. If the Lord ſhould graciouſly give me Iſſue, (I pray it may be of his Heritage, and prepared for a Room in Heaven!) to it I would leave, 1 Chron. 28.9. and I pray God ſee it executed according to my Will. And it is my Will concerning my Heir, (if the Lord give one) that he may be a Samuel lent to the Lord and his Service in the Miniſtry; for I can ſay, he is an asking of the Lord, as was Samuel. And that he may have my Inheritance, performing his Father's and my Will concerning my Lecture. As for my Perſonal Subſtance, &c. ending thus— Praying whoever Rules here, may keep open houſe for God and his, and all I leave may be his, to whom I would in Faith ſay, Pſal. 31.5. hereunto ſubſcribing with my Heart and Hand, [_____] J. M.

And in a Schedule dated herewith as followeth. Some Particulars concerning the thing that hath long been in my heart to do for God, written as my laſt Will, as an occaſion of ſome ſtanding Service, when I am not.

Motives. God's Glory, Chriſt's Kingdoms increaſe, and poor Souls Salvation, an expreſſion of my Thankfulneſs for what he hath done for our Family, and for me the leaſt and laſt of it. And the rather, becauſe I am here in my own apprehenſion ſo little ſerviceable in ſpeaking, doing, and ſuffering for him, and nothing at all advantageous in writing, as others have been, and I could have deſired. Thoſe Motives, together with that bleſſed Experience I have had of its Advantage already through God's ſealing work with it, makes me to think my ſelf favoured the more of God, if I may do this for him; and I doubt not but he can and will, if need be, give me and mine much more than this, as is ſaid, 2 Chron. 25.9. and if I could ſay as David, 1 Chron. 29.23. I would think it little betwixt him and me, who hath ſaid, That whoſoever ſhall give you a Cup of cold Water to drinkin my Name, becauſe ye belong to Chriſt, verily I ſay unto you, he ſhall not loſe his Reward; and my Prayer is, that thoſe that come after me (whoſe it might have been) think it's better beſtowed, than the reſt.

The Thing. A double Lecture, viz. of two Sermons once a Month, chiefly intending Souls Converſion.

The Miniſters. The moſt Orthodox, Able, and Powerful that can be procured for love to Jeſus Chriſt, and his Service, or the Will of the Dead; choſen by my Truſtees ſucceſſively.

The Truſtees. Four Miniſters, and four Lay-men. The Miniſters I leave in Truſt, and queſtion not their Faithfulneſs herein for Chriſt's ſake, are my deareſt fellow-labourers in our Lord's Work, Mr. N. Mr. S. Mr. B. and Mr. J. with whom I only leave for their Direction and Encouragement, 1 Cor. 15.58. Mat. 28.20. The Lay men whom I put in Joynt-Truſt, are Mr. B. Mr. M. Mr. B. and plain-hearted T. H. all whoſe Faces I hope to ſee in Heaven; with them I leave for their Refreſhment, when taking ſome ſteps about it, Mat. 25.39, 40— for Eternity is the place I would be for, to which when gone, I am but a little before, and you a little behind.

This Lecture he kept up by his conſtant coſt and care, from Aug. 4. 1653. Monthly, until Jan. 2. 1659. whereof he kept an exact Account in a Catalogue, wherein he took notice of the day of the Month, the Place, the Perſons that Preached, and their Texts, ſome hints of the Congregation, both number and ſeriouſneſs. See his Life.

And having thus made uſe of ſome of his Memorials, we ſhall add what himſelf ſaid of the 'writing of them, in theſe words: The occaſion of making and writing theſe things, was a thought I had, what was become of all my Fore-fathers, and what what Price I ſhould ſet upon one of their Manuſcripts concerning the ſtate of our Family, Nation, or Church of God in it 500 Years ſince. Whereupon I reſolved this Work formy Son's ſake, and Poſterity's imitation; when it may be ſaid of us in this Generation, as of Iſrael once, in that Exod. 1.6. And Joſeph died, and all his Brethren, and all that Generation. I John Machin, called by him who ſeparated me from the Womb, (Gal. 1.15.) to the hope of having my Name in the Book of Life, and likewiſe to be an Embaſſador of my Lord Chriſt Jeſus, was in my great Maſter's Work at Aſtbury in Cheſhire, Anno 1655. when I firſt ſet Pen hereunto. See his Life.

67. Part of Mr. Richard Baxter's Laſt Will, as I find it publiſhed by Mr. Sylveſter, in the Narrative of his Life.

I Richard Baxter, of London, Clerk, an unworthy Servant of Jeſus Chriſt, drawing to the end of this Tranſitory Life, having, through God's great Mercy, the free uſe of my Underſtanding, do make this My Laſt Will and Teſtament — My Spirit I commit with Truſt and Hope of the Heavenly Felicity into the hands of Jeſus my glorified Redeemer and Interceſſor, and by his Mediation into the hands of God, my Reconciled Father, the Infinite, Eternal Spirit, Light, Life, and Love, moſt Great, and Wiſe, and Good, the God of Nature, Grace, and Glory, of whom, and through whom, and to whom are all things; my abſolute Owner, Ruler, and Benefactor; whoſe I am, and whom (though imperfectly) I ſerve, ſeek, and truſt, to whom be Glory for ever. Amen.— To him I render moſt humble Thanks, that he hath filled up my Life with abundance of Mercy, pardon'd my Sins by the Merits of Chriſt, and vouchſafed by his Spirit to renew and ſeal me as his own, and to moderate and bleſs to me my long-ſufferings in the Fleſh, and at laſt to ſweeten them by his own Intereſt and comforting Approbation, who taketh the cauſe of Love and Concord as his own — Now let the Reader Judge (adds the Reverend Mr. Sylveſter, in his Preface to Mr. Baxter's Life) whether any thing in all this can in the leaſt infer his doubting, or denyal of a fature ſtate, as ſome have reported.

68. The Reverend Mr. John Dunton, late Rector of Aſton Clinton in Bucks, after he had in his Laſt Will bequeathed his Soul to God who gave it, ſpeaking next concerning his Funeral, he adds, That 'tis his deſire, that his Funeral might not be performed till Five days after his deceaſe. Which Requeſt was occaſioned by his firſt Wife's lying ſeemingly dead for three days, and afterwards coming to Life again, to the Admiration of all that ſaw her.

69. A Copy of the Will made by the Reverend Dr. Samuel Anneſly, who departed this Life on Thurſday, Decemb. 31. 1696. in the 77th. Year of his Age.

IN the Name of God. Amen. I Dr. Samuel Anneſly, of the Liberty of Norton-Folgate in the County of Middleſex, an unworthy Miniſter of Jeſus Chriſt, being through Mercy in Health of Body and Mind, do make this my Laſt Will and Teſtament, concerning my Earthly Pittance.

Formy SOƲL, I dare humbly ſay, it is through Grace devoted unto God, otherwiſe than by LEGACY, when it may live here no longer: And I do believe that my BODY, after its ſleeping a while in Jeſus, ſhall be reunited to my Soul, that they may both be for ever with the Lord.

Of what I ſhall leave behind me, I make this ſhort diſpoſal: My Juſt Debts being paid, I give to each of my Children One Shilling, and all the reſt to be equally divided between my Son Benjamin Anneſly, my Daughter Judith Anneſly, and my Daughter Ann Anneſly, whom I make my Executors of this my Laſt Will and Teſtament, revoking all former, and confirming this with my Hand and Seal this 29th. day of March, 1693.

SAMƲEL ANNESLY.

70. Cardinal Richelieu was viſited by the King in his laſt Sickneſs, which (ſaith my Author) was the greateſt Favour he could receive from any Mortal Man; ſeeing, that having lived altogether for his King, he was to die near him, and almoſt in his Arms. He deſired in his Sickneſs, That he might live no longer, than he was able do the King and the Kingdom of France Service. He expired Decemb. 4. St. N. 1642. aged 58. He was buried in the College of Sorbonne, where he had cauſed his Monument to be built during his Life. Gabriel Du-gres, in the Life of Jean Arman Du Pleſſis, D. of Richelieu, p. 65.

71. Cardinal Mazarine thus expreſſed himſelf to the Queen-Mother of France before his Death: Madam, your Favours have undone me; were I to live again, I would be a Capuchin rather than a Courtier. [This, with ſome others following, I am not now able to cite my Authors for, having taken the Abſtracts out of borrowed Books, ſeveral Years ago.]

72. Sir John Maſon, Privy-Counſellor to four Princes, expreſſed himſelf thus: Seriouſneſs is the beſt Wiſdom, Temperance the beſt Phyſick, a good Conſcience the beſt Eſtate; and were I to live again, I wold change the Court for a Cloyſter, my Privy-Counſellor's Buſtles for an Hermit's Retirement, and the whole Life I have lived in the Palace, for one hours enjoyment of God in the Chapel. All things elſe forſake me, except my God, my Duties, and my Prayers.

73. Hugo Grotius wiſh'd, that he might exchange all his Learning and Honour for the plain Integrity of Jean Ʋrich, (who was a Poor Religious Man, that ſpent Eight hours of his Day in Prayer, Eight in Meat and Sleep, and Eight in Labour.)

74. Salmaſius his laſt Reflections were to this purpoſe: Oh! I have loſt a World of Time! Time, that moſt Precious thing in the World; whereof had I but one Year more, it ſhould be ſpent in David's Pſalms, and Paul's Epiſtles. O Sirs, mind the World leſs, and God more. The Fear of the Lord, this is Wiſdom.

75. Mr. Selden, to Archbiſhop Ʋſher— Notwithſtanding my curious Enquiries, and Books, and Collections, I can reſt my Soul on nothing but the Scriptures; and above all, that Paſſage lies moſt upon my Spirit, Titus 2.11, 12. The Grace of God, that brings Salvation, &c.

76. Dr. Donn on his Dying-bed told his Friends, I Repent of all my Life, but that part I ſpent in Communion with God, and doing good.

77. Sir Walter Rawleigh, in a Letter to his Wife, after his Condemnation, hath theſe words: If you can live free from Want, care for no more, for the reſt is but a Vanity: Love God, and begin betimes, in him ſhall ye find True, Everlaſting, and Endleſs Comfort. My dear Wife, Farewel; Bleſs my Boy, Pray for me, and let my True God hold you both in his Arms.

78. Mr. Herbert, the Divine Poet, to one going about to Comfort him with the Remembrance of a good Work he had done, in Repairing a ruinous Church belonging to his Eccleſiaſtical Dignity; made anſwer, 'Tis a good Work, if ſprinkled with the Blood of Chriſt. In the Preface before his Poems.

79. Mr. Tho. Cartwright, the laſt Sermon that he made was, Dec. 25. on Eccl. 12.7. Then ſhall the duſt return to the earth, &c. On the Tueſday following, the Day before his Death, he was two Hours on his Knees in private Prayer, in which (as he told his Wife) he found wonderful and unutterable Joy and Comfort; and within a few Hours after, he quietly reſigned up his Spirit to God, Dec. 27. 1603. Mr. Clark's Martyrol. p. 21.

80. Mr. Paul Baines, in his laſt Sickneſs, had many Fears and Doubts; God letting Satan looſe upon him; ſo that he went away with far leſs Comfort, than many weaker Chriſtians enjoy. Ibid. p. 24.

81. Mr. William Bradſhaw exhorted all that came to him, to lay a good Foundation for a comfortable Death in time of Life and Health; aſſuring them, that their utmoſt Addreſſes and Endeavours would be little enough, when they came to that Work. Ibid. p. 51.

81. Mr. Richard Rothwel foretold his own Death: I am well, and ſhall be well ſhortly, ſaid he to ſome that ſent to enquire how he did: And afterwards whiſpering one in the Ear, there preſent, ſaid, Do you know my meaning? I ſhall be with Chriſt, e're long; but do not tell them ſo. And after Prayer, ſmiling, ſaid he, Now I am well: Happy is he that hath not bow'd a knee to Baal. He called upon the Company to ſing Pſal. 120. And in the ſinging of it, he died. An. 1627. Aged 64. Ibid. p. 71.

83. Dr. Preſton, the Night before he died, being Saturday, he went to Bed, and lay about three Hours, deſirous to ſleep, but ſlept not: Then ſaid, My Diſſolution is near, let me go to my Home, and to Jeſus Chriſt, who hath bought me with his moſt precious Blood. About Four of the Clock the next Morning, he ſaid, I feel Death coming to my Heart; my Pain ſhall now be quickly turned into Joy. And after Prayer made by a Friend, he look'd on the Company, turned away his Head, and at Five a Clock on the Lord's-Day in the Morning, gave up the Ghoſt, An. 1628. Aged 41. or near it. Ibid. p. 113.

84. Mr. Hilderſam, ſickening with the Scurvy, in the midſt of Winter, on March 4. being the Lord's-Day, was prayed for in the Congregation of Aſhby. His Son alſo prayed with him divers times that Day; and in the laſt Prayer he departed, March 4. 1631. [Had I time to pauſe upon it, methinks, the Death of many worthy Perſons happening upon the Chriſtian Sabbath, is worthy of a ſpecial Remark.] Mr. Hilderſam had given order in his Will, that no Funeral Sermon ſhould be preached at his Burial. Ibid. p. 123.

85. Dr. Tho. Tailour, of Aldermanbury, expreſſed himſelf thus; O, ſaid he, we ſerve a good Lord, who covers all our Imperfections, and gives us great Wages for little Work: And on the Lord's-Day he was diſmiſſed hence, to keep a perpetual Sabbath in Heaven, in the Climacterical Year of his Age, 56. Ibid. p. 127.

86. Mr. John Carter likewiſe, Feb. 21. 1635. being the Lord's-Day, ended his Life with a Doxology, The Lord be thanked. Ibid. p. 140.

87. Dr. Sibs died, Anno 1631. Aged 58. Ibid. Dr. Chaderton, Anno 1640. Aged 94. Ibid.

88. Mr. Ball being ask'd in his laſt Sickneſs, whether he thought he ſhould live or die? anſwered, I do not trouble my ſelf about that matter: And afterwards, how he did? replied, Going to Heaven apace. He died 1640. Aged 55. Ibid.

89. Dr. Potter died about the great Climacterical Year of his Age, being ſuſpected to have laid to Heart the Reproaches of ſome thrown upon him, for a Sermon preached a little before at Weſtminſter, as too ſharp againſt Innovations in the Church. Ibid.

90. Mr. Julines Herrings, the Night before his Departure, was obſerved to riſe upon his Knees, and with Hands lifted up to Heaven, to uſe theſe Words: He is overcome, overcome, through the Strength of my Lord and only Saviour Jeſus, unto whom I am now going to keep a Sabbath in Glory. And accordingly next Morning, March 28. 1644. Aged 62. on the Sabbath-Day, he departed. Ibid. 168.

91. Mr. John Dod was tried with moſt bitter and ſharp Pains of the Strangury, and great Wreſtlings with Satan, but was Victorious. To one watching with him, he ſaid, That he had been wreſtling with Satan all Night, who accuſed him, That he had neither preached, nor prayed, nor performed any Duty well, for manner or end; but, ſaith he, I have anſwer'd him from the Example of the Prodigal and the Publican. One of his laſt Speeches was (with Eyes and Hands lift up to Heaven) I deſire to be diſſolved, and to be with Chriſt. Which deſire was granted him, Anno 1645. aged 96. Ibid. p. 178.

92. Mr. Herbert Palmer, after Iſa. 38 Chap. being read, prayed himſelf to this purpoſe. Firſt, for himſelf, That God would heal the ſinfulneſs of his Nature, pardon all his Tranſgreſſions, deliver him from Temptation, accept him in Chriſt, &c. Then for the Publick, the Nation, King, and Parliament, Miniſters, &c. For Scotland, and the Churches in France, New-England, &c. Queen's College, Weſtminſter, the Country, his Benefactors, &c. He departed, December 25. 1647. aged 46. He deſired his Friends not to Pray for his Life; but Pray God, ſaith he, for Faith, for Patience, for Repentance, for Joy in the Holy Ghoſt. Lord, ſaith he, caſt me down as low as Hell in Repentance, and lift me up by Faith to the higheſt Heavens in confidence of thy Salvation. The Tueſday before he departed, This day Seven-night, ſaid he, is the Day on which we have uſed to remember Chriſt's Nativity, and on which I have preached Chriſt; I ſhall ſcarce live to ſee it; but for me was that Child born, unto me was that Son given, &c. Ibid. p. 201.

93. Mr. John Cotton, to Mr. Wilſon, taking his laſt leave of him, and praying, that God would lift up the Light of his Countenance upon him, and ſhed his Love into his Soul; preſently anſwered, He hath done it already, Brother. And to one that had been helpful to him in his Sickneſs, The God that made you, and bought you with a great Price, Redeem your Body and Soul unto himſelf: Which were his laſt words, Decemb. 23. 1652. aged 68. Ibid. p. 229.

94. Dr. Will. Gouge, after three days illneſs, complained, Alas! I have loſt three days. And to a Friend viſiting him, I am willing to die, having, I bleſs God, nothing to do but to die. And to his Siſter, being afraid to leave him alone, Why, Siſter, ſaid he, I ſhall, I am ſure, be with Chriſt, when I die: Which he did, Decemb. 12. 1653. aged 79. Ibid. p. 246.

95. Mr. Tho. Gataker gave this his laſt Charge to his Relations, Siſter, Son, Daughter, &c. My heart fails, and my ſtrength fails; but God is my Fortreſs, and the ſtrong Rock of my Salvation; into thy hands therefore I commend my Soul, for thou haſt redeemed me, O God of Truth. Son, you have a great Charge, look to it; Inſtruct your Wife and Family in the fear of God, and diſcharge your Miniſtry conſcientiouſly. To his Siſter, two Years older than himſelf, he ſaid, Siſter, I thought you might have gone before me, but God calls for me firſt; I hope we ſhall meet in Heaven, I pray God to bleſs you. He admoniſhed his Daughter to mind the World leſs, and God more; for that all things without Piety, and the true fear of God, are nothing worth. Adviſing his Son Draper to Entertain ſome Pious Miniſter in his Houſe to teach his Children, and inſtruct his Family; exhorting them all to Love and Unity: And then commanded them all to withdraw. He died July 27. 1654. aged near 80. Ibid. p. 259.

96. Mr. Bolton dying, told his Children, That none of them ſhould dare think to meet him at God's Tribunal in an unregenerate Eſtate. And when ſome of his Pariſh deſired him to expreſs what he felt in his Soul, of the exceeding Comforts that are in Christ, anſwered, I am, by the wonderful Mercy of God, as full of Comfort, as my heart can hold, and feel nothing in my Soul but Chriſt, with whom I heartily deſire to be: And looking upon ſome that were weeping, ſaid, Oh, what a deal of do there is ere one can die. Chetwind's Collections.

97. Mr. Whitaker— Do not complain, but bleſs God for me, and entreat him to open the Priſon-door. He died 1654. aged 55. Ibid. p. 272.

98. Mr. Rich. Capel, Sept. 21. 1656. preached twice, taking his leave of the World, by preſſing Faith in God. That Evening he repeated both his Sermons in his Family, read his Chapter, went to Prayer, and ſo to Bed, and died immediately, Sept. 21. 1656. He often ſaid, That if God ſaw fit, one had better die of a quick, than lingring Death. Ibid. p. 313.

99. Mr. Jeſſey the laſt Night he lived cried out, Oh, the unſpeakable Love of God! Oh, the vileſt! Oh, the vileſt! that he ſhould reach me, when I could not reach him! And then rehearſing over and over, Bleſſed be that ever, ever, ever Bleſſed and Glorious Majeſty! And when a Cordial appointed for him was brought, Trouble me not, upon your own Peril, trouble me not. Then ſhewing his care for the Poor, Widows, and Fatherleſs, and deſiring Prayers, and afterwards repeating Acts 2.27. and calling for more Julip, more Julip (meaning more Scriptures) by and by he ſang this Hymn:

Jeruſalem, my heart's Delight,

I come, I come to thee;

Then ſhall my ſorrows have an end,

When I thy Joys ſhall ſee.

Then often repeating thoſe words, Praiſes for ever: Amen, Amen. Praiſes to the Amen, for ever and ever, Amen. After a while he fell aſleep, Sept. 4. 1663. aged 63. Mr. Collier, in his Life and Death, p. 94.

100. Mr. Brand thus— Oh! my God, my God, what is ſinful Man! Worm-man! what manner of Love is this! Love indeed! O, I cannot expreſs it! — Oh! let me be with thee! with thee, O my God! Oh! I long for Heaven! Oh! welcome Death! Oh! happy Death, that will put an end to all my Troubles and Afflictions! one Moment in Abraham's Boſom will make amends for all, turn Sorrow to Joy: What a dreadful Appearance will there be at the Great Day! what a ſad thing to be diſappointed, and come ſhort of Heaven! O, my Redeemer liveth, I have ſerved a good Maſter! I would not deſire Life for a Moment, unleſs to promote the Intereſt of Chriſt. If God would give me my choice, what I would ask, I would not ask Life: Nay, I have prayed to God, that I might die. Why ſo, ſaid a by-ſtander? That I may be, ſaid he, with God! O my God, I would come to thee! Let me live with Thee! As he was going to Bed, with much concernedneſs of Mind he ſaid, There will be a Cry at Midnight, Prepare, Prepare. Which came to paſs accordingly; for after going to Bed, he was taken with a Vomiting of Blood, and after that died. Dr. Anneſly in his Life.

101. Mr. John Janeway, for the latter part of his Life, he lived like a Man that was quite weary of the World, and that looked upon himſelf as a ſtranger here, and that lived in the conſtant ſight of a better World. He plainly declared himſelf but a Pilgrim that looked for a better Country, a City that had Foundations, whoſe builder and maker was God. His Habit, his Language, his Deportment, all ſpoke him one of another World. His Meditations were ſo intenſe, long, and frequent, that they ripened him apace for Heaven, but ſomewhat weakned his Body. Few Chriſtians attain to ſuch a holy contempt of the World, and to ſuch clear, believing, joyful, conſtant Apprehenſions of the tranſcendent Glories of the unſeen World. On his Death-bed he thus expreſs'd himſelf: O help me to Praiſe God, I have now nothing elſe to do; I have done with Prayer, and all other Ordinances; I have almoſt done converſing with Mortals. I ſhall preſently be beholding Chriſt himſelf, that died for me, and loved me, and waſhed me in his Blood. I ſhall, before a few hours are over, be in Eternity, ſinging the Song of Moſes, and the Song of the Lamb. I ſhall preſently ſtand upon Mount Zion, with an innumerable company of Angels, and the Spirits of the Juſt made perfect, and Jeſus the Mediator of the New Covenant; I ſhall hear the voice of much People, and be one amongſt them, which ſhall ſay, Hallelujah, Salvation, Glory, Honour, and Power unto the Lord our God; and again, we ſhall ſay, Hallelujah. And yet a very little while, and I ſhall ſing unto the Lamb, a Song of Praiſe, ſaying, Worthy art thou to receive Praiſe, who wert ſlain, and haſt redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation, and haſt made us unto our God, Kings and Prieſts, and we ſhall Reign with thee for ever and ever. Methinks I ſtand, as it were, with one Foot in Heaven, and the other upon Earth; methinks I hear the Melody of Heaven, and by Faith I ſee the Angels waiting to carry my Soul to the Boſom of Jeſus, and I ſhall be for ever with the Lord in Glory. And who can chuſe but rejoyce in all this? And now, my dear Mother, Brethren, and Siſters, Farewel; I leave you for a while, and I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them that are ſanctified. And now, dear Lord, my Work is done. I have finiſhed my courſe, I have fought the good Fight; and henceforth, there remaineth for me a Crown of Righteouſneſs. Now come, dear Lord Jeſus, come quickly. Then a Godly Miniſter came to give him his laſt Viſit, and to do the Office of an inferiour Angel, to help to convey his bleſſed Soul to Glory, who was now even upon Mount Piſgah, and had a full ſight of that goodly Land at a little diſtance. When this Miniſter ſpake to him, his heart was in a mighty flame of Love and Joy, which drew Tears of Joy from that precious Miniſter, being almoſt amazed to hear a Man juſt a dying, talk as if he had been with Jeſus. He died June 1657. Aged between 23 and 24, and was buried in Kelſhall-Church in Hartfordſhire. For a larger Account of this Extraordinaay Perſon, ſee his Life, written by his Brother, Mr. James Janeway.

102. Mrs. Allein, in the Hiſtory of the Life and Death of Mr. Joſeph Allein, writes thus concerning his Death, viz. About Three in the Afternoon, he had, as we perceived, ſome Conflict with Satan, for he uttered theſe words: Away, thou foul Fiend, thou Enemy of all Mankind, thou ſubtil Sophiſter, art thou come now to moleſt me! Now I am juſt going! Now I am ſo weak, and Death upon me. Trouble me not, for I am none of thine! I am the Lord's, Chriſt is mine, and I am his: His by Covenant; I have ſworn my ſelf to be the Lord's, and his I will be: Therefore be gone. Theſe laſt words he repeated often, which I took much notice of; That his Covenanting with God was the means he uſed to expel the Devil and all his Temptations. The time we were in Bath, I had very few hours alone with him, by reaſon of his conſtant uſing the Bath, and Viſits of Friends from all Parts thereabouts, and ſometimes from Taunton; and when they were gone, he would be either retiring to GOD, or to his Reſt: But what time I had with him, he always ſpent in Heavenly and Profitable Diſcourſe, ſpeaking much of the Place he was going to, and his Deſires to be gone: One Morning as I was Dreſſing him, he looked up to Heaven and ſmiled, and I urging him to know why, he anſwered me thus: Ah, my Love, I was thinking of my Marriage-Day, it will be ſhortly: O, what a joyful Day will that be! Will it not, thinkeſt thou, my dear heart? Another time, bringing him ſome Broth, he ſaid, Bleſſed be the Lord for theſe Refreſhments in the way home; but O, how ſweet will Heaven be! Another time, I hope to be ſhortly where I ſhall need no Meat, nor Drink, nor Cloaths. When he looked on his weak conſumed hands, he would ſay, Theſe ſhall be changed; This vile Body ſhall be made like to Chriſt's Glorious Body. O what a Glorious Day will the Day of the Reſurrection be! Methinks I ſee it by Faith: How will the Saints lift up their heads and rejoyce, and how ſadly will the wicked World look then! O come let us make haſte, our Lord will come ſhortly, let us prepare. If we long to be in Heaven, let us haſten with our Work; for when that is done, away we ſhall be fetch'd. O this vain, fooliſh, dirty World, I wonder how reaſonable Creatures can ſo dote upon it! What is in it worth the looking after! I care not to be in it longer than while my Maſter hath either doing, or ſuffering Work for me, were that done, farewel to Earth. Thus far Mrs. Allein.

103. Dr. Peter du Moulin, Profeſſor of Divinity at Sedan, at his laſt Hour pronounced theſe Words, I ſhall be ſatisfied when I awake, &c. and twice or thrice, Come, Lord Jeſus, come; Come, Lord Jeſus, come; and the laſt time, that Text which he loved ſo much, He that believeth in Chriſt, ſhall not periſh, but have everlaſting life; and a little after, Lord Jeſu, receive my Spirit. It being ſaid to him, You ſhall ſee your Redeemer with your eyes; laying his Hand on his Heart, he anſwered, with an Effort, I believe it; and ſo departed, 1658. aged 90. Out of the French Copy of his Death.

104. Arminius, in his Sickneſs, was ſo far from doubting any whit of that Confeſſion he had publiſh'd, that he ſtedfaſtly judged it to agree in all things with the Holy Scriptures; and therefore he did perſiſt therein, That he was ready at that very moment, to appear with that ſame Belief before the Tribunal of Jeſus Chriſt, the Son of God, the Judge of the Quick and Dead. He died of a Diſeaſe in the Bowels, which cauſed Fevers, Cough, Extenſion of the Hypochondria, Atrophy, Gout, Iliack Paſſion, Obſtruction of the Left Optick Nerve, Dimneſs of the ſame Eye, &c. which gave occaſion to ſome Cenſures. He died Oct. 19. In his Life, by an unknown Hand.

105. Simon Epiſcopius, An. 1643. falling ſick of an Iſchuria, (for Eleven Days not being able to make a drop of Water,) continued ill two Months, or more, and at laſt, for ſome Weeks, was deprived of his Sight; which Loſs had been more grievous to him, had not his deep and almoſt continual Sleeping, leſſened the ſame: For he complained of it to his Friends, that he ſhould not be able to ſerve the Church of Chriſt any more. He died, April 4 at Eight of the Clock in the Morning, the Moon being then eclipſed, ſaith the Author of his Life, p. 26.

106. Guſtavus Ericſon, King of Sweden, having lived 70 Years, and reigned 38. gave in Charge to his Children, to endeavour the Peace, and maintain the Liberties of their Country; but eſpecially to preſerve the Purity of Religion, without the Mixture of Human Inventions, and to live in Unity, as Brethren among themſelves; and ſo ſealing up his Will, he reſigned his Spirit to God, An. 1562. Clark's Martyrol. p. 370.

107. Edward the Sixth, King of England, in the Time of his Sickneſs, hearing Biſhop Ridley preach upon Charity, gave him many Thanks for it, and thereupon ordered Gray-Friars Church, to be a Houſe for Orphans; St. Bartholomew's, to be an Hoſpital; and his own Houſe at Bridewel, to be a Place of Correction: And when he had ſet his Hand to that Work, he thank'd God, that he had prolong'd his Life, till he had finiſhed that good Deſign. About three Hours before his Death, having his Eyes clos'd, and thinking none near him, he prayed thus with himſelf.

Lord God, deliver me out of this miſerable and wretched Life, and take me among thy Choſen; howbeit, not my Will, but thine be done. Lord! I commend my Spirit to thee. O Lord! thou knoweſt how Happy it were for me to be with thee; yet for thy Choſen ſake ſend me Life and Death, [I ſuſpect ſome Miſtake in recording theſe laſt Words, perhaps Life or Death,] that I may truly ſerve thee: O my Lord God! bleſs thy People, and ſave thine Inheritance: O Lord God, ſave thy People of England: O my Lord God, defend this Realm from Papiſtry, and maintain thy true Religion; that I, and thy People, may praiſe thy Holy Name, for thy Son Jeſus Chriſt's ſake.

His laſt Words were, I am faint; Lord have mercy, and take my Spirit. He died aged 17.

108. The Lady Jane Grey, by King Edward's Will proclaimed Queen of England, the Night before ſhe was beheaded, ſent her Siſter her Greek Teſtament, in the end whereof ſhe wrote, as may be ſeen under the Head of Love of the Holy Scriptures.

She ſpoke on the Scaffold thus:

GOod People, I am come hither to Die; and by a Law I am condemned to the ſame: My Offence againſt the Queen's Majeſty was only in conſenting to the Device of others, which now is deemed Treaſon; yet it was never of my ſeeking, but by Counſel of thoſe, who ſhould ſeem to have further underſtanding of thoſe things than I, who knew little of the Law, and much leſs of Titles to the Crown: But touching the Procurement thereof by me, or on my behalf, I do here waſh my Hands in Innocency before God, and the Face of you all this Day, (and therewith ſhe wrung her Hands, wherein ſhe had her Book.) I pray you all, good Chriſtian People, to bear me Witneſs, that I die a true Chriſtian Woman, and that I look to be ſaved by no other means, but only by the Mercy of God, in the Blood of his only Son, Jeſus Chriſt: And I do confeſs, That when I knew the Word of God, I neglected the ſame, and loved my ſelf and the World; and therefore this Plague and Puniſhment is juſtly befallen me for my Sins: And I yet thank God, of his Goodneſs, that he hath been pleaſed to give me Reſpite to Repent in. And now, good People, while I am alive, I pray, aſſiſt me with your Prayers.

She died, 1554. aged 16.

Tu quibus iſta legas, incertum eſt, Lector, ocellis, Ipſa equidem ſiccis ſcribere non potui.

Fox's Martyrol.

109. Queen Elizabeth is reported, upon her Death-bed, (but by what Author, I confeſs, I do not preſently remember,) to complain of the want of Time: Time, Time, a World of Wealth for an Inch of Time; yet finiſhed her Courſe with that of the Apoſtle, 2 Tim. 4.7. I have fought a good Fight, &c.

110. The young Lord Harrington profeſſed in his Sickneſs, That he feared not Death in what ſhape ſoever it came; declaring about two Hours before his Death, that he ſtill felt the aſſured Comforts and Joys of his Salvation by Jeſus Chriſt: And when Death approached, he breathed forth theſe longing Expreſſions; Oh, that Joy! Oh, my God! when ſhall I be with thee? And ſo ſweetly reſigned up his Spirit unto God, An. 1613. aged 22. See in his Life, in the Young Man's Calling, and my Chriſtian's Companion.

111. Henry Prince of Wales, eldeſt Son to King James, in his Sickneſs had theſe Words to one that waited on him; Ah, Tom! I in vain wiſh for that time I loſt with thee, and others, in vain Recreations. Which puts me in mind of what Mr. Smith relates in the Funeral Solemnity of Mr. Moor, Fellow of Gaius College, and Keeper of the Univerſity Library, viz. That he often lamented the Miſery of our Engliſh Gentry, who are commonly brought up to nothing but Hawks and Hounds, and know not how to beſtow their Time in a Rainy Day; and in the midſt of all their Plenty are in want of Friends, neceſſary Reproof, and moſt loving Admonition.

112. The Earl of Strafford made this Speech on the Scaffold, May 12. 1641.

MY Lord Primate of Ireland, (and my Lords, and the reſt of the Gentlemen,) it is a very great Comfort to me, to have your Lordſhip by me this Day, in regard I have been known to you a long time; I ſhould be very glad to obtain ſo much ſilence, as to be heard a few Words, but I doubt, I ſhall not. My Lord, I come hither by the Good Will and Pleaſure of Almighty God, to pay that laſt Debt I owe to Sin, which is Death; and by the Bleſſing of God, to riſe again, through the Merits of Chriſt Jeſus, to Eternal Glory. I wiſh I had been private, that I might have been heard. My Lord, if I might be ſo much beholden to you, that I might uſe a few Words, I ſhould take it for a very great Courteſie. My Lord, I come hither to ſubmit to that Judgment which hath paſſed againſt me: I do it with a very quiet and contented Mind: I do freely forgive all the World; a Forgiveneſs that is not ſpoken from the Teeth outward (as they ſay) but from the Heart. I ſpeak it in the Preſence of Almighty God, before whom I ſtand, that there is not in me ſo much as a diſpleaſing Thought to any Creature. I thank God, I may ſay truly, and my Conſcience bears me witneſs, that in all my Service, ſince I have had the Honour to ſerve His Majeſty in any Employment, I never had any thing in my Heart, but the joynt and individual Proſperity of the King and People: If it hath been my Hap to be miſconſtrued, it is the common Portion of us all, while we are in this Life; the Righteous Judgment is hereafter; here we are ſubject to Error, and apt to be misjudged one of another. There is one thing I deſire to clear my ſelf of; and I am very confident, I ſpeak it with ſo much clearneſs, that I hope I ſhall have your Chriſtian Charity in the belief of it: I did always ever think, the Parliaments of England were the happieſt Conſtitutions that any Kingdom or Nation lived under, and under God, the happieſt Means of making King and People happy; ſo far have I been from being againſt Parliaments. For my Death, I here acquit all the World, and pray God heartily to forgive them; and in particular, my Lord Primate, I am very glad, that His Majeſty is pleaſed to conceive me not meriting ſo ſevere and heavy a Puniſhment, as the utmoſt execution of this Sentence: I am very glad, and infinitely rejoyce in this Mercy of his, and beſeech God to turn it to him, that he may find Mercy when he hath moſt need of it. I wiſh this Kingdom all the Proſperity and Happineſs in the World; I did it living, and now dying it is my Wiſh; I do now profeſs it from my Heart, and do moſt humbly recommend it to every M[•]n here, and wiſh every Man to lay his Hand upon his Heart, and conſider ſeriouſly, whether the beginning of the Happineſs of a People ſhould be written in Letters of Blood! I fear you are in a wrong way; and I deſire Almighty God, that no one drop of my Blood may riſe up in Judgment againſt you.

My Lord, I profeſs my ſelf a True and Obedient Son to the Church of England; to that Church wherein I was born, and wherein I was bred: Proſperity and Happineſs be ever to it! And wherein it hath been ſaid, That I have been enclined to Popery: If it be an Objection worth anſwering, let me ſay truly, That from the Time I was One and twenty Years of Age, till this Hour, going up Nine and forty, I never had thought in my Heart, to doubt of the Truth of my Religion in England, and never any had the boldneſs to ſuggeſt to me the contrary, to the beſt of my Remembrance; and ſo being reconciled to the Mercies of Chriſt Jeſus my Saviour, into whoſe Boſom I hope ſhortly to be gathered, to enjoy thoſe Eternal Happineſſes that ſhall never have end,

I deſire heartily the Forgiveneſs of every Man, both for any raſh or unadviſed Word or Deed; and deſire your Prayers: And, ſo my Lords, Farewel; Farewel all the Things of this World. Lord, ſtrengthen my Faith; give me Confidence and Aſſurance in the Merits of Chriſt Jeſus.

I deſire, that you would be ſilent, and joyn in Prayers with me; and I truſt in God, we ſhall all meet and live eternally in Heaven, there to receive the Accompliſhment of all Happineſs, where every Tear ſhall be wiped from our Eyes, and every ſad Thought from our Hearts; and ſo God bleſs this Kingdom, and Jeſus have Mercy upon my Soul.

After this, he prayed twice, and with a low Obeyſance took his Leave, ſubmitting to the Block. The Relat. of his Execut.

113. Archbiſhop Laud made this his laſt Speech on the Scaffold, Jan. 10. 1644.

GOod People, this is an uncomfortable time to preach, yet I ſhall begin with a Text of Scripture, Hebr. 12.2. Let us run with patience the race, &c. I have been long in my Race, and how I have look'd to Jeſus the Author and Finiſher of my Faith, he beſt knows. I am now come to the end of my Race, and here I find a Croſs, a Death of Shame; but the Shame muſt be deſpiſed, or no coming to the Right of God. Jeſus deſpiſed the Shame for me, and God forbid, but I ſhould deſpiſe the Shame for him: I am going apace, as you ſee, towards the Red Sea, and my Feet are now upon the very brink of it; an Argument, I hope, that God is bringing me into the Land of Promiſe; for that was the way through which he led his Prophets; but before they came to it, he inſtituted a Paſſover for them, a Lamb it was, but to be eaten with ſour Herbs: I ſhall obey, and labour to digeſt the ſour Herbs, as well as the Lamb; and I ſhall remember it is the Lord's Paſſover; I ſhall not think of the Herbs, nor be angry with the Hand that gathers them; but look only to Him, who inſtituted that, and governs theſe; for Men can have no more power over me, than what is given them from above. I am not in love with this Paſſage through the Red Sea; for I have the Weakneſſes and Infirmities of Fleſh and Blood plentifully in me; and I have prayed with my Saviour, that this Cup of Red Wine might paſs from me; but if not, God's Will, not mine, be done: And I ſhall moſt willingly drink of this Cup, as deep as he pleaſeth, and enter into this Sea, yea and paſs through it, in the way that he ſhall lead me. But I would have it remembred, Good People, that when God's Servants were in this boiſterous Sea, and Aaron among them, the Egyptians which perſecuted them, (and did in a manner drive them into that Sea,) were drowned in the ſame Waters, while they were in purſuit of them. I know, the God whom I ſerve is able to deliver me from this Sea of Blood, as the Three Children from the Furnace: And (I moſt humbly thank my Saviour for it) my Reſolution is now, as theirs was then; they would not worſhip the Image the King had ſet up, nor will I the Imaginations which the People are ſetting up, nor will I forſake the Temple and the Truth of God, to follow the Bleating of Jeroboam's Calf in Dan and in Bethel: And as for this People, they are at this Day miſerably miſled; (God of his Mercy open their Eyes, that they may ſee the right way!) for at this Day, the Blind lead the Blind; and if they go on, both will certainly fall into the Ditch. For my ſelf, I am (and I acknowledge it in all Humility) a moſt grievous Sinner many ways, by Thought, Word, and Deed; and I cannot doubt, but that God hath Mercy in ſtore for me, a poor Penitent, as well as for other Sinners. I have now, upon this ſad Occaſion, ranſacked every corner of my Heart, and yet, I thank God, I have not found among the many, any one Sin which deſerves Death by any known Law of this Kingdom: And yet hereby I charge nothing upon my Judges; for if they proceed upon Proof (by valuable Witneſſes) I, or any other Innocent, may be juſtly condemned; and, I thank God, tho' the weight of this Sentence lie heavy upon me, I am as quiet within, as ever I was in my Life; and tho' I am not only the firſt Archbiſhop, but the firſt Man, that ever died by an Ordinance in Parliament, yet ſome of my Predeceſſors have gone this way, tho' not by this means: For Elphegus was hurried away, and loſt his Life, by the Danes; 3. and Simon Suabury, in the Fury of Wat. Tyler, and his Fellows; before theſe, St. John Baptiſt had his Head danced off by a lewd Woman; and St. Cyprian, Archbiſhop of Carthage, ſubmitted his Head to a perſecuting Sword: Many Examples (great and good) and they teach me Patience; for I hope, my Cauſe in Heaven will look of another dye, than the Colour that is put upon it here; and ſome Comfort it is to me, that I go the way of theſe Great Men, in their ſeveral Generations; and alſo, that my Charge, as foul as it is made, looks like that of the Jews againſt St. Paul, Act. 25.3. for he was accuſed for the Law and the Temple, i. e. Religion; and like that of St. Stephen. Act. 6.14. for breaking the Ordinances which Moſes gave, i. e. Law and Religion, the Holy Place and the Temple, v. 13. But you will ſay, Do I then, compare my ſelf with the Integrity of St. Paul, and St. Stephen? No! far be that from me: I only raiſe a Comfort to my ſelf, that theſe Great Saints and Servants of God, were laid at in their times, as I am now; and 'tis memorable, that he who helped on this Accuſation againſt St. Stephen, did, after all, fall under the very ſame himſelf. Yea, but here's a great Clamour, that I would have brought in Popery; I ſhall anſwer that more fully by and by. In the mean time, you know what the Phariſees ſaid againſt Chriſt himſelf; If we let him alone, all men will believe in him, (& venient Romani,) and the Romans will come and take away both our Place and Nation. Here was a cauſeleſs Cry againſt Chriſt, That the Romans would come; and ſee how juſt the Judgment of God was: They crucified Chriſt, for fear leaſt the Romans ſhould come, and his Death was it which brought in the Romans upon them; God puniſhing them with that which they moſt feared: And I pray God, this Clamour of venient Romani (of which I have given no cauſe) help not to bring them in: For the Pope never had ſuch a Harveſt in England, ſince the Reformation, as he hath now upon the Sects and Diviſions that are amongſt us. In the mean time, by Honour and Diſhonour, by good Report and evil Report, as a Deceiver and yet True, am I paſſing through this World. Some Particulars alſo, I think it not amiſs to ſpeak of.

And firſt, this I ſhall be bold to ſpeak of: The King, our gracious Sovereign, hath been alſo much and [•]eed for bringing in of Popery; but on my Conſcience (of which I ſhall give God a preſent Account) I know him to be as free from this Charge, as any Man living; and I hold him to be as ſound a Proteſtant (according to the Religion by Law eſtabliſh'd) as any Man in this Kingdom; and that he will venture his Life as far, and as freely for it; and I think I do, or ſhould know, both his Affection to Religion, and his Grounds for it, as fully as any Man in England.

The ſecond Particular is concerning this Great and Populous City, (which God bleſs:) Here hath been of late, a Faſhion taken up, to gather Hands, and then to go to the Great Court of this Kingdom (the Parliament) and clamour for Juſtice; as if that Great and Wiſe Court, before whom the Cauſes come, (which are unknown to the many) could not, or would not do Juſtice but at their Appointment. A way, which may endanger many an innocent Man, and pluck his Blood upon their own Heads, and perhaps upon the City's alſo: And this hath been lately practiſed againſt my ſelf, (the Magiſtrates ſtanding ſtill, and ſuffering them openly to proceed from Pariſh to Pariſh, without Check.) God forgive the Setters of this, I beg it with all my Heart; but many well-meaning People are caught by it: In St. Stephen's Caſe, when nothing elſe would ſerve, they ſtirred up the People againſt him; and Herod went the ſame way, when he had killed St. James, yet he would not venture upon St. Peter, till he found how the other pleaſed the People. But take heed of having your Hands full of Blood: For there is a Time, beſt known to himſelf, when God (above other Sins) makes Inquiſition for Blood; and when that Inquiſition is on foot, the Pſalmiſt tells us, that God remembers, (but that's not all) he remembers, and forgets not the complaint of the poor, that is, whoſe blood is ſhed by oppreſſion, v. 9. Take heed of this. 'Tis a fearful thing to fall into the hands of the living God, but then eſpecially when he is making Inquiſition for Blood; and (with my Prayers to avert it) I do heartily deſire this City to remember the Prophecy, Jer. 26.15.

The third Particular is the poor Church of England: It hath flouriſhed and been a ſhelter to other neighbouring Churches, when Storms have driven upon them. But, alas! now 'tis in a Storm it ſelf, and God only knows whether, or how it ſhall get out: And (which is worſe than a Storm from without) it's become like an Oak cleft, to ſhivers with Wedges made out of its own Body; and at every Cleft, Profaneneſs and Irreligion is entering in; while (as Proſper ſpeaks, L. 2. de Contemptu Vitae, c. 4.) Men that introduce Profaneneſs are cloaked over with the Name of Imaginary Religion: For we have loſt the Subſtance, and dwell too much in Opinion; and that Church which all the Jeſuites Machinations could not Ruine, is fallen into Danger by her own.

The laſt Particular (for I am not willing to be too long) is my ſelf: I was Born and Baptized in the Boſom of the Church of England eſtabliſhed by Law; in that Profeſſion I have ever ſince lived, and in that I come now to die: This is no time to diſſemble with God, leaſt of all, in matter of Religion; and therefore I deſire it may be remembred, I have always lived in the Proteſtant Religion eſtabliſhed in England. What Clamours and Slanders I have endured for labouring to keep an Uniformity in the External Service of God, according to the Doctrine and Diſcipline of this Church, all Men know, and I have abundantly felt.

Now at laſt I am accuſed of High Treaſon in Parliament; a Crime which my Soul ever abhorred. This Treaſon was charged to conſiſt of theſe two Parts, an Endeavour to ſubvert the Laws of the Land, and to overthrow the True Proteſant Religion eſtabliſhed by Law. Beſides my Anſwers to the ſeveral Charges, I proteſted my Innocency in both Houſes: It was ſaid, Priſoners Proteſtations at the Bar muſt not be taken. I can bring no Witneſs of my Heart, and the intentions thereof, therefore I muſt come to my Proteſtation, not at the Bar, but at this hour and inſtant of my Death: In which, I hope, all Men will be ſuch Charitable Chriſtians, as not to think, I would die and diſſemble, being inſtantly to give God an Account for the Truth of it. I do therefore here in the Preſence of God and his Holy Angels, take it upon my Death, That I never endeavoured the Subverſion either of Law or Religion; and I deſire you all to remember this Proteſtation of mine, for my Innocency, in theſe, and from all Treaſons whatſoever. I have been accuſed likewiſe as an Enemy to Parliaments: No, I underſtand them too well, and the Benefit that comes by them too well, to be ſo; but I did miſlike the Miſgovernments of ſome Parliaments, many ways, and I had good Reaſon for it: For Corruptio optimi eſt peſſima;— the better the Thing is in nature, the worſe it is corrupted: And that being the Higheſt Court, over which no other here have juriſdiction, when 'tis miſinformed or miſgoverned, the Subject is left without all Remedy. But I have done; I forgive all the World, all and every of thoſe bitter Enemies which have perſecuted me; and humbly deſire to be forgiven of God firſt, and then of every Man, whether I have offended him, or not, if he do but conceive that I have: Lord, do thou forgive me, and I beg forgiveneſs of him; and ſo I heartily deſire all to joyn in Prayer with me.

O Eternal God, and Merciful Father, look down upon me in Mercy; in the Riches and Fulneſs of all thy Mercies, look upon me; but not till thou haſt nail'd my Sins to the Croſs of Chriſt, not till thou haſt bathed me in the Blood of Chriſt, not till I have hid my ſelf in the Wounds of Chriſt, that ſo the Puniſhment due to my Sins may paſs over me. And ſince thou art pleaſed to try me to the uttermoſt, I humbly beſeech thee, give me now in this great Inſtant, full Patience, proportionable Comfort, and a Heart ready to die for thy Honour, the King's Happineſs, and this Church's Preſervation; and my Zeal to theſe (far from Arrogancy be it ſpoken) is all the Sin (Humane Frailty excepted, and all Incidents thereto) which is yet known to me in this Particular, for which I now come to ſuffer; I ſay, in this particular of Treaſon; but otherwiſe, my Sins are very many and great. Lord, pardon them all, and thoſe eſpecially, whatever they are, which have drawn down this ſpecial Judgment upon me: And when thou haſt given me Strength to bear it, do with me as ſeems beſt in thine own Eyes; and carry me through Death, that I may look upon it in what Viſage ſoever it appear unto me. Amen. And that there may be a Stop of this Iſſue of Blood, in this more than miſerable Kingdom; I ſhall deſire, That I may pray for the People too, as well as for my ſelf. O Lord, I beſeech thee, give Grace of Repentance to all Blood-thirſty People; but if they will not Repent, O Lord, confound all their Devices, defeat and fruſtrate all their Deſigns and Endeavours upon them, which ſhall be contrary to the Glory of thy Great Name, the Truth and Sincerity of Religion, the Eſtabliſhment of the King and his Poſterity after him, in their juſt Rights and Privileges, the Honour and Conſervation of Parliaments in their juſt Power, the Preſervation of this poor Church in her Truth, Peace and Patrimony, and the Settlement of this diſtracted and diſtreſſed People under their ancient Laws, and in their native Liberties: And when thou haſt done all this, in Mercy, for them; O Lord, fill their Hearts with Thankfulneſs, and with Religious Dutiful Obedience to thee and thy Commandments, all their Days: So Amen, Lord Jeſus, Amen: And receive my Soul into thy Boſom. Amen.

Our Father, &c.

Again kneeling by the Block, he prayed thus:

Lord, I am coming as faſt as I can; I know I muſt paſs through the Shadow of Death before I can come to ſee thee: But it is but umbra mortis, a meer Shadow of Death, a little Darkneſs upon Nature; but thou, thro' thy Merits and Paſſion, haſt broke through the Jaws of Death. So, Lord, receive my Soul, and have Mercy upon me, and bleſs this Kingdom with Peace and Plenty, and with Brotherly Love and Charity, that there may not be this Effuſion of Chriſtian Blood amongſt them, for Jeſus Chriſt's ſake, if it be thy Will.

Then laying his Head upon the Block, and praying ſilently to himſelf, he ſaid aloud, Lord receive my Soul. Which was the Signal given to the Executioner. Thus he died, Aged 71. Jan. 10. 1644. A brief Relat. of his Death and Sufferings, printed at Oxon, &c. 1644.

114. King Charles the Firſt made this his laſt Speech upon the Scaffold:

I Shall be very little heard by any body here; I ſhall therefore ſpeak a Word unto you here: Indeed I could hold my Peace very well, if I did not think, that holding my Peace would make ſome Men think, that I did ſubmit to the Guilt as well as to the Puniſhment; but I think it is my Duty to God firſt, and to my Country, for to clear my ſelf, both as an honeſt Man, and a good Chriſtian. I ſhall begin firſt with my Innocency: In troth, I think it not very needful for me to inſiſt long upon this; for all the World knows, I never did begin a War with the two Houſes of Parliament; and I call God to witneſs, to whom I muſt ſhortly make an Account, that I never did intend to encroach upon their Privileges. They began upon me; it was the Militia they began upon: They confeſs'd, that the Militia was mine; but they thought it fit, to have it from me: And to be ſhort, if any Body will look to the Dates of Commiſſions, both theirs and mine, and likewiſe to the Declarations, will ſee clearly, that they began theſe unhappy Troubles, not I: So that for the Guilt of theſe enormous Crimes that are laid againſt me, I hope in God, that God will clear me of it; I will not, I am in Charity. God forbid, that I ſhould lay it upon the two Houſes of Parliament; there is no neceſſity of either; I hope they are free of this Guilt: For I do believe, that ill Inſtruments between them and me, have been the Cauſe of all this Bloodſhed; ſo that by way of ſpeaking, I find my ſelf clear of this; I hope (and pray God) that they may be ſo too. Yet for all this, God forbid, that I ſhould be ſo ill a Chriſtian, as not to ſay, That God's Judgments are juſt upon me: Many times, he doth pay Juſtice, by an unjuſt Sentence; that is ordinary. I will only ſay this, That an unjuſt Sentence, that I ſuffered to take effect, is puniſhed now by an unjuſt Sentence upon me. That is, ſo far I have ſaid, to ſhew you that I am an innocent Man.

Now for to ſhew you, that I am a good Chriſtian, I hope, there is a good Man (pointing to Dr. Juxon) that will bear me witneſs, that I have forgiven all the World, and thoſe in particular, that have been the chief Cauſers of my Death; who they are, God knows, I do not deſire to know, I pray God forgive them. But this is not all, my Charity muſt go further: I wiſh that they may repent; for indeed they have committed a great Sin in that Particular. I pray God, with St. Stephen, that this be not laid to their Charge; nay, not only ſo, but that they may take the right way to the Peace of the Kingdom. So, Sirs, I do wiſh with all my Soul, and I hope (there is ſome here will carry it further) that they may endeavour the Peace of the Kingdom.

Now, Sirs, I muſt ſhew you how you are out of the way, and will put you in a way: Firſt, You are out of the way; for certainly all the way you ever had yet, as I could find by any thing, is in the way of Conqueſt. Certainly this is an ill way; for Conqueſt, Sirs, in my Opinion, is never Juſt, except there be a good juſt Cauſe, either for Matter of Wrong or a juſt Title; and then if you go beyond it, that makes it Unjuſt in the end, that was Juſt at firſt: But if it be only Matter of Conqueſt, then it is a great Robbery, as a Pirate ſaid to Alexander, That he was the great Robber, he was but a petty Robber. And ſo, Sirs, I do think, the way you are in is much out of the way. Now, Sirs, for to put you in the way, believe it, you will never do right, nor God will never proſper you, until you give God his due, the King his due (that is, my Succeſſors) and the People their due: I am as much for them, as any of you. You muſt give God his due, by regulating rightly his Church, according to his Scriptures, which is now out of order: For to ſet you in a way particularly, now I cannot, but only this: A National Synod, freely called, freely debating among themſelves, muſt ſettle this, when that every Opinion is freely and clearly heard.

For the King, indeed, I will not; the Laws of the Land will clearly inſtruct you for that: Therefore, becauſe it concerns my own particular, I only give you a touch of it.

For the People, and truly I deſire their Liberty and Freedom as much as any body whomſoever; but I muſt tell you, That their Liberty and Freedom conſiſt in having [〈◊〉] Government; thoſe Laws by which their Lives and Goods may be moſt their own. It is not for having a ſhare in Government, Sirs, that is nothing pertaining to them; a Subject and a Soveraign are clean different things; and therefore until they do that, I mean, until you do put the People in that Liberty, as I ſay, certainly they will never enjoy themſelves.

Sirs, it was for this, that now I am come here: If I would have given way to an Arbitrary way, for to have all Laws chang'd, according to the Power of the Sword, I needed not to have come here; and therefore I tell you, (and I pray God it be not laid to their Charge) That I am the Martyr of the People.

In troth, Sirs, I ſhall not trouble you much longer; for I will only ſay this to you, That in truth, I could have deſired ſome little time longer, becauſe that I would have put this that I have ſaid, in a little more order, and a little better digeſted, than I have done; and therefore I hope you will excuſe me.

I have delivered my Conſcience; I pray God, that you may take thoſe Courſes, that are beſt for the Good of the Kingdom, and your own Salvation.

(The Biſhop of London minding him to ſay ſomething concerning his Religion) he anſwered,

I thank you very heartily, my Lord, for that I had almoſt forgotten it. In troth, Sirs, my Conſcience in Religion, I think, is very well known to all the World; and therefore I declare before you all, That I die a Chriſtian, according to the Profeſſion of the Church of England, as I found it left by my Father; and this honeſt Man, I think, can witneſs it.

Then turning to the Officers, he ſaid, Sirs, Excuſe me for this ſame; I have a good Cauſe, and a Gracious God; I will ſay no more.

Then turning to Colonel Hacker, he ſaid, Take heed that they do not put me to pain; and, Sir, this and it pleaſe you.

But then a Gentleman coming near the Ax, the King ſaid, Take heed of the Ax, Pray take heed of the Ax.

Then to the Executioner; I ſhall have but very ſhort Prayers, and when I thruſt out my Hand —

Then the King called to Dr. Juxon, for his Night-cap; and having put it on, he ſaid to the Executioner, Doth my Hair trouble you? Who deſired him to put it all under his Cap, which he did accordingly.

Then to Dr. Juxon; I have a good Cauſe, and a Gracious God on my ſide.

Dr. Juxon. There is but one Stage more: This Stage is turbulent and troubleſome; it is a ſhort one; but you may conſider, it will ſoon carry you a very great way, from Earth to Heaven, and there you ſhall find a great deal of Cordial Joy and Comfort.

King. I go from a Corruptible to an Incorruptible Crown, where no Diſturbance can be.

Doctor. "You are exchanged from a Temporal to an Eternal Crown; a good Exchange.

Then the King took off his Cloak, and his George, giving his George to Dr. Juxon, ſaying, Remember. And ſo humbly ſubmitted to the Block, Jan. 30. 1648. through the Indignity and unjuſt Dealing of ill Men. A brief Review of the moſt material Parl. Tranſact. began Nov. 3. 1640.

115. Duke Hamilton, Earl of Cambridge, made this his laſt Speech on the Scaffold, in the Palace-yard, march 9. 1649.

I Think it is truly not very neceſſary for me to ſpeak much; there are many Gentlemen and Soldiers there that ſee me, but my Voice truly is ſo weak, ſo low, that they cannot hear me; neither truly was I ever at any time ſo much in love with ſpeaking, or with any thing that I had to expreſs, that I took delight in it; yet this being the laſt time that I am to do ſo, by a Divine Providence of Almighty God, who hath brought me to this End juſtly for my Sins: I ſhall to you, Sir, Mr. Sheriff, declare thus much as to the Matter I am now to ſuffer for, which is as being a Traytor to the Kingdom of England. Truly, Sir, it was a Country I equally loved with my own; I made no difference, I never intended either the Generality of its Prejudice, or any particular Man's in it; what I did, was by the Command of the Parliament of the Country where I was born, whoſe Command I could not diſobey, without running into the ſame hazard there, of that condition that I am now in.

It pleaſed God ſo to diſpoſe that Army under my Command, as it was ruined; and I, as their General, cloathed with a Commiſſion, ſtand here now ready to die: I ſhall not trouble you with repeating of my Plea; what I ſaid in my own Defence at the Court of Juſtice, my ſelf being well ſatisfied with the Command laid upon me, and they ſatisfied with the Juſtice of their proceedure, according to the Laws of this Land. God is Juſt, howſoever I ſhall not ſay any thing as to the matter of the Sentence, but that I do willingly ſubmit to his Divine Providence, and acknowledge that very many ways I deſerve even a Worldly Puniſhment, as well as hereafter: For we are all ſinners, Sir, I am a great one; yet for my Comfort, I know there is a God in Heaven, that is exceeding merciful, I know my Redeemer ſits at his Right-hand, and am confident (clapping his hand on his Breaſt) is Mediating for me at this inſtant. I am hopeful through his Free Grace, and All-ſufficient Merits, to be pardoned of my ſins, and to be received into his Mercy; upon that I rely, truſting to nothing but the Free Grace of God through Jeſus Chriſt. I have not been tainted in my Religion, I thank God for it, ſince my Infancy; it hath been ſuch, as hath been profeſs'd in the Land, and eſtabliſhed; and now it is not this Religion, or that Religion, nor this or that Fancy of Men that is to be built upon, it is but one that's right, one that's ſure, and that comes from God, Sir, and in the Free Grace of our Saviour. Sir, there is truly ſomewhat that (he then obſerving the Writers) had I thought my Speech would have been thus take[•••] would have digeſted it into ſome better Method than now I can, and ſhall deſire theſe Gentlemen that do write it, that they will not wrong me in it, and that it may not in this manner be publiſhed to my diſadvantage, for truly I did not intend to have ſpoken thus when I came here— &c. [With much more, which would be too tedious to relate in this place. See the Narrative.] At laſt, with a chearful and ſmiling Countenance (embracing Dr. Sibbalds) he ſaid, Truly, Sir, I do take you in mine Arms, and truly, I bleſs God for it, I do not fear, I have an Aſſurance that is grounded here (laying his hand upon his Heart) now, that gives me more true Joy than ever I had. I paſs out of a Miſerable World, to go into an Eternal and Glorious Kingdom; and Sir, though I have been a moſt ſinful Creature, yet God's Mercy I know is infinite, and I bleſs my God for it, I go with ſo clear a Conſcience, that I know not the Man I have Perſonally injured.

Then Embracing thoſe his Servants which were there preſent, he ſaid to each of them, You have been very Faithful to me, and the Lord bleſs you.

And ſo turning himſelf to the Executioner, he ſaid, I ſhall ſay a very ſhort Prayer unto my God, while I lie down there, and when I ſtretch out my Hand (my Right-hand) then, Sir, do your Duty, and I do freely forgive you, and ſo I do all the World.

Then the Earl of Cambridge ſaid to the Executioner, Muſt I lie all along? He anſwered, Yes, and't pleaſe your Lordſhip. Then he ſaid, When I ſtretch out my hands— but I will fit my Head firſt, tell me if I be right, and how you would have me lie: And being told, he muſt lie a little lower, he ſaid, Well, ſtay then till I give you the Figure. And ſo having lain a ſhort ſpace devoutly Praying to himſelf, he ſtretch'd out his Right-hand, whereupon the Executioner at one blow ſevered his Head from his Body, which was received by two of his Servants then kneeling by him, into a Crimſon Taffaty Scarff, and that with the Body immediately put into a Coffin, brought upon the Scaffold for that purpoſe, and from thence conveyed to the Houſe that was Sir John Hamilton's at the Mews.

116. The Speech of the Earl of Holland upon the Scaffold.

IT is to no purpoſe (I think) to ſpeak any thing here; which way muſt I ſpeak? And then being directed to the Front of the Scaffold, he (leaning over the Rail) ſaid, I think it is fit to ſay ſomething, ſince God hath called me to this Place. The firſt thing which I muſt profeſs, is, what concerns my Religion, and my Breeding, which hath been in a good Family, that hath been ever Faithful to the True Proteſtant Religion, in the which I have been bred, in the which I have lived, and in the which by God's Grace and Mercy I ſhall die.

I have not lived according to that Education I had in that Family where I was born and bred: I hope God will forgive me my ſins, ſince I conceive that it is very much his Pleaſure to bring me to this Place for the ſins that I have committed.

The cauſe that hath brought me hither, I believe by many hath been much miſtaken: They have conceived that I have had ill Deſigns to the State, and to the Kingdom; truly I look upon it as a Judgment, and a juſt Judgment of God; not that I have offended ſo much the State, and the Kingdom, and the Parliament, as that I have had an extream Vanity in Serving them very extraordinarily. For thoſe Actions that I have done, I think it is known they have been very Faithful to the Publick, and particularly to the Parliament; my Affections have been ever expreſt truly and clearly to them. The diſpoſition of Affairs now have put things in another poſture than they were when I was engaged with the Parliament. I have never gone off from thoſe Principles that ever I have profeſt; I have lived in them, and by God's Grace will die in them, &c, At laſt, the Earl turning to the Executioner, ſaid, Here, my Friend, let my Cloaths and my Body alone, there is Ten Pounds for thee, that is better than my Cloaths, I am ſure of it.

Execut. Will your Lordſhip pleaſe to give me a ſign, when I ſhall ſtrike? And his Lordſhip ſaid, You have room enough here, have you not? Execut. Yes.

Then the Earl of Holland turning to the Executioner, ſaid, Friend, do you hear me? if you take up my Head, do not take off my Cap. Then turning to his Servants, he ſaid to one, Fare you well, thou art an honeſt Fellow; and to another, God be with thee, thou art an honeſt Man: And then ſaid, Stay, I will kneel down, and ask God forgiveneſs; and then prayed for a pretty ſpace with ſeeming earneſtneſs. Then ſpeaking to the Executioner, he ſaid,

Which is the way of lying (which they ſhewed him) and then going to the Front of the Scaffold, he ſaid to the People, God bleſs you all, and God deliver you from any ſuch Act as may bring you to any ſuch Death as is violent, either by War, or by thoſe Accidents, but that there may be Peace among you, and you may find that the Accidents that have happened to us, may be the laſt that may happen in this Kingdom; it is that I deſire, it is that I beg of God, next the ſaving of my Soul; I pray God give all Happineſs to this Kingdom, to this People, and this Nation. And then turning to the Executioner, he ſaid, how muſt I lie? I know not.

Execut. Lie down flat upon your Belly. Whereupon after he had prayed with much Affection for a ſhort ſpace, the Executioner (upon the ſign given) at one blow ſevered his Head from his Body.

117. The Lord Capel, after a brave Speech made upon the Scaffold, wherein he prayed for his Enemies, taxed the Illegality and Injuſtice of the Proceedings againſt him, lamented the Conſent he gave to the Sentence of Death paſſed upon the Earl of Strafford, as an Act of Cowardice; commended the King (Charles) for a Vertuous and ſufficient Prince, prayed for the Prince his Son, commended the Caſe of the Nation to the Grace and Mercy of God, prayed for all the People, and humbly beg'd, that God would ſtanch that Iſſue of Blood; and laſtly, for himſelf; at laſt he ſubmitted his Neck to the ſtroke of the Executioner.

118. Mr. Love's Speech on the Scaffold on Tower-Hill, Auguſt 22. 1651.

BEloved Chriſtians, I am this Day made a Spectacle to God, Angels, and Men; a Grief to the Godly, a Laughing-ſtock to the Wicked, and a Gazing-ſtock to all; yet bleſſed be my God, not a Terror to my ſelf, tho' there be but a little between me and Death; yet this bears up my Heart, there is but a little between me and Heaven. It comforted Dr. Tallour the Martyr, when going to Execution, that there were but two Stiles between him and his Father's Houſe. There's a leſſer way between me and my Father's Houſe, but two ſteps between me and Glory; it is but lying down upon the Block, and I ſhall aſcend upon a Throne. I am this day Sailing towards an Ocean of Eternity, through a rough Paſſage to my Haven of Reſt; through a Red-Sea, to the promiſed Land. Methinks I hear God ſaying to me, as to Moſes, Go up to Mount Nebo, and die there; ſo, Go thou up to Tower-Hill, and die there. Iſaac ſaid of himſelf, That he was Old, and yet did not know the day of his Death. But I cannot ſay thus; I am Young, and yet I know the Day, the Kind, and the Place of my Death alſo. It is ſuch a kind of Death, as two Famous Preachers of the Goſpel, John the Baptiſt, and Paul the Apoſtle, were put to before me; we have mention of the one in Scripture-Story, of the other in Eccleſiaſtical Hiſtory. And Rev. 20.4. The Saints were Beheaded for the Word of God, and for the Teſtimony of Jeſus. But herein is the diſadvantage which I am in, in the thoughts of many, who judge that I Suffer not for the Word or Conſcience, but for meddling with State-matters: To this I ſhall briefly ſay, that it is an old Guiſe of the Devil, to impute the cauſe of God's Peoples Sufferings to be Contrivements againſt the State. The Rulers of Iſrael would put Jeremiah to death upon a civil Account, tho' it was the Truth of his Prophecy, made them angry, becauſe he fell away to the Chaldeans. So Paul muſt die, as a Mover of Sedition. The ſame thing is laid to my Charge; whereas indeed it is, becauſe I purſue my Covenant, and will not proſtitute my Principles to the Luſts of Men. Beloved, I am this Day to make a double Exchange; I am exchanging a Pulpit for a Scaffold, and a Scaffold for a Throne; and I might add a third, I am changing this numerous Multitude upon Tower-hill, for the innumerable Company of Angels in the Holy Hill of Sion; and I am changing a Guard of Soldiers for a Guard of Angels, which will receive and carry me into Abraham's Boſom. This Scaffold is the beſt Pulpit I ever preached in. God, through his Grace, made me an Inſtrument to bring others to Heaven, but in this he will bring me to Heaven; and it may be, this Speech upon a Scaffold may bring God more Glory, than many Sermons in a Pulpit.

Before I lay down my Neck upon the Block, I ſhall lay open my Caſe, and that without Animoſity, or Revenge: God is my Record, whom I ſerve in the Spirit; I ſpeak the Truth, I Lye not; I do not bring a Revengeful Heart unto the Scaffold this Day. Before I came here, I did upon my bended Knees beg Mercy for them that denied Mercy to me. I have forgiven, from my Heart, the worſt Enemy I have in the World; and this is the worſt I wiſh to my Accuſers and Proſecutors, who have purſued my Blood, that I might meet their Souls in Heaven.

I have no more to ſay, but to deſire the Help of all your Prayers, that God would give me the Continuance and Supply of Divine Grace, to carry me through this great Work I am now to do; that I, who am to do a Work I never did, may I have a Strength that I never had; that I may put off this Body with as much Quietneſs and Comfort of Mind, as ever I put off my Cloaths to go to Bed. And now I am to commend my Soul to God, and to receive my fatal Blow, I am comforted in this, Tho' Men kill me, they cannot damn me; and tho' they thruſt me out of the World, yet they cannot ſhut me out of Heaven. I am now going to my Long Home, to my Father's Houſe, to the Heavenly Jeruſalem, to the innumerable Company of Angels, to Jeſus Chriſt the Mediator of the New Covenant, to the Spirits of Juſt Men made perfect, to God the Judge of all, in whoſe Preſence there is Fulneſs of Joy, and at whoſe Right Hand there are Pleaſures for evermore.

Then he kneeled down, and made a ſhort Prayer privately.

Then after riſing up, he ſaid, Bleſſed be God, I am full of Joy and Peace in believing; I lie down with a world of Comfort. And then ſaying, The Lord bleſs you, he lay down with his Head over the Block, and when he ſtretched out his Hands, the Executioner did his Office.

118. The Laſt Speech of Sir Walter Rawleigh.

MY Honourable Lords, and the reſt of my good Friends that are come to ſee me die, know, That I much rejoyce, that it hath pleaſed God to bring me from Darkneſs to Light, and in freeing me from the Tower, wherein I might have died in Diſgrace, by letting me live to come to this Place, where tho' I loſe my Life, yet ſhall I clear ſome falſe Accuſations unjuſtly laid to my Charge, and leave behind me a Teſtimony of a true Heart, both to my King and Country.

Two things there are, which have exceedingly poſſeſs'd and provoked His Majeſty's Indignation againſt me, viz. A Confederacy or Combination with France, and diſloyal and diſobedient Words of my Prince. For the firſt, His Majeſty had ſome Cauſe, though grounded upon a weak Foundation, to ſuſpect mine Inclination to the French Faction; for not long before my Departure from England, the French Agent took occaſion, paſſing by my Houſe, to viſit me: We had ſome Conference, during the time of his abode, only concerning my Voyage, and nothing elſe, I take God to witneſs.

Another Suſpicion is had of me, becauſe I did labour to make an Eſcape from Plimouth to France: I cannot deny, but that willingly, when I heard a Rumour, that there was no hope of my Life, upon my Return to London, I would have eſcaped for the Safeguard of my Life, and not for any ill Intent, or Conſpiracy againſt the State.

The like Reaſon of Suſpicion aroſe, in that I perſwaded Sir Lewis Steukly, my Guardian, to flee with me from London to France; but my Anſwer to this is, as to the other, that only for my Safegard, and nough elſe, was my Intent, as I ſhall anſwer before the Almighty.

It is alledged, That I feigned my ſelf Sick, and by Art made my Body full of Bliſters, when I was at Salisbury. True it is, I did ſo; the Reaſon was, becauſe I hoped thereby to deferr my cooming before the King and Council, and ſo by delaying, might have gained time to have got my Pardon. I have an Example out of Scripture for my Warrant, that in caſe of Neceſſity, and for the Safeguard of his Life, David feigned himſelf Fooliſh and Mad, yet it was not imputed to him for Sin.

Concerning the ſecond Imputation laid to my Charge, That I ſhould ſpeak Scandalous and Reproachful Words of my Prince, there is no Witneſs againſt me, but only one, and he a Chymical Frenchman, whom I entertained rather for his Jeſts than Judgment. This Man, to incroach himſelf into the Favour of the Lords, and gaping after ſome great Reward, hath falſly accuſed me of Seditious Speeches againſt His Majeſty; againſt whom, if I did either ſpeak or think a Thought hurtful or prejudicial, Lord blot me out of the Book of Life.

It is not a time to Flatter or Fear Princes; for I am a Subject to none but Death: Therefore have charitable Conceit of me; That I know to ſwear, is an Offence; to ſwear falſly at any time, is a great Sin; but to ſwear falſly before the Preſence of Almighty God, before whom I am forthwith to appear, were an Offence unpardonable: Therefore think me not now raſhly or untruly to confirm, or proteſt any thing.

As for other Objections: as, That I was brought perforce into England; That I carried Sixteen Thouſand Pounds in Money out of England with me, more than I made known; That I ſhould receive Letters from the French King, and ſuch like, with many Proteſtations he utterly denied. England's Worthies, by Will. Winſtanley, p. 303.

119. The Death of Henry Bullinger.

Mr. Bullinger falling Sick, and his Diſeaſe encreaſing, many Godly Miniſters came to viſit him; but ſome Months after, he recovered, and preached as formerly, but ſoon Relapſed; when finding his vital Spirits waſted, and Nature much decayed in him, he concluded his Death was at hand, and thereupon ſaid as followeth: If the Lord will make any farther uſe of me and my Miniſtry in his Church, I will willingly obey him; but if he pleaſes (as I much deſire) to take me out of this miſerable Life, I ſhall exceedingly rejoyce that he will be ſo pleaſed to take me out of this miſerable and corrupt Age, to go to my Saviour Chriſt. Socrates (ſaid he) was glad when his Death approached, becauſe he thought he ſhou'd go to Heſiod, Homer, and other Learned Men, deceaſed, and whom he expected to meet in the other World; then how much more do I joy, who am ſure that I ſhall ſee my Saviour Chriſt, the Saints, Patriarchs, Prophets, Apoſtles, and all Holy Men, which have lived from the beginning of the World. Theſe (I ſay) I am ſure to ſee, and to partake with them in Joy; Why then ſhould I not be willing to die, to enjoy their perpetual Society in Glory? And then with Tears told them, That he was not unwilling to leave them for his own ſake, but for the ſake of the Church. Then having written his Farewel to the Senate, and therein admoniſhed them to take care of the Churches and Schools, and by their permiſſion, choſe one Ralph Gualter his Succeſſor, he patiently reſigned up his Spirit into the Hands of his Redeemer, dying Anno Chriſti, 1575. and or his Age, 71.

120. Mr. Haines, Miniſter of Weſtminiſter, was acquainted with a Gentleman of a very Holy Life and Converſation: Which ſaid Gentleman, as he lay in his Bed one Morning, a Boy, of about twelve Years of Age, appeared to him in a radiant Light, and bid him prepare to Die in twelve Days. He being ſurprized at it, ſent for Mr. Haines, and told him of it; who perſwaded him from believing of it, telling him, 'twas only a Fancy. But within ſix Days, he was ſiez'd with a violent Fever; and four or five Hours before his Death, the ſame Boy came and ſate upon his Pillow, and as the Gentleman grew paler, he changed colour too; and juſt as the Breath went out of the Body, he diſappeared. This is atteſted by the Gentleman's Family; for they all ſaw it; and Mr. Haines related it to a Perſon of good Reputation, from whom I received it.

121. The Laſt Will of Mr. Henry Stubbs, Deceaſed, July [•]. 1678. Publiſhed at the Deſire of his Widow, Mrs. D. S.

KNowing that I muſt ſhortly put off this my Earthly Tabernacle, I make my Laſt Will and Teſtament.

Imprimis, I commend my Soul into the Hands of God, wholly truſting in Jeſus Chriſt my dear Lord and Saviour, through his All-ſufficient Satisfaction, and powerful Mediation, to be accepted, Eph. 1.6.

Item, I commit my Body to the Earth, from whence 'twas taken, in ſure and certain Hope of a Reſurrection to Life Eternal, building upon that ſure Word, John 6.40.

Item, I leave my Fatherleſs Children to the Lord, who hath promiſed to be a Father to the Fatherleſs, Pſ. 68.5. And to preſerve them alive, Jer. 49.11. Commanding them to keep the way of the Lord, Gen. 18.19.

Item, I [•]xhort my Widow to truſt in the Lord, of whoſe care ſhe hath had no little Experience; and therefore ſhould truſt in him, Pſal. 9.10. And I deſire her to read often, Jer. 49.11. Pſal. 68.5. Heb. 13.5.

Item, The Congregations to which I have been formerly a Preacher, and that with which I now am by a ſpecial Hand of Providence, I commend to God, and the Word of his Grace, which is able to build them up, and to give them an Inheritance amongſt all them which are ſanctified, Acts 20.32. beſeeching them by the Lord Jeſus, That as they ahve received of me how they ought to walk, and pleaſe God; ſo they would abound more and more, 1 Theſ. 4.1.

Item, And for my Kindred, according to the Fleſh, my Hearts Deſire and Prayer to God for them is, That they may be ſaved, Rom. 10.1.

Item, And for all thoſe yet living, and who have ſeriouſly and earneſtly deſired my Prayers; my earneſt Requeſt to God for them is, That it would pleaſe him to do for them all as the Marter ſhall require, 1 Kings 8.59.

Item, And for my Brethren in the Miniſtry, my Prayer is, That they may take heed to themſelves, and to all the Flock over which the Holy Ghoſt hath made them Overſeers, to feed the Church of God which he hath purchaſed with his own Blood, Acts 20.28.

Item, And for the People, my Prayer is, That they may obey them that have the Rule over them, Heb. 13.17.

Item, And for Profeſſors of Religion, my Prayer is, That they may walk worthy of God, unto all well-pleaſing, being fruitful in every Good Work, Col. 1.10, 11.

Item, And for the King, my Prayer is, That Mercy and Truth may preſerve him, Prov. 26.28. And for Him, and all that are in Authority, my Prayer is, That they may ſo lead their own Lives, that the People under them may lead quiet and peaceable Lives in all Godlineſs and Honeſty, 1 Tim. 2.2.

Item, And for the whole Land of my Nativity, my humble Prayer to the Lord of all Grace and Mercy is, That the Power and Purity of the Goſpel, together with a Learned and Faithful Miniſtry to diſpence the ſame, may be continued and preſerved therein.

The Laſt Words of thoſe Eminent Perſons who fell in the Defence of the Proteſtant Religion, and the Engliſh Liberties, both in London and the Weſt of England, from the Year 1678. to this time.

IN the two laſt Reigns, many of the Flower of our Nobility and Gentry, either loſt their Lives or Eſtates, or Liberties, or Country; whilſt a Crew of Paraſites triumphed and fluttered in their Ruins. To ſee a Ruſſel die meanly and ignobly in the Flower of his Age; an Eſſex or a Godfry ſacrificed to the inſatiable Ambition and Revenge of their Enemies, who yet not content with their Lives, would like the Italian ſtab on after Death; and tho' they could not reach their Souls, endeavour to damn their Memories. Theſe, and too many other ſuch melancholy Inſtances would be ready to make a ſhort-ſighted Man exclaim with Hercules in the Tragoedian, That Vertue is but an empty Name, or at leaſt could only ſerve to make its Owners more ſenſibly unhappy.

But altho' ſuch Examples might a little work on a weaker Vertue, that which is more confirmed and ſolid can more eaſily reſiſt it. 'Tis not impatient nor uneaſie, but ſtill believes that Heaven is awake, that the Iron Hands of Juſtice will at length overtake the Offenders, and by their Deſtruction vindicate the Honour and Innocence of thoſe whom they have ruin'd. It conſiders any Riddles in Providence, as a curious piece of Opticks, which, if judged of either before 'tis finiſhed, or by piece meal, here an Eye, and there another diſtorted Feature, appears not only unpleaſing, but really dreadful; which yet if viewed when 'tis compleat, and taking all the Features together, makes a Figure ſufficiently regular and lovely.

Who almoſt could have imagined, without ſome ſuch Reflections as theſe, that thoſe brave Men we have ſeen for ſome Years paſt, pick'd out, and out off one after another with as much Scandal and Obloquy as cou'd be thrown upon 'em by the ungenerous Malice of thier Enemies; when the very Attempt to clear their Reputation has been made almoſt Capital, and involved thoſe who had Courage enough to attempt it in little leſs Miſchief than what they themſelves endured: That ever theſe Phoenixes ſhould riſe again, and flouriſh in their Aſhes! That ſo many great Pens ſhould already have done ſome of 'em Juſtice, and the World as much to all the reſt! And with how much more Joy, if 'twere poſſible, would thoſe Heroes have received their Crowns, could they have foreſeen their Deaths wou'd have tended ſo far to work up the Nation to ſuch a juſt Reſentment, as wou'd at laſt have ſo great an Influence, as we find it had, on our late glorious deliverance. We ſhall therefore here under this Chapter, add the Laſt Words, and what's Remarkable, in the Deaths of thoſe Eminent Perſons who fell in Defence of the Proteſtant Religion, and the Engliſh Liberties, both in London, and the Weſt of England, from the Year 1678. to this Time.

1. Sir Edmundbury Godfrey declared ſome Days before his Death, That he believed in his Conſcience he ſhould be the firſt Martyr. Two Anagrams there were made on this brave Gentleman, which for the peculiar luckineſs of 'em, it may not be ungrateful to the Reader, to have 'em inſerted.

Sir EDMƲNDBƲRY GODFREY, Anagram. I FIND MURDER'D BY ROGUES. Another. BY ROME'S RUDE FINGER DIE!

He was the firſt Martyr for our holy Proteſtant Religion: We ſhall addreſs what has been written on this Subject, not only to Poſterity, but to all the ſober unprejudic'd Men of the preſent Age, and ſo diſmiſs it, and go on to the reſt for whom he only made way, after we have preſented you with one of the beſt pieces of Wit tht the Age has yielded on Sir Edmund's Death. 'Tis a part of that ingenious Poem, call'd Bacchanalia.

Well Primroſe! my our Godfrey's Name on thee

Like Hyacinth inſcribed be!

On thee his Memory flouriſh ſtill,

Sweet as thy Flower, and laſting as thy Hill.

Whilſt bluſhing Somerſet, to her

Eternal Shame, ſhall this Inſcription wear;

"The Devil's an Aſs; for Jeſuits on this ſpot

"Broke both the Neck of Godfrey, and the Plot.

2. Mr. COLLEDGE.

NO body can doubt, but that 'twas now very much the Intereſt of the Papiſts to get off, if poſſible, that foul Imputation of a Plot which ſtuck ſo deep upon 'em; which had been confirm'd by Sir Edmund's Murther, Coleman's never-to-be-forgotten Letters, Arnold's Aſſaſſination, and a great deal of Collateral Evidence, which fell in unexpectedly, many of thoſe who gave it being utterly unacquainted with the firſt Diſcoverers. After ſeveral unfortunate Attempts they had made to this purpoſe; after the Living had perjur'd themſelves, and the Dying done worſe, to ſupport their deſperate Cauſe; after Attempts to blaſt and ruine ſome of the Evidence, and buy off others of 'em, in both which, publick Juſtice took notice of, and puniſh'd 'em; being of a Religion that ſticks no Villany to ſerve an Intereſt, and certainly the moſt indefatigable and firm People in the World, when they ſet about any Deſign, eſpecially where Diana is concern'd, not being yet diſcouraged, they reſolv'd to venture upon one Project more, which prov'd but too ſucceſsful, to the Loſs of the braveſt and beſt Blood in the Kingdom; and that was to Brand all thoſe who were the ſteddieſt Patriots, and ſo their greateſt Enemies, of what Rank ſoever they were, with the odious Character of Perſons diſaffected to the Government, or, in the old Language, Enemies to Caeſar: They pretended to perſwade the World, that after all this great noiſe of a Popiſh Plot, 'twas only a Presbyterian one lay at the bottom.

Things being thus, what can any Man of Modeſty ſay to Mr. Colledge's Proteſtations over and over, both in Priſon, and at his Death, that he was perfectly innocent of what he dy'd for? [I did deny in them, (ſay he, that is, before the Council) and do deny it upon my Death: I never was in any manner of Plot in my days; nor ever had any ſuch Deſign as theſe Men have ſworn againſt me, I take God to witneſs, as I am a dying Man, and on the Terms of my Salvation, I know not one Man upon the face of the Earth which would have ſtood by me.] And lower, [I knew not of any part of what they ſwore againſt me, till I heard it ſworn at the Bar. Again, [All the Arms we had was for our Defence, in caſe the Papiſts ſhould have made any Attempt by way of Maſſacre, &c. God is my Witneſs this is all I know.] And in his ſolemn Prayer, and ſome of his almoſt very laſt Words, ['Tis thee, O God, I truſt in— I diſown all Diſpenſations, and will not go out of the World with a Lye in my Mouth.] And juſt after to the People, [From the ſincerity of my Heart, I declare again, That theſe are the very Sentiments of my Soul, as God ſhall have Mercy upon me.]

Thus dy'd Mr. Colledge, whoſe Blood, as he himſelf deſir'd it might, ſufficiently ſpoke the Juſtice of his Cauſe, who ſeem'd in his Speech to have ſome Prophetick Intimations, that his Blood would not be the laſt, as indeed it was not, but rather a Praelude to that which follow'd, the Edge of the Law being now turn'd againſt all thoſe who dar'd defend it.

He has one Daughter yet living, whoſe Gratitude and Generoſity to thoſe who were kind to her under the Misfortunes of her Family, is at preſent the Wonder and Entertainment of the Court of England, and whoſe brave Soul ſpeaks her the true Child of ſuch a Father.

His CHARACTER.

How great and undaunted his Courage was, both his Tryal and Death teſtifie. He was very vigorous and earneſt, almoſt to a Fault, in his Undertakings. But certainly there are ſo few who err on that hand, that we may without Flattery account this his warm Zeal for his Country, if it did a little exceed, a happy as well as a very pardonable Error. He was extraordinary ingenious in his own Trade, and imployed amongſt great Perſons for his dexterity therein. He had an entire Love for the City of London, and ſtood up for its Honour and Privileges as highly as any Man living, He had a Soul ſo very great and generous, that many who knew him well, have ſaid, conſidering his Education, they wondred how he came by it. He was a Man of very good ſound Senſe, conſiderably more than thoſe of his Rank generally have, which he had much improved in his latter time by Converſation with Perſons of Honour and Quality. In fine, he liv'd ſufficiently belov'd by thoſe who knew, and did not fear him; and dy'd lamented by his Friends, and admired and eſteemed by his very Enemies.

Some time after his Death, his Picture was ſold about Town. Under it were theſe Lines engraven:

By Iriſh Oaths, and wreſted Laws I fell

A Prey to Rome, a Sacrifice to Hell.

My guilty Blood for ſpeedy Vengeance cries,

Hear, hear and help, for Earth my Suit denies.

3. ARTHƲR Earl of Eſſex.

THat Party, and thoſe Perſons who were engag'd to manage the Deſigns before-mention'd, were now entred on the moſt compendious way of introducing what they deſir'd, as well as avoiding what their own Conſciences, and all the World knew they deſerv'd.

My Lord of Eſſex was a Perſon, whom 'twas, no doubt, the higheſt Intereſt of the Popiſh Faction to have gotten out of the way, even tho' there had been no ſuch extraordinary Reaſon as has been mentioned. He had large Intereſt, a plentiful Eſtate, a great deal of Courage, underſtood the World, and the Principles and Practices of the Papiſts as well as any Man, having been of ſeveral Secret Committees in the Examination of the Plot, on which very reaſon there was as much neceſſity for his dying as Sir E. B. Godfrey's. He was beſides all this, they very well knew, of Inflexible Honeſty, and ſo true a greatneſs of Mind, they could no more expect to gain him, than Heaven it ſelf to be on their ſide.

As for the immediate Subject of his Death, the manner and circumſtances thereof— It muſt firſt be granted, and a very reaſonable demand it is, that for the preſent only ſuppoſing he was murder'd by the Papiſts, they would, we may be ſure, make it their buſineſs to render the manner of it as dark as the Hell in which 'twas contriv'd.

But whatever this couragious honeſt Gentleman ſuffer'd from their Spite and Malice, he bore all with handſom, and truly Engliſh Reſolution. As he before his Impriſonment, and ſince, was indefatigably diligent in getting up the bottom of this foul Buſineſs; all Engliſh-men muſt own, he has deſerv'd the Love and Honour of his Country, who was not diſcourag'd from acting even in the worſt of times, againſt a whole enraged Faction.

His CHARACTER.

It muſt be confeſſed, 'tis a bold and dangerous thing to attempt the Character of one of the greateſt Men which our Age has produced, eſpecially for one who had not the Honour of any Perſonal intimacy with him. All that's to be done is from what has been already ſaid, and what other Memoirs are left of him, to endeavour at ſomething ſo like him, that any one who ſees it, may ſay, 'twas meant for the Picture of the Great Eſſex, how infinitely ſoever it muſt of neceſſity be ſhort of its Original.

The firſt thing then Remarkable in him, and which alone would ſufficiently diſtinguiſh him, is, That he was a Perſon of ſtrict Morals, and ſevere Piety; and that in the midſt of a Court and Age not very Famous for either. Nor did this degenerate into Superſtition or Weakneſs. He was a refin'd Politician, without what ſome will ſay 'tis impoſſible to be ſo, and that's Diſſimulation. When Affronts were offer'd him, he did not, as others, diſſemble 'em, but, like himſelf only ſcorn and conquer 'em; even tho' of the higheſt Nature, and which generally pierce deepeſt into Perſons of his Figure and Character. He was, as all the reſt here commemorated, a firm Lover of his Country and Religion, the true Character of a true Engliſh-man; and engaged on their ſides againſt the then Duke of York, and other Miniſters, not from any mean Pique, or little diſcontented Humour, which he was very much above; but meerly from the true Reſpect he had for them, and a ſenſe of that imminent Danger they were in, which his piercing Judgment and long Experience made him more ſenſible of, and his Courage and Vertue more concern'd at, than others; not only thoſe who fat unconcern'd Spectators, or ſhared in their Ruins; but even then moſt of them who were engaged with him in the ſame Common Cauſe of their Defence and Preſervation. Nothing of ſuch an impatience, or eagerneſs, or black Melancholy could be diſcern'd in his Temper or Converſation, as is always the Symptom or Cauſe of ſuch Tragical Ends, as his Enemies would perſwade us he came to.

Laſtly, What may be ſaid of moſt of the reſt, does in a more eſpecial and eminent manner agree to the Illuſtrious Eſſex; and than which nothing greater can be ſaid of Mortality, He liv'd an Hero, and dy'd a Martyr.

Upon the Execrable Murther of the Right Honourable Arthur Earl of Eſſex.

MOrtality wou'd be too frail to hear

How ESSEX fell, and not diſſolve with fear;

Did not more generous Rage take off the blow,

And by his Blood, the ſteps to Vengeance ſhow.

The Tow'r was for the Tragedy deſign'd,

And to be ſlaughter'd, he is first confin'd:

As fetter'd Victims to the Altar go.

But why muſt Noble ESSEX periſh ſo?

Why with ſuch fury drag'd into his Tomb,

Murther'd by ſlaves, and ſacrific'd to Rome?

By ſtealth they kill, and with a ſecret ſtroke

Silence that Voice which charm'd when e'er it ſpoke.

The bleeding Orifice o'er flow'd the Ground,

More like ſome mighty Deluge, than a Wound.

Through the large ſpace his Blood and Vitals glide,

And his whole Body might have paſt beſide.

The reeking Crimſon ſwell'd into a Flood,

And ſtream'd a ſecond time in Capel's Blood.

He's in his Son again to Death purſu'd,

An inſtance of the high'st Ingratitude.

Then they malicious Stratagems employ,

With Life, his dearer Honour to deſtroy,

And make his Fame extinguiſh with his Breath;

An Act beyond the Cruelties of Death.

Here Murther is in all its ſhapes compleat,

As Lines united in their Centre meet,

Form'd by the blackeſt Politicks of Hell;

Was Cain ſo dev'liſh when his Brother fell?

He that contrives, or his own Fate deſires,

Wants Courage, and for fear of Death expires;

But mighty ESSEX was in all things brave,

Neither to Hope, nor to Deſpair, a Slave.

He had a Soul to Innocent, and Great,

To fear, or to anticipate his Fate:

Yet their exalted Impudence and Guilt,

Charge on himſelf the precious Blood they ſpilt.

So were the Proteſtants ſome Years ago

Deſtroy'd in Ireland without a Foe.

By their own barbarous Hands the Mad-men die,

And Maſſacre themſelves they know not why:

Whilst the kind Iriſh howl to ſee the Gore,

And pious Catholicks their Fate deplore.

If you refuſe to trust Erroneous Fame,

Royal Mac-Ninny will confirm the ſame.

We have lost more in injur'd Capel's Heir,

Than the poor Bankrupt Age can e're repair.

Nature indulg'd him ſo, that there we ſaw

All the choice ſtrokes her ſteady hand cou'd draw.

He the Old Engliſh Glory did revive,

In him we had Plantagenets alive.

Grandeur, and Fortune, and a vast Renown

Fit to ſupport the luſtre of a Crown.

All theſe in him were potently conjoyn'd,

But all was too ignoble for his Mind.

Wiſdom and Vertue, Properties Divine,

Thoſe, God-like ESSEX, were entirely thine.

In his great Name he's ſtill preſerv'd alive,

And will to all ſucceeding Times ſurvive.

With just Progreſſion, as the conſtant Sun

Doth move, and through its bright Ecliptick run.

For whilst his Dust does undiſtinguiſh'd lie,

And his blest Soul is ſoar'd above the Sky,

Fame ſhall below his parted Breath ſupply.

4. WILLIAM, Lord RƲSSEL.

THE next who fell under their Cruelty, and to whoſe Death Eſſex's was but the Prologue, was my Lord Ruſſel, without all Diſpute one of the fineſt Gentlemen that ever England bred, and whoſe Pious Life and Vertue was as much Treaſon againſt the Court, by affronting them with what was ſo much hated there, as any thing elſe that was ſworn againſt him.

The Laſt Speech and Carriage of the Lord Ruſſel, upon the Scaffold, &c.

ON Saturday, July the 21ſt. 1683. about Nine in the Morning, the Sheriffs went to Newgate, to ſee if the Lord Ruſſel was ready; and in a little time, his Lordſhip came out, and went into his Coach, taking his Farewel of his Lady, the Lord Cavendiſh; and ſeveral other of his Friends, at Newgate. In the Coach were Dr. Tillotſon, and Dr. Burnet, who accompanied him to the Scaffold built in Lincoln's-Inn-Fields, which was covered all over with Mourning. Being come upon the Scaffold, his Lordſhip bowed to the Perſons preſent; and turning to the Sheriff, made this following Speech.

Mr. Sheriff, I expected the Noiſe would be ſuch, that I ſhould not be much heard. I was never fond of much ſpeaking, much leſs now; therefore I have ſet down in Paper all that I think fit to leave behind me. God knows how far I was always from Deſigns againſt the King's Perſon, or of altering the Government: And I ſtill pray for the Preſervation of Both, and of the Proteſtant Religion. Mr. Sheriff, I am told, that Captain Walcot, Yeſterday, ſiad ſomething concerning my Knowledge of the Plot: I know not whether the Report be true, or not.

Mr. Sheriff. I did not hear him name your Lordſhip.

Writer. No, my Lord, your Lordſhip was not named by any of them.

Lord Ruſſel. I hope it is not; for, to my knowledge, I never ſaw him, nor ſpake with him in my whole Life; and, in the Words of a dying Man, I profeſs I know of no Plot, either againſt the King's Life, or the Government. But I have now done with this World, and am going to a better. I forgive all the World heartily; and, I thank God, I die in Charity with all Men; and I wiſh all ſincere Proteſtants may love one another, and not make way for Popery by their Animoſities. I pray God forgive them, and continue the Proteſtant Religion amongſt them, that it may flouriſh ſo long as the Sun and Moon endures. I am now more ſatisfied to die, than ever I have been.

Then kneeling down, his Lordſhip prayed to himſelf; after which, Dr. Tillotſon kneeled down, and prayed with him; which being done, his Lordſhip kneeled down and prayed a ſecond time to himſelf, then pull'd off his Whig, put on his Cap, took off his Crevat and Coat, and bidding the Executioner, after he had lain down a ſmall moment, do his Office without a Sign. He gave him ſome Gold: Then embracing Dr. Tillotſon and Dr. Burnet, he laid him down with his Neck upon the Block. The Executioner miſſing at his firſt ſtroke, though with that he took away his Life, at two more ſevered the Head from the Body. The Executioner held up the Head to the People, as is uſual in caſes of Treaſon, &c. Which being done, Mr. Sheriff ordered his Lordſhip's Friends or Servants to take the Body, and diſpoſe of it as they pleaſed, being given them by His Majeſty's Favour and Bounty.

His Body was convey'd to Cheneys in Buckinghamſhire, where 'twas buried among his Anceſtors. There was a great Storm, and many loud Claps of Thunder the day of his Martyrdom. An Elegy was made on him immediately after his Death, which ſeems by what we have of it, to be writ with ſome Spirit, and a great deal of Truth and Good-will; only this Fragment on't could be retriev'd, which yet may not be unwelcome to the Reader.

'Tis done—he's crown'd, and one bright Martyr more,

Black Rome, is charg'd on thy too bulky ſcore.

All like himſelf he mov'd, ſo calm, ſo free,

A generall Whisper queſtion'd—Which is he?

Deckt like a Lover, tho' pale Death's his Bride,

He carne, and ſaw, and overcame, and dy'd.

Earth wept, and all the vainly pitying Croud:

But Heaven his Death in Thunder groan'd aloud.

His CHARACTER.

For his Character, if we'll believe the beſt Men, and thoſe who knew him beſt, 'tis one of the moſt advantageous the Age, or indeed, our Nation has yielded. Thoſe are great words which Mr. Leviſton Gower ſpeaks of him on his Tryal, but yet not a Syllable too big for his Merit, tho' they are very expreſſive of it.— That he was one of the beſt Sons, the beſt Fathers, the beſt Husbands, the beſt Maſters, the beſt Friends, and the beſt Chriſtians. By other, That he was a moſt Vertuous, Prudent, and Pious Gentleman.— A Man of that Vertue, that none who knew him could think him guilty of ſuch a Conſpiracy.— A Man of great Honour, and too Prudent to be concern'd in ſo vile and deſperate a Deſign.— A Perſon of great Vertue and integrity.— One, whom thoſe he had long convers'd with, never heard utter ſo much as a word of Indecency againſt the King.] And others of the higheſt Quality, who had been often in his Company, ſay, That they had never heard any thing from him, but what was Honourable, Juſt, and Loyal.

His Perſon was tall and proper; his Temper even and aggreable, and ſuch as rendred his Vertues even more lovely than they did him. His Piety and Devotion, as unaffected, and yet as remarkable as his Love to the Church of England. The True Church of England, as he himſelf calls it, not thoſe Tumours and Wens that grow upon it, and pretended to be not only part but all of it in our late bad Times; to whoſe Heighths and Extravagancies he thinks it no ſhame in his Speech to confeſs he could never riſe. He was of a Noble Courage, which he did not expreſs by Quarrels or Duelling, but ſerving his Country at Sea in the moſt dangerous Wars, and at Land in the Parliament, in more dangerous Councils and Debates. He was there a true Engliſhman— ſtill the ſame; you knew where he would be, for he never mov'd. A ſtrenuous Aſſerter and Defender of his Country's Religion and Rights againſt all Oppoſers, and that in a Lawful and Parliamentary Method. He ſpoke little there, but always very home, and much to the purpoſe— And that was as true a Character of him formerly recited, as if it had come from a better Man, That every one knew the Lord Ruſſel to be a Perſon of great Judgment, and not very laviſh of Diſcourſe. Laſtly, which will give no ſmall heightening to his Character, He had Mr. Johnſon to his Chaplain.

An Abſtract of the late Noble Lord Ruſſel's Speech to the Sheriffs; as alſo of a Paper delivered by him to them at the Place of his much-lamented Execution on July 21. 1683.

IN his Speech to the Sheriffs, he tells them, That for fear of not being well heard, he had couched what he had to ſay upon that ſad occaſion in the Paper he delivered them; only he Proteſt his Innocence of any Deſigns againſt the King's Perſon, or the then Government, and Prays for the Preſervation of both, and of the Proteſtant Religion; and in ſhort, declares, that he forgives all the World, and wiſhes that all True Proteſtants may love one another, and not make way for Popery by their Animoſities.

In the Paper, He firſt declares himſelf compos'd for Death, and weaned from this World: Then he affectionately thanks God, as in general, ſo in particular, for his advantageous Birth, and Religious Education, of which in that important occaſion, he found ſuch happy and powerful Effects as kept him up againſt the fear of Death, and all other Diſcompoſures, and armed him with ſuch Aſſurances in God's Love and Mercy, as made the moſt joyful of the viſibly ſaddeſt Moments of his Life.

He profeſſes to die as he had lived, a ſincere Proteſtant of the Church of England, though he never could come up to the heighths of ſome; wiſhes more Moderation both in Church-men and Diſſenters, and that the Common Danger of Popery might move them to lay aſide their Differences, and all Perſecuting Inclinations, as more unſeaſonable then, than at any other time.

He declares, he had a Notion of Poperey, as of an Idolatrous and Bloody Religion, and thought himſelf bound to Act in his Station againſt it, notwithſtanding the Power of the Enemies he was ſure to meet with on that account, &c. But yet he profeſſes he never thought of doing any thing againſt it baſely or inhumanely, againſt the Maxims of Chriſtian Religion, or the Laws and Liberties of this Kingdom, for his ſincerity, in which, he appeals to God, renouncing all Paſſion, By-End, or Ill Deſign, as alſo all Deſigns of changing the Government, which was in his Opinion, the beſt in the World, and for which, as well as his Country, which he valued above his Life, he was ever ready to venture it: Diſclaims all thoughts againſt the King's Life, denying even the Lord Howard to have ſaid any thing tending to prove it.

Frays ſincerely for the King and Nation, and wiſhes they may be mutually happy in one another; that the King may be truly a Defender of the Faith; that the Proteſtant Religion and Kingdom may flouriſh under Him, and He be happy in both Worlds.

As to his ſhare in the Proſecution of the Popiſh Plot, he declares he acted ſincerely in it, as really believing, as he ſtill did, the truth of ſuch a Conſpiracy, and diſclaims his knowledge of any Practices with the Witneſſes, which he proteſts againſt as abominable, and diſowns Falſhood or Cruelty ever to have been in his Nature.

He perſiſts in his Opinion, that Popery was breaking in upon the Nation, and grieves to ſee Proteſtants Inſtrumental to it; declares his fears of the Sufferings the Proteſtant Religion was like to undergo, and bewails the publick and ſhameleſs Impiety that abounded, and modeſtly admoniſhes all Perſons, and particularly his Friends, well-wiſhers to the Proteſtant Cauſe, that were defective, to live up to its Principles. Then he declares his Submiſſion to God's Pleaſure, freely forgives his Enemies, and deſires his Friends to ſeek no Revenge for his Blood.

After which, he looks back, and gives ſome little touches concerning his paſt behaviour, and the manner of his Treatment at his Tryal.

He confeſſes, he moved much for the Bill of Excluſion, as the only effectual Remedy to ſecure both the King's Life, the Proteſtant Religion, and the Frame of the Government, he thinking none of them could be ſafe ſo long as there was any hopes of a Popiſh Succeſſor; and that the Limitations propoſed to bind the Duke were effectual Remedies againſt thoſe Fears, becauſe the Nation could never be eaſie and ſafe under a King without a Prerogative: But yet imputes his preſent Sufferings to the Revengeful Reſentments ſome Perſons retained for his Earneſtneſs in that matter.

Next, as to his Conſpiring to ſeize the Guards, he diſowns that ever he was concerned in any ſuch Deſign, or ever heard talk of any ſuch thing as deſigned, but only one, as of a thing feazible, againſt which likewiſe he warmly declared himſelf, and ſaid, the conſequence of it was ſo like to end in Maſſacring the Guards in cold Blood, that he could not but abhor the thoughts of it, as approaching too near the Popiſh Practice, at which the Duke of Monmouth taking him by the hand, cried out affectionately, That he ſaw they were both of a Temper; he adds on that occaſion, that he always obſerved in that Duke, an abhorrence to all baſe things.

He proceeds to ſhew how he went to the Meeting at Mr. Shepherd's, at the Duke of Monmouch's earneſt Requeſt, chiefly to endeavour to prevent any ſuch diſorderly Proceedings as the Duke feared would be otherwiſe put on by ſome hot Men, whoſe raſh courſes he did accordingly moſt vigorouſly oppoſe, and yet was condemned only for not diſcovering them, though he endeavoured to reform them, becauſe he would not ſtoop to ſo mean a thought, as that of going about to ſave his Life by accuſing others for Crimes that they only talk'd of, and that, as we may partly gather from his Diſcourſe, he had effectually diſſwaded them from too; ſo that his Intention was good, and his part in that Tranſaction, even in the ſtricteſt ſenſe of Law, but a Miſpriſion of Treaſon, and therefore he declares, he cannot but think the Sentence of Death paſt againſt him to be very hard, and he by a ſtrange fetch, brought within the compaſs of the Statute of Treaſon, of Edward the Third.

He moreover adds, That he had ſo convincing a ſenſe of his own Innocence in that Caſe, that he would not betray it by flight, tho' much preſſed to it. He next excuſes his ſaying ſo little at his Tryal, ſaying, he hoped it look'd more like Innocence than Guilt: Adding, that he was adviſed not to confeſs Matter of Fact too plainly, becauſe it would certainly have brought him within the Guilt of Miſpriſion; and ſo he thought it better to ſay little, than by departing from the Ingenuity he had always practiſed, by uſing little Tricks and Evaſions, to make the laſt and ſolemneſt part of his Life ſo notably different from the preceding courſe of it, as ſuch a Conduct would have made it. He farther ſubjoyns, that he never pretended great Readineſs in Speaking, and adviſes thoſe Gentlemen of the Law that have it, to uſe it more conſcientiouſly, and not to run Men down, and impoſe on Eaſie and Willing Juries by Strains and Fetches, &c. the Killing unjuſtly by Law, being the worſt of Murthers. He then, as in ſeveral other places, repeating his wiſhes, that the Rage and Revenge of ſome Men, and the Partiality of Juries, may be ſtopped with his Blood; and ſo, after a ſmall hint, how by the Importunity of his Dearest and moſt Vertuous Lady, and ſome other Dear Friends, he had been prevail'd upon, againſt his Inclinations, to Addreſs, tho' ineffectualy, for his Life, he concludes with a freſh Proteſtation of his Innocency, and a Devout Prayer to God, ſuitable to that ſad Occaſion.

5. Captain WALCOT.

CAptain Walcot and his Fellow-ſufferers, in order of time, ſhould have gone firſt, he being convicted before my Lord Ruſſel, and executed the Friday, as he on Saturday. But my Lord Ruſſel's Fate having ſo immediate a dependance on the Earl of Eſſex's, and all the Plot hanging on him; eſpecially they two making the greateſt Figure of any who ſuffer'd on this occaſion; it look'd more proper and natural to begin with them, and reſerve the other to this place. Captain Walcot was a Gentleman of a conſiderable Eſtate in Ireland, but more remarkable for the rare Happineſs of having Eight Children all at once living, and moſt of all, for his Love to his Country, which coſt him his Life.

An Abſtract of Captain Walcot's Speech.

CAptain Walcot denied any Deſign of killing the King, or of engaging the Guards, whilſt others killed him; And ſaid, That the Witneſſes invited him to Meetings, where ſome thing were diſcourſed of, in order to the aſſerting our Liberties and Properties; which we look'd upon to be violated and invaded: — That They importuned and perpetually ſolicited him, and then deliver'd him up to be hang'd— That They combined together to ſwear him out of his Life, to ſave their own; and that they might do it effectually, They contrived an Ʋntruth.— That he forgave them, though guilty of his Blood; But, withal, earneſtly begg'd, That they might be obſerved, that Remarks might be ſet upon them, whether their End be Peace: And he concluded (with what made Sir Roger L'Eſtrange a great deal of Sport, but yet Heaven has made it good) That when God hath a Work to do, he will not want Inſtruments.

With him was try'd Rouſe, who was charged with ſuch a parcel of mad Romance, as was ſcarce ever heard of; and one would wonder how Perjury and Malice, which uſe to be ſober ſins, could even be ſo extravagant as to hit on't. He was to ſeize the Tower, pay the Rabble, uncaeſe the Aldermen, to be Pay-Maſter, and Flea-Maſter General, and a great deal more to the ſame Tune. In his Defence, he ſays no great Matter, but yet what looks a Thouſand times more like Truth than his Accuſation; That the Tower Buſineſs was only Diſcourſe of the feaſibleneſs of the thing, (as Ruſſel's about the Guards) but without the least intent of bringing it to Action; That all he was concern'd in any real Deſign, he had from Lee, and was getting more out of him, with an intention to make a Diſcovery. But it ſeems Lee got the whip-hand of him; they were both at a kind of Halter-Combat; Rouſe's foot ſlipt, and Lee turn'd him over, and ſaved his own Neck.

His Dying Words.

Mr. Rouſe declared, That he was told, that They did not intend to ſpill one drop of Blood; and affirmed, that Lee (the Witneſs againſt him did (by his Evidence) make him the Author of the very Words, that came out of his the ſaid Lee's own Mouth.

A Brief Extract of Captain Walcot's Prayer.

O Lord, our God, Thou art a God of preſent help in time of Trouble, a God, that haſt promiſed to be with thy People in the Fire, and in the Water. O Lord, we pray Thee, that thou wilt afford thy Preſence to thy poor Suffering Servants at this time; O Lord, thy Servant that ſpeaketh doth confeſs, that the Iniquties at his heels have juſtly overtaken him: O do thou bathe each of our Souls in that Fountain ſet open for sin and Uncleanneſs. O do thou enable every one of us, from the inward Evidence of thy Spirit, to ſay with thy Servant Job, That we know and are aſſured that our Redeemer lives. O give us ſome inward Taſts of thoſe Heavenly Joys that we hope through the Mercy of Jeſus Chriſt, in a little time to have a more full Fruition of. O Lord, do thou ſpeak Peace to every one of our Conſciences; though we lie under a Sentence of Death from Man, we beg that we may have a Sentence of Life Eternal from our God; and though we meet Thee, O Lord, in a Field of Blood, we beg that Thou wilt come to meet us in a Field of Mercy. O Lord, though we have been Prodigals, we deſire to return unto our Father's Houſe, where there is Bread enough. O enable us to come unto Thee as Children to their Parents. Lord put to thy helping Hand, Lord teach us truly to leave no Sin unrepented of in any one of our Hearts. And O Lord, we beg that with us thou wilt give us leave to recommend unto thy Care our Poor Wives and Children: Thou haſt promiſed to be the Father of the Fatherleſs, and the Husband of the Widow; and thou haſt commanded us to caſt the Care of them upon Thee. O do thou make Proviſion for them, an enable them to bear this ſevere ſtroke with Patience. O Lord, we alſo beſeech thee in the behalf of theſe Poor Kingdoms wherein we are, that Thou wilt be merciful to them, prevent Diviſions among them, heal all their Breaches, compoſe their Differences, make all that are thine of one Heart and Mind in the things of Thee our God. Lord, favour us with the Mercy, aſſure us of thy Love, ſtand by us in the difficult Hour, take us into thine own Care, cauſe thy Angels to attend us, to convey our Souls as ſoon as they are divided from our Bodies, into Abraham's Boſo[•]. All which we beg for the ſake of thy Son Jeſus Chriſt, in whom, O Lord, this little time do thou give us Hearts to give Thee all Glory, Honour, and Praiſe, now and for evermore, Amen. Sweet Jeſus, Amen.

6. Mr. HONE.

Hone was accuſed, and owns himſelf Guilty of a Deſign to Kill the King and the Duke of York, or one, or neither, for 'tis impoſſible to make any Senſe of him. When they came to ſuffer, Walcot read a Paper, in which was a good rational Confeſſion of his Faith; then comes to the Occaſion of his Death, for which, he ſays, He neither blames the Judges, Jury, nor Council, but only ſome Men, that in reality were deeper concern'd than he, who combin'd together to ſwear him out of his LIfe, to ſave their own, and that they might do it effectually, contriv'd an Untruth, &c. He forgives the World and the Witneſſes; gives his Friends Advice to be more Prudent than he had been; prays that his may be the laſt Blood ſpilt on the Account; wiſhes the King wou'd be merciful to others; ſays he knew nothing of Ireland, and concludes with praying God to have Mercy upon him.— He had then ſome Diſcourſe with Cartwright, wherein he tells him, That he was not for contriving the Death of the King, nor to have had a Hand in't; and being urg'd with ſome Matters of Controverſie, tells him, He did not come thither to diſpute about Religion, but to die Religiouſly.

7. Mr. ROƲSE.

ROuſe comes next, gives an Account of his Faith, profeſſing to die of the Church of England, tells his former Employment and Manner of Life, acknowledges he heard of Clubs and Deſigns, but was never at 'em, and a perfect Stranger to any thing of that Nature. Gives a Relation of what paſt between him and his Majeſty on his Apprehenſion. Talks ſomewhat of Sir Thomas Player, the Earl of Shaftsbury, and accommodating the King's Son, as he calls it, tho' not while the King reign'd. Then falls upon Lee, and the Diſcourſe they had together, who as he ſays, ſwore againſt him on the Trial thoſe very Words he himſelf had uſed in preſſing him to undertake the Deſign. Speaks of a Silver Ball which he propoſed to be thrown up on Black-Heath, and after ſome Diſcourſe with the Ordinary, gives the Spectators ſome good Counſel. They they all Three ſingly prayed; and then the Sentence was executed upon them.

8. ALGERNOON SIDNEY, Eſq;

THe next Victim to Popiſh Cruelty and Malice, was Colonel Algernoon Sidney, of the ancient and noble Name and Family of the Sidneys, deſervedly famous to the utmoſt Bounds of Europe; who, as the ingenious Mr. Hawles obſerves, was meerly talk'd to Death, under the Notion of a Commonwealth's Man, and found Guilty by a Jury who were not much more proper Judges of the Caſe, than they wou'd have been had he writ in Greek or Arabick. He was arraign'd for a Brnach of this Plot, at Weſtminſter, the 17th. of November, 1683. where, tho' it cannot be ſaid the Grand Jury knew not what they did, when they found the Bill againſt him, ſince no doubt they were well inſtructed what to do; yet it muſt, that they found it almoſt before they knew what 'twas, being ſo well reſolv'd on the Caſe, and agreed on their Verdict, that had he been Indicted for Breaking-up an Houſe, or Robbing on the High-way, 'twas doom'd to have been Billa vera, as much as 'twas now.

An Abſtract of the Paper delivered to the Sheriffs on the Scaffold on Tower-Hill, December 7. 1683. by Algernoon Sidney, Eſquire, before his Execution.

FIrſt having excuſed his not ſpeaking, as well becauſe it was an Age that made Truth paſs for Treaſon for the Proof of which, he inſtances his Trial and Condemnation, and that the Ears of ſome preſent were too tender to hear it, as becauſe of the Rigour of the Seaſon, and his Infirmities, &c. Then after a ſhort Reflection upon the little ſaid againſt him by other Witneſſes, and the little Value that was to be put on the Lord Howard's Teſtimony, whom he charges with an infamous Life, and many palpable Perjuries, and to have been byaſſed only by the Promiſe of Pardon, &c. and makes, even tho' he had been liable to no Exceptions, to have been but a ſingle Witneſs: He proceeds to anſwer the Charge againſt him from the Writings found in his Cloſet by the King's Officers, which were pretended, but not Lawfully evidenced to be his, and pretends to prove, that had they been his, they contained no condemnable matter, but principles, more ſafe both to Princes and People too, than the pretended high-flown Plea for Abſolute Monarchy, compoſed by Filmer, againſt which, they ſeemed to be levelled; and which, he ſays, all intelligent Men thought were founded on wicked Principles, and ſuch as were deſtructive both to Magiſtrates, and People too. Which he attempts to make out after this manner.

Firſt, ſays he, if Filmer might publiſh to the World, That Men were born under a neceſſary indiſpenſible Subjection to an Abſolute King, who could be reſtrained by no Oath, &c. whether be came to it by Creation, Inheritance, &c. nay, or even by Uſurpation, why might he not publiſh his Opinion to the contrary, without the breach of any known Law? Which Opinion he profeſſes conſiſted in the following Particulars.

1. That God had left Nations at the liberty of Modelling their own Governments.

2. That Magiſtrates were inſtituted for Nations, and not E contra.

3. That the Right and Power of Magiſtrates was fixed by the ſtanding Laws of each Country.

4. That thoſe Laws ſworn to on both ſides, were the matter of a Contract between the Magiſtrate and People, and could not be broken without the Danger of diſſolving the whole Government.

5. The Ʋſurpation could give no Right; and that King had no greater Enemies than thoſe who aſſerted that, or were for ſtretching their Power beyond its Limits.

6. That ſuch Ʋſurpations commonly effecting the Slaughter of the Reigning Perſon, &c. the worſt of Crimes was thereby moſt gloriouſly Rewarded.

7. That ſuch Doctrines are more proper to ſtir up Men to deſtroy Princes, than all the Paſſions that ever yet ſwayed the worſt of them, and that no Prince could be ſafe if his Murderers may hope ſuch Rewards, and that few Men would be ſo gentle, as to ſpare the beſt Kings, if by their Deſtruction, a wild Ʋſurper could become God's Anointed, which he ſays was the ſcope of that whole Treatiſe, and aſſerts to be the Doctrine of the beſt Authors of all Nations, Times and Religions, and of the Scripture, and ſo owned by the beſt and wiſeſt Princes, and particuarly by Lewis XIV. of France, in his Declaration againſt Spain, Anno 1667. and by King James of England, in his Speech to the Parliament, 1603. and adds, that if the Writer had been miſtaken, he ſhould have been fairly refuted, but that no Man was ever otherwiſe puniſhed for ſuch Matters, or any ſuch things referred to a Jury, &c. That the Book was never finiſhed, &c. nor ever ſeen by them whom he was charged to have endeavoured by it to draw into a Conſpiracy: That nothing in it was particularly or maliciouſly applied to Time, Place, or Perſon, but diſtorted to ſuch a ſenſe by Innuendo's as the Diſcourſes of the Expulſion of Tarquin, &c. and particularly of the Tranſlation made of the Crown of France, from one Race to another, had been applied by the then Lawyers Innuendo's to the then King of England; never conſidering, adds he, that if ſuch Acts of State be not allowed Good, no Prince in the World has any Title to his Crown; and having, by a ſhort Reflection, ſhewn the Ridiculouſneſs of deriving Abſolute Monarchy from Patriarchal Power, he appeals to all the World, whether it would not be more Advantageous to all Kings, to own the Deerivation of their Power to the Conſent of willing Nations, than to have no better Title than Force, &c. which may be over-powered.

But notwithſtanding the Innocence and Loyalty of that Doctrine, he ſays, He was told he muſt die, or the Plot muſt die, and complains, that in order to the deſtroying the beſt Proteſtants of England, the Bench was fill'd with ſuch as had been blemiſhes to the Bar; and Inſtances how againſt Law, they had adviſed with the King's Council about bringing him to Death, ſuffer'd a Jury to be pack'd by the King's Sollicitors, and the Ʋnder-Sheriff, admitted Jury men no Freeholders, received Evidence not valid, refus'd him a Copy of his Indictment, or to ſuffer the Act of the 46th. of Edw. 3. to be read, that allows it, had over-ruled the moſt important Points of Law, without hearing, and aſſumed to themſelves a Power to make Conſtructions of Treaſon, tho' againſt Law, Senſe, and Reaſon, which the Stat. of the 25th. of Edw. 3. by which they pretended to Try him, was reſerved only to the Parliament; and ſo praying God, to forgive them, and to avert the Evils that threatned the Nation, to ſanctifie thoſe Sufferings to him, and tho' he fell a Sacrifice to Idols, not to ſuffer Idolatry to be eſtabliſhed in this Land, &c. He concludes with a Thankſgiving, that God had ſingled him out to be a Witneſs of his Truth, and for that Good Old Cauſe in which from his Youth he had been engag'd, &c.

His EPITAPH.

ALgernoon Sidney fills this Tomb,

An Atheiſt by declaiming Rome;

A Rebel bold by ſtriving ſtill

To keep the Laws above the Will,

And hindring thoſe would pull them down,

To leave no Limits to a Crown.

Crimes damn'd by Church and Government.

Oh whither muſt his Soul be ſent!

Of Heaven it muſt needs deſpair,

If that the Pope be Turn-key there;

And Hell can ne'er it entertain,

For there is all Tyrannick Reign,

And Purgatory's ſuch a Pretence,

As ne'er deceiv'd a Man of Senſe;

Where goes it then? where't ought to go,

Where Pope and Devil have nought to do.

His CHARACTER.

There's no need of any more than reading his Trial and Speech, to know him as well as if he ſtood before us. That he was a Perſon of extraordinary Senſe, and very cloſe thinking, which he had the Happineſs of being able to expreſs in Words as manly and appoſite as the Senſe included under 'em. He was owner of as much Vertue and Religion, as Senſe and Reaſon; tho' his Piety lay as far from Enthuſiaſm as any Man's. He fear'd nothing but God, and lov'd nothing on Earth like his Country, and the juſt Liberties and Laws thereof, whoſe Conſtitutions he had deeply and ſucceſsfully inquired into. To ſum up all, He had Piety enough for a Saint, Courage enough for a General or a Martyr, Senſe enough for a Privy-Counſellor, and Soul enough for a King; and in a word, if ever any, he was a perfect Engliſhman.

9. Mr. JAMES HOLLOWAY.

MR. Holloway declared, That Mr. Weſt propoſed the Aſſaſſination, but none ſeconded him— That he could not perceive that Mr. Ferguſon knew any thing of it; and HOlloway ſaid, It was our Deſign to ſhed no Blood. He being interrogated by Mr. Ferguſon's Friend, Mr. Sheriff Daniel, whether he knew Ferguſon; he anſwer'd, That he did know him, but knew him to be againſt any Deſign of killing the King.

10. Sir THOMAS ARMSTRONG.

HE had been all his Life a firm Servant and Friend to the Royal Family, in their Exile and afterwards: He had been in Priſon for 'em under Cromwel, and in danger both of Execution and Starving; for all which they now rewarded him. He had a particular Honour and Devotion for the Duke of Monmouth, and puſh'd on his Intereſt on all Occaſions, being a Man of as undaunted Engliſh Courage, as ever our Country produced.

In his Paper he thus expreſſed himſelf, That he thanked Almighty God, he found himſelf prepared for Death, his Thoughts ſet upon another World, and weaned from this; yet he could not but give ſo much of his little time as to anſwer ſome Calumnies, and particularly what Mr. Attorney accuſed him of at the Bar.

That he prayed to be allowed a Tryal for his Life according to the Laws of the Land, and urged the Statute of Edward 6. which was expreſly for it; but it ſignified nothing, and he was with an Extraordinary Roughneſs condemned and made a precedent; tho' Holloway had it offered him, and he could not but think all the World would conclude his Caſe very different, elſe why refuſed to him?

That Mr. Attorney charged him for being one of thoſe that was to kill the King; He took God to witneſs, that he never had a Thought to take away the King's Life, and that no Man ever had the Impudence to propoſe ſo barbarous and baſe a thing to him; and that he never was in any Deſign to alter the Government.

That if he had been tried, he could have proved the Lord Howard's baſe Reflections upon him, to be notoriouſly falſe— He concluded, that he had lived and now died of the Reformed Religion, a Proteſtant in the Communion of the Church of England, and he heartily wiſhed he had lived more ſtrictly up to the Religion he believed: That he had found the great Comfort of the Love and Mercy of God, in and through his bleſſed Redeemer, in whom he only truſted, and verily hoped that he was going to partake of that fulneſs of Joy which is in his peſence, the Hopes whereof infinitely pleaſed him. He thanked God he had no repining, but chearfully ſubmitted to the Puniſhment of his Sins. He freely forgave all the World, even thoſe concerned in taking away his Life, tho' he could not but think his Sentence very hard, he being denied the Laws of the Land.

On the Honourable Sir Thomas Armſtrong, Executed June 20. 1684.

HAdſt thou abroad found Safety in thy Flight,

Th' Immortal Honour had not flam'd ſo bright.

Thou hadſt been ſtill a worthy Patriot thought;

But now thy Glory's to Perfection brought.

In Exile, and in Death, to England true:

What more could Brutus or juſt Cato do?

11. Alderman CORNISH.

TO make an end of this Plot altogether, 'twill be neceſſary once more to invert the Order in which things happened, and tho' Mr. Corniſh ſuffer'd not till after the Judges returned from the Weſt, as well as Bateman after him, yet we ſhall here treat of 'em both, and ſo conclude this Matter.

Corniſh on his Tryal is ſaid to have denied his being at the Meeting, and diſcourſing with the Duke of Monmouth: Which they'd have us believe Shepherd ſwears he was, tho' not a Syllable of it appears. [He had been there ſeveral times, Shepherd ſays, but was not of their Conſult, knew nothing of their Buſineſs, nor can he be poſitive whether 'twas the Duke of Monmouth he came to ſpeak with that Evening.] But ſuppoſing in two or three Years time, and on ſo little Recollection, Corniſh's Memory had ſlipt in that Circumſtance, what's that to Shepherd's Evidence againſt the very Root of Rumſey's, which hang'd the Priſoners?

In ſpight of all he was found Guilty, and Condemn'd, and even that Chriſtian ſerenity of Mind and Countenance wherewith 'twas viſible he bore his Sentence, turn'd to his Reproach by the Bench.

He continued in the ſame excellent Temper whilſt in Newgate, and gave the World a glaring Inſtance of the Happineſs of ſuch Perſons as live a pious Life, when they come to make an end on[••], let the way thereof be never ſo violent. His Carriage and Behaviour at his leaving Newgate, was as follows.

Some Paſſages of Henry Corniſh, Esq; before his Sufferings.

COming into the Preſs-yard, and ſeeing the Halter in the Officer's Hand, he ſaid, Is this for me? the Officer anſwered, Yes; he replyed, Bleſſed be God, and kiſſed it; and after ſaid, O bleſſed be God for Newgate, I have enjoyed God ever ſince I came within theſe Walls; and bleſſed be God who hath made me fit to die. I am now going to that God that will not be mocked, to that God that will not be impoſed upon, to that God that knows the Innocency of his poor Creature. And a little after, he ſaid, Never did any poor Creature come unto God with greater Confidence in his Mercy, and Aſſurance of Acceptation with him, through Jeſus Chriſt, than I do; but it is through Jeſus Chriſt, for there is no other way of coming to God but by him, to find Acceptance with him: There is no other Name given under Heaven whereby we can be ſaved, but the Name of Jeſus. Then ſpeaking to the Officers, he ſaid, Labour every one of you to be fit to die, for I tell you, you are not fit to die: I was not fit to die my ſelf, till I came in hither; but, O bleſſed be God! he hath made me fit to die, and hath made me willing to die! In a few Moments I ſhall have the Fruition of the Bleſſed Jeſus, and that not for a day, but for Ever! I am going to the Kingdom of God, to the Kingdom of God! where I ſhall enjoy the Preſence of God the Father, and of God the Son, and of God the Holy Spirit, and of all the Holy Angels! I am going to the general Aſſembly of the Firſt-born, and of the Spirits of Juſt Men made perfect! O that God ſhould ever do ſo much for me! O that God ſhould concern himſelf ſo much for poor Creatures, for their Salvation! Bleſſed be his Name! For this was the Deſign of God from all Eternity, to give his only Son to die for poor miſerable Sinners. Then the Officers going to tie his Hands, he ſaid, What, muſt I be tied then? Well, a brown Thred might have ſerved the turn: You need not tye me at all, I ſhall not ſtir from you; for,

I thank God, I am not afraid to die. As he was going out, he ſaid, Farewel Newgate, Farewel all my Fellow Priſoners here; the Lord comfort you, the Lord be with you all.

Thus much for his Behaviour in the way to his Martyrdom. The Place of it was moſt ſpitefully and ignominiouſly ordered, almoſt before his own Door, and near Guildhall, to ſcare any good Citizen from appearing vigorouſly in the Diſcharge of his Duty for his Countrey's Service, by his Example. If any thing was wanting in his Trial, from the haſt of it, for the clearing his Innocency, he ſufficiently made it up in ſolemn Aſſeverations thereof on the Scaffold. [God is my Witneſs, ſays he, the Crimes laid to my Charge were falſly and maliciouſly ſworn againſt me by the Witneſſes: For I never was at any Conſult, nor any Meeting where Matters againſt the Government were diſcourſed of.] He adds, [I never heard or read any Declaration tending that way.] Again, [As to the Crimes for which I ſuffer, upon the Words of a dying Man, I'm altogether Innocent.] Lower he adds, [He died as he had liv'd, in the Communion of the Church of England, in whoſe Ordinances he had been often a Partaker, and now felt the bleſſed Effects thereof in theſe his Agonies.]

He was obſerv'd by thoſe who ſtood near the Sledge, to have ſolemnly, ſeveral times, averr'd his abſolute Innocence of any Deſign againſt the Government, and particularly that which he died for.

There was ſuch a terrible Storm the Day of his Death, as has ſcarce been known in the Memory of Man, and will never be forgot by thoſe who were in it; ten or a dozen Ships being founder'd, or ſtranded in one Road, and a vaſt many more in other Places. And as Heaven then did him Juſtice, and vindicated his Innocence, ſo Earth alſo has done it; the Judgment againſt him being Reverſt by that Honourable, Ever-memorable Parliament, which, under God and our King, has ſettled the Happineſs both of this Age and Poſterity.

His CHARACTER.

HE was a Perſon of as known Prudence as Intregrity, a good Chriſtian, a compleat Citizen, a worthy Magiſtrate, and a zealous Church of England Man. He was ſo cautious and wiſe, that he was noted for it all thro' thoſe worſt of times, and often propos'd as an Example to others of hotter and more imprudent Tempers; nor could the leaſt Imputation be fix'd on him of hearing or concealing any unlawful or dangerous Diſcourſes, any other ways than by plain force of Perjury, being known to have ſhunn'd ſome Perſons, whom he, as well as ſome other prudent Men, ſuſpected to have no good Deſigns, and to be indu'd with no more Honeſty than Diſcretion, as it afterwards prov'd. But he was deſign'd to glorifie God by ſuch an End a[•] all his Care could not avoid, which he ſubmitted to with Bravery rarely to be met with, unleſs among thoſe who ſuffered for the ſame Cauſe in the ſame Age; or their Predeceſſors, Queen Mary's Martyrs. There was ſeen the ſame Tenour of Prudence and Piety thro' all the Actions of his Life, tho' moſt conſpicuous in the laſt glorious Scene of it. There was ſuch a firmneſs in his Soul, ſuch vigour, and almoſt extatick Joy, and yet ſo well regulated, that it ſhin'd thro' his Face, almoſt with as viſible Rays as thoſe in which we uſe to dreſs Saints and Martyrs, with which; both at his Sentence and Execution, he refreſh'd all his Friends, and at once dazled and confounded his moſt bitter Enemies.

12. Mr. CHARLES BATEMAN.

THE next, and laſt, was Mr. Bateman the Chirurgeon, a Man of good Senſe, good Courage and good Company, and a very large and generous Temper, of conſiderable Repute and Practice in his Calling: A great Lover and Vindicator of the Liberties of the City and Kingdom, and of more Intereſt than moſt of his Station. He was ſworn againſt by Rouſe's Lee, and Richard Goodenough, upon the old Stories of ſeizing the Tower, City, and Savoy.

'Twas urged, That there was Three Years between the Fact pretended, and Lee's Proſecution of him, which, tho' they had but one Witneſs, could have brought him to Puniſhment, which would have been judged ſufficient by any, but thoſe who would be content with nothing but Blood. For Goodenough, he was but one Witneſs, and pardon'd only ſo far, as to qualifie him to do Miſchief. However, he was found Guilty, and died as much like a Chriſtian, and with as great a Preſence of Mind as moſt of the others.

The Laſt Words of thoſe which ſuffered in the Weſt of England, and other Places, chiefly under Jeffrey's inſulting Cruelty.

ONE thing there is very obſervable in moſt, if not all of thoſe who laid down their Lives in Defence of the Proteſtant Religion, both in England and Scotland, that, beſides that extraordinary Divine Courage and Chearfulneſs with which they dy'd, they had Expreſſions plainly boading that great Deliverance which Providence has ſince that miraculouſly accompliſhed for theſe Kingdom. 'Twould be endleſs to give almoſt all the innumerable Inſtances of it: Mr. Nelthrop ſays, [God had in his wonderful Providence made him and others Inſtruments, not only in what was already fallen out, but he believed, for haſt'ning ſome other great Work, he had yet to do in theſe Kingdoms.] Mrs. Gaunt ſays, [God's Cauſe ſhall revive, and he'd plead it at another rate than yet he had done, againſt all its malicious Oppoſers.] And ſpeaks yet more ſtrangely of thoſe then uppermoſt, and likely to be ſo, [That tho' they were ſeemingly fix'd, and uſing their Power and Violence againſt thoſe they had now got under 'em, yet unleſs they could ſecure Jeſus Chriſt, and all his Holy Angels, they ſhould never do their Buſineſs, but Vengeance would be upon 'em, 'e're they were aware.] Capt. Anſley, whoſe Speech is as pretty a meat thing, as cloſe, and Chriſtian, and couragious, as perhaps any that ever was made by Man in his Condition, after he had ſaid, [He did not repent what he had done, but if he had a thouſand Lives, would have engag'd 'em all in the ſame Cauſe;] adds juſt after, [Though it has pleaſed the wiſe God, for Reaſons beſt known to himſelf, now to blaſt our Deſigns, yet he will deliver his People by ways we know not, nor think of.] Rumbold ſaid juſt the ſame. Mr. Hewling ſays, [I queſtion not, but in his own time, God will raiſe up other Inſtruments to carry on the ſame Cauſe they dy'd for, for his own Glory.] Mr. Lark, [That he was confident God would Revenge their Bloods.] Now it will be very harſh to ſay, all theſe, and ſeveral more to the ſame purpoſe, were nothing but Enthuſiaſm, ſince ſpoken by Perſons of all Sexes and Ages, in twenty different Places, in the moſt calm and ſerene Tempers, and the Perſons not wild or fanciful; and their Words miraculouſly made good by the Event, which ſhews God honour'd 'em with being Prophets as well as Martyrs.

To proceed to the Perſons who ſuffer'd in this Cauſe here, and in the Weſt, and other Places, chiefly under Jeffrey's Inſulting Cruelty. His dealing with 'em is not to be parallel'd by any thing but the new French Dragoons, or the old Cut-throats and Lords Chief-Juſtices of the poor Albigenſes or Waldenſes at Merindol and Cutrices. Had the Great Turk ſent his Janiſaries, or the Tartar his Armies among 'em, they'd ſcaped better. Humanity could not offend ſo far to deſerve ſuch Puniſhment as he inflicted. A certain Barbarous Joy and Pleaſure grinn'd from his Brutal Soul through his Bloody Eyes, when ever he was Sentencing any of the poor Souls to Death and Torment, ſo much worſe than Nero, as when that Monſter wiſh'd he had never learnt to Write, becauſe forc'd to ſet his Name to Warrants for Execution of Malefactors. Jeffreys would have been glad if every Letter he writ had been ſuch a Warrant, and every Word a Sentence of Death. He obſerv'd neither Humanity to the Dead, nor Civility to the Living. He made all the Weſt an Aceldama; ſome Places quite depopulated, and nothing to be ſeen in 'em but forſaken Walls, unlucky Gibbets, and Ghoſtly Carcaſſes. The Trees were loaden almoſt as thick with Quarters as Leaves; the Houſes and Steeples covered as cloſed with Heads, as at other times frequently in that Country with Crows or Ravens. Nothing could be liker Hell than all thoſe Parts, nothing ſo like the Devil as be. Caldrons hizzing, Carkeſſes boiling, Pitch and Tar ſparkling and glowing, Blood and Limbs boiling and tearing, and mangling, and he the great Director of all; and in a word, diſcharging his Place who ſent him, the beſt deſerving to be the late King's Chief Juſtice there, and Chancellor after, of any Man that breath'd ſince Cain or Judas.

Some of the more Principal Perſons who fell under his Barbarcus Sentence, 'tis thought worth the while to treat diſtinctly and particularly of, throning the reſt together after 'em. And the firſt whom we ſhall make ſpecial Remarks on, are

1. The HEWLINGS.

IF any one would ſee true Pure Popiſh Mercy, let 'em look on theſe two Gentlemen, the only Sons of their vertuous and ſorrowful ſurviving Parents; the Comforts, Props, and Hopes of their Name and Family, carefully educated, vertuouſly diſpoſed both of them; after all repeated Applications, if but for one of their Lives, barbarouſly Executed. A particular Care was taken by their Father in their Education, forming their Minds by his own Example, and conſtant Inſtructions and Prayers, as well as other Pains of Ingenuous Maſters, to the ſtricteſt Rules of Piety and Vertue. Nor was their Pious and very tender Mother, leſs careful in that particular.

The Elder, Mr. Benjamin Hewling, had Tutors in the Mathematicks, and other parts of Philoſophy; a courſe of which he went through ſucceſsfully enough, and ſo as to render him as compleat in his Mind, as Nature had form'd his Body: After which he went to Holland, as his Brother, Mr. William Hewling, from whence this laſt returned with the Duke. Both of 'em had Commands in the Army; the Elder had a Troop of Horſe, the Younger was a Lieutenant of Foot, and diſcharged their Places with much more Conduct and Bravery, than could be expected from ſuch young Soldiers, being entirely ſatisfied in the Cauſe they fought for, ſince 'twas no leſs than the Intereſt of all that was dear to 'em in this World, or t'other. The Eldeſt had particularly ſignaliz'd himſelf in ſeveral Skirmiſhes, and was ſent with a Detachment of his own Troop, and two more, to Myn-head, in Somerſetſhire, to bring Cannon to the Army, at the very inſtant the Duke engaged the King's Forces at fatal Sedgmore, and came not up till after the Field was entirely loſt; to whoſe Abſence, with ſo conſiderable a Party of the Duke's Horſe, and the Moſt reſolved Men of all he had, the Loſs of the Day was principally owing. Finding all things in Diſorder, and the Rout beyond recovering, he was forc'd to diſperſe his Troops, every one ſhifting as they could for themſelves. He and his Brother kept together, where, what befel 'em after, their Friends have given an exact Account, which is here following inſerted.

An Account of the Behaviour of, Mr. William and Benjamin Hewlings, before and at their Execution; with ſeveral Letters to divers of their Relations.

THe gracious dealings of God, manifeſted to ſome in dying Hours, have been of great Advantage to thoſe living that heard the ſame, giving them an occaſion thereby to reflect on their own State, and to look after the things of their Peace, before they be hid from their Eyes; as alſo a great Encouragement to ſtrengthen the Faith of thoſe that have experienced the Grace of God to them.

To that end it is thought neceſſary, by Parents eſpecially, to preſerve to their Children t hat remain, thoſe bleſſed Experiences that ſuch have had, which God hath taken to himſelf.

Here therefore is preſented a true Account of the admirable appearances of God towards two young Men; Mr. Benjamin Hewling, who died when he was about 22 Years of Age, and Mr. William Hewling, who died before he arrived to 20 Years. They engaged with the Duke of Monmouth, as their own Words were, for the Engliſh Liberties and the Proteſtant Religion, and for which Mr. William Hewling was Executed at Lyme the 12th. of September, 1685. and Mr. Ben. Hewling at Taunton, the 30th. of the ſame Month; and however ſevere Men were to them, yet the bleſſed Diſpenſation of God towards them was ſuch, as hath made good his Word, That out of the Mouths of Babes he hath ordained Strength, that he may ſtill the Enemy and the Avenger. Then, Reader, would you ſee Earthly Angels (Men that are a little too low for Heaven, and much too high for Earth) would you ſee poor frail Creatures trampling this World under their Feet, and with an holy, ſerene Smiling at the Threats of Tyrants, who are the Terrors of the Mighty in the Land of the Living? Would you ſee ſhackled Priſoners behave themſelves like Judges, and Judges ſtand like Priſoners before them? Would you ſee ſome of the rare Exploits of Faith in its higheſt Elevation, immediately before it be ſwallowed up in the Beatifical Viſion? To conclude, would you ſee the Heavenly Jeruſalem pourtrayed on Earth? Would you hear the melodious Voices of aſcending Saints in a raviſhing Conſort ready to joyn with the Heavenly Chorus in their delightful Hallelujahs? Then draw near, come and ſee! If thou be a Man of an Heavenly Spirit, here is pleaſant and ſuitable Entertainment for thee; and after thou haſt converſed a while theſe excellent Spirits, it may be thou wilt Judge as I do, That dead Saints are ſweeter Companions (in ſome reſpects) for thee to converſe with, than thoſe that are living: And when thou ſhalt ſee the magnificent Acts of their Faith, their Invincible Patience, their flaming Love to Chriſt, their ſtrange contempt and undervaluings of the World, their plainneſs and ſimplicity in the Profeſſion of the Goſpel, their fervent and brotherly Love to each other, their raviſhing Proſpects (as it were on the top of Mount Piſgah) of the Heavenly Canaan, their Swan-like Songs, and Dying Speeches. And, Reader, You know the firſt Liſping of little Children, and laſt Farewels of Dying Saints, are always moſt ſweet and Charming: Thoſe Fore taſts of the Rivers' of Pleaſure, the tranſporting Glimpſes they had of the Crown of Glory; I ſay, when you ſee and read theſe Exemplary Truths, wonder not that the Pious Hewlings long'd ſo vehemently to be in a better World, though they were to paſs through a Thouſand Deaths, or the Fiery Tryal to it. [But to come to our intended matter.]

After the diſperſing of the Duke's Army, they fled and put to Sea, but were driven back again, and with the hazard of their Lives got on ſhore, (over dangerous Rocks) where they ſaw the Country filled with Soldiers; and they being unwilling to fall into the hands of the Rabble, and no way of defence or eſcape remaining to them, they ſurrendred themſelves Priſoners to a Gentleman, whoſe Houſe was near the place they landed at, and were from thence ſent to Exeter Gaol the 12th. of July, where remaining ſome time, their Behaviour was ſuch, that (being viſited by many) cauſed great Reſpect towards them, even of thoſe that were Enemies to the Cauſe they engaged in; and being on the 27th. of July put on Board the Swan Frigate, in order to their bringing up to London; their Carriage was ſuch, as obtained great Kindneſs from the Commander, and all other Officers in the Ship; and being brought into the River, Captain Richardſon came and took them into his Cuſtody, and carried them to Newgate, putting great Irons upon them, and put them apart from each other, without giving Liberty for the neareſt Relation to ſee them, notwithſtanding all Endeavours and Entreaties uſed to obtain it, tho' in the Preſence of a Keeper; which though it did greatly increaſe the Grief of Relations, God, who wiſely orders all things for good to thoſe he intends Grace and Mercy to, made this very Reſtraint, and hard Uſage a bleſſed Advantage to their Souls, as may appear by their own Words, when after great Importunity and Charge, ſome of their near Relations had leave to ſpeak a few words to them before the Keeper; To which they replied, They were contented with the Will of God, whatever it ſhould be. Having been in Newgate three Weeks, there was Order given to carry them down into the Weſt, in order to their Tryal; which being told them, they anſwered, They were glad of it; and that Morning they went out of Newgate, ſeveral that beheld them, ſeeing them ſo chearful, ſaid, Surely they had received their Pardon, elſe they could never carry it with that Courage and Chearfulneſs. Although this muſt be obſerved that from firſt to laſt, whatever hopes they received from Friends, they ſtill thought the contrary, never being much affected with the hopes of it, nor caſt down, nor the leaſt diſcouraged at the worſt that Man could do. In their Journey to Dorcheſter, the Keepers that went with them, have given this Account of them; That their Carriage was ſo Grave, Serious, and Chriſtian, that made them admire to ſee and hear what they did from ſuch Young Men.

A near Relation that went into the West to ſee the iſſue of things, and to perform whatever ſhould be neceſſary for them, gives the following Account:

At Salisbury, the 30th, of Auguſt, I had the firſt Opportunity of Converſe with them: I found them in a very excellent Compoſure of Mind, declaring their Experience of the Grace and Goodneſs of God to them in all their Sufferings, in ſupporting, and ſtrengthening, and poviding for them, turning the hearts of all in whoſe hands they had been, both at Exon, and on Shipboard, to ſhew pity and favour to them; although ſince they came to Newgate, they were hardly uſed, and now in their Journey loaded with heavy Irons, and more inhumanely dealt with. They with great chearfulneſs profeſs'd, That they were better, in a more happy Condition than ever in their Lives, from the ſenſe they had of the Pardoning Love of God in Jeſus Chriſt to their Souls, wholly referring themſelves to their wiſe and gracious God to chuſe for them Life or Death; Expreſſing themſelves thus: Any thing, what pleaſes God, what he ſees beſt ſo be it: We know he is able to deliver, but if not, bleſſed be his Name; Death is not terrible now, but deſirable. Mr. Benjamin Hewling particularly added, As for the World, there is nothing in it to make it worth while to live, except we may be ſerviceable to God therein. And afterwards ſaid, 'Oh! God is a ſtrong Refuge, I have found him ſo indeed.

The next Opportunity I had was at Dorcheſter, where they both were carried, there remaining together four days: By reaſon of their ſtrait Confinement, our Converſe was much interrupted; but this appeared, that they had ſtill the ſame Preſence and Support from God, no way diſcourag'd at the approach of their Tryal, nor of the event of it, whatever it ſhould be.

The 6th. of September, Mr. Benjamin Hewling was ordered to Taunton to be tryed there: Taking my leave of him, he ſaid, Oh! Bleſſed be God for Afflictions; I have found ſuch happy Effects, that I would not have been without them for all this World.

I remained ſtill at Dorcheſter, to wait the Iſſue of Mr. William Hewling, to whom, after Tryal, I had free Acceſs, whoſe Diſcourſe was much filled with Admiring of the Grace of God in Chriſt, that had been manifeſted towards him, in calling him out of his Natural State, he ſaid, God by his Holy Spirit did ſuddenly ſeize upon his Heart, when he thought not of it in his retired Abode in Holland, as it were ſecretly whiſpering in his Heart, See ye my Face, enabling him to anſwer his gracious Call, and to reflect upon his own Soul, ſhewing him the Evil of Sin, and Neceſſity of Chriſt, from that time carrying him on, to a ſenſible adherence to Chriſt for Juſtification and Eternal Life. He ſaid, Hence he found a Spring of Joy and Sweetneſs, beyond the Comforts of the whole Earth. He further ſaid, He could not but admire the wonderful Goodneſs of God, in ſo Preparing him, for what he was bringing him to, which then he thought not of, giving him hope of Eternal Life before he called him to look Death in the face, ſo that he did chearfully reſign his Life to God before he came, having ſought his Guidance in it; and that both then and now, the Cauſe did appear to him very Glorious, notwithſtanding all he had ſuffered in it, or what he further might. Although for our Sins God hath with-held theſe good things from us. But he ſaid, God had carryed on his bleſſed Work in his soul, in and by all his Sufferings; and whatever the Will of God were, Life or Death, he knew it would be beſt for him.

After he had received his Sentence, when he returned to Priſon, he ſaid, Methinks I find my Spiritual Comforts increaſing, ever ſince my Sentence. There is no Condemnation to them that are in Chriſt Jeſus; it's God that juſtifies, who ſhall condemn?

When I came to him the next Morning (when he had received News that he muſt die the next day, and in order to it, was to be carried to Lyme that day) I found him in a more excellent raiſed Spiritual Frame than before: He ſaid, he was ſatisfied God had choſen beſt for him; he knows what the Temptations of Life might have been; I might have lived and forgotten God, but now I am going where I ſhall ſin no more. Oh! it's a bleſſed thing to be free from ſin, and to be with Chriſt. Oh! the Riches of the Love of God in Chriſt to Sinners. Oh! how great were the Sufferings of Chriſt for me beyond all I can undergo? How great is that Glory to which I am going? It will ſoon ſwallow up all our Sorrow here.

When he was at Dinner, juſt before his going to Lyme, he dropt many abrupt Expreſſions of his inward Joy, ſuch as theſe: Oh! the Grace of God, the Love of Chriſt; Oh, that bleſſed Supper of the Lamb, to be for ever with the Lord! He further ſaid, When I went to Holland, you knew not what Snares, Sins, and Miſeries I might fall into, or whether ever we ſhould meet again: But now you know whither I am going, and that we ſhall certainly have a moſt joyful meeting.

He ſaid, Pray give my particular Recommendations to all my Friends, with acknowledgments for all their Kindneſs. I adviſe them all to make ſure of an Intereſt in Chriſt, for he is the only Comfort when we come to die.

One of the Priſoners ſeemed to be troubled at the manner of the Death they were to die; to whom he replied, I bleſs God I am reconciled to it all.

Juſt as he was going to Lyme, he writ theſe few Lines to a Friend, being hardly ſuffered to ſtay ſo long.

I AM going to Launch into Eternity, I hope and truſt in the Arm of my Bleſſed Redeemer, to whom I commit you and all my dear Relations; my Duty to my dear Mother, and Love to all my Siſters, and the reſt of my Friends.

William Hewling.

As they paſſed through the Town of Dorcheſter to Lyme, multitudes of People beheld them, with great Lamentations, admiring at his Deportment at his parting with his Siſter.

As they paſſed upon the Road between Lyme and Dorcheſter, his Diſcourſe was exceeding Spiritual, (as thoſe declared who were preſent) taking occaſion from every thing to ſpeak of the Glory they were going to. Looking out on the Country as he paſſed, he ſaid, This is a Glorious Creation, but what then is the Paradiſe of God, to which we are going? 'Tis but a few hours, and we ſhall be there, and for ever with the Lord.

At Lyme, juſt before they went to die, reading John 14.18. He ſaid to one of his fellow-Sufferers, Here is a ſweet Promiſe for us: I will not leave you comfortleſs, I will come unto you. Chriſt will be with us to the laſt. One taking leaving of him, he ſaid, Farewel, till we meet in Heaven; Preſently I ſhall be with Chriſt: Oh! I would not change conditions with any in this World; I would not ſtay behind for Ten Thouſand Worlds.

To another, that ask'd him how he did now? He ſaid, Very well, he bleſs'd God. And farther asking him, if he could look Death in the face with Comfort now it approach'd ſo near? He ſaid, Yes, I bleſs God I can with great Comfort; God hath made this a good Night to me, my Comforts are much increaſed ſince I left Dorcheſter: Then taking leave of him, ſaid, Farewel, I ſhall ſee you no more. To which he replied, How! ſee me no more? Yes, I hope to meet you in Glory. To another that was by him to the laſt, he ſaid, Pray remember my dear Love to my Brother and Siſter, and tell them, I deſire they would comfort themſelves that I am gone to Chriſt, and we ſhall quickly meet in the Glorious Mount Sion above.

Afterwards he prayed for about three quarters of an hour with the greateſt fervency, exceedingly bleſſing God for Jeſus Chriſt, adoring the Riches of his Grace in him, in all the Glorious Fruits of it towards him, Praying for the Peace of the Church of God, and of theſe Nations in particular, all with ſuch eminent Aſſiſtance of the Spirit of God, as convinced, aſtoniſhed, and melted into Pity the Hearts of all preſent, even the moſt malicious Adverſaries, forcing Tears and Expreſſions from them; ſome ſaying, They knew not what would become of them after Death; but it was evident he was going to great Happineſs.

When he was juſt going out of the World, with a joyful Countenance he ſaid, Oh! now my Joy and Comfort is, that I have a Chriſt to go to; and ſo ſweetly reſign'd his Spirit to Chriſt, the 12th. of September, 1685.

An Officer who had ſhewed ſo malicious a Spirit as to call the Priſoners Devils, when he was Guarding them down, was now ſo convinced, that he after told a Perſon of Quality, That he was never ſo affected, as by his chearful Carriage, and fervent Prayer, ſuch as he believed was never heard, eſpecially from one ſo young; and ſaid, I believe, had the Lord Chief Juſtice been there, he could not have let him die.

The Sheriff having given his Body to be buried, although it was brought from the Place of Execution without any notice given, yet very many of the Town, to the Number of about 200, came to accompany him; and ſeveral Young Women of the beſt of the Town, laid him in his Grave in Lyme Church-yard, the 13th. of September, 1685.

After which, his Siſter writ this following Letter to her Mother.

ALthough I have nothing to acquaint my Dear Mother withal, but what is moſt afflictive to Senſe, both as to the Determination of God's Will, and as to my preſent Apprehenſion concerning my Brother Benjamin, yet remaining; yet there is ſuch abundant Conſolation mixt in both, that I only wanted an Opportunity to pay this Duty; God having wrought ſo Glorious a Work on both their Souls, revealing Chriſt in them, that Death is become their Friend. My Brother William having already with the greateſt Joy declared, to thoſe that were with him to the laſt, That he would not change Conditions with any that were to remain in this World; and he deſired that his Relations would comfort themſelves, that he is gone to Chriſt.

My Brother Benjamin expects not long to continue in this World, and is exceeding willing to leave it when God ſhall call, being fully ſatisfied that God will chooſe that which is beſt for him and us all; by theſe things God doth greatly ſupport me; and I hope you alſo, my dear Mother, which was and is my Brothers great deſire; there is ſtill room for Prayer for one; and God having ſo anſwered, though not in kind, we have Encouragement ſtill to wait on him.

Honoured Mother, Your Dutiful Daughter, Hannah Hewling.

When I came to Taunton to Mr. Benjamin Hewling, he had received the News of his Brother's being gone to die with ſo much comfort and joy, and afterwards of the continued goodneſs of God increaſing it to the end. He expreſſed to this effect, We have no cauſe to fear Death, if the Preſence of God be with us; there is no evil in it, the ſting being taken away; it's nothing but our Ignorance of the Glory that the Saints paſs into by Death, which makes it appear dark for our ſelves or Relations, if in Chriſt: What is this World, that we ſhould deſire an abode in it? It's all vain and unſatisfying, full of ſin and miſery. Intimating alſo his own chearful expectations ſoon to follow, diſcovering then, and all along great ſeriouſneſs, and ſenſe of Spiritual and Eternal things, complaining of nothing in his preſent Circumſtances, but want of place of Retirement to converſe more uninterruptedly with God and his own Soul, ſaying, That this lonely time in Newgate was the ſweeteſt in his whole Life. He ſaid, God having ſome time before ſtruck his Heart (when he thought of the hazard of his Life) to ſome ſerious Senſe of his paſt Life, and the great conſequences of Death and Eternity, ſhewing him, that they were the only happy Perſons that had ſecured their Eternal ſtates: The folly and madneſs of the ways of ſin, and his own Thraldom therein, with his utter inability to deliver himſelf; alſo the neceſſity of Chriſt for Salvation: He ſaid, it was not without Terror and Amazement for ſome time, the ſight of unpardon'd ſin, with Eternity before him. But God wonderfully opened to him the Riches of his Free-Grace in Chriſt Jeſus for poor Sinners to flee to, enabling to look alone to a crucified Chriſt for Salvation: He ſaid, this bleſſed Work was in ſome meaſure carried on upon his Soul, under all his buſineſs and hurries in the Army; but never ſprung forth ſo fully and ſweetly till his cloſe Confinement in Newgate. There he ſaw Chriſt and all Spiritual Objects more clearly, and embraced them more ſtrongly; there he experienced the bleſſedneſs of a reconciled State, the Excellency of the ways of Holineſs, the delightfulneſs of Communion with God, which remained with very deep and apparent impreſſions on his Soul, which he frequently expreſs'd with Admiration of the Grace of God towards him.

He ſaid, Perhaps my Friends may think this Summer the ſaddeſt time of my Life; but I bleſs God it hath been the ſweeteſt and moſt happy of it all; nay, there is nothing elſe worth the name of happineſs. I have in vain ſought ſatisfaction from the things of this World, but I never found it; but now I have found Reſt for my Soul in God alone.

O how great is our Blindneſs by Nature, till God open our Eyes, that we can ſee no Excellency in Spiritual things, but ſpend our Precious Time in purſuing Shadows, and are deaf to all the Invitations of Grace, and Glorious Offers of the Goſpel! How juſt is God in depriving us of that we ſo much ſlighted and abuſed! Oh! his Infinite Patience and Goodneſs, that after all, he ſhould yet ſanctifie any Methods to bring a poor ſinner to himſelf: Oh! Electing Love, diſtinguiſhing Grace; what great cauſe have I to admire and adore it!

He ſaid, What an amazing Conſideration is the Suffering of Chriſt for ſin, to bring us to God; his Suffering from wicked Men was exceeding great; but alas, what was that to the Dolours of his Soul, under the infinite Wrath of God? This Myſtery of Grace and Love is enough to ſwallow up our thoughts to all Eternity.

As to his own Death, he would often ſay, He ſaw no reaſon to expect any other; I know God is infinitely able to deliver, and I am ſure will do it, if it be for his Glory, and my Good; in which, I bleſs God, I am fully ſatisfied; it's all my deſire that he would chuſe for me, and then I am ſure it will be beſt, whatever it be; for truly, unleſs God have ſome Work for me to do in the World for his Service and Glory, I ſee nothing elſe to make Life deſirable: In the preſent ſtate of Affairs, there is nothing to caſt our Eyes upon but Sin, Sorrow, and Miſery: And truly, were things never ſo much according to our deſires, it's but the World ſtill, which will never be a reſting-place. Heaven is the only ſtate of Reſt and Happineſs; there we ſhall be perfectly free from Sin and Temptation, and enjoy God without interruption for ever.

Speaking of the Diſappointment of their Expectations in the Work they had undertaken, he ſaid, with reference to the Glory of God, the Proſperity of the Goſpel, and the delivery of the People of God, We have great cauſe to lament it; but for that outward Proſperity that would have accompanied it, it's but of ſmall moment in it ſelf; as it could not ſatisfie, ſo neither could it be abiding; for at longeſt, Death would have put an end to it all: Alſo adding, nay parhaps, we might have been ſo fooliſh, as to have been taken with that part of it, with the neglect of our Eternal Concerns; and then I am ſure our preſent Circumſtances are incomparably better.

He frequently expreſs'd great concern for the Glory of God, and Affection to his People, ſaying, If my Death may advance God's Glory, and haſten the Deliverance of his People, it is enough; ſaying, It was a great comfort to him, to think of ſo great a Privilege as an Intereſt in all their Prayers.

In his Converſe particularly valuing and delighting in thoſe Perſons where he ſaw moſt Holineſs ſhing; alſo great Pity to the Souls of others, ſaying, That the remembrance of our former Vanity may well cauſe Compaſſion to others in that ſtate. And in his Converſe prompting others to Seriouſneſs, telling them, Death and Eternity are ſuch weighty Concerns, that they deſerve the utmoſt intention of our Minds; for the way to receive Death chearfully, is to prepare for it ſeriouſly; and if God ſhould pleaſe to ſpare our Lives, ſurely we have the ſame reaſon to be ſerious, and ſpend our remaining days in his Fear and Service.

He alſo took great care that the Worſhip of God, which they were in a Capacity of maintaining there, might be duly perform'd; as Reading, Praying, and Singing of Pſalms, in which he evidently took great delight.

For thoſe three or four days before their Deaths, when there was a general Report that no more ſhould die; he ſaid, I don't know what God hath done beyond our expectations; if he doth prolong my Life, I am ſure it is all his own, and by his Grace I will wholly devote it to him.

But the 29th. of September, about Ten or Eleven at Night, we found the deceitfulneſs of this Report, they being then told they muſt die the next Morning, which was very unexpected, as to the ſuddenneſs of it; but herein God glorified his Power, Grace, and Faithfulneſs, in giving ſuitable Support and Comfort by his bleſſed Preſence, which appeared upon my coming to him at that time, finding him greatly compoſed; he ſaid, Tho' Men deſign to ſurprize, God doth, and will perform his Word, to be a very preſent help in trouble.

The next Morning when I ſaw him again, his Chearfulneſs and Comfort were much increaſed, waiting for the Sheriff with the greateſt ſweetneſs and ſerenity of Mind; ſaying, Now the Will of God is determined, to whom I have referred it, and he hath choſen moſt certainly that which is beſt.

Afterwards with a ſmiling Countenance he diſcourſed of the Glory of Heaven, remarking with much delight the third, fourth, and fifth Verſes of the 22d. of the Revelations; And there ſhall be no more Curſe; But the Throne of God, and of the Lamb, ſhall be in it, and his Servants ſhall ſerve him, and they ſhall ſee his Face, and his Name ſhall be in their Foreheads; and there ſhall be no Night there, and they ſhall need no Candle, nor Light of the Sun, and they ſhall Reign for ever and ever. Then he ſaid, Oh, what a happy State is this! ſhall we be loth to go to enjoy this! Then he deſired to be read to him, 2 Cor. 5. For we know that if our earthly Houſe of this Tabernacle were diſſolved, we have a Building of God, a Houſe not made with hands, eternal in the Heavens; to the tenth or eleventh Verſes. In all, his Comforts ſtill increaſing, expreſſing his ſweet Hopes, and good Aſſurance of his Intereſt in this Glorious Inheritance, and being now going to the Poſſeſſion of it; ſeeing ſo much of this happy Change, that he ſaid, Death was more deſirable than Life; he had rather die than live any longer here. As to the manner of his Death, he ſaid, When I have conſidered others under theſe Circumſtances, I have thought it very dreadful, but now God hath called me to it, I bleſs God I have quite other apprehenſions of it; I can now chearfully embrace it as an eaſie Paſſage to Glory: And tho' Death ſeparates from the Enjoyments of each other here, it will be but for a very ſhort time, and then we ſhall meet in ſuch Enjoyments as now we cannot conceive, and for ever rejoyce in each others Happineſs. Then reading the Scriptures, and muſing with himſelf, he intimated the great Comfort God conveyed to his Soul in it; ſaying, O, what an invaluable Treaſure is this bleſſed Word of God? In all Conditions here is a ſtore of ſtrong Conſolation. One deſiring his Bible, he ſaid, No, this ſhall be my Companion to the laſt moment of my Life. Thus Praying together, Reading, Meditating, and Converſing of Heavenly things, they waited for the Sheriff, who, when he came, void of all Pity or Civility, hurried them away, ſcarce ſuffering them to take leave of their Friends. But notwithſtanding this, and the doleful Mourning of all about them, the Joyfulneſs of his Countenance was increaſed. Thus he left his Priſon, and thus he appeared in the Sledge, where they ſat about half an hour, before the Officers could force the Horſes to draw; at which they were greatly enraged, there being no viſible obſtruction from weight of way. But at laſt the Mayor and Sheriff hall'd them forward themſelves, Balaam-like, driving the Horſes.

When they came to the Place of Execution, which was ſurrounded with Spectators, many that waited their Coming with great Sorrow, ſaid, That when they ſaw him and them come with ſuch Chearfulneſs and Joy, and Evidence of the Preſence of God with them, it made Death appear with another Aſpect.

They firſt embraced each other with the greateſt Affection; then two of the elder Perſons praying audibly, they join'd with great ſeriouſneſs. Then he defired leave of the Sheriff to pray particularly, but he would not grant it, only asked him, if he would Pray for the King? He anſwered, I Pray for all Men. He then requeſted they might ſing a Pſalm; the Sheriff told him, It muſt be with the Ropes about their Necks; which they chearfully accepted, and ſung with ſuch Heavenly Joy and Sweetneſs, that many preſent ſai[••], It both broke and rejoyc'd their hearts.

Thus in the experience of the delightfulneſs of Praiſing God on Earth, he willingly cloſed his Eyes on a vain World, to paſs to that Eternal Employment, Sept. 30. 1685.

All preſent of all ſorts were exceedingly affected and amazed. Some Officers that had before inſultingly ſaid, Surely theſe Perſons have no thoughts of Death, but will find themſelves ſurprized by it; after ſaid, That they now ſaw he and they had ſomething extraordinary within that carried them through with ſuch Joy. Others of them ſaid, That they were ſo convinced of their Happineſs, that they would be glad to change Conditions with them. All the Soldiers in general, and all others, lamenting exceedingly, ſaying, That it was ſo ſad a thing, to ſee them cut off; they ſcarce knew how to bear it.

Some of the moſt malicious in the Place, from whom nothing but Railing was expected, ſaid, (as they were carried to their Grave in Taunton Church, voluntarily accompanied by moſt of the Town) That theſe Perſons had left a ſufficient Evidence, that they were now glorified Saints in Heaven. A great Officer in the King's Army has been often heard to ſay, That if you would learn to die, go to the Young Men of Taunton.

Much more was uttered by them, which ſhewed the Bleſſed and Glorious frames of their hearts (to the Glory of Divine Grace) but this is what occurs to Memory.

Mr. Benjamin Hewling, about two hours before his Death, writ this following Letter, which ſhewed the great compoſure of his Mind.

Mr. Hewling's laſt Letter a little before his Execution.
Taunton, Sept. 30. 1685.
Honoured Mother,

THat News which I know you have a great while feared, and we expected, I muſt now acquaint you with; That notwithſtanding the Hopes you gave in your two laſt Letters, Warrants are come down for my Execution, and within theſe few hours I expect it to be performed. Bleſſed be the Almighty God that gives comfort and ſupport in ſuch a day; how ought we to magnifie his holy Name for all his Mercies, that when we were running on in a courſe of ſin, he ſhould ſtop us in our full Career, and ſhew us that Chriſt whom we had pierced, and out of his Free Grace enable us to look upon him with an Eye of Faith, believing him able to ſave to the utmoſt all ſuch as come to him. Oh admirable long-ſuffering and Patience of God! that when we were diſhonouring his Name, he did not take that time to bring honour to himſelf by our deſtruction. But he delighteth not in the death of a ſinner, but had rather he ſhould turn to him and live: And he has many ways of bringing his own to himſelf. Bleſſed be his Holy Name, that through Affliction he has taught my heart in ſome meaſure to be conformable to his Will, which worketh Patience, and Patience worketh Experience, and Experience Hope, which maketh not aſhamed. I bleſs God I am not aſhamed of the Cauſe for which I lay down my Life; and as I have engaged in it, and fought for it; ſo now I am going to Seal it with my Blood. The Lord ſtill carry on the ſame Cauſe which hath been long on foot; and tho' we die in it, and for it, I queſtion not but in his own good time he will raiſe up other Inſtruments more worthy to carry it on to the Glory of his Name, and the Advancement of his Church and People.

Honoured Mother, I know there has been nothing left undone by you, or my Friends, for the ſaving of my Life, for which I return my hearty Acknowledgments to your ſelf and them all; and it's my dying Requeſt to you and them, to Pardon all undutifulneſs [〈◊〉] unkindneſs in every Relation. Pray give my Duty to my Grandfather and Grandmother, Service to my Uncles and Aunts, and my dear Love to all my Siſters; to every Relation and Friend a particular Recommendation. Pray tell 'em all how Precious an Intereſt in Chriſt is when we come to die, and adviſe them never to reſt in a Chriſtleſs Eſtate. For if we are his, 'tis no matter what the World do to us; they can but kill the Body, and bleſſed be God the Soul is out of their reach, for I queſtion not but their Malice wiſhes the Damnation of that, as well as the Deſtruction of the Body; which has too evidently appeared by their deceitful and [••]tering Promiſes. I commit you all to the Care and Protection of God, who has promiſed to be a Father to the Fatherleſs, and a Husband to the Widow, and to ſupply the want of every Relation. The Lord God of Heaven be your Comfort under theſe Sorrows, and your Refuge from thoſe Miſeries we may eaſily fore-ſee coming upon poor England, and the poor diſt[•]e[••]ed People of God in it. The Lord carry you through this Vale of Tears with a reſigning ſubmiſſive Spirit, and at laſt bring you to himſelf in Glory; where I queſtion not but you will meet your dying Son.

Ben. Hewling.

Their CHARACTERS.

THey were both of very ſweet and obliging Tempers, as has appeared in their Hiſtory, it being a very hard matter for their worſt Enemies, when they once knew 'em well, not to Honour and Love 'em. Mr. Benjamin, the Elder, reconciled the Lamb and the Lion exactly. In the Field he ſeem'd made only for War, and any where elſe, for nothing but Love. He, without Flattery, deſerv'd to be call'd a very fine Man, of a lovely Proportion, extreamly well made, as handſome a Meen, and good an Air, as perhaps few in England exceeded him. His Picture is pretty like him.

The Younger, Mr. William, ſomewhat taller, and more ſlender; his Face freſh and lively, as his Spirit, being Maſter of an extraordinary vivacity and briskneſs of Temper. Both of 'em Vertuous, Pious and Courageous far above their Years, and indeed, ſeem'd to be Men too ſoon, one of 'em not being Twenty, the Eldeſt but Two and twenty, when they dy'd; verifying that common Obſervation, That whatever is perfect ſooner than ordinary, has generally a ſhorter Period prefix'd it, than what's more baſe and ignoble.

2. Mr. CHRISTOPHER BATTISCOMB.

HE was another young Gentleman, of a good Family, and very great Hopes, and of a fair Eſtate, which lay in Dorſetſhire, ſomewhere between Dorcheſter and Lyme. He had ſtudied ſome time at the Temple, and having Occaſions in the Country, about the Time of my Lord Ruſſel's Buſineſs, he was there ſeiz'd, on Suſpicion of being concern'd in't, and clapt into the County Gaol at Dorcheſter; where he behaved himſelf with that Prudence, and winning Sweetneſs, and ſhew'd ſo much Wit, and innocent pleaſantry of Temper, as extreamly obliged both all his Keepers and Fellow-Priſoners, and even Perſons of the beſt Quality in that Town. They knew how to value ſuch a Gentleman as Mr. Battiſcomb, and made him ſuch frequent Viſits in the Priſon, till the Place it ſelf was ſo far from being Scandalous, that there was generally all the Converſation, and where you might be ſure to meet the beſt Company in the Town of both Sexes. Mr. Battiſcomb had the Happineſs not to be diſpleaſing to the fair Sex, who had as much Pity and Friendſhip for him as conſiſted with the Rules of Decency and Vertue; and perhaps their Reſpect for him did not always ſtop at Friendſhip, tho' it ſtill preſerved the other Bounds inviolable. Pity is generally but a little way from Love, eſpecially when the Object of it is any thing extraordinary. But after he had been there ſome time, and nothing could be prov'd againſt him which could any ways affect him, he was at length, almoſt unwillingly deliver'd from this ſort of happy Slavery; And when the Duke landed, appear'd with him, and ſerv'd him with equal Faith and Valour, till the Rout at Sedgmoor, when he fled with the reſt, and got up as far as Devonſhire, where he was ſeiz'd in a Diſguiſe, and brought to his old Palace, the Priſon at Dorcheſter.

He behav'd himſelf there the ſecond time in the ſame courteous obliging manner as he did at the firſt, tho' now he ſeem'd more thoughtful, and in earneſt than before, as knowing nothing was to be expected but ſpeedy Death; tho' his Courage never droopt, but was ſtill the ſame, if it did not encreaſe with his Danger. At his Tryal, Jeffreys rail'd at him with ſo much eagerneſs and barbarity, that he was obſerv'd almoſt to foam upon the Bench. He was very angry with him, becauſe he was a Lawyer, and could have been contented all ſuch as he ſhould be hang'd up without any Trial; and truly, 'twas no great Matter, whether he or the reſt had had that Formality or no. Mr. Battiſcomb was as undaunted at the Bar, as in the Field, or at Execution. How he demeaned himſelf in Priſon, before his Death, take this following Account verbatim, as 'twas written by his Friends.

The Account given of him by his Relations.

HE was obſerved to be always ſerious and chearful, ready to entertain Spiritual Diſcourſe, manifeſting Affection to God's People and his Ordinances; he ſeem'd to be in a very calm Indifference to Life or Death, referring himſelf to God to determine it, expreſſing his great Satisfaction as to ſome Opportunities of Eſcape that were ſlipt, ſaying, That truly he ſometimes thought the Cauſe was too good to flee from ſuffering in it, tho' he would uſe all lawful Means for his Life; but the Providence of God having prevented this, he was ſure it was beſt for him, for he ſaid, he bleſs'd God he could look into Eternity with Comfort. He ſaid, with reſpect to his Relations and Friends, to whom his Death would be afflictive, That he was willing to live, if God ſaw good; but for his own part, he thought Death much more deſirable. He ſaid, I have enjoyed enough of this World, but I never found any thing but Vanity in it, no Reſt or Satisfaction. God, who is an Infinite Spiritual Being, is the only ſuitable Object for the Soul of Man, which is ſpiritual in its Nature, and too large to be made happy by all that this World can afford, which is all but ſenſual: Therefore, methinks, I ſee no reaſon why I ſhould be unwilling to leave it by Death, ſince our Happineſs can never be perfected till then, till we leave this Body, where we are ſo continually clogg'd with Sin and Vanity, frivolous and fooliſh Trifles. Death in it ſelf is indeed terrible, and natural Courage is too low to encounter it; nothing but an Intereſt in Chriſt can be our Comfort in it, he ſaid, which Comfort I hope I have; intimating much advantage to his Soul by his former Impriſonment.

The Day he went from Dorcheſter to Lyme, after he had received the News of his Death the next Day, he was in the ſame ſerious Cheerfulneſs, declaring ſtill the ſame Apprehenſion of the Deſirableneſs of Death, and the great Supports of his Mind under the Thoughts of ſo ſudden paſſing through it alone from the Hope of the Security of his Intereſt in Chriſt; taking leave of his Friends with this Farewel, Tho' we part here, we ſhall meet in Heaven. Paſſing by [〈◊〉] Eſtate, going to Lyme, he ſaid, Farewel Temporal Inheritance, I am now going to my Heavenly, Eternal One. At Lyme, the Morning that he died, it appeared that he had the ſame Supports from God, meeting Death with the ſame cheerfulneſs. When he was mounting the Ladder, he ſmiled, and ſaid: I am not afraid of this; I am going to a better Place, from a poor and miſerable World, to a Celeſtial Paradiſe, a Heavenly Jeruſalem. I might have choſen whether I would have undergone this Death, if I had hearkened to the L. C. J. but it was upon ſuch unworthy Terms, that ſhou'd I have accepted of my Pardon, it wou'd have been troubleſome to me. I die a true Proteſtant; I am in Charity with all Men. God preſerve this Nation from Popery. The Lord bleſs you all. So taking his leave of them he knew, after Prayer he lanched into Eternity.

His CHARACTER.

All that knew or ſaw him, muſt own Mr. Battiſcomb was very much a Gentleman; not that thin ſort of Animal that flutters from Tavern to Play-houſe; and back again, all his Life, made up of Wig and Crevat, without one dram of Thought in his Compoſition; but one who ha[•] ſolid Worth, well dreſt and ſet out to the World. His Body made a very handſome and creditable Tenement for his Mind; and it had been pity it ſhou'd have liv'd in any other. He wa[•] pretty tall, well made, I think inclining to Black; not altogether unlike Mr. Benjamin Hewling as He has been thought to reſemble the Duke of Monmouth. He was Witty, Brave, exactly Honourable, Pious, and Vertuous; and if ever that Character belong'd to any Man, it did eminently to Mr. Battiſcomb, That he liv'd univerſally belov'd, and dy'd as generally lamented.

3. Mr. WILLIAM JENKYNS.

HIS Father was ſufficiently known, and his Circumſtances hard enough, being ſeized only for his Opinion, and clapt up cloſe in Newgate; where the Inconvenience of the Place, and want of the Exerciſe he formerly enjoy'd, quickly kill'd him, as he uſed to ſay before his Confinement, 'twould certainly do if ever it happen'd. Thus was he requited by that very Perſon for whom, with Mr. Love, he ventured his Life ſo deeply, and ſo hardly eſcaped with it. 'Twas his inhumane Treatment which edg'd and animated his Son; and the Revenge of his Father's Blood may be preſum'd to have gone very far, in puſhing him on to engage his Life and Fortune in this Undertaking, he having given Funeral Rings for his Father, with this Poeſie, William Jenkyns, murder'd in Newgate. He was his Father's only Son, who had taken care to have him educated ſuitable to his ingenuous Birth and Inclinations: He improved ſufficiently in all uſeful Learning, and was now about One or Two and twenty. He, and ſeveral young Gentlemen, rode down from London, a little before the Duke landed, and were taken on Suſpicion, and laid up in Ilcheſter Gaol, till the Duke himſelf came and relieved them. He continued in his Army till the Rout, when, if I miſtake not, he got to Sea, and was forc'd back again with the Hewlings, or ſome others. He was condemned at the bloody Aſſizes in Dorcheſter.

A Friend diſcourſing to him at Dorcheſter, about his Pardon, and telling him the doubtfulneſs of obtaining it, he replied: Well, Death is the worſt they can do; and, I bleſs God, that will not ſurprize me; for I hope my great Work is done. At Taunton being adviſed to govern the Airyneſs of his Temper, telling him, it made People apt to cenſure him, as inconſiderate of his Condition; to which he anſwered: Truly, this is ſo much my natural Temper, that I cannot tell how to alter it; but, I bleſs God, I have, and do think ſeriouſly of my eternal Concerns. I do not allow my ſelf to be vain, but I find cauſe to be chearful, for my Peace is made with God, through Jeſus Chriſt my Lord. This is my only ground of Comfort and Cheerfulneſs, the Security of my Intereſt in Chriſt; for I expect nothing but Death, and without this, I am ſure Death would be moſt dreadful; but having the good Hope of this, I cannot be melancholy. When he heard of the triumphant Death of thoſe that ſuffered at Lyme, he ſaid, This is a good Encouragement to depend upon God. Then ſpeaking about the mangling of their Bodies, he ſaid: Well, the Reſurrection will reſtore all with great Advantage; the 15th. Chapter of the Firſt of Corinthians is Comfort enough for all Believers. Diſcourſing much of the Certainty and Felicity of the Reſurrection, at another time, he ſaid. I will (as I think I ought) uſe all lawful Means for the ſaving of my Life; and then if God pleaſe to forgive me my Sins, I hope I ſhall as chearfully embrace Death. Upon the Deſign of Attempting an Eſcape he ſaid, We uſe this means for the preſerving our Lives; but if God is not with us, it will not effect it. It [〈◊〉] Buſineſs firſt to ſeek to him for Direction and Succeſs, if he ſees good, with reſigning our Lives to him; and then his Will be done. After the Diſappointments, when there was no proſpect of any other Opportunity, he ſpake much of the Admirableneſs of God's Providence in thoſe things that ſeem moſt againſt us, bringing the greateſt Good out of them. For, ſaid he, we can ſee but a little way; God is only wiſe in all his Diſpoſals of us: If we were left to chuſe for our ſelves, we ſhould chuſe our own Miſery. Afterwards diſcourſing of the Vanity and unſatisfyingneſs of all things in this World, he ſaid, It is ſo in the enjoying; we never [〈◊〉] our Expectations anſwer'd by any thing in it; and when Death comes, it puts an end to all things we have been purſuing here: Learning and Knowledge (which are the beſt Things in this World) will then avail nothing; nothing but an Intereſt in Chriſt is then of any worth. One reading to ſome of his Fellow-Priſoners, Jer. 42.12. I will ſhew mercy unto you, that he may have mercy upon you, and cauſe you to return to your own Land; he ſaid, Yes, we ſhall; but not in this World, I am perſwaded. September the 29th. at Night, after he heard he muſt die the next Morning, he was exceedingly compoſed and chearful, expreſſing his Satisfaction in the Will of God. The next Morning he was ſtill more ſpiritual and chearful, diſcovering a very ſweet Serenity of Mind in all that he ſaid and did. Whilſt he was waiting for the Sheriff, reading the Scriptures, Meditating and converſing with thoſe about him of Divine Things, amongſt other things, ſaid be, I have heard much of the Glory of Heaven, but I am now going to behold it, and underſtand what it is. Being deſir'd to diſguiſe himſelf, to attempt an Eſcape, he ſaid, No, I cannot tell how to diſturb my ſelf about it, and methinks it is not my Buſineſs, now I have other things take up my Thoughts: If God ſaw good to deliver me, he would open ſome other Door; but ſeeing he has not, it is more for the Honour of his Name we ſhould die, And ſo be it. One ſaying to him, that moſt of the Apoſtles died a violent Death, he replied, Nay, a greater than the Apoſtles; our Lord himſelf died, not only a ſhameful, but a painful Death. He further ſaid, This manner of Death hath been the moſt terrible thing in the World to my Thoughts; but, I bleſs God, now am I neither afraid nor aſhamed to die. He ſaid, The parting with my Friends, and their Grief for me, is my greateſt Difficulty; but it will be but for a very ſhort time, and we ſhall meet again in endleſs Joys, where my dear Father is already enter'd, him ſhall I preſently joyfully meet. Then muſing with himſelf a while, he, with an extraordinary ſeriouſneſs, ſung theſe two Verſes of one of Herbert's Poems:

Death is ſtill working like a Mole,

Digging my Grave at each remove,

Let Grace work ſo on my Soul,

Drop from above.

Oh come! for thou doſt know the way,

Or if to me thou wilt not move,

Remove me where I need not ſay,

Drop from above.

He then read the 53d. of Iſaiah, and ſaid, He had heard many bleſſed Sermons from that Chapter, eſpecially from the 16th. Verſe, All we like Sheep have gone aſtray; we have turned every one to his own way, but the Lord hath laid on him the Iniquities of us all: Seeming to intimate ſome Impreſs made on his Soul from them, but was interrupted. Then he ſaid, Chriſt is all. When the Sheriff came, he had the ſame chearfulneſs and ſerenity of Mind, in taking Leave of his Friends, and in the Sledge, which ſeemed to encreaſe to the laſt, (as thoſe preſent have affirmed) joyning in Prayer, and in ſinging a Pſalm with great appearance of Comfort and Joy in his Countenance, inſomuch that ſome of his Enemies (that had before cenſured his Chearfulneſs for unthoughtfulneſs of his Danger, and therefore expected to ſee him much ſurprized) now profeſſed they were greatly aſtoniſhed, to ſee ſuch a young Man leave the World, and go through Death as he did.

His CHARACTER.

He was a very promiſing and ingenious young Gentleman. He had a great deal of ready Wit, and an extraordinary Briskneſs and Gaity. He was a very good Scholar, had run through a courſe of Philoſophy; but his particular Inclination was to the Mechanical part of it, wherein he had a very happy Genius, and performed many pretty things. He wrote very good clean Latin. He was indifferent tall, pretty thin, a fair Complexion, his Noſe a little inclining to one ſide, being hurt in his Infancy. He led a ſober, vertuous Life, and dy'd a happy Death at Taunton, September the 30th. 1685.

4. Lady LISLE.

HAD thoſe Perſons who ſuffer'd about Monmouth's Buſineſs, fell only into the hands of Cannibals, ſome of 'em, at leaſt, had 'ſcaped better than they did from Jeffreys. Theſe more tame and civil Creatures would have ſpared the old and withered, though they had devoured the young and tender. But no Age, no Sex, made any difference here; and as thoſe who were juſt come into the World, Children and Girls of ten or a dozen Years old, were refuſed Pardon, ſo thoſe who were half out of it, would not be ſuffered to tumble into the Grave entire, tho', as Juvenal ſays of Priam, they had ſcarce Blood enough left to tinge the Knife of the Sacrificers An Inſtance of this, was my Lady Liſle, of ſuch an Age, that ſhe almoſt ſlept on her very Tryal, condemned for as ſmall a matter as has been known, by one of thoſe dormant Laws, made only in terrorem, but hardly ever executed, only for correſponding with Nelthrop, an outlaw'd Perſon, and, as was pretended, giving him Shelter at her Houſe, and Hicks, who brought him thither. For Mr. Hicks, he was not then convicted, nor in any Proclamation; and ſo 'tis a queſtion, whether ſhe could, even in rigour of Law, deſerve Death on his account. For Nelthrop, he himſelf ſays in his laſt Speech, [That he was wholly a Stranger to that worthy Lady; neither did ſhe, as he verily believes, know who he was, or his Name, till he was taken.] For this ſhe was found Guilty, and loſt her Head at Wincheſter. Her Caſe was thought ſo hard, that the Honourable Court of Parliament have now reverſt her Judgment. At her Death ſhe made the following Speech.

The Laſt Speech of the Lady Alicia Liſle.

GEntlemen, Friends and Neighbours, it may be expected that I ſhould ſay ſomething at my Death; and in order thereunto, I ſhall acquaint you, That my Birth and Education was both near this Place, and that my Parents inſtructed me in the Fear of God, and I now die of the Reformed Proteſtant Religion; That if ever Popery ſhould return into this Nation, it would be a very great and ſevere Judgment; That I die in Expectation of the Pardon of all my Sins, and of Acceptance with God the Father, by the imputed Righteouſneſs of Jeſus Chriſt, he being the end of the Law for Righteouſneſs to every one that believes: I thank God, through Jeſus Chriſt, that I do depart under the Blood of Sprinkling, which ſpeaketh better things than that of Abel; God having made this Chaſtiſement an Ordinance to my Soul. I did once as little expect to come to this Place on this Occaſion, as any Perſon in this Place, or Nation; therefore let all learn not to be high-minded, but fear. The Lord is a Soveraign, and will take what way he ſees beſt to glorifie himſelf in, and by his poor Creatures; and I do humbly deſire to ſubmit to his Will, praying to him, That I may poſſeſs my Soul in Patience. The Crime that was laid to my Charge, was for Entertaining a Nonconformiſt Miniſter and others in my Houſe; the ſaid Miniſter being ſworn to have been in the late Duke of Monmouth's Army; but I have been told, That if I had denied them, it would not at all have affected me; I have no Excuſe but Surprize and Fear, which I believe my Jury muſt make uſe of to excuſe their Verdict to the World. I have been alſo told, That the Court did uſe to be of Counſel for the Priſoner; but inſtead of Advice, I had Evidence againſt me from thence; which though it were only by hear-ſay, might poſſibly affect my Jury; my Defence being but ſuch, as might be expected from a weak Woman; but ſuch as it was, I did not hear it repeated again to the Jury; which, as I have been informed, is uſual in ſuch Caſes. However, I forgive all the World, and therein all thoſe that have done me wrong; and in particular, I forgive Colonel Penruddock, although he told me, that he could have taken theſe Men before they came to my Houſe. And I do likewiſe forgive him, who deſired to be taken away from the Grand Jury to the Petty Jury, that he might be the more nearly concerned in my Death. As to what may be objected in reference to my Conviction, that I gave it under my Hand, that I had diſcourſed with Nelthrop; that could be no Evidence againſt me, being after my Conviction and Sentence. I do acknowledge His Majeſty's Favour, in Revoking my Sentence; I pray God to preſerve him, that he may long Reign in Mercy, as well as Juſtice; and that he may Reign in Peace; and that the Proteſtant Religion may flouriſh under him. I alſo return thanks to God, and the Reverend Clergy, that aſſiſted me in my Impriſonment.

ALICIA LISLE.

5. Mr. RICHARD NELTHROP.

HIS Name is often enough met with in Weſt's and Rumſey's Plot, and good reaſon too, he being not near to anſwer for himſelf. As to what he was Accuſed, Outlawed, and Executed for, his being concern'd in a Deſign for the Aſſaſſination of the King and Duke; he Solemnly avers, as may be ſeen in his Speech, [That he was always highly against it, and deteſted any ſuch thing, was never in the leaſt concern'd in it, neither in Purſe or Perſon; never knew of any Arms bought for that intent, nor did believe there was any ſuch Deſign.] He writ one Letter to his Parents, here inſerted, together with his Laſt Speech at his Execution the 30th. of October, 1685. At Two in the Morning he wrote the Letter to his Parents, &c. Wherein he ſpeaks much of his Brother, and Fellow-Sufferer,^[1] Mr. Ayloff, if I miſtake not, whom he ſays, [He could embrace with more Joy in the Field of Suffering, than ever he could have done, had he met him in the Field, crown'd with Victory and Lawrels.]

Mr. Richard Nelthrop's Letter to his Parents, Brothers, and Siſter.

Deareſt Parents, and ever-loving Brothers, and tender hearted and beloved Siſter,

THrough the Infinite Goodneſs of God, the nearer I approach my End, the more Joy and Comfort I find in my Suffering Eſtate, (that I may ſo call it:) I can through Mercy ſay, that I have found more true Delight and Content this Night, than in all the Days and Nights of my whole Life; and I hope the Lord will continue it, that his Name may be glorified by me the meaneſt and pooreſt of all his Servants, but through Free-Grace Faithful unto the end: My Soul is raviſhed, I can hardly write, and my Comforts are more unſpeakable than my Terrors were. I did this Evening ſee my deareſt Brother and Companion; his Face was to me as that of an Angel, and he gave me that Comfort, that I cannot but ſay, my Love to him is beyond what I ever had to my deareſt Relations. When God, comes, every thing hath a Beauty and Luſtre upon it; here is an Anſwer of Prayers, and ſuch an Anſwer, as, deareſt Relations, muſt engage you all to be conſtant in the performance of that Duty, which, like Jacob's Ladder, tho' it ſtand upon the Earth, yet it reaches up to Heaven: Here's the Love of God made manifeſt to a poor Sinner at the laſt hour, like the Thief upon the Croſs, he that never new before what the Love of God was to his Soul, finds it now filled with it, and running over. Now bleſs the Lord, O my Soul! yea, all that is within me, Bleſs his holy Name for this Diſpenſation. Now Light appears out of Darkneſs in the Face of Jeſus; now all Worldly Joy and Comforts ſeem to me (as they are) things not hard to part with; Father, Mother, Brothers, Siſter, Wife, Children, Houſe, and Lands, are (as my dear Saviour ſaith) to be parted with for him, or we are not worthy of him: I bleſs his Name, I find no reluctancy to do it; he hath brought me to his Foot-ſtool, and I can ſay heartily, the Will of the Lord be done in this matter. I never before but ſaw a Beauty in Worldly Comforts, but now thoſe ſeem ſo faded by the greater Luſtre and Beauty that I ſee in God in Chriſt Jeſus, that I am aſtoniſhed where I have been wandring all my days, ſpending my Time and my Money for that which is not Bread. O ſtrive to get a taſte of this Love of God in Chriſt Jeſus! and it will perfectly wean you from this deceitful, fooliſh World. What is worldly Honour and Riches! O, ſet not your hearts upon them, but get a Treaſure in Heaven, that your hearts may be there alſo. O, loſe no time! for if you ever knew the ſweetneſs of it, you would never be at reſt till you found him whom your Soul loved; it will be more, yea, infinitely more than all worldly Enjoyments can afford you, tho' in their greateſt Perfection; it will make your Life ſweet, and your Death moſt comfortable: It is the Bread which this World knoweth not of, and therefore maketh little or no Enquiry after it. Deareſt Relations, whilſt you and my other dear Friends are like Aaron and Hur, holding up the Hands of Moſes, I am, through Grace, getting Victory over the Amalekites. I [•]n embrace my dear and beloved Brother and Companion with more Joy in the Field of Suffering, than ever I could have done, had I met him crowned with the Lawrels of Victory: Oh the Mercy to die with ſuch a Friend, and ſuch a valiant Soldier of Jeſus, who hath kept his Garments clean. I now begin to pity you that ſtay behind, who have many Temptations to conflict with; for a little, yea, a very little time, and my Warfare will be accompliſhed; and if God continue his Love and Influence upon my Soul, it will be both ſhort and ſweet. I have little of this World about me, I leave you all the Legacy of what was ever deareſt to me, the beſt of Wives, and five poor Children, who muſt paſs through an evil and ſinful World; but I have committed them to God, who hath commanded to caſt our Fatherleſs Children and Widows upon him. Dear Parents, Brothers, Siſter, all adieu, my time draws on, my Paper is finiſhed, and your dying Child and Brother recommends you all to him who is All-ſufficient, to the God of Peace, that brought again from the Dead our Lord Jeſus, the great Shepherd of the Sheep, through the Blood of the Everlaſting Covenant, who will make you Perfect in every good Work to do his Will, working in you that which is well-pleaſing in his ſight, through Jeſus Chriſt, to whom be Glory for ever and ever, Amen.

RICHARD NELTHROP.
From the Palace of Newgate, Octob. 30. 1685. Two of the Clock in the Morning.

Mr. Nelthrop's Last Speech.

THE great and inexpreſſible trouble and diſtraction I have been under ſince I came into Trouble, eſpecially ſince my cloſe Confinement in Newgate, hath ſo broken my Reaſon, that for many Weeks laſt paſt, till the day my Sentence was paſſed, I have not had any compoſure of Mind, and have been under the greateſt trouble imaginable: Since my deareſt Wife hath had the Favour granted her of coming to me, I am at preſent under great compoſedneſs of Mind, through the Infinite Goodneſs of the Lord. As to what I ſtand Outlawed for, and am now ſentenced to die, I can with comfort Appeal to the great God, before whoſe Tribunal I am to appear, that what I did was in the ſimplicity of my heart, without ſeeking any private Advantage to my ſelf; but thinking it my Duty to hazard my Life for the Preſervation of the Proteſtant Religion, and Engliſh Liberties, which I thought invaded, and both in great danger of being loſt. As to the Deſign of Aſſaſſinating the late King, or his preſent Majeſty, it always was a thing highly againſt my Judgment, and which I always deteſted; and I was never in the leaſt concerned in it, neither in Purſe nor Perſon, nor ever knew of any Arms bought for that intent, nor did I believe there was any ſuch Deſign, or ever heard of any diſappointment in ſuch an Affair, or Arms, or Time, or Place, ſave what after the Diſcovery of the General Deſign, Mr. West ſpoke of, as to Arms bought by him: And as to my ſelf, I was in the North when the late King was at New-Market; and the firſt News I had of the Fire, was at Beverly in York-ſhire. As to my coming over with the late Duke of Monmouth, it was in proſecution of the ſame ends; but the Lord in his Holy and Wiſe Providence hath been pleaſed to blaſt all our Undertakings; tho' there ſeemed to be a very unanimous and zealous Spirit in all thoſe that came from beyond the Seas. And as to the Duke of Monmouth's being declared King, I was wholly Paſſive in it, I never having been preſent at any publick Debate of that Affair, and ſhould never have adviſed it, but complained of it to Col. Holmes and Captain Patchet. I believe the Lord Gray and Mr. F—the chief Promoters of it. As to the Temptation of being an Evidence, and bringing either into trouble or danger of his Life the meaneſt Perſon, upon the Account for which I ſuffer, I always abhorred and deteſted the thoughts of it, both when in and out of danger, and adviſed ſome very ſtrongly againſt it; except when under my Diſtraction in Priſon, that amongſt other Temptations did violently aſſault me; but through the goodneſs of my deareſt God and Father, I was preſerved from it, and indeed was wholly incapable, and could never receive the leaſt ſhadow of comfort from it, but thought Death more eligible, and was ſome time afore, out of my diſtracted and diſquieted condition, wholly free from it; though not without other Temptations far more Criminal in the ſight of Men. I bleſs the Father of all Mercies, and God of all Conſolations, that I find a great Reſignedneſs of my Will to his, finding infinitely more comfort in Death, than ever I could place in Life, tho' in a condition that might ſeem honourable, every hour ſeeing the Will of God in ordering this Affair more and more cleared up to me. God hath given, God hath taken, bleſſed be his holy Name, that hath enabled me to be willing to ſuffer, rather than to put forth my hand to Iniquity, or to ſay a Confederacy with thoſe that do ſo. I am heartily and ſincerely troubled for what hath happened, many mans Lives being loſt, and many poor diſtreſſed Families ruin'd; the Lord Pardon what of ſin he hath ſeen in it. He in his wonderful Providence hath made me and others concerned, Inſtruments, not only for what is already fallen out, but I believe, for haſtening ſome other great Work he hath to do in theſe Kingdoms; whereby he will try and purge his People, and winnow the Chaff from the Wheat; the Lord keep thoſe that are his, Faithful unto the end.

I die in Charity with all the World, and can readily and heartily forgive my greateſt Enemies, even thoſe that have been Evidences againſt me; and I moſt humbly beg the Pardon of all that I have in the leaſt any way injured; and in a ſpecial manner humbly ask Pardon of the Lady Liſle's Family and Relations, for that my being ſuccoured there one Night with Mr. Hicks, brought that worthy Lady to ſuffer Death: I was wholly a Stranger to her Ladiſhip, and came with Mr. Hicks; neither did ſhe (as I verily believe) know who I was, or my Name, till I was taken: And if any other have come to any loſs or trouble, I humbly beg their Pardon; and were I in a condition, I would, as far as I was able, make them a requital.

As to my Faith, I neither look nor hope for Mercy, but only in the Free-Grace of God, by the Application of the Blood of Jeſus, my deareſt and only Saviour, to my poor ſinful Soul. My diſtreſſes have been exceeding great as to my Eternal State but through the infinite goodneſs of God, tho' I have many ſins to anſwer for, yet I hope and truſt, as to my particular, that Chriſt came for this very end and purpoſe, to relieve the Oppreſſed, and to be a Phyſician to the Sick. I come unto thee, O bleſſed Jeſus; refuſe me not, but waſh me in thine own Blood, and then preſent me to thy Father as Righteous! What though my Sins be as Crimſon, and of a Scarlet Dye? Yet thou canſt make them as white as Snow. I ſee nothing in my ſelf but what must utterly ruine and condemn me; I cannot anſwer for one Action of my whole Life, but I caſt my ſelf wholly upon thee, who art the Fountain of Mercy, in whom God is reconciling himſelf to the World, the greatest of Sins and Sinners may find an All-ſufficiency in thy Blood to cleanſe them from all ſin. O deareſt Father of Mercy, look upon me as Righteous in and through the imputed Righteouſneſs of thy Son; he hath payed the Debt by his own Offering up himſelf for ſin, and in that thy Juſtice is ſatisfied, and thy Mercy is magnified. Grant me thy Love, O dearest Father, aſſiſt me, and ſtand by me in the needful hour of Death, give thy Angels charge over my poor Soul, that the Evil One may not touch nor hurt it. Defend me from his Power, deliver me from his Rage, and receive me into thine Eternal Kingdom, in and through the alone Merits of my deareſt Redeemer, for whom I praiſe thee: To whom with thy ſelf and holy Spirit be aſcribed all Glory, Honour, Power, Might, and Dominion, for ever and for ever. Amen.

Dear Lord Jeſus, receive my Spirit, Amen.

R. NELTHROP.

Newgate, Octob. 29. 1685.

6. Mrs. GAƲNT.

ONE of the great Reaſons why Mrs. Gaunt was burnt, was, 'tis very poſſible, becauſe ſhe lived at Wapping; the honeſt Seamen and hearty Proteſtants thereabouts, being ſuch known Enemies to Popery and Arbitrary Government, that the Friends of both, gave all who oppoſe it, the Name of Wappingers, as an odious Brand and Title. She was a good, honeſt, charitable Woman, who made it her buſineſs to relieve and help whoever ſuffered for the forementioned Cauſe, ſparing no Pains, refuſing no Office to get them Aſſiſtance, in which ſhe was the moſt Induſtrious and Indefatigable Woman living. Among others whom ſhe had thus relieved, who were obnoxious Perſons, was one Burton, whom with his Wife and Family, ſhe had kept from ſtarving, for which (may the very Name of them be regiſter'd with Eternal Infamy) they ſwore againſt her, and took away her Life: Tho', ſhe ſays in her Speech, there was but one Witneſs againſt her as to any Money ſhe was charg'd to give him, and that he himſelf an Outlawed Perſon, his Outlawry not yet revers'd, he not being Outlawed when ſhe was with him, and hid him away. That which ſhe writ in the Nature of a Speech, has a great deal of Senſe and Spirit.

Were my Pen qualified to repreſent the due Character of this Excellent Woman, it would be readily granted, That ſhe ſtood moſt deſervedly entituled to an Eternal Monument of Honour in the hearts of all ſincere Lovers of the Reformed Religion. All true Chriſtians (tho' in ſome things differing in Perſuaſion with her) found in her an Univerſal Charity and ſincere Friendſhip, as is well known to many here, and alſo to a multitude of the Scotch Nation, Miniſters and others, who for Conſcience-ſake were, formerly thruſt into Exile. Theſe found her a moſt refreſhing Refuge. She dedicated her ſelf with unwearied Induſtry to provide for their Supply and Support, and therein (I do incline to think) ſhe out-ſtripped every individual Perſon if not the whole Body of Proteſtants in this great City.) Hereby ſhe became expoſed to the implacable Fury of Bloody Papiſts, and thoſe blind Tools who co-operated to promote their accurſed Deſigns. And ſo there appeared little difficulty to procure a Jury (as there were well-prepared Judges) to make her a Sacrifice as a Traytor to the State. Her Judges, the King's Counſel, the Solicitor-General, the Common Serjeant, &c. rackt their Inventions to draw Burton and his Wife to charge Mrs. Gaunt with the knowledge of his being in a Plot, or in the Proclamation; but nothing of that could be made out, nor is here any ſort of Proof that Mrs. Gaunt harboured this ungrateful Wretch, or that ſhe gave him either Meat or Drink, as the Indictment charges her; but notwithſtanding that, her Jury brought her in Guilty.

The Sentence was executed upon this Excellent Woman upon Friday then following, being the 23d. of October, 1685. when ſhe left her Murderers the following Memorial.

Newgate, 22d. of October, 1685.

Mrs. Gaunt's Speech, written the Day before her Sufferings.

NOT knowing whether I ſhould be ſuffered, or able, becauſe of weakneſſes that are upon me through my hard and cloſe Impriſonment, to ſpeak at the Place of Execution; I writ theſe few Lines to ſignifie, That I am well reconciled to the way of my God towards me, though it be in ways I looked not for; and by terrible things, yet in Righteouſneſs; having given me Life, he ought to have the diſpoſing of it, when and how he pleaſes to call for it; and I deſire to offer up my All to him, it being but my reaſonable Service; and alſo the firſt Terms that Jeſus Chriſt offers, That he that will be his Diſciple, muſt forſake all, and follow him; and therefore let none think hard, or be diſcouraged at what hath happened unto me; for he doth nothing without cauſe, in all he hath done to us, he being Holy in all his ways, and Righteous in all his works; and 'tis but my Lot in common with poor deſolate Sion at this day. Neither do I find in my heart the leaſt regret for what I have done in the Service of my Lord and Maſter Jeſus Chriſt, in ſuccouring and ſecuring any of his poor Sufferers, that have ſhewed favour to his Righteous Cauſe[•] which Cauſe, though now it be fall'n and trampled upon as if it had not been anointed, yet it ſhall revive, and God will plead it at another rate than ever he hath done yet, and reckon with all its Oppoſers and malicious Haters: And therefore let all that love and fear him, not omit the leaſt Duty that comes to hand, or lies before them, knowing that now it hath need of them, and expects they ſhall ſerve him. And I deſire to bleſs his Holy Name, that he hath made me uſeful in my Generation, to the Comfort and Relief of many deſolate Ones, and the Bleſſing of thoſe that are ready to periſh has come upon me, and help'd to make the Heart of the Widow to ſing. And I bleſs his Holy Name, that in all this, together with what I was charged with, I can approve my Heart to him, that I have done his Will, tho' it does croſs Man's Will, and the Scriptures that ſatisfie me, are, Iſaiah 16.4. Hide the Outcaſts, bewray not him that wandereth. And, Obad. 13.14. Thou ſhouldſt not have given up thoſe of his that did eſcape in the day of his diſtreſs. But Man ſays, You ſhall give them up, or you ſhall die for it. Now who to obey, Judge ye. So that I have cauſe to rejoyce and be exceeding glad, in that I ſuffer for Righteouſneſs ſake, and that I am accounted worthy to ſuffer for Well-doing, and that God has accepted any Service from me, which has been done in Sincerity, tho' mixed with manifold Infirmities, which he hath been pleaſed for Chriſt's ſake to cover and forgive. And now as concerning my Fact, as it is called, alas! it was but a little one, and might well become a Prince to forgive; but he that ſhews no Mercy, ſhall find none: And I may ſay of it in the Language of Jonathan, I did but taſt a little Honey, and lo I muſt die for it. I did but relieve an unworthy, poor, diſtreſſed Family, and ſo I muſt die for it. Well, I deſire in the Lamb-like Goſpel Spirit, to forgive all that are concerned, and to ſay, Lord, lay it not to their Charge; but I fear he will not: Nay, I believe when he comes to make Inquiſition for Blood, it will be found at the Door of the furious Judge; who, becauſe I could not remember things, through my dauntedneſs at Burton's Wife and Daughter's Vileneſs, and my Ignorance, took advantage thereat, and would not hear me, when I had called to mind that which, I am ſure, would have invalidated their Evidence; though he granted ſomething of the ſame nature to another, yet denied it to me. My Blood will alſo be found at the door of the unrighteous Jury, who found me Guilty upon the ſingle Oath of an Out-law'd Man; for there was none but his Oath about the Money, who is no legal Witneſs, though he be pardoned, his Outlawry not being recall'd; and alſo the Law requires two Witneſſes in point of Life: And then, about my going with him to the Place mentioned, 'twas, by his own Words, before he was Out-law'd; for 'twas two Months after his abſconding; and though in a Proclamation, yet not High-Treaſon, as I have heard; ſo that I am clearly murder'd by you. And alſo Bloody Mr. A. who has ſo inſatiably hunted after my Life; and though it is no Profit to him, through the ill-will he bore me, left no ſtone unturn'd, as I have ground to believe, till he brought it to this; and ſhewed favour to Burton, who ought to have died for his own Fault, and not bought his Life with mine; and Capt. R. who is cruel and ſevere to all under my Circumſtances, and did at that time, without all Mercy or Pity, haſten my Sentence, and held up my Hand, that it might be given; all which together, with the Great One of all, by whoſe Power all theſe, and a multitude more of Cruelties are done, I do heartily and freely forgive, as againſt me; but as it is done in an implacable Mind againſt the Lord Chriſt, and his Righteous Cauſe and Followers, I leave it to him who is the Avenger of all ſuch Wrongs, who will tread upon Princes as upon Mortar, and be terrible to the Kings of the Earth: And know this alſo, that though ye are ſeemingly fix'd, and becauſe of the Power in your Hand, are writing out your Violence, and dealing with a deſpiteful hand, becauſe of the old and new Hatred; by impoveriſhing and every way diſtreſſing of thoſe you have got under you; yet unleſs you can ſecure Jeſus Chriſt, and all his Holy Angels, you ſhall never do your Buſineſs, nor your Hands accompliſh your Enterprizes; for he will be upon you e're you are aware; and therefore, O that you would be wiſe, inſtructed, and learn, is the Deſire of her that finds no Mercy from you,

ELIZABETH GAƲNT.

POSTSCRIPT.

SUch as it is, you have it from her, who hath done as ſhe could, and is ſorry ſhe can do no better; hopes you will pity and cover weakneſs, ſhortneſs, and any thing that is wanting; and begs that none may be weakned or humbled at the lowneſs of my Spirit; for God's Deſign is to humble and abaſe us, that he alone may be exalted in this Day; and I hope he will appear in the needful time, and it may be, reſerves the beſt Wine till laſt, as he hath done for ſome before me: None goeth to Warfare at his own Charge, and the Spirit bloweth, not only where, but when it liſteth; and it becomes me, who have ſo often grieved, quenched, and reſiſted it, to wait for and upon the Motions of the Spirit, and not to murmure; but I may mourn, becauſe through want of it, I honour not my God, nor his bleſſed Cauſe, which I have ſo long [••]ed and delighted to love; and repent of nothing about it, but that I ſerved him and it no Latter.

7. The Earl of ARGYLE.

[••]E muſt now take a ſtep over into Scotland, that poor Country, which has been harraſs'd and tired for theſe many Years, to render them perfect Slaves, that they might help to enſlave [〈…〉] prevent which, and ſecure the Proteſtant Religion, which 'twas grown impoſſible [〈…〉] but by Arms; this good Lord embark'd from Holland about the ſame time with the Duke, [〈…〉] in Scotland with what Forces he could make, to which were added ſome others who [〈…〉]; which, after ſeveral Marches, and Counter-Marches, were at length led into a Boggy ſort of a place, on pretence, or with intention to bring him off from the other Army then upon the Heels of 'em, where they all loſt one another, diſpers'd and ſhifted for themſelves; the Earl being taken by a Country-man, and brought to Edinburgh, where he ſuffer'd for his former unpardonable Crime— requiring Care ſhou'd be taken of the Proteſtant Religion, and explaining his taking the Teſt conformable thereto; for the Legality of which, he had the Hands of moſt of the eminent Lawyers about the City. He ſuffer'd at Edinburgh, the 30th. of June, 1685. His Speech has a great deal of Piety and Religion, nor will it be any Diſgrace to ſay, 'twas more like a Sermon.— 'Tis as follows.

The Earl of A[•]gyle's Laſt Speech, June 30. 1685.

JOB tells us, Man that is born of a Woman is of few days, and full of trouble; and I am a clear Inſtance of it. I ſhall not now ſay any thing of my Sentence, or Eſcape about three Years and a half ago; nor of my Return, leſt I may thereby give Offence, or be tedious: Only being to end my Days in your preſence, I ſhall, as ſome of my laſt Words, aſſert the Truth of the Matter of Fact, and the Sincerity of my Intentions, and Profeſſions that are publiſhed.

That which I intend mainly now to ſay, is, To expreſs my humble, and (I thank God) chearful Submiſſion to his Divine Will, and my Willingneſs to forgive all Men, even my Enemies; and I am heartily well ſatisfied there is no more Blood ſpilt, and I ſhall wiſh the Stream thereof may ſtop at me: And that (if it pleaſe God) to ſay, as to Zerubbabel, Zech. 4.6. Not by might, nor by power, but by my Spirit, ſaith the Lord of Hoſts.

I know Afflictions ſpring not out of the Duſt: God did wonderfully deliver and provide for me, and has now by his ſpecial Providence brought me to this Place; and I hope none will either Inſult, or ſtumble at it, ſeeing they ought not; for God Almighty does all things well, for good and holy Ends, tho' we do not always underſtand it. Love and Hatred is not known by what is before us, Eccleſ. 9.1. and 8.11, 12, 13.

Afflictions are not only foretold, but promiſed to Chriſtians; and are not only tolerable, but deſirable.

We ought to have a deep Reverence and Fear of God's Diſpleaſure; but withal, a firm Hope and Dependance on him for a bleſſed Iſſue, in compliance with his Will; for God chaſtens his own, to refine them, and not to ruine them, whatever the World may think, Heb. 12.3. to 12. Prov. 3.11, 12. 2 Tim. 1.8. 2 Tim. 2.11, 12. Matth. 10.18. to 40. Matth. 16.24. to 28.

We are to imitate our Saviour in his Sufferings, as 1 Pet. 2.23. and 1 Pet. 4.16. to 20.

We are neither to deſpiſe our Afflictions, nor to faint under them; both are extreams.

We are not to ſuffer our Spirits to be exaſperated againſt the Inſtruments of our Trouble; for the ſame Affliction may be an effect of their Paſſion, and yet ſent by God to puniſh us for Sin: Tho' 'tis a Comfort when we may ſay to them, with David, Pſal. 59.3. Not for my tranſgreſſion, nor for my ſin, O Lord.

Nor are we, by fraudulent, puſillanimous Compliances in wicked Courſes, to bring Sin upon our ſelves: Faint Hearts are ordinary falſe Hearts, chooſing Sin rather than Sufferings, and a ſhort Life with eternal Death, before temporal Death and a Crown of Glory: Such ſeeking to ſave a little, loſes all; and God readily hardens them to proceed to their own Deſtruction. How many, like Hazael, 2 Kings 8.13. run to Exceſſes they never thought they were capable of! Let Rulers and others read ſeriouſly, and weigh Prov. 1.10. to 20. 2 Chr. 28.6. to 17. Prov. 24.11, 12. and 28.10. And avoid what is Bad, and follow what is Good.

For me, I hope by God's ſtrength to joyn with Job, chap. 13. 15. and the Pſalmiſt, Pſal. 22.4. and 167. and ſhall pray, as Pſal. 74.19. to 24. and Pſal. 122.6. to 9. and Luke 1.74, 75. and ſhall hope, as Pſal. 94.14, 15.

I do freely forgive all that directly or indirectly have been the Cauſe of my being brought to this Place, firſt or laſt; and I pray God forgive them. I pray God ſend Truth and Peace in theſe Three Kingdoms, and continue and encreaſe the glorious Light of the Goſpel, and reſtrain the Spirit of Profanity, Atheiſm, Superſtition, Propery, and Perſecution, and reſtore all that have back-ſlidden from the Purity of their Life or Principles; and bleſs his whole People with all Bleſſings, ſpiritual and temporal, and put an end to their preſent Trials.

And I entreat all People to forgive me wherein I have offended, and concurr with me to pray, That the Great, Good, and Merciful God would ſanctifie my preſent Lot, and for Jeſus Chriſt his ſake Pardon all my Sins, and receive me to his Eternal Glory.

It is ſuggeſted to me, That I have ſaid nothing of the Royal Family; and it remembers me, that before the Juſtices at my Trial about the Teſt, I ſaid, That at my Death I would pray, That there ſhould never want one of the Royal Family to be a Defender of the True, Ancient, Apoſtolick, Catholick, Proteſtant Faith; which I do now: And that GOD would enlighten and forgive all of them that are either luke-warm, or have ſhrunk from the Profeſſion of it. And in all Events, I pray God may provide for the Security of his Church, that Antichriſt, nor the Gates of Hell may never prevail againſt it.

8. Colonel RƲMBOLD.

AT the ſame Place died Colonel Richard Rumbold, June 26. 1685. Two or three Paſſages there are worth Remarks in his Speech and Tryal, as Arguments of his Senſe and Courage. [For this Cauſe, he ſays, were every Hair of his Head and Beard a Life, he'd joyfully ſacrifice 'em all.] That [he was never Antimonarchical in his Principles, but for a King and Free Parliament; the King having Power enough to make him Great, and the People to make 'em happy.] That [he died in the Defence of the juſt Laws and Liberties of the Nations.] That [none was mark'd by God above another; for no Man came into the World with a Saddle on their Backs, nor others Booted and Spurr'd to ride upon't.] And being ask'd if he thought not his Sentence dreadful? anſwer'd, [He wiſh'd he had a Limb for every Town in Chriſtendome.]

The Laſt Speech of Colonel Richard Rumbold, at the Market-Croſs of Edinburgh; with ſeveral Things that paſſed at his Tryal, June 26. 1685.

ABout Eleven of the Clock he was brought from the Caſtle of Edinburgh, to the Juſtices Court, in a great Chair, on Mens ſhoulders; where at firſt he was asked ſome Queſtions, moſt of which he anſwer'd with ſilence; at laſt ſaid, He humbly conceived, it was not neceſſary for him to add to his own Accuſation, ſince he was not ignorant they had enough already to do his Buſineſs; and therefore he did not deſign to fret his Conſcience at that time with anſwering Queſtions. After which, his Libel being read, the Court proceeded in uſual manner; firſt asking him, If he had any thing to ſay for himſelf before the Jury cloſed? His Anſwer was, He owned it all, ſaving that part, of having Deſigned the King's Death; and deſired all preſent, to believe the words of a Dying Man; he never directly, nor indirectly intended ſuch a Villany; that he abhorred the very thoughts of it; and that he bleſſed God, he had that Reputation in the World, that he knew none that had the Impudence to ask him the Queſtion; and he deteſted the thoughts or ſuch an Action; and he hoped all good People would believe him, which was the only way he had to clear himſelf; and he was ſure that this Truth ſhould be one day made manifeſt to all Men. He was again asked, If he had any Exception against the Jury? He anſwered, No, but wiſhed them to do as God and their Conſciences directed them. Then they withdrew, and returned their Verdict in half an hour, and brought him in Guilty. The Sentence followed; For him to be taken from that Place to the next Room, and from thence to be Drawn on a Hurdle, betwixt Two and Four of the Clock, to the Croſs of Edinburgh, the Place of Execution, and there to be Hang'd, Drawn, and Quartered. He received his Sentence with an undaunted Courage and Chearfulneſs. Afterwards he was delivered into the Town-Magiſtrates Hands; they brought to him two of their Divines, and offered him their Aſſiſtance upon the Scaffold; which he altogether refuſed, telling them, That if they had any good Wiſhes for him, he deſired they would ſpend them in their own Cloſets, and leave him now to ſeek God in his own Way. He had ſeveral Offers of the ſame kind by others, which he put off in like manner. He was moſt ſerious and ſervent in Prayers the few hours he lived (as the Sentinels obſerved, who were preſent all the while.) The Hour being come, he was brought to the Place of Execution, where he ſaluted the People on all ſides of the Scaffold; and after having refreſhed himſelf with a Cordial out of his Pocket, he was ſupported by two Men, while he ſpoke to the People in theſe words:

GEntlemen and Brethren, It is for all Men that come into the World once to Die, and after Death to Judgment; and ſince Death is a Debt that all of us muſt pay, it is but a matter of ſmall moment what way it be done; and ſeeing the Lord is pleaſed in this manner to take me to himſelf, I confeſs, ſomething hard to Fleſh and Blood, yet, bleſſed be his Name, who hath made me not only Willing, but Thankful, for his honouring me to lay down the Life he gave, for his Name; in which, were every Hair in this Head and Beard of mine a Life, I ſhould joyfully Sacrifice them for it, as I do this: And Providence having brought me hither, I think it moſt neceſſary to clear my ſelf of ſome Aſperſions laid on my Name; and first, That I ſhould have had ſo horrid an Intention of Deſtroying the King and his Brother.

[Here he repeated what he had ſaid before to the Juſtices on this Subject.]

It was alſo laid to my Charge, That I was Antimonarchical.

It was ever my Thoughts, That Kingly Government was the beſt of all, juſtly executed: I mean ſuch as by our Ancient Laws; that is, a King, and a Legal Free Choſen Parliament. The King having, as I conceive, Power enough to make him Great; the People alſo as much Property as to make them Happy; they being as it were contracted to one another. And who will deny me, that this was not the Juſt conſtituted Government of our Nation? How abſurd is it then for Men of Senſe to maintain, That though the one Party of this Contract breaketh all Conditions, the other ſhould be obliged to perform their Part? No; this Error is contrary to the Law of God, the Law of Nations, and the Law of Reaſon. But as Pride hath been the Bait the Devil hath catch moſt by, ever ſince the Creation, ſo it continues to this day with us: Pride cauſed our firſt Parents to fall from the bleſſed Eſtate wherein they were created; they aiming to be Higher and Wiſer than God allowed, which brought an Everlaſting Curſe on them and their Poſterity. It was Pride cauſed God to Drown the Old World. And it was Nimrod's Pride in building Babel, that cauſed that heavy Curſe of Diviſion of Tongues to be ſpread amongſt us, at it is at this day; One of the greateſt Afflictions the Church of God groaneth under, That there ſhould be ſo many Diviſions during their Pilgrimage here; but this is their Comfort, that the Day draweth near, whereas there is but One Shepherd, there ſhall be but One Sheep-fold. It was therefore in the Defence of this Party, in their Juſt Rights and Liberties, againſt Popery and Slavery—

[At which words they beat the Drums:] To which he ſaid,

They need not trouble themſelves, for he ſhould ſay no more of his Mind on that Subject, ſince they were ſo diſingenuous, as to interrupt a Dying Man, only to aſſure the People, he adhered to the True Proteſtant Religion, deteſting the Erroneous Opinions of many that called themſelves ſo; and I die this day in the Defence of the Ancient Laws and Liberties of theſe Nations: And though God, for Reaſons beſt known to himſelf, hath not ſeen it fit to honour Us, as to make us the Inſtruments for the Deliverance of his People; yet as I have lived, ſo I die in the Faith, that he will ſpeedily ariſe for the Deliverance of his Church and People. And I deſire all of you to prepare for this with ſpeed. I may ſay, This is a deluded Generation, veiled with Ignorance, that though Popery and Slavery be riding in upon them, do not perceive it; though I am ſure there was no Man born marked of God above another; for none comes into the World with a Saddle on his Back, neither any Booted and Spurr'd to Ride him; not but that I am well ſatisfied, that God hath wiſely ordered different Stations for Men in the World, as I have already ſaid: Kings having as much Power as to make them Great, and the People as much Property as to make them Happy. And to conclude, I ſhall only add my Wiſhes for the Salvation of all Men, who were created for that end.

After ending theſe words, he prayed moſt fervently near three quarters of an hour, freely forgiving all Men, even his greateſt Enemies, begging moſt earneſtly for the Deliverance of Sion from all her Perſecutors, particularly praying for London, Edinburgh, and Dublin, from which the Streams run that Rule God's People in theſe three Nations.

Being asked ſome hours before his Execution, If he thought not his Sentence Dreadful? He anſwered, He wiſhed he had a Limb for every Town in Chriſtendom.

☞ Thus Reader, having given thee a Faithful Account of the Behaviour and Dying Speeches, of the moſt Eminent Perſons who ſuffered in Scotland, I ſhall return again for London, where the laſt Perſon of Quality that ſuffered, was the Duke of Monmouth, whoſe Expedition, Sufferings, and Dying Speech next follows.

9. JAMES Duke of MONMOƲTH.

THE last Perſon with whom we ſhall conclude this Mournful Tragedy, and the greatest in it, is the late James Duke of Monmouth; one indeed, who, if he had been a little leſs, might have been at this time one of the greatest Men both in England and the World. By reaſon of ſome Paſſages in his Life, not ſo defenſible, 'twas thought, at firſt, better to draw a Veil before that unfortunate Prince, and ſay nothing at all of him. But what Allowances are made for Cuſtom and Education, God only knows. I remember a ſhrewd Anſwer given to an Objection of this Nature, Where, ſaid one, ſhould he learn any better? But however, where there has been any time to think ſoberly of paſt Actions, or none of that Nature reiterated, Charity is obliged to judge favourably. And beſides, the good Weſt-Country-men would be very angry if they ſhould not find their Maſter that they loved ſo well, and ſuffered ſo much for, among the reſt of theſe Noble Hero's. None can deny but he was a great General, a Man of Courage and Conduct, and great Perſonal Valour, having ſignaliz'd himſelf both at Mons and Maeſtricht; ſo as to gain an high and juſt Reputation. He was all along true and firm to the Proteſtant Intereſt in and out of Parliament, tho' abhorring any baſe way of promoting it, as well as his Friend my Lord Ruſſel. This is intended as a Character rather, or very ſhort Compendium, than any Hiſtory of his Life. He was all along the Peoples Darling, whoſe hearts were entirely his by his Courteſie and Affability, as other Perſons loſt them by their ſourneſs and haughty Pride. After Ruſſel's Death he went into Flanders, whence had he proſecuted his Deſign, and gone, as 'tis ſaid he intended, into the Emperor's Service, how many Lawrels might he have won, and how many more would now have been growing for him? But his Fate was otherwiſe— He came over into England. After the defeat of his Army at Sedgemoor, he fled with the Lord Gray, who was firſt taken, and he himſelf a little after brought up to London, and on his Attainder in Parliament, beheaded on Tower-Hill. 'Tis ſaid, a certain brave Old Officer, who then came over with him, and ſince with the Prince, offered with a ſmall Party of Horſe, to have ventured through all the Guards, and took him off the Scaffold. But they could not be got together; his time was come. Providence had deſigned other things, that our Deliverance ſhould be more Juſt, and Peaceable, and Wonderful; and that the Glory thereof ſhould be reſerved for His Sacred Majeſty King William, Whom God grant long to Reign.

The Laſt Speech and Carriage of the Duke of Monmouth upon the Scaffold.

THE late Duke of Monmouth came from the Tower to the Scaffold, attended by the Biſhop of Ely, the Biſhop of Bath and Wells, Dr. Teniſon, and Dr. Hooper; which four the King ſent him, as his Aſſiſtants, to prepare him for Death: The Duke himſelf entreated all four of them to accompany him to the Place of Execution, and to continue with him to the laſt. The two Biſhops going in the Lieutenant's Coach with him to the Bars, made Seaſonable and Devout Applications to him all the way; and one of them deſired him not to be ſurprized, if they to the very laſt upon the Scaffold, renewed thoſe Exhortations to a particular Repentance, which they had ſo often repeated before.

At his firſt coming upon the Scaffold, he looked for the Executioner; and ſeeing him, ſaid, Is this the Man to do the Buſineſs? Do the Work well.

Then the Duke of Monmouth began to ſpeak, ſome one or other of the Aſſiſtants during the whole time, applying themſelves to him.

Monmouth. I ſhall ſay but very little; I come to die; I die a Proteſtant of the Church of England. Aſſiſtants. My Lord, if you be of the Church of England, you muſt acknowledge the Doctrine of Non-reſiſtance to be true.

Mon. If I acknowledge the Doctrine of the Church of England in general, that includes all.

Aſſiſt. Sir, it is fit to own that Doctrine particularly, which reſpects your Caſe: Here he was much urged about that Doctrine of Non-reſiſtance; but he repeated in effect his firſt Anſwer. Then he began as if he was about to make a premeditated Speech, in this manner.

Mon. I have had a Scandal raiſed upon me about a Woman, a Lady of Vertue and Honour. I will name her; the Lady Henrietta Wentworth. I declare, That ſhe is a very Vertuous and Godly Woman. I have committed no ſin with her; and that which hath paſſed betwixt us, was very Honeſt and Innocent in the ſight of God.

Aſſiſt. In your Opinion, perhaps, Sir, as you have been often told; (i. e. in the Tower) but this is not fit Diſcourſe in this Place.

Mr. Sheriff Goſtlin. Sir, were you ever married to her? Mon. This is not a time to Anſwer that Queſtion. Sher. Goſtlin. Sir, I hoped to have heard of your Repentance for the Treaſon and Bloodſhed which hath been committed. Mon. I die very Penitent.

Aſſiſt. My Lord, it is fit to be particular; and conſidering the Publick Evil you have done; you ought to do as much Good now, as poſſibly you can, by a Publick Acknowledgment.

Mon. What I have thought fit to ſay of Publick Affairs, is in a Paper which I have ſigned, I referr to my Paper. Aſſiſt. My Lord, there is nothing in that Paper about Reſiſtance; and you ought to be particular in your Repentance, and to have it well grounded. God give you True Repentance. Mon. I die very Penitent, and die with great Chearfulneſs, for I know I ſhall go to God. Aſſiſt. My Lord, you muſt go to God in his own way. Sir, be ſure you be truly Penitent, and ask Forgiveneſs of God, for the many you have wronged.

Mon. I am ſorry for every one I have wronged, I forgive every Body; I have had many Enemies, I forgive them all. Aſſiſt. Sir, your Acknowledgment ought to be particular.

Mon. I am to die; pray, my Lord— I referr to my Paper. Aſſiſt. They are but a few words that we deſire: We only deſire an Anſwer to this Point.

Mon. I can bleſs God, that he hath given me ſo much Grace, that for theſe two Years laſt paſt, I have led a Life unlike to my former courſe, and in which I have been happy.

Aſſiſt. Sir, was there no Ill in theſe two Years? In theſe Years, theſe great Evils have happened; and the giving Publick Satisfaction is a neceſſary part of Repentance; be pleaſed to own a Deteſtation of your REBELLION. Mon. I beg your Lordſhip that you would ſtick to my Paper. Aſſiſt. My Lord, as I ſaid before, there is nothing in your Paper about the Doctrine of Non-reſiſtance. Mon. I Repent of all things that a true Chriſtian ought to Repent of. I am to die; pray, my Lord— Aſſiſt. Then, my Lord, we can only recommend you to the Mercy of God; but we cannot Pray with that Chearfulneſs and Encouragement, as we ſhould if you had made a particular Acknowledgment.

Mon. God be praiſed, I have Encouragement enough in my ſelf; I die with a clear Conſcience, I have wronged no Man. Aſſiſt. How, sir, no Man! Have you not been Guilty of Invaſion, and of much Blood, which hath been ſhed, and it may be, of the loſs of many Souls that followed you? You muſt needs have wronged a great many. Mon. I do, Sir, own that, and am ſorry for it. Aſſiſt. Give it the true Name, Sir, and call it Rebellion.

Mon. What Name you pleaſe, Sir; I am ſorry for Invading the Kingdom, and for the Blood that has been ſhed, and for the Souls which may have been loſt by my means; I am ſorry it ever happened. Mr. Sher. Vandeput. He ſays, he is ſorry for Invading the Kingdom.

Aſſiſt. We have nothing to add, but to renew the frequent Exhortations we have made to you, to give ſome Satisfaction for the Publick Injuries to the Kingdom. There have been a great many Lives loſt by this Reſiſtance of your Lawful Prince.

Mon. What I have done, has been very ill; and I wiſh with all my heart it had never been: I never was a Man that delighted in Blood; I was very far from it; I was as cautious in that as any Man was; the Almighty God knows how I now die, with all the Joyfulneſs in the World. Aſſiſt. God grant you may, Sir; God give you True Repentance. Mon. If I had not True Repentance, I ſhould not ſo eaſily have been without the fear of Dying: I ſhall die like a Lamb. Aſſiſt. Much may come from Natural Courage. Mon. I do not attribute it to my own Nature, for I am fearful as other Men are; but I have now no fear, as you may ſee by my Face; but there is ſomething within me that does it, for I am ſure I ſhall go to God.

Aſſiſt. My Lord, be ſure upon good grounds; do you Repent you of all your ſins, known, or unknown; confeſſed, or not confeſſed; of all the ſins which might proceed from Error in Judgment?

Mon. In general for all, I do with all my Soul. Aſſiſt. God Almighty of his Infinite Me[••] forgive you. Here are great Numbers of Spectators, here are the Sheriffs, they repreſ[•••] the Great City, and in ſpeaking to them, you ſpeak to the Great City; make ſome Satisfaction by owning your Crime before them.— He was exhorted to Pray for the King; and was asked, whether he did not deſire to ſend ſome Dutiful Meſſage to His Majeſty, and to recommend his Wife and Children to His Majeſty's Favour.

M. What harm have they done? Do it if you pleaſe: I pray for him, and for all Men.

Aſſ. (At his undreſſing) My Lord, you have been bred a Soldier; you will do a generous Chriſtian thing, if you pleaſe to ſpeak to the Soldiers, and ſay, That here you ſtand a ſad Example of Rebellion, and entreat them and the People to be Loyal and Obedient to the King.

M. I have ſaid, I will make no Speeches; I will make no Speeches; I am come to die.

Aſſ. My Lord, Ten Words will be enough. M. (Then calling his Servant, and giving him ſomething like a Tooth-pick Caſe) Here, ſaid he, give this to the Perſon to whom you are to deliver the other things. (To the Executioner:) Here are Six Guinea's for you; pray do your Buſineſs well: Don't ſerve me as you did my Lord Ruſſel. I have heard, you ſtruck him three or four times. Here (to his Servant) take theſe remaining Guinea's, and give them to him if he does his Work well.

Execut. I hope I ſhall.

M. If you ſtrike me twice, I cannot promiſe you, not to ſtir.

During his undreſſing, and ſtanding towards the Block, were uſed divers Ejaculations, and much of the 51ſt. Pſalm, and particularly, Deliver me from Blood guiltineſs, O God, Thou God, &c. Then he lay down; and ſoon after he raiſed himſelf upon his Elbow, and ſaid to the Executioner, Prithee let me feel the Ax. He felt the Edge, and ſaid, I fear it is not ſharp enough.

Execut. It is ſharp enough, and heavy enough.

Then he lay down again. During this ſpace, many pious Ejaculations were uſed by thoſe that aſſiſted him, with great fervency. God accept your Repentance, God accept your Repentance, God accept your imperfect Repentance; My Lord, God accept your general Repentance; God Almighty ſhew his Omnipotent Mercy upon you: Father, into thy Hands we commend his Spirit, &c. Lord Jeſus receive his Soul.

Thus ended the Life of the late Duke of Monmouth, on Wedneſday the 15th. of July, 1685. on Tower-hill.

A Brief Abſtract of the Paper left behind him.

I Repent in general of all my Sins, and am more particularly concerned for what Blood hath been ſpilt on my Account, and the rather, ſeeing the Iſſue is ſuch as I fear will prove of Fatal Conſequence to the Reformed Proteſtant Religion.

Inſtead of being counted Factious and Rebellious, the very oppoſing of Popery and Arbitrary Power, now ariſing and appearing plain enough, would ſufficiently have protected my Cauſe; beſides, ſeveral other moſt heinous and notorious Crimes (ſuch as the unhappy Fate of the Earl of Eſſex, and my Father of ever bleſſed Memory, and others now covered over with Jeſuitical Policy) ſhould have been detected and avenged.

I have lived, and ſhall now die in the Faith of this, That God will work a Deliverance for his People; and then will be diſcovered the great, and horrid, and ſcarcely to be parallell'd Villainies our Enemies have been guilty of; but now you ſee my caſe is deſperate, yet know, that I die a Martyr for the People, and ſhall rather pity the State, that their falſe and covetous Minds have brought themſelves and me to, than diſcover who are the Perſons concerned in my Overthrow; and I heartily forgive all that have wronged me, even thoſe that have been Inſtrumental in my Fall, earneſtly praying for their Souls.

And I hope King James will ſhew himſelf to be of his Brother's Blood, and extend his Mercy to my Children, even as he was wont to his greateſt Enemies, they being not capable to Act, and therefore not conſcious of any Offence againſt the Government.

Argile and the Duke of Monmouth being now both ſafe in their Graves, King James was ſo puff'd up with a petty Victory over a few Clubmen, and ſo wrapt up with a Conceit, that he had now conquer'd the whole Nation (ſo that now believing himſelf impregnable) he reſolves to be revenged upon the Weſtern People, for ſiding with his Capital Enemy, Monmouth; and to that purpoſe, ſends down his Executioner in Ordinary, Jefferies, not to decimate according to the Heathen way of Mercy, but with the Beſom of his Cruelties, to ſweep the Country before him; and Young and Old were hang'd by Cluſters, as if the Lord Chief Juſtice had deſigned to raiſe the Price of Halters. After Ages will read with Aſtoniſhment the Barbarous Uſage of thoſe poor People; of which, among many Inſtances, this one may ſeem ſufficient, whereby to take the Dimenſions of all the reſt: That when the Siſter of the two Hewlings hung upon the Chief Juſtice's Coach, imploring Mercy on the behalf of her Brothers, the mercileſs Judge, to make her let go, cauſed his Coachman to cut her hands and fingers with the Laſh of his Whip. Nor would he allow the Reſpite of the Execution but for two days, tho' the Siſter with Tears in her Eyes offered a Hundred Pounds for ſo ſmall a Favour. And whoever ſhelter'd any of thoſe forlorn Creatures, were hurried to the Slaughter-Houſe with the ſame inexecrable Outrage, without any conſideration either of Age or Sex; witneſs the Execution of the Lady Liſle at Wincheſter. As for Argile and the Duke, tho' they might die pitied, yet in regard they had declared open Hoſtility, it was no more than they were to expect upon ill Succeſs.

The Chriſtian Behaviour, and Dying Speeches of ſome that were Condemned and Executed in the Weſt.

I Shall next proceed to give an Account of the Chriſtian Behaviour, and Dying Speeches of ſome that were Condemned and Executed in the Weſt— And I ſhall begin with

1. The Dying Speech and Behaviour of Mr. Matth. Bragg.

MR. Matthew Bragg was a Gentleman deſcended from an Ancient and good Family; he was bred an Attorney, in which he practiſed the Law. His Caſe being this: He happened to be upon the Road Riding home to his Houſe, being come from a Gentleman's Houſe, for whom he kept Courts. He, as before, being met with by a Party of Horſe belonging to the Duke of Monmouth, who were going to ſearch the Houſe of a Roman Catholick for Arms, who lived two or three Miles from the Place they met him; they required him to go with them, and ſhew them the way, he knowing the Country better than they did; he deſired to be excuſed, telling them, It was none of his Buſineſs, and beſides, had no Arms. But his Excuſes ſignified nothing, they forced him amongſt them, where they went. Being Arraigned, and Pleading Not Guilty, he put himſelf on the Tryal of God and his Country, which found him and 28 more of 30, Guilty; the Lord Chief Juſtice often ſaying, If any Lawyer or Parſon came under his Inſpection, they ſhould not eſcape: The Evidence againſt him was a Roman Catholick, and a Woman of ill Fame, to whom the Lord Chief Juſtice was wonderfully kind: But his Evidence, which were more than Twenty, to prove his Innocence, ſignified nothing; the Jury being well inſtructed by my Lord Chief Juſtice. Being thus found Guilty, Sentence as preſently pronounced, and Execution awarded, notwithſtanding all the Intereſt that was made for him.

Thus being Condemned on Saturday, and ordered to be Executed on Monday, he ſpent the reſidue of his little time very devoutly, and much becoming a good Chriſtian, and a true Proteſtant of the Church of England; all which availed nothing with this Proteſtant Judge. He was frequently viſited by a worthy Divine of the Church of England, who ſpent much time with him, and received great Satisfaction from him. The ſaid Divine [•]old me, That his Deportment, Behaviour, and Converſe, was ſo much like an extraordinary Chriſtian, that he could not in the leaſt doubt but this violent Paſſage would put him into the fruition of Happineſs. He wiſh'd and deſir'd a little longer time, out of no other Deſign, but throughly to repent him of his Sins, and make himſelf more ſenſible of, and fit for to receive the Inheritance that is prepared for thoſe that continue in Well-doing to the end. When he came to the Place of Execution, with great Courage and Reſolution, being, as he ſaid, prepared for Death, he behaved himſelf very gravely and devoutly. Being asked, when he was on the Ladder, whether he was not ſorry for his being concerned in the Rebellion? He replied, That he knew of none that he was Guilty of; and prayed them not to trouble him; adding, He was not the firſt that was martyr'd: He was ſo much a Chriſtian as to forgive his Enemies. And after ſome private Devotions, he ſuddenly was Tranſlated, as we have all Hopes to believe, from Earth to Heaven. The only Favour of this Proteſtant Judge, was to give his Body to his Friends, in order to its Interment amongſt his Anceſtors.

2. The Behaviour of Mr. Smith, Conſtable of Chardſtock.

ANother eminent Perſon that ſuffered with him at the ſame time and place, was one Mr. Smith, who was Conſtable of Chardſtock, who having ſome Monies in his Hands that belonged to the Militia, which came to the knowledge of ſome of the Duke's Friends, they obliged him to deliver it to them, which he was forced to deliver; and for this was Indicted for High Treaſon, in aſſiſting the Duke of Monmouth. To which he pleaded Not Guilty. The Evidence againſt him were the ſame with thoſe that had been againſt Mr. Bragg. The ſaid Mr. Smith informed the Court and the Jury, what little Credit ought to be given to the Evidence. The Lord Chief Juſtice thundred at him, ſaying, Thou Villain, methinks I ſee thee already with a Halter about thy Neck; thou impudent Rebel, to challenge theſe Evidences that are for the King. To which the Priſoner reply'd very boldly, My Lord, I now ſee which way I am going, and right or wrong I muſt die; but this I comfort my ſelf with, That your Lordſhip can only deſtroy my Body; it is out of your power to touch my Soul. God forgive your Raſhneſs: Pray, my Lord, know it is not a ſmall matter you are about; the Blood of a Man is more precious than the whole World.— And then was ſtopped from ſaying any more. The Evidences being heard, a ſtrict Charge was given the Jury about him. To be ſhort, the Jury brought him in Guilty; ſo that he with the reſt received the Sentence of Death all together, and were Executed on Monday; but by particular Order from my Lord, he was ordered to be firſt Executed. The Day being come for Execution, being Monday, he, with a Courage undaunted, was brought to the Place, where with Chriſtian Exhortations to his Brethren that ſuffered with him, he was ordered to prepare, being the firſt to be Executed; where he ſpake as followeth.

CHriſtian Friends, I am now, as you ſee, launching into Eternity; ſo that it may be expected I ſhould ſpeak ſomething, before I leave this miſerable World, and paſs through thoſe Sufferings which are dreadful to Fleſh and Blood; which indeed ſhall be but little, becauſe I long to be before a juſt Judge, where I muſt give an Account, not only for the Occaſion of my Sufferings, now, but for Sins long unrepented of, which indeed hath brought me to this diſmal Place and ſhameful Death. And truly, dear Country-men, having ranſacked my Soul, I cannot find my ſmall Concern with the Duke of Monmouth, doth deſerve this heavy Judgment on me; but I know, as I ſaid before, it is for Sins long unrepented of. I die in Charity with all Men; I deſire all of you to bear me witneſs, I die a true Profeſſor of the Church of England; beſeeching the Lord ſtill to ſtand up in the Defence of it. God forgive my paſſionate Judges, and cruel and haſty Jury; God forgive them, they know not what they have done. God bleſs the King; and though his Judges had no Mercy on me, I wiſh he may find Mercy when he ſtandeth moſt in need of it. Make him, O Lord, a nurſing Father to the Church; let Mercy flow abundantly from him, if it be thy Will, to thoſe poor Priſoners, to be hereafter tried; and, Lord, if it be thy holy Will, ſtop this iſſue of Chriſtian Bood, and let my guiltleſs Blood be the laſt ſpilt on this account. Gentlemen, all Farewel: Farewel all the Things of the World.—Then ſinging ſome few Verſes of a Pſalm, and putting up ſome private Ejaculations to himſelf, ſaid, O Lord, into thy hands I commend my Spirit; and ſo ſubmitted to the Executioner, September the 7th. 1685.

3. The Behaviour and Dying Speech of Mr. Joſeph Speed of Culliton.

AT the ſame time and place, as he came near the Place of his Execution, he ſpying his Country-man and Friend, called him, and ſaid, I am glad to ſee you here now, becauſe I am not known in theſe Parts. being anſwered by his Friend, I am ſorry to ſee you in this Condition: He replies, It is the beſt Day I ever ſaw; I thank God, I have not led my Life as Unchriſtian-like as many have done, having ſince the Years of Sixteen, always had the Checks of Conſcience on me, which made me to avoid many groſs and grievous Sins; my courſe of Life hath been well known to you, yet I cannot juſtifie my ſelf: All Men Err. I have not been the leaſt of Sinners, therefore cannot excuſe my ſelf; but ſince my Confinement, I have received ſo great Comfort, in ſome Aſſurance of the Pardon of my Sins, that I can now ſay, I am willing to die, to be diſſolved, and to be with Chriſt, and ſay to Death, Where is thy Sting? and to Grave, Where is thy Victory?— Being ask'd by ſome rude Soldiers, Whether he was not ſorty for the Rebellion he was found Guilty of? He courageouſly reply'd, If you call it a Rebellion, I aſſure you, I had no ſiniſter Ends in being concerned; for my whole Deſign in taking up Arms under the Duke of Monmouth, was to fight for the Proteſtant Religion, which my own Conſcience dictated to me, and which the ſaid Duke declared for, and had, I think, a lawful Call and Warrant for ſo doing, and do not queſtion, that if I have committed any Sin in it, but that it is pardoned. Pray, Mr. Sheriff, let me be troubled no farther in anſwering of Queſtions, but give me leave to prepare my ſelf (thoſe few Minutes I have left) for another World, and go to my Jeſus, who is ready to receive me.— Then calling to his Friend, who ſtood very near him, ſaid, My dear Friend, you know I have a dear Wife and Children, who will find me wanting, being ſomewhat incumbred in the World; let me deſire you, as a Dying Man, to ſee that ſhe be not abuſed; and as for my poor Children, I hope the father of Heaven will take care of them, and give thern Grace to be Dutiful to their diſtreſſed Mother: And ſo with my dying Love to all my Friends, when you ſee them, I take leave of you, and them, and all the World, deſiring your Chriſtian Prayers for me to the laſt moment.— Then repeating ſome Sentences of Scripture, as, Coloſſians, chap. 3. v. 1, 2. If you then, &c. and praying very fervently, ſaid, I thank God, I have Satisfaction; I am ready and willing to ſuffer Shame for his Name.— And ſo pouring forth ſome private Ejaculations to himſelf, and lifting up his Hands, the Executioner did his Office. The Soldiers then preſent, ſaid, They never before were ſo taken with a Dying Man's Speech; his Courage and Chriſtian-like Reſolution, cauſed many violent Men againſt the Priſoners, to repent of their Tyranny towards them; ſome of whom in a ſhort time died full of Horror. And thus fell this Good Man, a true Proteſtant, and one that held out to the end.

An Account of thoſe that ſuffered at Bridport, and Lyme.

1. AT Bridport, one John Sparke, who was a very Good Man, and behaved himſelf with a great deal of Chriſtian-like Courage to the end. Being asked, how he could endure thoſe Hardſhips he had undergone, ſince his being taken? Says he, If this be all, 'tis not ſo much; but, my Friend, if you were to take a Journey in thoſe ways you were not acquainted with, you would (I hope) deſire Advice from thoſe that had formerly uſed thoſe ways, or lived near by them? Yes, ſays he. Then ſaid he, The ways of Affliction which I have lately travelled in, I had Advice many a time from a Miniſter, who hath often told his Congregation of the troubleſomeneſs of the Road, and of the difficulty of getting through; and has given me, and Hundreds of others, to underſtand the Pits and Stones in the way, and how to avoid them: He has been a Man uſed to thoſe Roads many Years; I have taken his Advice; I am got thus far on comfortably, and I truſt ſhall do ſo to the end. I am not afraid to fight a Duel with Death, if ſo it muſt be. Now, I thank God, I can truly ſay, Oh Death! where is thy Sting? and, Oh Grave! where is thy Victory?— Two or three Days after his Sentence, he was drawn to Execution, but was very rudely and opprobriouſly dealt with, to the Shame of thoſe that then had the Charge over him; their Rigour to him was more more like Turks, than Chriſtians. Being come to the Place of Execution, he prayed very devoutly; but by the Rudeneſs of the Guards, there could be no Copy taken, to be ſaid to be true. He died very Couragiouſly, and ſpake to them in theſe Words, (looking on the Soldiers) ſaying, Little do you think that this very Body of mine, which you are now come to ſee cut in pieces, will one Day riſe up in Judgment againſt you, and be your Accuſer, for your delight in ſpilling of Chriſtian Blood: The Heathens have far more Mercy. Oh 'tis ſad, when England muſt out-ſtrip Infidels and Pagans! But pray take notice, Don't think that I am not in Charity with you: I am ſo far, that I forgive you and all the World; and do deſire the God of Mercies to forgive you, and open your Hearts, and turn you from Darkneſs to Light, and from the Power of Satan to the Lord Jeſus Chriſt: And ſo Farewel. I am going out of the Power of you all: I have no dependance, but upon my bleſſed Redeemer, to whom I commit my dear Wife and Children, and all the World.

2. Colonel HOLMES.

THe next Place was Lime, where many of Note died; particularly, Colonel Holmes, who was the firſt of thoſe there executed, near the ſame Place where they landed, when they came aſhore with the Duke of Monmouth. Being brought to the Place, after ſome difficulty; for the Horſes that were firſt put into the Sledge would not ſtir, which obliged thoſe concerned to get others, which they did from the Coachman, who had that Morning brought them to Town: When they were put into the Sledge, they broke it in pieces; which cauſed the Priſoners to go on foot to the Place of Execution. Where being come, as I told you before, the Colonel began thus at the foot of the Ladder: He ſate down with an Aſpect altogether void of Fear, but on the contrary, with a kind of ſmiling Countenance, ſo began to ſpeak to the Spectators to this purpoe: That he would give them an Account of his firſt Undertaking in the Deſign, which was long before in London; for there he agreed to ſtand by and aſſiſt the Duke of Monmouth, when Opportunity offer'd; in order to which, he went to Holland with him, and there continued until this Expedition, in which God had thought fit to fruſtrate his and other Good Mens Expectations. He believed the Proteſtant Religion was bleeding, and in a ſtep towards. Extirpation, and therefore he, with theſe his Brethren, that were to ſuffer with him, and Thouſands more, had adventured their Lives and their All to ſave it; but God Almighty had not appointed 'em to be the Inſtruments in ſo glorious a Work: Yet notwithſtanding, he did verily believe, and doubted not, but that God would make uſe of others, that ſhould meet with better ſucceſs, tho the way or means was not yet viſible; but of this he did not doubt. He alſo was ſatisfied of the Duke's Title; ſo that matter did not afflict him, on account of his engaging on his Score. And going on further with a Diſcourſe of this nature, he was asked by a Perſon, why he did not pray for the King? He, with a ſmiling Countenance, anſwered, I am ſorry you do not yet underſtand the Difference between Speaking and Praying. And having ended his Diſcourſe, he then prepared himſelf by Prayer for his Diſſolution, which was very devout and pious for half an Hour; which was as follows.

Colonel Holme's Laſt Prayer.

MOſt Glorious, moſt Great, and moſt Merciful God! there is none in Heaven or in Earth that is like unto Thee: Heaven is thy Throne, and the Earth is thy Footſtool; Who ſhall ſay unto thee, What doeſt thou? Here we are, poor deplorable Creatures! come to offer up our laſt Prayers and Services unto thee. We beſeech thy favourable Ear to our Prayers, and the Comfort of thy Holy Spirit, at this time. We praiſe and magnifie thy Name, for all the Diſpenſations of thy Providence towards us, eſpecially for this thy Providence, in bringing us to this Place, and at this time, to ſuffer Shame for thy Name: Help and aſſiſt all of us to ſubmit to thy Will patiently. Pardon all our Sins; remove them out of thy Preſence as far as the Eaſt is from the Weſt, and accept of us in the Merits of thy Son Jeſus Chriſt. Thou who art the Searcher of Hearts, and Tryer of Reins, let there not at the moment of Death be the leaſt ſpark of Sin in-dwelling in us, nor the Strivings of Fleſh and Blood, that may hinder us from a joyful Paſſage unto thee. Give us Patience alſo under theſe Sufferings, and a Deliverance to all others from undergoing them; and in thy good time work a Deliverance for poor England; let thy Goſpel yet flouriſh among them: Haſten the Downfall of antichriſt; we truſt the time is come. Prevent, O Lord, this Effuſion of Chriſtian Blood; and, if it be thy Will, let this be the laſt. Lord, bleſs this Town; let them, from the higheſt to the loweſt, ſet the Fear of God before their Eyes. Bleſs all ſorts and conditions of Men, in all Ranks and Qualities; pardon all their Sins, give them all true Repentance, and the Grace of thy Holy Spirit. Fit and prepare us for the chearful fulfilling of thy Holy Will: Let the Comforter be ſtill with us. Be Merciful to all our Friends, and Relations, and Acquaintance. Forgive our Enemies. Accept of our Thankfulneſs for all the Mercies and Favours afforded us, and hear and graciouſly anſwer us in theſe our Requeſts, and what elſe thou knoweſt needful and expedient for us; and all for our Redeemer, the Lord Jeſus Chriſt, his ſake, who died for us, that we might reign with him for ever and ever: To whom with Thee, and thy Bleſſed Spirit of Grace, be aſcribed, as is moſt due, all Honour, Glory, and Praiſe, both now and for ever.

After having ended his Prayer, he took occaſion to ſpeak to his ſuffering Brethren, taking a ſolemn Leave of them, encouraging them to hold out to the end, and not to waver, obſerving that this being a glorious Sun-ſhining Day, I doubt not, though our Breakfaſt be ſharp and bitter, it will prepare us, and make us meet for a comfortable Supper, with our God and Saviour, where all Sin and Sorrow ſhall be wiped away. So embracing each of 'em, and kiſſing of them, told the Sheriff, You ſee I am imperfect, only one arm; I ſhall want aſſiſtance to help me upon this Tragical Stage: Which was preſently done, and Execution ſuddenly followed.

3. The Execution of Mr. SAMPSON LARKE.

MR. Sampſon Larke, who was a very Eminent, Pious Miniſter, and had lived in that Town but a little before. Many Years he was there well acquainted, and all People that knew him, had a Value for him; behaving himſelf with that Humility and Circumſpection, as no body could have any other Occaſion but to value him. He deſign'd to have ſpoken ſomewhat on a Portion of Scripture, and was beginning, having mentioned the Place he intended to ſpeak upon, but was interrupted, and told, the Work of the Day being great, they ſhould want time. So then he ſtopp'd, and reply'd, He could make Application where he ſhould not meet with Interruption; and ſo apply'd himſelf to Prayer, which he performed with great Devotion and Zeal, for a quarter of an Hour, to the great Satisfaction of the Auditors. And ſo taking leave of his ſuffering Brethren, he mounted the Stage, which was to be the laſt Act he made in this World. Being on the Ladder, he ſaw ſome of his Friends and Neighbours weeping and mourning for him; to whom he ſpake, Pray weep not for me; I am going to a Place of Bliſs and Happineſs: Wherefore pray repair to your Houſes, and e're you get thither, I doubt not but I ſhall be, happy with my God and Saviour, where all Tears ſhall be wiped away, and nothing ſhall remain but Hallelujahs to all Eternity.

Leaving this Place, we proceed to other Parts of the Country, where, with the like Butchery, were only five Executed, amongſt whom was one

4. Mr. TYLER.

MR. Tyler, of Briſtol, who had had Command in the Duke's Army, where he behaved himſelf very ſtoutly to the laſt; after the Army was diſperſed, he, among others, was taken, received Sentence of Death at Dorcheſter, and here brought for the completion of the ſame, and from thence we hope was tranſlated to Heaven. He ſpent his time between the Sentence and Execution very devoutly, in confirming and ſtrengthning thoſe that were to be his Fellow-Sufferers; and made it his Buſineſs to bring them to a Willingneſs to ſubmit to, and a Preparedneſs for Death. The Day being come, and he brought to the Place of Execution, he thus ſpoke, My Friends, You ſee I am now on the brink of Eternity, and in a few Minutes ſhall be but Clay: You expect I ſhould ſay ſomething, as is uſual in ſuch Caſes. As to the Matter of Fact I die for, it doth not much trouble me, knowing to my ſelf the Ends for which I engaged with the Duke of Monmouth, were both Good and Honourable. Here being ſtopp'd; and not ſuffer'd to proceed further, he then comforted his Fellow-Sufferers, deſiring them to joyn with him in ſinging an Hymn, which he himſelf compoſed.

After the Hymn ſung, he prayed devoutly, for half an Hour. After Prayer, he gave great Satisfaction to all preſent, of his Aſſurance of Heaven, had many weeping Eyes for him, and was much lamented in the Town, tho' a Stranger to the Place. So unbuttoning himſelf, ſaid to the Executioner, I fear not what Man can do unto me: I pray thee do thy Work in Mercy, for I forgive thee with all my Heart, and I alſo pray to God to forgive thee. Don't mangle my Body too much. And ſo lifting up his Hands to Heaven, the Executioner did his Office.

5. WILLIAM COX.

THere was alſo one William Cox that died with him, who alſo died very courageouſly, deſpiſing the Shame, in Hopes and Expectation of a future better Eſtate. He, and his two Sons were ſome of the firſt that came to the Duke of Monmouth, and all taken, and all condemned together. The Father only ſuffered, the Sons by Providence were preſerved. When he was going to Execution, he deſired leave to ſee his Sons, then in another Priſon in the Town, to whom he gave his Bleſſing; and though he was going to be Executed, yet had that Satisfaction to hope, that God would preſerve them; which was ſo.

An Account of thoſe Executed at Sherborn.

1. AT Sherborn, in the ſame County, were Executed Twelve, who all died Courageouſly, eſpecially one Mr. Gliſſon, of Yeovel, in the County of Somerſet: His extraordinary Deportment and Carriage at the Place of Execution, was ſo very confiderable, as gave great Satisfaction to his Friends, and Amazement to his Enemies. He declared to the World, That he died a true Proteſtant, and had not ingaged with the Duke of Monmouth; but judged it high time to ſtand up for the Defence of the ſame, though God Almighty had thought fit to fruſtrate his Deſigns, and to bring him to that Place, to ſeal the ſame with his Blood.

2. JOHN SAVAGE; and, 3. RICHARD HALL.

ALſo John Savage, and Richard Hall, of Culliton, in the County of Devon, ſuffered at the ſame Time and Place. In their particular Converſation, they valued thoſe moſt that they ſaw moſt of Piety in, and pitied others that they ſaw not ſo well prepared; ſaying, That the Remembrance of our Vanity may cauſe Compaſſion towards ſuch as were in ſuch a Condition: Exhorting all to be ſerious, and to conſider their Latter End, which deſerved the greateſt Attention of Mind; the way to die comfortably, being to prepare for it seriouſly. At the Hour of Execution, their Chearfulneſs and Comfort was much encreaſed, ſaying, Now the Will of God will be done, and he hath moſt certainly choſen that for us which is beſt; with many other ſuch-like Chriſtian Expreſſions, too tedious here to be inſerted.

4. JOHN SPRAGƲE; and, 5. WILLIAM CLEGG.

WE return now to Culliton, in the County of Devon, where John Sprague, and William Clegg, both of that Town, were condemned at Exon, and there brought to be Executed. Before they were brought into the Place, a Meſſenger came from the Priſoners, with a Requeſt to the Vicar of the Pariſh, to deſire his Company and Aſſiſtance in this their Extremity, and to Adminiſter thoſe Spiritual Helps that were ſuitable to Men in their Circumſtances. Accordingly the ſaid Miniſter came very readily, and did demand of them, What they had to deſire of him? The dying Perſons anſwered, They deſired his Prayers? Accordingly he prayed with them a conſiderable ſpace of time; and after that, he asked of them ſeveral Queſtions, for to give him and the World ſatisfaction of the prepared Condition they were in, in order to their launching into Eternity, eſpecially about the Doctrine of Non-Reſiſtance. John Sprague very ſoberly and moderately replied, but whether ſatisfactory or not, we leave to the Reader: He believed, That no Chriſtian ought to reſiſt a lawful Power; but the Caſe being between Popery and Proteſtantiſm, alter'd the Matter; and the latter being in danger, he believed that it was lawful for him to do what he did, though God in his Providence had thought fit to bring him to this Place of Execution. After reading a Chapter out of the Corinthians, and ſinging a Pſalm ſuitable to the Occaſion, he very vehemently and fervently recommended his Soul to the All-wiſe God by Prayer, for near half an Hour, to the great Satisfaction of all that heard him. Then his Wife and Children coming to him, weeping bitterly, he imbraced them in his arms, ſaying, Weep not for me, but weep for your ſelves, and for your Sins, for that he had that quiet Satisfaction, that he was only going to be tranſlated into a ſtate of Bliſs and Happineſs, where we ſhould Sin and Sorrow no more, but that all Tears ſhould be wiped away, wiſhing them to be diligent in the Service of God. Then recommending his Wife and Children to the Protection of the Almighty God, who had promiſed to be a Husband to the Widow, and a Father to the Fatherleſs, who was faithful, and able to make up their loſs in him, in that which ſhould be better for them, than he could be; deſiring God to be a Refuge for them to fly to for ſecurity, and preſervation from the Troubles that ſeemed to threaten this poor Nation; the which if they did conſcientiouſly perform, though Death here made a ſeparation, he doubted not of meeting them in Heaven at laſt. And ſo the Executioner did his Office. During which time, his Brother-ſufferer, William Clegg, was all the time on his Knees, praying to himſelf with a ſeeming Zeal; ſuddenly after which, his turn being come to follow his Brother, he only told the People, That his Fellow-ſufferer had ſpoken what he thought was neceſſary, and they were alſo his Sentiments. And ſo ſubmitted to Execution.

An Account of thoſe Executed at Axminſter and Honiton.

1. AT Axminſter one alſo was Executed, his Name Mr. Roſe; he was a Gunner, that landed with the Duke of Monmouth; he had a great Reſolution, and not at all ſtartled with the fear of Death. He ſaid, That he defy'd Death, and all them that were the occaſion of it. He was very courageous, and died ſo. He ſpent ſome time in private Prayer, and was not allowed time, becauſe there was to be Execution at Honiton.

His Execution being over, we paſs on to Honiton, where four were executed, one of which was a Chirurgeon, his Name, if I do not miſtake, was

2. Mr. POTT.

MR. Pott behaved himſelf with that extraordinary Chriſtian Courage, that all the Spectators were almoſt aſtoniſhed, he being but Young, about Twenty; his Prayers being fervent, his Expreſſions ſo pithy, and ſo becoming a Chriſtian of greater Age, that drew pity and compaſſion from all preſent; a rude Fellow, juſt before he was to be executed, called for a Bottle of Wine, and ſo began the King's Health to one of the Guard; which he perceiving, Poor Soul! ſaid he, Your Cup ſeemeth to be ſweet to you, and you think mine is bitter; which indeed is ſo to Fleſh and Blood; but yet I have that aſſurance of the fruition of a future Eſtate, that I doubt not but this bitter Potion will be ſweetned with the Sugar of the loving kindneſs of my deareſt Saviour, that I ſhall be tranſlated into ſuch a State, where is fulneſs of Joy and Pleaſure for evermore.

3 Mr. EVANS.

ONE Mr. Evans, a Miniſter, ought not to be omitted, who did all along in the time of his Confinement in Priſon, behave himſelf with that Devotion and Strictneſs, that became a Chriſtian of great Eminency, as indeed he was; he ſpent much of his time in Preaching and Praying to his Fellow-Priſoners, exhorting them to hold out to the end; he at laſt, by appointment, being condemn'd, was executed by himſelf; at which time and place he behaved himſelf with great Courage and Devotion, and with a great willingneſs and chearfulneſs, he ſubmitted to Execution.

4. Mr. SIMON HAMLING.

MR. Hamling was formerly an Inhabitant of Taunton, but of late Years had lived two or three Miles from thence; he was a very honeſt, worthy, good Chriſtian. But to our purpoſe: Mr. Hamling living in the Country, hearing of the Duke of Monmouth's being in Town, he there came to ſpeak with his Son, who lived in the Place; where being come, he gave him Advice, which was, That as he expected his Bleſſing, and Countenance, he ſhould not at all concern himſelf in the Matter, but ſubmit to the Will of God in all things. And having thus adviſed his Son, he returns home; and two days after came again to Town on a Market-day with his Wife, to buy Proviſions for his Family, and returned to his Houſe again. And this was all the times he was in Town, whilſt the Duke was there. But after the Buſineſs was over, he was brought in one Suſpicion, being a Diſſenter, that was Crime enough, except Coin appeared, to a Juſtice of that Town, who uſually did Commit or Diſmiſs as that appeared. This worthy Perſon was Arraign'd at Taunton, and pleaged Not Guilty. The Evidences were two profligate Raſcals, that had Encouragement from the Juſtice, they uſually doing what he put them on. The Priſoner had many to prove this Fact, and his Honeſty; but this did not avail, the Jury found him Guilty, with two more, who were preſently Sentenced, and next Morning executed, to be Examples to others. It is ſaid, that the Juſtice did make application to our Famous Proteſtant Judge, and hinted ſome Miſtake concerning him. To which, as I have been informed, he ſhould Reply, You have brought him on, if he be Innocent, his Blood be upon you. Mr. Hamling behaved himſelf very worthily at the Place of Execution, and did at the laſt declare his Crime to be the ſame as is above-mentioned, and not otherwiſe. Thus fell this Pious Chriſtian; a Man, by all ſober People that knew him, beloved; and diſreſpected by none but looſe Villains, which at laſt took away his Life.

5. The Behaviour and Dying Words of Mr. Gatchill, Executed at Taunton.

THE ſaid Mr. Gatchill was a Conſtable of the Hundred; he was ſurprized by a Party of the Duke's, and ſhewed a Warrant to bring in Proviſions and other Neceſſaries for the uſe of the Army, which if he had not obeyed, was threatned to have his Houſe burnt; ſo that he was obliged to do what he did for his own Preſervation. But this was not ſufficient, for being found Guilty, he was Executed. As he was drawn to Execution, he looked on the People, and ſaid, A Populous Town, God bleſs it. Juſt before he was Executed, he ſpake, That the Crime he was Accuſed of, and Condemned for, was High Treaſon; but he did not know himſelf to be Guilty of it; and that what he did, he was forced to do. And further ſaid, I am ſo well known to you, that I do verily believe you have Charity to think that what I ſpeak is true. As for the Niceties of the Law, I do not well underſtand them. And much more to the ſame effect he ſpake. And ſo after Prayer with his Suffering Brother, Mr. Simon Hamling, he was Executed.

6. There was alſo Executed at Taunton Mr. John Hucker, a very worthy Gentleman of that Town. He had ſome ill Friends in the Duke's Army, that caſt Aſperſions on him, as though he was the Perſon that was a Traytor to the Duke, by firing a Piſtol in Sedgmoor; but I have ſtrictly examined many on that Point, and can find it to be nothing but the worſt of an Enemy'd Malice, to Wound him after his Death in his Reputation, which he always valued highly when living. To be ſhort, he has left the Character amongſt his Neighbours, of an honeſt Man, a good Chriſtian, and one that was true to the Intereſt of the Duke, and Sealed it with his Blood.

Mr. John Hucker's Letter to his Friend, a little before his Execution.

I Was in hopes to have had Liberty to ſpeak a few words at the Place of Execution, till a few Minutes ſince; but now am perſwaded the contrary: Therefore excuſe theſe abrupt Lines.

I bleſs God, I am now reconciled to this contemptible Death; it was long ere I could; but now God hath done it for me, and I thankfully ſubmit to it from the hands of the wiſe God, whom I have offended: And therefore deſire to accept my Puniſhment, knowing he doth all things well without any wrong to his Creatures.

I had lately ſome Diſcourſe with two Perſons, whereof one was of Quality, concerning the things laid to my Charge; I was told, that it was three things; One was, That I was an Enemy to, or againſt the Proteſtant Religion; that I was troubleſome, and had acted vigorouſly in Elections of Members for Parliament; and upheld the Meetings.

I own my ſelf a Proteſtant, and die an Aſſerter of that Religion, and I pray God I do prove a better Friend to it than thoſe that have ſo induſtriouſly endeavoured the taking away my Life, and that they ſee it not when it's too late.

As to the Meetings, I bleſs God I ever was at any of them, and that I was any way Inſtrumental to the upholding of them, and am troubled that I have, I fear, ſinfully deprived my ſelf of them; and do believe, if ever the Ordinances of God were rightly adminiſtred, and the Goſpel effectually preached, it was in thoſe Meetings that were held in Taunton; the Lord bleſs the Seed that was there ſown.

As to Elections of Members for Parliament, I judge it my Birth-right; and therefore was Induſtrious in it; but I hope never did (I am ſure never intended) troubleſomneſs to any in it, but eſpecially to my Superiors: I had ever a venerable and due eſteem of Magiſtrates, as the Miniſters of God, and they adminiſtring an Ordinance of God.

I alſo lie under a Reproach of being unfaithful to an Intereſt that I owned, which I utterly deny and diſown.

I pray God bleſs and forgive my violent Enemies, that have induſtriouſly ſought the taking away my Life. It's the hearty Prayer of

JOHN HƲCKER.

From Taunton-Caſtle, a little before he ſuffered, Sept. 30th. 1685.

7. Captain MADDERS.

CAptain Madders, at the time of the Duke's Landing, was a Conſtable at Crewkern, in the County of Somerſet, and ſo diligent and active for the King in his Office, that when two Gentlemen of Lyme came there, and brought the News of the Duke's Landing, and deſired Horſes to Ride Poſt to acquaiut His Majeſty therewith, he immediately ſecured Horſes for them, the Town being generally otherways bent, and aſſiſted them ſo far as any called Loyal in thoſe Times could do, which was repreſented to the Lord Chief Juſtice, in expectation thereby to ſave his Life. But an Enquiry being made about his Religion, and returned by a very worthy Gentleman of thoſe Parts, That he was a good Proteſtant, an honeſt Man, had a very good Character amongſt his Neighbours: O then, ſays he, I'll hold a wager with you he is a Presbyterian, I can ſmell them Forty Miles, then ſurely he muſt die. Being brought to the Place of Execution, he was the laſt Man except one executed; and he behaved himſelf, whilſt the reſt were executing, with great Zeal; and lifting up his Hands and Eyes, would often ſay, Lord, make me ſo willing and ready to the laſt. And God did hear his Prayers; for though he ſeemed to the Spectators to be ſomewhat unwilling to die, yet at the laſt he died with as much Aſſurance and Chriſtian Reſolution as any; for after his Publick Prayer, he came once down the Ladder, and prayed again privately, then mounted the Ladder again; The Sheriff ſaying, Mr. Madders, if you pleaſe you may have more Liberty: He anſwered, No, I thank you, Mr. Sheriff, now I am ready; I am willing, and deſire to be diſſolved, and to be with Chriſt. Oh! you cannot imagine what Comfort and Refreſhment I have received in a few minutes; my Comforts are ſo great, that I cannot contain my ſelf. So bleſſing and praiſing of God, he was tranſlated, as I hope (we have no grounds to imagine the contrary) from Earth to Heaven, repeating Rev. 20.6. Bleſſed and holy is he that hath part in the first Reſurrection, on ſuch the ſecond Death hath no Power.

8. The Dying Words of Captain Kidd, Executed at the ſame Time and Place.

THis Gentleman was the laſt executed at that time; as ſoon as Captain Madders was turned off, he began to prepare to follow, and called to the Guards, and thoſe preſent, Do you ſee this (pointing up to Eleven that were dead before him) do you think this is not dreadful to me, that Eleven of Twelve of us, that but a few hours ſince came down together, are dead and in Eternity? And I juſt going to follow them, and ſhall immediately be in the ſame condition. Says one to him, It muſt be dreadful to Fleſh and Blood. Says he, Well, Gentlemen, I will aſſure you, I am ſo far concerned, that methinks I bethink their Happineſs, that they ſhould be ſo long before me in Bliſs and Happineſs: But I'll make haſte to follow; I am ſatisfied this is the beſt day that ever I ſaw: The day of a Man's Death is ſaid to be better than the day of his Birth: And truly ſo I find it as to my Fleſh, for I ſhall be preſently free from ſin and ſorrow; I am ſatisfied God hath done his beſt for me: I might have live and forgotten God, but now I am going where I ſhall ſin no more. 'Tis a bleſſed thing to be free from ſin, and to be with Chriſt: O how great were the Sufferings of Chriſt for us, beyond all that I can undergo! how great is that Glory to which I am going! Then taking his leave of the People then preſent, he prayed ſome ſmall time very devoutly, and with ſeeming great Joy and Comfort, the Executioner did his Office.

9. The Laſt Speech of Dr. Temple of Nottingham, at the Place of Execution.

DOctor Temple was one of them that Landed with the Duke, and was his Chief Phyſician and Chirurgeon; he lived in Nottingham, but minding to ſee other Parts of the World, (as I have heard) goes for Holland, where he came acquainted with the Duke of Monmouth, concerning which he thus ſpoke, juſt as he was going off the Ladder.

Chriſtian Friends, and dear Countrymen,

I Have ſomewhat to ſay, and not very much, before I depart from you, and ſhall be ſeen no more. And,

First, As to my Engagement with the Duke of Monmouth.
Secondly, How far I was concerned: And,
Thirdly, I ſhall leave all of you to be Judges in Matter of Fact: And ſo for the

Firſt, As a Dying Man I now declare, That when I entred my ſelf with the Duke of Monmouth, to be his Chirurgeon, it was on no other Account but to ſerve him in the Weſt-Indies; where I knew no other Deſign whatſoever, but to poſſeſs himſelf of ſome of thoſe Iſlands, until I had been at Sea two days, wherein one privately told me, We are abſolutely bound for England, and I ſhould take it from him it was true: It much ſurprized me, but knowing no way to avoid it, or to get on ſhore, though it was at that time contrary to my Inclinations, if I could have avoided it; I would not let others ſee that I had that diſſatisfaction within me. After our Landing at Lyme, I knew it was never the nearer to attempt my Eſcape, the Country being ſo beſet; on the other hand, if the Duke of Monmouth did win the Day, I might have raiſed my Fortunes as high as I could expect. Theſe were the Arguments that Fleſh and Blood did create in my Breaſt for Self-prefervation. While I was with the ſaid Duke, I did him as much Service as I could, and faithfully: After it pleaſed God to diſperſe that Army under his Command, I endeavoured to ſecure my ſelf, but by Providence was taken at Honiton, from thence committed to Exon, and after removed to Dorcheſter, where I received my Sentence, and am now, as you ſee, juſt going to Execution: The Lord prevent all of you from ſuch ignominious Deaths; and I adviſe you all, that you never take any great thing in hand, but what you have a Warrant for from the Lord: I aſſure you I had no ſatisfaction in this; but this I am ſure, that if I have done any thing amiſs in it, it is pardoned: I bleſs God I have that ſatisfaction, I die a Profeſſor of the Church of England; I deſire Pardon of all thoſe I have any ways wronged or abuſed, as I freely forgive all thoſe that have wronged or abuſed me; I am in Charity with all Men. Lord have Mercy upon me, and give me ſtrength to go through theſe Pains, and give me full Aſſurance now at this laſt moment: Come, Lord Jeſus, come quickly.

10. SAMƲEL ROBBINS.

SAmuel Robbins of Charmouth in the County of Dorſet, was Executed, or rather Murthered, at Warham, in the ſaid County. He received his Sentence of Death with great Courage, and not at all diſmayed, ſaying very often in Priſon before, If it pleaſed God to call him now (to glorifie his Name by this Providence of his) to Death, he ſhould be ready; but (ſaid he) I am as Innocent of any thing I have done againſt any man that may deſerve this Puniſhment, as the Child now unborn. When he came to the Place of Execution, he very chearfully declared his Innocency to the Spectators, as before, and ſo Praying very devoutly for ſome time, he was Executed.

11. Mr. CHARLES SPEAK.

HE happened to be at Illminſter at the time of the Duke's being there, which was the greateſt Crime he was guilty of; the Validity of his Evidence I leave to thoſe in the Weſt, which know how far it was carried that way. He was a fine Courteous loving Gentleman; and notwithſtanding his Youth, he acted the part of an Old Chriſtian Soldier at his Death, preparing himſelf to undergo thoſe Pains, ſaying very often, They were nothing to his Deſerts from God Almighty; but as for what I am accuſed of, and ſentenced for, I hope you will believe I am not ſo guilty, as my Judge and Accuſers have endeavoured to make me: If it had pleaſed God, I ſhould have been willing to have lived ſome time longer, but God's time being come, I am willing, I will be contented to drink this bitter Cup off. Being at the Place of Execution, the Croud was ſo great, that I ſuppoſe he was ſhorter than otherwiſe he would have been; but alas! how could it be? For on every ſide of him, as well as up and down the Town, the Inhabitants were weeping and bewailing him: Oh, 'tis the worſt day that ever we ſaw in this Town! Muſt this good Gentleman die here? Oh! yet ſave his Life, I am ready to die for him, and the like, He prayed very heartily for near an hour, and ſung a Pſalm, and ſo we hope was tranſlated to Heaven, there to ſing everlaſting Praiſes and Hallelujahs.

12. Mr. PARRET.

MR. Parret was executed at Taunton; if I miſtake not, he ſaid he was a Londoner, and a Brewer. When he came to the Place of Execution, he ſeemed a Man almoſt unconcerned at Death. After ſome time, he began to deliver himſelf ſomewhat low in Voice to the People, and after riſing by degrees, he ſeemed more like a Miniſter in a Pulpit Preaching devoutly, than a Priſoner juſt going to Execution; but I being then not well, could not tarry to ſee his End, But the Character I had, was, That he deſired all not to be faint-hearted becauſe of their fall, and to think that there was no hopes remaining. He ſaid, He verily believed God would yet work out Deliverance for them, and at the time they were in the greateſt Extremity, that would be God's Opportunity. Put your whole truſt, and confidence, and dependance on the Lord, and he will never leave you, nor forſake you.

13. The Last Speech of Henry Boddy, Executed at Bath.

WHile he was in Priſon, eſpecially after Sentence, he behaved himſelf mighty humble, meek, and was much in Meditation, which was obſerved by ſeveral Divines, eſpecially one who attended him to his laſt, his Name Mr. Simpſon. His poor Wife coming to ſee him at Wells and to make her Intereſt with ſome Friends, if poſſible to ſave his Life; but finding it loſt Labour, and that ſhe could by no means prevail, ſhe died there for grief, before her Husband was Executed, to his great grief. When he came to the Place of Execution, he delivered himſelf to the People in theſe Words:

GOod People, I am come here to pay a Debt due to Nature, which every one, one time or another, muſt pay, though not in this manner, or nature. I am condemned as a Traytor and Rebel againſt my King, which were things I always hated and abhorred; and therefore give me ſo much time as to deliver my ſelf to you; and what I ſay, I hope you will believe me at this time, being juſt going to give an Account, not only for every idle word, but for all things I have done ſince I have had a Being.

I was Born in Lyme-Regis in the County of Dorſes, and bred up a Seaman from my Infancy; I have had the Honour to ſerve His Majeſty King Charles the Second, in his Wars with the Dutch and French, divers times. I always thought it to be the Duty of every true Engliſh-man to ſtand up in his Country's Quarrel with Foreigners, to maintain our Ancient Privileges and Honour of our Nation. I ſerved him faithfully: And as for my Undertaking now with the late Duke of Monmouth, for which I am now come to ſuffer Death; As for my Deſigns, I am ſure they were good, for I did believe him to be my Soveraign's Son and Heir; but if otherwiſe, I have done amiſs, and am ſorry, and hope the Lord hath pardoned it. While I was in Arms, I am ſure there's none can ſay, I have perſonally wronged them. I deſire all your Prayers for me to the laſt. I am no Orator, therefore if you pleaſe (ſpeaking to the Miniſter) do theſe laſt Spiritual Services for me, as for to Pray with me, and for me. The Miniſter being much taken with him, deſired leave of the Sheriff to ask him ſome Queſtions; which being granted, the Miniſter ſaid unto him, I muſt make bold with you, but not to hold you too long before I Pray, but to ſatisfie my ſelf and the People on what ground you ſtand; I mean, as concerning your everlaſting ſtate. Now, pray reſolve me a few things: Firſt, Whether you do own that Doctrine of Non-reſiſtance, owned by the Church, That it is not Lawful on any Account whatſoever, to take up Arms againſt the King? O Sir! as to that I anſwer, Could I have been ſatisfied he had been my Lawful Prince, I ſhould not have done it. But, ſaid the Miniſter, he is, and you are not to be Judge; except you own thoſe things, ſome People will hardly have Charity for you after you are dead. What matters that? ſaid he, would you have me, now you put me ſo cloſe to it, to lye? No, I will not. I ſay, if he was my Lawful King, I was miſled in my Judgment, and have committed a great Error; but, Lord, I hope thou haſt waſhed away all my ſins, in and through the Blood of my dear Redeemer, in whoſe alone Merits I hope for Mercy. I deſire to be asked no more Queſtions. Then the Miniſter prayed very devoutly near half an hour; after which, lifting up his Hands and Eyes to Heaven, he quietly ſubmitted to Death.

14. Mr. John Hicks's Laſt Speech, 1685.

I Suppoſe the Spectators here preſent may expect I ſhould ſpeak ſomething before I leave this Sanguinary Stage and Paſſage through my Bloody Sufferings, by which my Immortal Spirit will be ſpeedily tranſported into an inviſible and eternal World, and I conclude, that they have different Reſentments hereof. Some reſent them with much Joy, high Exultation, and Triumph, others with equal Grief and Sorrow; that to the one I am a moſt pleaſant Spectacle, that they behold me with high complacency and delight; but to the other I am a mournful and unpleaſant one, and they behold me with no leſs pity and compaſſion. Concerning the firſt, I can ſay, I freely and heartily forgive them, and heartily pray that God would moſt mercifully and graciouſly prevent their mourning through Miſery, not only here, but eternally hereafter. Concerning the other, I will ſay, Weep for your own ſins, and for the ſins of the Nation, for the higheſt Rebellions that ever were committed againſt the great and eternal God; lament bitterly for thoſe ſins that have been the meritorious Cauſe of the late terrible Judgment, that which I fear will cauſe God to break in upon this Nation with an overflowing Deluge of Judgments, which are far more tremendous and dreadful. As for Sympathizing with me, in drinking this bitter Cup appointed for me, I return you moſt humble and hearty thanks, earneſtly deſiring God to come unto you, and fill your Souls with all Coeleſtial Comforts, and Spiritual Conſolations. Something I muſt ſay to purge and clear my ſelf from a falſe Accuſation laid to my Charge; as that I was engaged with Col. Blood in Reſcuing Col. Maſon near Boſton, when he was ſent down with a Guard from London to York, to be Tryed for High Treaſon; and that I was the Man that killed the Barber of that City; and that alſo I was with him when he ſtole the Crown. Now, as I am a dying Man, and upon the very brink of a very ſtupendous Eternity, (the truth and reality whereof I firmly believe) without any Reſervation, or the leaſt Equivocation, I do declare in the Preſence of the All-ſeeing God, that Impartial Judge, before whom in a very little time I muſt appear, I never ſaw nor converſed with Mr. Thomas Blood, from 1656, till after he ſtole the Crown, which was in 71, or 72; nor was ever engaged with him in any of his Treaſonable Plots and Practices. 'Tis true, I being involved in great trouble of another Nature, (of which I have given to the World a Narrative, and which is notoriouſly known in the Country where I then lived, by ſome that were Enemies to me for my Preaching) I was perſwaded to apply my ſelf to Mr. Blood, to procure by his Interceſſion his late Majeſty's Gracious Favour: Accordingly he brought me into his Royal Preſence; while I was there, his Majeſty carried it with great Clemency, without expreſſing one word of that which I am now charged with. Mr. Blood continued with his Majeſty a little longer than I did; then he told me, that he had granted me a Pardon, which I did thankfully accept of, knowing it would free me from all Penalties and Troubles that I was obnoxious to, and were occaſioned to me by my Nonconformity. Then engaging him to take out my Pardon, he told me, That he got it out with ſeveral others that had been engaged with him in ſeveral Treaſonable Deſigns and Actions; at which I was troubled, ſuppoſing it might be imputed to me thereby; yet, God knows, I have often ſince reflected upon it with great regret and diſſatisfaction. If Mr. Blood did inform the late King, to make himſelf the more conſiderable, and to bring as many of his Party as he could to accept of their Pardons, that he might be rendered utterly incapable of Plotting any further Miſchief againſt his Government, or any other ways that I was engaged with him in any of his Treaſonable Attempts; I now appeal to God, as a dying Man, concerning it, that he hath done me an irreparable wrong. I alſo in the ſame manner do declare, That I was never engaged with any Party in Plotting, or Deſigning, or Contriving any Treaſon or Rebellion againſt the late King; and particularly, that I was altogether unconcerned in, and unacquainted with that for which my Lord Ruſſel and others ſuffered, and as much a ſtranger to any againſt the preſent King. And whereas it is reported of me, That at Taunton I perſwaded the late Duke of Monmouth to aſſume the Title of King; I do once more ſelemnly declare, That I ſaw not the ſaid Duke, nor had any Converſe with him till he came to Shipton-Mallet, which was Thirteen Days after he landed, and ſeveral days after he had been at Taunton. And 'tis as falſe, that I rid to and fro in the Weſt, to ſtir up and perſwade Men to go into his Army, and Rebel againſt his preſent Majeſty; for I was in the Eaſt Country when the Duke landed, and from thence I went directly to him, when he was at Shipton-Mallet, not one Man accompanying me from thence. But hitherto as I lived, ſo now I die, owning and profeſſing the true Reformed Chriſtian (commonly called the Proteſtant) Religion, which is founded on the pure written Word of God only, and which I acknowledge likewiſe to be comprehended in the Articles of the Doctrine of the Church. This Religion I have made a reaſonable and free choice of, and have heartily embraced, not only as it proteſts againſt all Pagan and Mahometan Religion, but againſt the Corruption of the Chriſtian; and I humbly and earneſtly pray to God that by his Infinite Wiſdom, and Almighty Power, he will prevent not only the utter extirpation but diminution thereof, by the heighth and influence of what is contrary thereto; and for that end the Lord make the Profeſſors of it to live up more to its Principles and Rules, and bring their Hearts and Converſations more under the Government and Power of the ſame. I die alſo owning my Miniſtry, Non-conformity, for which I have ſuffered ſo much, and which doth now obſtruct the King's Grace and Mercy to be manifeſted and extended to me: For as I choſe it not conſtrainedly, ſo I appeal to God as a dying Man, not moved from Sullenneſs or Humour, or Factious Temper, or Erroneous Principles of Education, or from Secular Intereſts, or Worldly Advantages, but clearly from the Dictates of my own Conſcience, and as I judged it to be the Cauſe of God, and to have more of Divine Truth in it than that which is contrary thereto; ſo now I ſee no Cauſe to repent of it, nor to recede from it; not queſtioning but God will own it at the laſt Judgment-day. If no more had been required after the late King's Reſtauration to qualifie Miniſters for Publick Preaching, than was after the firſt Reſtauration from the time of Charles the Firſt, probably I might have ſatisfied my ſelf therewith, and not ſcrupled Conformity thereto; but the Terms and Conditions thereof by a particular Law made in 1662. being not only new, but ſo ſtrict and ſevere, that I could never have ſatisfaction in my own Conſcience, after all Endeavours uſed for a Complyance therewith, and a Conformity thereto: To ſay nothing of the Covenant, which I never took, but the giving my Aſſent and Conſent, have been too difficult and hard for me to comply with. And I very well remember, that about Fourteen Years ago, entring into a Diſcourſe with Mr. Patrick Held[•]re, an Iriſh-man, who was contemporary with me in Dublin, concerning Conformity, which he much endeavoured to perſwade me to; I urged the ſeverity of the fore-mentioned Conditions againſt it, and after ſome Debates and Reaſons with him, I told him, I did believe they were contrived and deſigned on purpoſe to prevent our Publick Preaching, and to keep us out of the Church: To which he ingenuouſly reply'd, He judged it was ſo: For, ſaid he; a Biſhop in Ireland (whoſe Name I have forgot) told me the very ſame.

But though I could not wade through and conquer this Difficulty, yet I cenſure not thoſe that did it; and I believe after all the hotteſt Diſputes, and moſt vehement Debates, and violent Conteſts between Conformiſt and Nonconformiſt, there are of both Parties will be glorified in Heaven hereafter[•] According to the 29th. Article of the Church of England, a viſible Church is a Congregation [〈◊〉] Faithful Men, in the which the pure Word of God is preached, the Sacraments of the Lord duly adminiſtred, according to Chriſt's Ordinance, and all thoſe things that of neceſſity are requiſite and neceſſary to Salvation; ſo with ſuch a Church have I held the moſt intimate Communion, and with ſuch (did I live) could hold it: I would not therefore be ſo incorporated with any Church, as to exclude me from, and render me uncapable of holding Communion was other Churches; I was never ſtrongly bound up to any Form of Eccleſiaſtical Government, but that under which a pure and undefiled Religion doth flouriſh, and that which contains and really practiſes Holineſs, and advances the Kingdom of God in the World, that can I approve of, and willingly live under, were I to live.

I did approve of the ancient and preſent Form of Civil Government Engliſh Monarchy. I am fully ſatisfied with, and do alſo declare, That it is not warrantable for any Subject to take up Arms againſt, and reſiſt their Lawful Soveraigns, and Rightful Princes: And therefore, had I not been convinced by ſeveral things that I have read and heard, to believe that the late Duke of Monmouth was the Legitimate Son of his Father, Charles the Second, I had never gone into his Army, judging that without this, I could not be freed from the guilt of Rebellion, which I always reſolved to keep my ſelf clear from: And though his Father deny'd he was marry'd to his Mother, I thought it might be anſwer'd with this; That Kings and Princes, for State-Reaſons, often cannot be fathomed by their Subjects, affirming and denying things, which otherwiſe they would not do, and make even their Natural Affections to truckle and ſtoop thereto. I exhort all to abhor all Treaſonable Plots, and Pretences of all Rebellion, with the higheſt Deteſtation, and to take the plain Text of Sacred Scripture to walk by, in honouring and obeying, and living in ſubjection to Rightful Kings, and not readily to receive, or ſuddenly to be impreſs'd with evil Reports and Defamations of them, alſo not raſhly to be Propagators of the ſame.

I deſire God to forgive all mine Enemies, and to give me an heart to forgive them, which are many, ſome mighty, and all moſt malicious: Particularly, Barter of Liſael, who betrayed me, and proved ſuch a Traytor to James Duke of Monmouth, his old and intimate Friend. I am grievouſly afflicted that I ſhould prove the occaſion of the great Sufferings of ſo many Perſons and Families: But this hath fallen under the Juſt and Wiſe ordering of Divine Providence, as David's going to Abimelech, when he proved the occaſion of the Death of all the Perſons, Men, Women, and Children in the City: But who ſhall ſay unto God, What doeſt thou? The care of my moſt dear Wife, and a great many Children, I caſt upon God, who I hope will be better than the beſt of Husbands unto her, and the beſt of Fathers unto them. God knows how Juſt and Legal Right my Wife hath unto her Eſtate; to him therefore I commit her, to defend her from the Violence and Oppreſſion of Men, particularly from a moſt inhumane and unnatural Brother: But no wonder if he will lay violent hands upon his Siſter's Eſtate, that hath ſo often laid them on his own Father. I die a deeply humbled, ſelf-judging, and ſelf-condemning Sinner, loathing and abhorring my many and great Iniquities, and my ſelf for them, earneſtly deſiring full Redemption from the Bonds of Corruption, under which I have groaned ſo many Years, long for a moſt perfect Conformity to the moſt holy and glorious God, the only infinite pure Being; thirſting for a perfect diffuſion of his Grace through all the Powers and Faculties of my Soul, panting after perfect Spiritual Life and Liberty, and a conſummate Love to my deareſt Jeſus, who is an All comprehenſive Good, and to be ſatisfied with his Love for ever: A vigorous and vehement Zeal for the Proteſtant Religion, with a Belief I had of the Duke's Legitimacy, hath involved me in this ignominious Death; yet bleſſed be God, that by ſincere Repentance, and true Faith in the Blood of Jeſus, there is paſſage from it to a Glorious Eternal Life, and from theſe bitter Sorrows to the fulneſs of ſweeteſt Joys that are in his Preſence; and from theſe ſharp bodily Pains to thoſe moſt pure Pleaſures, that are at his Right-hand for evermore. And bleſſed be God, that ſuch a Death as this cannot prevent and hinder Chriſt's changing of my vile Body, and faſhioning it like his Glorious Body, in the general Reſurrection-day.

I am now going into that World, where many dark things ſhall be made perfectly manifeſt and clear, and many doubtful things fully reſolved, and a plenary ſatisfaction given concerning them; all Diſputes and Miſtakes concerning Treaſon, Rebellion, and Schiſm, ſhall be at an end, and ceaſe for ever: Many things that are innocent, lawful, and laudable, which have foul Marks, and black Characters ſtampt and fix'd upon 'em here, they ſhall be perfectly purified, and fully cleanſed from there; where at one view, more ſhall be known of them, than by all wrangling Debates, and eager Diſputes, or by reading all Polemical Books concerning them here. I greatly deplore and bewail the greedy Appetite, and inſatiable Thirſt, that Profeſſing Proteſtants have after the Blood of their Brethren, and the high pleaſure they take in the effuſion thereof. But what will not Men do, when they are either Judicially blinded, or their ſecular Worldly Intereſt inſenſibly inſinuates and winds it ſelf into their Religion, is ſo twiſted and incorporated with it, that it animates and acts it, is the Life and Soul, the vital Form and Power, and made wholly ſubſervient thereunto?

I bleſs God for all my Sufferings, and particularly for this laſt; for the benefit and fruit of it, by God's ſanctifying of them to me, have been great; hereby I have been effectually convinced of the Vanity of the World, and my own ſinfulneſs by Nature and Practice, and to ſee that to be ſin which I never ſaw before; and to be more throughly humbled for what I know to be [•]n, not only of Commiſſion, but of Omiſſion alſo: Hereby I have been brought to a more thorough, deep, inward ſenſe and feeling of the abſolute neceſſity of the Righteouſneſs of Chriſt to juſtifie me, and he hath been made much more dear and precious to my Soul, than ever he was before. Hereby my Soul hath been more refin'd from the Droſs of Senſuality, wrought into a more Heavenly Frame, raiſed up to a higher pitch of Spirituality; hereby I am made more meek and humble, and ſo judge more charitably of others that differ from me in Opinion and Judgment: So though by God's moſt Righteous Judgment I have been [••]prehended, and moſt juſtly and deſervedly undergo this Suffering for my Sins, yet I hope th[••] have wrought for me a far more exceeding and eternal weight of Glory, fitting and preparing me, making me a better qualified Subject for, and far more meet to be a Partaker of the ſame. By the Grace and Strength of God, I will not purchaſe my Life by the Death and Blood of my Proteſtant Brethren, but chooſe to die rather than be a Betrayer of them; the impetuous and violent Aſſault of this, I dreaded more than Death it ſelf. Bleſſed be God I was not expoſed unto it, and conquered by it, as ſome have been: Having ſuch full bodily vigour and ſtrength, being in ſuch perfect Health, notwithſtanding my Age, predominating in me, it hath made it more difficult to die, than if I had been clogged and incumbred with Infirmities, made to bow and ſtoop under them by prevailing Diſeaſes and Diſtempers, gradually worn out therewith, which many times makes Men weary of Life, and to deſire to die; and this in Conjunction with many things (which I forbear to mention) highly gratifying and pleaſing to Senſe, which I muſt leave for ever, ſtrengthens and heightens the Difficulty, and begets a great Regret and Reluctancy in my Will, to have the Earthly Tabernacle of my Body diſſolved, and my Soul to diſlodge and quit the ſame. But now when the black and gloomy Shades of Death do overſpread me, I can ſay, to the Glory of God's moſt Free and Powerful Grace, True Faith in ſome meaſure hath changed the Difficulty into a Facility, and eaſineſs of dying: It hath very much ſubdued the reluctancy of my Will againſt it; for it makes future things preſent, and inviſible things viſible, and doth realize and ſubſtantiate the ſame to me; and as by it I penetrate and pierce into Eternity, and behold inviſible and immortal things; ſo hereby, bleſſed be God, I have obtained a greater Victory over Senſe: The World is crucified to me, and I to the World, and all the moſt pleaſant and delightful Objects therein, all finite, fading Creatures, Comforts, and Enjoyments, are become minute and ſmall, deſpicable and contemptible to me, in compariſon thereof, being infinitely contained and comprehended therein: Shall my Soul claſp and cling about theſe Mortal and periſhing things? Shall it cleave and be glued to them? Shall it be confined and captivated into what is kept in the narrow bounds of Time, and in this lower World? Shall it earneſtly deſire and thirſt for muddy Streams, yea, Rivers of Fleſh-pleaſing good; when by an Eye of Faith I can look into the indeficient, inexhauſtible pureſt Fountain; the immenſe, immenſurate Ocean of Divine Good; hoping to drink thereof, to ſwim and bathe my Soul therein for ever and ever? And when I conſider how long my Ears have been bound up, and tyed to their innumerable and horrid Oaths, and curſed Blaſphemies, and mine Eyes to ſee the Profanation of the Day of God; and when I beheld ſuch an overflowing Flood of moſt prodigious Impiety, ſuch an inundation of moſt monſtrous Iniquity, and ſo much Hell upon Earth, and that there is ſo much decay of holy Zeal, and true Piety, and Chriſtian Religion among the Profeſſors of it, ſuch ſeeming incurable Breaches and Diviſions, ſuch expiring Love and Charity and partings among 'em; it hath powerful influence on my Soul to reconcile it more to Death, and makes it electively, and from choice to leave this preſent World, and to take up my abode in that which is unſeen and future, where there ſhall be nothing but perfect Love and Holineſs; a ſinleſs ſtate, and ſerving God with all unweariedneſs, and perfection, with the higheſt complacency and delight that immortal Souls can be capable of: There is perfect Peace and Concord the innumerable Company of Angels, and the Spirits of Juſt Men made perfect, all faſtened together with indiſſoluble and uninterrupted Chains of moſt pure Love, and all continually wrapt up in, and tranſported with the higheſt Admiration of God's Love, his infinite and incomprehenſible Excellencies and Perfections, ſinging Hallelujahs to him without ceaſing, and triumphing in his Praiſe for ever and ever. The Conſideration alſo, that I know ſo little of theſe Sublime, Profound, and Divine Myſteries; of the moſt Glorious Myſtery of Salvation by Jeſus Chriſt; that I am ſo uncapable to Fathom the depth of the Providences of God, whoſe ways are in the Sea, and whoſe paths are in the deep Waters, and whoſe foot-ſteps are not known, and particularly in the late ſtupendous and amazing one; and that I am ſo ignorant of the Nature of Angels and Spirits, with their Offices and Operations, and of their high and glorious Excellencies; and that I am ſo little acquainted with the Nature of my own Soul, as at preſent dwelling in, and united to my Body, and as diſunited and ſeparated from it; how without Corporeal Organs, it ſhall moſt vivaciouſly and vigorouſly perform all its proper Functions and Offices, and more than ever ſtrongly and indefatigably ſerve the Lord Jeſus, moſt fervently and abundantly love him, and delight in him, every way, much more obtain the ſupream and higheſt end of its Creation and Being; and this makes me much more willing to die, that I may have the knowledge thereof, with innumerable other things, that I am now either ignorant of, or do but imperfectly know, and ſo be made happy by a plenitude of fulneſs of enjoying intellectual Pleaſures, which are of all other moſt ſuitable, ſweet, and ſatisfactory to immortal Souls. And alſo I ſee that he that departs from iniquity, makes himſelf a Prey; and ſo many plunging themſelves into the ways of Iniquity, leſt they ſhould be accounted odious and vile, which makes them ſo much degenerate not only from Chriſtianity, but from Humanity it ſelf, as if they were ſcarce the Excrement of either; contemning even that moſt Noble, Generous, Heroick Spirit that dwelt in many Heathens, who accounted it moſt honourable and glorious to contend for their Rights and Liberties; yea, to ſuffer Death, and the worſt of Deaths, in Defence of the ſame; and judge them accurſed, and moſt execrable in the World that do ſo; and not only ſo, but, for their own Profit and Advantage, have many of them enſlaved their Poſterity by it, and are moſt induſtrious and laborious, moſt fierce and furious to deſtroy them, whereby they are become as unnatural as Children that ſeek the ruine of their Parents that begot them, and brought them forth; or them that lay violent hands upon themſelves, daſhing out their own Brains, cutting their own Throats, hanging and drawing themſelves, ripping up their own Bellies, tearing out their own Bowels, they being in different ſenſes Children and Members of that Body Politick they deſign and attempt the Deſtruction of; and when I know not how long the Duration and Continuance of theſe things ſhall be, or a Concluſion or End by God ſhall be put thereto, who by Divine and Unerring Wiſdom Governs the World; why ſhall my Soul be unwilling to take its flight into the unſeen and eternal World? Where no ſullied, ſordid, or impious thing, moſt incongruous and unbecoming Nature, ſhall be ſeen and found, and where I ſhall behold no narrow, concluſive, contracted Soul there, habitually preferring their private before a publick good, but all moſt unanimouſly and equally centre in one common univerſal good, and where the ſighs, and groans, and cries of the afflicted and perſecuted, ſhall be heard no more for ever.

I earneſtly exhort all moſt highly to prize and value Time, and diligently improve it for Eternity; to be wiſe, ſeriouſly and ſeaſonably to conſider of their latter End: For by the irrepealable and irreverſible Law of Heaven we muſt all die, yet we know not how, where, or when Live with your Souls full of ſolicitude and care, with a moſt deep concernedneſs, and moſt diligent induſtriouſneſs, whilſt you have time and opportunity, and the means of Grace, Health, and Strength, make ſure of theſe two great things, viz.

1. What merits for you a Right and Title to Eternal Life and Glory, and the future unchangeable Bleſſedneſs, as the Redeemer's moſt precious Blood and Righteouſneſs; that thereby a real Application and Imputation may be unto you by ſincere Believing. (2.) That that which makes you qualified Subjects for it, is the great work of Regeneration, wrought in your Souls, being renewed in the Spirit of your Minds, the Divine Nature being impreſt upon them, repairing of the depraved Image of God in you; that being transformed into his own likeneſs, thereby in the World you may mind and ſavour more the things of the Spirit than the things of the Fleſh, Coeleſtial and Heavenly more than Terreſtrial and Earthly, Superiour more than Inferiour things: And therewith have a holy Life and Converſation conjoyned, that reſults and ſprings from the ſame, as Fruit from the Root, and Acts from the Habits. Let all, in order thereto, ſeriouſly conſider theſe few Texts of Sacred Scripture, let them predominately poſſeſs you; let them be deeply and indelibly Tranſcribed upon your Souls; let them be aſſimilated thereunto, and made the written Epiſtles, the lively Pictures thereof, Matth. 5.8, 20. Bleſſed be the pure in heart, for they ſhall ſee God. Verſ. 20. For I ſay unto you, except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven. John 3.3. Jeſus anſwered and ſaid unto him, Verily, verily, I ſay unto thee, except a man be born again, he cannot ſee the Kingdom of God. 1 Cor. 6.9, 10, 11. Know ye not that the unrighteous ſhall not inherit the Kingdom of God, &c. Gal. 5.19, 20, to 23. Now the works of the Fleſh are manifest, which are theſe, Adultery, &c. James 1.18. Of his own Will begat he us with the Word of Truth, that we ſhould be a kind of first fruits of his Creatures. 1 Pet. 1.3. Bleſſed be the God and Father of our Lord Jeſus Christ, which according to his abundant Mercy, hath begotten us again to a lively hope by the Reſurrection of Jeſus Christ. Verſ. 13. Wherefore gird up the loyns of your Minds, &c. Coloſ. 3.1, 2. If ye then be riſen with Christ, ſeek thoſe things that are above: Set your affections on things above, not, &c. Gal. 5.24. And they that are Chriſt's have crucified the Fleſh with the Affections and Luſts, &c. Epheſ. 2.1. And you hath he quickned, who were dead in treſpaſſes and ſins, Rev. 20.6. Bleſſed and holy is he that hath part in the firſt Reſurrection, on ſuch the ſecond Death hath no power. Rom. 8.1. There is therefore now no Condemnation, &c. 1 Pet. 1.15. But as he that hath called you is holy, ſo be ye, &c. Verſ. 23. Being born again, not of corruptible Seed, &c. Pſal. 4.3. But know that the Lord hath ſet apart him that is godly for himſelf, &c. I ſhall mention now no more the whole Bible abounds with theſe Texts, with what a Renovation and Change of our Carnal and Corrupt Hearts and Natures, there muſt be, with Holineſs of Life and Converſation, before we can be capable of a future and bleſſed Immortality, and of inheriting the Kingdom of God for ever and ever. Amen.

15. Captain Abraham Anſley's Laſt Speech.

I AM come to pay a Debt to Nature; 'tis a Debt that all muſt pay, though ſome after one manner, and ſome after another. The way that I pay it, may be thought by ſome few ignominious, but not ſo by me; having long ſince, as a true Engliſh-man, thought it my Duty to venture my Life in defence of the Proteſtant Religion againſt Popery and Arbitrary Power: For this ſame purpoſe I came from my Houſe to the Duke of Monmouth's Army: At firſt I was a Lieutenant, and then a Captain, and I was in all the Action the Foot was engaged in, which I do not repent: For had I a Thouſand Lives, they ſhould all have been engaged in the ſame Cauſe, although it has pleaſed the wiſe God (for Reaſons beſt known to himſelf) to blaſt our Deſigns; but he will deliver his People by ways we know nor think not of: I might have ſaved my Life, if I would have done as ſome narrow-ſoul'd Perſons have done, by impeaching others; but I abhor ſuch ways of Deliverance, chooſing rather to ſuffer Affliction with the People of God, than to enjoy Life with Sin. As to my Religion, I own the way and Practice of the Independant Church, and in that Faith I die, depending on the Merits of our Saviour Jeſus Chriſt, for my Eternal Salvation: His Bleſſing be with you all. Farewel to thee, poor England, Farewel.

16. Mr. Joſias Askew's Letter to his Father.

Honoured Father,

I Not having an Opportunity to make my Gratitude known to you for all your Endeavours, for the ſaving a poor, vain, periſhing, and troubleſome Life; and ſeeing it is all in vain, I would deſire you both to acquieſce in the Will of God, and rejoyce with me for this happy Day of my departure from this State of Pilgrimage, home to the Poſſeſſion of thoſe Heavenly Manſions, which my God and Father hath provided for me, in and through my Lord Jeſus Chriſt: It is in him alone I put my Truſt and Confidence, and therefore can boldly ſay, Who is he that Condemneth? It is Chriſt that died, yea rather, that is riſen again, and is ſet down at the Right Hand of God, making Interceſſion for all thoſe that have a well-grounded Confidence in him. My Time is but ſhort, and by reaſon of Company I am diſturbed: Therefore I conclude with my laſt Breath, begging of God, that he would keep you conſtant in his Fear, in this Day of great Temptation, and at laſt receive you to his Glory, where we ſhall once more unite, in praiſing, without interruption or diſtraction, World without end, Amen. Until which time, the Grace of God the Father, the Love of God the Son, the comfortable Refreſhing of God the holy Ghoſt, be with you, all yours, and the whole Iſrael of God, both now and for ever Which is the hearty Prayer of your Son,

JOSIAS ASKEW.

Pray remember me to all with Joy.

The Account his Friend gives of him.

TO prevent your further Trouble in ſuing for a Pardon, I think it convenient to let you know; I do not queſtion but my dear Couſin hath had his Pardon ſealed by the King of Kings, and is in everlaſting Bleſſedneſs, ſinging Hallelujahs, Salvation, Glory and Honour, to him that ſits upon the Throne, and to the Lamb for ever and ever: For God did ſo carry him through, to drink that bitter Cup with ſo much Courage and Chearfulneſs to the laſt, as was to the Admiration of all Spectators, notwithſtanding the terrible Sight he ſaw at the Place of Suffering, and ſo vehemently, as he was tried by the Adverſary, yet it did not in the leaſt diſcompoſe him, or alter his Countenance; for he continued with a ſmiling Countenance to the laſt, and was tranſported above meaſure. I want Words to expreſs it; he was like one wrapp'd up in Heaven, with his Heart there, and his Eyes fixed thereon. I could wiſh you had been there; it would have driven away all cauſe of Sorrow from your Heart, to ſee his Deportment, and hear the Gracious Words that proceeded out of his Mouth. He remembreth his Duty to you both, and left Paul's Bleſſing with you; Grace, Mercy, and Peace; his Love to his dear Siſter: He deſires her not to be troubled for him; for he hath made his Peace with God, and was aſſured he ſhould go to eternal Happineſs. He would have written more to you and to his Siſter; but that he had ſo ſhort a time after Sentence, that he wanted Opportunity. When he went out of Priſon, he ſaid, Gentlemen, Now I am going, and it is the Time I much longed for; I would not change with him that paſſeth Sentence upon me, for a World. I was with him to the laſt, and ſeeing his Courage, it did very much encourage me, though I never ſaw ſuch a ſight with my Eyes.

17. The Behaviour of JOHN HOLWAY, before and at the Place of Execution, at Warham, in the County of Dorſet.

HE lived in Lime, where the Duke landed, and appeared in Arms at that time, until his Captain left him; then took up Arms under the Duke of Monmouth, and went with him, until the King's Proclamation came forth, That all that would lay down their Arms before ſome Juſtice of the Peace, in Four Days after, and take a Certificate for their ſo doing, they ſhould be acquitted, and have his Majeſty's Pardon; which this Perſon did, though one Day too late. He received his Sentence with much Courage and Reſolution, and by the means of one Mr. Tiller, who was to ſuffer with him, was brought to that ſettled frame of Spirit, as is fit for one in that Condition. As he was riding in the Cart, toward the Place of Execution, the Troopers being juſt behind the Cart, he told them, They ſhewed like brave Fellows; But, ſaid he, if I were to have my Life for fighting the beſt Five of you, I would not queſtion it. At the Place of Execution he ſaid not much, But that he thought his and other Mens Blood would be revenged one time or another; and ſaid, Forgive me, have Mercy on my poor Soul, pardon all my Sins, and the like; and ſo the Executioner did his Office.

18. The Laſt Speech and Prayer of Mr. Matthews, at the Place of Execution.

HE was much concerned the Morning before he died, to ſee his Wife weep, and to be in ſuch a Paſſion for him, which drew Tears from his Eyes; and taking her in his Arms, ſaid, My Dear, Prithee do not diſturb me at this time, but endeavour to ſubmit to the Will of God; and although thy Husband is going from thee, yet I truſt God will be All in All to thee. Sure, my Dear, you will make my Paſſage into Eternity more troubleſome than otherwiſe, if you thus lament and take on for me: I am very ſenſible of thy tender Love towards me, but would have you conſider, that this Separation will be ſo much for my Advantage, as your Loſs cannot parallel. I thank God, I am willing to die, and to be with my Jeſus. Be ſatisfied; the Will of God muſt be done. Thy Will be done, O God, in Earth, as it is in Heaven. So embracing her, he took his Laſt Farewel of her, and prepared to go to the Place of Execution; where being come, he with a very modeſt, ſober, compoſed frame of Spirit, ſtood, while he ſaw ſeveral Executed before him. His Turn being come, he thus ſpake.

Dear Countrymen,

I Suppoſe we are all of one Kingdom and Nation, and, I hope, Proteſtants. O, I wonder we ſhould be ſo Cruel and Blood-thirſty one towards another! I have heard it ſaid heretofore, that England could never be ruin'd, but by her ſelf; which now I frear is a doing. Lord have Mercy on poor England: Turn the Hearts of the Inhabitants thereof; cauſe them to love one another, and to forget one anothers Infirmities. Have Mercy, O Lord on me: Give me Strength and Patience to fulfil thy Will. Comfort my dear and ſorrowful Wife; be a Husband unto her; ſtand by her in the greateſt Trouble and Affliction: Let her depend upon thy Providence. Be merciful to all Men. Preſerve this Nation from Popery: Find out a way for its Deliverance, if it be thy good Will, and give all Men Hearts to be truly thankful. Comfort my Fellow Sufferers that are immediately to follow: Give them Strength and Comfort unto the end. I forgive all the World, even all thoſe that have been the immediate Haſtners of my Death. I am in Charity with all Men. And now, bleſſed Lord Jeſus! into thy Hands I commend my Spirit.

Our Father, &c.

After which, going up the Ladder, he deſired the Executioner not to be hard to him; who anſwered, No, and ſaid, I pray, Maſter, forgive me. To which he ſaid, I do with my whole Heart; and I pray God forgive thee: But I adviſe thee to leave off this bloody Trade. The Executioner ſaid, I am forced to do what I do; it's againſt my Mind. So lifting up his Hands to Heaven, the Executioner did his Office.

17. The Behaviour and Dying Words of Mr. ROGER SATCHEL, who was Executed at Weymouth, in the County of Dorſet.

MR. Satchel, at the time of the Duke's landing at Lyme, lived at Culliton, about Five Miles Weſt of that Town. No ſooner had he the News of the Duke's being landed, but he ſets himſelf to work, to ſerve him, deſiring all he knew to joyn with him, and was one of the firſt that went to him to Lyme, and was with him to the end. But after the Rout, travelling to and fro, to ſecure himſelf, was at laſt taken at Chard, by three Moſs Troopers. He was from thence carried to Ilcheſter, and ſo ſecured in Ilcheſter Gaol; and at the Bloody Aſſizes at Dorcheſter, took his Tryal, and received his Sentence with the reſt.

After Sentence, two of his Friends came to him, and told him, there was no Hope. He anſwer'd, My Hope is in the Lord. After which, he ſpent moſt of his time before Execution, in Prayer and Meditation, and conferring with many good Perſons. The Morning being come, he prepared himſelf, and all the way drawing to Execution, was very devout. Being come to the Place, there was a Miniſter, I think, of that Place, who ſung a Pſalm, and prayed with them, and would have ſome Diſcourſe with this Perſon, which he avoided as much as poſſible; but he asked him, what were his Grounds for joyning in that Rebellion? who anſwered, Had you, Sir, been there, and a Proteſtant, I believe you would have joyned too: But do not ſpeak to me about that; I am come to die for my Sins, not for my Treaſon againſt the King, as you call it. So pointing to the Wood that was to burn his Bowels, he ſaid, I do not care for that; what matters it, what becomes of my Body, ſo my Soul be at reſt. So praying to himſelf near half an Hour, and adviſing ſome he knew, never to yield to Popery, he was turned off the Ladder. He was a couragious bold ſpirited Man, and one of great Reaſon, juſt and punctual in all his Buſineſs, and one that did much Good amongſt his Neighbours.

18. Mr. LANCASTER.

THere was at the ſame Time and Place one Mr. Lancaſter executed, whoſe Courage and Deportment was ſuch, that he out-braved Death, and in a manner challenged it to hurt him, ſaying, I die for a good Cauſe, and am going to a gracious God. I deſire all your Chriſtian Prayers. 'Tis good to go to Heaven with Company. And much more he ſpake concerning the Duke of Monmouth, whom he ſuppoſed at that time to be living: And ſo praying privately for ſome ſmall time, he was turned, or rather leaped off the Ladder.

19. The Laſt Speech of Mr. BENJAMIN SANDFORD, at the Place of Execution.

HE, with Nine more, was brought from Dorcheſter, to Bridport, to be Executed. Coming to the Place of Execution, he held up his Hands to Heaven, and turning himſelf to the People, ſaid,

I Am an Old Man, you ſee, and I little thought to have ended my Days at ſuch a ſhameful Place, and by ſuch an ignominious Death; and indeed it is dreadful to Fleſh and Blood, as well as a Reproach to Relations; but it would have been a great deal more, if I had ſuffered for ſome Felonious Account. Says one to him, Is not this worſe do you think than Felony? He anſwered, I know not any thing that I have done ſo bad as Felony, that this heavy Judgment ſhould fall upon me, except it be for my Sins againſt my God, whom I have highly provok'd, and muſt acknowledge have deſerved Ten thouſand times more. Lord! I truſt thou haſt pardoned them. Seal my Pardon in the Blood of my Saviour. Lord look upon, and be with me to the laſt moment.

20. JOHN BENNET.

THere was alſo Executed at the ſame time one John Bennet, a poor Man, but Pious and of good Report with his Neighbours in Lyme, where he lived. I have heard, that when he was on Trial, a certain Perſon inform'd his Lordſhip, that the Priſoner, then at the Bar, had Alms of the Pariſh: And that his Lordſhip ſhould reply, Do not trouble your ſelves, I will eaſe the Pariſh of that trouble. In Priſon, and at the Place of Execution, he behaved himſelf ſo to all, that many of his Enemies pitied him, and would, if it had lain in their Power (as they ſaid) have ſaved him.^[2] His Son being then preſent, offered to have died for him, and was going up the Ladder, if it might have been ſuffer'd. He prayed ſome ſhort time, and ſo was tranſlated, as we have Hopes to think, from this troubleſome World, into Celeſtial Joy, and everlaſting Happineſs.

To conclude: The Solemn, Serious, Dying Declarations, and Chriſtian Courage of the Weſtern Sufferers, have always outweighed with me the Evidence of thoſe flagitious Witneſſes, who ſwore theſe Perſons out of their Lives. And I did and do moſt ſtedfaſtly believe, that the only Plot in that Day was the ſame, which the Almighty has at length owned, and moſt ſignally proſpered, in the Hand of our Gracious, Auguſt, and Rightful Sovereign, King William: I mean, the reſcuing the Proteſtant Religion, and the Laws and Liberties of England, from a moſt impetuous Torrent of Popery and Tyranny, wherewith they were moſt dangerouſly threatned.

Thus far the Author of the Bloody Aſſizes, from whom I have extracted all the Memoirs, relating to the Deaths and Sufferings of Engliſh Proteſtants, from the Year 1678. to this Time.

While we are thus talking of Death and Dying, I can't forbear naming the Ghoſtly Laſt Will and Teſtament of M. Armand: It contains the real Inclinations of his Soul in all the Accidents of his Life. That he was bigotted to the Roman Catholick Religion, is plain by this Ghoſtly Will; wherein he allows no Salvation out of it. This Will being long, I ſhall not inſert it here, but referr you to the Preſent State of Europe, for December, 1695. where you will find it recited at large. Since the Publication of M. Arnaud's Ghoſtly Will, there is come to light his Temporal Will; wherein, that which is moſt Remarkable, is his perſiſting to acknowledge himſelf a Son of the Catholick Church, and his bequeathing his Heart to the Nunnery of Pict Royal des Champs, whither it was carried after it was dead, and put up in an Urn, with this inſcription: Juveni Poſtum ſpes & fortuna valete.

The two following Letters (between Mrs. E— and her Husband,) may properly be inſerted here, as they contain the Laſt Will and Dying Requeſt of two Perſons very Remarkable for their conjugal Affection, as was mentioned before under the Chapter of Good Wives.

The HUSBAND's Letter.

My Deareſt Heart,

I Rejoyce in the entireneſs of thy Affection, [which many^[3] Waters could not quench,] nor thy two Years Sickneſs abate; ſo that were there Hopes of thy being well, I ſhou'd think my ſelf ſtill in Paradiſe, or had met with this Life but as an Earneſt of the Happier to come. But the deareſt Friends muſt part; and thy languiſhing State makes it neceſſary for me to impart a few things relating to my own and thy Deceaſe; which, I muſt ſay, is the greateſt Affliction that can befall me, not only as thou wert the Wife of my Youth, but (as I ever thought) my trueſt Friend. Thy Sympathy with me in all the Diſtreſſes of my Life (both at Sea and Land) will make thy Vertues ſhine with the greater Luſtre, as Stars in the darkeſt Night, and aſſure the World, you love me not for my Fortunes. Thy love to me (in this very Reſpect) has exceeded the Generoſity of that Dutch Lady, who having the Choice of all ſhe cau'd carry at once out of a beſieged Caſtle, (inſtead of taking her Rings and Jewels, as was expected) ſhe locks her Husband up in a Cheſt, and carries him thence on her Back, as her chiefeſt Treaſure; and by that Stratagem ſaved his Life. Mrs. Katharine Clark was another ſingular Inſtance of Reſpect to her Husband, both in Words and Deeds: She never roſe from the Table, even when they were alone, but ſhe made a Courteſie; ſhe never drank to him without bowing; his Word was a Law to her, and ſhe made it her Buſineſs to pleaſe him. The Lady Eleanor, Wife to King Edward I. ſaved his Life by ſucking Poiſon out of his Wounds, which had otherwiſe been incurable. Queen Mary II. was alſo a Royal Pattern of Conjugal Affection, being both Hands, Ears, and Eyes to the King, in his Abſence: Neither was William leſs obliging in all the Inſtances of a tender Husband.

Fair courſe of Paſſions, where two Lovers ſtart,

And run together Heart thus yok'd in Heart.

But tho' theſe are mighty Inſtances of a pure Love, yet all inferior to thy Garden Walks, and ſomething elſe I forbear to mention. Nothing can love like the generous Daphne, or be ſo conſtant as Mutius, who ſtrives to become [Not ^[4] thine alone, but even the ſame with thee.] There is ſuch a Union between us, that we ſeem as two Souls in the ſame Body, or rather two Souls transformed into one: This makes ſuch an even Thread of Endearment run through all we think or do, that as you ever command me in any equal Matter, by your conſtant obeying of me; ſo I as readily ſcruple every thing that is not agreeable to your Will. But nothing happens that is not ſo; for, like Spanheimius's Wife, thou art willing to be govern'd by me in all things. If any Quarrel is, 'tis who of the two ſhall live the moſt Content; ſo that

'Tween you and me, now the Accounts are even,

A Chain of Hearts, and the firſt Link is Heaven.

I enjoy both Worlds in ſuch a Spouſe; and were I to wed again (and this I ſpeak after^[5] long Tryal) I'd preferr thy ſelf to the Richeſt Nymph. ^[6] [God ſaw thee moſt fit for me,] and I cou'd not find ſuch another, had I a thouſand Adviſers, and as many Worlds to range in, to pleaſe my Eye and Fancy.—Then never think thy long Sickneſs can tire me; for^[7] True Love is ſtronger than Death: And I could be content to be Toſt, Weather beaten, and even Ship-wrack'd, that you might get ſafe to Harbour; which ſhou'd you miſs at laſt, yet you may take this Comfort, even in Death it ſelf, that you can die but half whilſt I am preſerved; neither need you fear the Conſequence of Death, who have liv'd ſo good a Life. 'Tis true, Conſcience makes Cowards of us all. Lewis II. King of France, when he was Sick, forbad any Man to ſpeak of Death in his Court. But there's nothing in Death it ſelf that can affright us. 'Tis only Fancy gives Death thoſe hideous Shapes, we think him in. 'Tis the Saying of one, I fear not to be Dead, yet am afraid to Die. There is no Ponyards in Death it ſelf, like thoſe in the way, or prologue to it: And who wou'd not be content to be a kind of Nothing for a moment, to be within one inſtant of a Spirit, and ſoaring through Regions he never ſaw, and yet is curious to behold? My Dear, Thou haſt nothing to fear in thy Paſſage to the other World; for thy Intereſt in Chriſt ſecures thee againſt the Devil, and as to Death (which ſets thee aſhore) 'tis no more than a ſoft and eaſie Nothing. Seneca ſays, 'Tis no more to die, than to be born. We felt no Pain coming into the World, nor ſhall we in the act of leaving it. Death is but a ceaſing to be what we were before we were: We are kindled; and put out, to ceaſe to be, and not to begin to be, is the ſame thing. But you'll ſay, perhaps, what do I mean by the [ſame thing?] and that you are ſtill as much in the Dark as ever; Why truly, Daphne, ſo am I, 'tis true, Bradſhaw tells us, There have been Men that have tried, even in Death it ſelf, to reliſh and taſt it, and who have bent their utmoſt Faculties of Mind, to diſcover what this Paſſage is; but there are none of them come back to tell us the News.

—No one was ever known to 'wake,

Who once in Death's cold Arms a Nap did take.

Lucret. Lib. 3.

Canius Julius being condemn'd by that Beaſt Caligula, as he was going to receive the Stroke of the Executioner, was ask'd by a Philoſopher, Well, Canius, (ſaid he) Where about is your Soul now? What is ſhe doing? What are you thinking off? I was thinking (replied Canius) to keep my ſelf ready, and the Faculties of my Mind ſettled and fix'd, to try if in this ſhort and quick Inſtant of Death I cou'd perceive the Motion of the Soul, when ſhe ſtarts from the Body, and whether ſhe has any Reſentment of the Separation, that I may afterwards come again, to acquaint my Friends with it.— So that I fanſie there is a certain way by which ſome Men make Trial what Death is; but, for my own part, I cou'd ne'er yet find it out. But let Death be what it will, 'tis certain 'tis leſs troubleſome than Sleep; for in Sleep I may have diſquieting Pains, or Dreams, and yet I fear not going to Bed. I hope theſe Thoughts will put a gloſs upon the Face of Death, and to make Death yet the eaſier to thee, think with thy ſelf, I ſhall not be long after thee; for 'tis but t'other Day I came into the World, and anon I am leaving it, I now take my leave of every Place I depart from. There is (ſays Feltham) no fooling with Life, when 'tis once turned beyond Thirty. Silence was a full Anſwer of him, that being ask'd what he thought of Humane Life? ſaid nothing, turn'd him round. and vaniſh'd. Abraham; ſee how he beginneth to poſſeſs the World, by no Land, Paſture, or Arable Lordſhip; the firſt thing is a Grave. The firſt Houſhold-ſtuff that ever Seleucus brought into Babylon, was a Sepulchre-ſtone; a Stone to lay upon him when he was dead, that he kept in his Garden; and you know, my Dear, a Friend of ours (tho' in perfect Health) that's now making his Coffin, as a daily Monitor of his own Mortality. Life at beſt is uncertain; yet, as to outward Appearance, I am likely to go firſt: But ſhould'ſt thou die before me, (But what a melancholy thing wou'd the World then appear!) I'll retire to God and my own Heart, whence no Malice, Time, nor Death can baniſh thee. The variety of Beauty, and Faces, I ſhou'd ſee after thy Deceaſe, tho' they are quick Underminers of Conſtancy in others, to me wou'd be Pillars to ſupport it, ſince they'd then pleaſe me moſt, when I moſt thought of you. I've graved thy Picture ſo deep in my Breaſt, that 'twill ne'er out, till I find the Original in the other World. Don't think, my Dear, that conjugal Affection can be diſſolved by Death. The Arms of Love are long enough to reach from Earth to Heaven; Fruition and Poſſeſſion principally appertain to the Imagination. If we enjoy nothing but what we touch, we may ſay, Farewel to the Money in our Cloſets, and to our Friends when they go to Agford. Part us, and you kill us; nay if we wou'd, we cannot part; Death 'tis true, may divide our Bodies, but nothing elſe. We have Souls to be ſure, and whilſt they can meet and careſs one another, we may enjoy each other were we the length of the Map aſunder.

Thus we may double Bliſs, ſtol'n Love, enjoy,

And all the Spight of Place, and Friends defie:

For ever thus we might each other bleſs;

For none cou'd trace out this new Happineſs.

No Argus here, to ſpoil or make it leſs.

'Tis not (properly) Abſence, when we can ſee one another, as to be ſure we ſhall, tho' in a State of Separation.

"For ſight of Spirits in unpreſcrib'd by ſpace:

"What ſee they not, who ſee the Eternal Face?

The Eyes of the Saints ſhall out-ſee the Sun, and behold, without Perſpective, the extreameſt Diſtances, for if there ſhall be in our glorified Eyes the Faculty of Sight, and Reception of Objects, I could think the viſible Species there, to be in as unlimitable a way as now the intellectual.

"The bright transforming Rays of Heavenly Light,

"Immenſe, Immortal, Pure, and Infinite,

"Does likewiſe with its Light communicate,

"The Spirit exalt, and all its frame dilate.

St. Auguſtine tells us, The Saints of God, even with the Eyes of their Bodies cloſed up, ſhall ſee all things, not only preſent, but alſo from which they are corporally abſent; for then ſhall be the Perfection whereof the Apoſtle ſaith, we Prophecy but in part, then the Imperfect ſhall be taken away. Whether this be ſo, I cannot ſay; yet ſure I am, that nothing can deprive me of the Enjoyment of the Vertues, while I enjoy my ſelf. Nay, I have ſometimes made good uſe of my Separation from thee; we better fill'd and farther extended the Poſſeſſion of our Lives in being parted; you lived, rejoyced, and ſaw for me, and I for you as plainly as if you had your ſelf been there.

But ſure I dream; for, lo! on a ſudden all the Arguments I uſe to ſweeten our parting, are as ſo many Daggers thruſt into my Heart; and now it comes to the puſh, I can't bear the Thoughts on't. Part! bleſs me! how it ſounds! 'tis impoſſible it ſhou'd be ſo; it does not hang together: What, part after ſo many Vows of never parting here, or ſcarce a Minute in the other World. 'Tis true, we firſt came together with this Deſign, to help and prepare one another for Death, but now the Aſthma is digging thy Grave, and thy Coffin lies in view, I am fainting quite away; methinks I feel (already) the Torments to which a Heart is expos'd, that loſes what it loves, never did Man love as I have loved, my Sentiments have a certain Delicacy, unknown to any others but my ſelf, and my Hearts loves Daphne more in one Hour, than others do in all their Lives. Say, dear Poſſeſſor of my Heart, can this conſiſt with parting?—No,—

With Gare on your Laſt Hour I will attend,

And leaſt like Souls ſhould me deceive,

I cloſely will embrace my new-born Friend,

And never after my dear Pithia leave.

'Tis my Deſire to Die firſt, or that we expire together in thy tender Arms; I wou'd imitate herein the Mayor of Litomentia's Daughter, who leaping into the River where her Husband was drowned, ſhe claſped him about the middle, and expires with him in her Arms; and, which is very Remarkable, they were found the next Day embracing one another. I likewiſe admire the Reſolution of the Indian Wives, who, in Contempt of Death, ſcorn to ſurvive their Husbands Funeral Pile; but with chaſt Zeal, and undaunted Courage, throw themſelves into the ſame Flames, as if they were then going to the Nuptial Bed. As Remarkable is that of Laodomia, the Wife of Proteſilaus, who hearing that her Husband was killed at Troy, ſlew her ſelf, becauſe ſhe would not out-live him. Neither is Artemiſia to be leſs valued, who after the Death of her Husband, lived in continual Mourning, and dy'd before ſhe had finiſhed his Tomb; having drunken the Bones of her Husband, beaten into Powder, which ſhe buried in her own Body, as the choiceſt Sepulchre ſhe cou'd provide for him. And if we look back into ancient Times, we find there was hardly a^[8] Widow among the Primitive Chriſtians that complained of Solitarineſs, or ſought Comfort in a Second Marriage; Second Marriage then was counted little better than Adultery, their Widows were the ſame that they were whilſt their Husbands lived. Neither are the Men without Ancient and Modern Inſtances of this Nature: For C. Plautius Numida, a Senator, having heard of the Death of his Wife, and not able to bear the Weight of ſo great a Grief, thruſt his Sword into his Breaſt, but by the ſudden coming in of his Servants, he was prevented from finiſhing his Deſign, and his Wound was bound up by them, nevertheleſs, as ſoon as he found Opportunity, he tore off his Plaiſters, ^[9] and let forth a Soul that was unwilling to ſtay in the Body, after that his Wife had forſaken hers. And as the Widows among the Primitive Chriſtians (as I hinted before) counted Second Marriages a ſort of Adultery; ſo the Men too, in that^[10] purer Age, were ſo Chaſt and Holy, that not a Man came near his Wife, after he perceived or had notice that ſhe was with Child, till ſhe was delivered; and even then, when they came together, there Thoughts were ſo Innocent, that they propoſed no other End, but Procuration of Children, to be brought up in the Fear and Nature of the Lord; and wou'd not hear of a Second Match. Neither is the preſent Age without Inſtances of Loving Husbands. I ſhall begin with Ant. Wallaeus, who lived with his Wife ſo very lovingly, that they never Quarrel'd; their mutual Care was to pleaſe each other, and by Deeds to prevent each others Deſires; Neither did Wallaeus fear any thing more, than that his dear Wife ſhould die before him, for he uſed her not only for the Government of his Family, but for his conſtant Companion. I ſhall further inſtance in Mr. Ratcliff, whoſe Grief for the Death of his Wife,^[11] was ſo very great and conſtant, that it indiſpos'd him both in Body and Mind, and in few Days ended his Life. I admire theſe noble Inſtances of conjugal Affection; but in nothing ſo much, as their Averſion to new Bedfellows. The Truth is, Second Marriages are a ſort of who bids moſt: For my own ſhare, I am ſuch an Enemy to 'em, and (naturally) of a Temper ſo averſe to Confinement, that (ſhou'd I ſurvive thee as is very unlikely) I doubt whether I ſhou'd ever be brought to draw again in the Conjugal Yoke. 'Tis ſaid by one of the Rabbins, concerning Methuſelah's Wife, that ſhe had Nine Husbands in One, for Age, and Years; ſo I may ſay of thee, that I have Nine Wifes in thee alone, for Matrimonial Sweetneſs and Love, and ſo have no need to marry a Tenth; or if I marry again, 'twill be to a ſingle Life, that I might imitate thoſe Primitive Virgins Dr. Horneck ſpeaks of, who ſo freely and voluntarily dedicated themſelves to God, that they'd be marry'd to none but him; and tho' many times they were tempted by Rich Fortunes, yet nothing cou'd alter their Reſolution of continuing Virgins. 'Tis true, the World is a Deſart without the Society of Women, and my ſelf no Enemy to 'em; but for all that, they are dangerous things to meddle with, eſpecially [for better for worſe.] Whatſoever Gold one beſtows upon Fetters, and how glorious ſoever Servitude may be, yet I perſwade my ſelf, for all the glittering ſhew, that Shackles and Slavery are but a couple of bad Maſters, and therefore will dance no more to the Muſick of Fetters, except (Phoenix-like) from thy Aſhes another Daphne could ariſe, and then I can't ſay what I might do; for I love to look on thy Image, tho' but in a Friend, or Picture, and ſhall ever receive thy Kindred with Honourable mention of thy Name. Then wonder not (when e'er you die) if I live and pine like the conſtant Turtle. Thy Love deſerves a great deal more. I know 'tis a common Saying, There's but one good Wife in the World, and every Man enjoys her. But I never found this true in any Caſe but my own: For there's my Lord— L—declares, he cou'd love his Wife above all Women in the World, if ſhe were not his Wife. The Duke of— is of the ſame Mind; and the George and Garter little better. Sir Charles — follows his Example; and moſt have a tang of this Rambling Fancy.— Where is the Man (except my ſelf) that's not a C—d? or the Woman that ſo tempers her ſelf in her Behaviour with Men, as if Vertue had ſettled her ſelf in her Looks and Eyes? I profeſs, when I have excepted Daphne, Chloris, and Sapho, I know not where to find her. We were wont to ſay, It was a wiſe Child that knew his own Father, but now we may ſay, It is a wiſe Father that knows his own Child. Men and Women as familiarly go into a Chamber, to damn one another on a Feather bed, as into a Tavern, to be merry with Wine. She that does not dance ſo lofty, that you may ſee her Silken Garters, and learn to forget Shame, is no body. Who wou'd think to find Hercules, the only Worthy of his Time, ſtooping to the Meanneſs of being a Servant to Omphale, and in the quality of a Wench working at the Rock and Spindle? Or to ſee Mark Anthony loſe the World for a Cleopatra, a Woman, a thing in Petticoats? But wou'd Fleſh and Blood liſten to Prov. 22.14. and remember, that the Child often proves the Pisture of the Lover, and diſcovers it, (Bleſs'd Concluſion of ſtoln Sweets[•]) they'd ne'er invade the Right of another. But to ſee lewd Men ſeeking new Wives, for a freſh Supply for Wenching, is no Wonder; but to find chaſt Perſons marrying again, is what I cou'd ne'er approve of. And I find King Charles of my Opinion; for in his Laſt Words to his Queen he tells her, That he had never ſtrayed from her either in Thought, Word, or Deed; And I am apt to believe him; for I am ſuch a Platenick my ſelf, as never to touch the Lip or Hand of a lewd Woman, and as much averſe to a Second Marriage, ſo that if you ſhou'd dye, I'll fly the Sex in general; There's Pitch and Birdlime in their Lips and Fingers, an Itch of amorouſneſs of Skin all over: A Man may as ſoon hug a Flame, without burning, as not be fired, if he embraces Petricoats. Democrates put his Eyes out, to avoid the Sight of 'em. Theſe Patterns I reſolve to imitate; for tho' Men in Faſhion make no account of their Wives, and live at a lewd rate, yet I am no Lover of Strolling Mutton. No,— I thank God, I have a good Wife, (a very Non-ſuch) and know it too; which are two Bleſſings that ſeldom go together: But Miracles are ceaſt, and I muſt not expect ſuch another. We find the Firſt Man Adam, the Righteous Let, the Meek Moſes, the Philoſopher Secrates, and the Orator Cicero, were all either over-reach'd or afflicted with Women; and I am not ſo ſtupid, to think I ſhou'd merit a better Fate, or meet a Second Wife that cou'd match the firſt, (who, I muſt ſay, fully anſwers Solomon's Character, in the 30th. of Proverbs; and has had no Equal, ſince the World began.) If any come near thee, 'tis the Witty Chloris; but ſhe's an Angel (grown,) and wont be tied to a Ciod of Earth; or if ſhe wou'd, 'Iſe too much a Platonick, to tell her I am Fleſh and Blood. No, my Dear, when you are gone, I can eaſily part with every thing; my Leave then will ſoon be taken of All, but my ſelf. Never did any Man bid Adieu to the World more abſolutely and purely, and ſhake Hands with all Women in it, than I ſhall do, when thou art dead: not but I kindly reſent thy recommending that dear Saint: But ſhe (and Argus) have nothing to fear. For tho' my Fleſh is malicious enough, yet I'm as Chaſt as Ice, and a perfect Enemy to Caterwauling.

I love my Daphne, 'cauſe ſhe pleaſes me;

And therefore only pleaſes, 'cauſe 'tis ſhe:

And therefore in her ſhake Hands with the whole Sex. But tho' I'm averſe to a Second Wife, yet to forbid thee Marriage after my Death (according to the Property of ſome Husbands) I will not; for the Holy Scripture ſaith, The Wife is bound unto the Marriage as long as her Husband liveth. If her Husband die, ſhe is at Liberty to marry with whom ſhe will, only in the Lord. If therefore (after my Death) thou haſt a mind to Marry again, (as I ſcarce think it of thee) Marry in the Name of the Lord our God; but follow not the Practice of doating Widows, who couple with thoſe to whom they might more properly have given ſuck: Neither would I have thee engage in a Smithfield Bargain. What! Marry for Money? or be laying new Foundations of Life, now you are half way through it? To lay up Goods for many Years, was thought (by the Primitive Chriſtians) fitter for Heathens than Chriſtians, for having ſeen no ſuch thing in their Maſter, they could not tell how it ſhould be proper in his Servants; but thou art a Rational Creature, (tho' a Woman) and haſt no need of this Advice.

I come next to tell thee I have made [my Will,] wherein thou art ſole Executrix, that I might give at the rate I love thee; from our Marriage, till now, I have been wrapp'd in a Circle of Obligations to thee; and am ſo deſirous to require thy Love, that I am ſcarce contented with giving All, but cou'd grutch my Funeral Expences, my very Shroud and Grave, that I might add to your future Store. I need not preſs you to believe this, for Men in their Laſt Wills and Speeches, appear juſt as they are they here grow Open and Plain-Hearted, and dare not depart with their Hands to a Lye: But if you think this Will a Romance, or that my Words out-love my Actions, I muſt referr all to Death it ſelf; for then will be ſeen whether the Items in it come only from my Mouth, or from my Heart. I ſay, I referr you to Death for the Truth of this; for my Carriage in Health en't able to ſhew how Dear you are. I have not that Fondneſs in my natural Temper, that trumpets forth great Love; and, to ſpeak my Conſcience, I think it unhandſome in a^[12] Marry'd State. The Stork is a fond Creature, and by always kiſſing his Mate in publick, gives a bad Example to Marry'd People, who have learn'd it from him. Publick Wantonneſs is odious between Birds, much more ſo between Man and Wife. Believe me. Daphne, more Souls of our Youth periſh this way, than any other. It pleaſes not me, tho' ſpoken by an Emperor Give me leave by the Luſts of others to exerciſe mine own; tho' a witty, yet a wicked Speech. I ever thought an intemperate Man in Wedlock differs little from a Brute; for too much Billing in Publick ſheweth the way to unexperienc'd Youth to commit Riot in Private. Cato accus'd one before the Senate, that he had kiſſed his Wife before his Neighbour's Daughter. The very Elephants cry out againſt the Stork (and Marry'd Wantons) in this Matter, who, as Pliny writes make not the leaſt Love one to another, except they be covered with Bought. 'Twas a witty Anſwer of the Lacedaemouian Virgin, who being ask'd in the Morning, by her Friend, whether or no, in the Night, ſhe had embrac'd her Husband? reply'd, Good Words, good Man; not I him, but he me: Intimating, that Fondneſs in a Wife was unſufferable; and in a Man, 'tis ſcandalous: Which makes me ſo little practiſe it. Surely a Landlord may value his Houſe without riding o'th' ridge on't. But I need not bring Arguments to prove I love, tho' I am not fond, ſeeing your Charity for me makes you ſay, I out-love every thing: Then wonder not I'm grieved at— Neither am I leſs concern'd for the after Reflections, ſo far as they relate to my Dear— But pray forgive all my Errors, and the Exceſs of a Love that has nothing of parting in't. 'Twill (if I do ſurvive you) follow thee to thy Dying-Bed—'Tis there I'll attempt to expire, that I may (if poſſible) follow thee in the ſame Tract to Heaven, where I hope to find and ^[13] know thee hereafter: For why may not Husband and Wife, that helped forward each others Salvation, whoſe Souls were mutually dear, and who went to Heaven as it were Hand in Hand, there meet, and return each other Thanks for thoſe Chriſtian Offices. Holy David cheared up his Thoughts, after the Death of his Child, with this Meditation,^[14] I ſhall go to him, but he ſhall not return to me: Which had been little Comfort, if he had thought never to have known him there. It will be no ſmall Augmentation of our Complacency (as I told Ignotus) to find thoſe very Friendſhips, which we had contracted here below, tranſlated to the Manſions above; when I ſhall ſee and know thee again, with whom I had lived ſo well, and ſlept ſo long in the Duſt, With what Ardours ſhall we then careſs one another! With what Tranſports of Divine Affection ſhall we mutually embrace, and vent thoſe innocent Flames which had ſo long lain ſmothering in the Grave! How paſſionately Rhetorical and Elegant will our Expreſſions be, when our Sentiments, which Death had frozen up when he congeal'd our Blood, ſhall now be thaw'd again in the warm Airs of Paradiſe! Like Men that have eſcap'd a common Shipwrack, and ſwim ſafe to the Shore, we ſhall Congratulate each others Happineſs with Joy and Wonder. Our firſt Addreſſes will be a Dialogue of Interjections, and ſhort Periods, the moſt pathetick Language of Surprize and high-wrought Joy; and all our after-Converſe will be couch'd in the higheſt Strains of Heavenly Oratory, intermixed with Hallelujahs. But I'll ſtop here, to let you ſee that my Love to your Soul is not ſo great as to make me forget the Houſe it dwells in. No, to thy Aſhes I'll keep a Body pure, and Troth inviolable; for Separation ſhall have no place in our Union, which is too great to be exampled. And as to thy Burial, it ſhall ſpeak aloud how much I love thee; not that I like the Fune al State of Great Men, neither do I approve the Embalming of the Egyptians; and I as little fancy your odd Whim of being wrapp'd in a Leaden Coffin, and flung into the midſt of the Sea, as if you deſired to protract the Corruption of your Fleſh, out of which you ſhall be generated anew, or dream'd of riſing whole, as you lay down, and carrying Fleſh and Blood into the Kingdom of Heaven without a change: But tho' I like not theſe coſtly Burials, yet I think no Tomb gay enough to encloſe thy Aſhes; tho common Graves deſerve no Inſcription, yet thy Relicks ſhall have a Monument may tell thy Vertues to the end of Time. But what Epitaph can reach thy Worth? 'Tis a Note above Ela, and can't be reach'd by a Cowley's, ſcarce by a S—r's Verſe. Neither can this Love to thy Aſhes be call'd profuſe, but a Debt due to thy Memory, and is what's juſtified by the Example of former Ages. St. Jerome tells us, That in his Time, Husbands were wont to ſpread Lilies, Violets, and Roſes upon the Graves of their deceas'd Wives; by which uxorious Office they did leſſen the Grief of their Hearts, conceiv'd by the Loſs of their loving Bed-fellows; and the like Expreſſions of mutual Love, Wives ſhewed to their bury'd Husbands. Now above all Flowers in theſe Ceremonious Obſervances, the Roſe was in greateſt Requeſt; for tho' dead and dry, it preſerves a pleaſing Sweetneſs, and was for that Reaſon by the Ancients ſtrewed upon their Kindreds Graves. 'Tis incredible (ſays a late^[15] Writer) to conſider what Coſt the Primitive Chriſtians beſtow'd upon the Burials of their deceas'd Friends; they look'd upon't as ſinful to neglect thoſe Bodies when dead, which in their Life-time had been Temples of the Holy Ghoſt. The Care they took to embalm them, was ſuch, that the Arabs profeſſed they got more Money for their Perfumes, of the poor Chriſtians, than of the richer Pagans who yet never were without Incenſe in their Idol-Temples. Tho' they had little in the World, yet what they had they were very free off on ſuch Occaſions; for they look'd upon Good Mens Funerals, as Prologues to Eternal Reſt. All this is ſuppoſing you die firſt; which if you ſhou'd, my Corpſe ſhall follow juſt as Lodowick Cortuſius, a Lawyer of Padua, follow'd his Wife: He'd have no Mourning at his Funeral, but order'd Pipers, Harpers, and Twelve Virgins clad in Green, to ſing all the way to his Grave, that ſo (which is what I intend) he might turn his Funeral Rites into a Marriage Ceremony. But if I happen to die before you, prepare me thus for the Grave: Let me be ſaid out in the Chamber next the Dining-Room; from thence, on the^[16] Seventh Day after my Death let me be nail'd down in an Elm-Coffin, when kiſs and ſalute my Hand and Cheek, as a Token of thy Affection to me. The Chineſe always, before they bury their Dead (if he was a married Man) bring him to his Wife, that ſo ſhe might firſt kiſs him, and bid him farewel. After this is done, let my Body be carried to the New-burying Place, there to lie in the ſame Grave with Thee, and our^[17] dear O —, where we'll both wait thy coming to us; and inſtead of the faſhionable Cuſtom of ſtaying at Home, I'd have thee follow my Corpſe to the Ground, ('tis the laſt Office of Love to a Friend.) ſee me put into it, and be one of the laſt that ſhall come thence. In performing this Requeſt, you (in part) imitate the generous Hota, who thus followed her Husband to the Grave, laid him in a ſtately Tomb, and then for Nine Days together ſhe wou'd neither eat nor drink whereof ſhe died, and was buried (as ſhe had ordered in her Laſt Will) by the ſide of her beloved Husband.

He firſt deceas'd; ſhe for a few Days try'd

To live without him, lik'd it not, and dy'd.

I mention not this Inſtance, as if I thought I deſerv'd your Tears, or liked Extravagant Mourning; No, (as St. Bernard ſays) let them bewail their Dead to exceſs, who deny their Reſurrection; yet I muſt ſay, that to follow our Friends to the Grave and to mourn for their Interrment, is a manifeſt Token of True Love. Our Bleſſed Saviour himſelf wept over the Grave of dead Lazarus, (whom he revived;) whereupon the ſtanders by ſaid among themſelves, Behold how he loved him! The Ancient Romans, before they were Chriſtians, mourned Nine Months; but being Chriſtians, they uſed Mourning a whole Year, cloathed in Black, for the moſt part; for Women were cloathed, partly in White, and partly in Black, according to the Diverſity of Nations. But in our Times, Husbands can bury their Wives, and Wives their Husbands, with a few counterfeit Tears, and a ſowre Viſage masked and painted over with Diſſimulation, contracting (like the Epheſian Matron) Second Marriages before they have worn out their Mourning Garments: But the Tears I have ſhed for your long Sickneſs, have clear'd me of this Levity, and ſhew (even while you are living) how much I ſhall grieve when you die in earneſt; and how impatient I'll be, till I bed with you in the Duſt, that as our Souls ſhall know each other when they leave the Bodies, ſo our Bodies alſo may riſe together, after the long Night of Death; and I hope I ſhall find thee of this Opinion. Dr Brown applauds thoſe ingenious Tempers, that deſire to ſleep in the Urns of their Fathers, and ſtrive to go the neareſt way to Corruption. 'Twas the late Requeſt of a Great Divine, to lie by his Wife, in Shore-ditch; and for that Reaſon he was bury'd there. And Sir Nathanael Barnardiſton, in his Laſt Will, deſires his Executors, that the Bones of his Father might be digged out of the Earth, (where they were bury'd,) and laid by his own Body, in a new Vault he ordered 'em to erect for the ſame purpoſe; that tho' he cou'd not live with his Father as long as he wou'd have deſired, yet he deſigned that their Bodies ſhould lie together till the Reſurrection. As it is good to enjoy the Company of the Godly; while they are living; ſo it is not amiſs, if it will ſtand with convenience, to be buried with them after Death. The old Prophets Bones eſcap'd a burning, by being buried with the other Prophets; and the Man who was tumbled into the Grave of Eliſha, was revived by the virtue of his Bones; and we read in the Acts and Monuments, that the Body of Peter Martyr's Wife was buried in a Dunghil; but afterwards being taken up, in the Reign of Queen Elizabeth, it was honourably buried in Oxford, in the Grave of one Frideſwick, a Popiſh She-Saint; to this end, that if the Papiſts ſhou'd go about to untomb Peter Martyr's Wife's Bones," they ſhou'd be puzzl'd to diſtinguiſh betwixt the Woman's Body, and the Relicks of that their Saint: ſo Good it is, in the Opinion of ſome, to be buried with thoſe that are accounted Pious. 'Twas for this Reaſon I formerly deſired to lie in the Chancel of C— with my Reverend Father; but Love to a Parent, tho' ne'er ſo tender, is loſt in that to a Wife; and [NOW] if I can mingle my Aſhes with thine, I have nothing further to ask. If I ſhou'd be ſo miſerable, as to out-live thee a few Hours, thy Tomb ſhall be my Breaſt, till on Six Shoulders I am brought to Thee, and O—, as the only Companions of my Long Home.— Neither is this Fancy without Precedent; for we read^[18] of a young Gentleman, now in Town, who getting a Lock and Key to the Vault^[19] where his Miſtreſs lies, pays her frequent Viſits. Juſt thus

I'll viſit thee, and when I leave this Light,

Come ſpend my Time in the ſame Cell at Night;

And then farewel, farewel, I cannot take

A final Leave, until thy Aſhes wake.

You ſee, my Dear, how loth I am to give the Beck'n of Farewel: But won't you pardon a Spouſe (as Husbands go now-a-days) who receives Life from your Smiles, and is well no longer than he's Praiſing of you? [The Beſt of Wives, and my Trueſt Friend,] is but part of your Character; And can I leave ſuch a Treaſure in poſt-haſt?

I have kinder Things to add, but have not time to write 'em half; ſo muſt reſerve the reſt till we meet in Heaven, or till I write again; when expect my Thoughts on the ſeveral Duties of a Married Life — Remarks on thy preſent Sickneſs, and ſome Secrets I here omit. I beg thy Anſwer to this Letter, for I'll keep it by me as a dear Memorial.

I'd next proceed to conſider the nature of our Souls, and that other World we are haſtening to: But here's enough to let you ſee, that as in Life, ſo in Death, I am wholly ours; and ſhall ſo continue, as long as I am
London Wall, Auguſt the 3d. 1682.
P—t.

Mrs. E—'s Anſwer to the foregoing Letter.

I Received (my Deareſt) thy obliging Letter, and thankfully own, that tho' God has exerciſed me with a long and languiſhing Sickneſs, and my Grave lies in view, yet he hath dealt tenderly with me; ſo that I find by Experience no Compaſſions are like thoſe of a God. 'Tis true, I have ſcarce Strength to anſwer your Letter; but ſeeing you deſire a few Lines, to keep as a Memorial of our Conſtant Love, I'll attempt ſomething, tho' (by reaſon of my preſent Weakneſs) I can write nothing worth your reading.

Firſt then, As to your Character of me, (Love blinds you;) for I don't eſerve it, but am pleaſed to find you enjoy (by the help of a ſtrong Fancy) that Happineſs, which I can't (tho' I would) beſtow. But Opinion is the rate of things; and if you think your ſelf Happy, you are ſo. As to my ſelf, I have met with more a greater Comforts in a Marry'd State, than ever I did expect. But how could it be otherwiſe, when Inclination, Intereſt, and all that can be deſired, concurr to make up the Harmony? From our Marriage till now, thy Life has been one continued Act of Courtſhip, and ſufficiently upbraids that Indifference which is found among Married People. Thy Concern for my preſent Sickneſs (tho' of long continuance) has been ſo Remarkably tender, that were it but known to the World, 'twou'd (once more) bring into faſhion Mens loving their Wives. Thy WILL alone is a Noble Pattern for others to Love by; and is ſuch an Original Piece as will near be equall'd. I next come to conſider the Imprudence of— where I muſt ſay, I am ſo far from blaming your Conduct, that I admire the Greatneſs of your Conjugal Love, (in that very Particular) which ſhewed it ſelf to be like the Apple of the Eye which is diſturbed with the leaſt Duſt. But, my Dear, be concern'd at nothing; for I am well pleaſed with all you ſay, or do, and have ſuch a Kindneſs for you, that I dread the Thoughts of ſurviving thee, more than I do thoſe of Death. Cou'd you think I'd marry again, when it has been one great Comfort under all my Languiſhments, to think I ſhou'd die firſt, and that I ſhall live in him, who, ever ſince the happy Union of our Souls, has been more dear to me than Life it ſelf?— As to what you mention about our Funerals, I like it well, and am yet further pleaſed with our Ground Bed-follows; I doubt not, but dear O—, Thee, and I, ſhall make as wholſome a Morſel for the Worms as any; and as we ſleep together in the ſame Grave, ſo I hope we ſhall be Happy hereafter, in the Enjoyment of the Beatifick Viſion, and in the Knowledge of one another; for I agree with you, that we ſhall know our Friends in Heaven. Wiſe and Learned Men of all Ages, and ſeveral Scriptures, plainly ſhew it; tho' I verily believe, was there none but God and one Saint in Heaven, that Saint would be perfectly Happy, ſo as to deſire no more. But, whilſt on Earth, we may lawfully pleaſe our ſelves with Hopes of meeting hereafter, and in lying in the ſame Grave, where we ſhal be Happy together, if a ſenſeleſs Happineſs can be called ſo. You mention writing your Thoughts of the Nature of the Soul, and that other World we are haſtening to: But ſeeing you did not ſend 'em, I ſhall wait with Patience, till thoſe things are no longer the Object of our Faith, but Viſion.

Thus have I given a ſhort Reply to ſome Part of your kind Letter, and will anſwer it more at large, as my Strength encreaſes. But I ſhall ſee you, to Morrow, at Stoke, and will then tell you more of my Mind. I hope you'll write every Week; for (if I recover) I'll anſwer all your Letters.

I ſhall only add my Hearty Prayer, That God wou'd bleſs you both in Soul and Body; and that when you die, you may be conveyed by the Angels into Abraham's Boſom; where I hope you'll find

Your Conſtant E—

'Twill not be improper to add here another Letter writ by Mrs. E — to a young Lady, which (with the former) ſhews her Conjugal Affection was not by fits and ſtarts, but that 'twas the ſame in Health as on a Sick-bed. The Letter is as follows.

YOU was not miſtaken (Dear Madam) when you believed I ſhou'd break-open your Letter: 'Tis a Freedome we Women take, that are bleſs'd with ſuch obliging Husbands as I have; I read it, took your Advice, and ſent it that Night for Tunbridge, went to Bed, and diverted my ſelf with the Thoughts of that Pure and Vertuous Friendſhip which was begun between Cl—s, and P—t. I was much concerned at that unhappy Accident which threatned the putting a Stop to it; for I ever eſteemed Platonick-Love to be the moſt Noble, and thought it might be allowed by all; but ſome wiſe Perſons are afraid leaſt the Sex ſhould creep in for a ſhare. Here was no Danger; for tho' Nature and Art have done their utmoſt to make Cl—s Charming to all, her Wit, &c. being beyond moſt of her Sex, yet P—t having, for many Years, given ſuch Teſtimonies of a Conjugal Affection, even to exceſs, (if ſuch a thing can be,) that I fanned their Friendſhip might have been honourably continued to the End of Time. I hope what Difficulties they meet with at their firſt ſetting out, will heighten their Friendſhip, and make it more ſtrong and laſting. So wiſhes
Auguſt 27. 1695.
Your Humble Servant, E—

This Letter was occaſioned by a Miſconſtruction put on the Correſpondence then carried on 'tween P—t and the aforeſaid Lady; but E— being univerſally Religious, by conſequence is univerſally Charitable, and therefore as ſhe knew no Harm, thinks none, but encourages the Correſpondence.

Mr. Richard Mays was a Man of ſincere Godlineſs: A^[20] worthy Perſon, ſufficiently known in this City for his great Skill and Pains in training up of Youth, was the Happy Inſtrument which Providence made uſe of for the firſt awakening and enclining him to look out after God. I have often heard him ſpeak with great thankfulneſs both to God and him, of that Mixture of Love and Prudence whereby he gained upon him. Throughout the Whole of his Sickneſs, of Six Weeks continuance, all was clear between God and him.^[21] His End was like the Light of the Evening when the Sun ſetteth, an Evening without any Clouds. He ſaid to my ſelf, when I enquired of him concerning that Matter, I have not indeed thoſe Raptures of Joy which ſome have felt, (tho' yet, he added, bleſſed be God, I have ſometimes taſted of them too) but I have a comfortable well-grounded Hope of Eternal Life. Another time; I have had my Infirmities and Failings, but my Heart hath been right with God as to the main, and I look for the Mercy of our Lord Jeſus Chriſt to Eternal Life. Again, another time, I know that I have paſſed from Death to Life. And again; Bleſſed be God for our Lord Jeſus Chriſt who hath delivered me from the Wrath to come. In the Preſence of others that ſtood by him, when the ſudden Blaſt was ſo ſtrong as almoſt to puff out the Lamp of Life, expecting to die in a very few Moments, he ſaid, in the Words of the Pſalmiſt, Into thy Hands I commit my Spirit; thou haſt redeemed me, O Lord God of Truth; and this was uttered by him with a more than ordinary Chearfulneſs viſibly ſpread on his Face. He would often ſay in his Sickneſs, If God hath any Pleaſure in me, and any more Work for me to do, he will raiſe me up; but if not, lo, here am I, let him do with his Servant what ſeemeth him good. In ſhort, I could neither obſerve my ſelf, nor learn from thoſe that were conſtantly about him (who muſt know this Matter better than any others, and would not Lye for God himſelf) that he had the leaſt Darkneſs upon his Spirit as to his preſent and future State, from the beginning of his Sickneſs, till he gave up the Ghoſt; which he did the laſt Lord's-Day, about Five in the Morning, the time when he was wont to ariſe and prepare himſelf for his Sacred Work. Mr. Nathaniel Taylor, in his Sermon at Mr. Mayo's Funeral.

Dr. Samuel Anneſley was reconciled to Death, yea ſo deſirous of it, as hardly induced him to have his Life prayed for. But hearing ſome Miniſters had been fervently praying for his Life, he replied, I'm then more reconciled to Life than ever; for I'm confident God will not give a Life ſo eminently, in anſwer of Prayer, as mine muſt be, if he would not uſe it to greater purpoſes than ever before. Yet ſome little time before his Change, his Deſires of Death appear'd ſtrong, and his Soul filled with the fore-taſts of Glory; oft ſaying, Come, my deareſt Jeſus, the nearer the more precious, the more welcome. Another time his Joy was ſo great, that in an Ecſtaſie he cried out, I cannot contain it, What manner of Love is this to a poor Worm? I can't expreſs the thouſandth part of what Praiſe is due to thee: We know not what we do, when we offer at praiſing God for his Mercies: It's but little I can give, but Lord help me to give thee my All. I'll die praiſing thee, and rejoyce that there's others can praiſe thee better. I ſhall be ſatisfied with thy likeneſs; ſatisfied, ſatisfied! Oh, my deareſt Jeſus! I come. See a larger Account in Dr. Anneſley's Funeral Sermon, preach'd by Mr. Daniel Williams.

The Death of Old Mr. Eliot, of New-England.

While he was making his Retreat out of this Evil World, his Diſcourſes from time to time ran upon, The Coming of the Lord Jeſus Chriſt. It was the Theme which he ſtill had recourſe unto, and we were ſure to have ſomething of this, whatever other Subject he were upon. On this he talk'd, of this he pray'd, for this he long'd, and eſpecially when any bad News arriv'd, his uſual Reflection thereon would be, Behold ſome of the Clouds in which we muſt look for the Coming of the Son of Man. At laſt his Lord, for whom he had been long wiſhing, Lord come, I have been a great while ready for thy Coming! At laſt, I ſay, his Lord came, and fetched him away into the Joy of his Lord. He fell into ſome Languiſhments, attended with a Fever, which in a few Days brought him into the Pangs (may I ſay? or Joys) of Death: And while he lay in theſe, Mr. Walter coming to him, he ſaid unto him, Brother, Thou art welcome to my very Soul. Pray retire to my Study for me, and give me leave to be gone, meaning, that he ſhould not, by Petitions to Heaven for his Life, detain him here. It was in theſe Languiſhments, that ſpeaking about the Work of the Goſpel among the Indians, he did after this Heavenly manner expreſs himſelf: There is a Cloud (ſaid he) a dark Cloud upon the Work of the Goſpel, among the poor Indians: The Lord revive and pr[•••]er that Work, and grant it may live when I am dead: It is a Work which I have been doing much, and long about. But what was the Word I ſpoke laſt? I recall that Word, My Doings: Alas! they have been poor, and ſmall, and lean Doings, and I'll be the Man that ſhall throw the firſt Stone at them all.

Mr. Cotton Mather tells us of Mr. Elias, That the Laſt of his ever ſetting Pen to Paper in the World, was upon this Occaſion: I ſhall tranſcribe a ſhort Letter, which was written by the ſhaking Hand, that had heretofore by Writing deſerved ſo well from the Church of God, but was now taking its leave of Writing for ever. It was written to the Perſon that was Engaging for us; and thus it ran:

Reverend and Beloved, Mr. Increaſe Mather,

I Cannot write. Read Neh. 2.10. When Sanbalat the Horonite, and Tobijah the Servant, the Ammonite heard of it, it grieved them exceedingly, that there was come a Man to ſeek the Welfare of the Children of Iſrael.

Let thy bleſſed Soul feed full and fat upon this and other Scriptures. All other things I leave to other Men, and reſt

Your Loving Brother, JOHN ELIOT.

It has been obſerved, that they who have ſpoke many conſiderable things in their Lives, uſually ſpeak few at their Deaths. But it was otherwiſe with our Eliot, who after much Speech of and for God in his Lifetime, uttered ſome things little ſhort of Oracles on his Death-bed, which, 'tis a thouſand Pities, they were not more exactly regarded and recorded. Thoſe Authors that have taken the Pains to Collect Apophthegmata Morientum, have not therein been unſerviceable to the Living; but the Apophthegms of a Dying Eliot muſt have had in them a Grace and a Strain very extraordinary; and indeed the vulgar Error of the ſignal Sweetneſs in the Song of a Dying Swan, was a very Truth in our expiring Eliot: His laſt Breath ſmelt ſtrong of Heaven, and was Articled into none but very gracious Notes; one of the laſt whereof, was, Welcome Joy! and at laſt it went away, calling upon the Standers-by, to Pray, pray, pray! which was the thing in which ſo vaſt a portion of it had been before employ'd.

This was the Peace, in the End of this Perfect and Upright Man; thus was there another Star fetched away to be placed among the reſt that the third Heaven is now enriched with. He had once, I think, a pleaſant Fear, that the old Saints of his Acquaintance, eſpecially thoſe two deareſt Neighbours of his, Cotton of Boſton, and M[•]ther of Dorcheſter, who were got ſafe to Heaven before him, would ſuſpect him to be gone the wrong way, becauſe he ſtaid ſo long behind them. But they are now together with a Bleſſed Jeſus, beholding of his Glory, and celebrating the high Praiſes of Him that has called them into his marvellous light. Whether Heaven was any more Heaven to him, becauſe of his finding there ſo many Saints with whom he once had his Delicious and Coeleſtial Intimacies, yea, and ſo many Saints which had been the Seals of his own Miniſtry, in this lowe: World, I cannot ſay; but it would be Heaven enough unto him, to go unto that Jeſus whom he had lov'd, preach'd, ſerv'd, and in whom he had been long aſſured there does All Fulneſs dwell. In that Heaven I now leave him; but not without Grynaeus's pathetical Exclamations, (O Beatum illum Diem!) Bleſſed will be the Day, O bleſſed the Day of our Arrival to the glorious Aſſembly of Spirits, which this great Saint is now rejoycing with!

Bereaved New-England, where are they Tears at this Ill-boding Funeral? We had a Tradition among us, That the Country could never periſh, as long as Eliot was alive. But into whoſe Hands muſt this Hippo fall, now the Auſtin of it is taken away? Our Eliſha is gone, and now who muſt next Year invade the Land? The Jews have a Saying, Quando Luminaria patiuntur Eclipſin, malum ſignum eſt mundo; but I'm ſure 'tis a diſmal Eclipſe that has now befallen our New-Engliſh World. I confeſs, many of the ancients fell into the Vanity of eſteeming the Reliques of the Dead Saints to be the Towers and Ramparts of the Place that enjoy'd them; and the dead Bodies of two Apoſtles in the City, made the Poet cry out,

A Facie Hoſtili duo propugnacula praeſunt.

If the Duſt of dead Saints could give us any Protection, we are not without it: Here is a Spot of American Soil that will afford a rich Crop of it at the Reſurrection of the Juſt. Poor New-England has been, as Glaſtenbury of old was called, A Burying-Place of Saints. But we cannot ſee a more terrible Prognoſtick than Tombs filling apace with ſuch Bones as thoſe of the Renowned Eliot's; the whole Building of this Country trembles at the Fall of ſuch a Pillar.

For many Months before he died, he would often chearfully tell us, That he was ſhortly going to Heaven, and that he would carry a deal of good News thither with him: He ſaid, He would carry Tydings to the Old Founders of New-England, which were now in Glory, that Church-work was yet carried on among us: That the Number of our Churches was continually encreaſing: And that the Churches were ſtill kept as big as they were, by the daily Additions of thoſe that ſhall be ſaved. But the going of ſuch as he from us, will apace diminiſh the Occaſions of ſuch happy Tydings.

What ſhall we now ſay? Our Eliot himſelf uſed moſt affectionately to bewail the Death of all uſeful Men; yet if one brought him the notice of ſuch a thing, with any Deſpondencies, or ſaid, O Sir, ſuch a one is dead, What ſhall we do? He would anſwer, Well, but God lives, Chriſt lives, the Old Saviour of New-England yet lives, and he will Reign till his Enemies are malle his Foot-ſtool. This, and only this Conſideration have we to relieve us; and let it be accompanied with our Addreſſes to the God of the Spirits of all Fleſh, That there may be Timothies raiſed up in the room of our departed Pauls; and that when our Moſes's are gone, the Spirit which was in thoſe brave Men, may be put upon the ſurviving Elders of our Iſrael. Thus died the firſt Preacher of the Goſpel to the Indians in New-England. Aged 86. Thus far Mr. Cotton Mather.

I wou'd here inſert ſome Account of the Deaths, &c. of the Reverend Mr. James, and Mr. Oldfeild, but have not room; ſo referr the Reader to their Funeral Sermons, preached by Mr. Slater, and Mr. Shower.

CHAP. CXLIV. The Laſt Speeches of Dying Penitents, abbreviated.

1. NAthanael Butler, executed in Cheapſide, for killing his Fellow-Prentice, 1657. after his Shackles were taken off, a Friend, to try his Willingneſs to Die, told him, he would get him freed, &c. But he, clapping his Hand on his Breaſt, replied, That if he knew his Heart aright, he would not for Ten thouſand Worlds loſe the Opportunity of that Morning, &c. declaring the dark Dungeon was the beſt Room he ever came in, &c. p. 9.

Being at the Place of Execution, he warned the People to beware of the beginning of Sin, ſaying: When I was firſt enticed into Evil, I was tender, and fearful of it; but not diligently hearkening to the Word of God, nor the Voice of Conſcience, which checked me, I went on: So that by degrees I was emboldened in Sin, and at laſt it became as familiar as my daily Food. Therefore, as you love your Souls, take heed of the Beginnings of Sin. If I had ſo done, I had eſcaped this Puniſhment. O that I could prevail with every young Perſon, to caſt away Sin betimes, and check it in the firſt beginning; and that I had taken the Counſel which I have now given, &c. Loathing his beloved Sin, Uncleanneſs, and admoniſhing all young People, to Watch and Pray againſt it: Hoping, if he were to live as many Years as he had been but Moments to live, he ſhould (through the Grace of God) never commit it any more.

2. Thomas Savage, executed at Ratcliff-Croſs, Oct. 28. 1669. He began very early to tread the Paths of Sin; confeſſing at the Place of Execution, That the firſt Sin he began with, was breaking the Sabbath. He was not above Sixteen Years of Age, when he was Executed. His Crime was for murdering a Maid, his Fellow-Servant.

3. Robert Foulks, executed at Tyburn, Jan. 31. 1678. Being at the Place of Execution, he admoniſhed the People to conſider the Miſchief of Uncleanneſs; and what a Sin it was, for a Member of Chriſt to make himſelf the Member of an Harlot; that it was a Sin that ſeldom goes alone, but is the Mother-Sin to a number more: Warning them to avoid the Snares of a Whoriſh Woman; to keep the Marriage-Bed undefiled. He was Miniſter of Staunton-Lacy, and executed for murdering his Baſtard-Child.

4. Thomas Short, executed at Oxford, Anno 1678. Being in Priſon, he imagined the Perſon whom he murdered, viz. Mr. Wingrove, an Oxford Scholar, to appear before his Eyes, in a bloody and threatning form, commanding him to appear before God's Tribunal, to anſwer for what he had done. Being at the Place of Execution, he exhorted the People to ſpeedy and ſincere Repentance, and ſtrictly to obſerve the Sabbath, &c. Which had he done, he had not come to this miſerable End.

5. Margaret Clark, executed in Surry, Anno 1679. She conſented, for 2000 Pound Reward, to the Firing of her Maſter's Houſe in Southwark. Being in Priſon, in the Marſhalſea, ſhe confeſſed, That for her Breaking the Sabbath, and neglecting her Duty towards God, this Temptation had prevailed over her. On the Day of her Execution, when ſhe was going into the Cart, This is, ſaid ſhe, a bleſſed Day to me. O this is my Wedding-Day! I ſhall be married to my Saviour. O Lord, that ever I ſhould offend ſo Good and Gracious a God as thou art! O the Joys I long to be at the Place of! Being under the Gallows, ſhe looked up, and ſaid, I am now going to the Glory, to the Glory which God hath prepared for me, &c. Lord, I am come to thee. I deſire you all not to ſpend the Lord's-Day idly and wickedly, as I have done: For it was Sabbath-breaking that was my firſt Step to this Wickedneſs. And I beg of you all, not to ſpend your Time in vain, but to the Honour and Glory of God. Being ask'd by Dr. Martin, What Aſſurance laſt thou of God's Forgiveneſs? I know, ſaid ſhe, in whom I have believed: I had great Joys from the Lord, ſince the Sentence paſſed on me. Bleſſed be God, that ever I came into a Priſon! The Doctor having prayed with her, ſhe continued crying out, O the Glory! O the Glory!

6. Henry Parker, executed at Tyburn, Anno 1689. He lamented the miſpending of his Time, ſaying, O the precious Time I have ſquandred away upon Trifles and Vanities, upon my Luſts and Pleaſures, which I now want to make my Peace with God, and purchaſe Eternal Life! That it was not ſo eaſie to Repent, as he ſuppoſed. His Crime was for Counterfeiting Guinea's.

7. John Marketman, executed in Eſſex, April 17. 1680. He confeſſed he had departed from his God in his Youth, and diſobeyed his Parents, not ſhewing them that Reverence as he ought: For which Sin, ſaid he, I think God has juſtly puniſhed me, in making me die Childleſs. For ſure it is, if Long Life be a Promiſe to thoſe that Honour their Parents, it ſhould cauſe Children to take care how they do the contrary; adding, That neglecting the church, and the Publick Worſhip of God, and chooſing rather to ſpend my Time in an Ale-houſe, brought me to Evil Company, and ſo to Drunkenneſs; which getting an Habit, made me a profeſſed Enemy to God, and give my ſelf over to Swearing, and Curſing, and Lying, and ſo from one Sin to another, till I arrived at the heighth, &c. That formerly he loved to commit Sin, but now hated the very Thoughts of it, and could not commit a Sin to gain a Kingdom: Exhorting the People to take heed of the Beginnings of Sin; telling them, You will find, if once you habituate your ſelves to the committing of Sin, it will be very hard to root it out; it muſt coſt you many a Tear, and much Bitterneſs, in crucifying your darling Sins; which Trouble and Expence might be ſav'd, if you would be careful to reſiſt the firſt Temptation: Bewailing his Drunkerineſs and Uncleanneſs. His Crime was for murdering his Wife.

8. William Bottler, executed in Eſſex, for murdering Captain Wade: When he heard his Friends laboured for a Pardon, he expreſſed his Diſlike of it, rather deſiring to be diſſolved and to be with Chriſt; leaſt, being ſo well prepar'd, the Naughtineſs of his Heart, without a Godly carcuſie over it, might make him turn again to Vanity.

9. John Stern, executed at St. James's, March 10. 1681. He conſented to the Murder of Thomas Thynn, Eſq; under the Promiſe of Three or Four Hundred Rix-Dollers. He often bleſſed God for bringing him to a Priſon, and that he had not made his Eſcape, to lead a wicked Life any longer. The Morning of his Execution, he confeſſed he found much Joy and Comfort, ſaying, He was going to exchange a Priſon for a Paradiſe; a Priſon that had been better to him than any Palace; for that God had touched him, and drawn him, and quickened him. And now, ſaith he, O God, I come to thee, to live with thee for ever: Breaking out into ſuch Ecſtaſies of Joy, as theſe; O, my God! my God! my infinitely Good God! How do I love thee! I will bleſs thee as long as I live, &c. That when I had forſaken thee, and was at the Gates of Hell, thou haſt brought me from thence to the Gates of Heaven. I bleſs thee, that thou haſt chaſtiſed me with thy Rod, that thy Rod is a Rod of Mercy! When he expreſſed theſe Words, he appeared in a Rapture of Joy; and though he wept, he ſaid, they were not Tears of Sorrow, but Floods from the exceſs of Joy.

10. Robert Brighurſt, who poiſoned himſelf, Anno 1680. He confeſſed to a Miniſter, whom he ſent for to pray with him, That he had caſt off Prayers two or three Years agoe, and that now he found his Heart ſo hardned, that he could not form it to Prayer.

11. Francis Kirk, executed at Tyburn, Anno 1684. for murdering his Wife. The Queſtion being asked him, where was his Wife? he changed Colour, and fell into a Fit of Trembling; and being carried before a Magiſtrate, confeſſed he had murdered her. A Note was left in her Pocket, ſignifying the Place of her Abode, which the infatuated Murderer (Divine Providence ſo ordering it) had not taken away; and ſo the Fact was diſcovered. After his Condemnation, being remanded back to Newgate: O, ſaid he, had the happy Words of a Text, which I lately heard, been but well obſerved by me, how happy had I now been! And, O that all young Men would ſeriouſly mind them, viz. Wherewithal ſhall a young Man cleanſe his way? by ruling himſelf after the Word of God. And then commenting on the Firſt Pſalm, he ſaid, But, O Wretch that I am! I walked in the Counſel of the Ʋngodly, and ſtood in the way of Sinners, and ſate in the Seat of the Scornful. Confeſſing himſelf, at the Place of Execution, to be a young Man, but a great Sinner.

12. John Atherton, executed at Dublin in Ireland, for unnatural Concupiſcence: One thing, he ſaid, troubled him much; which was, his Neglect and Diſreſpect of his Mother; acknowledging, according to the Fifth Commandment, that his Days were therefore juſtly ſhortned. The Morning of the Day of his Execution, when the Divines came to viſit him, he cried out, as in a Rapture, O my God hath heard me, about Four or Five of the Clock this Morning; for the ſpace of an Hour and an half I have had that Sweetneſs in my Soul, that Refreſhment in my Heart, that I am not able to expreſs! Comparing it to the hidden Manna, and the white Stone, which no Man knows, but he that hath it: Finding ſuch Joy, as if he had been in the Suburbs of Heaven already. When he was in view of the Gallows, he ſaid, There is my Mount Calvary, from whence I hope to aſcend to Heaven. He confeſſed and lamented his Neglect of Private Prayer in his Family; for which, and other Sins, God ſuffered him to fall.

13. Thomas Holland, Executed near Southwark, Anno 1687. for the Murder of his Wife. Being apprehended and committed to the Marſhalſea, he confeſſed and lamented his Drunkenneſs, Sabbath-breaking, and other Sins; his Neglect of Prayer, and the Publick Worſhip of God, which brought him to that untimely End: Exhorting the People, at the Place of Execution, to the well-ſpending of their Time, laying up for themſelves Treaſures in Heaven, &c.

14. Thomas Watſon, Executed (for murdering his Wife) on Kenington-Common, in the County of Surrey, March the 19th. 1687. made this his laſt Speech. I beſeech you, Good People, who come to ſee my ſhameful and ignominious End and Death, which I little expected one day to come to, that you would take Warning, and not give way to Paſſion, which many times makes Men do what they leaſt deſign: For when a Man is enraged, the Devil, many times, prevails againſt him with his Temptations. As for my part, I did no more deſign to act the Crime, for which I ſuffer, than to do hurt to my own Heart; but what I did, I did out of a ſudden Raſhneſs, and I hope in Chriſt Jeſus I ſhall find Pardon for it. See the Narrative.

15. Captain Winterflood, condemn'd for Pyracy, 1675. at the Gallows, begg'd all to conſider his Condition, and acquainted them with his Life and Converſation: He told them he had been a great Sinner; but moſt of all he lamented his Sin of Swearing. He ſaid, it was a common Thing for him to ſwear by the precious Blood of his dear Saviour: A Saying ſo common amongſt the Seamen, when they ſhould be admiring God's Wonders in the Deep, when they are in a Storm, and know not but the next Billow will turn them to the bottom of the Sea, and their Souls before the Righteous Judge of Quick and Dead; yet they, in the midſt of ſuch Dangers, did uſually ſwear moſt. He begged, that they would take Warning by him, and learn to get an honeſt Livelihood, and then God would bleſs them. He call'd a Pſalm, and pray'd very heartily to God, that he would forgive him, though his Sins were great; yet he ſaid, he knew there was Vertue enough in Chriſt's Blood, to cleanſe him, at whoſe Feet he would throw himſelf; who, I hope, had Mercy on him, as he had on the Thief on the Croſs. See the Narrative, publiſhed, 1675.

16.

A Brief Account of the Penitential End of Thomas Mackerneſs, extracted from the larger Narrative, written by Mr. Burroughs, Miniſter at Wisbech.

THomas Mackerneſs, late of March in the Iſle of Ely, was a Man of a moſt Profligate and Heinouſly Wicked courſe of Life. As to his Parentage and Education, (being utterly a ſtranger to him till after his Condemnation) I can ſay nothing, nor is it much material. But by his own Confeſſion to me, and others, he was famous, or rather infamous for all manner of Impieties; living many Years in ſuch a Diſſolute, Flagitious, and Atheiſtical way, as was extreamly hazardous to his Soul's Eternal welfare, and expoſed him to the Fatal ſtroke of Juſtice, even from Men here: He told me, that for Drunkenneſs, Swearing, Whoring, and Theft, none had exceeded him; that in theſe Capital and Epidemical Sins of the Age, it was not poſſible to apprehend how Notorious he had been. I obſerved in him ſome kindly beginnings of True Repentance; which I laboured to promote with utmoſt diligence. He ſhewed me ſeveral Books lent to him, concerning which he asked my Advice: My Reply was, That he had not time to read Books, and that I judged it beſt to lay them all aſide, except the Bible, and a little Book, Entituled, A Guide for Heaven; becauſe it contained Excellent Directions for a ſaving Cloſe with Chriſt.

I directed him to ſeveral Texts of Scripture, which I deſired him to Peruſe, and Meditate upon, in my abſence: He thankfully accepted my Directions, and when I returned in the Evening, he ſaluted me on this manner; Welcome, welcome Gueſt indeed! I can now tell you, that you, and none but ſuch as you are, that come to do my Soul good, are welcome to me. One might read a marvellous change of his inward Diſpoſition in his Countenance; he ſeemed tranſported with more than ordinary ſenſe of the Quickening and Comforting Influences of Divine Grace: I have been conſidering (ſaith he) the Advice you gave me, and Meditating on thoſe Scriptures you directed me to: And, Oh! I ſee it is Nothing but a Chriſt will do me good: Oh the ſweet Promiſes that God hath made to Returning Sinners! Bleſſed be God I am out of Hell. I had thought I had been in Hell in the Night; I ſaw, as it were, Hell Gaping, the Devil Roaring, and my own Conſcience Condemning me to the Pit of Hell; and indeed crying out with Horror, Blood guſhed from my Noſe: Some that lay in the Room with me, ſaid, I had been in a Slumber; whether I was or no, I could not well tell, but thought I might be ſo. However, when I found my ſelf out of Hell, Oh, how it affected me! Then he wept and melted kindly, ſaying, Oh, what a Wretch am I, that I ſhould ſin againſt ſo good a God as this, who hath declared himſelf ſo ready to forgive! I am reſolved to lie at his Feet: I am convinced that I am a loſt undone Creature out of Chriſt: It is not all I can do, that will or can ſave me: Were I to live my Days over again, and ſpend them in nothing but Prayers and Tears, that could not Save me; no, it is nothing but the Mercy of God in Chriſt, that muſt ſave me; and upon this will I truſt. I am reſolved that at the laſt I will lay my ſelf wholly at the Feet of God's Mercy in Jeſus Chriſt, and there I will die: This he uttered with raiſed and enlarged Affections. They have brought my Coffin, and I am not afraid to ſee it; proceeded he, I thank God I can freely lie down in it: Theſe Shackles about my Legs are, as if they were not; I do not regard them. My Heart is ſo cheared with the conſideration of the Precious Promiſes God hath made to poor periſhing Sinners; and why not to me? And why not to thee indeed, ſaid I? She loved much, to whom much was forgiven: Ah, reply'd he, it is much muſt be forgiven me, Much indeed. More to this purpoſe paſſed between us: Several other Miniſters were with him that Day, and prayed with him, as he told me; what Diſcourſe they had with him I know not.

A little before Execution, enquiring of him, what Confeſſion he thought to make, he ſaid, he was not inclined to ſpeak much publickly in that reſpect, for this reaſon, That he judged it uſeleſs, and at moſt would only gratifie ſome, who came for nothing elſe but to hear him tell a long Story of a Vicious Life, which was more likely to diſcompoſe his own Minds, than tend to their Edification. Moreover he ſaid, I cannot affect the Guilty, and for others, ſome may believe me, ſome may not: The Guilty know themſelves, I will therefore leave them to God and their own Conſciences, wiſhing them true Repentance, that they may never come to this miſerable End. He did not think fit to go out of the World accuſing others, whom he could no more than accuſe, and neither bring them to deſerved Puniſhment for what they had done hor prevent thereby their proceeding in the ſame courſe of Wickedneſs: No, for (ſaid he) God muſt convince them, and change their hearts, which he did, and would Pray earneſtly for to his laſt.

He was deſirous to employ all his little ſpace in ſeeking God, and giving up himſelf to Jeſus Chriſt in humble Prayer; now and then ſaying, Oh! my Time is ſhort, within a few hours, yea, moments, I ſhall be in Eternity; O vain World!

Requeſting me oft not to leave him till Death ſeparated us, I accompanied him to the Place of Execution, where I prayed with him, committing his Soul to God, he joyned with me with great Ardency: Then was ſung the latter part of the 39th. Pſalm by his Appointment; in ſinging whereof he ſeemed elevated in Heart and Voice above moſt preſent. At laſt, turning about, and looking round on the Multitude, he took his Farewel in theſe words, or words to the like effect.

Gentle Spectators, You are come to ſee a ſinful miſerable Wretch ſuffer this Ignominious Death; I thank God it is not terrible to me, for I truſt that I ſhall find Mercy with God for my poor Soul, through the precious Blood of my ſweet Jeſus. You may ſee here what Sin will bring you to; Oh, take warning by me; take heed of Sin; ſhun Temptations[•] flee Ezſil Company; beware of Sabbath-breaking, for by this Sin the Devil begins with many to draw them to all manner of Wickedneſs, ſo he did with me; Oh, forſake all your Evil Wars! turn to the Lord, he is a gracious God. Oh, vile Wretch! that I have ſo ſinned againſt a holy, juſt, and merciful God: I have been a Prodigal indeed, but I hope now a Returning one; Oh, that they that have been my Companions in Miſchief, may Repent before it be too late! I beg of them to fear God, and mind their Souls: There may be ſome of them that hear me at this time, the Lord touch their hearts: Oh, do not ſtill go on! you are known to God, who will call you to Account for all one day: Think of it, I beſeech you; the Lord give you true Repentance, and Pardon your Sins, that you may not come to this miſerable End you ſee me come to. With more to the like purpoſe.

Then Reſigning himſelf to God, and begging Acceptance with him, for the Merits of a Dear and All-ſufficient Redeemer, he ended this Temporal and Miſerable Life. Thus far Mr. Burroughs.

CHAP. CXLV. The Laſt Wills of Perſons Remarkable for their Oddneſs and Singularity.

HAving had occaſion to mention before ſeveral Wills with a particular Reſpect to Charities beſtowed, and ſome which were Remarkably Serious and Devout; here I ſhall preſent the Reader with a few that I thought not very ſuitable to either of thoſe Heads, having ſomething of Oddneſs, or Levity, or Brevity in them extraordinary.

1. I have already ſpoken of Endamidas the Corinthian, who dying Poor, left his Aged Mother to Aretaeus, and his Young Daughter to Charixenus, two Rich Friends of his; the one to be maintained till ſhe died, and the other till ſhe married. She the Chapter of Remarkable Friendſhip.

2. Hilarion is reported at Eighty Years Old, to have made this Will: All my Wealth, that is, the Goſpel, and one Hair Veſt, my Coat, and little Cloak, I leave to my moſt loving Friend Heſychius. Mourning Ring.

3. Antonius the Great, this; As for the Place of my Burial, let none know, but your own Love; my Felt and old Cloak, give it to Athanaſius, which he gave me when it was new: Let Serapion take the other, which is ſomewhat better: Do you take my Hair Garment. And ſo Farewel, my Bowels; for Antony is going. Ibid.

4. I Acathius Victor have been running to Eternity from A.C. 1581. and have Eternity in my Mind: Now I commend my Spirit to God, my Body to the Earth and Worms: But as for Eſtate, nothing now is mine, but Good-Will, which I carry with me to the Tribunal of God. Ibid.

5. S. Hierom, Martyr, left his Eſtate to his Mother and Siſter; but to Ruſticius (the Chief Magiſtrate of Ancyra) his Right-hand, already cut off. Ibid.

6. Ziſca bequeath'd his Skin to make a Drum, and his Fleſh to the Fowls of the Air, and Wild Beaſts. Ibid.

7. A Woman left her Cat 500 Crowns, to maintain her with Food ſo long as ſhe lived.

8. I have mentioned already an Old Witch, that on her Death-bed bequeathed her Imp (the Devil) to her Daughter.

9. Luther was more ſerious and wiſe, when he in his Laſt Will bequeath'd his Wife to God, who gave her.

10. Cardinal Bellarmine, as I have noted before, makes a long ſputter in his Laſt Will, about his Diſpoſal of a few Cloaths, and fine Pictures, &c.

11. I have been credibly informed, that a certain School-Maſter in Shropſhire, making his Will, his Wife (who had always the Whip-hand over him) ſtanding by, took occaſion frequently to Adviſe the Clerk that wrote for him, or rather to Correct and altar what her Husband dictated; he not daring, or not caring at that time of his Weakneſs, to gainſay or reſiſt her; when he was called to Seal and Subſcribe, he wrote not in Engliſh, but Greek, This is the Will of Penelope Chaloner. The Will being thus finiſhed, to her great Satisfaction, ſhe would not depart, till ſhe had got it into her own Cuſtody, that it might be ſafely kept. At laſt, upon ſome Difference between her Son and her ariſing, it was produced, to her great ſhame and diſappointment.

12. Going one time to Major Trevers his Houſe in Cheſhire, I met with the Major at Tarvia, near his Houſe, where there had been a Lecture that day, permitted by Biſhop Wilkins, and kept up by the Neighbouring Clergy: The Major told me, That the Preacher for that Day had this pleaſant (ſhall I ſay? or odd) Paſſage in his Sermon: A Scotch Laird, or Gentleman, having ſent or a Clerk to make his Will, began to him thus (after the common Preface,) Imprimis, I bequeath my Soul to God— To which his Clerk made anſwer very ſeriouſly— But what if he wonnot take it, Mon! With what temper of Spirit it was then ſpoken, I know not; but ſure I am, 'tis a Point that deſerves a ſerious Thoughtfulneſs, and Gravity of Mind.

CHAP. CXLVI. Remarkable Inſtances of Sudden Death.

WHO will not ſtand upon his Guard againſt the Efforts of Death, that threaten us every Hour, who has appointed no time when he intends to meet us? He creeps, flies, leaps upon us, with a tacit motion, a ſtealing pace, making no ſigns before-hand, without any cauſe, without any caution, in-ſickneſs, in health, in danger, in ſecurity; ſo that there is nothing ſacred or ſafe from his clutches. No Man (ſays the Reverend Mr. Veal, in his Sermon concerning the Danger of a Death-bed Repentance) knows the time of his Death, any more than the manner of it, or means by which it ſhall be brought about. Our breath is in God's hands, Dan. 5.23. No Man hath a Leaſe of his Earthly Tabernacle, but is Tenant at Will to his Great Landlord. Who knows when he ſhall die, or how? Whether a Natural Death, or a violent one? To how many thouſand unforeſeen Accidents are Men ſubject? Not only Swords and Axes may diſpatch them, but God can Commiſſion Infects and Vermin to be the Executioners of his Juſtice upon them. A great Prelate may be eaten up of Mice (Hatto, Archbiſhop of Mentz) and a Patent Prince devoured by Worms, Acts 12.23. And who doth not carry the Principles of his own Diſſolution perpetually within him? Death lies in Ambuſh in every Vein, in every Member, and none know when it may aſſault them. It doth not always warn before it ſtrikes. If ſome Diſeaſes are Chronical, others are Acute and leſs lingring, and ſome are as quick as Lightning, kill in an inſtant. Men may be well in one moment, and dead in the next. God ſhoots his Arrows at them, they are ſuddenly wounded, Pſal. 64.7. How many are taken away not only in the midſt of their days, but in the midſt of their ſins? The luſting Iſraelites with the fleſh between their teeth, Numb. 11.33. Julian (if Hiſtorians ſpeak truth) with Blaſphemy in his mouth; and how many frequently with the Wine in their heads? In ſuch caſes what place, what time for Repentance, for ſeeking it, for uſing means to attain it, when they have not room for ſo much as a thought of it? Thus far Mr. Veal. I now proceed to Inſtances of Sudden Death.

Sound and merry was Tarquin, when he was choaked with a Fiſh-bone. Healthy alſo was Fabius, when a little Hair that he ſwallowed with his Milk, cut the Thread of his Life. A Weezel bit Ariſtides, and in a moment of time he expired. The Father of Caeſar the Dictator, roſe well out of his Bed, and while he was putting on his Shooes he breathed his laſt. The Rhodian Embaſſador had pleaded his Cauſe in the Senate even to Admiration, but expired going over the Threſhold of the Court-houſe. A Grape-ſtone killed Anacreon the Poet, and if we may believe Lucian, Sophocles alſo. Lucia, the Daughter of Marcus Aurelius, died with a littie prick of a Needle. Cn. Brebius Pamphilus, being in his Pretorſhip, when he asked the time of the Day of a certain Youth, perceived that to be the laſt hour of his Life. The Breath of many is in haſte, and unexpected Joy expels it. As we find it happened to Chilo the Lacedaemonian, and Diagoras of Rhodes, who embracing their Sons, that had been Victors at the Olympick Games, at the ſame time, and in the ſame place preſently expired. Laſtly, Death has infinite acceſſes, through which he breaks into our Houſes. Sometimes through the Windows, ſometimes through the Vaults, ſometimes through the Copings of the Wall, ſometimes through the Tyles; and if he cannot meet with any Traytors either in the City, or in the Houſe; I mean, the Humours of the Body, Diſeaſes, Catarrhs, Pleuriſies, and the like, which he makes uſe of as Miniſters in his Councils; he tears up the Gates with Gunpowder, Fire, Water, Peſtilence, Venom, nay, Wild Monſters, and Men themſelves as bad; he leaves no Engines untryed to ſnatch and force away our Lives.

Mephiboſheth, the Son of Saul, was ſlain by Domeſtick Thieves as he was ſleeping at Noon upon his Bed. Fulco, King of Jeruſalem, as he was Hunting a Hare, fell from his Horſe, and was trampled to Death by his hoofs, and ſo gave up the Ghoſt. Joſias, of all the Kings of Judah, David excepted, for Piety, Sanctimony, and Liberality the chief, was unexpectedly wounded with an Arrow, and died in his Camp. The Holy Ludovicus in the 57th. Year of his Age, upon the African Shore, in the midſt of his Army, the Peſtilence there raging, died of the Diſtemper. Egillus, King of the Goths, a moſt Excellent Prince, was killed by a Mad Bull, which the madder People, not enduring the ſeverity of his Laws, had let forth. Malcolm the Firſt, King of Scotland, after many Examples of Juſtice, while he was taking Cognizance of the Actions of his Subjects by Night, was on a ſudden ſuffocated. Have not many gone well to Bed, that have been found dead in the Morning? Of neceſſity the Soul ought to ſtand upon its Guard. Ʋzza, a Perſon of no ſmall Note in David's Lifeguard, when he attempted to ſtay the ſhogging Ark, as it was carried in Triumph to Jeruſalem, was preſently ſtruck from Heaven, ſo that he died by the Ark. The hand of God armed a Lion out of a Wood againſt the Prophet, that had eaten contrary to his Command. The ſudden voice of Peter compelled Anazias and Saphira to expiate their Crime by as ſudden a Death, whoſe Souls, the greateſt part of Divines believe to be freed from Eternal Puniſhment thereby. But enough of Ancient Examples.

Charles the Eighth of France having concluded a Marriage between his Daughter Magdalene and Ladiſlaus, King of Bohemia, while the Bride with great Pomp was conveyed towards her intended Husband, he was taken ſuddenly with Sickneſs and died. Chetwind's Hiſt. Collections.

In the Year 1559. Henry the Second, King of France, was ſlain in the midſt of his Paſtimes and Triumphs, and in publick Joy of the People. For while he Celebrated the Nuptials of his Daughter at Paris, in a Tilting, the Splinter of a broken Lance flew with ſuch violence, and pierced his Eye, that he died immediately. In the Year 1491. Alphonſus, the Son of John the Second, King of Portugal, being about Sixteen Years of Age, a Prince of great Hopes and Wit, took to Wife Iſabella the Daughter of Ferdinand King of Spain, whoſe Dowry was the ample Inheritance of her Father's Kingdoms. The Nuptials were celebrated with the preparations of Six Hundred Triumphs. Plays, Running; Racing, Tilting, Banquets. So much Plenty, ſo much Luxury, that the Horſe-boys and Slaves gliſtered in Tiſſue. But, oh immenſe Grief! hardly the Seventh Month had paſſed, when the young Prince, ſporting a Horſe-back upon the Banks of Tagus, was thrown from his Horſe to the Ground, ſo that his Scull was broken, and he wounded to Death. He was carried to a Fiſher's Houſe, ſcarce big enough to contain him and two of his Followers; there he lay down upon a Bed of Straw, and expired. The King flies thither, with the Queen his Mother: There they behold the miſerable Spectacle; their Pomp turn'd into Lamentation: The growing Youth of their Son, his Vertues, Wealth, like Flowers on a ſudden diſrobed by the North-winds blaſt, and all to be buried in a miſerable Grave. O the ſudden Whirlwinds of Human Affairs! O moſt precipitate Falls of the moſt conſtant Things!

What ſhall I remember any more? Baſilius the Emperor was gored to death by a Hart, while he was entangled in a troubleſome Bough. The ancient Monument in the Camp of Ambroſius, near Aenipontus, witneſſes, That a Noble Youth, though under Age, ſet Spurs to his Horſe, to make him leap a Ditch twenty foot broad. The Horſe took it; but the Rider and the Horſe fell by a ſudden, and almoſt the ſame kind of death. That the Spoils of the Horſe, and the Garments of the Youth, ſpeak to this Day.

But this ſudden Fate is common, as well to the Good as to the Bad; neither does it argue an unhappy Condition of the Soul, unleſs any Perſon in the Act of burning Impiety, feel himſelf ſtruck with the Dart of Divine Vengeance. Such was the Exit of Dathan and Abiram, whom the gaping Earth miſerably ſwallowed up, obſtinate in their Rebellion againſt Moſes. Such was the End of thoſe Soldiers, whom; for their Irreverence to Elijah, Heaven conſumed with Balls of Fire. Such was the End of the Hebrew, whom the Revengers Sword paſs'd thorough, finding him in the Embraces of the Midianiteſs, turning his Genial into his Funeral Bed.

So many Pores of the Body, ſo many little Doors for Death. Death does not ſhew himſelf always near, yet is he always at hand. What is more ſtupid, than to wonder that that ſhould fall out at any time, which may happen every Day? Our Limits are determined where the inexorable neceſſity of Fate has fix'd them. But none of us knows how near they are prefixed. So therefore let us form our Minds, as if we were at the utmoſt extremity. Let us make no Delay.

Death has infinite acceſſes. So it is indeed; and to what I have ſaid, I add: It is reported, that a certain Perſon dream'd, that he was torn by the Jaws of a Lion. He riſes, careleſs of his Dream, and goes to Church with his Friends: In the way, he ſees a Lyon of Stone gaping, that upheld a Pillar. Then declaring his Dream to his Companions, not without Laughter; Behold, ſaid he, this is the Lyon that tore me in the Night. So ſaying, he thruſt his Hand into the Lyon's Jaws, crying to the Statue, Thou haſt thy Enemy; now ſhut thy Jaws, and, if thou canſt, bite my Hand. He had no ſooner ſaid the Word, but he received a deadly Wound in that place where he thought he could have no harm; for at the bottom of the Lyon's Mouth lay a Scorpion, which no ſooner felt his Hand, but he put forth his Sting, and ſtung the young Man to death. Are Stones thus endued with Anger? Where then is not Death, if Lyons of Stone can kill? In the ſame manner died the young Hylas, who was kill'd by a Viper that lay hid in the Mouth of a Bear's reſemblance in Stone.

What, ſhall I mention the Child kill'd by an Iſicle dropping upon his Head from the Penthouſe? whom Martial laments in the following Verſes.

Where next the Vipſan Pillars ſtands the Gate,

From whence the falling Rain wets Cloak and Hat,

A Child was paſſing by, when, ſtrange to tell,

Ʋpon his Throat a frozen drop there fell,

Where, while the Boy his cruel Fate bemoan'd,

The tender point ſtraight melted in the Wound.

Would Chance have us adore her lawleſs Will?

Or tell where Death is not, if Drops can kill?

'Tis the Saying of Annaeus: Uncertain it is, ſaith he, in what place Death may expect thee; therefore do thou expect Death in every place.

We trifle, and at diſtance think the Ill,

While in our Bowels Death lies lurking ſtill:

For in the moment of our Birth-day Morn,

That moment Life and Death conjoin'd were born;

And of that Thread, with which our Lives we meaſure,

Our Thieviſh Hours ſtill make a rapid [•••]zure.

Inſenſibly we die; ſo Lamps expire,

When wanting Oil, to feed the greedy Fire.

Though living ſtill, yet Death is then ſo nigh,

That oft-times as we ſpeak, we ſpeaking die.

Senccio Cornelius, a Roman Knight, a Man of extream Frugality, no leſs careful of his Patrimony than of his Body, when he had ſate all Day, till Night, by his Friend ſick a Bed, beyond all Hopes of Recovery, when he had Supp'd well and cheary, was taken with a violent Diſtemper, the Quinſey, ſcarcely retained his Breath within his contracted Jaws till Morning; ſo that he deceas'd within a few Hours, after he had performed all the Duties of a ſound and healthy Man.

What follows, is extracted from Mr. Increaſe Mather's Book of Remarkable Providences.

I Shall only add (ſays he) at preſent, That there have been many ſudden Deaths in this Countrey, which ſhould not paſs without ſome Remark: For when ſuch Strokes are multiplied, there is undoubtedly a ſpeaking Voice of Providence therein. And ſo it hath been with us in New-England, this laſt Year, and moſt of all the laſt Summer. To my Obſervation, in Auguſt laſt, within the ſpace of three or four Weeks, there were twelve ſudden Deaths, (and it may be others have obſerved more than I did) ſome of them being, in reſpect of ſundry Cirrumſtances, exceeding awful. Let me only add here, that ſudden Death is not always a Judgment unto thoſe who are taken out of an evil World: It may be a Mercy to them, and a Warning unto others, as the ſudden Death of the Prophet Ezekiel's Wife was. Many, of whom the World was not worthy, have been ſo removed out of it. Moſes died ſuddenly; and ſo have ſome excellent Perſons in this Countrey done. Governour Eaton, at New-Haven; and Governour Hains, at Hartford, died in their Sleep, without being ſick. That Excellent Man of God, Mr. Norton, as he was walking in his Houſe in this Boſton, was taken with a Syncope, fell down dead, and never ſpake more.

Nor is there any Rule or Reaſon for Chriſtians to pray abſolutely againſt ſudden Death. Some Holy Men have, with ſubmiſſion to the Will of the moſt High, deſired and prayed for ſuch a Death. So did Mr. Capel, and God gave him his Deſire; for on September, 21. 1656. having Preached twice that Day, and performed Religious Duties with his Family, he went to Bed, and died immediately. The like is reported by Dr. Fuller, in his Church Hiſtory, concerning that Angeſical Man, Mr. Brightman, who would often pray, (if God ſaw fit) that he might die rather a ſudden than a lingring Death; and ſo it came to paſs: For as he was travelling in the Coach with Sir John Osborne, and reading of a Book (for he would loſe no time) he was taken with a Fainting Fit; and though inſtantly taken out in the Arms of one there preſent, and all means poſſible uſed for his Recovery, he there died, Auguſt 24. 1607. The Learned and Pious Wolfius (not the Divine, who has written Commentaries on ſeveral Parts of the Scriptures; but he that publiſhed Lectionum Memorabilium & Reconditarum Centenarios) on May 23. 1600. being in uſual Health, was, after he had Dined, ſurpriſed with a ſudden illneſs, whereof he died within a few Hours. That Holy man, Jacobus Faber, who did and ſuffered great things for the Name of Chriſt, went ſuddenly into the ſilent Grave: On a Day, when ſome Friends came to viſit him, after he had courteouſly entertained them, he laid himſelf down upon his Bed, to take ſome Repoſe; and no ſooner ſhut his Eyes, but his Heaven-born Soul took its flight into the World of Souls.

The Man, who being in Chriſt, ſhall always be doing ſomething for God, may bid Death Welcome, when ever it ſhall come, be it never ſo ſoon, never ſo ſuddenly. Thus far Mr. Mather.

God who is a Rewarder of thoſe who diligently ſeek him, was pleaſed to give a Quietus eſt to the Reverend Mr. Hurſt, ſuddenly taking him from his Work, to receive his Wages, advancing him from the Pulpit to the Throne, (April 14. 1690.) as he did the laborious Biſhop Jewel, (who was firſt of the ſame Merton College in Oxford) in ſomewhat alike manner, from preaching at Lacock in Wiltſhire; (now near an Hundred and twenty Years ſince) who had ſaid to a Gentleman diſſwading him from preaching then, It did beſt become a Biſhop to die preaching (or ſtanding) in the Pulpit, ſeriouſly thinking of that comfortable Elogy of his Lord and Maſter (which you heard our Preacher choſe for his Text at the Interment of Mr. Cawton) Happy art thou, my Servant, if when I come I find thee doing. Mr. Wells, and Mr. Pledger, were (if I miſtake not) both ſtruck with ſudden Death on the Lord's-Day. An Ingenious Poet of our own, ſaid in his Jambicks of the excellent Mr. Vines, who went to his eternal Reſt the Night after his Preaching and Adminiſtring the Lord's Supper, (the beginning of March, 1655.) Abit, (beata Mors!) Modis oportet hiſce Epiſcopum mori. And another then, to the ſame purpoſe, in our Mother Tongue wrote alſo:

Our Engliſh Luther, Vines (whoſe Death Iweep)

Stole away (and ſaid nothing) in a Sleep:

Sweet like a Swan, he Preach'd that Day he went,

And for his Cordial, took a Sacrament.

Had it but been ſuſpected—he would die,

His People ſure had ſtopp'd him with a Cry.

But his Hour was then come; and ſo was that of the famous Mr. Hollingworth at Mancheſter, who when at a Faſt in Praying and Preaching he had as far outdone himſelf that Day, as he uſed to outdoe other Miniſters, chang'd his Habitation here for a better (having done his Work) upon the irreſiſtable Stroke of a deadly Apoplexy. So was that (as I have heard) of the holy Mr. Ambroſe. So that of the laborious and much-followed Mr. Watſon, and we know lately of our Brother Mr. Oakes, carried out of the Pulpit: As was the Learned and Pious Profeſſor, Dr. Joſhua Hoyl, out of the Univerſity Pulpit in Oxford. Death which came to him was in haſt, and made quick diſpatch; it gave one blow, and down he fell.

Mr. Thomas Gouge died (ſays Archbiſhop Tillotſon, who preach'd his Funeral Sermon) in the 77th. Year of his Age, Octob. 29th. 1681. It ſo pleaſed God (adds this Great Author) that his Death was ſo ſudden, that in all probability he himſelf hardly perceiv'd it when it happen'd; for he died in his Sleep. So that we may ſay of him, as it is ſaid of David: After he had ſerved his Generation, according to the Will of God, he fell aſleep. I confeſs (continues our Author) that a ſudden Death is generally undeſirable, and therefore with Reaſon we pray againſt it, becauſe ſo very few are ſufficiently prepared for it. But to him, the conſtant Employment of whoſe Life was the beſt Preparation for Death, that was poſſible no Death cou'd be ſudden, nay it was rather a Favour and Bleſſing to him; becauſe, by how much the more ſudden, ſo much the more eaſie: As if God had deſigned to begin the Reward of the great Pains of his Life, in an eaſie Death. And indeed it was rather a Tranſlation than a Death, and ſaving that his Body was left behind, what was ſaid of Enoch may not unfitly be applied to this Pious and Good Man, with reſpect to the ſuddenneſs of his Change, He walked with God, and was not, for Good took him. See his Funeral Sermon.

CHAP. CXLVII. EPITAPHS.

MANY Inſtances of EPITAPHS, in Proſe and in Verſe, may be collected from the old Greek Poets and Hiſtorians, who yet were but Children, compared to the Chaldeans and Egyptians: But the Ancienteſt Preſident of Epitaphs muſt be that recorded in the Ancienteſt Hiſtory, viz. the Old Teſtament, 1 Sam. 6.18. where it is recorded, that the Great Stone erected as a Memorial unto Abel, by his Father Adam, remained unto that Day in being, and its Name was called the Stone of Abel, and its Elegy was, Here was ſhed the Blood of Righteous Abel, as it is alſo called 4000 Years after, Mattn. 23.35. and this is the Original of Monumental Memorials and Elegies.

1. St. Bernard's Epitaph, made by one Adam, a Canon Regular.

Clarae ſunt Valles, ſed claris Vallibus Abbas

Clarior, his clarum nomen in Orbe dedit.

Clarus avis, clarus meritis & clarus honore,

Claruit ingenio, & religione magis.

Mors eſt clara, cinis clarus, clarumque ſepulchrum,

Clarior exultat Spiritus ante Deum.

Clark's Marr. of Eccl. Hiſt. p. 105.

2. The Epitaph upon Bede, made by one of his Scholars.

Hac ſunt in Foſsà Bedae Snacti Oſſa.

But in the Morning this was found on his Tomb.

Hac ſunt in Foſsà, Bedae Venerabilis Oſſa.

Ibid. p. 101.

3. Luther had many made upon him; as, Roma Orbum domuit; Romam ſibi Papa ſubegit;

Viribus illa ſuis, fraudibus iſte ſuis.

Quanto iſto major Lutherus, major & illâ;

Iſtum illamque uno qui domuit calamo!

I nunc, Alciden memorato Graecia mendax;

Lutheri ad calamum ferrea clava nihil.
Theod. Beza.

Another.

Lutherus Decimum confregit ſtrage Leonem;

De clava noli quaerere, penna fuit.

Joh. Major.

4. Zuinglius had this.

Zuinglius arderet gemino cum Sanctus amore,

Nempe Dei imprimis, deinde ſuae Patriae;

Dicitur in ſolidum ſe devoviſſe duobus,

Nempe Deo imprimis, deinde ſuae Patriae;

Quam benè perſolvit ſimul iſtis vota Duobus,

Pro Patrià exanimis, pro Pietate Cinis!

Theod. Beza.

5. John Picus Mirandula, who lived apace, and did a great deal in a little time, dying in the 32d. Year of his Age, had this Epitaph engraven upon his Tomb, in St. Mary's Church in Florence, belonging to the Jacobine Friars.

Joannes jacet hic Mirandula, caetera norunt

Et Tagus & Ganges, forſan & Antipodes.

Boiſardus in Biblioth.

6. John Brentius was buried with much Honour, and had this Epitaph.

Voce, Stylo, Pietate, Fide, Candore probatus

Joannes, tali Brentius ore fuit.

In Engliſh.

With Voice, Style, Piety, Faith, and Candour grac'd,

In outward ſhape, John Brentius was thus fac'd.

Full. Abel. Rediv. p. 298.

7. John Knox had this Epitaph beſtowed upon him in extempore Expreſſion, while his Corpſe was putting in the Ground, by the Earl of Murray.

Here lieth one, who in his Life-time never feared the Death of any Man.

Ibid. p. 324.

8. Wigandus made his own Epitaph.

In Chriſto vixi, morior, vivoque Wigandus,

Do ſordes morti, caetera, Chriſte, tibi.

In Engliſh.

In Chriſt I lived, and die, and live again;

My Filth to Earth I give, my Soul with Chriſt ſhall reign.

Ibid. p. 369.

9. Mr. John Fox hath this upon his Tomb, in St. Giles's Church, without Cripplegate. Chriſto S. S.

Johanni Foxo, Eccleſiae Anglicanae Martyrologo Fideliſſimo, Antiquitatis Hiſtoricae indagatori ſagaciſſimo, Evangelicae Veritatis Propugnatori acerrimo, Thaumaturgo Admirabili; qui Martyres Marianos, tanquam Phoenices, ex cineribus redivivos praeſtîtit, Patri ſuo omni pietatis Officio imprimis colendo, Samuel Foxus illius primogenitus hoc Monumentum poſuit, non ſine lachrymis. Obiit die 18 Menſ. Apr. A. D. 1587. jam Septuagenarius.

Vita vitae mortalis eſt, ſpes vitae immortalis.

Ibid. p. 38[•].

10. Biſhop Andrews had this moſt excellent, ſignificant, and ſpeaking Epitaph, Lector,

Si Chriſtianus es, ſiſte;

Morae pretium erit,

Non neſcire Te, Qui vir hic ſitus ſit,

Ejuſdem tecum, Catholicae Eccleſiae membrum,

Sub eadem foelicis Reſurrectionis ſpe,

Eandem D. Jeſu praeſtolans Epiphaniam,

Sacratiſſimus Antiſtes, Lancelotus Andrews,

Londini oriundus, educatus Cantabrigiae,

Aulae Pembrock. Alumnorum, Sociorum,

Praefectorum

Unus, & nemini ſecundus;

Linguarum, Artium, Scientiarum,

Humanorum, Divinorum Omnium

Infinitus Theſaurus, ſtupendum Oraculum:

Orthodoxae Chriſti Eccleſiae,

Dictis, ſcriptis, precibus, exemplo,

Incomparabile Propugnaculum:

Reginae Elizabethae a Sacris,

D. Pauli, London. Reſidentiarius,

D. Petri Weſtmonaſt. Decanus,

Epiſcopus Ciceſtrenſis, Elienſis, Wintonienſis,

Regique Jacobo tum ab Eleemoſynis,

Tum ab utriuſque Regni Conſiliis,

Decanus denique Sacelli Regii.

Idem ex

Indefeſsà operà in ſtudiis,

Summà ſapientià in rebus,

Aſſiduà pietate in Deum,

Profu[•]â largitate in egenos,

Rarâ amenatate in ſuos,

Spectatâ probitate in omnes,

Aeternum admirandus:

Annorum pariter & publicae famae ſatur,

Sed Bonorum paſſim omnium cum luctu denatus,

Celebs hinc migravit ad Aureolam caeleſtem,

Anno Regis Carolis Secundo, Aetatis ſuae 71. Chriſti MDCXXVI.

Tantum eſt, Lector, Quod Te merentes Poſteri

Nunc volebant, atque ut ex voto tuo valeas, Dicto

Sit Deo Gloria.

Mr. Iſſaacſon in his Life.

11. Dr. Reinolds had this Epitaph beſtowed upon him by Dr. Spencer, his Succeſſour, with an Inſcription in Golden Letters.

Virtuti Sacrum.

Johanni Rainolde, S. Theologiae D. Eruditione, Pietate, Integritate, hujus Collegii Pres. qui obiit Maii 21. A. 1607. Aetatis ſuae 58. Johannes Spencer, Auditor, Succeſſor, Virtutum & Sanctitatis admirator, h. e. amoris ergô poſuit.

Fuller. Abel Rediviv. p. 491.

12. Archbiſhop Parker had this engraven upon his Tomb in Lambeth Chapel, compoſed by Dr. Haddon.

Matthew Parker lived ſober and wiſe,

Learned by ſtudy and continual practice;

Loving, True, of Life uncontroll'd;

The Court did foſter him, both young and old.

Orderly he dealt, the Right he did defend;

He lived to God, to God he made his End.

Ibid. p. 530.

13. In the laſt Year of the Reign of King Henry he Second, more than 600 Years after the time of his Death, the Body of King Arthur was found in the Church-yard of Glaſtenbury betwixt two Pyramids therein ſtanding. He was laid no leſs than 16 foot deep in the Ground, for fear (as Hollinſhead writes) the Saxons ſhould have found him; and ſurely the ſearchers for his Body would have never digged ſo deep, had they not at ſeven foot depth found a mighty broad Stone, to which a Leaden Croſs was faſtened, and in that ſide that lay downwards, in barbarous Letters (according to the rudeneſs of that Age) this Inſcription was written upon that ſide of the Lead that was towards the Stone.

Hic jacet ſepultus inclytus Rex Arturius,

In inſula Avalonia.

Here lieth King Arthur, buried in the Iſle of Avalodonia.

Nine foot deeper, in the Trunk of a Tree, was his Body found buried, his Bones being of a marvellous bigneſs; the ſpace of his Forehead betwixt his two Eyes, was a ſpan broad, and his Shin-bone being ſet in the Ground, reached up to the middle Thigh of a very tall Man; ten Wounds appeared in his Scull, one whereof was very great, and plain to be ſeen. His Wife, Queen Guinever, lay buried likewiſe with him, the Treſſes of whoſe Hair, (the laſt of our Excrements that periſh) finely pleated, and of coulour like the burniſh'd Gold, ſeemed whole and perfect until it was touched, but then (to ſhew what all Beauties are) it immediately fell to duſt. Engl. Worthies, by Will Winſtanley, p. 14.

14. The old Verſes which were written on Geoffery Chaucer's Grave, at firſt, were theſe.

Galfridus Chaucer vates & ſama Poeſis,

Maternae haec ſacra ſum tumulatus humo.

15. Mr. Michael Drayton was buried, Anno 1631. in Weſtminſter-Abby, near the South Door, by theſe two eminent Poets, Geoffery Chaucer, and Edmund Spencer, with this Epitaph.

Do, pious Marble, let the Readers know

What they, and what their Children owe

To Drayton's Name, whoſe ſacred Duſt

We recommend unto thy Truſt.

Protect his Memory, and preſerve his Story,

Remain a laſting Monument of his Glory;

And thy Ruines ſhall diſclaim

To be the Treaſurer of his Name:

His Name, that cannot fade, ſhall be

An everlaſting Monument to thee.

16. Ben. Johnſon beſtowed this as part of an Epitaph on his eldeſt Son, dying an Infant.

Reſt in ſoft Peace; and (asked) ſay, Here doth lie

Ben Johnſon his beſt piece of Poetry.

He died himſelf, Anno Domini 1638. and was buried about the Belfry in the Abby-Church at Weſtminſter, having only upon a Pavement over his Grave, this written.

O Rare Ben Johnſon!

17. Mr. William Shakeſpear was buried at Stratford upon Avon, The Town of his Nativity, upon whom one hath beſtowed this Epitaph.

Renowned Spencer, lie a thought more nigh

To learned Chaucer, and a rare Beaumont lie

A little nearer Spencer, to make room

For Shakeſpear, in your threefold, fourfold Tomb;

To lodge all Four in one Bed make a ſhift

Until Dooms-day, for hardly will a Fifth,

Betwixt this Day and that, by Fates be ſlain,

For whom your Curtains may be drawn again.

If your precedency in Death do bar

A Fourth place in your ſacred Sepulcher,

Under this ſacred Marble of thine own,

Sleep, rare Tragedìan Shakeſpear! ſleep alone;

Thy unmoleſted Peace, in an unſhared Cave,

Poſſeſs as Land, not Tenant of the Grave;

That unto us, and others, it may be

Honour hereafter to be laid by thee.

18. Sir. John Mandevile, who died at Liege in Germany, the 17th. Day of November, Anno 1372. had this Inſcription upon his Tomb.

Hic jacet vir nobilis Dr. Joannes de Mandevile, Al. D. and Barbam Miles; Dominus de Campdi; Natus de Anglia; Medicine Profeſſor, devotiſſimus Orator, & bonorum Largiſſimus pauperibus erogator, qui toto quaſi orbe Inſtracto. Leodii diem vitae ſuae clauſit extremum. Anno Dom. M. CCC. LXXI. Menſ. Novemb. die 16. &c.

But the Town of St. Albans will not allow of this, but claim the Honour of his Interment, as well as that of his Birth; and to this end, they have a Rhiming Epitaph for him, upon a Pillar; near to which they ſuppoſe his Body to have been buried: Which Epitaph (ſaith Mr. Weaver) being ſet to ſome lofty Tune, as to the Hunting of Antichriſt, or the like, it will be well worth the ſinging. Thus it runs:

All you that paſs by, on this Pillar caſt eye,

This Epitaph read if you can;

I will tell you a Tomb once ſtood in this Room

Of a brave ſpirited Man.

John Mandevill by Name, a Knight of great Fame,

Born in this honoured Town;

Before him was none that ever was known,

For Travel of ſo high Renown.

As the Knights in the Temple, croſs-legg'd in Marble,

In Armour, with Sword and with Shield;

So was this Knight grac'd, which Time hath defac'd,

That nothing but Ruins doth yield.

His Travels being done, he ſhine like the Sun

In Heavenly Canaan:

To which bleſſed Place, O Lord, of his Grace,

Bring us all, Man after Man.

19. Palmer of Orford, within the Dioceſs of Rocheſter, had this Epitaph.

Palmers all ouer Faders were,

I a Palmer lived here;

And Travyld ſtill, till worn wyth Age,

I ended this World's Pilgrimage,

On the blyſt Aſſention Day,

In the cherful Month of May;

A Thowſand wyth fowre hundred ſeven,

And took my Jorney henſe to Heaven.

20. Rich. Davy, Maſter of the Jewel-Houſe, and Mawd his Wife, had this Epitaph.

Pray for the Sowl of Mawd Davy,

Whoſe Corps hereunder do lay;

She was Dawter of William Davy,

On whoſe Soul Jeſu hae mercy.

I pray yow all for Cherite,

Say a Peter Noſter, and an Ave.

21. Rich. Bonevant laid interred in the Stone Church in the Dioceſs of Rocheſter, had this Epitaph.

Preyeth for the Sowl in wey of Cherite

Of Richard Bonevant, late Mercer of London.

For the Brethren and Siſters of this Fraternite,

Owner of this Place, called Caſtle of the Ston.

Remember him that is laid under Ston.

For hys Sowl, and al Chriſtian to prey

To the merciful Jeſew, a Pater Noſter anon,

And Ave to hys Moder, and make no deley,

In March which deceſſyd the xix dey,

In the Year of our Lord God, who keep him from pyne,

A Thouſand four hundred fifty and nyne.

22. And Sir John Dew, Prieſt, this.

O merciful Jeſew,

Have Mercy on the Sowl of Sir John Dew.

23. Another thus.

Here lies William Banknot and Anne his Wyff,

Swete Jeſew grant to them and us everlaſting Liff.

Pray yow hertely for Cherite,

Say a Pater Noſter and an Ave. 1400.

24. Another with Arms upon the Monument, thus. Non hominem aſpiciam ultra. Olivio,

25. Another thus.

Vixi, peccavi, penitui, Naturae ceſſi.

Which was as Chriſtian (ſaith Mr. Cambden) as that was Profane of the Roman:

Amici Dum vivimus Vivamus.

26. In St. Leonard's Foſter-lane is this Epitaph.

When the Bells be merely roung,

And Maſs devoutly ſoung,

And the meat merely eaten,

Then ſall Robert Trappis, his Wiffs and his Chyldren be forgetten.

27. The Pictures of Robert, Agnes, and Joan, inlaid in Braſs, ſeem thus to ſpeak.

Sancta Trinitas Unus Deus miſerete nobis,

Et Ancillis tuis ſperantibus in te.

O Mater Dei memento mei.

Jeſu mercy, Lady help.

28. John Brokitwell, an eſpecial Founder, or new Builder of Leonard's Foſter-lane, had this.

All yat will gud warks wurch,

Prey for them yat help thys Church,

Geuyng Almys for Cherite,

Pater Noſter and Ave.

29. Ʋpon Michael Forlace, &c. this.

Prey for the Sowlygs of Michael Forlace, and his Wyf, and in the Worſchypp of God and our Lady, for theyr Faders and Moders, wyth the Sowlygs of all Chriſten, of yowr Cherite ſey a Pater Noſter and an Ave Maria.

Body. I, Mary Pawſon, ly below ſleepying.

Soul. I, Mary Pawſon, ſit aboue weaking.

Both. We hope to meet again wyth Glory clothed,

Then Mary Pawſon for ever bleſſed.

30. Ʋpon Sir John Woodcock, Lord Mayor, this.

Hic jacet in requie Woodcock Jon vir generoſus,

Major Londonie, Mercerus valde moroſus,

Miles qui fuerat .........

M. Domini mille centum quater ruit ille,

Cum X bis.

This John Woodcock was Lord Mayor, Anno Dom. 1405. in which his Office he cauſed all the Werers in the River of Thames, from Stanes to the River of Medway, to be deſtroyed, and the Trinks to be burned.

31. Tho. Knowles, Lord Mayor, and John his Wife, of St. Anthonies, had this Epitaph.

Here lyth grauyn under this Ston

Thomas Knowles both fleſh and bon,

Grocer, and Alderman Yeres forty,

Sheriff, and twis Mayor truly:

And for he ſhould not ly alone,

Here lyth wyth him his good Wyff Joane;

They were togeder Sixty yere;

And nineteen Children they had in fear.

Now ben they gon, wee them miſs:

Chriſt have there Sowlys to Heaven bliſs.

Amen. Ob. Ann. 14—

32. The Epitaph of Walter Lempſter, Doctor of Phyſick.

Under this black Marbl ſton lyeth the Body of Maſter Walter Lempſter, Doctor of Phyſick, and alſo Phiſition to the High and Mighty Prince, Henry VII. which Maſter Lempſter gayve unto this Chyrch too Cheynes of fine Gold, weying 14 Ounces and a quarter, for to make certeyn Ornament, to put on the bleſſyd Body of our Saviour Jeſus. He died the 9th. of March, M. CCCC. 87. whoſe Soul God pardon.

33. An Epitaph upon Simon Street, and Agnes his Wife.

Such as I am, ſuch ſhall ye be;

Grocer of London ſomtym was I:

The King's Weigher more then Years twenty.

Simon Street callyd in my plas,

And good Fellowſhyp fayn would was.

Therefore in Heaven everlaſtyng lif

Jeſu ſend me, and Agnes my Wyff.

Kerli Merli my words were tho,

And Deo gratias, I added thereto:

I paſſed to God in the Year of graſe,

A thouſand four hundred juſt his was.

34. Ʋpon William Wray

Here lyeth wrapt in Clay

The Body of William Wray.

I have no more to ſay.

35. Ʋpon Henry Denne, and Joane his Wife, of Saint Bennets Graſe Church.

Prey for the Saulygs of Henry Denne, and Joane his Wyf, their Fadyrs, their Moders, Bredyrs, and good Frendys, and of all Chriſtian Saulygs Jeſu have mercy, Amen. Who departed this Life— M. CCCC. 91.

36. Another.

Here lyeth Clement Town— 1540— whoſe Obiit ſhall for ever be obſerved in this Church, and his Maſs always upon the day following, whos Soul, and his two Wyfs Souls, Eliſabeth and Eliſabeth, and all their Chyldrens Souls, Jeſus take to his Glorious Mercy. Amen.

37. At Saint Olaves Hart-ſtreet. Another.

Qu. A. D. T. D. P.

os. nguis. irus. riſti. ulcedine. avit.

H. Sa. M. Ch. M. L.

38. Another.

All the Nuns in Holywel,

Pray for the Soul of Sir Thomas Lowel.

He died he 25 of May at Enfield, Anno 1524.

39. Another.

John Stow ſaith, that he had read this Inſcription following, fixed on a Stone Croſs, ſometime ſtanding in the Charter-Houſe Churchyard.

Anno Domini M. CCC. 49. Regnante magna peſtilentia, conſecratum fuit hoc Cemiterium, in quo & infra ſepta praeſentis Monaſterii, ſepulta fuerunt mortuorum Corpora, pluſquam quinquaginta millia, preter alia multa abhinc uſque ad praeſens, quorum animabus propitietur Deus. Amen.

40. Another.

Here lieth Humphrey Goſling of London, Vintnor,

Of the Whyt Hart of this Pariſh a Neighbor,

Of vertuous Behaviour, a very good Archer,

And of honeſt Mirth, a good Company-keeper,

So well enclyned to Poor and Rich,

God ſend more Goſlings to be ſuch.

41. Another.

Hic jacet Tom Shorthoſe,

Sine Tomb, ſine Sheet, ſine Riches,

Qui vixit ſine Gown,

Sine Cloak, ſine Shirt, ſine Breeches.

42. Henry Chicheley, although he was Founder of All-Souls College in Oxford, and an eſpecial furtherer of Learning, was but little honoured, by this unlearned Epitaph, 1443.

Pauper eram natus, poſt primas hic relevatus,

Jam ſum proſtratus, & vermibus eſca paratus,

Ecce meum tumulum.

43. Out of Hackney Church, this. Chriſtophorus Ʋrſwicus Regis Henrici Septimi Elemoſynarius, vir ſua aetate clarus, ſummatibus atque infirmatibus juxta charus. Ad exteros reges undecies pro patria legatus. Decanatum Eboracenſem, Archidiaconatum Richmundiae, Decanatum Windſoriae habitos vivens reliquit. Epiſcopatum Norwicenſem oblatum recuſavit, magnos honores tota vita ſprevit, frugali vita contentus, hic vivere, hic mori voluit. Plenus annorum obiit, ab omnibus deſideratus Funeris pompam etiam teſtamento vetuit. Hic ſepultus carnis reſurrectionem in adventum Chriſti expectat:

"Obiit Anno Chriſti incarnati 1521. Die

3 Martii. Anno aetatis ſuae 74.

44. This Teſtamentary Epitaph, Mr. Camden hath read in an Old Manuſcript.

Terram terra tegit, Daemon peccata reſumat:

Rex habeat Mundus, ſpiritus alta petat.

45. The Abbot of St. Albans, which lieth buried there in the high Quire, ſuppreſſed his Name as modeſtly as any other, in this:

Hic quidem terra tegitur

Peccato ſolvens debitum,

Cujus nomen non impoſitum,

In libro vitae ſit inſcriptum.

46. Ʋpon one buried in the Night without any Ceremony, under the Name of Menalcas, this.

Here lieth Menalcas as dead as a Log,

That lived like a Devil, and died like a Dog.

Here doth he lie, ſaid I? Then ſay, I lye,

For from this place he parted by and by.

But here he made his deſcent into Hell,

Without either Book, Candle, or Bell.

47. Dr. Caius, a Learned Phyſician of Cambridge, and a Confounder of Gunwell and Caius College, hath only this:

Fui Caius.

48. Ʋpon Julius Scaliger. Scaligeri quod Reliquum.

49. Ʋpon Cardinal Pool, which he made himſelf. Depoſitum Poli Cardinalis.

50. Ʋpon a Gentleman, that falling off his Horſe, brake his Neck, this.

My Friends, judge not me,

Thou ſeeſt I judge not thee:

Betwixt the Stirrop and the ground,

Mercy I ask'd, Mercy I found.

51. Ʋpon Queen Elizabeth, this. Memoriae Sacrum.

Religione ad primaevam ſinceritatem reſtaurata, pace fundata, monetae ad juſtuni va[•]orem reducta, rebellione domeſtica vindicata, Gallia malis inteſtinis praecipiti ſublevata, Belgio ſuſtentato, Hiſpanica claſſe profligata, Hibernia pulſis Hiſpanis, & rebellibus ad deditionem coactis, peccata; Reditibus utriuſque Academiae lege annonaria plurimùm adauctis; tota denique Anglia ditata, prudentiſſiméque Anno XLV. adminiſtratà, Elizabetha Regina vlctrix, triumphatrix, pietatis ſtudioſiſſima, foeliciſſima; placida morte ſeptuagenaria ſoluta, mortales reliquias dum Chriſto jubente reſurgant immortales, in hac eccleſia celeberrima ab ipſa conſervata, & denuo fundata, depoſuìt.

42. Ʋpon Mary, Queen of Scots, this.

Regibus orta, auxi Reges, Reginaque vìxi:

Ter nupta, & tribus orba viris, tria Regna reiiqui.

Gallus opes, Scotus cunas, habet Angla Sepulchrum.

53. Ʋpon Prince Henry, this.

Reader, wonder think it none,

Though I ſpeak, and am a ſtone;

Here is ſhrin'd Coeleſtial Duſt,

And I keep it but in Truſt.

Should I not my Treaſure tell,

Wonder then you might as well,

How this Stone could chooſe but break,

If it had not learn'd to ſpeak.

Hence amazed, and ask not me,

Whoſe theſe Sacred Aſhes be.

Purpoſely it is conceal'd,

For if that ſhould be reveal'd,

All that read would by and by,

Melt themſelves to Tears, and die.

Within this Marble Casket lies

A matchleſs Jewel of Rich Prize,

Whom Nature in the World's diſdain,

But ſhew'd, and then put up again.

54. Ʋpon Queen Ann, this.

March with is Wind hath ſtruck a Cedar tall,

And weeping April mourns the Cedar's fall,

And May intends no Flowers her Month ſhall bring,

Since ſhe muſt loſe the Flower of all the Spring.

Thus March's Wind hath cauſed April ſhowers.

And yet ſad May muſt loſe her Flower of Flowers.

55. On King James.

He that hath Eyes, now wake and weep;

He whoſe waking was our ſleep,

Is fallen aſleep himſelf, and never

Shall wake more, till wake for ever;

Death's Iron hand hath cloſed thoſe Eyes,

That were at once three Kingdoms Spies,

Both to foreſee, and to prevent

Dangers, ſo ſoon as they were meant.

That Head, whoſe working Brain alone

Thought all Mens quiet, but his own,

Is fallen at Reſt, (Oh) let him have

The Peace he lent us, to his Grave:

If no Naboth, all his Raign,

Was for his fruitful Vineyard ſlain:

If no Ʋriah loſt his Life,

Becauſe he had too fair a Wife.

Then let no Shimei's Curſe wound

His honour, or profane this ground:

Let no black-mouth'd breath'd rank Curr

Peaceful James his Aſhes ſtur.

Princes are Gods, (O) do not then

Rake in their Graves, to prove them Men.

56. Ʋpon the King of Sweden.

Upon this Place the great Guſtavus died,

While Victory lay weeping by his ſide.

57. Ʋpon Sir Francis Vere.

When Vere ſought Death, arm'd with his Sword and Shield,

Death was afraid to meet him in the Field:

But when his Weapons he had laid aſide,

Death, like a Coward, ſtruck him, and he died.

58. Another.

Here lieth Richard A Preene,

One Thouſand, Five Hundred, Eighty Nine,

Of March the xx day,

And he that will die after him, may.

59. Another.

Here lieth he, who was born, and cryed,

Told Threeſcore Years, fell ſick, and dyed.

60. At Farlam on the Weſt Marches, toward Scotland, near Naworth-Caſtle.

John Bell, broken brow

Ligs under this ſtean,

Fovr of mine een Sons

Laid it on my weam.

I was a Man of my Meat,

Maſter of my Wife;

I lived on my own Land

With mickle ſtrife.

61. In St. Paul's was this.

Here lies John Dod, a Servant of God, to whom he is gone;

Father or Mother, Siſter or Brother, he never knew none.

A Headborough, and a Conſtable, a Man of Fame,

The firſt of his Houſe, and laſt of his Name.

Died, buryed, and deceas'd the Fifteenth of May,

One Thouſand, Five Hundred, and Fifteen, being Whitſon-Monday.

62. On Mr. Burbidge the Tragedian. Exit Burbidge.

63. On Mr. Weymark, a conſtant Walker in Paul's.

Defeſſus ſum ambulando.

64. In St. Mary Saviours, this.

Here lies William Emerſon,

Who lived and died an honeſt Man.

65. In the North-Country, this.

Here ligs John Hubberton,

And there ligs his Wife,

Here ligs his Dagger,

And there ligs his Knife:

Here ligs his Daughter,

And there ligs his Son;

Heigh for brave John Hubberton.

66. Ʋpon JOhn Death.

Here lies John Death, the very ſame

That went away with a Couſin of his Name.

67. Ʋpon Mr. Parſons, Organiſt at Weſtminſter.

Death paſſing by, and hearing Parſons play,

Stood much amazed at his depth of Skill,

And ſaid, this Artiſt muſt with me away,

(For Death bereaves us of the better ſtill.)

But let the Quire, while he keeps time, ſing on,

For Parſons reſts, his Service being done.

68. On Mr. Charles Wray.

When I in Court had ſpent my tender Prime,

And done my beſt to pleaſe an Earthly Prince,

Even ſick to ſee how I had loſt my Time;

Death pitying mine Eſtate, removed me thence,

And ſent me (mounted upon Angels Wings)

To ſerve my Saviour, and the King of Kings.

69. Many and ſundry Opinions were conceived of Joan of Arck; ſome judging her miraculouſly raiſed up by God for the good of France, others, that ſhe was but a meer Impoſtor: We will ſuſpend our Judgment herein, and referr you to the Epitaph, which we find thus written on her.

Here lies Joan of Arck, the which

Some count Saint, and ſome count Witch;

Some count Man, and ſomething more;

Some count Maid, and ſome a Whore:

Her Life's in queſtion, wrong or right;

Her Death's in doubt, by Laws or might:

Oh, Innocence, take heed of it,

How thou too near to Guilt doſt ſit.

(Mean time France a Wonder ſaw,

A Woman Rule, 'gainſt Salique Law.)

But Reader, be content to ſtay

Thy cenſure till the Judgment-day:

Then ſhalt thou know, and not before,

Whether Saint, Witch, Man, Maid, or Whore.

70. An Epitaph upon Sir Philip Sidney.

England, Netherland, the Heavens, and the Arts,

All Soldiers and the World, have made ſix Parts

Of the Noble Sidney; for none will ſuppoſe

That a ſmall heap of Stones can Sidney incloſe.

England hath his Body, for ſhe it bred,

Netherland his Blood, in her Defence ſhed;

The Heavens his Soul, the Arts his Fame,

All Soldiers his Grief, the World his Good Name.

71. The following Epitaph was written upon the Tomb-ſtone of JOHN WHITE, Eſq; a Member of the Houſe of Commons in the Year 1640. and Father to Dr. Anneſley's Wife, lately deceaſed.

Here lies a John, a burning ſhining Light,

Whoſe Name, Life, Actions, all alike were WHITE.

72. Mrs. Wilkinſon with her Child went to Heaven from her Childbed, on whoſe Tomb-ſtone a learned Doctor wrote the following Lines, viz.

Here lies Mother and Babe both without ſins,

Next Birth will make her and her Infant Twins.

See Mr. Adams's Sermon in the Continuation of Morning Exerciſe, Queſtions, and Caſes of Conſcience.

73. Ʋpon Richard Howkins.

Here lies Richard Howkins, who out of his ſtore

Gave Twenty good Shillings for the uſe of the Poor,

Upon condition his Body ſhoul'd ne'er be removed,

Until the appearing of our dearly Beloved.

74. On the Tomb-ſtone of a great Scold, was written,

Her Husband prays, if by her Grave you walk,

You gently tread, for if ſhe's wak'd, ſhe'll talk.

75. Ʋpon Mr. Weſt.

Here lies Ned Weſt, of Men the beſt,

Well loved by his Wife;

But Oh, he's gone, his Thread is ſpun,

And cut off by the Knife

Of cruel Atropos; Oh, Jade, Rokcy and flinty hearted Maid,

To kill ſo good a Man;

Take from my Wooff two Inches off,

And let him live again.

76. On the Tomb of the Electereſs Dowager of Saxony are to be ſeen the following Devices and Motto's. I. Piety with an Heart, in which ſome Beams from the Name Jehovah are centered, with this Motto, From him, and to him. II. Clemency, with a Cloud of Dew hanging over the Land, with this Motto, Water is common to all. III. Friendlineſs, with a Sun piercing a dark Cloud over-againſt a Rainbow, and this Motto, He enlightens and makes glad. IV. Magnanimity, with a Rock, upon which ſome Thunderbolts are darted, with this Motto, They don't terrifie. V. Liberality, with a Fountain, from whence ſome Hands were taking out Water, with this Motto. So much the more plentiful. VI. Patience, with a Crucible full of Gold ſtanding in the Fire, with this Motto, I burn, but I am cleanſed from my Droſs, or I ſhall come out more pure. VII. Pity or Compaſſion, with a Silk-Worm beginning to Spin, with this Motto, I will ſerve you with my Bowels. And VIII. Humility, with a Violet Flower growing in the Graſs, with this Motto, The more humble, the more fragrant. Flying Poſt, Nov. 21. 1696.

77. I find I have inſerted in my Paper-book an Epitaph upon the Tomb of the Earl of Warwick, in whoſe Death the Family was extinct:

Within this Marble doth Entombed lie

Not one, but all a Noble Family:

A Pearl of ſuch a price, that ſoon about

Poſſeſſion of it, Heaven and Earth fell out.

Both could not have it, ſo they did deviſe

This fatal Salvo, to divide the Prize;

Heaven ſhares the Soul, and Earth his Body takes,

Thus we loſe all, while Earth and Heaven part ſtakes.

But Heaven not brooking that the Earth ſhould ſhare.

In the leaſt Atom of a Piece ſo rare,

Intends to ſue out by a new revize,

His Habeas Corpus at the Grand Aſſize.

Mr. Barker's Flores.

78. I have read of a certain Prince, who would have this to be written upon his Tomb, [〈 in non-Latin alphabet 〉], I was able to do all things. Monſtrous Ambition. Mr. Baker's Flores.

79. Similius, being buried in the Cares of the Court, and living rather for his Emperor's ſake than for his own, cauſed this Inſcription to be put upon his Tomb. Here lies Similius, an Old Man of Seven Years of Age.

80. Adrian appointed this to be his Epitaph: Adrianus Sixtus hic ſitus est qui nihil ſibi infoelicius in vitâ duxit, quam quod regnaverat: Here lies Adrianus Sixtus, who never thought any thing ſo unhappy to him in his Life, as his Reigning. Mr. Barker's Flores.

81. I have read of the People called Sicyonians, that they would have no Epitaph written upon the Tombs of their Kings, but only their Names, that they might have no Honour but what did reſult from their Merits. Mr. Barker's Flores.

82. Earl Morton put this Epitaph upon John Knox his Tomb. Here lieth the Body of that Man, who in his life-time never feared the Face of any Man. Mr. Barker's Flores.

83. Semiramis ordered this to be written upon her Tomb. If any King ſtand in need of Money, let him break open this Monument. Hereupon Darius ranſack'd the Tomb, and found within another Writing, Hadst thou not been unſatiably Covetous, thou wouldst never have invaded thus the Monument of the Dead: And ſo went away aſhamed. Mr. Barker's Flores.

84. On Sardanapalus's Tomb, by his own appointment, was written, So much I had as I eat and drank. Chetwind's Hiſt. Collections.

85. A Monk beſtows this Epitaph on Wickliff. The Devil's Inſtrument, Churches Enemy, Peoples Confuſion, Hereticks Idol, Hypocrites Mirror, Schiſmes Broacher, Hatred's Sower, Lyes Forger, Flattery's Sink, who at his Death deſpaired like Cain, and ſtricken by the horrible Judgment of God, breathed forth his wicked Soul to the dark Manſions of the black Devil-Whereby God's Children may learn not to regard while they live, the Malice, nor to expect after their Death ought elſe but the ſlanderous rancour of the wicked. Speed's Hiſt. p. 622.

86. One John Child, a Gentleman, Hunting in the depth of Winter in Dartmore Foreſt in Devonſhire, loſt both his Company and his Way, in a bitter Snow, and to preſerve himſelf from periſhing with extream Cold, he killed his Horſe, and crept into his Bowels for warmth, and wrote the following Verſes with the Blood.

He that finds and brings me to my Tomb,

The Land of Pliniſtock ſhall be his doom.

That Night he was frozen to Death, and being ſoon after found by ſome Monks of Taveſtock Abbey, the Abbot of Taveſtock, having cauſed him to be decently buried, got that Rich Manor. See a Book, called, Mankind diſplayed.

Some Remarkable Epitaphs, now to be found in Weſtminſter: Abbey, Stepney Churchyard, and the New Burying-Place in Bunhill-Fields; the laſt of which was incloſed with a Brick-Wall, at the ſole Charge of the City of London, in the Mayoralty of Sir John Lawrence, Knight, Anno Dom. 1665. And afterwards the Gates thereof were built and finiſhed in the Mayoralty of Sir Thomas Bloudworth, Anno Dom. 1666.

Here lies waiting for the Reſurrection of the Juſt, Mary, late Wife of John Merrion, who died Nov. 25th 1693. in the 26th. Year of her Age.

From my ſad Cradle to my Sable Cheſt,

I found few Days of Joy, or Months of Reſt;

My Race was ſhort (yet tedious) ending ſoon,

For ſuddenly my Sun did ſet at Noon.

I groan'd for Reſt, and fell aſleep at Even,

So when I wak'd, behold, I was in Heaven.

Weep not, dear Husband, do not weep no more,

Becauſe I am not loſt, but ſent before.

Here lieth the Body of Mrs. Dorcas Bentley, the Faithful tender Wife of Johathan Bentley, Citizen and Watch-maker of London, who lived much deſired, and died much lamented, Aug. 3. 1693.

My Dear,

Thy zealous care to ſerve thy God,

And conſtant Love to Husband dear;

Thy harmleſs Heart to every one

Remains ſtill, tho' thy Corps lie here.

J. B.

Mary Morris died Novemb. 13th. Aged Three Quarters of a Year and Nine Days, 1695.

If I cou'd ever write a laſting Verſe,

It ſhou'd be laid, Dear Saint, upon thy Herſe.

Ah, beauteous Bloſſom, too untimely dead:

Whither, Oh, whither, is thy ſweetneſs fled?

Where are the Charms that always did ariſe

From the prevailing Language of thy Eyes?

Here lies Interred the Body of Mr. Edward Bagſhaw, Miniſter of the Goſpel, who received from God.

Faith to embrace it.

Courage to defend it.

And Patience to ſuffer for it.

When by the moſt deſpiſed, and by many perſecuted eſteeming the Advantage of Birth, Education, and Learning (all Emia[••]t in him) as things of worth, to be accounted loſs for the Knowledge of Chriſt [from the Reproaches of pretended Friends, and Proſecutions of profeſſed Adverſaries,] he took Sanctuary, by the Will of God, in Eternal Reſt, 28th. of December, 1671.

Here alſo lies the Body of Mrs. Margaret, Wife of Mr. Edward Bagſhaw, who departed this Life 20th. of February, 1692.

Here the Wicked ceaſe from troubling, and here the weary be at reſt. Here the Priſoners reſt together, they hear not the voice of the Oppreſſor.

Upon a Stone adjoyning to Stepney Church, is writ,

Of Carthage great I was a ſtone,

Oh, Mortals, read with pity;

Time levels all, and ſpareth none,

Man, Mountain, Town, nor City.

Therefore, Oh Mortals, all bethink

You whereunto you muſt,

Since now ſuch ſtately Buildings lie

Buried in the Duſt.

An Odd Epitaph on Will. Wheatly.

Whoever treadeth on this ſtone,

Pray now tread moſt neatly;

For underneath this ſtone here lies

Your honeſt Friend Will. Wheatly.

Here lieth Interred the Body of Mary, Wife of Captain Malachy Simons, Mariner, who departed this Life the 29th. of June, Anno Dom. 1677. Aged 50.

Reſt thou, whoſe Reſt gives me a reſtleſs Life,

Becauſe I've loſt a kind and vertuous Wife:

I'll viſit thee, and when I leave this Light,

Come ſpend my time in the ſame Cell at Night.

Till then farewel, farewel, I cannot take

A final leave, until thy Aſhes wake.

Here lieth Interred the Body of Dame Rebecca Berry, the Wife of Thomas Elton, of Stratford Bow, Gent. who departed this Life April 26. 1696. Aged 52.

Come, Ladies, ye that wou'd appear

Like Angels fair, come, dreſs ye here;

Come, dreſs you at this Marble ſtone,

And make that humble Grace your own,

Which once adorn'd as fair a Mind,

As ere yet lodg'd in Womankind.

So ſhe was dreſs'd, whoſe humble Life

Was free from Pride, was free from Strife;

Free from all envious Brawls and Jars,

Of Humane Life the Civil Wars.

Theſe ne'er diſturb'd her Peaceful Mind,

Which ſtill was gentle, ſtill was kind:

Her very looks, her garb, her meen,

Diſclos'd the humble Soul within.

Trace her through every Scene of Life,

View her as Widow, Virgin, Wife;

Still the ſame humble, ſhe appears

The ſame in Youth, the ſame in Years;

The ſame in low, in high eſtate,

Ne'er vex'd with this, ne'er mov'd with that,

Go, Ladies, now, and if you'd be

As fair, as great, as good as ſhe

Go, learn of her Humility.

An odd Epitaph upon Thomas Saffin.

Here Thomas Saffin lies Interr'd, ah! why,

Born in New-England, did in London die?

Was the third Son of eight, begot upon

His Mother Martha, by his Father John.

Much favour'd by his Prince he 'gan to be,

But nipt by Death at the Age of 23.

Fatal to him was that we Small-Pox name,

By which his Mother and two Brethren came

Alſo to breathe their laſt, nine Years before,

And now have left their Father to deplore

The loſs of all his Children, with that Wife

Who was the Joy and Comfort of his Life.

June 18. 1687.

Here lie Interr'd the Bodies of

Captain Thomas Chevers, who departed this Life the 18th. of Nov. 1675. Aged 44 Years.
And of Anne Chevers, his Wife, who departed this Life the 14th. of Nov. 1675. Aged 34 Years.
And of John Chevers, their Son, who departed this Life the 13th. of Nov. 1675. Aged 5 Days.

Reader, conſider well how poor a Span,

And how uncertain is the Life of Man.

Here lie the Husband, Wife, and Child by Death,

All three in five days ſpace depriv'd of Breath.

The Child dies firſt, the Mother next, the Morrow

Follows, and then the Father dies with Sorrow.

A Caeſar falls by many Wounds, well may

Two ſtabs at Heart the ſtouteſt Captain ſlay.

On Another Tomb-ſtone is writ,

Here lies two loving Brothers ſide by ſide,

In one day buried, and in one day died.

Here lies the Body of Mrs. Bridget Radley, the moſt deſervedly beloved Wife of Charles Radley, Eſq; Gentleman-Uſher, Daily-Waiter to His Majeſty; which Place he parted withal, not being able to do the Duty of it, by reaſon of his great Indiſpoſition, both of Body and Mind, occaſioned by his juſt Sorrow for the loſs of her. She changed this Life for a better, the 20th. of November, 1679.

Sacred to the Immortal Memory of Sir Palmes Fairbone, Kt. Governour of Tangier, in Execution of which Command he was Mortally wounded by a Shot from the Moors, then Beſieging the Town, in the 46th. Year of his Age, Octob. 24. 1680.

Ye Sacred Reliques which that Marble keep,

Here undiſturb'd by Wars in quiet ſleep;

Diſcharge the Truſt, which when it was below,

Fairbone's undaunted Soul did undergo,

And be the Town's Pallàdium from the Foe.

Alive and dead theſe Walls he will defend,

Great Actions great Examples muſt attend.

The Candian Siege his early Valour knew,

Where Turkiſh Blood did his young Hands imbrew:

From thence returning with deſerv'd applauſe,

Againſt the Moors his well-fleſh'd Sword he draws,

The ſame the courage, and the ſame the cauſe.

His Youth and Age, his Life and Death combine,

As in ſome great and regular Deſign,

All of a piece throughout, and all Divine.

Still nearer Heaven his Vertue ſho[•]e more bright,

Like riſing Flames expanding in their height,

The Martyr's Glory crown'd the Soldier's fight.

More bravely Britiſh General never fell,

Nor General's Death was e'er reveng'd ſo well;

Which his pleas'd Eyes beheld before their cloſe,

Follow'd by thouſand Victims of his Foe.^[22]

Here lies (expecting the Second Coming of our Saviour) the Body of Edmund Spencer, the Prince of Poets in his Time; whoſe Divine Spirit needs no other Witneſs than the Works which he left behind him. He was Born in London in the Year 1510. and died in the Year 1596.

Abrahamus Couleius,

Anglorum Pindarus, Flaccus, Maro,

Delicìae, Decus, Deſiderium Aevi ſui, Hic juxta ſitus eſt.

Aurea dum volitant latè tua ſcripta per orbem,

Et fama aeternùm vivis Divina Poeta;

Hîc placidâ jaceas requie, cuſtodiat urnam

Cana fides, vigilentque perenni lampade muſae.

Sit ſacer iſte locus. Nec quis temperarius auſit,

Sacrilegà turbare manu venerabile buſtum,

Intacti maneant, maneant per ſaecula dulcis

Coulei cineres ſervetque, immobile ſaxum. Six vovet,

Votumque ſuum apud poſteros ſacratum eſſe voluit,

Qui vivo Incomparabili poſuit ſepulchrale marmor.

Georgius Dux Buckinghamiae.

Exceſſit è vita Anno Aetatis ſuae 49. & honorifica pompa elatus ex Aedibus Buckinghamianis vitis Illuſtribus omnium ordinum exſequias celebrantibus, ſepultus eſt Die 3. M. Auguſti, Anno Domini 1667.

On the Royal Tombs, adjoyning to Cowley's, a Modern Poet writes thus:

Whole Troops of mighty Nothings lie beſide,

Of whom 'tis only ſaid, they liv'd and dy'd.

Here lies Henry Purcel, Eſq; who left this Life, and is gone to that Bleſſed Place, where only his Harmony can be exceeded. Obiit 21. die Novembris, Anno Aetatis ſuae 37. Annoque Domini 1695.

CHAP. CXLVIII. Miracles giving Teſtimony to Chriſtianity, Orthodoxy, Innocency, &c.

I Can never believe, that Miracles aſcended up to Heaven with our Saviour; ſo, as never to be ſeen upon Earth more, after the firſt Age of the Church. 'Tis true, they have run in a narrower Stream: And when the Goſpel was ſufficiently eſtabliſhed and confirmed by the Teſtimony of them, they were not quite ſo neceſſary. But ſome Neceſſity ſtill occurs, and ſome Miracles have been in all Ages wrought: Take theſe amongſt many others, and compare them with ſome other Chapters of this Book.

1. Irenaeus, in his Second Book againſt Hereſies, ſaith, Some of the Brethren, and ſometimes the whole Church of ſome certain Place, by reaſon of ſome urgent Cauſe, by Faſting and Prayer had procured, that the Spirits of the Dead had been raiſed again to Life, and had lived with them many Years: Some by the like means had expelled Devils; ſo that they which had been delivered from Evil Spirits, had embraced the Faith, and were received into the Church. Others had the Spirit of Prophecy, to foretel things to come; they ſee Divine Dreams, and Prophetical Viſions: Others Cure the Sick and Diſeaſed, and by laying on of Hands, reſtore them to Health. Clark's Marr. of Eccl. Hiſt.

2. S. Auguſtine tells us, that when the Bodies of Gervaſius and Protaſius (the Martyrs) were taken up, and brought to S. Ambroſe's Church at Milan, ſeveral Perſons that were vexed with unclean Spirits, were healed; and one, a noted Citizen, that had been blind many Years, upon touching the Bier with his Handkerchief, was reſtored to his ſight. Aug. Confeſſ. l. 9. c. 7.

3. In the Reign of Conſtantine the Great, the Goſpel was propagated into Iberia, in the uttermoſt part of the Euxine Sea, by the means of a Captive Chriſtian Woman, by whoſe Prayers a Child that was Mortally Sick, recovered health; and the Lady of Iberia her ſelf was delivered from a Mortal Diſeaſe: Whereupon the King her Husband ſent Embaſſadors to Conſtantine, entreating him to ſend him ſome Preachers into Iberia, to Inſtruct them in the True Faith of Chriſt; which Conſtantine performed with a glad heart. Clark in Vit. Conſtantin. p. 11.

4. That Luther, a poor Friar, ſaith one, ſhould be able to ſtand againſt the Pope, was a great Miracle; that he ſhould prevail againſt the Pope, was a greater; but after all, to die in Peace (having ſo many Enemies) was the greateſt of all. Clark's Marr. of Eccl. Hiſt. p. 145.

5. Hither perhaps may not unfitly be referred a ſtrange Providence, which happened on Midſummer-Eve, A. C. 1626. A Codfiſh being brought into the Market in Cambridge, and there cut up for Sale, in the Maw of the Fiſh was found wrapt up in Canvas a Book in Decimo Sexto, containing three Treatiſes of Mr. Frith's; the Fiſh was caught about the Coaſt of Lyn, called Lyndeeps, by one William Skinner; when the Fiſh was cut open, the Garbidge was thrown by, which a Woman looking upon, eſpied the Canvas, and taking it up, found the Book wrapt up in it, being much ſoiled, and covered over with a kind of ſlime and congealed matter. This was beh[•••] with great Admiration, and by Benjamin Prime, the Batchelor's Beadle (who was preſent at the opening of the Fiſh) was carried to the Vice-Chancellor, who took ſpecial notice of it, examining the Particulars before-mentioned. By Daniel Boys, a Book-binder, the Leaves were carefully opened and cleanſed: The Treatiſes contained in it, were, A Preparation to the Croſs, A Preparation to Death, The Treaſure of Knowledge, A Mirror, or Glaſs to know ones ſelf, A Brief Inſtruction to teach one willingly to die. Ibid. p. 160.

6. Anno Chriſti 1620. There was ſeen by the Turks at Medina (where their Prophet lies buried) for three Weeks together, this Apparition. Sept. 20. at Midnight a great Tempeſt fell, with dreadful Thunder; when the Clouds were diſperſed, and the Elements clear, in the Firmament was ſeen in Arabick Characters, Oh, why will ye believe in Lyes! Between Two and Three a Clock in the Morning, there appeared a Woman in white, compaſſed about with the Sun, having a chearful Countenance, and a Book in her Hand; and over-againſt her were Armies of Turks, Arabians, Perſians, and other Mahometans, in Battel-array, ready to fight with her; but ſhe keeping her Station, only opened her Book, at the ſight whereof the Armies fled away, and preſently all the Lamps in Mahomet's Tomb were put out: For as ſoon as the Viſion vaniſhed, (which was commonly an hour before Sun-riſing) a murmuring Wind was heard, unto which they imputed the extinguiſhing of the Candles. The Ancient Pilgrims of Mahomet's Race, (who, after they had viſited this Place, never uſed to cut their Hair) were much amazed, becauſe they could not conceive the meaning of this Viſion, only one of the Derviſes (or Prieſts) a ſtrict Contemplative Order among the Turks (as the Capuchins amongſt the Papiſts) ſtepped in very boldly, and made the following Speech to the Company, to this purpoſe) — That there were never but Three True Religions in the World; Three Prophets, Moſes, Chriſt, and Mahomet, &c. The Jews forſaken, becauſe they fell to Idolatry; Chriſtians forſaken (their Church divided into Eaſtern and Weſtern, Jeruſalem taken from them, and Conſtantinople, &c.) for committing Idolatry, &c. The Mahometans had erred in every Point, and broken their firſt Inſtitutions; and therefore God had kept their Prophet from Returning (Forty Years) at the time prefixt, &c. That this was a Token of ſome great Troubles and Alterations; That the opening of the Book, ſignified either their own Law, which they had ſhamefully broken, or ſome other Book, wherein they had not yet read, and againſt which no Power ſhould be able to prevail. So that I fear (ſaith he) our Religion will be proved Corrupt, and our Prophet an Impoſtor; and then this Chriſt, whom they talk of, ſhall ſhine like the Sun, and ſet up his Name everlaſtingly, At which words they cried out, Blaſphemy, and with a Warrant from the Beglerbeg; they condemned him, and put him to Death. See this Story more at large in Mr. Knowles's Turkiſh Hiſtory, p. 1384.

This Relation was confirmed by Iſuf Chaous, a converted Turk, who came to London about Anno 1656. Which Viſion, he ſaid, did much affect him; but, he added, that the Grand Seignior commanded none ſhould ſpeak of it, upon pain of Death. See the Life of Iſuf; or the Extract of this Particular in the Surprizing Miracles of Nature and Art, by R. B. p. 97.

7. About four or five Miles from Grand Cairo, there is ſaid to be a Place, which, every Good-Friday ſhews the appearance of the Heads, Legs, Arms, &c. of Men and Children, as if riſing out of the Ground, to a very great Number, &c. Stephen du-Pleis, a ſober diſcerning Man, ſaith, he ſaw and touched divers of the ſame Members.

8. A certain Jew being held the ſpace of many Years with a Palſie, was fain to keep his Bed, who having tried all the Salves and Medicines, and all the Practices and Prayers of the Jews, was not a jot the better: At length he fled for Refuge unto the Baptiſm miniſtred in the Church of Chriſt, perſwading himſelf for ſurety, that by the means of this, being the true Phyſick of the Soul, he might recover his former health of Body. Atticus was immediately made privy unto this his Devout Mind, and Godly Diſpoſition; he inſtructed the Jew in the Principles and Articles of the Chriſtian Religion, laid before him the hope that was to be had in Chriſt Jeſus, and bids that he, Bed and all, ſhould be brought unto the Font, and Place appointed for the Miniſtration of Baptiſm. This Jew being grievouſly taken with the Palſie, was no ſooner baptized in the Faith of Chriſt, and taken out of the Font, but his Diſeaſe left him, ſo that he recovered his former Health. This Gift of Healing being wrought by the Power of Chriſt, prevailed in word among Men of theſe our days. Many of the Gentiles hearing the Fame of this Miraculous Power, received the Faith, and were baptized: But the Jews, although they ſought after Signs and Wonders, yet could they not be brought with Signs to embrace the Chriſtian Faith. Socrat. Schol. l. 7. c. 4.

Reflections upon the Miracle that happened in the Perſon of a Shepherdeſs of Dauphine, by he Reverend Monſ. Jurieu, in his Paſtoral Letter, Octob. 1. 1688.

You may perhaps think it very ſtrange, my Brethren, that being accuſtomed to entertain you with all ſuch Extraordinary Matters as relate to Religion, we have not yet acquainted you with what hath happened in Dauphiné, where God (for ſo many Months paſt) hath made uſe of the Miniſtry of a ſimple Shepherdeſs, that can neither Write nor Read, (a Child of about Fifteen or Sixteen Years of Age) to declare his Marvels, and to publiſh his Truth. The occaſion of our ſo long ſilence, hath been the Time and Care we have taken to be fully informed of the Reality of the Fact, that ſo we might not build our Reflections upon falſe Grounds. After all the Aſſurances imaginable, we have found the Matter of Fact, in ſhort, to be thus:

She is but a Young Girl, of about Fifteen or Sixteen Years of Age; her Name is Iſabella Vincent, a Country-man's Daughter near Saou, within two Leagues of Crét in Dauphiné, by Profeſſion a Shepherdeſs, dwelling with her Uncle, her Father, who (ſeveral Years before the Revocation of the Edict of Nantes) had left his Religion, in conſideration of Money. She fell into all Ecſtaſie upon the Firſt Day of this preſent February. Her Ecſtaſie did not ſeem at firſt to be any thing elſe but a ſort of Apoplexy, or Natural Lethargy, into which ſhe fell without any appearance of a Violent Motion. She returned out of it again, after having been in it ſome hours, her Health not being in the leaſt impaired by it. In this firſt Fit, ſhe neither ſaid nor did any thing extraordinary. Upon the following Night, which was that of the Second or Third of February, ſhe fell again into thoſe Fits, that have held her even ſince that time. They did not ſeem to be any thing but a kind of a Profound Sleep, out of which it was not poſſible to fetch her: They pulled her, they thruſt her, they called her, they prick'd her till the Blood came, they pinch'd her, they burnt her, yet nothing would awake her: So that ſhe was in an entire, and abſolute Privation of all Senſe, which is the true Character of an Ecſtaſie. In this Condition ſhe ſpoke and uttered many Excellent and Divine Matters. She can neither Write nor Read: She never had learnt any other Prayer in her Life, but Pater Noſter and Credo: She could ſpeak no other Language, but the Vulgar one of her own Country, which hath nothing of French in it. The firſt five Weeks ſhe ſpoke (during the time of her Ecſtaſies) no other Language but that of her own Country, becauſe ſhe had no other Auditors but the Country People of her own Village: For by all the Relations that we have ſeen, it is apparent that ſhe ſpeaks according to her Hearers. After theſe firſt five Weeks, the noiſe of this Miracle being ſpread abroad, there came People that could ſpeak and underſtand French: Then ſhe fell a ſpeaking of French, and that in as exact and correct a Dialect, as if ſhe had been brought up at Paris, and that in one of the Families where they ſpeak French beſt. The Subject of her Diſcourſe is always about Religion, and therein ſhe uſes to follow very near the Order and Manner of our Divine Service; and though ſhe never in her Life learnt one Pſalm, nor ever underſtood one Tune, yet notwithſtanding this, ſhe ſings them without miſſing one Syllable, or one Note: Yea, ſhe ſings them very ſweetly, and agreeably too; and for the moſt part quite through. And here it is that ſhe ordinarily begins. After this, ſhe makes Prayers, which are very admirable and excellent ones. Often-times ſhe names certain Texts of Scripture, which ſhe takes for the Subject of her Diſcourſes. She explains them, and ſpeaks upon them, and that not after the manner of Preachers, or in a ſet Method, but in a manner very ſingular, and always full of good Senſe; and it being out of the ordinary Rules of Method, it gives the greater Character of Divinity to what ſhe ſaith: For we do not find, that Inſpired Perſons uſe to follow Humane Methods in their Diſcourſes. Her Expreſſions are always very vigorous and touching. She is quick in her Reprehenſions, which ſhe Addreſſes above all others, to ſuch as through Baſeneſs have changed their Religion for Intereſt, and ſo have ſold their Souls for Money. She very often Addreſſes her ſelf to the Converters (as they call them) calling them Merchants, and Truckers for Souls. She endeavours to make them ſee the foulneſs of their Conduct, and of the means they uſe to make their Converſions by. If there be any one among her Auditors, that is found to be diſtinguiſhed by any Baſeneſs of this kind, ſhe never fails to direct her Diſcourſe to him. Her own Father confeſſed, that coming one Night into her Chamber, ſhe cried out aloud, as he was coming in, without ever ſeeing him, That they would take away that wretched Judas, who had ſold Jeſus Chriſt for Money. Sometimes ſhe handles the Controverſies betwixt Us and the Papiſts, and ſhe handles them with a great deal of Strength, though without any Method; and with Reaſonings (as it were) broken and unjoyned, but ſuch as are always very juſt, and principally by applying ſeveral Paſſages out of the Holy Scriptures. After having encountred againſt the Sacrifice of the Maſs, ſhe concluded one day with theſe words; In one word, there can be no Sacrifice, where there is no Remiſſion of Sin. Another time ſhe would condemn the Idolatry of the Church of Rome, by ſuch Texts of Scripture as appoint the worſhipping of one God only. Sometimes ſhe repeats a part of the Maſs, or of the Office in Latin, and then refutes it, by ſhewing the Abominations contained in it. She pronounces the Latin ſhe ſpeaks, very truly, and very intelligibly. Her motions in delivery are not at all violent, neither doth ſhe uſe any ſtrong agitation of her Body: She puts her Arms out of Bed, and with them forms certain graceful and well-ordered Geſtures. Her Voice is clear and intelligible, but without any Affectation: She moves her Lips, but it is but ſlowly, and without any appearance of a Convulſion. There have been ſome Phyſicians to View and Examine her in this Condition; but they could obſerve nothing in her that favoured of any Sickneſs, or Bodily Infirmity. Among the many Menaces, which ſhe makes againſt the Wicked, ſhe mixes alſo Promiſes to the Faithful, and to ſuch as ſhall Repent. And her Promiſes are not only General and undeterminate ones, but it is very certain, that ſhe hath made ſome very particular Predictions, I ſhall ſay nothing of neither. Thus much is moſt certain, That ſhe hath promiſed the Church a very ſudden Deliverance. When ſhe is come out of her Ecſtaſies, ſhe remembers nothing at all of what hath paſſed, nor of what her ſelf hath ſaid. She affirms, that ſhe hath ſlept very well, and ſeems not at all tired, after having talked ſometimes three, four, and five hours together, for her Fits are of no leſs continuance. True it is, that ſhe ſpeaks but by Fits all this time, and her Diſcourſes are not always connected. And although the Motions and Actions, which the Holy Spirit of God cauſes in her, make not any Impreſſion on her Imagination and Memory (ſince ſhe remembers nothing of them) yet it is notwithſtanding certain, that her Natural Senſe becomes thereby more clear and refined. For in the beginning ſhe was obſerved, after her waking, to return to her Natural Simplicity, and to the Ignorance of a poor Shepherdeſs, and of a Country Girl without any Education, and whoſe Inſtruction hath been wholly neglected. But it is now apparent by ſeveral Relations, that her Sentiment is become ſolid; nay, that ſhe hath ſomething in her that even ſparkles: Which hath been more eſpecially noted ſince her falling into the hands of our Enemies. She was Apprehended upon the beginning of the Month of June, and carried to Cr[•]t; and examined three ſeveral times, both at Crét and at Grenoble. It is very eaſie to imagine, that there hath been nothing omitted to induce her to diſcover her pretended Accomplices. But ſhe hath ſtill anſwered all theſe Interrogatives with ſo much Juſtneſs and Diſcretion, and with ſo many marks of Sincerity, That the moſt able Advocate in the Kingdom could not form a better Reply, after fifteen days ſtudy upon the Interrogatives. Theſe are the very words of our Relations, and of the Offices of Juſtice that have examined her. She anſwered to every thing they ask'd her with very good ſenſe, and not without quickneſs of Wit; ſhe renders a Reaſon for her Faith, and eaſily confounds all ſuch as come to Poſe her with Queſtions. She hath been removed from Place to Place; firſt, to Crét, then to the Hoſpital at Grenoble: In all which Places ſhe continues to fall into her Trances, and to Diſcourſe in her Fits. They have ſhaved her Head, and taken away all the Cloaths and Linen ſhe had, pretending ſhe might have ſome Charm hid ſomewhere about her: Nay, ſome Prieſts came and exorciſed her with Holy-Water, as tho' ſhe had been poſſeſſed with ſome Evil Spirit. But to no purpoſe at all, ſhe is ſtill the ſame. Sometimes they have given way to ſome of the New Converts to approach her in the Day-time, while ſhe was in Priſon, or in the Hoſpital at Grenoble: But they would never give leave to any of them to paſs the Night in her Company, nor to be Witneſs of what ſhe ſaid when ſhe fell into her Ecſtaſie. The laſt Letters ſay, That the Rage of the falſe Devotees was ſo great againſt her, that ſhe could not be thought ſecure of her Life, but for certain Perſons of the firſt Note in tha Country, who gave Orders about her. All that I have here ſaid, is the naked Truth; but it is not all the Truth: For we give you no Particulars of what ſhe hath either ſaid or done. There are ſome diſcreet, able, and unprejudiced Perſons of that Country, who labour to make an Exact Collection of all that is certain and well proved about her. And we have moſt aſſured hopes, that the Time is now coming, in which it will be both ſafe and free to ſee it. Reflections of Monſieur Jurieu upon the Strange and Miraculous Ecſtaſies of Iſable Vincent, p. 1.

11. One muſt be very dull in my Opinion (ſaith the ſame Author) not to ſee, and not to feel the Hand of God, and his very Finger in what happened in the Church of St. Malo's, by the fall of a Thunder-bolt; and in the ſtrokes of Heaven, which have burnt and beaten down ſo many Churches within theſe two laſt Years, in this dreadful ſhaking of the Earth, which hath overturned great Cities in Italy, the Country of Antichriſt; and which hath cauſed a Trembling to the very Root of the Vatican, the Seat of the Beaſt. And laſtly, I ſee no cauſe why one ſhould be ſo obſtinate, as not to ſee a Miraculous Token of the Will of God, in thoſe Singings that have been heard in the Air at the beginning of this Perſecution. Not to be touched with this Miracle, Men will be wilful Doubters; and yet there may be found in France above Thirty Thouſand Witneſſes of it. Monſieur Vivens, who was a Preacher in the Cevennes, and held Aſſemblies there for the ſpace of almoſt two Years, brought us about Thirty or Forty at one time; and we have it from his own Mouth, that he himſelf heard theſe Wonderful Singings ſeveral times. Now, to have the ſatisfaction of treating this as a Fiction, it is ſuggeſted by ſome, that even in our ſeventh Letter of the firſt Year of our Paſtorals, we have related nothing but hearſays: Yet notwithſtanding, would they but take the pains to read, they would find that I have given the Certificates of Monſieur Maupoey, Monſieur Bergeret, Monſieur de la Bordette, Madamoiſelle de Formalagues; Monſieur de Valleſcure, a Gentleman of the Cevennes, who ſaid, he heard ſung in the Air five or ſix Verſes of the Fifth Pſalm. Since which I have received, and have now in my Cuſtody, the Teſtimony of MOnſieur de la Baſtide of Tourtelon, Son to the ſaid Valleſcure, who Atteſts the ſame thing with his Father. I have alſo reported the Teſtimony of Madamoiſelle de Vebron, who aſſures me, that ſhe has diſtinguiſhed in theſe Miraculous Singings above Thirty of our Pſalms. I have (beſides all this) the Atteſtation of Monſieur de la Gardicolle, a Gentleman of Honour, who is now in this Country, who hath depoſed betwixt my Hands, and in the Preſence of five other Gentlemen, all the Circumſtances of theſe Singings, he having heard them himſelf, within Two Hundred Paces of the Town of Vigan. The Truth whereof he aſſured me upon Oath, nay, with Tears in his Eyes, being ſenſibly touched. I have alſo the Depoſitions of two Inhabitants and Burgeſſes of the Town of Mauvezin in Armagnac, who ſpeak of it as Eye-Witneſſes. And laſt of all, here is the Letter of one Monſieur de Beſſe, written from Swiſſerland: It is too Remarkable upon the Subject, not to be made Publick. Ibid.

11. The Divine Judgments upon the Jewiſh Nation may not iproperly come under this Head; of which take this ſhort Account.

The Jews, which crucified the Lord of Life, and wiſhed, That his Blood might be upon them, and their Children, preſently after, through the juſt Judgment of God, had Blood to drink in full Meaſure. There were ſlain in Caeſarea Twenty Thouſand in one day. At Alexandria Fifty Thouſand another day. At Zabulon, and Joppa, Eight Thouſand Four Hundred, beſides the burning of the Towns. At Damaſcus Ten Thouſand had their Throats cut. In the Siege of Jeruſalem they were ſo famiſh'd, that Oxen's Dung was accounted good Meat: Others fed upon old Leather, and ſome Women boiled their own Children, and did eat them. Many thinking to ſave their Lives by flying to the Romans, were ſlit in pieces, to ſearch for Gold and Jewels in their Guts; Two Thouſand died thus miſerably in one Night: Ninety ſeven Thouſand were taken Priſoners at the Taking of the City by Titus; and Eleven Hundred Thouſand were ſlain. As for the Priſoners, ſome of them were carried to Rome in Triumph: Others were ſlain in ſundry Places at the Conqueror's Will. Some were torn in pièces, and devoured by Wild Beaſts: Others were compelled to march in Troops againſt their Fellows, and to kill one another, to make the Spectators Sport. The Reliques of theſe wretched People were diſperſd into all Nations under Heaven, having no Magiſtrates of their own to Protect them, but were, and ſtill are altogether at the Will and Diſcretion of the Lords of thoſe Countries where they ſojourn: So that no Nation in the World is ſo vile and contemptible as the Jews:

In the time of Julian the Apoſtate leave was given to the Jews to re-build the Temple at Jeruſalem; but ſo ſoon as they had laid the foundations thereof, all was overthrown by an Earthquake, many Thouſands of them being over-whelmed with the Ruines: Then came forth a Fire out of the Earth, which conſumed all their Engines, and Inſtruments. And laſt of all, there fell drops of Blood, imprinting upon their Cloaths Croſſes with ſo deep a ſtain, that they were not able to waſh them out; and both the ſame Night, and the Night after, was ſeen by them in the Air, the ſign of a bright Croſs, whereupon the remainder of them fled, and returned home, acknowledging, That him whom their Fathers had nailed to the Croſs, was God indeed. Theod.

When the Foundation was laying, there was a Stone amongſt the reſt, to which the bottom of the Foundation was faſtened, that ſlipt from its place, and diſcovered the Mouth of a Cave, which had been cut in the Rock. Now, when they could not ſee the bottom, by reaſon of its depth, the Overſeers of the Buildings, being deſirous to have certain knowledge of the Place, tied a long Rope to one of the Labourers, and let him down into it. He being come to the bottom, found Water in it, which took him up to the mid-ankles, and ſearching every part of that hollow Place, he found it to be four-ſquare, as far as he could conjecture by feeling. Then returning towards the Mouth of it, he hit upon a certain little Pillar, not much higher than the Water, and lighting with his hand upon it, found a Book lying there, wrapt up in a piece of thin clean Linen. Having taken it up into his hands, he ſignified by the Rope that they ſhould draw him up; which, when they had done, he ſhewed them the Book, which ſtruck them with Admiration, eſpecially ſeeming ſo freſh, and untouch'd, as it did, being found in ſo dark and obſcure a hole. The Book being unfolded, did amaze not only the Jews, but the Grecians alſo, holding forth, even in the beginning of it, in great Letters, [In the Beginning was the Word, and the Word was with God, and the Word was God.] To ſpeak plainly (ſaith the Hiſtorian) that Scripture did manifeſtly contain the whole Goſpel, which the Divine Tongue of the Virgin Diſciple had declared. This, together with the other Miracles, which at times were proclaimed from Heaven, did demonſtrate, that not any word of our Lord ſhould fall to the Ground, which had fore-told the utter Deſolation, both of the City and Temple. Socrat. Eccleſ. Hiſt. l. 3. c. 17. Theod. l. 4. cap. 20. Sozom. l. 5. c. 21. See the Chap. of Miraculous Cures, &c.

CHAP. CXLIX. Atteſtations to the Truth of Chriſtianity from ſuch as were formerly Enemies to it, or careleſs in the Practice of it.

I Make this a particular Head, becauſe the Teſtimony of Friends is capable of Fraud, and is often ſuſpected as proceeding from a Principle of Flattery, or Partiality, or Self-Intereſt: But the Atteſtation of Adverſaries, even in the judgment of the ſevereſt Philoſophers, and the graveſt Judges and Lawyers, is generally accounted valid and weighty, as being extorted by the force of Truth it ſelf, and gives as convictive a Suffrage to the Cauſe, as can in common Reaſon and ordinary Caſes be deſired.

1. Julian the Apoſtate having led the Roman Army into Perſia, in the Winter time, in a Battle againſt the Perſians, was wounded with an Arrow from an unknown Hand, with which Wound loſing his Sc[•]ſes, he fell upon his Horſe Neck, and by his Soldiers was carried into his Tent; where, after means uſed, coming to himſelf again, and recovering Strength, he called for his HOrſe and Arms, that he might return again into Battle; but afterwards finding his Strength fail him, in extream Pride he took his Blood in his Hands, and holding it up to Heaven, he uſed theſe Words againſt our Saviour, Viciſti, Galilaee, Viciſti, i. e. Thou haſt conquered me, O Galilean; thou haſt conquered me: (For ſo he uſed in ſcorn to call Jeſus Chriſt.) Clark. is vit. Jovian.

2. The Earl of Marlborough, whoſe two moſt Devout Penitential Letters are herewith Publiſhed, was a Perſon of great Underſtanding and Wit. The Scene of his Life lay chiefly in Voyages and Expeditions by Sea, whereby he made many laborious Attempts to repair the collapſed Eſtate of his Anceſtors; but it pleaſed not God to give him that Succeſs he hoped for therein.

It is wholly unfit for any Writer to touch upon any irreligious Principles or Practices, that were as Stains in his Life, ſince he hath, by his own noble Pen, in the following Letters, acknowledg'd them, and by his moſt exemplary Repentance waſhed them off.

Mr. Roger Coke, in a Volume of his Detection, p. 142. mentions, That the Fight wherein the Duke of York beat the Dutch, and Opdam was blown up, was the Third of June, 1665. and that in this Fight, the Engliſh loſt the Renowned Earl of Marlborough, who, tho' Admiral in King Charles the Firſt's Time, died here a private Captain.

But it pleaſed God, in the Naval Expedition, to work in him ſuch a Senſe of his Sins, as did infinitely make amends for the former Diſappointments he met with by Sea or Land.

The Date of his firſt Letter being the 24th. of April; and that of the ſecond, the 23d. of May following, will ſatisfie any candid Reader, that the new Birth in him was accompaied with many Pangs and Efforts of great Conſideration, during the firmneſs of his Bodily Health, and much tranſcending the low nature of poor Death-bed Repentances, which are ſo juſtly ſuſpected by our Practical Divines of all Perſwaſions.

And here it is neceſſary to acquaint the Reader, that theſe two Letters of diſtant Dates, were ſent by his Lordſhip, from the Royal Navy, encloſed in other Letters to Mr. Tredewy, his Lordſhip's Agent in London, with a particular Inſtruction, both as to that to Sir Hugh Pollard, and that to Mr. Glaſcock, that each of them was to be delivered when Mr. Tredewy was credibly informed of his Lordſhip's Death. His Deſign being, that his Pen ſhould preach Repentance to the World, in caſe he lived not to be a perſonal Adviſer thereof himſelf.

The Publiſher hereof aſſures the Reader, that both the Letters had a happy Influence on the Lives of the two Perſons to whom they were directed; and that Sir Hugh Pollard having lent the Original Letter, which was ſent to him, to Sir William Davenant, to ſhew it to whom he pleaſed: Sir William ſhewed it to the Publiſher, among many others; and that Mr. Glaſcock permitted the Publiſher to take a Copy of that Letter directed to him. The Reader may then awaken his moſt ſerious Thoughts, to conſider the two following Letters.

A Letter from the Right Honourable James Earl of Marlborough, a little before his Death, in the Battle at Sea, on the Coaſt of Holland, 1665. To the Right Honourable Sir Hugh Pollard, Comptroller of His Majeſty's Houſhold.

SIR,

I Believe the Goodneſs of your Nature, and the Friendſhip you have always born me, will receive with kindneſs this laſt Office of your Friend: I am in Health enough of Body, and through the Mercy of God, in Jeſus Chriſt, well diſpoſed in Mind. This I premiſe, that you may be ſatisfied, that what I write proceeds not from any fantaſtick Terror of Mind, but from a ſober Reſolution of what concerns my ſelf, and earneſt Deſire to do you more Good after my Death, than mine Example (God of his Mercy pardon the badneſs of it) in My Life-time, may have done you harm. I will not ſpeak ought of the Vanity of this World; your own Age and Experience will ſave the Labour: But there is a certain Thing that goes up and down in the World, called Religion, dreſs'd and preſented fantaſtically, and to purpoſe bad enough, which yet by ſuch evil dealing loſeth not its Being. The great and good God hath not loft it without a Witneſs, more or leſs, ſooner or later, in every Man's Boſome, to direct us in the purſuit of it; and for the avoiding of thoſe inextricable Difficulties, and Intanglements, our own frail Reaſon would perplex us withal: God, in his infinite Mercy, has given us his Holy Word; in which, as there are many things hard to be underſtood, to quiet our Minds, and direct us concerning our future Being: I confeſs to God and you, I have been a great Neglecter, and, I fear, Deſpiſer of it; (God of his infinite Mercy pardon me that dreadful Fault;) but when I retired my ſelf from the Noiſe and deceitful Vanities of the World, I found no true Comfort in any other Reſolution than what I had from thence. I commend the ſame, from the bottom of my Heart, to your (I hope, happy) uſe. Dear Sir Hugh, let us be more generous, than to believe we die like Beaſts that periſh; but with a Chriſtian, manly, brave Ambition, let us look to what is Eternal. I will not trouble you farther: The Only Great and Holy God, Father, Son, and Holy Ghoſt, direct you to an happy End of your Life, and ſend us a joyful Reſurrection. So prays

Your Dear Friend, MARLBOROUGH
Old James, near the Coaſt of Holland, the 24th. of April, 1665.

I beſeech you commend my Love to all my Acquaintance; particularly, I pray you, that my Couſin Glaſcock may have a ſight of this Letter, and as many of my friends beſides as you will, or any elſe that deſire it. I pray grant this my Requeſt.

To William Glaſcock, Eſq;

Dear Couſin,
May 23. 1665.
IN caſe I be called away by God in this preſent Employment, I have recommended theſe few Lines to you, firſt earneſtly begging God Almighty his moſt merciful Pardon, and yours, for the very bad Example, and many Provocations to Sin I have given. Next, I do moſt heartily deſire you to make uſe of your remaining Time, in beſtowing it upon his Service, who only can be your Comfort at your Latter End, when all the former Pleaſures of your Life ſhall only leave Anguiſh and Remorſe. If God had ſpared me Life, inſtead of this Paper, I would, through his Grace, have endeavoured to have been as Aſſiſtful to you, in minding you of true Piety, as the care of mine own Life could have enabled me. Do not think, that melancholy Vapours cauſe this: It is God's great Mercy, that by this Employment hath made me know my ſelf; for which, his Name be for ever praiſed.

Laſtly, I pray ſhew theſe few Lines to my Lord of Portland, by which I in like manner, and for the ſarne cauſe, crave his Pardon, wiſhing you both the bleſſed Peace and Content of a good Conſcience towards God, and a happy End of your Lives.

Your truly Loving Couſin, MARLBOROUGH.

The Gentleman who hath communicated to us theſe Letters, ſent by the Earl of Marlborough, to Sir Hugh Pollard, and Mr. Glaſcock, is a Perſon of Quality, now living in London; and if any one hath the Curioſity to be ſatisfied from his own Mouth, about the perfect certainty of the Matters therein related, if he repairs to Mr. Darker, in Bull-head Court, near Cripplegate, he will be always ready to bring any Gentleman to ſpeak with him, for further Confirmation.

3. Mr. Hobbs, who was ſo much noted in the World for his Atheiſtical Writings; inſomuch that his Book, intituled, The Leviathan, was condemned by the Parliament, in their Bill againſt Atheiſm and Profaneneſs, Octob. 1666. and both that, and his Book de Cive, by the Convocation, July 21. 1683. Yet the Earl of Devon's Chaplain hath left it on Record, concerning him, That he received the Communion from his Hands, with much ſeeming Devotion, about two Years before his Death, than which there cannot be a more expreſs Acknowledgment of the Truth of Chriſtianity. And this, methinks, ſhould daunt the Confidence of his Followers, the HObbiſts; who, becauſe he was born on Good-friday, are not aſhamed, blaſphemouſly, to ſay, That as our Saviour Chriſt went out of the World on that Day, to ſave Men of the World; ſo another Saviour came into the World on that Day, to ſave them. Ath. Oxon. Part II. P. 483.

4. But the next Inſtance of the Earl of Rocheſter, is ſtill more convincing, who, as it appears by his Funeral Sermon, did with very much abhorrence exclaim againſt that abſurd and fooliſh Philoſophy, which the World ſo much admired, and was propagated by the late Mr. Hobbs, and others, which had undone him and many more of the beſt Parts of the Nation.

My Lord Rocheſter being awak'd from his Spiritual Slumber by a pungent Sickneſs, as appears by his Funeral Sermon, preached by Mr. Parſons, Auguſt 9. 1680.

Upon the Preacher's firſt Viſit to him, May 26. my Lord thank'd God who had in Mercy and good Providence ſent him to him, who ſo much needed his Prayers and Counſels, acknowledging how unworthily heretofore he had treated that Order of Men, reproaching them that they were Proud, and Propheſied only for Rewards; but now he had learn'd how to value them, that he eſteem'd them the Servants of the moſt High God, who were to ſhew to him the way to everlaſting Life.

At the ſame time, (continues our Author,) I found him labouring under ſtrange Trouble and Conflicts of Mind, his Spirit wounded, and his Conſcience full of Terrours. Upon his Journey he told me, that he had been arguing with greater vigour againſt God and Religion than ever he had done in his Life-time before, and that he was reſolv'd to run them down with all the Arguments and Spite in the World; but, like the great Convert, St. Paul, he found it hard to [•]ick againſt the Pricks; for God, at that time, had ſo ſtruck his Heart by his immediate Hand, that preſently he argued as ſtrongly for God and Vertue as before he had done againſt it; that God ſtrangely opened his Heart, creating in his Mind moſt awful and tremendous Thoughts and Idea's of the Divine Majeſty, with a delightful Contemplation of the Divine Nature and Attributes, and of the Lovelineſs of Religion and Vertue. I never, ſaid he, was advanc'd thus far towards Happineſs in my Life before; tho' upon the commiſſions of ſome Sins extraordinary, I have had ſome Checks and Warnings conſiderable from within, but ſtill ſtruggl'd with them, and ſo wore them off again. The moſt obſervable that I remember, was this: One Day, at an Atheiſtical Meeting, at a Perſon of Quality's, I undertook to manage the Cauſe, and was the principal Diſputant againſt God and Piety; and for my Performances, receiv'd the Applauſe of the whole Company; upon which, my Mind was terribly ſtruck, and I immediately replied thus to my ſelf, Good God! That a Man that walks upright, that ſees the wonderful Works of God, and has the uſes of his Sence and Reaſon, ſhould uſe them to the defying of his Creator. But tho' this was a good beginning to my Converſion, to find my Conſcience touch'd for my Sins, yet it went off again: Nay, all my Life long, I had a ſecret Value and Reverence for an honeſt Man, and lov'd Morality in others. But I had form'd an odd Scheme of Religion to my ſelf, which would ſolve all that God or Conſcience might force upon me; yet I was not over-well reconcil'd to the Buſineſs of Chriſtianity, nor had that Reverence for the Goſpel of Chriſt as I ought to have; which eſtate of Mind continu'd till the 53d, Chapter of Iſaiah was read to him, and ſome other Portions of Scripture; by the Power and Efficacy of which Word, aſſiſted by his Holy Spirit, God ſo wrought upon his Heart, that he declar'd, that the Myſteries of the Paſſion appear'd ſo clear and plain to him, as ever any thing did that was repreſented in a Glaſs, ſo that that joy and Admiration which poſſeſſed his Soul upon the reading God's Word to him, was remarkable to all about him; and he had ſo much delight in his Teſtimonies, that, in my abſence, he begg'd his Mother and Lady to read the ſame to him frequently, and was unſatisfied, notwithſtanding his great Pains and Weakneſs, till he had learn'd the 53d. of Iſaiah without Book.

At the ſame time diſcourſing of his Manner of Life from his Youth up, which all Men knew was too much devoted to the Service of Sin, and that the Luſts of the Fleſh, the Eye, and the Pride of Life, had captivated him, he was very large and particular in his Acknowledgments about it; more ready to accuſe himſelf than any one elſe could be, publickly crying out, O bleſſed God! Can ſuch an horrid Creature as I am, be accepted by thee, who has denied thy Being, and contemn'd thy Power? asking often, Can there be Mercy and Pardon for me? Will God own ſuch a Wretch as I? And in the middle of his Sickneſs, ſaid, Shall the unſpeakable Joys of Heaven be conferr'd on me? O mighty Saviour! never, but through thine infinite Love and Satisfaction: O never, but by the purchaſe of thy Blood; adding, that with all abhorrency he did reflect upon his former Life, that ſincerely and from his Heart he did repent of all that folly and Madneſs which he had committed. He had a true and lively ſenſe of God's great Mercy to him, in ſtriking his hard Heart, ſaying, If that God who died for great as well as leſſer Sinners, did not ſp[•]edily apply his infinite Merits to his poor Soul, his Wound was ſuch as no Man could conceive or bear; crying out, That he was the vileſt Wretch and Dog that the Sun ſhined upon, or the Earth bore; That now he ſaw his Error, in not living up to that Reaſon which God endued him with, and which he unworthily vilified and contemned; wiſh'd he had been a ſtarving Leper crawling in a Ditch; that he had been a Link-Boy, or a Beggar, or for his whole Life-time confin'd to a Dungeon, rather than thus to have ſinend againſt God. How remarkable was his Faith, in a hearty embracing an devout Confeſſion of all the Articles of the Chriſtian Religion, and all the Divine Myſteries of the Goſpel, ſaying, that that abſurd and fooliſh Philoſophy which the world ſo much admir'd, propagated by the late Mr. Hobbs, and others, had undone him and many more of the beſt Parts of the Nation. He caſt himſelf entirely upon the Mercies of Jeſus Chriſt, and the Free Grace of God, declared to repenting Sinners through him, with a thankful Remembrance of his Life, Death, and Reſurrection, begging God to ſtrengthen his Faith, and often crying out, Lord, I believe, help thou mine unbelief.

His mighty Love and Eſteem of the Holy Scriptures, his Reſolutions to read them frequently, and meditate upon them, if God ſhould ſpare him, having already taſted the good Word; for having ſpoken to his Heart, he acknowledged all the ſeeming Abſurdities and Contradictions thereof, fancied by Men of corrupt and reprobate Judgments, were vaniſhed, and the Excellency and Beauty appeared, being come to receive the Truth in the Love of it.

How terribly did the Tempter aſſault him, by caſting upon him wicked and lewd Imaginations: But, I thank God, ſaid he, I abhor them all, and by the Power of his Grace, which I am ſure is ſufficient for me, I have overcome them: 'Tis the Malice of the Devil, becauſe I am reſcued from him; and the Goodneſs of God, that frees me from all my Spiritual Enemies.— He was greatly rejoiced at his Lady's Converſion from Popery, which he called a Faction ſupported only by Fraud and Cruelty. He was heartily concerned for the Pious Education of his Children, wiſhing that his Son might never be a Wit, that is, as he explain'd it, One of thoſe wretched Creatures who pride themſelves in abuſing God and Religion, denying his Being or his Providence; but that he might become an Honeſt and a Religious Man, which could only be the Support and Bleſſing of his Family. He gave a ſtrict Charge to thoſe Perſons, in whoſe Cuſtody his Papers were, to burn all his profane and lewd Writings, as being only fit to promote Vice and Immorality, by which he had ſo highly offended God, and ſhamed and blaſphemed that holy Religion into which he had been baptized; and all his obſcene and filthy Pictures, which were ſo notoriouſly Scandalous. I muſt not paſs by his pious and moſt paſſionate Exclamation to a Gentleman of ſome Character, who came to viſit him upon his Death-Bed: O remember that you contemn God no more; he is an avenging God, and will viſit you for your Sins; will in Mercy, I hope, touch your Conſcience, ſooner or later, as he has done mine. You and I have been Friends and Sinners together a great while, therefore I am the more free with you. We have been all miſtaken in our Conceits and Opinions. Our Perſwaſions have been falſe and groundleſs; therefore God grant you Repentance. And ſeeing him again next Day, ſaid to him, Perhaps you were diſobliged by my Plainneſs to you, Yeſterday; I ſpake the Words of Truth and Soberneſs to you, and (ſtriking his Hand upon his Breaſt) ſaid, I hope God will touch your Heart.

He commanded me (continues our Author) to preach abroad, and let all Men know, if they knew it not already, how ſeverely God had diſciplin'd him for his Sins, by his afflicting Hand; that his Sufferings were moſt juſt, tho' he had laid Ten thouſand times more upon him; how he had laid one Stripe upon another, becauſe of his grievous Provocations, till he had brought him home to himſelf; that in his former Viſitations he had not that bleſſed Effect he was now ſenſible of. He had formerly ſome looſe Thoughts and ſlight Reſolutions of Reforming, and deſigned to be better, becauſe even the preſent Conſequences of Sin were ſtill peſtering him, and were ſo troubleſome and inconvenient to him; but now he had other Sentiments of Things, and acted upon other Principles. He was willing to die, if it pleaſed God, reſigning himſelf always to the Divine Diſpoſal; but if God ſhould ſpare him yet a longer time here, he hoped to bring Glory to the Name of God in the whole courſe of his Life; and particularly, by his Endeavours to convince others, and to aſſure them of the Danger of their Condition, if they continued Impenitent, and how graciouſly God had dealt with him.—The Time of his Sickneſs and Repentance was juſt Nine Weeks; in all which time, 30 Hours about the middle of it excepted, wherein he was delirous, he was ſo much Maſter of his Reaſon, and had ſo clear an underſtanding, that he never dictated, or ſpake more compoſed in his Life. Three or Four Days before his Death, he had comfortable Perſwaſions of God's accepting him to his Mercy, ſaying, I ſhall Die; but Oh what unſpeakable Glories do I ſee! What Joys, beyond Thought or Expreſſion, am I ſenſible of! I am aſſured of God's Mercy to me, through Jeſus Chriſt. O how I long to die, and to be with my Saviour.

His Dying REMONSTRANCE.

FOR the Benefit of all thoſe whom I may have drawn into Sin by my Example and Encouragement, I leave to the World this my Laſt Declaration, which I deliver in the preſence of the great God, who knows the Secrets of all Hearts, and before whom I am now appearing to be Judged.

That from the bottom of my Soul I deteſt and abhor the whole Courſe of my former wicked Life; that I think I can never ſufficiently admire the Goodneſs of God, who has given me a lively ſenſe of my pernicious Opinions, and vile Practices, by which I have hitherto liv'd without Hope, and without God in the World; have been an open Enemy to Jeſus Chriſt, doing the utmoſt deſpite to the holy Spirit of Grace, and that the greateſt Teſtimony of my Charity to ſuch, is, to warn them in the Name of God, and as they regard the Welfare of their Immortal Souls, no more to deny his Being, or his Providence, or deſpiſe his Goodneſs, no more to make a Mock of Sin, or Contemn the pure and excellent Religion of my everbleſſed Redeemer. thro' whoſe Merits alone, I, one of the Greateſt of Sinners, do yet hope for Mercy and Forgiveneſs. Amen.

J. ROCHESTER. Declared in the preſence of Anne Rocheſter. Rob. Parſons.

5. Sir Duncomb Colcheſter, who died, May 25. 1694. in his Return from London, towards Glouceſterſhire, wrote this Penitential Letter.

Sir Duncomb Colcheſter's Penitential Letter.

Gentlemen, and Friends,

SInce it hath pleaſed Almighty God, of his great and undeſerved Mercy and Goodneſs, to bring me, one of the chiefeſt of Sinners, by a long and ſharp Viſitation, to a ſenſe of my Sins, (for which, with all Humility of Soul, I adore and praiſe him) it is a Duty I know incumbent on me, as ever I hope for his Pardon and Forgiveneſs, to do what in me lies, to bring Honour to his Holy Name, to make Reparation for the Miſchief I have done by my former vitious Life, and antidote, as far as I can, the Poiſon which my Example has ſhed round about me: In order whereunto, I do hereby Declare, That I am heartily ſorry for all the Sins of my paſt Life, the remembrance whereof, however pleaſant they formerly ſeemed to be, is now Grief and Bitterneſs to my Soul. More particularly, that I may take ſhame to my ſelf, I do with the deepeſt Sorrow lament my Bioting and Drunkenneſs, my Chambering and Wantonneſs, thoſe daring and preſumptuous Sins which had ſo long dominion over me: I do alſo moſt heartily lament that great Sin, which I was ſo frequently guilty of, of encouraging and drawing others to Exceſs, which has made me partaker (O ſad Thought!) of other Mens Sins, and liable to anſwer for more than mine own: I am ſenſible, that as it hath been my Practice, ſo it is ſtill of too many Gentlemen; and that they, as I did, reckon exceſſive Drinking ſo far from a Fault, as to be rather one of the beſt Indications of a hearty Reſpect and true Affection to the Perſons they entertain: But, O falſe Love! O treacherous Friendſhip! to receive their Friends Men, and ſend them out of their Houſes Beaſts. I wiſh, from the bottom of my Soul, that any thing I could ſay, would make all thoſe, whoſe Conſciences accuſe them of Guilt in this particular, to loath and abhor this wicked Practice as I do. And I do alſo heartily lament my great Neglect of putting the Laws in execution againſt common Drunkards, Swearers, and ſuch-like ſcandalous Sinners; and do earneſtly beſeech all ſuch as are in Authority, and whoſe Buſineſs it is to ſee the Laws executed, if any ſuch come to hear this Paper read, that they will be more careful in that particular, and conſider, that as their Power is a Talent entruſted in them, whereof they muſt give a ſtrict Account to their Heavenly Lord, ſo by their being duly conſcientious in the Diſcharge of their Duty herein, we may hope for a Reformation amongſt us, and then with confidence expect God's Bleſſing to reſt upon us. And as I abhor my ſelf for my Neglect in this Particular now mentioned, and all my great Sins and Provocations againſt an infinite Majeſty, ſo I do farther hereby declare my full Purpoſe and Reſolution, if it ſhall pleaſe Almighty God (with whom all things are poſſible) to reſtore me to Health, or prolong my Days, by his ſpecial Grace and Aſſiſtance, (without which I ſhall be able to do nothing) to lead a new Life in all Holy Obedience to his Will and Commands; and deſire, that this Declaration of mine, if I fail to do ſo, may be produced as a Teſtimony againſt me, to my Shame and Reproach. But ſince my Recovery is very uncertain, and what I have the leaſt Reaſon in the World to hope for, being heartily deſirous to do what good I can in the Circumſtances I am in. I do hereby earneſtly warn and beſeech all Sinners, eſpecially thoſe whom my Example has at any time encouraged, (the Remembrance whereof ſtill fills me with Shame and Sorrow) to repent of all thier Sins and Provocations, leaſt God's Vengeance overtake them in their Security, and there be no Remedy. And I beſeech them farther to take notice, that if this Warning be ſlighted, the wilful Neglect and Refuſal thereof will at laſt be charged upon them as a heinous Aggravation of all their Sins they ſhall hereafter commit, will encreaſe their Condemnation, and make their Doom more dreadful and terrible: But that it may have a contrary Effect, and be a means to reduce 'em from their Sins to a Holy and Religious Life, that ſo their Souls may be ſaved in the great Day of the Lord, is the earneſt Deſire of their

Languiſhing and Sorrowful Friend, DUNCOMB COLCHESTER, Who deſires this may be read in the Pariſh-Churches of Michel Dean, and Weſtbury, and ſhewn to ſuch Gentlemen, Friends, and others, as may bring God moſt Glory.
Nov. 1693.
Signed and Delivered in the preſence of ſeveral of his Friends.

6. The Remarkable Penitence of J. H.

The next Letter is written by a Woman, and one of inferior Quality in the World, but not at all inferior in her Repentance. It was that, and the Grace of God in her Heart, which moved her to do it long before it was done; and it was the pure effect of that, when at laſt it was done; and all her own Compoſure, we are aſſured by Mr. Stephens, an ancient Divine, now living in London, who gave her Abſolution, approved her Purpoſe in it, and peruſed it when ſhe had done it, and hath ſeen other Letters of her Writing, by which he could eaſily diſcern the Compoſure of this, if there had been any other hand in it, or any Reaſon to ſuſpect it. It is publiſhed with her Conſent, who is very ready to embrace any Motion tending to the Honour and Service of God, or her own Humiliation. Her Letter was directed to Mr.—Miniſter in Portſmouth, and is as follows, viz.

Reverend Sir,

I Have put Pen to Paper, humbly beſeeching you to hear me of your Charity a few Words: The Enemy of my Soul hath raiſed many Objections to hinder my intended purpoſe; and I have been almoſt perſwaded to give it over; but now having the Advice of a Pious Holy Miniſter of God, who ſays it may be of great uſe, I deſire to take Shame to my ſelf, and to give Glory to the Majeſty of Heaven, who in great Love and Pity hath pluck'd me as a Firebrand out of the Fire, and I am this Day a Living Monument of Mercy. I cannot but be grieved at the many ſad Examples I have given at Portſmouth. My Sins have encreaſed the heap of the publick Impieties, and made them cry the louder to Heaven for Vengeance both there and here too. It is very meet, right, and my Duty to confeſs, to the Glory of God, and Praiſe of his Grace, my crying Sins committed in that Place, that ſome of my Companions in Evil may hear and fear, and do no more ſuch Wickedneſs. About Nine or Ten Years agone, I came a young Woman (if I deſerve that Name) to P—, my Husband, Cook of a Ship in that Harbour, a very ill Husband, (no Excuſe for me.) Almighty God did ſuffer two Sinners to come together in plague one another; and whilſt he acted the Part of a Drunkard, (with Shame and Confuſion of Face be it ſpoken,) I acted the part of a Harlot, giving my ſelf over to work all Ʋncleanneſs with greedineſs; inſomuch that my very Name was a Proverb of Reproach to all Civil Women. Two or Three Years I lived openly Scandalous, and then it pleaſed the Almighty to viſit me with a ſore Fit of Sickneſs, even to the Loſs of my Limbs for a Seaſon; at which time I did beg of God to reſtore me to my Health, and did faithfully promiſe never more to defile my Marriage Bed; and the Lord was entreated at that time alſo, and hath added to my Life theſe remaining Years. Some time after, it pleaſed the All-wiſe Providence to make me a Mother; I was very thankful for the Mercy, and was much reclaimed, and I was in ſome meaſure convinced of the great Evil of ſin, and did put Pen to Paper with intent it ſhould come to the Miniſters hand; but the Enemies of my Soul prevented and hindred that reaſonable Deſign, and I was again lull'd to ſleep in the Bed of Carnal Security; where I continued three or four Years with little Interruption; in which time I buried my Husband and two Children. After this, I was in danger of being as bad as ever, living at Service in the very midſt of Temptation at Portbridge. I continued there but a ſhort ſpace, for the good Hand of Providence brought me to London, where I had Time and Opportunity to reflect upon my ill-ſpent Life. O that I might improve the Mercy! O that I could tell you what God hath done for my Soul! He hath brought me out of Darkneſs into his marvellous Light: O that I could prevail with my Companions in Evil to ſeek the Lord while he may be found, and call upon him while he is near! Some of them are old Sinners, grey hairs are upon them, and they know it not; I could be content to ſtand in a white ſheet in your Church, if I might but prevail with any one Soul to ſee the heinouſneſs of my ſin: Nay, I could be content to be ſtoned without the Walls of the Garriſon, ſo I might but be a means of the Converſion of any one Sinner. O that I could write theſe Lines with my pureſt Blood! I am grieved for the Diſhonour I have done to God by my abominable ſin, and heartily wiſh my Head were Waters, and mine Eyes were a Fountain of Tears, that I might weep day and night for abuſing Mercy. O Sir, you live in a place relating to Sodom, cry aloud, ſpare not to tell the Flock over which the Holy Ghoſt hath made you Overſeer, their Sins, and my Companions in Evil their Sins. The Lord is coming to reckon with the Nations, and with you: God grant you may be found among the Faithful Shepherds, watching them, and giving them their Meat in due Seaſon. I humbly beg your Bleſſing, deſiring to be remembred in your Prayers; and I humbly beſeech the Almighty, that this poor Paper may have its deſigned Effect, that God may be glorified, and our Souls ſaved in the day of the Lord Jeſus, Amen and Amen.

J. H.
Jan. 22. 1693/4.

7. Sir Alan Broderick, who was a Gentleman of Extraordinary Learning and Accompliſhments, did own with much Contrition, that a long Scene of his Life had been acted in the Sports and Follies of Sin, that he had ſometime purſued a Pagan and abandon'd way, Scepticiſm it ſelf not excepted; wherein the poignancy of his Wit, and the ſtrength of his Reaſoning, even in that very Argument, the uſing of which proclaims a Man, in the Language of the Holy Scriptures, a Fool, may have been the occaſion of a great deal of Miſchief towards ſome that are already gone to their Accounts.

Yet ſome Years before his Death, the bent and tendency of his Life and Actions was Devout and Religious, and in his Private Converſation with his Miniſter, he would always be Diſcourſing ſome Caſes of Conſcience about retir'd Cloſet-Prayer, or the Nature and Neceſſity of True Religion— and in his laſt Sickneſs he thought himſelf under a mighty Incumbency to Pray, but was much haraſſed and anxious what to do, becauſe of his fear of not performing it with all becoming Reverence and Seriouſneſs.

For look you, ſaith he, my Conſcience is now as tender as wet Paper, torn upon every apprehenſion of the leaſt guilt before God— And as he had much ſtudied the Nature of Repentance, he would frequently complain, That he had a great Jealouſie upon himelf, leſt he had not yet conceiv'd an horror anſwerable to his paſt Exorbitancies of Life, and had not made thoſe ſmart and pungent Reflections upon himſelf, that might become one that had ſo long, and in ſuch Exalted Degrees violated the Laws of his Maker, and made himſelf ſo Obnoxious to the Vengeance of his Judgment, and that if the cutting off one of his Hands with the other, were but a proper or likely way, through the anguiſh of ſuch a Wound, to give him a juſt horror for his ſins, he would do that as willingly as he ever did any one Action that had given him the greateſt Pleaſure of Life.—He alſo ſaid, that by the Grace of God, he had ſuch a ſenſe of the Conviction, and folly, and unreaſonableneſs of Sin, that no Argument, no Tentation ſhould prevail upon him to do the like again.— Having taken notice that all my Lord Rocheſter's Religious Breathings were accounted by ſome, the Raves and Delirances of a ſick Brain, he did reſolve to have given the World a Publick Account of the Sentiments he had of Religion, both as to the Faith and Practice of it, but was prevented.

CHAP. CL. Teſtimonies of Ancient and Modern Infidels, Heathens.

1. AN Edict of the Emperor Maximinus, after a violent Perſecution of the Chriſtians; extorted from him upon this occaſion following:

A Plague from above lighting on him, firſt took Root in his Fleſh, and afterwards proceeded even unto his So[••]. A ſudden Rutrefaction did ſeize upon his Bowels in his moſt Secret Parts: He had a feſtered Ulcer in the bottom of his Belly; an innumerable multitude of Worms crawled out; he breathed out a deadly ſtink, inſomuch that divers of his Phyſicians, not being able to endure his abominable ſavour, were killed with the very Air. Being afflicted with ſo many Evils, he began to have a ſenſe of thoſe Evils which he had inflicted upon God's Holy Servants. And this he confeſſed to have been juſtly inflicted for his Impious Preſumption and Fury againſt Chriſt. Hereupon he made this Edict.

The Emperor Caeſar Galerus Maximinus, Puiſſant, Magnificent, Chief Lord, Lord Thebais, Lord of Sarmatia, five times Conqueror of Perſia, Lord of Germany, Lord of Egypt, twice Conqueror of the Carpians, ſix times Conqueror of the Armenians, Lord of the Medes, Lord of the Adiabeni, twenty times Tribune, nineteen times General Captain, eight times Conſul, Father of the Country, Proconſul. And the Emperor Caeſar, Flavius, Valerius, Conſtantine, the Vertuous, Fortunate, Puiſſant, Noble, Chief Lord, General Captain, and Tribune five times, Conſul, Father of the Country, Proconſul. Among other things which we have decreed for the Commodity and Profit of the Common-wealth, our Pleaſure is, firſt of all, to Order and Redreſs all things according to the Ancient Laws and Publick Diſcipline of the Romans. And withal, to uſe this Proviſo, That the Chriſtians, which have forſaken the Religion of their Anceſtors, ſhuld be brought again to the Right Way. For after a certain Humour of Singularity, ſuch an Opinion of Excellency puffed them up, that thoſe things which their Elders had received and allowed, they rejected and diſallowed, deviſing every Man ſuch Laws as they thought good, and obſerved the ſame, Aſſembling in divers Places great multitudes of People. Wherefore whenas Our Edict was Proclaimed, that they ſhould return unto the Ordinances of their Elders, divers ſtanding in great danger, felt the Penalty thereof, and many being troubled therefore, endured all kinds of Death. And becauſe We perceive many as yet to perſiſt in the ſame Madneſs, neither yielding due Worſhip unto the Coeleſtial Gods, neither regarding the God of the Chriſtians, having reſpect unto Our Benignity and Godly Cuſtom, Pardoning all Men after Our wonted Guiſe, We thought good in this Caſe to extend Our Gracious and Favourable Clemency, that the Chriſtians may be tolerated again, and that they repair again to the Places where they may meet together; ſo that they do nothing Prejudicial to Publick Order and Diſcipline. We mean to preſcribe unto the Judges by another Epiſtle what they ſhall obſerve. Wherefore, as this Our Gracious Pardon deſerveth, let them make Interceſſion unto their God, for Our Health, for the Common-wealth, and for themſelves; that in all Places the Affairs of the Common-wealth may be ſafely preſerved, and that they themſelves may live ſecurely in their own Houſes. Euſeb. Eccl. Hiſt. l. 8. c. 18.

2. The Emperor Adrianus, receiving Letters from Serenius Granianus, a Noble Preſident, ſignifying in the behalf of the Chriſtians, that it was very Injurious, that for no Crime, but only at the Outcry of the People, they ſhould be brought and executed; wrote unto Minutius Fundanus, Proconſul of Aſia, and commanded, That none without grievous Crimes and Occaſion ſhould be put to Death. Euſeb. l. 4. c. 8.

3. It may not be improper here, to mention that Confeſſion extorted from the Emperor Julian, after his Perſecution of the Chriſtians: He being ſuddenly ſlain in a War againſt the Perſians, throwing his Blood in the Air, ended his wicked Life with this true Acknowledgment and Exclamation; Viciſti Galilaee: Thou haſt overcome me, O Galilean, (or, O Jeſus of Galilee!) This is atteſted by Theodoret, and related by Sozomen, l. 6. c. 2. p. 511.

4. This likewiſe gave occaſion to another like Confeſſion from another Heathen, and yet proceeding from another Paſſion: Quomodo Chriſtiani dicunt, Deum ſuum eſſe patientem & [〈 in non-Latin alphabet 〉], &c. How can the Chriſtians truly ſay, that they have a Patient God, when we plainly ſee him ſo Angry and Impatient, that he could not deferr his Anger ſo much as for a moment? Hier. l. 2. in Habac. c. 3. Tom. 6. p. 243.

5. Antoninus Pius ſent this Epiſtle to the Commons of Aſia, in behalf of the Chriſtians—

The Emperor Caeſar Marcus Aurelius Antoninus Auguſtus Armenicus, Pontifex Maximus, fifteen times Tribune, thrice Conſul, unto the Commonalty of Aſia, ſendeth Greeting. I know the Gods are careful to diſcloſe hurtful Perſons: For they Puniſh ſuch as will not Worſhip them, more grievouſly than you do thoſe whom you bring in Trouble; confirming that Opinion which they conceive of you, to be wicked and ungodly Men. It is their deſire in God's Quarrel, rather to die than live. So that they become Conquerors, yielding their Lives unto the Death, rather than to obey your Edicts. It ſhall ſeem very neceſſary to admoniſh you of the Earthquakes, which have and do happen among us, that being therewith moved, ye may compare our Eſtate with theirs. They have more Confidence to Godwards than you have. You, during the time of your Ignorance, deſpiſe other Gods, contemn the Religion of the Immortal God, baniſh the Chriſtians which Worſhip him, and Perſecute them unto the Death. In the behalf of theſe Men, many of the Provincial Preſidents have written heretofore unto Our Father, of Famous Memory, whom he anſwered in Writing again, That they were not to be longer moleſted, unleſs they had practiſed Treaſon againſt the Roman Empire. And many have given Notice unto Us of the ſame Matter, whom We anſwered as Our Father did before Us. If any therefore hereafter be found thus buſied in other Mens Affairs, We Command that the accuſed be abſolute and free, though he be found ſuch a one, I mean faulty; and that the Accuſer be grievouſly puniſhed. This Edict was proclaimed at Epheſus, in the hearing of the great Aſſembly of Aſia. Euſeb. l. 4. c. 13.

6. Dr. Heylin in his Coſmography tells us, That ſome of the Natives of America would ſay to ſome of the Engliſh, at their firſt going over to thoſe Foreign Plantations, That King James was a good King, and his God a good God; but their Tauto naught.

7. In the City of Aleppo, a handſome French Slave, a Young Man of Eighteen Years Old; being tempted to Sodomy by his Maſter's Steward, and upon his denial, being threatned with immediate Death, if he diſputed any longer: The vertuous Slave finding himſelf deſtitute of all other Remedies, nimbly ſeized upon a Scymetar which hung upon the Wall of the Chamber, and at one blow with it, ſmote off the Turk's Head. To eſcape Death for this Fact, which was the lighteſt Puniſhment he could expect, he takes an Arabian Horſe out of his Maſter's Stable, with a deſign to make for Scandaroon, to the Engliſh Factory there: But unhappily meeting his Maſter upon the way, he was ſtop'd, brought back again, and upon diſcovery of the Murther, brought before the Baſha; by whom, upon the Importunity of the Turks, he was condemned to be beheaded. The Slave then as brought to the Place of Execution (which is a Field without the City;) where being come, he appeared, though very modeſt, yet undaunted, and fearleſs of Death. And having prayed with much Fervour and Devotion, and having particularly acknowledged his Fault, and begged Almighty God's Pardon for telling his Maſter, that his Houſe was robbed (when he met him upon the Road) he was ſtrip'd ſtark naked (according to the Cuſtom of that Place) and diſcovered a lovely Body, in which inhabited a more lovely Soul. And immediately before his Death he did aver, that he died a Chriſtian, depending wholly for his Salvation upon the Merits of our Saviour; and that he killed the Steward for no other reaſon but to avoid being polluted by him; and that he hoped God would ſhew ſome ſign upon his Body to atteſt his Innocency, and the Truth of what he ſaid. After having ſaid this, his Head was ſtruck off from his Body, and both left unburied, according to Cuſtom. Many rebellious Turks were executed at the ſame time in the ſame place, whoſe Bodies were quickly torn in pieces, and devoured by a certain ſort of great Dogs, kept at Aleppo, who were allowed no other Suſtenance almoſt but the Carcaſſes of Malefactors. But it was obſerved, that none of thoſe Dogs would touch the Body or Head of this Martyr of Chaſtity.

And which is more ſtrange yet, though this Young Man's Body lay in the Field unburied Ten or Twelve days, and no other Execution in all that time, and the Dogs ſo extreamly pinched with Hunger, that they were ready to devour living Men, yet they would not touch this Body. And which is more Remarkable yet, though it lay expoſed all this time to the heat of the Sun in that very intemperate Climate, yet did it not ſtink, corrupt, or change colour. And this Circumſtance moreover is affirmed as Remarkable, that after Ten days, there being another Execution in the ſame Place, that Carcaſs was immediately devoured in the ſight of the People. But the Turks, to bury their own ſhame, were neceſſitated at laſt to dig a Grave, and entomb this chaſte Martyr. See the Narrative, Printed with Licenſe at London, Anno Chriſti, 1676.

The Teſtimony of Cublay, the Emperor of the Tartars, concerning Chriſt, upon occaſion of a Victory obtained by him over the Great Province of Mangi, A. C. 1286.

THis Day I cannot deny, but that the Victory which I have obtained over mine Enemies, is, by eſpecial Grace from my great God the Sun, Moon, and Stars, abiding in this Glorious Vault of Heaven: To whom I purpoſe to render Thanks to Morrow, even in this open Field, to which purpoſe I give Order, that the Places be avoided of Humane Bodies here ſlain, as alſo of the dead Beaſts, and decent Altars purpoſely erected. As for the Priſoners, being moſt part of them Chriſtians, whom I behold deſpoiled of their Arms, ſhouted at, mocked, deſpiſed, and jeſted at by the Jews, Mahometiſts, and others, upbraiding them with their God Jeſus Chriſt (who was ſometime faſtened to a Croſs by the ſaid Jews) for not aiding and helping them to the Victory, as wanting ſuch Power, becauſe ſo many of their Enſigns are here proſtrated at my feet. From this preſent hour forward, I forbid all manner of Perſons, of what Quality or Religion ſoever they be, to uſe any more ſuch Deriſions of themm, on pain to be deprived of their Arms, and well whipped with Rods at two ſeveral times; yea, on the very greateſt pain beſide, that can be imagined. And ſo much the rather, becauſe their God Jeſus Chriſt is eſteemed of Us, to be one of the very greateſt Coeleſtial Deities, full of all Right, Equity, and Juſtice: For, he knowing theſe Chriſtians to make War againſt Us unjuſtly, being Our Subjects, that never gave them occaſion, but revolted of themſelves, and adhered with Our Enemies; therefore hath he permitted that I ſhould win the Day, albeit I have heard him to be called the God of Battels. Over and beſides this, I Pardon all them that have followed my unkind Nephews Naiam and Caydve, as being meerly deceived by them, in making them believe, they were levied for my Service; and therefore I receive them again into my Protection. Giving further to underſtand, that all ſuch as have any Priſoners, they are not to offer the leaſt harm whatſoever, but immediately to ſet them at Liberty, delivering them their Arms, and all other Equipages to them belonging, on pain to paſs through the danger of the Army, even he the proudeſt that ſhall make denial. Our Charge impoſed on the Chriſtians, is, to Pray unto their God for Our Proſperity, and to do Us Nine Months Service, by taking Wages of Us, in Our Inſtant War againſt the King of Nixamora, who denieth to pay Us Our Tribute, and ſtrives to equal himſelf with Our Greatneſs. Treaſur. of Ancient and Modern Times, l. 2. p. 130.

The Teſtimony of Sidan, King of Morocco, concerning Jeſus Chriſt, in a Letter to James the Firſt, King of England.

WHen theſe Our Letters ſhall be ſo happy as to come to Your Majeſty's ſight, I wiſh the Spirit of the Righteous God may ſo direct your Mind, that you may joyfully embrace the Meſſage I ſend; preſenting to you the means of Exalting the Majeſty of God, and your own Reward amongſt Men. The Regal Power allotted to us, makes us common Servants to our Creator; then, of thoſe People whom we Govern. So that obſerving the Duties we owe to God, we deliver Bleſſings to the World; in providing for the Publick Good of our States, we Magnifie the Honour of God, like the Coeleſtial Bodies, which, though they have much Veneration, yet ſerve only to the Benefit of the World. It is the Excellency of our Office, to be Inſtruments, whereby Happineſs is delivered into the Nations. Pardon me, Sir! This is not to Inſtruct, (for I know I ſpeak to one of more clear and quick ſight than my ſelf) but I ſpeak this, becauſe God hath pleaſed to grant me a happy Victory over ſome part of thoſe rebellious Pirates, that have ſo long moleſted the Peaceful Trade of Europe; and hath preſented further occaſion to Root out the Generation of thoſe, who have been ſo pernicious to the Good of Our Nations: I mean, ſince it hath pleaſed God to be ſo auſpicious to Our beginnings in the Conqueſt of Salla, that We might joyn and proceed, in hope of like Succeſs, in the War againſt Tunis, Algier, and other Places (Dens and Receptacles for the Inhumane Villanies of thoſe who abhor Rule and Government.) Herein whilſt We interrupt the Corruption of Malignant Spirits of the World, We ſhall glorifie the great God, and perform a Duty that will ſhine as glorious as the Sun and Moon, which all the Earth may ſee and Reverence. A Work that ſhall aſcend as ſweet as the Perfume of the moſt Precious Odours in the Noſtrils of the Lord: A Work grateful and happy to Men. A Work whoſe Memory ſhall be reverenced ſo long as there ſhall be any that delight to hear the Actions of Heroick and Magnanimous Spirits; that ſhall laſt as long as there be any remaining amongſt Men that Love and Honour the Piety and Vertue of Noble Minds. This Action I here willingly preſent to you, whoſe Piety and Vertues equal the Greatneſs of your Power: That we, who are Servants to the Great and Mighty God, may Hand in Hand Triumph in the Glory which this Action preſents unto us. Now, becauſe the Iſlands which you Govern, have been ever Famous for the unconquered Strength of their Shipping, I have ſent this my Truſty Servant and Embaſſador, to know, whether in your Princely Wiſdom you ſhall think fit to aſſiſt me with ſuch Forces by Sea, as ſhall be anſwerable to thoſe I provide by Land, which if you pleaſe to grant, I doubt not but the Lord of Hoſts will Protect and Aſſiſt thoſe that Fight in ſo Glorious a Cauſe. Nor ought you to think this ſtrange, that I, who much reverence the Peace and Accord of Nations, ſhould exhort to a War. Your great Prophet Chriſt Jeſus was of the Line of the Tribe of Judah, as well as the Lord of Peace; which may ſignifie unto you, that he which is a lover and maintainer of Peace, muſt always appear with the Terror of his Sword, and wading through a Sea of Blood, muſt arrive to Tranquility: This made James your Father of Glorious Memory ſo happily renowned amongſt all Nations. It was the Noble Fame of your Princely Vertues, which reſounds to the utmoſt corners of the Earth, that perſwaded me to invite you to partake of that Bleſſing, wherein I boaſt my ſelf moſt Happy. I wiſh God may heap the Riches of his Bleſſings on you, increaſe your Happineſs with your Days, and hereafter perpetuate the Greatneſs of your Name in all Ages. Heylin. Coſmogr. p. 961, 962.

It were not difficult to add many more ſuch Atteſtations as theſe from Heathens, Indians, Jews, &c. For indeed all the Converts brought over to Chriſtianity, contribute a particular ſtrength to this kind of Evidence. But theſe, I think, are enough to ſatisfie any reaſonable Reader; and the unreaſonable will not be convinc'd, though Witneſſes ſhould ariſe from the Dead.

CHAP. CL. The Sufferings of the Reformed in the Kingdom of France.

THE Sufferings of the Reformed in the Kingdom of France, within the Revolution of a few Years, have been ſo great, and attended with ſo many Remarkable Providences, that tho' we cannot pretend to give our Reader a full Idea of them here, that being reſerved' till the Publication of the Two laſt Volumes of the Edict of Nants it ſelf; yet we cannot but take notice of a few Particulars, which were Tranſacted within the Bounds of Lower Languedoc, and that may in the mean time ſerve for a Specimen of the ſame.

1. When the Parliament of Toulouſe, and other Parliaments in France laboured to deſtroy the Proteſtant Churches; God was pleaſed to raiſe up a Lawyer named Claude Brouſſon, who with much Zeal and holy Boldneſs ſollicited the Parliament of Toulouſe on their behalf, but being at laſt through the Violence of the Perſecution forced to go out of France in the Year 1683. after he had run through many Dangers there, he did yet from thence forward labour according to his Ability, for the Defence, Edification, and Conſolation of his diſtreſſed Brethren: Lauſanne in Switzerland was the principal place of his Reſidence, and though he had not been bred in the Study of Divinity, yet by aſſiduous Application, and the bleſſing of God upon his Labours, he Compoſed and cauſed to be Printed, ſeveral ſmall Pieces adapted for the Uſe of the afflicted Churches, &c. and which he took care to have diſperſed up and down France and elſewhere continually: As the extraordinary Miniſters of God's Word, were pleaſed to come often to confer with him, concerning what both the one and the other of them had done for advancing the Lord's Work; and that on the other hand, he found he had not now as alſo for ſome time paſt the ſame liberty as formerly, to diſperſe his Writings in France by the Poſt, he was ſollicited by his Conſcience to return thither alſo, in order to do what he could for the Promotion of God's Glory, and had always theſe Words upon his Spirit, Ezek. 13.4, 5. O Iſrael, thy Prophets are like the Foxes in the Deſares. Ye have not gone up into the Gaps, neither made up the Hedge for the houſe of Iſrael to ſtand in the Battel in the day of the Lord. And that other Text in Judges 5.23. Curſe ye Meroz, [ſaid the Angel of the Lord], &c. Wherefore he at length determined to go thither, and in order thereunto, made up ſeveral Bales of thoſe Writings he had got Printed, and which he judged moſt proper for the advancement of the Kingdom of Heaven; he did ſuppoſe he might be able to find out a way to convey thoſe Bales into Languedoc, and that when he found himſelf in the Heart of the Kingdom, he might diſperſe the ſaid Writings with more Facility then he could have done during his abode in Switzerland; but the Ways of God are not like nor Ways, nor his Thoughts like our Thoughts. But whatever be propoſed hereby, the Danger he ſhould expoſe himſelf to, was very terrible; for as he had had ſome ſhare in the management of the Affairs of the Reformed Religion in France before the entire Deſolation of their Churches, ſome of thoſe Diſorders which happened in the Year 1683, in Dauphine, Vivares, and Cevennes, were partly, tho' he were innocent, imputed to him; and the Zeal alſo which he had manifeſted divers ways during his Exile, for the Truth, Service of God, and the Conſolation of his deſolate Church, had more and more irritated the Court, Clergy, and Jeſuits againſt him. So that he clearly ſaw he could not return into France without expoſing himſelf to extream Danger; But the Motions of his Conſcience were more vigorous than all the Conſiderations in the World; wherefore he prepared himſelf for this dangerous Journey, by frequent Faſtings and continued Prayer.

And as he had reſolved to go into France in company with ſome other Servants of God, and that he ſaw the departure of one and another was deferred for Reaſons that ſavoured too much of human Prudence; He felt in himſelf a Fire which conſumed him without intermiſſion, and which at laſt threw him into a ſlow Feaver, which moſt People thought to be Mortal, but whereof they knew not the cauſe; he ſaw now clearly that God would infallibly make him die on't, if he did any longer withſtand the Motions of his Spirit; wherefore he concluded with himſelf, that if he muſt die, it were much better he went into France and died there, in following the Motion of his Conſcience, than to pine away elſewhere and die without the diſcharging of his Duty. In order whereunto he met the other Servants of God who were willing to depart without any more delay, and they divided themſelves into ſeveral Companies, becauſe of their number, among whom were the Brethren Vivers, Lapiere, Serein, Boiſſon, Dombres, Poutant, Papus, &c. Brouſſon was ſtill very weak, and much waſted; but God confirmed him in his Health while upon his Journey; he entred France in company with Mr. Debruc, an ancient Miniſter, who for ſome time had Refugiated himſelf in Switzerland; they had not been long in France, but Debruc finding himſelf in eminent Danger, departed again out of the Kingdom; however, the reſt afore-mentioned continued to inſtruct the People according to Opportunity and their Abilities; but many Months were not elapſed, when two of them, viz. Boiſſon and Dombres, after they had preached the Goſpel in Cevennes with extraordinary ſucceſs, ſuffered Martyrdom with unſhaken Conſtancy; they went to the place of Puniſhment ſinging God's Praiſes; but leaſt the Faithful and Roman-catholicks themſelves might be edified by their pious Demeanour and Exhortations at the time of their Death, they ordered the Drums to Beat all he while, which has been a frequent Practiſe with them on ſeveral occaſions.

2. About the ſame time, a young Man of about Seventeen, whoſe name was Soveirain alias Oliver, ſuffered Martyrdom at Mompellier with that marvellous Conſtancy, that the Intendant ſometime after taking occaſion to Diſcourſe upon this Subject with Monſieur de Villeveille, Colonel of one of the Regiments that had been for a long time in Cevennes and Langued[•]c to hinder ſuch Aſſemblies of the Reformed, he told him, If the God whom theſe People ſerve be the ſame with that whom we adore, we run a riſque of being one day very miſerable.

But notwithſtanding any preſent Remorſe, on went the Fury of theſe Men, and among others the Soldiers ſeized a young Man in Cevennes, whoſe name was Roman, a Student in Divinity, and who had for a conſiderable time preached the Goſpel there; they carried him to the Caſtle of St. John de Gardonnenques, where he was ſentenced to die; but here Divine Providence interpoſed, for the Night before the Day wherein he was to ſuffer, a young Maiden who ſerved in the Caſtle as Chamber-maid, having paſſed the Guards that were aſleep before the Room wherein he was looked up, found a way through the Window to cut the Cords wherewith he was Bound, and ſo he made his eſcape; next Day, when none of the Priſoner was to be found, Monſieur de Montvaillant to whom the Caſtle belonged, and who was of the number of the pretended new Converts, was accuſed of ſetting him at liberty. But the young Woman camein of her ſelf, and freely confeſt, ſhe was the Perſon without the Intervention of any other, who had freed him, becauſe ſhe believed him to be innocent, and ſo ought to have compaſſion upon him; for which Fact ſhe was ſentenced to be Whipt by the common Hangman, and to perpetual Impriſonment, in a place called Sommieres, where if alive, ſhe is to this Day.

But to return to Brouſſon, when he had got to Cevennes, and found he could not find a way whereby by to get thoſe Pieces he had Printed before in Switzerland into France, and which he hoped he might have been able to have got diſperſed through the Kingdom; he immediately fell to inſtruct and comfort ſome of his Brethren by ſhort Exhortations, in Reading and Expounding to them the Holy Scripture, or in diſperſing one way or another, thoſe ſmall Writings which he had compoſed for their inſtruction, and of which he made many Copies: Some Months after his arrival in France, that is, in December 1689, being with a ſmall Company of the Faithful upon one of the high Mountains of Cevennes covered with Snow, and in a Cottage, where he had dwelt for ſome Days with ſeveral of his Brethren; all theſe Faithful entreated and adjured him in the Name of the Lord, to preach the Goſpel, and to adminiſter the Lord's Supper unto them; Vivens who was alſo with him in the ſame Cortage, exhorted him to the ſame thing.

It is true, Brouſſon had found himſelf diſpoſed of a long time, to Labour by Writing according to his ability, to advance the Kingdom of God; but on the other hand, he had not yet entirely forſaken his ſecular Imployment; for during his Exile, he had from time to time exerciſed the Function of his old Profeſſion of Advocate, though with ſome regret, and ſo far as was neceſſary for the ſubſiſtence of himſelf and Family, having been diſpoſſeſt of all his Eſtate before. Though at the ſame time he had not yet applied himſelf publicly to Preach the Holy Goſpel. Wherefore being ſtirred up by the unanimous Exhortations of his Brethren to preach the Word of God, and then to adminiſter unto them the Sacrament of the Lord's Supper; he told them he now clearly ſaw God had put that into their Hearts, and that he had a call to conſecrate himſelf to his Work and Service in a more particular manner then he had done till that time, wherefore he prayed to God with his whole Hear, that he would be pleaſed to grant unto him thoſe Graces that were neceſſary for ſo great a Work: But before he began his Preaching, Brother Vivens ſought God in a very fervent Prayer, that he would be pleaſed to grant him the aſſiſtances of his Holy Spirit, that he might Labour faithfully and ſucceſsfully in ſo holy and excellent a Work; which being ended, Brouſſon ſaid, Well my Brethren, is it then your deſire that I ſhould preach the Word of God to you, and alſo adminiſter the Holy Sacrament? To whom when the Faithful had made anſwer, That they ardently deſired it; he added, That ſince it was the Will of God that he ſhould preach the Goſpel and adminiſter the Lord's Supper unto them, he alſo Prayed with all his Heart, that the Lord would vouchſafe the ſaving Aids of his Holy Spirit unto him, and continually increaſe of Grace, to the end he might for the remainder of his Life, Labour ſucceſſfully to the Glory of the great God, the Advancement of his Kingdom, and for the Salvation and Conſolation of his choſen Ones: Then having himſelf made his Prayer of Conſecration, he entred upon Preaching and Adminiſtring the Ordinances unto them.

Brouſſ[•]n in the beginning of January 1690, having need of a Companion took Henry Poutant along with him, as Vivens did Papus, and ſo they left the high Mountain where they had endured great Hardſhips and parted, Brouſſon going from Deſart to Deſart through C[•]vennes and Lower Languedoc to preach the Goſpel: And tho' there were a great many Soldiers in that Country who moved Night and Day to hinder ſuch Aſſemblies, yet that did not prevent their being frequently held in the Deſarts. Brouſſon for the firſt two Years had a great many of them, ſometimes three or four Meetings a Week, till at laſt the ill ſtate of his Health and Stomach which he had loſt by continual Labour forced him to abſtain for ſome Months; but the extream Deſolation whereunto the People of God were reduced affected him to that degree, that he could not moderate his Zeal, ſo that after he had taken ſome Repoſe in one place, his manner was to traverſe a large Country, and to keep Meetings almoſt at every League's diſtance, according as he found it neceſſary for the Inſtruction and Conſolation of the People; Nay many times before he reſted in any one place, he held ten, a dozen, fifteen, to twenty Aſſemblies; ſometimes it ſo happened, that for fifteen Nights together he kept Meetings every other Night, and yet made uſe of ſome part of the intermediate Night to go from one place to another. In the ordinary Aſſemblies he was obliged to ſpeak eagerly for the ſpace of three Hours, and when the Sacrament was adminiſtred for four or five Hours and an half, in the various Exerciſes of Divine Worſhip. Beſides theſe continual Labours he made three long Prayers every Day, one in the Morning, another at three in the Afternoon, and a third in the Evening, for the Conſolation of Families he came to as he paſſed from place to place, or for ſuch who took care of him in the Deſarts, and for thoſe of other faithful Families who could be preſent at theſe particular Exerciſes; and theſe Prayers were alſo many times accompanied with an Exhortation: He alſo every Lord's Day performed two religious Exerciſes, one in the Morning, and the other in the Afternoon, with the Faithful who knew the place of his retreat, and who could come to Pray to God with him, and hear the Reading and Expounding of his Word, or the Reading of ſome one of his Sermons, which Reading was alſo attended with an Exhortation.

He did not content himſelf with Preaching the Goſpel, Viva voce, but he Preached it alſo by Writing: for the Night he employed to keep great Meetings, or to travel from Place to Place, and the Day after having taken a few Hours Repoſe in the Morning, he ſpent inceſſantly in making Copies of his Sermons, which he compoſed upon the moſt Important Matters of Salvation, in relation to the State the Church of God was then in, in France; and in Oppoſition to the Errors, Superſtitions, Idolatry, and Tyrannick and Antichriſtian Rule, that took place in the Romiſh Church; which he took Care to have diſperſed in Towns and Villages, where he could not go himſelf to Preach. He alſo Tranſcribed Copies of ſeveral Letters, or Prayers, which he Compoſed for the Edification of the People, and which he ſent alſo to ſeveral Places: For this purpoſe he always carried a little Board with him, which ſerv'd him to write upon in the Woods, upon his Knees, and which he called the Wilderneſs-Table; inſomuch, that when the ill State of his Body, or the over-great Fury of his Enemies, hindred him to continue Holy Aſſemblies, God gave him the Comfort to labour for the Salvation of the People, in a way, ſometimes, more efficacious and extenſive, than if he could have Preached to them in Perſon: Beſides which, he alſo laboured from time to time, to defend the Truth by other Writings, which he ſent to the Court, in Juſtification of the Doctrine which he Preached; and to ſerve at the ſame time for an Apology for the other Servants of God, who Preached his Word in France, and for the People that met together to ſerve God, and hear his Word. Which yet had ſo little effect, that beſides the daily Outrages of the Soldiery, there was an Order Publiſhed in the Year 1691, wherein was promiſed Five thouſand Livres, to any one that ſhould take Vivens and Brouſſon, dead or alive: At which Vivens being ſomewhat tranſported with Indignation, thô otherwiſe of unblamable Converſation, of which even the Intendant himſelf, Monſieur de Bavile, who hath made ſo many Martyrs in Lower Languedoc, Cevennes, Vivares, &c. bare Teſtimony, when he ſaid, That he would not judge that ſame Man, they were ſo tranſported againſt him, that having taken one named Valdeiron, who was of the Number of thoſe that accompanied him, the Violence offered him, and the fear of the horrible Puniſhment prepared for him, made him ſhew them the Cave where Vivens had hid himſelf; which they immediately ſurrounded with Soldiers, in February 1692: the poor Man, after he had prayed thrice, reſolved to ſell his Life as dear as he could, and ſo killed three of the moſt adventurous Men that drew neareſt the Cave; at laſt, he was killed. There were three Men in the Cave with him, who could have defended themſelves much longer, and deſtroy'd many of their Enemies; but the Governour of Alais, who Commanded the Soldiers, offering them Life, if they would ſurrender, they accepted of the Conditions: But for all this, they were ſome Days after moſt injuriouſly hanged at Alais, contrary to the ſaid Capitulation.

It's true, Brouſſon did not approve of this immoderate Zeal in his Brother Vivens, and the reſt; and therefore he propoſed, for his part, to combat againſt his Enemies with the Sword of the Spirit only, which is the Word, and ſo continue his Miniſtry as before; and holding a Meeting one time in the Wood of Boncoviran, where there happened to be a Perſon remarkable for his Quality, who drew near him, through the midſt of the People, and ſuch being rarely then ſeen in the like Aſſemblies; this Aſſembly was diſcovered, and ſome-body ſaid, He had ſeen a Perſon of Quality there: upon which Information, ſix Perſons of Quality in thoſe Parts were ſeized, viz. the Barons of Fous and Agremont, Mon. de Sanzet, Mon. de Gajans his Son, Mon. de Dommeſargues, and Mon. de Feſſe; for every one of which one might be bold to affirm, that ſince the Deſolation of the Churches, they had never been in any of thoſe Religious Aſſemblies; but right or wrong, they would have it ſo: and thereupon Mon. Dommeſſargues, and Gajans, were Condemned to the Gallies upon this Account, and the reſt ſent to the Min[•]s at Lyons.

But Br[••]ſſon's gentle Carriage did not at all abate the Rage of his Enemies, but after the Death of Vivens, all the Choler of the Government was levelled at him; and they ſaid, provided he could be deſtroy'd, all would be quiet in the Province: and from henceforward he was ſurrounded with an Army of Enemies, who inceſſantly thirſted for his Blood, and who ſought for him Night and Day, with utmoſt Fury: But beſides this great Number of declared Enemies, he was alſo expoſed to the Perfidy of falſe Brethren; as there are always a great Number of Reprobates, who love the Ways of Iniquity, and give themſelves to the Devil, for the leaſt Reward or Profit, and who are more afraid of the Reproaches of Men, than of the Judgment of God; the Intendant was continually putting forth an Order, that promiſed a great Sum of Money to whomſoever ſhould take, or kill him: And among others, there was one publiſhed, and ſet up every-where, in the Month of July, 1693, wherein was Five thouſand Livres promiſed, to whomſoever, that would, by a Letter to the Poſt-Maſter, diſcover the Place where he might be ſeized: promiſing withal, upon his Faith and Honour, no Man ſhould ever know, who it was that gave that Information: and adding, that after Brouſſon were taken, he that ſhould give ſuch Information, ſhould have no more to do, than to go to the Poſt-Maſter, to whom he had ſent the Letter, and he would pay him the Five thouſand Livres, without enquiring who he was. There was almoſt no place wherein there was not ſome new Judas, who would ſell himſelf to the Devil by ſeizing of him; it may well be judged, there now could have been no greater Danger for a Servant of God, than to go from place to place, to inſtruct and ſolace the People, and ſo put his Life into the Hands of a great many Perſons, ſeeing the Aſſemblies, were very numerous and frequent: but God upon this occaſion was pleaſed to make known, how wonderful the Care was he took for the Preſervation of thoſe that fear him, who do not put their Truſt in an Arm of Fleſh, but their whole Conſidence in him

But to be a little more particular upon this Head: You are to Note, that there was a certain Perſon of Aulas near Du Vigun, in Cevennes, whoſe Name was Gautier, with whom Brouſſon had been a Fellow-Student formerly, at Niſmes; As this Gautier was a profane and wicked Perſon, but yet one that pretended himſelf to be of the Number of the New Converts, and who had alſo formerly been a Student for the Miniſtry; he was from time to time carried covertly into the Fort of St. Hipolite, as a Priſoner for Religion; and there he related to the Faithful, who were really Priſoners for having been taken at Religious Meetings, the pretended Miſeries which himſelf had ſuffered for a long time, to the end he might oblige thoſe poor People to diſcover to him all that they knew. After he had done a World of Miſchief in the Priſons, in this faſhion, and had thereby got ſufficient Inſtructions about Brouſſon, he treated with the Magistracy about ſeizing him. But that he might have the better Succeſs in his Deſign, there was leave given him to hold Aſſemblies himſelf, and to Preach the Goſpel; as he was a Perſon that had ſome good Meaſure of Learning, and who manifeſted much Zeal and Courage for the Truth, for he feared nothing; his Meetings were many times very numerous, and many of thoſe who laboured ſincerely for the Salvation of the People, began very often to frequent it; But he thought ſit to ſpare them, that he might, as he thought, give more conſiderable Blows, and for which he was promiſed a greater Reward; wherefore he informed himſelf very diligently concerning Brouſſon, ſaying, he had a great deſire to ſee and confer with him, in order to know, whether he would adviſe him to continue his Meetings, or go out of the Kingdom. When Brouſſon was advertiſed hereof, he ſaid, he ſuſpected that Man, that he had already underſtood that their Perſecutors had ſent falſe Brethren into the Priſons, for to diſcover the Secrets of ſuch as were true Priſoners for the Goſpel; that Gautier was got out of St. Hipolite Fort, no-body knew how, and that if he had true Zeal for the Church, he ſhould have no occaſion to conſult any-body, upon the Meſſage he ſent him, ſince the People heard him with delight. That he muſt needs know, that Brouſſon had reaſon to be miſtruſtful of all ſuch as he did not know throughly, and yet notwithſtanding he had not heard of him but of late days, yet he ceaſed not to deſire preſſingly, to ſee him in his Retreat. In the mean time, a certain young Man, that had perſevered in the Truth, and who had been often with Brouſſon, and who happened to come into ſome Meeting where this falſe Paſtor was; conducted him to the Houſe where Brouſſon then reſided: But as the young Man went in firſt, and that Brouſſon reproached him, that he had betray'd him; the young Man went preſently out again, and told the Traytor, That Brouſſon was not in that Houſe: However, he conducted him in, and brought him to another Room than that Brouſſon was in; and from whence Brouſſon drawing nigh to hear what he ſaid, he underſtood, notwithſtanding all his Diſguiſe, he was a falſe Brother; and this he made known to his Friends. Some time after this, that ſame Wretch went to keep a Meeting in Lower Languedoc, near St. Geniez, to which Aſſembly he invited the moſt faithful of thoſe Parts, who were ſurpriſed to ſee at ſome diſtance from him, eight or ten Men in Cloaks, whom they knew not, and who in appearance were Soldiers: He preſently told them, he had prepared a little Sermon for them; but that ſeeing the Aſſembly was not numerous, he would content himſelf to make an Exhortation and Prayer; which he did very accurately. When he had done, he told them, He was one of thoſe Paſtors who had Refugiated themſelves in Switzerland; and that the other Miniſters that remained in that Country, had ſent him to inform himſelf of the Carriage of ſuch as Preached the Goſpel unto them. Theſe poor People having hereupon teſtified how much they were ſatisfied therein; the Wretch ſaid, he bleſſed God for it, with all his Heart. But he from thence forward took Care to know exactly, all the Places of their Retreat, and as thoſe poor People did not know then, where they ſtood, he charged a Woman that was there, to let Brouſſen know, That a Man of Note was come into France, about the Affairs of the Reformed, and was very deſirous to ſee him; and he ſent a Perſon on purpoſe to that ſame Woman every Week to know the News. It would be too tedious to relate all that followed, and the many Circumſtances of this Buſineſs; it's enough to tell you▪ that there was ſo clear a Diſcovery of this Wretches being a Miniſter of Satan, that after he betray'd in Cevennes, one of our Brethren, who, with him, drank the Waters of Pommazet, he was conſtrained to take off his Mask, and to go at the Head of Soldiers, to ſee for Brouſſon. As he had made diſcovery of many Things, the Intendant gave common Proof thereof, by beſtowing liberally upon him of the Goods of ſuch as were accuſed by him. But at the laſt, as the End of theſe falſe Prophets is like their Works, this new Judas being terrified one Day, threw himſelf into a River, between Vigan and Ganges, where he was drowned, tho the River was not deep. There were a great many more of theſe perfidious Wretches, that ſold themſelves to Satan, for to deſtroy Brouſſon, and who were paid for ſearching continually for an opportunity to ſeize him. It was affirmed, that the Intendant ſhould boaſt after Vivens's Death, That he had Eight hundred of them in the Cevennes, or Lower Languedoc: it's moſt certain, he had one in pay through all the Cities, Towns, and Villages there; there were alſo Rewards beſtowed upon all the Officers and Soldiers, for all God's Servants taken by them, and for other faithful Ones, whom they took upon the Account of Religious Aſſemblies; And as Brouſſon was at that time looked upon by the Government, as the principal Author of thoſe Aſſemblies, and as the Perſon who fomented them, which he could not do himſelf; it was ſaid, Five or Six Months before he went laſt out of France, that he had then coſt the Province Eight hundred thouſand Livres: And tho' by the Order publiſhed againſt him, there were no more than Five thouſand Livres promiſed him, who ſhould diſcover him, it was afterwards verbally given out, that they would give Ten thouſand Livres, to whomſoever ſhould deliver him up, or take him: And at laſt it was ſaid, they would give a much greater Sum; which extreamly animated both Soldiers, and falſe Brethren, to look after him.

But that which Brouſſon in ſome, ſort had moſt reaſon to fear, was the Zeal itſelf of the People; for from the time that he came to any place, the great deſire which the poor People had, to pray to God, and hear his Holy Word, was he Cauſe that thoſe who knew of his Arrival, could not forbear to communicate the ſame to other faithful Friends, tho' under the reſtriction of concealing it. Theſe told it to others, recommending alſo Secrecy to them, 'till at laſt it came to be communicated alſo to ſome falſe Brethren, whoſe evil Deſigns God alone could know: all which put together, made Brouſſon be in continual Dangers; inſomuch, that he was ordinarily conſtrained to make his Sojourning in Deſarts and Caves, where for all that, he was continually purſued by his Enemies. He had Death continually before his Eyes, and even the cruelleſt of Deaths: for the Magiſtrates were much more incenſed againſt him, than againſt all the other Servants of God; but God ſtrengthned him always with his Grace: It ſeemed to him a thouſand times, that the Way of Eſcape was fully precluded, and the moſt inhumane Martyrdom did an infinity of times ſtare him in the Face, and diſpoſe him to prepare to ſuffer, as if Sentence had been already pronounced upon him; but yet God was pleaſed from time to time, to ſhine with ſome Rays of Hope upon him; and then he was perſwaded, that the Almighty would never ſuffer him to fall into the Hands of thoſe cruel Oppreſſors, who would prepare unheard of Torments and Puniſhments for him; but in a little while after would he return again into Darkneſs and Alarms. It happened alſo many times to him, as it did of old to Job and David, viz. That God ſcared him in Dreams, and terrified him through Viſions; but then he ſaid within himſelf, My Life is in the Hands of God; if he will have me die, none can hinder it: wherefore he went to preach the Goſpel, as he had engaged; and then he expoſed himſelf to great Dangers, but God preſerved him through his Wiſdom, and according to his great Mercy; he was in the fiery Furnace, which was heated ſeven times hotter than it uſed to be; but God preſerved him through [•] continued Miracle of his Providence.

In the mean time, he lived in a very ſorrowful and wretched Captivity, according to the World; he had not the liberty, for four Years, and five Months, to travel by Day, and he was always forced to Journey in the Night, unleſs it were upon ſome particular Occaſions, whereof the great Dangers he was expoſed to, made him travel by Day: he hath been ſometimes in the City of Niſmes, keeping Meetings, when his Enemies at the ſame time knew he was there, and made ſeveral Searches for him; but his ordinary Dwelling was in the Woods, upon Mountains, in Caves, and the Hollows of the Earth; and he lay oftentimes upon Straw, Dung, Faggots, under Trees, in Buſhes, Clefts of Rocks, and upon the Earth. In the Summer he was waſted with the Heat of the Sun, and in the Winter he ſuffered many times extream Cold, upon Mountains covered with Snow and Ice, having nothing wherewith to cover him in the Night, and moſt commonly not daring to make a Fire in the Day-time, for fear the Smoak might diſcover him, and yet not adventuring to go out of his Hiding-place for to enjoy the Heat of the Sun, for fear he ſhould diſcover himſelf to his Enemies, or falſe Friends: he was alſo ſometimes expoſed to Hunger and Thirſt, and often to intolerable, and even mortal Fatignes; all which put together, was the reaſon, that in all the Pictures made of him, which the Magiſtracy took care to ſcatter every-where, that he might be known to the Soldiery, and ſuch as deſigned to betray him, they repreſented him among all God's Servants, as one much Sun-burnt, and his Body very meager and ſpare: but all theſe miſeries were to him ſweet, when he conſidered that he ſuffered them for the Glory and Service of God, and for the Conſolation of his poor People; and that ſame poor People alſo, when they conſidered the Calamities and Dangers whereunto he was expoſed continually, in labouring for their Salvation and Conſolation; and that on the other hand, he made Reflection upon the Innocence of his Converſation, and upon the Grace which God gave him to preach his Word with Simplicity, Purity, and Evidence, he could not withdraw from theſe Religious Aſſemblies, but that they firſt threw themſelves upon his Neck, kiſſed him, and wiſhed him a thouſand Bleſſings; and God at the ſame time made him alſo taſte in his Mind, ineffable Conſolations; but above all, he knew not how to expreſs thoſe Comforts he felt in the Holy Aſſemblies, and particularly in thoſe where he adminiſtred the Lord's Supper.

In the mean time, he had daily Experience of a very remarkable thing, which the reſt of God's. Servants did doubtleſs experience as well as he; and that is, that thô he were ſurrounded with an Army of Enernies, who ran about, and made continual Search after him to take him, yet while he was in theſe Religious Meetings, and opened his Mouth to call upon the Name of the Lord, to ſing his Holy Praiſes, and to preach his Word, he had commonly as calm a Mind, as if he had been in a free Country; and the like Tranquility he alſo enjoyed, when he took his Pen in Hand, to labour for the Advancement of God's Kingdom, and for the Conſolation of his deſolated Church; and if God ſhall be pleaſed to favour him with Life and Means to publiſh ſome Works, which he has compoſed in the midſt of ſo many Dangers, and which he ſent to the Court for to vindicate the Doctrine which he preached, the Reader will doubtleſs be ſurprized, that amidſt ſo many Troubles, he could be poſſeſt with a Mind ſo calm, as to write Things of that nature; but God perfecteth his Strength in the Weakneſs of his Children. On the other hand, he had the Comfort to be a Witneſs of all the Wonders which God did for the Salvation of his poor People, he could not but admire the Graces he beſtowed on ſo many faithful Servants, which he raiſed up daily in an extraordinary manner, who were weak and contemptible in the Eyes of the Fleſh, but whom he ſtrengthned by his Spirit; whereby he accompanied at the ſame time his Word with a wonderful efficacy, and of which many from time to time ſealed the Truth by their own Blood, with an unſhaken Conſtancy; thô they were pleaſed to Honour him ſo far, as to look upon him as their Brother, and Colleague in the Work of the Lord, and that they eſteemed him alſo, as a Perſon to whom God was pleaſed to give greater Degrees of Light, than to many others, and that he edified then by his Converſation; yet he never compared the Graces which they had received of the Lord, with thoſe which it pleaſed God to beſtow upon him, but that he found very great matter of Humiliation adminiſtred to him, and that he eſteemed thoſe faithful Servants of God, much more excellent than himſelf; he ſaw plainly, that God was pleaſed to lay up Treaſures in Earthen Veſſels, that it was his Spirit which made thoſe dumb Ones to ſpeak, which drew forth Praiſes from the Mouths of thoſe little Babes, and which made thoſe myſtical Stones to cry out.

One Night as he was going towards a place which he had appointed for a Meeting, as he drew nigh unto it, be heard the Voice of a Perſon, who ſpake in the midſt of the People; whereupon he drew ſomewhat nigher, and finding that he who ſpoke prayed to God, he fell down upon his Knees, as 'tis a conſtant uſage in the Religious Meetings of France, and there be heard a long and excellent Prayer, wherewith he was much edified: when it was ended, he drew nigh to the Perſon that pray'd, and he found him to be a young Man, and a poor Trades-man; to whom he ſaid, Brother, if you be diſpoſed to make ſome Exhortation to the People, you may proceed. Alack, replied that poor Trades-man, how hould I do it? I can neither Write nor Read. Some time after, this young Man, as he went from place to place, to pray for the Conſolation of the People, being taken with another young Man, named Compan, who, together with him, did what he could, in that kind, for the Peoples ſupport; they were both of them condemned to the Gallies, and ſuffered their Puniſhment, boldly confeſſing the Name of the Lord.

I have noted before, that Brouſſon had made choice of Henry Poutant, for his Guide and Companion, in the Work he was engaged in, who was a young Man of about Five and twenty Years old, full of Zeal and Piety, and of unblamable Life, and who having learnt to write in the Woods, while he was with Brouſſon, he put him upon Copying his Sermons, as he had done himſelf, and to diſperſe them in ſuch Places where himſelf could not go to preach the Goſpel. But as he had Copied about a Dozen, and that he ſaw that Brouſſon, who had declined in his Health, was then ſick at Niſmes, he told him, he was very deſirous to go and viſit their Brethren from place to place, and read his Sermons unto them: which Propoſal being well liked of by Brouſſon, he recommended him to the Grace of God: and ſo Poutant went from place to place, labouring every-where for the Inſtruction and Comfort of his Brethren; when he had got together ſome faithful Ones, he began with the Confeſſion of Sin, then ſung a Pſalm; after which he pray'd again the ſecond time, to implore the Aid of the Holy Spirit in the ſucceeding Exerciſe; then he read ſome Chapter in the Scripture, and ſome Sermon, the reading whereof was followed by a warm Exhortation which he made to thoſe that were preſent, upon the Things which they had heard; and laſtly, he concluded the whole with an excellent Prayer, which he made with admirable ſervour of Spirit: as Brouſſon found that God beſtowed a particular Bleſſing on his Labour, he told him, when he returned to him, That he ought to continue his Work: it was what himſelf greatly deſired; but finding Brouſſon ſomewhat re-eſtabliſhed in his Health, and that he was now in a Condition himſelf to go and preach the Goſpel in Perſon, as he had conſtantly done by Writing, during the time of his Sickneſs, by ſending up and down Copies of his Sermons among the Faithful; he had ſome regret to abandon Brouſſon, knowing the need he had of his aſſiſtance: for Poutant knew perfectly well all the Country; whereas another faithful Friend, whom Brouſſon had pitched upon for his Companion, and who had already been ſome time with him, did not know it near ſo well; but Brouſſon told him, he had rather want his aſſiſtance, than that the People ſhould be deprived of the Edification which they might receive by his Labours, and that God who knew the ſincerity of his Intentions, would take care of him: inſomuch, that being ſeparated from him, after that Brouſſon had again recommended him to the Grace of God; God hath ſince that time done great things by his Miniſtry.

Brouſſon, on his part, ſet himſelf again to gather Meetings; but as he found himſelf ſtill very fe[•]ble, he could not from thence forward, but every Eighth Day, or thereabouts, exerciſe his Function: in the mean time he found the Zeal of the People much inflamed, during his Sickneſs; whether ariſing from the fear they had of being deprived of the Comforts which God gave them in Times paſt, or that from the great Number of Copies of his Sermons, Letters, and Prayers, which he took care to diſperſe amongſt them, during his Sickneſs, and which had been read by Perſons of Quality, and other wealthy Ones, who 'till that time would not frequent the Religious Aſſemblies; the Zeal of the moſt Cold, and the Courage of the moſt Fearful, had been influenced and raiſed up, it matters not to determine; but Perſons of Quality, and others, who 'till then had teſtified leſs Zeal for the Truth, came now to give Glory to God in the Holy Aſſemblies, in the midſt of all the People; inſomuch, that afterwards it was one of Brouſſon's greateſt care, to prevent the Aſſemblies becoming too numerous, to the end they might not make too much Noiſe, and that the People might not be expoſed to too great Evils: however theſe Aſſemblies made ſo much Noiſe in the Kingdom, that the People of other parts, where thoſe who preach'd in Cevennes, and Lower Languedoc could not go, were edified and ſtrengthned; Brouſſon alſo ſent as far as poſſibly he could, Copies of his Sermons, Letters, and Prayers, to give part of thoſe Inſtructions and Conſolations to them afar off, which God by his Miniſtry beſtowed upon the People of Cevennes, and Lower Languedoc. He was ſeconded in the ſame good Work by Papus, of whom you have heard ſomewhat before, and who was ſaved by Divine Providence, when Vivens was killed: for he had been gone but a Minute out of the Cave where Vivens was inveſted; on him God had beſtowed the Spirit of Prayer in a great degree: he had before the Death of Vivens, begun to labour for the Conſolation of the People, by excellent Prayers, and this he continued after his Death, and went from place to place to keep ſmall Meetings, where he read the Holy Scriptures, and ſome of the Sermons afore-mentioned, and of which he had deſired Copies; beſides whom, there was another young Man, whoſe Name was Ʋzes. about twenty Years old, who having got together ten or a dozen of the ſame Sermons, got them by Heart, and went alſo to repeat them from place to place, and to comfort the People by Praying amongſt them.

But what is more ſurpriſing than any thing hitherto related is, that God was pleaſed to raiſe up the young Maidens, for to labour for the Salvation and Comfort of that diſtreſſed People, one whereof was called Iſabel Redoſtiere, about eighteen Years old, the Daughter of a Country-man that lived at the foot of the Mountain Liron; and the other Pintarde, about ſixteen or ſeventeen, the Daughter of another Peaſant, near St. Hipolite. They did not take upon them to adminiſter the Sacraments; but they went aſunder from Place to Place, and Deſart to Deſart, to keep Meetings, where they exhorted the People out of the Word of God, to be converted, ſanctified, be zealous for God, come out of impure Babylon, to give Glory to God, and ſerve him in purity of Heart, according to his Commandments, and to be faithful to him unto Death; and at the ſame time ediſying, comforting, and ſtrengthning the People, by ardent and excellent Prayers.

Redoſtiere coming to know that Brouſſin, with ſome other faithful Friends, that accompanied him, were upon an high Mountain, ſhe came thither to ſee them, with another faithful Maiden, that was elder than herſelf, and who uſually kept her Company; in whom Brouſſon, and his Friends, obſerved ſuch a Character of Modeſty, Humility, Simplicity, and Piety, that raviſhed them with admiration. When ſhe happened to be in the ſame part of the Country where Brouſſon was, ſhe would often come to ſee, and to confer with him about Religious Matters, and eſpecially ſhe came frequently to thoſe Aſſemblies where he adminiſtred the Lord's Supper; and Brouſſon hath always teſtified, that ſhe was filled with the Grace of God. After this ſame Maiden had for about two Years laboured for the Salvation and Support of the People, ſhe was taken and carried before the Intendant, who ſaid unto her, So, are you one of thoſe Maidens who concern themſelves in Preaching? I have, replied ſhe, given ſome Exhortations to my Brethren, and have pray'd to God with them, when occaſion hat ſerved; if you call that Preaching, I have Preached. But do not you know, ſaid the Intendant, that the King hath forbidden it? I know it well, ſaid ſhe again, my Lord; but the King of Kings, the God of Heaven and Earth, hath commanded it; and I am obliged to obey him rather than Men. Then the Intendant proceeded, and told her, She deſerved Death, and that ſhe ought not to expect any other Treatment than that which others had already ſuffered, who had been ſo adventurous as to preach againſt the King's Orders. But ſhe made him anſwer, She was not diſinay'd at that, and that ſhe was fully reſolved to ſuffer Death, for the Glory and Service of God. After many ſuch Diſcourſes, the Intendant ſeeing this young Maiden diſpos'd to ſuffer Martyrdom, did not think fit to put her to Death, for fear, without doubt, leaſt the Conſtancy of this young Maiden ſhould produce a quite contrary Effect to his Intentions; he therefore contented himſelf, to ſentence her to a perpetual Impriſonment; where ſhe is ſtill, in the Tower of Conſtance, in A[•]guemortes, with ſeveral other Women, and faithful Maidens.

The other Maiden, whote Name we told you was Pintarde, laboured [〈◊〉] on her part, in the Work of the Lord. Brouſſon had ſeveral times an opportunity to confer alſo [〈◊〉] her, and to joyn with her in many an excellent Prayer ſhe made to God, that ſhe for the moſt part drew out of the Pſalms, and thoſe Old Prophets, which agreed exactly to the then State of the Church of God in France, and which ſhe delivered with very great fervency. One Night as Brouſſon drew nigh to a place, where he had appointed a Meeting to be in the Neighbourhood of St. Hipolite, he heard her make a Controverſial Sermon, or Diſcourſe, with great ſtrenuouſneſs. She oftentimes kept Meetings, where ſhe prenched the Word of God, and where ſhe made excellent Prayers; and this ſhe continued two Years, or better: But at laſt this good Maiden fell into the Hands of her Enemies alſo, with whom the Intendant had much the ſame Diſcourſe as that already mentioned with the other Maiden; but finding ſhe was alſo very ready to go and ſuffer Martyrdom, he contented himſelf to condemn her to perpetual Priſon; where ſhe is ſtill in the Caſtle of Sommieres.

Theſe two holy Maidens had not been long Impriſoned, but that God was pleaſed to raiſe up in Low Cevennes, three other Maidens, who alſo edified the People much by their excellent Prayers. One of them among the reſt, and whom, perhaps, it's not fit I ſhould name, did many times Extempore, pray for Half an Hour, and Three Quarters of an Hour, wherein ſhe very pathetically brought in, and applied ſeveral Texts of Scripture; inſomuch, that at the very ſame time ſhe ſpake to God, and called upon his Holy Name, the alſo inſtructed, edified, comforted, and ſtrengthned her Brethren. She had ſometimes, at Niſmes, four or five Meetings in a Day, conſiſting of thirty, forty, and fifty Perſons each, 'till at laſt being ſurcharged with Labour, for the People would never let her alone, but followed her in the very Streets, ſhe was at laſt conſtrained to go elſewhere.

While Brouſſon wan at Niſmes, Monſieur Gu[•]on, an ancient Paſtor of Cevennes, and one who had Refugiated himſelf in Switzerland, came into France again, and had an Interview with Brouſſon, in the Country, not far off from the ſaid place, whither Brouſſon was retired, becauſe of the Noiſe made of his holding Meetings there, as were alſo ſeveral others. He was pleaſed to tell Brouſſon. That it would have been more to purpoſe, to go from Family to Family, to inſtruct the People, than to hold great Meetings. To whom Brouſſon anſwered. That he had divers times examined that matter, that be had well weighed it, that if be ſhould content himſelf to go from Family to Family the thing would doubtleſs make leſs Noiſe and at the ſame time be performed with leſs Danger to himſelf, and to the People, and to all ſuch as Preached the Goſpel; but that the Harvest was great, and that the Number of Labourers was very few; and that in the ſingle Country of Cevennes, and Lower Languedoc, where God was pleaſed to Honour him and his Brethren, to labour in his Vineyard, that there there great Numbers of People, who must periſh for wane of Paſtors; that they could not ediſie the Hundredth part of them, if they contented themſelves to go from Family to Family; that it would be much better, that thoſe poor People ſhould expoſe themſelves to ſome Sufferings in this World, for to be eternally happy in Heaven, than to reſerve the Repoſe and Advantages of this World, and to be eternally miſerable in Hell; that in the mean time we ſhould not be ſurprized that we are expoſed to Perſecutions, when we would labour in the Work of our Salvation; that all the Coſpel does ſufficiently prepare us for all that. That moreover, if the People expoſed themſelves to ſome Danger to go and hear the Word of God, the Danger whereunto the Servants of God expoſed themſelves by Preaching the ſame, was yet much more terrible; but in the mean time, they uſed all the Prudence they were capable of; that when they were obliged to keep ſometimes Meetings in the Cities, they did it with much Caution and Circumſpection; but that ordinarily they kept them in the Country and in ſuch places as were most remote from the Concourſe of Men; and finally, that the holding of Religious Aſſemblies was expreſly recommended to us in the Word of God, to the end, either, that every one might give Glory to God in the Preſence of his People, or that the Religious Aſſemblies of the Faithful might be ediſied, ſupported, and mutually comforted, by the publick Teſtimonies they ſhall'd give of their Piety and Conſidence in God; or that in theſe holy Aſſemblies they might partake of the Seals of God's favour and relation to them, and of the Pledges of their Salvation; or laſtly, becauſe that was the Means whereby God was in a particular manner to be met with, by the efficacy of his Spirit, and wherein be communicated abundance of Grace and Conſolation to the Faithful.

In the mean time, this old Paſtor would not ſavour of theſe Reaſons, and ſo would keep [〈 in non-Latin alphabet 〉] Meetings, but contented himſelf to ſee ſome Friends in particular: But his Prudence proved to be no Fence to him; for ſome few Days after his Arrival, as he was walking in a Chamber, a Roman Catholick Woman, who lodged in the ſame Houſe, and who heard him walk, having ſeen him through the Key-hole, informed againſt him, ſo as that he was taken and carried before the Intendant; who after much Diſcourſe with him, preſented him with a Letter of Apology, which Brouſſon had writ to the Intendant ſome time before; and wherein, after having fully juſtified his Conduct by the Word of God, he put before his Eyes, the terrible Judgments he had reaſon to fear, in a Kingdom where they had done ſuch great Outrages to the Glory of God, by aboliſhing every-where his holy Service, and where they daily made his poor People ſuffer ſuch great Evils, when they would meet together in the Name of his holy Son Jeſus Chriſt, to meditate on his Word, call upon his holy Name, and ſing his Praiſes.

The Intendant asked him, If he approved of the ſaid Letter? Guion, who was affected therewith, told him, Have a care that what is noted in that Letter, do not befal you. It was ſaid, that the Intendant asked him further, Whether he did approve of Brouſſon's Conduct? And that he ſhould anſwer, He did approve of it; and that if he were at liberty, he would do the ſame himſelf. They made him a tender of his Life, if he would change his Religion: But he made anſwer, That he did not return into France, to be unfaithful to his Maſter. But they would not put him to Death publickly, and therefore they carried him to the Cittadei of Mompellier, and executed him by Beat of Drum, to the end no-body might hear what he ſaid before his Death. And this Martyrdom happened in July, 1693; and their Rage proceeded ſo far, as to pull down the Houſe in Niſmes, where he was taken, which was a very good one.

About two Months after, one Paul Colognac, called Dauphine, from a place near St. Hipolite, a young Man about [〈◊〉] Years old, began to preach the Goſpel, from place to place, and from Deſart to Deſart; [〈◊〉] Work he inceſſantly continued for three or four Years in Cevennes, and Lower Languedoc: But he was alſo taken at Niſmes, where he was diſcovered by a naughty Woman, who was come from St. Giles, and who having voluntarily abandoned the Truth a long time before the Deſolation of the Proteſtant Churches in France, did afterward give Tokens apparently of a ſincere Repentance for her Fault. It was pretended by them, that this young Man was in Company, when an Apoſtate Miniſter, whoſe Name was Bagards, was killed in Cevennes, and who was become a notorious Perſecutor, leading and commanding himſelf the Soldiers, when they ſearched after the Religious Aſſemblies, and the Miniſters of the Goſpel, for to take them dead or alive. This ſame Apoſtate was an Execration to all the People. The laſt time he had preached, he pronounced an Anathema, Maranacha, againſt all ſuch as ſhould forſake the Profeſſion of the Truth; when for all that, he did himſelf, not many Days after, become one of the firſt who abjured it for a Penſion: Wherefore all the People, and even the Roman Catholicks themſelves called him Maranatha; it's from a Shepherd he became a revenous Wolf, who committed greater Ravage in the Sheep-fold of the Lord, than his old Enemies; which made ſome young Men tranſported with Zeal and Indignation, as it was with Elias of old, kill him upon the Road.

Brouſſon did not indeed approve of the Fact, and he had not heard ſay, that Colognac had been preſent when the Fact was committed, and ſo ſince that time he had ſeen Colognac ſeveral times, for the ſpace of two Years, and he had always appeared to him to be a very prudent Perſon, and of a pure and holy Life, full of Zeal and Godlineſs; they examined and tortured him, and when they had done, went to break him alive upon the Wheel, in a place called Maſſilergues, near de Lunel, where he had kept the laſt Meeting; they left him alone two or three Hours after they had broken him, but he never ceaſed during all that time, to ſing the Praiſes of God, or to ſpeak the moſt holy and pious Things imaginable; they have affirmed themſelves, they had never perhaps made any of the Faithful ſuffer greater Torments, than this Servant of God, and that none ever had manifeſted greater Piety and Conſtancy of Mind, than he had made to appear; to the laſt Gaſp.

But in the mean time, while theſe Tragedies were acting, they made continual ſearch for Brouſſon, the great Fury which the Government made to appear againſt him, proceeded, in that the Zeal of the People was raiſed up in a ſingular manner, and that they looked upon Brouſſon as the principal Inſtrument, whom God made uſe of to illuminate them. In the Month of February, 1693, he had held an Aſſembly, which gave them ſufficiently to underſtand, how far the Zeal of this poor People was inflamed, and which greatly provoked them. This Aſſembly had been held between Brigon, Vallence, and St. Maurice: Brouſſon had given ſtrict Charge to thoſe who were to give the People Notice, that they ſhould invite none but ſuch as were the Faithful, of the Neighbouring Villages; in the mean time, for all the Care that was taken to engage them to keep the Matter ſecret, and to call together none but the Faithful of the Neighbourhood, it could not be prevented, but that a great Number of Perſons came thither from D'Ʋzes, which was two Leagues and a half diſtant from the place of Meeting; and from Niſmes, which was four Leagues, and from ſeveral other Towns and Villages, which were very near as far diſtant; inſomuch, that Brouſſon knew ſome of Thirty five Towns and Villages in this Aſſembly. As thoſe who were come from far, were neceſſitated to travel in the Daytime, that they might be timely enough in the Meeting, which was held about Ten at Night, the Aſſembly was by that means diſcovered, and the Enemies took to their Arms, and a Troop of theſe Murderers, commanded by a notorious Apoſtate, whoſe Name was Darcis, being concealed in a Wood, through which they judged ſeveral of the Faithful were to paſs, in order to go towards Ʋzes; a Company of theſe poor People, conſiſting of Men, Women, Youths, young Maidens and Children, fell into the Ambuſh laid for them, and thô they carried no manner of Arms, when they came to this Wilderneſs; and offered no manner of Injury to any Body, yet theſe Aſſaſſines and Murderers fired ſix or eight Fuzees upon this unarmed and inoffenſive Company; one of which killed a poor Peaſant, who was a pious Man, and lived near Coulourges.

Several others were wounded; but no Complaint durſt be made thereof. All the reſt diſperſed themſelves, except about Forty, who were taken: And among them were ſome worldly Perſons, who having but lately frequented the Religious Aſſemblies, did not ſtand the Teſt; ſome others were condemned to the Gallies; and about Twenty Women and Maidens made appear great Conſtancy, and ſo were baniſhed to Carcaſſonne. In the mean time, the Maſſacre was approved and rewarded by the Government.

Some Months after this, the Soldiers committed another Murder, with moſt horrible Circumſtances: Having diſcovered a Meeting in a Village, near Sammiere, a Soldier ſeeing a Woman who came from the Aſſembly, and who with a Key opened the Door of her Houſe, in order to go in, he ſhot at her, with his Fuzee, and wounded her through the Body. He might have ſuffered the Woman to have gone into her Houſe, and then have taken her, without ſhooting: But the Orders given, were to ſhed innocent Blood. When the poor Woman was wounded, ſhe fell; but being afterwards raiſed up, and having taken the Key, to try to open the Door, the Soldier ran to her, and cracked her Scull with the But-end of his Musket; but ſhe lived about two Years longer, and during all that time ſhe comforted continually her Husband and Family, and ſpake ſuch Godly Things to them, that all of them burſt into Tears.

Some Days after her Death, the Intendant de Baville, happening to go to Sommiere ordered the Soldier to be brought before him; and inſtead of manifeſting an horrour for the barbarous and helliſh Action he had perpetrated, and puniſhing this Villain as his Crime deſerved; he contented himſelf to ask him, If the Woman whom he had killed, had left any Children? And this Villain having anſwered, That ſhe had left ſeveral, and alſo Sons who were already grown up. He ſaid to him, So much the worſe for thee; theſe Children may revenge their Mother's Death; thou oughtest to have a care of them.

The Government would have had the People know, it approved of the Maſſacres, as being done by Order, the Peoples Zeal having driven them to a Rage; and becauſe Brouſſon was one of thoſe, to whom God vouchſafed the favour to labour amongſt them with ſucceſs, the Magiſtracy redoubled their Diligence, and neglected nothing for the apprehending of him and in order thereunto, they did more eſpecially take a particular Care to diſcover the Places of his Retreat. After the holding of that great Meeting already mentioned, the Intendant being informed, there was a likelihood that he was withdrawn into a great Wood, which is between the Towns of Ʋzes, Alais, and Bagnols; and in the midſt whereof there is a little Mountain called Quonquet, wherein are divers Caves; and believing that it would Rain, and that then Brouſſon not being able to keep in the Word, muſt be forced to retire to the Caves: As ſoon as it began to Rain, he ſent ſix Companies to inveſt thoſe Caves, and to make a ſtrict Search in thoſe Parts.

Brouſſon was quickly advertiſed of the March of thoſe Troops, who gave out they had another Deſign; wherefore, inſtead of going towards the Caves, he went far remote from them: The Soldiers were all Night in the Field, and endured very great Fatigues, through the greatneſs and coldneſs of the Rain, ſo that many of them ſickned and died thereupon. The Rain for the two firſt Nights was not very great; but Brouſſon was in the mean time to endure very great Hardſhips, having been conſtrained to lie in Buſhes, and on the wet Ground: But the third Night, there fell very heavy Rain, and as he was neceſſitated to ſpend that ſame Night under a Rock, he was in a moſt miſerable plight, having nothing for all the Night to cover him, to lie upon, nor to wrap about his Legs. Next Day, as he found himſelf benumb'd with Wet and Cold, he told a faithful Friend, that kept him Company, That he must go to the Neighbouring Village, to dry and warm himſelf a little: But when they were got our of their Den, and had gone forward about thirty or forty Paces, they obſerved on one ſide of them, in the thick Wood, a Detachment of a Dozen Soldiers, with a Sergeant, advancing towards them, and not above a Piſtol-ſhot from them, ſo that they had ſcarce time enough to go back again, and to hide themſelves in a Buſh: In a little while after they heard a great Number of Enemies, who by the ſame Path marched alſo very near to them, by Defiling; they reckoned in all One hundred and four; when they gave over Reckoning, becauſe they found them halt near them: They were four Companies of ſuch as ſearched for Brbuſſon; and the Officers ſtopped them, to conſult together, whether they ſhould make any further Search: Brouſſon was not above a Stone's-throw from them, and the place where he was, was very dangerous, by reaſon there were there ſome Rocks which might ſerve for an Hiding-place, and ſo be more liable to be ſearched, and that there were in theſe four Companies, a great many People who knew the Country very well, and who had alſo Dogs to find out Brouſſon in the Woods. In the mean time Brouſſon would not remove further, for fear of being diſcovered; whereupon he fell upon his Knees to pray, and God was pleaſed to ſtrike his Enemies with Blindneſs; and ſo they went no further that way, but divided into ſeveral Companies, and went to ſurround and ſearch all the adjacent Villages and Barns, and particularly the Village where Brouſſon was minded to go.

It may be eaſily judged, that during all the time he was in France, to labour for the Salvation and Comfort of his Brethren, and which was for four Years and five Months, that he ſaw himſelf often in ſuch Dangers, as this now mentioned, and even ſometimes in greater; but to give an exact Relation of the Miſeries, Fatigues, and Dangers he has been expoſed to, during that time, would be too tedious; but the principal Deſign herein, has been to make known the great Wonders which God hath done, and does ſtill do, in Cevennes and Lower Languedoc, to give his People ſuch Inſtructions and Comforts as were needful, in the deplorable State they were in. Every body may well think, that a Servant of God, againſt whom the Enemies of the Truth were ſo enraged, hath been continually in fearful Dangers; and that his Preſervation amidſt the Flames of this horrible Perſecution, hath been a continual Succeſſion of Miracles; he paſſed like a Lamb through the midſt of a Troop of ravenous Wolfs; he held frequent Meetings in the midſt of an Army of cruel and furious Enemies, who ſearched for him Night and Day; and never found him, thô their Search had been a thouſand times, God having always brought their Deſigns to Confuſion: He many times lay in ſuch Houſes where the Soldiers went from time to time to ſearch; but God never ſuffered them to go thither, while he was in the place; thô they went about continually, and laid Snares for him every-where, Thanks be to God, no ill did betide him; he held ſome Hundreds of Meetings, great and ſmall, but, bleſſed be God, none of them was ever ſurprized; many of them have been, at times, diſcovered. And God, who governeth all things by his Wiſdom, permitted it for divers ends; but after all, none of thoſe Aſſemblies have been ſurprized by the Enemy: He hath always experienced what the Holy Ghoſts ſays, in the Prophecy of Iſaiah, chap. 4. v. 5, 6. And the Lord will create upon every Dwelling-place of Mount Sion, and upon her Aſſemblies, a Cloud and Smoak by Day, and the ſhining of a flaming Fire by Night: for upon all ſhall be a Defence. And there ſhall be a Tabernacle for a Shadow, in the Day-time from the Heat, and for a Place of Refuge, and for a Covert from Storm, and from Rain.

Laſtly, The Fury of his Enemies coming to increaſe more and more; inſomuch, that at length he had no liberty almoſt left him, to labour for the Salvation of the People; and conſidering on the other ſide, that almoſt all the Places of his Retreat were diſcovered; that in the mean time, they had reſolved to bring four Regiments more into that Country, for the entire Suppreſſion of the Meetings; that having divers times endeavoured to go into another Country, he could not execute his Deſign, becauſe his Picture being diſperſed up and down, every-where, he could not travel but by Night; and that he muſt have a place of Retreat, every two or three Leagues, for to reſt himſelf, upon the approach of Day; which he could not propoſe to have without that Country, where God had for a long time honoured him with Preaching the Goſpel; that his Health was alſo ſo impaired, that from thence forward he could do but little for the Inſtruction of the People, Viva voce; that beſides, his Family whom he had left in Switzerland, now for a conſiderable time, and wanting his aſſiſtance, were reduced to great Miſery; that his only Son, who was yet young, was alſo deprived for a long time, of the Education he ſtood in need of; that on the other hand, he had in his poſſeſſion, ſome Religious and Pious Works, which he hoped to get Publiſhed, and which he thought, with the Lord's aſſiſtance, might contribute to the Edification of good Souls, and to the Advancement of the Kingdom of God; that in the mean time, there were ſtill in Cevennes, and the Lower Languedoc, divers Servants of God, whom he had raiſed up extraordinarily, and who laboured for the Salvation of the People; that he left behind a great many Copies of his Sermons, and other Writings, which might ſerve for the inſtructing and ſtrengthning of that poor People; and that when he ſhould get out of France, if God were pleaſed to honour him ſo far, he might ſtill labour other ways for their Conſolation, as in effect he quickly begun and continued.

He was at laſt conſtrained to make Choice of this laſt: And therefore he left the Kingdom of France in December, 1693, and the Seventeenth of that Month arrived at Lauſanne; from whence he had departed, July 22. in the Year 1689.

And thô his Picture was ſent up and down to all places, God who conducted him ſafe into France, lead him out again, to the end the might tell his great Wonders in Sion.

I ſhall give ſome few Inſtances more of French Cruelty, from a Book Entituled, Martyrs in Flames. Printed for Mr. Crouch, at the Bell in the Poultry. And ſo conclude this diſmal Scene of Sorrow.

3. THE Dragoons that Quartered with Monſieur Solignac, at Montauban, (ſays the fore-ſaid Author) made his Dining-Room a Stable for their Horſes, thô the Furniture thereof was valued at a Thouſand Livres; and forced him to turn the Spit, 'till his Arm was almoſt burnt, by their continual throwing Wood on the Fire.

They beat an Old Man almoſt to Death, to force him to go to Maſs, whilſt the conſtant Martyr, to his laſt Breath, cried, He would never do it: And only requeſted, they would diſpatch and make an end of him.

4. Monſieur de Garriſon, one of the chief Men of the City, and an intimate Friend of the Intendant, went and caſt himſelf at his Feet, imploring his Protection, and conjuring him to rid him of the Troopers, that he might have no force put upon his Conſcience; adding, That in recompence of the Favour he begged of him, he would give him all he had: Which was to the value of about a Million of Livres. But all his Intreaties were ſo far from prevailing, that he ordered him, for Terror, to be worſe uſed than the reſt, by dragging him along the Streets.

5. Some of the luſtieſt Soldiers took their Landlords, or others in the Houſe, and walking them up and down, continually tickled, and toſſed them about like a Ball from each other, without giving them the leaſt Intermiſſion, and keeping them in that Condition three Days together, without Meat, Drink or Sleep.

6. Iſaac Faim, a Citizen of Negrepliſſe, was hung up by the Arm-pits, and tortured a whole Night by pinching and tearing off his Fleſh with Pincers, thô thereby they were not in the leaſt able to ſhake his Conſtancy.

7. They made a Fire about a Boy of Ten Years of Age, who with Hands and Eyes lifted up to Heaven, cried, My God, help me: And when they ſaw the Lad reſolved to die, rather than renounce his Religion, they ſnatch'd him from the Fire, when he was at the very point of being burnt.

8. In divers places they have endeavoured to tire out the Patience of the poor Proteſtants, and overcome their Conſtancy, by applying red hot Irons to the Hands and Feet of Men, and to the Breaſts of Women.

9. At Nants they hung up ſeveral Women and Maids by the Feet, ſtark naked; and others by the Armpits, expoſing them to the publick View: Which is certainly the moſt exquiſite Suffering to the Modeſty of the Fair Sex.

10. Children of four or five Years old were kept from Meat and Drink, 'till they were ready to famiſh; and were then brought to their Parents by the Dragoons, who ſwore bloodily, That except they would recant, they must prepare themſelves, to ſee their Children languiſh and die in their preſence. If it happen that any by their Patience and Courage ſtand our, the Soldiers go and acquaint their Commanders, That they have done all they could, but without ſucceſs: Who in a barbarous and ſurly Tone anſwer them, You must return upon them, and do worſe than you have done: The King Commands it. Either they must turn, or I must burst and periſh in the Attempt.

11. Thirty two Companies of Foot, with an Intendant, and the two Biſhops of Agen and Periguex, entred the City of Bergerack, and ſending for Two hundred of the principal Citizens before them, told them, That the King's expreſs Will and Pleaſure was, they ſhould all go to Maſs; and that in caſe of Diſobedience, they had Order to compel them to it. To which the Citizens unanimouſly anſwered, That if they were ſo reſolved, they had nothing elſe to do but to prepare themſelves to receive the Puniſhment they ſhould inflict. Whereupon Thirty two Troops more of Horſe and Foot marched into the Town, who were all quartered upon the Proteſtants, with expreſs Command, not to ſpare any thing they had, and to exerciſe all manner of Violence upon them, 'till they had extorted a Promiſe of Conformity to their Wills. Theſe Wolves thus encouraged, flew inſtantly upon theſe innocent Sheep, rending and worrying them in ſuch a manner, as the Relation thereof cannot but ſtrike horror and amazement.

On one hand the Child cries with the languiſhing Tone of one ready to die, Ah my Father! Ah my Mother! What ſhall I do, I must die, I can endure no longer. The Wife on the other hand cries, Alas! my Heart fails me, I faint, I die. Whilſt their cruel Tormentors are ſo far from being touched with Compaſſion, that from thence they take occaſion to torment them afreſh, and to renew their Tortures, affrighting them with their Helliſh Threats, accompanied with execrable Oaths and Curſes, crying, Dog, Bougre, what wilt thou not be converted, wilt thou not be obedient? Dog, Bougre, thou must be converted, we are ſent on purpoſe to convert thee:

12. A young Woman was brought before the Council, in order to oblige her to abjure the Truth, which ſhe boldly and manfully refuſing, was remanded back to Priſon, where they ſhaved her Head, and ſinged the Hair from other parts, and ſtripping her ſtark naked, led her through the Streets of the City, where many a Blow was given her, and Stones flung at her. After this they ſet her up to the Neck in a Tub full of Water, where when ſhe had been a while, they took her out, and put upon her a Shift dipped in Wine, which as it dried and ſtuck to her ſore and bruiſed Body, they ſnatcht off again, and then had another ready dipt in Wine to clap upon her. This they repeated ſix ſeveral times; and when by this inhumane Uſage her Body was grown very raw and tender, they demanded of her, Whether ſhe did not now find herſelf diſpoſed to embrace the Catholick Faith? As they term their Religion. But ſhe being ſtrengthned by the Spirit, and love of him for whoſe Name's-ſake ſhe ſuffered all theſe Extremities, undauntedly anſwered, That ſhe had before declared her Reſolution to them, which ſhe would never alter; and that tho' they had her Body in their power, yet ſhe was reſolved never to yield her Soul to them, but keep it pure and undefiled for her heavenly Lover, as knowing that a little while would put an end to all her Sufferings, and give a beginning to her Enjoyment of Eternal Bliſs. Which Words further enraging them, and deſpairing of making her a Convert, they faſtned her to a Gibbet by the Feet ſtark naked, with her Head downward, and there let her hang in that ignominious poſture 'till ſhe gave up the Ghoſt.

13. There was an old Man in the City, who having been long kept Priſoner in a deep Dungeon, for the Proteſtant Profeſſion, was brought at length before the Judges, with Vermine and Snails crawling upon his mouldred Garment, who ſeeing him in that loathſome Condition, ſaid to him, How now, Old Man, does not your Heart begin to relent, and are not you willing to abjure your Hereſie? To which he anſwered, As for Hereſie, I profeſs none; but if by that word you mean my Religion, you may aſſure your ſelves, that as I have thus long lived, ſo I hope, and am reſolved, by the Grace of God, to die in it. With which Reply they being incenſed, grew rougher with him: Dost thou not ſee, ſaid they, that the Worms are ready to devour thee? Well, ſince thou art ſo reſolved, we will ſend thee back again to the loathſome place from whence thou camest, that they may diſpatch thee, and [••]ſume thy obdurate Heart. To which he replied in the words of holy patient Job, I know that after Worms have eaten this Body, that in my Fleſh I ſhall ſee God. And having ſo ſaid, he was remanded back to his Jail.

14. Some Dragoons quartered with a Perſon whom they could not pervert, they forced him to dance barefoot upon the ſharp Points of Glaſs; which when they had continued ſo long as they were able to keep him on his Legs, they laid him on a Bed, and ſtripping him ſtark naked, rolled his Body from one end of the Room to the other, upon the ſharp Glaſs, 'till his Skin was ſtuck full of the Fragments; and returning him to his Bed, ſent for a Surgeon to take out all the pieces of Glaſs out of his Body, which was not done without frequent Inciſions, and horrible and extream pain.

15. Another having the unwelcome Company of theſe villanous Soldiers, and having ſuffered extreamly by them with the utmoſt Conſtancy, one of them looking earneſtly on him, told him, he diſfigured himſelf, with letting his Beard grow ſo long: who anſwering, That they were the Cauſe of it, who would not let him ſtir out of Doors to go to the Barber. The Dragoon replied, I can do that for you as well as your Barber: telling him, he muſt needs try his Skill upon him; and ſo fell to work: but inſtead of ſhaving him, flead all the Skin off his Face. One of his Companions coming at the Cry of this poor Sufferer, and ſeeing what he had done, ſeemingly blamed him for it, and ſaid he was a Bungler; and then ſaid to his Hoſt, Come your Hair wants cutting too: And thereupon begins in a moſt cruel manner to pluck the Hair, Skin, and all off his Head, and flead that as the other had done his Chin. Thus making a Sport and Merriment, of the extream Sufferings of theſe miſerable Wretches.

By theſe Inventions they endeavour to ſubdue their Courage, telling them, The King will have obedient Subjects, but neither Martyrs nor Rebels; and that they have order to convert them, but not to kill them.

Let us conclude with a Prayer uſed by theſe bleſſed Souls, in the Agony of their Spirits.

O Great GOD, who from thy heavenly Throne dost behold all the Outrages done to thy People, haſte thee to help us! Great GOD, whoſe Compaſſions are infinite, ſuffer thy ſelf to be moved by our extream Deſolation! If Men be inſenſible of the Calamities we ſuffer! If they be deaf to our Cries, not regarding our Groans or Supplications, yet let thy Bowels, O Lord, be moved, and affect thee on our behalf. Glorious GOD, for whoſe Name's-ſake we ſuffer all theſe things, who knowest our Innocency and Weakneſs, as well as the Fury and Rage of our Adverſaries, and the ſmall Support and Help we find in the World; behold we periſh, if thy Pity do not rouze thee up to our Relief. It is thou art our Rock, our God, our Father, our Deliverer: We do not place our Confidence in any, but in thee alone. Let us not be confounded, becauſe we put our Trust in thee. Haſte thee to our help, make no long tarrying, O Lord our God, and our Redeemer. Amen.

Thus far for Martyrs in Flames.

I would proceed in the Hiſtory of the Martyrdom of the French Proteſtants, but that, as I ſaid in the beginning of this Chapter, the Third and Fourth Volumes of the French Book of Martyrs (a Hiſtory of the famous Edict of Nantes) are now preparing for the Preſs: Which Four Volumes, including the First and Second already Publiſh'd, contain an Account of all the Perſecutions that have been in France, from the beginning of the Reformation (there), down to this preſent time; comprehending the Reigns of Henry III. Henry IV. Lewis XIII. and Lewis IV. the whole Work faithfully Extracted from all the Publick and Secret Memoirs, that cou'd poſſibly be procured, by that Learned and Judicious Divine, Monſieur Bennoit. Printed first in French, by the Authority of the States of Holland, and Weſt-Frieſland; and now Tranſlated into Engliſh. Printed for John Dunton, at the Raven in Jewen-ſtreet, who alone has Queen Mary's Royal Priviledge, for the Publiſhing of it.

THE Firſt and Second Volumes of this French Martyrology, already Publiſh'd, having fully anſwered the Expectations of the Curious, it has occaſion'd ſeveral Gentlemen to deſire a ſpeedy Publication of the whole Work. And 'tis not doubted, but that ſuch a Seaſonable Work as this is, (which has been Patronized by the States of Holland, and born a Second Impreſſion there in a few Weeks) will meet with anſwerable Encouragement here, ſeeing Her Majeſty's Royal Licenſe for the Printing of it, and the Expectations of ſo many Great Perſons as have deſir'd it in our own Language, will not a little recommend it to the Engliſh Nation.

As for the Author, his Preface to the Firſt Volume does yet promiſe fairer Things, as his Correſpondence for the carrying on ſo Great a Work, extending to ſuch diſtant Places, his Acceſs to ſo many Publick and Private Libraries, as well as to the Cabinets and Studies of the Exacter ſort, where Fugitive Pieces ſecure themſelves. His Aſſiſtances by Manuſcripts and Collections, eſpecially thoſe of the Learned and Ingenious Monſieur Teſſerau, and the Memoirs he left at his Death, with other Helps, which will beſt appear in the Work itſelf.

If Hiſtory be properly Conſecrated to preſerve to Poſterity the Remembrance of Things the moſt remarkable that fall out in the World, it cannot be deny'd, but that the deplorable End of the Liberty which the Proteſtants enjoy'd ſo long a time in France, is one of the moſt Memorable Accidents that merits to be taken in hand, for the Information of ſucceeding Ages. There is not any thing in that Revolution which does not deſerve particular Reflections; upon whatever Circumſtance a Man fixes his Mind, he ſhall find enough to exerciſe his Thoughts, either in wondring at the Malice and Fury of thoſe that were the Authors of it, or in admiring at the Patience of thoſe that were invelop'd in it. It is not to be imagin'd, what has paſs'd in that Kingdom upon this occaſion, eſpecially within theſe laſt Thirty Years. It was very neceſſary therefore, to eſtabliſh Things in their true Light, and to collect into a Hiſtory, all the ſorrowful Accidents of this Revolution, (we having, as yet, no faithful Collection extant) to the intent, that thereby a durable and perpetual Monument might be erected, of a Cataſtrophe worthy to be Eterniz'd in all its Circumſtances, and therein an Account given of all the Martyrdoms and Perſecutions, which, in France, have befallen thoſe, who for theſe Fourſcore and ten Years have lived in that Kingdom, under the Faith of the moſt ſolemn Edict that ever was publiſh'd.

CHAP. CLII. The Memorable Speeches and Sayings of the late Queen MARY, from her Childhood, down to the Time of her Death: With ſome Remarkable Paſſages, relating both to her Perſon and Government.

I Shall conclude this Hiſtory of Providence, with a Collection of the memorable Speeches and Sayings, of our never-enough lamented Sovereign, the late Queen MARY, and ſhall here and there add ſome remarkable Paſſages, relating to her Perſon and Government, as a Noble Teſtimony to Religion, from one whoſe Parts and Endowments were as high as her Dignity, as if Providence would not leave the prophane Age room to ſay, that Religion was only pretended to by the Mean and Ignorant; but convince them by the Vertuous Life, and Dying Breath of a Princeſs, every way ſo Glorious and Great: So extraordinary ſtrict, (ſays Biſhop Fowler, in his Preface relating to the Queen) was Her Majeſty's Life, even from her Youth, that for the Seventeen Years of her Married State, the King, as he hath profeſſed, could never ſee any thing in her, which he could call a Fault; and no Man (continues this Learned Author) can keep a ſtricter Guard upon his Words, than His Majeſty is always obſerved to do. Then certainly, a Collection of the Memorable Speeches of ſuch a Princeſs, must needs be very uſeful; and ſo much the more ſo, as there are ſeveral remarkable Sayings of this Royal Perſon, ſcattered in ſo many Books, which its hardly poſſible for any private Perſon to have all of them by him, and therefore a View of them all at once, (in a Collection from the beſt Authors that have writ upon this Subject) may, perhaps, be very acceptable to the ſerious Reader.

1. That we may begin from her Cradle: The moſt Auguſt Queen MARY II. was born in the Sixty ſecond Year of this Age, upon the Tenth of May; James, then Duke of York, and the Lord Chancellor's Daughter, being her Parents. Many and conſpicuous were the Prognoſticks of a true and far from counterfeited Piety, that glitter'd in her, and ſhin'd forth in the early Dawn of her Infancy: For when in her tender Years ſhe had loſt an excellent Mother, and under the Tuition of Perſons leſs concern'd, was deliciouſly bred up in a Court full of all manner of Pleaſure and Voluptuouſneſs, ſuch was always her Conſtancy, ſuch her Temperance and Modeſty, that no Example of others, no Allurement of Vice, no Contagion of Neighbouring-Courts, could force her to go aſtray from the right Path.

She was inſtructed in the Fundamentals of the true Reform'd Religion, by the Biſhop of London, which he ſo happily laid, and ſhe ſo cordially imbib'd, that ſhe could never be ſhaken by any treacherous Inſinuations, any Promiſes or Threats, any Puniſhments or Rewards; chooſing rather to die, than never ſo little to recede from the Truth, wherein ſhe had been grounded.

After ſhe had ſpent the reſt of her Childhood in thoſe Studies, by which generous and illuſtrious Souls are rais'd to the Expectations of great Fortune, and had abundantly furniſh'd herſelf, as well with Chriſtian, as with Royal Vertues, in the Fifteenth Year of her Age, ſhe was auſpiciouſly Married to William the Third of that Name, Prince of Orange. William marries Mary, a Kinſman, a Kinſwoman; and thus by a double Tye, and a firmer Knot than hitherto, the moſt Noble Families of all Europe are joyn'd together. She, for her Anceſtors, claims the Family of the Stuarts; He, the Naſſavian Race; She, the Monarchs of Great Britain; He, the Governours of Germany, and the Caeſars themſelves.

The Nuptial Solemnities being over, the Royal Bride croſs'd over, out of England, into theſe Parts, together with her Husband, and choſe for her Seat and Reſidence, the Hague; the moſt pleaſant and delightful place, not only of Holland, but almoſt of all Europe. Where belov'd of all Men, and fix'd in the Good-will of all the People propenſly devoted to her, for the ſpace of ſome Years, ſhe ſo charmingly and affectionately liv'd with her Husband, the beſt of Men, and no leſs cordially affectionate to her, not only without the leaſt Contention or Quarrel, but without the leaſt ſuſpicion of Lukewarmneſs, that ſhe might well be ſaid to be a conſpicuous Example of Conjugal Affection, not only to Kings and Princes, and Men in high Degree, but alſo to private Perſons.

After ſome Interval of Time, when they who bare ill will to our Princes and us, to Liberty and Religion, and more eſpecially to this Republick, ſtirr'd up new Troubles in England, and the Nobility of the Kingdom call'd to their Aid our Prince. While he ſtrove one way, and the Winds drove another, at length wafted over with favourable Gales and Wiſhes, ſafely arriv'd in England, and without Reſiſtance; but rather with the general Applauſe of the Nation, and, as it were, born upon the Shoulders of the People came to the Royal City. When afterwards he invited his deareſt Conſort, then the Companion of his Bed, now of his Kingdom, to partake of the Honour offer'd him, and the Dignity ſoon after to be conferr'd upon him, and the equal ſhare of his Fortune, in the Eighty ninth Year of this Age, luckily, and auſpiciouſly, both Husband and Wife, were declar'd King and Queen, with equal Power and Authority, by the common Vote and Suffrage, and unanimous Conſent of both Houſes.

In the Morning ſhe roſe with the Sun, and worſhip'd the Lord of Heaven and Earth: But when ſhe was ſometimes forc'd to riſe at Midnight, by reaſon of the urgent Affairs of the State, and could not afterwards ſleep, ſhe commanded either the Holy Scripture, or ſome other pious Book to be brought her. If any Perſons came to viſit her in a Morning before ſhe had pour'd forth her Prayers, ſhe ſent them back with this Expreſſion, That ſhe was firſt to ſerve the King of Kings. If any perſons were ſaid to ſeek her life by Treachery and Conſpiracy, her Anſwer was, That ſhe ſubmitted to the Will of Heaven. Francius's Oration upon the Death of the Queen.

2. Such was the Sanctity of Mary's Life, that King William, after her Deceaſe, calling to mind her Piety towards God, the Integrity of her Life, and her Extraordinary Knowledge of Sacred Things, brake forth into this expreſſion, That if he could believe, that ever any mortal Man could be born without the contamination of Sin, he would believe it of the Queen. And ſhe preſerv'd herſelf ſo chaſt and ſpotleſs, that while ſhe reſided upon Earth, ſhe liv'd the Life of the Saints, even in the Hurry of the Court, where there are ſo many Incitements to evil. Grevius's Oration on the Death of the Queen.

3. We had very admirable Accounts of the late Queen, from her Court at the Hague, during her Abode there, from moſt unqueſtionable Teſtimonies, which made us envy our Neighbours Happineſs in ſuch a Princeſs; who knew their Happineſs, (as 'twas impoſſible they ſhould not) and had an extraordinary Value and Veneration for her. And ſince her Return to her Native Country, and her Advancement to the Throne here, we never knew a more eminent Exception than ſhe was, to that common Obſervation, Minuit praeſentia Famam: The Fame that Perſons had when abſent, ſuffers by their Preſence. Biſhop Fowler's Preface relating to the Queen.

4. As to the Sobriety which relates to the Palate, ſhe was ſo far from being fond of great Dainties, that I heard her once ſay, That ſhe could live in a Dairy. Ibid.

5. What an Enemy ſhe was to Idleneſs, even in Ladies, thoſe who had the Honour to ſerve her, are living Inſtances. It is well known, how great a part of the Day they were employed at their Needles, and ſeveral Ingenuities; the Queen herſelf, when more Important Buſineſs would give her leave, working with them. And, that their Minds might be well employed at the ſame time, it was her Cuſtom to order one to read to them, while they were at Work, either Divinity, or ſome profitable Hiſtory. Ibid.

6. As to the poſitive Inſtances of the Queen's Piety, or Fear of God, they were ſuch as ſhewed ſhe made no leſs Conſcience of Sins of Omiſſion, than of Commiſſion. Ibid.

7. I might ſpeak of the pious Care ſhe took of her immediate Attendants; and how concerned ſhe was to have them ſecured from Temptations, when they had occaſion to go abroad. But I cannot omit one paſſage, which is an equal Inſtance both of her Piety and Humility: She having condeſcended to be God-Mother to a Daughter of one of her Servants, and calling to mind thoſe Words at the end of the Office of Baptiſm; You are to take Care, that this Child be brought to the Biſhop, to be Confirmed by him, &c. ſhe not only took this Care of her God-Daughter, but in order to her due Preparation for Confirmation, would inſtruct her herſelf, and hear her ſay her Catechiſm. She did not think it enough, to Command one of her Servants, or the Clerk of her Cloſet, to do this Office. Ibid.

8. How great a concern ſhe had for the Reforming of the Manners of her Subjects, in this very looſe Age, appeared, by her moſt pious Letter to the Juſtices of Middleſex: Wherein ſhe vigorouſly excited them to do their Duty, according to their Oaths, in Executing the Laws againſt Swearers and Curſers, and Profaners of the Lord's Day, and all debauched Perſons. Ibid.

9. The Queen's Death was ſuch, as it might have been preſumed, ſuch a Life would end in. Upon her having the firſt Intimation of the Danger ſhe was in, ſhe replied to this effect: I have been inſtructed by the Divines of our Church, how very hazardous a thing it is, to rely upon a Death-bed Repentance; and I am not now to begin the Great Work of Preparing for Death: And, I praiſe God, I am not afraid of it. Ibid.

10. She was ſo compoſed throughout her Sickneſs, that 'twas evident ſhe had not the leaſt Diſturbance upon her Mind; but that all was calm and ſerene within her. One of her Phyſicians (a very worthy Gentleman) was ſo affected with the Obſervations he then made of her, as ſince to ſay, She ſeemed to me, more like an Angel than a Woman. Ibid.

11. Frequently ſhe called for the Prayers; which my Lord of Canterbury ſtill read to her: And about Twelve Hours before her Departure, ſhe comfortably received the Holy Communion at his Hands, Seven Biſhops communicating with her: And at laſt ſhe went away as quietly as a Lamb, with her Works following her.

12. She would conclude with Words that carried in them an Air of Modeſty, that ſhined then moſt particularly, when ſhe ſeemed to deſire an increaſe or Knowledge. She would ſay, She did not know if there was any Difficulty in ſuch Things or not; or if ſhe apprehended, or expreſſed it right; or, if it was only her Ignorance. Biſhop Burnet's Eſſay on the Memory of the Queen.

13. She gave her Minutes of leiſure with the greateſt willingneſs, to Architecture and Gardenage. She had a Riches of Invention, with a Happineſs of Contrivance, that had Airs in it, that were freer and nobler than what was more ſtiff, tho' it might be more regular: She knew that this drew an Expence after it; ſhe had no other Inclinations beſides this, to any Diverſions that were expenceful; and ſince this employed many Hands, ſhe was pleaſed to ſay, That ſhe hoped it would be forgiven her. Ibid.

14. When her Eyes were endangered by Reading too much, ſhe found out the Amuſement of Work: And in all thoſe Hours that were not given to better Employments, ſhe wrought with her own Hands; and that, ſometimes, with ſo conſtant a Diligence, as if ſhe had been to earn her Bread by it. It was a new thing, and looked like a Sight, to ſee a Queen work ſo many Hours a Day. She looked on Idleneſs as the great Corrupter of Humane Nature: And believed, that if the Mind had no Employment given it, it would create ſome of the worst ſort to itſelf: And ſhe thought, that any thing that might amuſe and divert, without leaving a Dreg and ill Impreſſions behind it, ought to fill up thoſe vacant Hours, that were not claimed by Devotion or Buſineſs. Ibid.

15. She ſcarce ever expreſſed a more entire Satisfaction in any Sermon that ſhe had heard, than in our late Primate's againſt Evil Speaking. When ſhe thought ſome were guilty of it, ſhe would ask them, if they had read that Sermon. Ibid.

16. She was as free from Cenſures, as ſhe was from deſerving them. When Reflections were made on this, before her, ſhe ſaid, She aſcribed that wholly to the Goodneſs of God to her: For ſhe did not doubt, but that many fell under hard Characters, that deſerved them as little. She gave it this further turn, That God knew her Weakneſs, and that ſhe was not able to bear ſome Imputations; and therefore he did not try her beyond her ſtrength. Ibid.

17. Her Attention to Sermons was ſo entire, that as her Eye never wandred from a good Preacher, ſo ſhe ſhewed no wearineſs of an indifferent one: When ſhe was asked, how ſhe could be ſo attentive to ſome Sermons, that were far from being perfect, ſhe anſwered, That ſhe thought it did not become her, by any part of her Behaviour, to diſcourage, or ſeem to diſlike one, that was doing his best. Ibid.

18. Pluralities, and Non-Reſidence, when not enforced by real Neceſſity, were otherwiſe ſo odious to her, that ſhe reſolved to throw ſuch perpetual Diſgraces upon them, as ſhould oblige all Perſons to let go the hold that they had got, of theſe Cures of Souls, over whom they did not watch, and among whom they did not labour. In a full Diſcourſe on this very Subject, the Day before the fatal Ilneſs overtook her; ſhe ſaid, She had no great Hope of mending Matters; yet ſhe was reſolved to go on, and never to ſuffer herſelf to be diſcouraged, or to loſe Heart: She would ſtill try what could be done, and purſue her Deſign how ſlow or inſenſible ſoever the Progreſs might be. Ibid.

19. When Reflections were once made before her, of the Sharpneſs of ſome Hiſtorians, who had left heavy Imputations on the Memory of ſome Princes, ſhe anſwered, That if thoſe Princes were truly ſuch, as the Hiſtorians repreſented them, they had well deſerved that Treatment: And others, who tread their Steps, might look for the ſame: For Truth would be told at last; and that with the more Acrimony of Style, for being ſo long reſtrained: It was a gentle ſuffering to be expoſed to the World in their true Colours, much below what others had ſuffered at their Hands. She thought that all Sovereigns ought to read ſuch Hiſtories as Procopius; for how much ſoever he may have aggravated Matters, and how unbecomingly ſoever he may have writ, yet by ſuch Books they might ſee, what would be probably ſaid of themſelves, when all Terrors and Reſtraints ſhould fall off with their Lives. Ibid.

20. She did hearken carefully after every thing that ſeemed to give ſome hope, that the next Generation ſhould be better than the preſent, with a particular Attention. She heard of a Spirit of Devotion and Piety, that was ſpreading itſelf among the Youth of this great City, with a true Satisfaction: She enquired often and much about it, and was glad to hear it went on and prevailed. She lamented that whereas the Devotions of the Church of Rome were all Shew, and made up of Pomp and Pageantry; that we were too bare and naked: And practiſed not enough to entertain a ſerious Temper, or a warm and an affectionate Heart: We might have Light enough to direct, but we wanted Flame to raiſe an exalted Devotion. Ibid.

21. She was [•]o part of the Cauſe of the War, yet ſhe would willingly have ſacrificed her own Life, to have preſerved either of Thoſe that ſeemed to be in Danger at the Boyne. She ſpake of that Matter two Days after the News came, with ſo tender a Senſe of the Goodneſs of God to her, in it, that it drew Tears from her; and then ſhe freely confeſſed, That her Heart had trembled, not ſo much from the Apprehenſion of the Danger that ſhe herſelf was in, as from the Scene that was then in Action at the Boyne: God had heard her Prayers, and ſhe bleſſed him for it, with as ſenſible a Joy, as for any thing that had ever happened to her. Ibid.

22. The Reflections that ſhe made on the Reduction of Ireland, looked the ſame way that all her Thoughts did. Our Forces elſewhere, both at Sea and Land, were thought to be conſiderable, and ſo promiſing, that we were in great Hopes of ſomewhat that might be deciſive: Only Ireland was apprehended to be too weakly furniſhed for a concluding Campaign: Yet ſo different are the Methods of Providence from Humane Expectations, that nothing memorable happened any where, but only in Ireland, where little or nothing was expected. Ibid.

23. When ſad Accidents came from the immediate Hand of Heaven, particularly on the occaſion of a great Loſs at Sea; ſhe ſaid, Tho' there was no occaſion for Complaint or Anger upon theſe, yet there was a juſter Cauſe of Grief, ſince God's Hand was to be ſeen ſo particularly in them. Sometimes ſhe feared there might be ſome ſecret Sins, that might lie at the Root, and blaſt all: But ſhe went ſoon off from that, and ſaid, Where ſo much was viſible, there was no need of Divination, concerning that which might be hidden. Ibid.

24. She was ſorry, that the State of War made it neceſſary, to reſtrain another Prince from Barbarities, by making himſelf feel the Effects of them; and therefore ſhe ſaid, She hoped, that ſuch Practices ſhould become ſo odious, in all that ſhould begin them, and by their doing ſo, force others to retaliate, that for the future they ſhould be for ever laid aſide. Ibid.

25. She apprehended ſhe felt once or twice, ſuch Indiſpoſitions upon her, that ſhe concluded Nature was working towards ſome great Sickneſs; ſo ſhe ſet herſelf to take full and broad Views of Death, that from thence ſhe might judge, how ſhe ſhould be able to encounter it. But ſhe felt ſo quiet an Indifference upon that Proſpect, leaning rather towards the deſire of a Diſſolution, that ſhe ſaid, Tho' ſhe did not pray for Death, yet ſhe could neither wiſh nor pray against it. She left that before God, and referred herſelf entirely to the diſpoſal of Providence. If ſhe did not wiſh for Death, yet ſhe did not fear it. Ibid.

26. We prayed for our ſelves more than for her, when we cried to God for her Life and Recovery: both Prieſt and People, Rich and Poor, all Ranks and Sorts joyned in this Litany. A univerſal Groan was Ecchoed to thoſe Prayers, through our Churches and Streets. Ibid.

27. But how ſeverely ſoever God intended to viſit us, ſhe was gently handled; ſhe felt no inward depreſſion, nor ſinking of Nature. She then declared, That ſhe felt in her Mind the Joys of a good Conſcience, and the Powers of Religion, giving her Supports, which even the last Agonies could not ſhake. Thus far Biſhop Burnet.

28. In the Publick Worſhip of God, ſhe was a bright Example of ſolemn and unaffected Devotion. She prayed with humble Reverence, heard the Word with reſpectful Silence, and with ſerious Application of Spirit, as duly conſidering the infinite Interval between the Supremacy of Heaven, and Princes on Earth: That their Greatneſs in its Luſtre, is but a faint and vaniſhing Reflection of the Divine Majeſty. One Inſtance I ſhall ſpecifie in this kind: When her Reſidence was at the Hague, a Lady of Noble Quality coming to the Court to wait on her, on a Saturday in the Afternoon, was told, ſhe was retired from all Company, and kept a Faſt, in Preparation for the receiving the Sacrament the next Day. The Lady ſtaying 'till Five a Clock, the Princeſs came out, and contented herſelf with a very ſlender Supper, it being incongruous to conclude a Faſt with a Feaſt. Thus ſolemnly ſhe prepared herſelf for Spiritual Communion with her Saviour. Dr. Bates's Sermon upon the Death of the Queen.

29. She had a ſincere Zeal for the healing our unhappy Diviſions in Religious Things, and declared her Reſolution upon the firſt Addreſs of ſome Miniſters, that ſhe would uſe all Means for that Bleſſed End. She was ſo wiſe as to underſtand the Difference between Matters Doctrinals, and Rituals; and ſo good as to allow a juſt Liberty for Diſſenters, in things of ſmall moment. She was not fetter'd with ſuperſtitious Scruples, but her clear and free Spirit was for the Union of Chriſtians in Things eſſential to Chriſtianity. Ibid.

30. In her Relation to the King, ſhe was the beſt Pattern of Conjugal Love and Obſequiouſneſs. How happy was her Society, redoubling his Comforts, and dividing his Cares? Her Deportment was becoming the Dignity and Dearneſs of the Relation. Of this we have the moſt convincing Proof from the Teſtimony and Tears of the King ſince her Death. Solomon adds to many Commendations of a vertuous Woman, as a Coronis, That her Husband praiſes her. The King's declaring, that in all her Converſation he diſcovered no Fault; and his unfeigned and deep Sorrow for his Loſs, are the Queen's entire Elogy. Ibid.

31. I cannot omit her Reverential Regard for the Lord's-Day, which at the Hague I had a very particular occaſion to take Notice of: On a Saturday, a Veſſel (the Pacquet-Boat) was ſtranded not far from thence, which lying very near the Shore, I view'd (happening to be thereabouts at that time) 'till the laſt Paſſengers were brought (as all were) ſafe off. Multitudes went to ſee it, and her Highneſs being inform'd of it, ſaid, ſhe was willing to ſee it too; but thought ſhe ſhould not: for it was then too late for that Evening; and ſhe reckoned by Monday it would be ſhiver'd to pieces, (thô it remaining entire 'till then, ſhe was pleas'd to view it that Day); but ſhe reſolved, ſhe added, ſhe would noe give ſo ill an Example, as to go ſee it on the Lord's-Day. Mr. Howe's Diſcourſe on the Death of our late Queen.

32. She was not inacceſſible to ſuch of her Subjects, whoſe diſſentient Judgments in ſome ſuch Things, put them into lower Circumſtances. Great ſhe was in all valuable Excellencies, nor greater in any, than in her moſt Condeſcending Goodneſs. Her ſingular Humility adorn'd all the reſt. Speaking once of a good thing which ſhe intended, ſhe added, But of my ſelf I can do nothing: and ſomewhat being by one (of two more only) then preſent, interpoſed, ſhe anſwered, She hoped God would help her. Ibid.

33. He that will read the Character, Pſal. 15. and 24. of an Inhabitant of that Holy Hill, will there read her true and moſt juſt Character. Wherein I cannot omit to take notice, how ſacred ſhe reckoned her Word. I know with whom ſhe hath ſometimes conferr'd, whether having given a Promiſe of ſuch a ſeeming import, ſhe could conſiſtently therewith do ſo, or ſo, ſaying, That whatever prejudice it were to her, ſhe would never depart from her Word. Ibid.

34. She had a Love to all good Men, thô of a different Communion. Her Eſteem and Affection were not confin'd to one Party, or to the Church of which herſelf was a Member. This is the Unchriſtian Character of many, that they hate and deſpiſe thoſe who differ from them, in the Circumſtantials of Religion: But the deceas'd Queen had a larger Soul, ſhe lov'd and valu'd the Image of God, wherever ſhe found it. 'Tis well known, how frequently (I may ſay conſtantly) ſhe joyn'd in the Worſhip of God, with the Dutch and French Churches, thô their Conſtitution and Order are very different from thoſe of the Church of England. I have been a Witneſs of the Kindneſs and Reſpect, with which ſhe treated Engliſh Diſſenting Miniſters, and was preſent when ſhe thank'd one of that quality, for a Practical Book of Divinity which he had publiſh'd, and had been put into her Hands. This Conſideration makes our Loſs the greater, becauſe ſhe is taken away, who was ſo capable and willing to compoſe the unhappy Differences in Matters of Religion, which ſhe did lament, and earneſtly wiſh'd the removal of 'em. Mr. Spademan's Sermon, preach'd at Rotterdam the Day of Her Majeſty's Funeral.

35. Thoſe who never had themſelves Experience of Want and Diſtreſs, are tempted unto a neglect and diſregard of the Miſerable: Moſt of the Great and Rich, chooſe rather to lay out their Treaſures on any Vanity. than in Relieving the Deſtitute and Diſtreſs'd. But this pious Queen was rich in this kind of good Works, and did as willingly ſeek out Objects of her Charity, as others do avoid 'em. The Character, which Solomon gives of a Vertuous Woman, did moſt viſibly belong to the deceas'd Queen, Prov. 31.20. She ſtretched out her Hand to the Poor; yea, ſhe reacheth forth (both) her Hands to the Needy. And it might truly have been ſaid of her, what Job alledged as an Evidence of his Sincerity in the Service of God, Job 29.13, 15, 16. The Bleſſing of him that was ready to periſh, came upon me, and I caus'd the Widow's Heart to ſing for Joy, &c.—By ſuch a Chriſtian Practice this wiſe Queen laid up Treaſure in Heaven. Ibid.

36. Could we, and thoſe who were related to the late Queen, be perſwaded to walk in the Steps of her Faith and Piety, we ſhould reap more Advantage after her Death, than we did in her Life. 'Tis a memorable Wonder that is related, 2 Kings 12.21. How when a dead Man was cast into the Sepulchre of Eliſha, as ſoon as he touch'd the Bones of Eliſha, he revived, and ſtood upon his feet. We may hope, that if the holy Example of the deceas'd Queen, might touch our dead Souls, they would be reviv'd and gain Spiritual Life. Ibid.

37. She knew how dangerous an Inſtrument of the Devil Flattery is, and how fatally her Station expoſed her to it: And ſhe took care for nothing more, than to ſecure herſelf againſt the danger of it.

I Shall never forget with what weight of Reaſon, and ſincerity of Concern, I have ſometimes heard this Great Queen, repreſent the Dangers which Princes, above all others, are apt to run in this reſpect. And with what Earneſtneſs ſhe has exhorted thoſe about her, to deliver to her the plaineſt Truths; and with all Freedom to tell her, if they had obſerved any thing amiſs in her Conduct, that ſhe might amend it. Dr. Wake's Sermon, preached at Grey's-Inn, on the Occaſion of the Queen's Death.

38. She thought herſelf engag'd to labour, not only her own particular, but the Salvation of others: You may know it, you that by your Employments were deſign'd to her immediate Service, have been ſo often corrected by her; when over zealous for her, and ſo negligent of God, ſhe would not admit of your Sedulities, but when they were ſanctifi'd by Prayer. It behoves ye in the first place to ſerve God, ſaid ſhe to ye, that's your first Duty; I will have none of your Attendance, but upon that Condition. Mr. Claude's Sermon on the Queen's Death, preach'd at the Hague.

39. Never was Majeſty better tempered with Eaſineſs and Sweetneſs. She knew how to be familiar, without making herſelf cheap, and to condeſcend without meanneſs. She had all the Greatneſs of Majeſty, with all the Vertues of Converſation; and knew very well, what became her Table, and what became the Council-Board.

She underſtood her Religion, and loved it, and practiſed it; and was the greateſt Example of the Age, of a conſtant, regular, unaffected Devotion, and of all the eminent Vertues of a Chriſtian Life. In the midſt of all the Great Affairs of State, ſhe would rather ſpare time from her Sleep, than from her Prayers; where ſhe always appeared with that great Compoſure and Seriouſneſs of Mind, as if her Court had been a Nunnery, and ſhe had nothing elſe to do in the World. Dr. Sherlock's Sermon, preached at the Temple, upon the ſad Occaſion of the Queen's Death.

40. She was not wrought up to any Bigottry in unneceſſary Opinions. She was moſt converſant in Books of Practical Divinity, of which ſome of the lateſt uſed by her, were certain Sermons, and ſome Diſcourſes concerning Happineſs, Death, and Judgment. Arch-biſhop Teniſon's Sermon, preached at the Funeral of Her late Majeſty.

41. In this Princeſs, Authority, Majeſty, and Humility met together. That dwelt in her to ſuch a degree, that in her Preſence, or within her Hearing, the ſpeaking of this, which I have ſaid, or any thing like this, would have been exceedingly offenſive. But the Juſtice of Nations gives thoſe Praiſes to the Merit of good Princes, which their own Modeſty would not bear. An ordinary Inſtance may ſuffice, for the ſhewing her averſeneſs, not only to Flattery, but to Praiſe. Of a Book addreſſed to her, ſhe ſaid, She had read it, and lik'd it well; but much the better, becauſe the Epiſtle was a bare Dedication. Ibid.

42. Her Graces and Vertues were not blemiſhed by Vanity or Affection: Had that been ſo, ſhe would ſcarce have made ſuch a Profeſſion as this, a little before her Death: I know (ſaid ſhe) what looſe People think of thoſe who pretend to Religion; they think it is all Hypocriſie: Let them think what they will, I may now ſay, and I thank God I can ſay it, I have not affected to appear what I was not. Ibid.

43. Seeing God had determin'd this good Queen muſt die, the Chriſtian Manner in which ſhe went out of the World, is, in ſome ſort, an Alleviation of the Grief of thoſe whom ſhe has left behind her; who have indeed Reaſon more than enough to mourn, but yet not as Perſons without hope. Ibid.

44. I will not ſay, that of this Affliction ſhe had any formal Preſage; but yet there was ſomething which look'd like an immediate Preparation for it. I mean her chooſing to hear read more than once, a little before it, the laſt Sermon of a Good and Learned Man, now with God, upon this Subject, What! ſhall we receive Good from the Hand of God, and ſhall we not receive Evil? Job 2.10. Ibid.

45. She fix'd the Times of Prayers in that Chamber, to which her Sickneſs had confin'd her. On that very Day ſhe ſhewed how ſenſible ſhe was of Death, and how little ſhe fear'd it. She required him who officiated there, to add that Collect in the Communion of the Sick, in which are theſe Words: —That whenſoever the Soul ſhall depart from the Body, it may be without Spot preſented unto Thee. I will (ſaid ſhe) have this Collect read twice every Day. All have need to be put in mind of Death, and Princes have as much as any Body elſe. Ibid.

46. She ſeem'd neither to fear Death, nor to covet Life. There appear'd not the leaſt Sign of Regret for the leaving of thoſe Temporal Greatneſſes, which make ſo many of high Eſtate unwilling to die.

It was (you may imagine) high Satisfaction, to hear her ſay a great many moſt Chriſtian Things, and this amongſt them, I believe I ſhall now ſoon die, and I thank God, I have from my Youth learned a true Doctrine, that Repentance is not to be put off to a Death-bed. Ibid.

47. On Thurſday ſhe prepared herſelf for the bleſſed Communion, to which ſhe had been no Stranger from the Fifteenth Year of her Age. She was much concern'd, that ſhe found herſelf in ſo Dozing a Condition (ſo ſhe expreſſed it). To that ſhe added, Others had need to pray for me, ſeeing I am ſo little able to pray for my ſelf.

48. When a Second Portion of a certain Draught was offer'd her, ſhe refus'd it, ſaying, I have but a little Time to live, and I would ſpend it a better way. Ibid.

49. In all theſe Afflictions the King was greatly afflicted; how ſenſibly, and yet how becomingly many ſaw; but few have Skill enough to deſcribe it: I'm ſatisfied I have not. At laſt, the Helps of Art, and Prayers and Tears not prevailing, a Quarter before One, on Friday Morning, after two or three ſmall Strugglings of Nature, and without ſuch Agonies as in ſuch Caſes are common, having (like David) ſerv'd her own Generation by the Will of God, ſhe fell on ſleep.

Thus far Arch-biſhop Teniſon.

50. Before the Queen had exceeded the Age of Childhood, when in the midſt of her Play, ſhe was imitating the Dutch March with her Hands upon the Cover of a Cheſt, and was admoniſh'd not to mind the Dutch, the King, her Uncle's, Enemy; but on the other ſide, France, and the Dauthin were commended to her, with a Divine and Prophetic Utterance ſhe made anſwer, I care not for France, 'tis Holland I deſire. Not many Words indeed, but certainly Prognoſticating, and apparently then foretelling that fame Wedlock from Heaven conferr'd upon us, and upon all Europe. Dr. Perizonius's Oration on the Queen in Holland.

51. She had a greater Regard to the Dignity of thoſe on whom ſhe conferr'd her Bounty, than to her own Fame in ſo fruitful a Field of Honour; nor would ſhe endure it ſhould be ſpread abroad, how many, or who they were, whom ſhe ſupported by her Liberality. Therefore ſhe ſate by herſelf, and four times a Year, alone, in her Cloſet, carefully computed what ſhe had formerly determin'd to give to every one. She view'd the Accompts of her Beneficence herſelf, and diſtributed it from thoſe Notes, to ſeveral parts of the World, by Letters written with her own Hand, no Body being admitted to aſſiſt her in ſo Noble an Office, becauſe it was not her pleaſure, that any Body ſhould be concern'd in the Teſtimony of her Conſcience. This was that which the ancient Stoics ſo ſtudiouſly inculcated, but very difficulty perſwaded either others, or themſelves to obſerve, That Vertue was to be deſir'd for its own ſake, without any reſpect of Profit, Praiſe, or in hopes of great Advancement. Ibid.

52. After the Expedition for England, the Queen being tyr'd out with Grief and Mourning, ſhe order'd a Lady to be ſent for, of approved Probity, and Illuſtrious Quality into whoſe Breaſt ſhe might diſcharge the Sighs and Afflictions which then oppreſs'd her: And then it was, that ſhe poured forth theſe Expreſſions, ſad indeed, but worthy to be Engraven in Gold, or carv'd in Cedar: That if the only thing contended for, were the Right which her Birth, and the Laws of the Land had given her to the Inheritance of three Kingdoms ſhe would never aſſent, that it ſhould be juſtify'd and recover'd by Arms from her Father; but that ſhe was over-rul'd by this Perſwaſion alone, that the Laws of her Country, and the Safety of the true Reformed Religion were in apparent danger. Otherwiſe, that ſhe would reddily and patiently acquieſce and be ſatisfi'd with the Fortune which ſhe had obtain'd in this Country, with the Love and good Will of all Men, which was dearer to her, than a Kingdom. And that ſhe could not but extol the wonderful Goodneſs of God toward her; that tho' ſhe ſpent her brittle Years in a Court beſieg'd with Vice and Impiety, and tho' after the Death of her Mother, ſhe grew up under a Step-Dame, and a Father devoted to the Church of Rome, and were little minded by her Ʋncle, yet ſhe had ſo well imbib'd the Principles of the true Religion in her Infant Years, that, by means thereof, ſhe attain'd to the profounder Knowledge of it by degrees, and made out her way to Eternal Salvation. Therefore ſhe conſented to that Expedition, neither willingly nor gladly, but after a long Heſitation, and vanquiſh'd at length by the moſt weighty Reaſons of Duty and Piety; while ſhe apparently ſaw, that had ſhe not taken upon her to ſupport whatever is valuable among Publick Enjoyments, and which no good Man will looſe, but his Life; all things would have gone to Rack and Ruine in her Country, through the Ill-management of a Father, led away by the Councels of his Prieſts. Ibid.

53. A quick and ready Wit, and fit for Government, was admir'd in her, by a great Number of Illuſtrious Ambaſſadors from Foreign Nations, to whom ſhe always anſwer'd without any Heſitation, wiſely and gravely, concerning Affairs of greateſt moment. Nor will Albeville himſelf, if I am not miſtaken, deny this to be true; by whom, when her Father, after Fame had ſpread abroad the Report of her Mother-in-Laws being with Child, would needs have perſwaded his Daughter, that he had not intention to diſturb the legal Order of Succeſſion in England, nor to aboliſh the receiv'd Ceremonies of the Engliſh Church, but that it ſhould be of equal prevalency with the Roman Catholick Worſhip, both as to Publick Exerciſe, and equal ſhare of Authority; ſhe is ſaid to have return'd this Anſwer, That ſhe thank'd her Father for deſigning nothing of Innovation in the ſettled Succeſſion of the Kingdom, tho' ſhe were well aſſur'd, that by the Laws of the Land, nothing of Novelty could be introduc'd in that Affair. In Matters of Religion, ſhe abhorr'd all Violence and Perſecution; yet 'twas her Opinion, That Dagon and the Ark would not agree ſo equally and lovingly together in the ſame place, tho' ſhe would not then determine which Party was Dagon, or which the Ark. Ibid.

54. In the General Conſternation in the Yar Ninety, as if ſhe had nothing of Female, but Form, prudently, and in a ſhort time, got clear of all Dangers, being in many places at once, preſent with her Body, every-where with her Mind. She view'd the Camps, and muſter'd the Soldiers, like another Britiſh Boadicia. Thoſe that were ſuſpected, even her own and neareſt Relations ſhe ſent to the Tower: For ſhe acknowledg'd no Relation that was an Enemy to the Publick Welfare. The Sea-Captains, who had fail'd in their Duty, and deſerted our Men, ſtruggling with Multitude and Adverſe Fortune, ſhe ſent for up, to anſwer for their Miſdemeanours; the Sea-men maim'd and wounded in the Engagement, ſhe bountifully reliev'd; and no leſs liberal to the Widows of the Slain; ſhe ſent ſome Thouſands of Pounds into this Land, to be diſtributed among the Relicts of thoſe that were kill'd. She confirm'd the Minds of the Engliſh, and encourag'd 'em by her own Example. She fortifi'd the Ports and Entrances into the Kingdom; ſhe reinforc'd the Fleet wiht Men of War. Laſtly, She provided againſt all ill Accidents, with a Heroic Providence, ſo that the Enemy neither durſt purſue his Victory, nor attempt to Land. Ibid.

55. For the moſt part therefore, ſhe roſe betimes in the Morning, and before all things dedicate her firſt Exerciſes to God; then ſhe applied herſelf to the Reading of ſuch Books, by which our Minds are either excited to Piety, or adorn'd and enrich'd with the Precepts of Wiſdom. Then ſhe diſpatch'd ſuch Buſineſs as offer'd itſelf, and courteouſly, thô a trouble to her, admitted the Viſits of ſuch as in Duty came to wait on her; and thoſe Ceremonies being over, ſhe heard the Petitions and Requeſts of all that came; after which ſhe exercis'd her Body by walking in the Garden, at what time ſhe convers'd with ſuch Biſhops or Divines, as were moſt eminent for Piety and Learning, and greedily fed her Ears with their Diſcourſes. In the Afternoon ſhe delighted herſelf in the Company and Converſe of her Husband, if his more important Occaſions, or the Wars, would permit her the Opportunity of his Preſence. Sometimes ſhe viſited Ladies of higheſt Quality, or elſe repaid 'em their Civilities; nor would ſhe diſdain at other times, with the ſame Royal Hands, that but now wielded the Scepter, to work with her Needle. At what time alſo, that ſhe might not leave the leaſt Minute unimprov'd, ſhe ordered the Hiſtory of ſome Nation or other to be read to her. And this not only when ſhe was ſo empoly'd, but when ſhe ſupp'd privately in her Bed-Chamber, or when ſhe could not ſleep in the Night-time; as I was told by a moſt Noble Lady, that attended upon the Queen for Nine Years together, and was acquainted with her whole Courſe of her Life, and when ſhe was in Waiting, had frequently herſelf read to her. Ibid.

56. King James, the Father of Mary, when he came to the Crown, employ'd all his Cares and Thoughts, and made it his Buſineſs, to Repeal ſeveral Acts which his Anceſtors had made for the Support of the Reform'd Religion; more eſpecially to aboliſh the Law which enacted the taking of the Teſt, which abjur'd all Power and Authority which the Pope, or any other Mortal claim'd, or could claim, either in Civil or Eccleſiaſtical Matters within the Kingdom. Mary openly declar'd, That ſhe could not approve his Conduct, nor aſſent to thoſe who urg'd, that the Engliſh might be abſolv'd from the ſanctity and obſervance of that Oath, nor that any one for the future, was to be forc'd to it.

The King inform'd of this, order'd his Envoy, then at the Hague, to make it out to Mary, and perſwade her, that ſhe had a wrong Opinion, induc'd thereto by falſe Reaſons and Grounds of her Father's Intentions and Meaning in that particular. The Envoy taking a fit Opportunity, held the Queen in a long Diſcourſe upon this Subject, bringing not a few, nor thoſe vulgar Arguments, out of Scripture, many Teſtimonies out of the moſt Ancient and moſt Learned Fathers of the Church, and more than one Reaſon from the Knowledge of Things which Nature has imprinted in our Minds. When the Queen had attentively heard him, ſhe did not anſwer him with a Laconiſm; ſhe ſo readily, and ſo ſmartly, of a ſudden, took to pieces the Envoy's Diſcourſe, and his Arguments, refured all his Reaſons with ſo much Judgment, that when the Envoy was diſmiſſed by the Queen, he could not forbear teſtifying and acknowledging in the publick Hall of the Court, before a great many Perſons of high Quality and Dignity, that he could never have believ'd, there had been a Woman in the World endued with ſo much Underſtanding of the Chriſtian Doctrine, and of the Opinions urged to her upon the ſeveral Heads of that Doctrine; or that could defend what ſhe thought, with ſo much ſtrength and weight of Reaſon, and fortifie it with ſo ſtrong a Guard, againſt all Aſſaults of open Hoſtility, or treacherous Inſinuation.

He added moreover, That he was perſwaded, that this Princeſs could be mov'd by no Man living, from thoſe Opinions concerning Religion, wherewith ſhe was ſo throughly ſeaſoned. Nor would he be the occaſion that any one ſhould attempt to Diſcourſe her any more upon that occaſion, unleſs he intended to loſe his Labour: And this was what he alſo wrote to K. James.

In this Conference with the Engliſh Agent, the moſt prudent Princeſs added thus much farther, That ſhe could not ſufficiently admire, nor indeed imagine how it ſhould come to paſs, that any Man, not void of Reaſon or Sence, or that had a right Judgment of God and Divine Matters, or had comprehended in his Mind the true manner of Worſhipping him, could prove a Deſerter, and run from our Religion to the Ceremonies of Rome.

When the Agent replied, That her Father, the King of Great Britain, was a living Example of a better Approbation of the Romiſh Worſhip. She made anſwer, That there was nothing griev'd her more; and the only thing ſhe wonder'd at, by whoſe Seduction, upon what Occaſion, by what Arguments he could be induced to betray the Bulwark of purest Truth; and having left that, upon what Supporters, the Security and Tranquility of his Mind could rely. Theſe things the moſt wiſe and prudent Mary.

Not long after, when there was no queſtion but the King James had been certified of all theſe things by his Agent's Letters; the Father ſends a long and weighty Epiſtle to his Daughter, wherein he ſet forth at large, the Occaſion, the Reaſons and Methods he had followed, in abandoning our Worſhip, and embracing the Opinions of Rome.

This Letter from King James was delivered to Mary, upon Tueſday in the Evening; the Meſſengers who brought it, being to return into England the next Day. Wherefore, when ſhe had read it over and over again, with extraordinary attention, and ſtudiouſly conſidered every thing, ſhe ſet herſelf to return an Anſwer, wherein ſhe ſpent the greateſt part of the Night; and thô frequently put in mind, that it was time to go to Bed, and that it behov'd her to take care of her Health, which would be much diſorder'd by watching: the moſt prudent Queen made anſwer, That the Duty of Anſwering the King's Letters, was to be preferr'd before Sleep, lest ſhe ſhould be ſtraitned in time the next Day, and thereby be hindred from performing what ſhe ow'd to her Father. That therefore ſhe made the more haſte, leſt if the Meſſenger ſhould ſlip away without her Anſwer, it might be ſuſpected, that ſhe had made uſe of help, and got ſome Divine to write her Letters for her; which if her Father ſhould believe, they would want that weight and effect, which by the Favour of God, ſhe promiſed herſelf from diſpatching 'em with all ſpeed ſhe could.

The King's chief Argument was taken from the Antiquity, and the long and immovable Endurance of the Roman Church, eſtabliſh'd and founded upon the Promiſes of Chriſt, Thou art Peter, &c. To which were added other Places, Arguments, and Teſtimonies heaped together, to corroborate that Opinion. All which the moſt ingenious Princeſs anſwered and refuted in ſo ſhort a time, and with ſo much Politeneſs and Judgment, that an eminent Divine, and ſome few other Perſons, conſpicuous for their Quality and Integrity, who afterwards were permitted to ſee a Copy of that Epiſtle, raviſh'd into admiration, aſſerted, that they could never have perſwaded themſelves that ſuch a Letter, ſo full of grave and efficacious Arguments, could have been written by any Man, much leſs by a Woman, unleſs by one who had devoted his whole Life to the Study of the Scriptures, and true Divinity. Grevius's Oration on the Queen, at Utrecht.

57. Such was alſo the Sanctity of Mary's Life, that King William, after her Deceaſe, calling to mind her Piety toward God, the Integrity of her Life, and here extraordinary Knowledge of Sacred Things, brake forth into this Expreſſion, That if he could believe that ever any mortal Man could be born without the Contamination of Sin, he would believe it of the Queen. And ſhe preſerv'd herſelf ſo chaſt and ſpotleſs, that while ſhe reſided upon Earth, ſhe liv'd the Life of the Saints, even in the hurry of the Court. Ibid.

58. When the News was ſent from England, That Mary, the Eldeſt Daughter of King James, was by Decree of Parliament, to be the next Day proclaim'd Queen of England; the Meſſenger was to paſs through the Hague, and to impart the News in the Reſident's Name, to a Perſon of high Authority, and no leſs high both in William and Mary's Eſteem. He immiedately haſtens to the Court, and informs Mary of this Vote of the Houſe, and congratulates her Advancement to the Royal Dignity. She, according to her wonted Good Nature, mildly indeed, but with a leſs familiar Countenance, and a more contracted Brow, made anſwer, That ſhe neither hop'd thoſe Things to be true, which he related, neither did ſhe believe, that William would accept the Kingdom, as a Subſtitute to Female Authority, or as one that was to be beholden to a Woman for a Crown. Ibid.

59. When it was admir'd that Mary ſhould be ſo implacable, to deny her Pardon to one that had done nothing againſt her, nor had injur'd her either in Word or Deed, when William, juſtly offended, had pardon'd the Delinquent, ſhe order'd this Anſwer to be made, That had the Crime been committed against her, ſhe would not have been either ſevere, or inexorable; but that ſhe could not forget an Attempt against her Husband, nor grant her Pardon ſo eaſily to him, who had ſo highly offended William. Who can ſufficiently extol this Conjugal Fidelity, this unuſual Affection of a Queen toward a Huſband? For my part, I am not able to admire it as I ought to do.

Nor was the Queen belov'd with leſs Affection by the King, that the King was belov'd by her; there was no need of falling out, to renew their Love; but ſuch was the harmonious Agreement of their Minds and Counſels from the firſt Day of their auſpicious Marriage, that their Wills were ſtill the ſame, whatever pleas'd, whatever diſlik'd the one, always diſlik'd, ſtill pleas'd the other; ſuch an Agreement of Opinion in all Things, both private and publick, that thô in Perſons divided by long Intervals of diſtant Leagues, yet by an unaccountable Sympathy, they were always of one Mind in all Affairs moſt difficult, and of dubious Event, which would have puzled the moſt acute and experienc'd Politicians. So that they might be ſaid to be born under one Conſtellation, or rather that one Soul reſided in two Bodies. And that you may not think I ſpeak a Fiction; behold an Example of a real Harmony of Minds, almoſt beyond belief.

When the King ſent word, That Forty of the Men of Wwar, with the Admiral, ſhould ſteer away toward the Coaſt of France, with the Deſign, That if they found an Opportunity, they ſhould burn all the Enemies Tranſport-Ships. Before the Yachts, and the Meſſenger who was ſent with the King's Expreſſes, arriv'd in England, the Queen's Letters were brought hither to the King, giving him an Account, That ſhe had ordered a Fleet of Forty Men of War, to ſail away for the Coast of France, and burn the Enemies Ships, which were reported to be deſign'd to infest the Engliſh Shoar.

What Symphony could produce a more harmonious Harmony of Notes, than this of the Opinions and Counſels of the King and Queen; when the one knew nothing of the other's Mind: Inſomuch, that Similitude of Manners, and Conſent of Minds, not Fortune, ſeem'd to have joyn'd William and Mary together. Ibid.

60. It wos a Saying of the King, before he thought of Marriage, to Charles the Second's Embaſſador, at a time when there happen'd an accidental Diſcourſe about the Choice of Wives, That of all the Qualities to be ſought for in a Wife, his firſt Care ſhould be to find out the Beſt-Condition'd. And he himſelf made himſelf the Maſter of his Wiſh: for he could not have found to better Wife, had the Sun itſelf, according to the Proverb, been to have ſought her out.

But as the King met with his chief Help and Aſſiſtance in the Queen's Love, ſo not only her Subjects, but all others, for whom it was in her Power to do Good, found more than ordinary Succour in her bountiful Nature. She thought the Day loſt, wherein ſhe had not an Opportunity to do good to ſeveral. Ibid.

61. How many experienc'd the Bounty of the her Munificent and Liberal Hand, as well in England as in Germany, the Low Countries, Piedmont, but more eſpecially the French Exiles, who rather choſe to loſe their Eſtates, than to hazard the Loſs of their Souls? And the Splendour of this Benevolence ſhin'd forth in Mary's [••]ſt coming into this Country: For the Prince of Orange, ſo ſoon as Mary became his Conſort, order'd ſuch a Sum of Money to be paid her for the neceſſary Expences of her Apparel, and Princely Ornaments. What did the Divine Princeſs do with it at thoſe Years? She did not ſtifle the Money in cloſe and dark Cheſt, nor did ſhe laviſh it out in gorgeous Attire, upon Pearls and Gems; which other Women, far diſtant from her degree, are ſo mad after, that they never ceaſe this Fury 'till they have quite ruin'd their Husband's Patrimonies: But moderate in her Layings-out, conſidering the Grandeur of her Fortune, upon her Apparel, and other Ornaments, which the Dignity of ſo great a Princeſs requir'd, ſhe introduc'd into the Court-Diligence, Frugality, Paſirmony, Vertues moſt commonly unknown in Courts. The reſt of that large Allowance ſhe conſum'd in Relieving the Diſtreſſes of honeſt and worthy People, who labour'd under great Neceſſities, not through their own Extravagancy, but reduc'd thereto by Misfortune, and the Hardneſs of the Times. Ibid.

62. What her Innoceny and Temperance was in the midſt of ſo much Wealth, your ſelves cannot be ignorant, who know how pious ſhe was; nor have I any thing to add as to her Chaſtity, when your have heard how entirely ſhe lov'd the King. She could not endure a wanton Word, nor the ſight of a Woman, who was reported or ſuſpected to have violated her Modeſty. Ibid.

63. As ſhe excell'd all in Majeſty, ſo ſhe ſuffer'd none to out-do her in Humanity. I will give you one rare Example of her extraordinary Affability and Goodneſs. An Embaſſador of a great Prince, after he had paid his Duty to Mary at the Hague, retiring out of the Chamber, leſt he ſhould turn his back to the Princeſs, went backward, ſtopping and bowing two or three times, By chance it happen'd, that after he had bow'd a ſecond time, ſtill retreating backward, his Perriwig caught hold of a Branch that hung in the Room, which either he had not ſeen, or elſe had forgot, and pulling it off diſcover'd his bald Head. The Embaſſador bluſh'd, and the Ladies and Maids of Honour could not forbear laughing; only the Princeſs did not ſo much as ſmile, but kept her Countenance with the ſame Gravity, as when ſhe heard the Embaſſador's Addreſs. After the Embaſſador was gone, one of the Ladies, who was greatly in her favour, admiring the Reſervedneſs of the Princeſs, upon ſuch a Jocular Accident, made bold to ask her, how ſhe could hold laughing? To whom the Princeſs, I ſhould have done the Embaſſador an Injury, ſaid ſhe, ſhould I by an unſeaſonable Fit of Laughter, added to the Shame and Trouble of a Perſon who was in Confuſion and Perplexity enough at what had unhappily, and through no Fault of his, befall'n him: No, Madam, that had been ill done, and against my Duty. Ibid.

64. Now as ſhe was always like herſelf, through the whole Courſe of her Life, ſo neither did ſhe ſwerve from herſelf at her Death. Ibid.

65. When the Right Reverend Arch-biſhop of Canterbury, ſent for ſome few Days before ſhe expir'd, gave her to underſtand the certain Approach of Death, that ſhe was to prepare for the Journey which all Mortals early or later are to take, placidly, without any ſign of a ſick Mind, thô extreamly weakned in Body by the force of the Diſeaſe, ſhe made anſwer, That that was not the first Day of her Learning to prepare for Death; for that ſhe had ſerv'd God during the whole Courſe of her Life. A Saying truly worthy of ſo great a Queen, worthy the Remembrance of all Ages. She had learn'd, that then we begin to live when we die. We die as ſoon as born; every Day ſomething is imperceptibly cropt from our Lives, 'till by degrees the whole be lopt away. And that this moſt pious Queen neither deceiv'd herſelf, nor the Arch-Biſhop, is apparent from that memorable Saying of hers, about Six Years before her fatal Day, when ſhe ſate by the Bed-ſide of a Noble Perſon's Wife, whom ſhe highly lov'd and valued, to confirm and comfort her, then drawing her laſt Breath. They who were preſent deſir'd her, that ſhe would turn away her Eyes from the expiring Lady. But the Queen refus'd, ſaving withal, That it rarely fell out for Perſons of her Rank and Quality, to ſee ſuch a Spectacle as now was offered her by the deſign'd Favour of Heaven, to make advantage of it in better underſtanding the Vanity of our Life. What advantage ſhe made of it, the Concluſion of her Days ſufficiently taught us. Ibid.

66. She bid the King Farewel in theſe Words: I leave the Earth: I hope, dear King, you never miſtruſted my Fidelity and Love. Moderate your Grief. I wiſh that with the ſame Joy that I depart, with the ſame Eaſineſs you may ſet Bounds to your Sorrow. Soon after the Divine Mary expir'd in the Hands and Embraces of the King, who never left her, nor ſtirr'd out of her Chamber Day or Night, whilſt ſhe lay labouring under three moſt cruel Diſeaſes, and Small-Pox, an Eriſipelas, and a Peſtilential Fever, either of which was enough to have carried off the ſtrongeſt of Men. Ibid.

67. Never any Man, whatever were the Madneſs of raging Diſaſter, could perceive any change of Countenance in the King. But this ſame Grief he was not able to withſtand, vanquiſh'd by the force of his Love and Loſs; as having loſt the moſt certain and faithful Companion of his Fortune, of his Counſels, this Cares, his Labours, and his Thoughts; who far exceeded all the Excellencies of the Female Sex, that hardly the Vertue of any Woman, in any Age, can be compar'd to hers. For that Reaſon perhaps in was that Heaven deny'd her Off-ſpring, leſt ſhe ſhould bring forth a worſe than herſelf, and here Husband, ſeeing Nature could go no further. Ibid.

68. Thou beſt and greateſt of Queens, thou departeſt this Life in the Flower of thy Age; but what remorſleſs Death has abſtracted from the Number of thy Years, Men will add as much, and more, to the Eternal Glory, Fame, and Remembrance of thy Name. This Life will prolong thy Conſecrated Memory to after Ages. Nor Marble Mauſoleum, nor Golden Urn ſhall hide thee; thy Tomb ſhall be our Breaſts. Ibid.

69. Being once put in Mind of her approaching End, with an undaunted Countenance ſhe return'd this Maſculine and truly Royal Expreſſion, I am not now to prepare for Death; it has been my Study all the Days of my Life. Francius's Oration upon the Death of the Queen.

70. Upon the Death of the Queen, His Majeſty's otherwiſe invincible Courage, gives way to raging Grief; and he who had ſo often contemn'd the Bullets and Swords of his Enemies; he who dreaded neither Flames nor Steel, nor Death itſelf, languiſhes, falls, and ſwoons away upon the Death of his deareſt Queen. He remembers himſelf to be but a King, finds himſelf a Man, and not unwilling, acknowledges the Exceſs of his Grief. Miſerable Man that I am, ſaid he, I have lost the best of Women, and the most pleaſing Companion of my Life! Ibid.

71. When ſhe was ſometimes forc'd to riſe at Midnight, by reaſon of the urgent Affairs of the State, and could not afterwards Sleep, ſhe commanded either the Holy-Scripture, or ſome other pious Book, to be brought her. If any Perſons came to viſit her in a Morning before ſhe had pour'd forth her Prayers, ſhe ſent 'em back with this Expreſſion, That ſhe was first to ſerve the King of Kings. If any Perſons were ſaid to ſeek her Life by Treachery and Conſpiracy; her Anſwer was, That ſhe ſubmitted to the Will of Heaven. Ibid.

72. When any new-faſhion'd Garment, or coſtly Ornament was ſhewed her, ſhe rejected 'em as ſuperfluous, and anſwered, The Money might be better laid out upon the Poor. Ibid.

73. The Mind of Man is better diſcern'd by his Death, than by his Life: for Man is apt in his Life-time to conceal and diſſemble his Affections; but at his Death the Mask being remov'd, he appears what he is. What was more noble and ſignal than the Death of this Queen? What more becoming a wiſe Man and a Chriſtian, than that Saying of hers, This is not the first time that I prepar'd my ſelf for Death. Ibid.

74. When the more ſolemn Duties of Religion were over, ſhe never gave her Mind to the frivolous Stories of Amadis, and impertinent Fictions of Amad. but attentively ſtudied the Volumes of thoſe Authors, by which ſhe might improve her Knowledge and her Prudence. I ſhall relate not what I gathered from the common Reports of Fame, but from the Lips of a moſt worthy Perſon, and my Friend, who being admitted in the Morning to kiſs her Hands, found before her, Cambden's Annals of Queen Elizabeth, and Doctor Burnet's Hiſtory of the Reformation. But Piety is never to be accounted ſolidly accompliſh'd, unleſs accompanied with Liberality; otherwiſe it would be Piety only in Words, and not in Deeds, as ſhe herſelf would ſay upon the approach of her expiring Minutes. Ortwinius's Oration upon the Death of the Queen.

75. While Her Majeſty was ſick, the King refus'd to ſtir from the languiſhing Queen's Bed-ſide, aſſiduous to ſerve her, and careleſs of the Infection that many times accompanies the Malady ſhe had; and being often requeſted to ſpare His Royal Perſon, and not to inflict another Wound upon ſuffering Europe, made anſwer, That when he Marry'd the Queen, he Covenanted to be the Companion, not only of her Proſperity, but of whatever Fortune befel her; and that he would with the Hazard of his Life, receive from her Lips her last expiring Gaſps.

All hope of Recovery now was fled away, and the moſt Reverend Father in God, the Arch-biſhop of Canterbury being admitted into the Room, in order to perform the laſt Duties of his Function. Such harſh and diſconſolate News would have ſtruck another Perſon with Horrour and Trembling. But what ſaid the Queen to this? Full of Faith and Conſtancy, ſhe receiv'd the Tidings with a chearful and undaunted Countenance, ſaying withal, That ſhe did no way ſeek to ſhun the Stroke of Death, but was ready prepar'd for the dark Manſion of the Grave: for that ſhe had always ſo led her Life; that whenever Death gave her his last Summons, ſhe ſhould be a Gainer by it. Ibid.

76. In the firſt Years of her Youth, this Princeſs diſplay'd the beſt Natural Diſpoſition in the World, a ſweet Humour, agreeable and always equal; a Heart upright and ſincere; a ſolid and firm Judgment, and a Piety beyond her Age. And it was upon this ſincere Report, that the great Prince who eſpous'd her, deſired to be united to her, declaring, That all the Circumſtances of Fortune and Interest did never engage him ſo much as thoſe of her Humour and Inclination. Funeral Orations upon the Queen, recited by the Learned Author of The Collection of Canons. Printed at the Hague.

77. They who had the Honour to be acquainted with the Character of this great Queen, well knew that the Luſtre of a Crown did never dazle her.

78. She has been heard to ſay, and I have heard her myſelf, when ſhe was congratulated upon her Advancement to the Crown, That many times, ſo much Grandeur was a Burthen. That in ſuch Stations People liv'd with leſs Consent to themſelves than others; and that ſhe ſhould wiſh ſhe were in Holland again. And indeed ſhe had Reaſon to ſay ſo: For it may be ſaid of thoſe that Govern, that they reſemble the Stars that ſhine with a bright Luſter, but are never at reſt. Ibid.

79. I have let no Day paſs, ſaid the pious Queen, when they told her what a dangerous Condition her Life was in, I have let not Day paſs, without thinking upon Death. So that ſhe did not look upon it, as the People of the World are wont to look upon it, with dread and horrour, but ſhe look'd upon it after a moſt Chriſtian-like manner, as the end of her Time, and the happy Entrance into Eternity. She had frequently thought upon that Sentence, which will be pronounced to every one of us at the Hour of Death, You ſhall be no more. Ibid.

80. With what Goodneſs did ſhe ſtill inform herſelf of the Wants and Neceſſities of thoſe that were in Affliction? With what Care did ſhe order 'em to be provided for? Her Alms had no other Bounds than thoſe which God had given to the Grandeur of her Power. We have ſeen Tears in her Eyes, for ſorrow that ſhe could not do ſo much as ſhe deſir'd. With what Goodneſs, I will not ſay of a Princeſs and a Queen, but of a Mother, did ſhe take particular Accompts, and make particular Enquiries for the ſuccour of poor Families. Ibid.

81. 'Twas this Charity that made her ſhut her Ears againſt Calumny and Backbiting. Never durſt any one ſpeak ill of any Body before the Queen. Neither Flattery nor Calumny, two of the moſt dangerous Peſts of Sovereign Courts, durſt never open their Mouths in her preſence. Slander was utterly baniſh'd from her ſight and hearing.

Lord, ſays David, who ſhall abide in thy Tabernacle? He that is pure in his Life, whoſe Actions are just, who ſpeaks always according to Truth, who ſlanders not his Neighbour, and who lends not his Ear to the Backbiter. This is then one more Encomium which it behoves us to give the Queen, and which you, who had the Honour to be near her Perſon, knew that ſhe moſt juſtly deſerved. Ibid.

82. There was ſomething admirable in the Diligence of this excellent Queen, and very extraordinary in a Perſon of her Sex, her Age and Degree: For ſhe ſpent every Hour of the Day to profit and advantage. She was wont to riſe by Six a Clock in the Morning, Winter and Summer: far different from moſt People, who covetous of many Things, are ſo prodigal of that little time which is ſo burthenſome to 'em, that they ſeek always to waſte it. Ibid.

83. The Queen concern'd herſelf for all thoſe who had quitted their Country for the ſake of Religion. Piety, and the Glory of God, which ſhe had always before her Eyes, made her continually wiſh, That Perſons who had ſhew'd their Zeal and Affection to the Service of God, might do nothing but what became the Character of that Zeal which had inclin'd 'em. Let us fulfil theſe Wiſhes, ſo juſt, and ſo Chriſtian-like. The incorruptible Crown of Glory ſhall not be given to him that begins, but to him that perſeveres. Let us therefore labour our Zeal and Fervency while we may, to the end we may find Grace and Mercy at the Day of our Death; and that we may be made Partakers of that Bliſs and Eternal Glory which now the Queen enjoys. That Queen, who becauſe ſhe was a Woman that truly feared the Lord, deſerves far greater Praiſes than we have been able to give her. Ibid.

84. I remember one Day, this pious and penſive Princeſs recalling to Mind her Father, who had ſo lately Rul'd moſt flouriſhing Kingdoms, but gone aſtray from that Faith whch the Laws of God and Man had eſtabliſh'd, ever ſince the Reign of Edward VI. the Joſiah of his Age, and which his Father and Grand-Father had ſubſcrib'd to; I remember, I ſay, that being admitted into her private Chappel, after ſhe had let fall a Showre of Tears, ſhe gave Thanks to God, the Supream Parent of all Things, who ſometimes forſook the Sons and Grand-Children of Hero's, ſometimes in them ſupply'd what was wanting in their Parents, correcting the Vice of Nature by the Benefit of Grace.

Which when I had confirmed by the examples of herſelf, and her Great Grand-Father, James, the Son of unfortunate Mary; and that it was done by the ſame Miracle of Grace, as we daily ſee Nature produce Gold and Diamonds out of ſtony and craggy Mountains, and ſweet Juices out of bitter Roots; I added, by way of Conſolation of her afflicted Piety, that perhaps the Father of ſo many Tears and Sighs would not be loſt in Heaven. Ibid.

85. When firſt the News was brought of the inauſpicious, but certain Nuptials, of James the Father, with Mary of Modina, by the Mediation of Lewis, not only ſhe, together with Anne her Siſter, with a caſt-down Countenance, and watry Eyes, receiv'd the Tidings, attended with a Deluge of Tears, which Doctor Thomas Doughty, then Domeſtick Chaplain, could by no means put a ſtop to, but our Mary alſo, after ſhe ſomewhat alleviated her Sorrow with Weeping, brake forth into theſe Expreſſions, worthy to be engrav'd in Cedar: However things fall out, ſaid ſhe, I hope we ſhall preſerve immaculate to God, our Faith and our Religion; let all other things paſs away, which we ſhall look upon as of little conſequence. Ibid.

86. From theſe Exerciſes of her Youth, ſhe was called to greater and higher Things, and to lay the Foundations of Empire and Council, under the Conduct of William Henry. Her Mind being capable of Great Things, beyond her Sex, ſhe profited ſo well, by the Company of ſo Great a Prince, not only by his Inſtructions, but by his Example, that ſhe was taught to Reign before ſhe could know herſelf. I will faithfully relate what I only heard my ſelf, and therefore can atteſt. While ſhe ſtaid at the Hague, after the Expedition for England, expecting a Wind, I was admitted to the Preſence of the Royal Princeſs, and found her turmoil'd with many Cares, and deep Cogitations. At what time ſhe, who was never wanting in any meaſure of Familiarity, caſting a propitious Look upon the Interpreters of the Holy bible, deliver'd herſelf in theſe Expreſſions to me:

What a ſevere and cruel Neceſſity, ſaid ſhe, now lies upon me, either to forſake a Father, whom my Grand-Mother first ruin'd, (hence France the Author of our Parents Calamity) or to forſake a Husband, my Country; nay, God himſelf, and my Soul, my nearest and my dearest Pledge.

'Tis a cruel Neceſſity indeed, Madam, anſwer'd I, but not to be avoided; Heaven not enduring divided Duty, nor divided Affections; Heaven, that has not only joyn'd you by an Eternal Tie to William, but calls you to ſuccour your labouring, if not periſhing Country, the Church of God, your Religion, and theſe your Batavians, over whole Necks the Sword, or Bondage hang. You forſake a Father, Madam, 'tis true, but who firſt forſook himſelf, Nature, his Children, Kingdoms, Religion, Laws, his Word, and the Hopes of his Subjects; who departed himſelf from the Government, that he might ſerve the Conveniences of thoſe, who under the pretence of falſe Religions, meaſure all things, Divine and Human, by their own Advantages. And when I added, that ſhe was called by the Voice of Heaven, from a moſt delightful Eaſe, to be the Companion of William, in his Cares and Toyls, and unleſs our Wiſhes fail'd us, to the Government of one of the greateſt Empires in the World.

I, ſaid the very Image of Modeſty itſelf, I govern a People, and wield Scepters! I who only learnt to handle, next the Sacred Bible, Books that either may inſtruct or recreate the Mind, then to handle my Needle, Pen, or Pencil, or to mind my Flowers, Garden, or whatever elſe belongs to my Family-Affairs, or calls off our Sex from the Contagion of Idleneſs! And therefore be not deceived in your Opinion, continued ſhe, ſmiling, as if the Prince, by his Society, had inſtructed me in the Arts of Peace and War. 'Tis true, after hard Hunting, or wearied with continual Audiences, or tir'd with inceſſant Cares for the Good of the Republick, he comes to my Chamber about Supper-time, upon this Condition, that I ſhould not tire him more with multiplicity of Queſtions, but rather ſtrive to recreate him, over-coil'd, and almost ſpent, with pleaſing Jeſts, that might revive him with innocent Mirth. Ibid.

87. William might juſtly exalt his ſingle Mary, above all the Wives of former Times; then whom no Woman greater for her Courage, more Religious in her Affection, more amiable in her Countenance, more modeſt in here Habit, more affable in her Diſcourſe, or who with a more obedient readineſs to ſerve her Royal Conſort, whether preſent or abſent; was more his Counſellor, his Hands, his Ears, his Eyes, and every-way more aſſiſtant to him. And therefore the Auguſt William told his mournful Biſhops and Grandees, That Mary's outſide was known to them; but that her intrinſick and just Value was only known to himſelf. Ibid.

88. Queen Mary lookt upon Piety to be the Compendium, the Seaſoning of all Vertues, and the Support of Kingdoms; and therefore Religion was always her firſt Care, and her Supreme Law; as it was alſo to her Glorious William. And therefore it was the frequent Saying of thoſe two Auguſt Princes, That neither the Guards of Majeſty, the Councils of Princes, Emperors Legions, Cities Garriſon, Courage of their Leaders, Well-diſciplin'd and Veteran Armies, nor the Sinews of War, any thing avail'd, to the Preſervation of Sovereigns, or their Subjects, without God's aſſiſtance. Ibid.

89. She was moderate in her Dreſs, ſparing in her Train, but eager and humble in her Attention: Who, whenever ſhe entred the Church-doors, or happen'd to ſneeze in the time of Divine Service, impatiently brook'd the Bowings and Cringes of the Sycophant Croud, profeſſing, That in the Houſe of God, the Diſtinction was the ſame of Meaneſt and Higheſt from the moſt Infinite Majeſty. Ibid.

90. The Queen being mov'd by the untimely Death of ſeveral Illuſtrious Women in her Court, thought it high time more familiarly to converſe with Death, and meditate upon Eternity. And that ſhe might always have him in her Eye, beſides the Sacred Books which ſhe turn'd over more frequently than ever Alexander did Homer's Iliads; ſhe applied herſelf to other Books, no leſs familiar to her, which taught the Art of Dying well; more eſpecially the Treatiſe upon that Subject, or Charles Drelincourt: which ſhe confeſs'd to his Son, then one of her Phyſicians, That ſhe had read above Seven times over. Ibid.

91. How many Things could I ſay of the Earneſt Deſires of our pious Queen, to ſee extinguiſhed, or, as much as could be, leſſened the impious Diviſions, too deeply rooted, but firſt ſown by the wicked Emiſſaries of Rome, to the Ruin of her Country. How averſe was ſhe from the Severity of former times, which decreed the Diſſenters, if not to be exterminated by the Sword, yet to be routed out by Excommunications, and macerated by Impriſonments, Fines, and Baniſhment, for the only ſake of their differing Diſcipline, free from all other the leaſt Stain or Peſtilence of Hereſie or falſe Doctrine? And how earneſtly has ſhe wiſh'd in my hearing (that ſaving to the Church of England, and the Biſhops their ancient Rights, there might be a moderate way found, to conſolidate the common Safety of England, and the Univerſal Church, by the Union of all Parties; all Offences being remov'd, all Animoſity being laid aſide, all Paſſion being moderated, and whatſoever on either ſide ſavoured too much of Human Invention, being utterly rejected. Neither if we have any thing of Prophetick in us, is all Hopes of ſuch a Union cut off in the Loſs of Mary, while William ſtill remains. Ibid.

92. When this moſt Noble Senate interpoſed their kind Offices of Condolement, for the Death of King Charles II. by which her Father came to the Sovereignty, but upon which moſt dark and diſmal Storms threatned the Kingdom, the Church and the Reformed Religion; ſhe, as ſhe was never without all the Marks of Civility, after ſhe had anſwered the Meſſengr, added theſe Expreſſions:

That it was the Will of God, through whoſe Providence, there was no reaſon to deſpair of the Publick Safety: That the beſt Conſolation in Affliction, was a reliance upon God: That there was a Threatning Cloud hung over her Father's Kingdoms; but that he was able to bring forth a ſplendid and moſt acceptable Cloud out of the thickeſt Darkneſs.

Oh Mary, a true Propheteſs, and Words, a certain Augury of what was to come! 'Tis now about two Years ſince, that the Fatal News reached the Ears of the beſt of Queens, that News more eſpecially doleful to our Merchants, that ſo many Ships laden with rich Goods, and wealthy Treaſure bound for the Levant, either through Perfidiouſneſs or ſupine Negligence, were either ſunk or burnt, or yielded up to the French; which penetrated ſo deeply to the Heart of the compaſſionate Queen, that ſhe could not forbear watering her Royal Cheeks, before all the Standers by, with a Deluge of Tears; nor did ſhe only with her Tears bemoan the Loſſes of thoſe who ſuffered after a more than ordinary manner, but alſo teſtified her ſympathizing in their Miſery to the Widows and Orphans that were hardly able to bear up under ſo great a Calamity. Nor ſhall I ever forget that cruel Hour, when going to take my leave of the Princeſs returning to her Country.

I am call'd, ſaid ſhe, to my Husband, to my Native Country, to my Fellow-Citizens, and whither Providence leads me, I muſt follow. But when I leave this Palace, I leave the Seat of my Leiſure my Tranquility and Delight: And firſt ſhall my Right-Hand forget itſelf, before I will ever forget this my Belgium, after ſo many Proofs of the Affection and Judgment of this Republick. Whoſe Loſſes, added ſhe, without the least Commotion of Mind, whoſe Misfortunes and Calamities, and alſo whatever proſperous and joyful befals it, I ſhall look upon as my own, as long as I remember my ſelf. Ibid.

93. But here my Sorrow ſtops my Mouth, and I muſt put an end at length to my moſt bitter Memorial of her Praiſes. But wherefore do I ſay an End, when dying ſhe was ſo much above all Praiſes, by how much the more ſhe approached nearer to Heaven and Eternity. Ibid.

THE Wonders of Nature.

PART II.

By WILLIAM TƲRNER, M. A. Vicar of WALBERTON, in SUSSEX.

When I conſider thy Heavens, the Work of thy Fingers, the Moon and the Stars, which thou hast ordained;

What is Man that thou art mindful of him? and the Son of Man, that thou viſitest him?

Pſal. 8.3, 4.

LONDON: Printed for John Dunton, at the Raven, in Jewen-Street. MDCXCVII.

THE PREFACE TO THE Wonders of Nature.

THE Impreſſion which the Almighty hath made upon the ſeveral Pieces of the Creation, and diverſity of Species, Figures, Lineaments, Properties, and Curioſity of Operation diſcernable in them, is enough to amuſe and puzzle the Reaſon of the moſt Ingenious and Gigantic Atheist in the World: For can any Man in his right Wits and Senſes conclude, that all theſe brave and curious Beings, made themſelves; or, that they happen'd caſually by a fortuitous Concourſe of Atoms, and little Particles of Matter, accidentally jumbled together? Men have lived now by Succeſſion of Generations, ſeveral Thouſands of Years in the World; and yet we never read, or heard of any of them, that ever ſaw a Houſe built, or a Fly made, in this manner. We cannot bring the Herbs in our Garden, into the due Form and Mixture of a Sallad; nor prevail with our Labouring Cattel to come into their Harneſs, and draw in the Yoke; nor range Soldiers into their due Order, without the Exerciſe of Care, and the Diſcipline of a Superiour: And ſhall the whole Ʋniverſe be filled with ſuch Plenty and Variety of admirable Creatures, and thoſe Creatures made with admirable Wiſdom, and able to produce admirable Effects, and nothing but what is common and viſible, and which occurs to our outward Senſes, contribute and concur to the making of them. Fie upon ſuch Stupidity and Bruitiſhneſs of Thought! I do here preſent the Reader, not with a Scheme of what is very common and obvious, Things that we may ſee and hear of every Day, every Way we go; but the Rarities of Nature, the moſt remarkable Particulars of the viſible Creation, the Archives and Treaſury of this lower World, the Repoſitory of Things more ſtrange and wonderful than ordinary. And this I do on purpoſe to rouze and awaken the Reaſon of Men aſleep, into a Thinking and Philoſophical Temper; that if poſſible, when they will wink and ſleep, and ſcorn to ſpend a ſerious Thought upon the Common Scheme of the World, they may ſtartle at Extraordinaries, and wind up their Reaſons a little higher, upon the ſight of Wonders. But this is not all I aim at; the Footſteps of the Divinity are ſo conſpicuous in the Creation, that, methinks, 'tis very eaſie and natural for Human Reaſon to climb the Porphyry-Tree, and aſcend, as it were, by a Scala Coeli, from Earth to Heaven, from the Individuals here below, to the Supreme Creator and Architect above. And that Man that doth not improve his Faculties in this Caſe, is unworthy of that Rational Soul he is endowed with. And therefore I humbly requeſt my Reader, to ſhake himſelf, and rub his Eyes, and look about him firſt of all, to ſee what Impreſſions of the Divine Attributes and Excellencies he can meet with, upon the ſeveral Beings in the World, and then fall down upon his Knees, in an humble and modeſt Addreſs and Adoration, to the Great, Wiſe, and Gracious Creator. The greateſt Adverſaries we have to deal with in this Caſe, are the Wits of the Age, ſome of Epicurus's Litter, who deny all Revelation and Scripture-Evidence, and take upon them to Philoſophize upon the World, and ſo profeſſing themſelves to be Wiſe, they become Fools: For I am ſure the Apoſtle was no Fool, when he tells us, The inviſible Things of the Godhead may be viſibly ſeen, by the Creation of the Things which are made. No, no, themſelves, in the Judgment not only of St. Paul, but even of the Heathen Poet, will be found faulty, through their Poverty of Wit, and their Beggarlineſs of Reaſon.

Tentat enim dubiam mentem Rationis Egeſtas,

Ecquaenam fuerit mundi genitalis Origo.

Lucret. p. 227.

And truly (as Biſhop Fotherby ſaith, concerning his Athaeomaſtix) how the Reader will be affected in the Reading of this Book, I cannot tell; but myſelf in Writing of it, was no leſs affected than Tully, in Writing his De Senectute; being oftentimes ſo lively touched, that I never found in myſelf a more quick Apprehenſion both of God's incomprehenſible Majeſty and Goodneſs, and of Man's moſt contemptible Littleneſs and Baſeneſs, than by this Contemplation of God in his Creatures; finding in myſelf the Truth of that in Tully, Est Animorum ingeniorumque pabulum, conſideratio, contemplatioque Naturae; Erigimur latiores fieri videmur, humana deſpicimus; cogitanteſque ſupera, atque coeleſtia, baec noſtra, ut exigna & minima contemnimus. Cic L 4. Acad. p. 38. The Contemplation of Nature is the Food and Nutriment of the Mind; it lifts up the Soul, and doth ſo brisk the Spirit, that our Minds ſeem to be more dilated and ſpread, as it were, into a Paraphraſe, 'till at laſt we ſcorn Earth, and our own Studies here, as too little and narrow, and fall preſenly upon the Conſideration of Things more Divine and Heavenly.

This, Reader, is the Deſign of the following Collections, to glut and ſatiate the Mind with a Proſpect of meer Nature, and to adminiſter a fair Occaſion for the raiſing of the Soul to Higher and more Lofty and Noble Speculations, the Study of Divinity, and the Glories of the Ʋpper World, which will pleaſe, and make us happy, without any Nauſeouſneſs, for ever and ever.

Wonders of Nature, PART II.

NAture (ſays Dr. Barrow) offereth her ſelf, and her inexhauſtible Store of Appearances, to our Contemplation; we may without any Harm, and with much Delight, ſurvey her rich Varieties, examine her Proceedings, pierce into her Secrets; every kind of Animals, of Plants, of Minerals, of Meteors, preſenteth Matter, wherewith innocently, pleaſantly, and profitably, to entertain our Minds: There are many Noble Sciences, by applying our Minds to the Study whereof, we may not only Divert them, but Improve and Cultivate them, &c. To do this, we have an Unqueſtionable Right, and by it we ſhall obtain vaſt Benefit. [Thus far Dr. Barrow, in his Sermons againſt Evil Speaking.] We ſhall therefore here (for Method-ſake) firſt relate the Wonders of Nature, and then proceed to the Wonders of Art. In relating the Wonders of Nature, we ſhall firſt begin with Inſtances of Sympathy.

CHAP. I Inſtances of Sympathy.

THE Sympathy of the Simple Qualities, and the Elements wherein they are found, (ſay the Virtuoſi of France,) are the Cauſes of the Temperament of mix'd Bodies, as Antipathy of their Diſſolution: 'Tis they who unite and diſunite thoſe Compounds, and by approximating or removing them one from another, cauſe all their Motions. When theſe Cauſes are apparent, we take upon us to impute them to certain Qualities, and diſcourſe upon them with ſome Skill and Confidence; but where we cannot by ſearching find out the Cauſe, we fly to Occult Qualities, that is, Sympathy or Antipathy, for a Refuge and Honourable Sanctuary for our Ignorance; of which ſort may be theſe that follow.

1. Coral ſtays Bleeding, Amber draws Straws, the Loadſtone Iron; Garlick is a Friend to the Roſe and Lilly, increaſing one the others Odour; a Man's Faſting-Spittle kills the Viper, Eels drown'd in Wine make the Drinker thenceforward hate it, Betony ſtrengthens the Brain, Succory is proper to the Liver, Bezoar a Friend to the Heart. The Lungs of a Fox are uſeful to ſuch as are Phthiſical, the Inteſtines of the Wolf is good for the Colick, Eyebright for the Eye, Solomon's-Seal for the Rupture, the Black Decoction of Sena for Melancholy, Yellow Rhubarb for Choler, White Agaric for Phlegm. The Lote-Tree follows the Motion of the Sun. Philoſ. Confer. of the Virtuoſi of France, p. 122.

2. There is obſerved a Sympathy between the Feet and the Head, the one taking cold, the other is affected; between the Mouth and the Stomach; between the Heart, and the Hands or Wriſts: So that Medicines are often applied to the one for the Cure of the other. There is a Sympathy between the Light, and the Spirits of Men; the Green Colour, and the Eyes: All Cordials have a Sympathy with the Heatt, as Pearls and precious Stones; Male-Peony with the Brain; the Blood-ſtone with the Blood: The Dog knows the Dog-killer. I Query here, What is to be thought of the Lions in the Tower dying at the Smell of a Handkerchief dipt in the Blood of King Charles the Firſt.

3. I would have it throughly enquired, (ſaith Sir Francis Bacon,) whether there be not ſome ſecret Paſſages of Sympathy between Perſons of near Blood, as Parents, Children, Brothers, Siſters, Nurſe-Children, Husbands, Wives, &c. There be many Reports in Hiſtory, that upon the Death of Perſons of ſuch Nearneſs, Men have and an inward Feeling of it. I my ſelf remember, that being at Paris, and my Father dying in London, two or three days before my Father's Death, I had a Dream, which I told to divers Engliſh Gentlemen, that my Father's Houſe in the Country was plaiſter'd all over with Black Mortar. There is an Opinion, that loving and kind Husbands have a Senſe of their Wives Breeding-Child by ſome Accident in their own Body. Bacon's Natural Hiſt. Cent. 10. p. 211.

4. Hither alſo may be referred the Effects of Imagination, of which, Authors have ſaid ſo much. A Siſter of mine, ſaith Gaffarella, had the Figure of a Fiſh upon her left Leg, cauſed by the Deſire my Mother had to eat Fiſh, when ſhe was great; and it is repreſented with ſo much Perfection and Rarity, that you would take it to be drawn by ſome excellent Maſter. Now that, wherein the Wonder lies, is this, That when ever the Girl eat any Fiſh, that upon her Leg put her to a ſenſible Pain. And I had a Friend that had a Mulberry growing upon his Forehead, cauſed likewiſe by his Mother's longing after them; and he never eat Mulberries, but that on his Forehead put him to Pain by its extraordinary Beating. This other Story, which I ſhall now relate, (ſaith he,) is very well known to all in Paris, that are curious Inquirers into theſe Things: The Hoſteſs of the Inn in the Suburbs of St. Michael, at Bois de Vincenne, who died about two Years ſince, had likewiſe a Mulberry growing upon a Lower Lip; which was ſmooth and plain all the Year long, till the time that Mulberries begin to ripen; at which time hers alſo began to [〈1 page duplicate〉] [〈1 page duplicate〉] be red, and to ſwell more and more, obſerving exactly the Seaſon and Nature of other Mulberries. Gaffar, unheard-of Curioſ. par. 2. ch. 6.

5. Oyſters taken out of Water, will open againſt the Flood-time, and cloſe upon the Ebb, Britan. Bacon. p. 18.

6. All Concords of Muſick are Sympathies; And 'tis obſerved, that if a Lute or Viol be laid upon the Back with a ſmall Straw upon one ſide of the Strings, and another Lute or Viol be laid by it, the Uniſon of one being ſtruck will make the String move, and the Straw fall off. Bacon's Nat. Hiſt. cent. 4.

7. There is a Sympathy between the Ear and Sounds, between the Spirit and the Ear; inſomuch that, according to the Variety of Notes and Tones, and Tunes, the Mind is diverſly affected; wild Creatures are tamed, Soldiers are provoked to Courage, ſome moved to Fear and Sadneſs by this means. The Voice of an Orator or Preacher hath a great Influence upon the Hearers, according to the Sweetneſs, Harſhneſs, Lowneſs, Loudneſs, Mournſulneſs, &c. of it.

8. The Sympathetic Powder and Weapon-Salve, magnified by Sir Francis Bacon and Sir Kenelm Digby, &c. is laugh'd at by Mr. Hales of Eaton, and look'd upon as a fond Conceit.

9. The Sympathy of Affections, and Strength of Imagination is admirable, when the Mind is able to preſage the Death or Dangers of a Friend, tho a great way off. This alſo I found in my ſelf: For once I ſuddenly fell into a Paſſion of Weeping, upon the Apprehenſion I took that my dear Friend was dead, whom I exceedingly loved for his Virtues, and it fell out accordingly as I preſaged; for he died about that ſame Hour that I fell into that Weeping Fit, and we were at that time 60 Miles aſunder; nor could I tell certainly, that he was dead, till two Days after. Thus to ſome, the Death of Friends is preſaged by bleeding at the Noſe, and ſudden Sadneſs, by Dreams, and divers other ways, which the Learned Poet was not ignorant of, when he ſaith, Agnovit longe gemitum praeſagia mali mens; Aen. 1.10. So by the Greek Poet the Soul is called [〈 in non-Latin alphabet 〉], A Southſayer of Evil: The Cauſe of this the Gentiles aſcribed to the Sun, which they held to be the Soul; and our Souls, Sparks of that great Lamp. A Platonical Conceit, which he thought Men's Souls to be material; we were better to aſcribe this to the Information of that Angel which attends us. Roſſe Arcan. Microcoſin.

10. One Faber of Buxovil in Alſatia conſtantly acted the Part of his pregnant Wife, being taken with Vomitings, and ſuffered thoſe inordinate Longings that uſually attend Women in that Condition, his Wife all the while ſuffering no ſuch Inconveniencies. Miſcelan. Curioſ. Med. Phyſ. Germ. An. 2. Obſerv. 215.

11. That this hath happen'd to ſome Perſons in Oxford is very certain, and that to knowing Ones too, very unlikely to be deceived, and of unqueſtionable Veracity; whereof one of them told me, That they came upon him when he little thought of his Wife, and that the Pangs were very odd ones, ſuch as he never felt in his Life; not like any Griping in the Guts, but lying in the Muſcles of the abdomen, which yet he ſhould never have thought to have had relation to his Wife, had they not ſuddenly, and beyond expectation, ceaſed as ſoon as his Wife began to be in Labour. Thus far Dr. Plot, in his Nat. Hiſt. of Oxfordſhire, p. 193.

CHAP. II. Inſtances of Antipathy.

THIS is the Oppoſite of Sympathy, ariſing from the Contrariety of innate and undiſcoverable Qualities, a ſecret Ʋnſuitableneſs in the Nature of one Thing to that of another; where the Properties claſh together, and bid Battle, upon a near approach of one to the other. As of the Horſe and Camel, Elephant and Swine, Lion and Cock, Bull and Fig-Tree, Naked Man and Adder, Ape and Tortoiſe, Ape and Eel, Cantharides and the Bladder, Plague and Quick-ſilver, Plague and Arſnic, Birds and Scare-Crows; Things alive and Things dead and corrupted, as Man and Man's Carcaſs, Beaſt and Beaſt's Blood, &c. But I ſhall eſpecially Inſtance in the Antipathies of Mankind againſt ſome particular Things.

1. Cardinal Don Henrique de Cardona would fall into a Swoon upon the Smell of a Roſe, (ſaith Ingraſſia;) and Laurentius, Biſhop of Ʋratiſlavia, was done to Death by the Smell of them. Schenk. Obſ. Med. l. 7. p. 891.

2. Cardinal Oliverius Caraffa, during the Seaſon of Roſes, uſed to incloſe himſelf in a Chamber, not permitting any to enter his Palace, nor come near him that had a Roſe about him. Idem Obſ. Med. l. 7. p. 891.

3. The Smell of a Roſe, or Sight of it at a diſtance, would cauſe a Noble Venetian, of the Family of Barbarigi, to ſwoon, and become like a dead Man. Donat, H. M. c. 3. p. 305.

4. I know a ſtout Soldier, ſaith Donatus, who was never able to bear the Smell or Sight of the Herb Rue, but would evermore betake himſelf to flight at his firſt Notice of its Preſence. Do. Hiſ. Med. l. 6. c. 3. p. 307.

5. Johannes è Querceto, Secretary to Francis the Firſt, King of France, was forced to ſtop his Noſtrils with Bread when there were any Apples at Table; and ſo offenſive was the Smell of them to him, that if an Apple had been near his Noſe, he would fall a bleeding. Donat. Hiſt. Med. Mir. l. 6. c. 3. p. 307.

6. I have ſeen, ſaith Braſſavolus, the younger Daughter of Frederick, King of Naples, that could not eat any kind of Fleſh, nor ſo much as taſte of it; and as oft as ſhe put any bit of it into her Mouth, ſhe was ſeiſed with a vehement Syncope, and falling to the Earth, and rolling her ſelf thereupon, would lamentably ſhriek out: This ſhe would continue to do for the ſpace of half an Hour, after ſhe was returned to her ſelf. Schenk l. 7. p. 890.

7. Guainerius tells us of himſelf, That Hogs Fleſh was ſo very great an Enemy to him, that it produced the ſame Accidents in him that Poiſon would have done, altho he uſed but any part of it in Sawces: As alſo, that when his Mother (who was deſirous to accuſtom her Son to all kinds of Meats) had prepared for him (without his knowledge) a Diſh of that Fleſh, minced into ſmall bits, and offered it to him to eat; within an Hour after he fell into a Palpitation of the Heart, and thence into a Syncope, thence into a Vomiting, in which he brought up pure Blood; ſo that they looked for no Life of him. Zach. Queſt. Med. l. 2. Tit. 2. p. 73.

8. Olaterius tells us, of a French Boy tabling with his Father, that would eat nothing that was roaſted, boiled, or fried, eating only Bread, Fruits and Milk; nor could he eat the finer ſort of Bread, but ſuch only as had courſe Brans in it; his Milk alſo muſt be cold, for he could eat nothing hot; yet he was of good Habit of Body, freſh, and well coloured. Plot. Obſ. l. 1. p. 238.

9. Horſtius ſaith, He ſaw a Noble Counteſs taſting of an Udder of Beef, had her Lips ſuddenly ſwell'd thereby; and the Count told him, That as often as ſhe did eat of it, ſhe was troubled in that manner, the Cauſe whereof they were ignorant. Sche. Obſ. Med. l. 7. p. 891.

10. A Learned Perſon told the ſame Author, of a Man at Antwerp that would immediately ſwoon as oft as a Pig was ſet before him. Sch. Obſ. Ibid.

11. Another tells of a Man of Quality, who at the ſight of an Eel is preſently caſt into a Swoon; yea thô incloſed in a Pie, yet falls he down dead, and ſo continues till the Eel be take[•] off from the Table. Hen. ab Heerſ. Obſ. Med. l. 1. Ob. 29. p. 247.

12. Johan, Heurnicus, as oft as he eat Pepper or Rhadiſh, was tortured with the cruel Pains of the Cholick. Hen. ab. Heerſ. Obſ. Med. l. 1. obſ. 27. p. 249.

13. The mildeſt Medicines vehemently diſturb ſome Perſons, as twas obſerved in an illuſtrious Lady; for if purged with Manna, ſhe was ſuddenly taken with Torments, Loathings, Belchings, &c. yet with ſtronger ones, ſhe was purged without Trouble. Alſo her Nephew (tho of a bilious Temperament) could never be purged with Manna, ſo that it ſeemed a peculiar Property of that Family: Schenck Obſ. Med. l. 7. p. 891.

14. A whole Family (ſaith Donatus) were never able to bear Diaphoenicon, tho never ſo privately minced with other Medicines, but would ſtraight reject it by Vomit. Donat. Hiſt. Med. Mir. l. 6. c. 3. p. 308.

15. Scaliger tells of a whole Family that would die at the taking of a little Caſſia Fiſtula. Scal. de Subtil. ad Card. Exercit. 153. p. 531.

16. A Noble Man had ſuch an Antipathy to Oyl-Olive, that all kind of Sawces that were prepared with it, and ſet in the Room where he was, muſt ſuddenly be taken thence, or elſe he would fall into deadly Faintings. Schen. Obſ. l. 7. p. 891.

17. To another, all ſweet Things were Poiſon, as Honey, Sugar; neither could he eat Grapes, Figs, nor Pears, Quinces, &c. Of all kind of Fruits, he only eat Nuts, Almonds, and Pine-Kernels: He delighted in Vinegar, ſowre Sawces, and ſalt Things: And his uſual Drink was Water. Schenck. Obſ. Med. l. 7. p. 891.

18. Dr. Chriſtianus Oſtenfeld having prepared an Infuſion of Antimony for a very melancholy Perſon, the Party upon the ſight of it immediately found ſuch a Loathing ariſe, that he beſought him to take away the Medicine, and ſoon after ſuch an abundance of Humours were voided by him upwards and downwards, that in a ſhort time after he was cured. Bar. H. Anat. Cent. 5. H. 64. p. 134.

19. Rondeletius ſaith, he knew a Biſhop by no means able to take any Phyſick, but when he had need, he prepared for him a great quantity, which he poured hot into a clean Baſin, where he uſed to ſtir it to and fro, and to hold his Mouth and Noſtrils over the Steam of it, by which he was purged as plentifully, as if he had taken any convenient Medicine for that purpoſe. Schenck. Obſ. Med. l. 3. obſ. 3. p. 384.

20. Fallopius preſcribed to a certain Abbeſs Pills, which ſhe never ſwallowed, but cruſhed them flat, and ſo applied them to the Region of the Ventricle, binding them on with a Swathing-Band; and in the ſpace of 4 or 5 Hours ſhe would be as well purged, as if ſhe had ſwallowed down the Pills. Sch. Obſ. Med. Ibid.

21. Donatus tells of a Boy, that if at any time he eat of an Egg, his Lips would ſwell, his Face would riſe with Purple and Black Spots, and he would froth at Mouth after the ſame manner, as if he had ſwallowed Poiſon. Don. Hist. Med. Mir. l. 6. c. 3. p. 305.

22. Schenckius tells of a Norman, who had never taſted Bread, Fleſh or Fiſh, but fed only upon Eggs, and was therefore called The Weaſel. Sch. l. 7. p. 889.

23. Brugerinus ſaith, he was an Eye-witneſs of a Maid, who being more than 16 Years of Age, had been brought up only with Milk, without any other Food, for ſhe could not ſo much as endure the ſmell of Bread; and if the ſmalleſt Particle of it was put into her Milk, ſhe would diſcover it by the Smell at a diſtance. Sch. l. 7. p. 890. Who tells in the ſame Page of Jac. Foro-[•]vienſis, that if at any time he eat Garlick, he was no leſs tormented, than if he had drank Poiſon.

24. A certain Spaniard, who had never taſted any ſort of Fiſh, when a Friend of his had invited him to a Supper, and had on purpoſe given him Fiſh wrapt in Eggs, he immediately fell into fainting Preſſures of the Heart, and Vomitings, &c. ſo that little wanted but that he had died upon it. Schenck. l. 7. p. 890.

25. Germanicus could not endure the Voice or Sight of a Cock; and the Perſian Magi were poſſeſſed with an extream Hatred to Mice. Sch. l. 7. p. 889.

26. Another was not able to bear, that an old Woman ſhould look upon him, and being forced to look upon one, intended for Merriment as to him, ended in his Death. Ibid.

27. Another at the ſight of a Dog, is not only affrighted, but ſeized with Convulſions, Bart. Hiſt. Anat. Cent. 3 Hiſt. 28. p. 65.

28. A young Lady of Namur, as often as ſhe heard the ſound of a Bell, or any loud Voice, ſo often was ſhe caſt into a Swound, ſo as that ſhe differed not from one dead, Hen. ab. H. 61. Obs. 29. p. 253.

29. A Nun in the Monaſtery of St. Clare, would be ſtrangely affrighted at the ſight of a Beetle; it fell out that ſome young Girls, caſt a Beetle into her Boſom, betwixt her Breaſts, which when perceived, ſhe preſently fell into a Swound to the Earth, deprived of all Senſe, and remained four hours in Cold Sweats; when ſhe came to her ſelf, yet ſhe recovered not her former ſtrength in many days after. Zach. Queſt. Med. l. 2. tit. 2. p. 61.

30. A Noble Man of Mantua, would fall in a Syncope, and Cold Sweats, at the ſight of an Hedge-hog. Donat. Hiſt. Med. Mir. l. 6. c. 3. p. 306.

30. A German coming in Winter time into an Inn to Sup, the Woman of the Houſe knowing his Temper, hid her young Cat in a Cheſt, in the ſame Room where he was to Sup, but though he had neither ſeen, nor heard it, yet after ſome time that he had ſuckt in the Air, infected by the Cats breath, he Sweat and a ſudden paleneſs came on his Face; he cry'd out, that in ſome corner or other of the Room, there lay a Cat hid. Sch. l. 7. p. 889.

32. A Lady, as oft as ſhe taſted any Raiſons, or Sugar, or any other ſweet thing, was afflicted with intolerable pain in her Teeth, nor was ſhe freed from it, till ſhe had Eaten ſomething bitter or ſharp. Henric. ab Heers. Obs. Med. l. 1. Obs 29. p. 254.

33. Mr. Baker, an ancient Miniſter in London, was not able to indure the ſight of a Cat.

CHAP. III. Examples of Superfoetation.

THere are ſome Myſteries in the Anomalies of Nature, which we cannot ſolve; and this is one, which for the Difficulty of it, I do not care to play the Philoſopher upon; the Receſſes of the Operation are ſo Secret, and the Acts themſelves ſo Sublime, that 'tis impoſſible for material Eyes to find out, by the moſt accurate Diſquiſition, or meer Reaſon, to give a perfect Rational upon. I muſt manum de Tabulâ, and leave it to the Studies of the Schools.

1. . . . . Palmer, Eſq; of Weſt-Angmering in Suſſex: It happened, that his Wife were a full Fortnight incluſively in Labour, and was on Whitſunday delivered of . . . . . her Eldeſt Son; on Sunday following, of . . . . her Second Son; and the Sunday next after, of . . . . her Third Son. Theſe Three were Knighted for their Valour and Succeſs, (as in their Nativities), by King Henry the Eighth.

2. Anno 1584. Died the Noble Lord, Philip Lewis of Hirſhorn, at his Manſion-houſe in the Palatinate, three miles from Heydelberg; he left no Heir, but his Lady was with Child; his Kindred forthwith enters upon the Rents and Royalties, and to gain the more full and perfect knowledge of them, (ſoon after the death of her Lord), they pluckt from her Waſte, the Keys of all private Places, (and that not without Violence) the better to inable them for the ſearch they intended. This Outrage redoubled the Grief of the Lady, ſo that within few days after, ſhe fell in Travel, and brought forth a Son, but dead and wanting the Scull. Now were the next Heirs of the Deceaſed Noble Man, exceeding Jocund, as having attained to their utmoſt hopes, and therefore now uſed the Eſtate as their own; but it pleaſed God to raiſe up a Son to that deſolate and diſconſolate Widow; for though ſhe was not ſpeedily delivered of him, after the firſt, yet ſhe remain'd ſomewhat Big after her delivery, ſuſpecting nothing, but that it was ſome praeternatural Humour, or ſome Diſeaſe that was remaining in her Body; ſhe therefore conſulted the Phyſicians, who all thought any thing rather to be the cauſe of the Diſeaſe, then that in the leaſt they ſuſpected, a ſecond Birth, ſo long after the firſt. They therefore adviſed her to go to the Baths by the Rhine; ſhe accordingly did, as a ſad and comfortleſs Widow, attended only with one Maid, came thither July, 1584 where ([•]t ſo fell out) ſhe found Auguſtus, the Elector of Saxony, together with the Princeſs his Wife, as alſo many other Princes and their Ladies; by which means, all Lodgings were ſo taken up, that ſhe could not find Entertainment in any Inn, eſpecially being not known of what Quality ſhe was, coming thither with ſo private a Retinue as a Maid. At laſt, diſcovering to the Governor of the place, who ſhe was, and her laſt Misfortunes, ſhe procured Lodging in his Houſe for that Night, when it was the tenth Week from her former delivery; it pleaſed God to ſend her (in her Affliction, and amongſt Strangers), a lovely Boy, the Fame of which came to the Ears of the Illuſtrious Princes, who were then in Town. The Elector of Mentz made her a Noble Proviſion for her lying in. The Elector of Saxony alſo ſent her by way of preſent, 1000 Dollars; alſo all the Rents and Royalties before ſeized upon, were reſtored to this Lawful Heir of her Husbands, and Child of hers, who was then alive; ſaith Caſpar Bauhinus. Schenck. Obs. Med. Obs. 1. p. 542.

A Dutch Woman in Southwark, having invited divers of her Neighbours to her upſitting, found her ſelf not well on a ſudden, and riſing from the Table, was forthwith brought to Bed of another. This falling on a time into Diſcourſe, one then preſent reported, that the like befell a Siſter of his who three Months after the Birth of her firſt Son, was delivered of a ſecond Sandys, on Ovid Metam. l. 11. p. 215.

4. Doctor Plot, tells of a Cow of Mrs. Dunches, of Newington near Dorcheſter, that whil'ſt a Calf, before ſhe was 11 Months old, produced another; which Animals, carrying their burthen no leſs then 9 Months, we muſt either admit, that ſhe took Bull at about 10 or 11 Months old, or that the Cow her ſelf was firſt brought forth pregnant of another. Nat. Hiſt. Oxfordſh. p. 189.

5. An. 1633. David Spilinbergerus, Phyſician of Leutſchovia, tells us of a Cow in Hungary, that brought forth a Calf with a great Belly, wherein was found another Calf, with all its Limbs perfect, ibid. Bartholin tells us of a Female ſtill-born Child, pregnant, with another Female, duly plac'd in the Womb, about a ſpan in length, ibid. The ſame Author met with an Egg at Witney, containing another imperfect one in it; like that Ovum in Ovo, of Doctor Harvey's, or that kept in the King of Denmarks Repoſitory, or the other Bartholin ſaw, 1669, or which Schaſtin Jungius ſaw, 1671. ibid.

CHAP. IV. Examples of the Fruitfulneſs of ſome Women.

HE whoſe Wife is as a Fruitful Vine by the ſides of his Houſe, and his Children like Olive Plants, round about his Table, is by the Pſalmiſt pronounced a happy Man, ſuppoſing, that he be withal one that fears the Lord: Let Goodneſs and Fruitfulneſs go together, and they will Terminate in Bleſſedneſs; every Vertuous Child being a Crown of Glory, and a particular Comfort to his Parents. But Ill Fruit is certainly a Curſe, and the more in number, the more Reproachful and Burthenſome; however they prove, when he that carries the Keys of the Womb, opens ſo wide, and pours out ſo plentifully; let none Fault the Supreme Governor for his Diſpenſations, but attend diligently his own Office, in the Nurture and Education.

1. One of the Maid-ſervants of Auguſtus the Emperor, was delivered of five Children at a Birth; the Mother together with her Children, were buried in the Laurentine-way, with an Inſcription upon them, by the Order of Auguſtus, relating the ſame Gell. Noct. Attic. l. 1 c. c. 3. p. 249.

2. Alſo Serapia, a Woman of Alexandria, brought forth five Children at one Birth. Cael. Rhod. Antiq. lect. l. 4. c. 23. p. 180.

3. Doctor Fuller, out of Auſonius, ſpeaks of a Roman Matron called Callicrate, and thus Tranſlateth her Epitaph, as ſpeaking in her own Perſon.

Twenty Nine Births, Callicrate I told;

And of both Sexes, ſaw none ſent to Grave,

I was an Hundred and Five Summers Old,

Yet ſtay from ſtaff, my Hands did never crave.

A rare inſtance, which yet in the former reſpects, you will find ſurpaſſed in what follows. Fullers Worth, p. 138.

4. A Woman of Dunſtable, who, as her Epitaph in the Church teſtifies, bore at three ſeveral times, three Children at a Birth, and five at a Birth two other times. Haker. Ap. p. 224.

5. Elionera Salviata, the Wife of Freſcobald, a Citizen of Florence, was delivered of 52 Children, never leſs then three at a Birth. Fullers Worth. p. 119.

6. Anno 1553. The Wife of John Giſſinger, a Tigurine, was delivered of Twins, and before the Year was out, brought at once five more, three Sons and two Daughters. Schenck. Ob. 1 p. 563.

7. Julius Sentinarius, of Bononia, came into the World with ſix Births, and was himſelf the ſeventh. Schenck. Obs. 1. p. 563.

8. Jane Pancica, Wife to Bernard, a Sicilian of Agrigentum, was ſo fruitful, that in 30 Births, ſhe was delivered of 73 Children. Camer. Hor. Subciſ. Cent. 2. c. 66. p. 273.

9. The famous Story of the Welfs, is this; Irmentrudes, the Wife of Iſenbbard, Earl of Altorf, had unadviſedly accuſed of Adultery, a Woman that had three Children at a Birth, being not able to believe that one Man could at one time get ſo many Children; adding, that ſhe deſerved to be ſowed up in a Sack, and thrown into the River; and accuſing her to her Husband, the Earl. It happened that the next Year, the Counteſs felt her ſelf with Child, and (the Earl being from Home), ſhe was brought to Bed of 12 Male Children, but all of them very little: She fearing the reproach of Adultery, whereof yet ſhe was not Guilty, commanded that 11 of them ſhould be taken and caſt into a River, not far from the Houſe, and one only brought up; it ſo fell out, that Iſenbard met the Woman, that was carrying the little Infants to their Death, and asking her whither ſhe went with her Pail, ſhe reply'd, ſhe was going to drown a few Whelps, in the River of Scherk. The Earl came to her, and in deſpite of her reſiſtance, would ſee what was there; and diſcovering the Children, preſſed her in ſuch wiſe, that ſhe told him all the matter. He cauſed them to be ſecretly Educated; and ſo ſoon as they were grown great, and brought home to him, he ſet them in the Hall, by him whom his Wife had brought up. Being thus by their Faces all known to be Brethren, their Mother mov'd in Conſcience, confeſſed the Fact, and obtained Pardon for her Fault; in remembrance whereof, the Honourable Race of Wolfs (that is Whelps) got their Name. Camer. ibid. p. 274.

10. John Francis, Earl of Mirandula, tells of one Dorothy, who at two ſeveral Births, brought forth 20 Sons, 9 at the one, and 11 at the other; while ſhe went with this burthen, by reaſon of the mighty weight: ſhe was wont to tie a ſwathing-band about her Neck and Shoulders, and with that to bear up her ſwolen Belly, which fell down to her very Knees. Schenck. Obs. Med. l. 4. Obs. 1. p. 563.

11. Matthias Golancevius, Biſhop of Ʋladiſlavia, in Poland; it is ſaid of his Mother, that ſhe was delivered of 12 Sons at once, and that of all theſe, he only lived, the reſt dying as ſoon as they were born, ibid.

12. Alexander de Campo Fregoſa, Biſhop of Ventimilium, atteſted upon his Faith, that at Lamaia, a Noble-woman brought forth 16 Humane Births of the bigneſs of a Man's Palm all which had motion; and that beſides theſe 16, which had Humane likeneſs, ſhe brought forth at the ſame time, a Creature in the likeneſs of a Horſe, which had all motion; all the 17 were wrap'd in one and the ſame Secondine, which is monſtrous, ibid. p. 164.

13. Anno 1217. Upon the 20th of January, the Lady Margaret, Wife to the Earl Virloſlaus, was, in the Country of Cracovia, brought to Bed of 30 living bodies, all at once, ibid.

14. Matilda, ſome ſay Margaret, (Wife to Count Herman of Henneberg), did ſee a poor Widow Woman, begging her Bread for God's ſake, having in either Arm a Child, which ſhe had at one Birth; this poor Woman craving her Alms, the Counteſs rejected her, ſaying, That it was againſt Nature for a Woman that was Honeſt, to conceive by her Husband, two Children of one birth; the poor Woman prayed to God, that in Vindication of her Innocency, he would ſend the Lady at one burden, ſo many Children as there are Days in a Year; a while after, the Lady was brought to bed, on the Friday before Palm-Sunday, Anno 1276 and was delivered of 365 Children, half Sons and half Daughters, the odd one found to be a Hermophradite: Theſe were laid in two Baſons, and Baptized by Guido, Suffragan Biſhop of Utrict; the Sons Named John, and the Daughters Elizabeth, who preſently died. Heylins Coſmogr. p. 384. Grimſtons Hiſt. Nethel. l. 1. p. 52. Camerar. Hor. Subciſ. cent. 2. c. 66.

CHAP. V. Examples of the Numerous Iſſue of ſome Perſons.

BE Fruitful and Multiply, was a Bleſſing beſtowed not only upon the reſt of the Animal World at the Creation, but upon Mankind, eſpecially, and afterwards upon the Jewiſh Church, more then others; and 'tis certain, the more excellent any Being is, the more deſirable is its Increaſe, and the Multiplication of its Species: We are pleaſed with profitable Cattle, and love to ſee our Orchards, and Fields of Corn, Fruitful. Is it the glory of Man and Woman, only to be barren? Or ſhould we not have ſome Zeal to fill up the vacant ſpaces in the Church of God, Militant firſt, and Triumphant afterwards? And then happy they, who produce moſt Fruit for Heaven.

1. In the Hiſtory of the Acts of Auguſtus Caeſar, it is Recorded, that in his 12th Conſulſhip, upon the 11th day of April, C. Criſpinus Hilarius, a Gentleman of Feſule, came with a ſolemn Pomp into the Capitol, attended upon with his 9 Children, 7 Sons, and two Daughters, with 27 Grand-Children, that were the Sons of his Children; and 39 more, who were his great Grand-Children, the Sons of his Sons Sons; and beſides theſe, with 12 Females, that were his Childrens Daughters, and with all theſe, he ſolemnly Sacrificed. Plin. l. 7. p. 162.

2. There was a Noble Lady of the Family of the Dalburges, who ſaw of her own Race, even to the ſixth degree; whereof the Germans have made this Diſtict.

Mater ait Natae, dic Natae, Filia, Natam

Ʋt moneat Natae, plangere Filiolam.

Thus Engliſhed by Hakwell. Apolog. l. 3. c. 5. p. 224.

The Aged Mother, to her Daughter ſpake.

Daughter, ſaid ſhe, ariſe;

Thy Daughter to thy Daughter take,

Whoſe Daughter's, Daughter Cries.

3. Vives ſpeaks of a Village in Spain, that had above a Hundred Houſes, whereof all the Inhabitants were iſſu'd from one certain Old Man, who then liv'd; when as that Village was ſo Peopled: The Name of Propinquity, how the youngeſt ſhould call him, could not be given, for the Spaniſh affords not a Name above the great Grand-Fathers Father. Vives in comment. Sup. lib. de Civit. Dei. l. 1. 8. c. 15.

4. In the Burrough of Leiceſter, in the Church of St. Martins, is a very remarkable Epitaph, viz. Here lyeth the Body of John Heyrick, of this Pariſh, who departed this Life the ſecond of April, 1589, being about the Age of 76 years; he did Marry Mary the Daughter of John Bond, of Wardend, in the County of Warwick, Eſq; he lived with the ſaid Mary in one Houſe, full 52 years; and in all that time, never buried Man, Woman, nor Child, though they were ſometimes 20 in Houſhold. He had Iſſue by the ſaid Mary, 5 Sons, and 7 Daughters; the ſaid John was Mayor of the Town, 1559. and again, Anno 1572, the ſaid Mary lived to 97 years, and departed the 8th of December, 1611. She did ſee before her departure, of her Children, and Childrens Children, and their Children, to the number of One Hundred Forty and two. ibid.

5. In St. Innocents Church-yard, in the City of Paris, is to be ſeen the Epitaph of Yeoland Baily, which doth ſhew, that ſhe had lived 84 years, and might have ſeen 288 Verſtegan ſaith, 295 of her Children. and Childrens Children; ſhe died on the 17th of April, 1514. Hakewel ibid. p. 234. Verſteg. Reſtit. decay'd Int. 1. p. 3.

6. In Markſhal-Church, in Eſſex, on Mrs. Honywoods Tomb, is this Inſcription. Here lieth the body of Mary Waters, the Daughter and Co-heir of Robert Waters, of Lenham, in Kent. Eſq; Wife of Robert Honywood, of Charing, in Kent, Eſq; her only Husband, who had at her deceaſe, lawfully deſcended from her 367, 16 of her own body, 114 Grand-Children, 228 in the third Generation, and 9 in the fourth. She liv'd a moſt Pious Life, and in a moſt Chriſtian manner, died here at Markſhall, in the 93 year of her Age, and in the 44th of her Widowhood, May 11th 1620. Wanly. Hiſt, of Man. p. 41.

7. Dame Eſter Temple, Daughter to Miles Sands, Eſq; was born at Latmos, in Buckinghamſhire, and was marryed to Sir Thomas Temple of Stow, Baronet; ſhe had 4 Sons, and 9 Daughters, which liv'd to be marry'd; and ſo exceedingly multiplied, that this Lady ſaw 700 extracted from her Body. Doctor Fuller ſaith, he bought the Truth hereof by a Wager he loſt; beſides there was a new Generation of Marriageable Females juſt at her Death. Had the Offſpring of this Lady been contracted into one place, they were enough to have peopled a City of a competent proportion. The Lady Temple died Anno 1656. Fullers Worthies. p. 138. Buckinghamſhire.

8. We read, ſaith Mr. Ricaut, that the Eaſtern Parts of the World have abounded with Children of diver; Mothers, and but one Father; and that ordinarily, as great Perſonage in Egypt, hath been attended with 100 luſty Sons in the Field, proceeding from his own Loins, well Armed, and daring in all Attempts of Was. Paul Ricaut, Eſq; preſent State of the Ottoman Empire. p. 292.

A Woman in Delph, three ſeveral days, voided three Worms out of her Navel, and not long after, was delivered of a Boy; and then ſeven days after that of another. Foreſt. 17. Obs. 35.

10. I have heard the Reverend dr. Anneſley, has had 25 Children, for Dr. Manton baptizing one of them, was asked, how many children the Doctor had, to whom he return'd this Anſwer, That he was not certain how many, but believ'd 'twas Two Dozen, or a Quarter of an Hundred.

CHAP. VI. Children crying in the Womb.

'TIS common for Infants, at their firſt Exit out of their Mothers Womb, to give ſome Significations of their reſentment of the Change; but to do it before they come into the common Air of this World, is more rare and ſtrange; one would think it time enough for them to Cry, when they are born, and arrived at the brink of Troubles; but ſome, whether through the Strength of Nature, or ſome premature Eruption of the Amnion, or other Accident in the Womb, or an extraordinary Sagacity in provident Nature, and foreſight of the Evils to come, Anticipate their time, and are heard to Cry, before either the Mother or Midwife, go about to diſturb them in their little Manſions.

1. At Heyford Purcel, there was a Child that Cyred very Audibly in its Mothers Womb, ſometime before the Birth. The People being frighted with it, and expecting ſome Calamity ſhould ſoon attend ſuch a Prodigy, pernicious (forſooth) not only to the place where heard, but to the ſtate it ſelf; whereas the Learned Bartholin more rightly Notes, that the Ruin of Kingdoms depends rather upon the Wickedneſs of People, than any ſuch Vagitus. Dr. Plot. Nat. Hiſt. Oxf. p. 192.

2. Anno 1648. There was a Woman, the Wife of a Seaman, near to the Church of Holmiana, who had been big for 8 Months, ſhe was of a good habit of body, and nor Old; this Woman upon the Eve of Chriſtmas-day, upon the Calends in the year following, and in Epiphany, all thoſe ſeveral times, heard the Child that was in her Womb, who Cry'd with that noiſe, that it was heard by the Neighbours; they Throng'd together in great Numbers, to hear ſo unuſual a Crying, both ſuch as knew the Woman, and ſuch as knew her not. The Magiſtrates in the mean time, cauſed the Woman to be carefully watch'd, that afterwards, the birth of that Cryer might be the more certain. Divers ſpent their Judgments before hand, of what ſhap'd Monſter ſhe ſhould be delivered; but at laſt, the Woman was ſafely brought to Bed of a perfect Female Chlid, Bartholin, took this Relation from the Mothers Mouth. Hiſt. Anat. c. 1. p. 4.

3. A Noble Lady in Cheſhire, ſitting after Meat in the Dining-room, with her Husband, their Domeſtick Chaplain, and divers others; She was ſenſible of an extraordinary ſtirring in her Belly; which ſo lift up her Cloaths, that it was eaſily diſcernable to thoſe that were preſent, (ſhe was then with Child, and it was the ſeventh Month), upon the ſudden, there was a voice heard, but whence it ſhould come, they were not able to Conjecture; this was uttered a ſecond and third time, to the great Amazement of the Perſons preſent; the third time it was ſo manifeſt, that the Cry came from her Womb; that they doubted no longer of it. The Girl was living at the Relation, which was made by the Lady her ſelf to Dr. Walter Needham, Diſquiſit Anat. c. 3 p. 84.

4. Anno 1640. In Belgia, a Woman near Veſſalia, who then had gone 3 years entire big with a Child; that Child of hers, was heard to Cry by many Perſons worthy of Credit. Barth. Hiſt. Anat. c. 1. Hiſt. 1 p. 3.

5. Bartholin tells of another at Wittenberg, Anno 1632. Another at Leyden, a third near Argentina; all which had Children that Cryed in their Wombs. ibid. p. l. 1, 2, 3.

6. Schenckius, tells of another at Rath-ſtad, in the Noric Alpes; Wanrichius, of one in the City of Breſcia; Sennertus, of one in his own Town, Anno 1596, whoſe Child Cryed once, the 42d day before its birth; the Mother dying in Travel, but the Daughter living. The Author of the Hiſtory of the Netherlands, tells of a Child in Holland, that Cryed 15 days before its Birth. Wanleys Wonders, p. 1, 2.

I Query, whether any Males have been obſerved to Cry thus? For all, that I can come to the knowledge of, have been Female Children.

CHAP. VII. Monſtrous Births and Conceptions of Mankind.

SO long at Nature deviates on the plauſible or leſs diſhonourable Side, we can bear with ſome Patience; but when the Aberrations are Opprobrious, and carry ſome notable Deformity and Reproach in their Face; they are Affrightful and Stupefactive; we ſtand and wonder at the Product, and enquire with ſome Concernedneſs of Spirit, what God means by ſuch an angry and partial or imperfect Concurrence of his Providence, and the Exerciſe of his Divine Attributes. And certainly it is every one's Duty in ſuch Caſes to make uſe of his Intellectuals, and enquire ſeriouſly, whether he hath done his part with that Prudence and Piety as he ought, ſince the Almighty hath not co-operated with the ſame Wiſdom, and Kindneſs or Power, as he commonly uſeth.

1. Buchanan tells of one, having beneath the Navel one Body, but above it two diſtinct ones; when hurt beneath the Navel, both Bodies felt the Pain; if above, that Body only felt that was hurt. Theſe two would ſometimes differ in Opinions, and Quarrel; the one dying before the other, the Surviving pined away by degrees. It lived 28 Years, could ſpeak divers Languages, and was by the King's Command taught Muſick. Sandys on Ovid. Metam. l. 9. p. 173.

2. Anno 1538, there was one born that grew up to the Stature of a Man, he was double as to the Head and Shoulders, in ſuch a manner, as that one Face ſtood oppoſite to the other; both were of a Likeneſs, and reſembled each other in the Beard and Eyes; both had the ſame Appetite, and both hungred alike; the Voice of both was almoſt the ſame, and both loved the ſame Wife. Sch. Obſ. Med. l. 1. obſ. 1. p. 7.

3. Bartholinus tells of a Genean, which he ſaw then 28 Years of Age, who had a little Brother growing out at his Breaſt, who was in that Poſture born with him, the Bone (as he thought) called Xyphoides, in both of them grew together; his leſt Foot alone hung downwards; he had two Arms, only three Fingers upon each Hand: Some appearance there was of the Secret Parts; he moved his Hands, Ears, and Lips, and had a little beating in the Breaſt. This little Brother voided no Excrements but by the Mouth, Noſe, and Ears, and is nouriſhed by that which the greater takes: He has diſtinct Animal and Vital Parts from the greater; ſince he ſleeps, ſweats, and moves when the other wakes, reſts, and ſweats not. Both received their Names at the Font, the greater that of Lazarus, the leſſer Johannes Baptiſta. The Natural Bowels, as to Liver, Spleen, &c. are the ſame in both; Johannes hath his Eyes for the moſt part ſhut; his Breath ſmall, ſo that holding a Feather at his Mouth, it ſcarce moves; but holding the Hand there, we find a ſmall and warm Breath; his Mouth is uſually open, and always wet with Spittle; his Head is bigger than that of Lazarus, but deformed; his Hair hanging down while his Face is in an upward Poſture. Lazarus is of a juſt Stature, a decent Body, courteous Deportment, and gallantly Attired; he covers the Body of his Brother with his Cloak: Nor could you think a Monſter lay within at your firſt Diſcourſe with him. Barth. Hist. Anat. Cent. 1. Hist. 66. p. 103.

4. Lemnius tells of a Monſter that a certain Woman was delivered of, which at the appearing of the Day, filled all the Chamber with roaring and crying, running all about to find ſome Hole to creep into; but the Women at length ſtifled and ſmother'd it with Pillows. Lem. de Nat. Mir. l. 1. c. 8. p. 38.

5. A Noble Polonian tells Bartholin, That he had ſeen two little Fiſhes without Scales which were brought forth by a Woman, and as ſoon as they came out of her Womb, did ſwim in the Water as other Fiſh. Bar. Hist. Anat. Cent. 1. Hiſt. 10. p. 20.

6. There lived a Woman at Elſingorn, who prepared all Things for Child-birth; her time of Travail being come, ſhe was delivered of a Creature very like unto a Dormouſe, of the greater ſize, which (to the amazement of the Women preſent) with marvelous Celerity ſought out, and found a Hole in the Chamber, into which it crept, and was never more ſeen. Barth. Hist. Anat. Cent. 1. Hist. 10. p. 19.

7. Anno 1639, Norway afforded an unheard-of Example of a Woman, who having often before been delivered of Humane Births; and again big, after ſtrong Labour, was delivered of two Eggs; one of them was broken, the other was ſent to Dr. Olaus Wormius, in whoſe Study it is reſerved to be ſeen of as many as pleaſe. This Relation is atteſted by many Religious Perſons whoſe Names follow; Ericus Weſtergard, Rotalph Rakeſtat, and Thor. Venes, Coadjutors of the Paſtor in the Pariſh of Niaeſs. That Anno 1639, upon the 20th Day of May (by Command of the Lord Preſident in Remerigi, the Lord Paulus Tranius Paſtor in Niaeſs,) we went to receive an Account of the monſtrous Birth in Sundby, brought forth by an honeſt Woman, Anna the Daughter of Amandus, the Wife of Gandbrandus Erlandſonius, who had already been the Mother of Eleven, Children, the laſt of which ſhe was delivered of upon March 4. 1638. This Anna, in the Year 1639, upon the 7th of April, began to grow ill, and being in great Pains in her Belly, her Neighbours were called; the ſame Day at Evening, in the preſence of her Neighbours, ſhe brought forth an Egg, in all reſpects like that of an Hen, which being broken by the Women then preſent, Anna Grim, Elen Rudſtad, Gyro Rudſtad, and Catharina Sundby, they found that in the Yolk and White it anſwered directly to a common Egg. Upon the 18th Day of April, about Noon, in the Preſence of the ſame Perſons, ſhe was delivered of another Egg, which in Figure differed nothing from the former. This was the Confeſſion, as well of the Mother, as of them that were preſent, we do Arteſt by our Seals in the Preſence of the Lord Preſident, in the Pariſh of Niaeſs, the Day and Year aboveſaid. Bar. Hiſt. Anat. c. 1. n. 4. p. 10.

8. Anne Tromperin was delivered of a Boy and two Serpents upon St. John's Day, Anno 1576. She ſaid, That in a very hot Day ſhe had drunk of a Spring, where ſhe ſuſpected that ſhe had drank of the Sperm of Serpents: The Child was ſo lean, as that he was ſcarce any thing but Bones. The Serpents were each of them an Ell in length, and thick as the Arm of an Infant; both which, alive as they were, were buried by the Midwife in the Church-yard. Sennert Pract. Med. l. 4. par. 2. ſect. 4. cap. 10. p. 327.

9. The Concubine of Pope Nicholas the Third was delivered of a Monſter, which reſembled a Bear: Martin the Fourth, in the Firſt Year of his Popedom, entertained this Lady, and fearing leſt ſhe ſhould bring forth other Bear-Whelps, he cauſed all the Bears which were painted or carved in the Pope's Palace, whilſt the Family of Ʋrſini bore ſway in Rome, to be blotted out and removed. Camer. Hor. Subſ. Cen.

10. At a Proceſſion in Bois le Duc in Brabant, ſome of the Citizens were diſguiſed according to the Cuſtom of the Place; (ſome in the Habit of Angels, and others in the Shape of Devils as they are painted: One of theſe Devils ran home to his Houſe in that Attire, took his Wife, and threw her upon a Bed, ſaying, He would get a young Devil upon her. He was not much deceived, for his Wife bore a Child in that Shape, which, at his coming into the World, began to run and skip up and down all over the Chamber. Ibid.

11. Anno 1678, upon the 17th Day of January, at Eight of the Clock after Noon, there was (at the Town of Quiro) an honeſt Matron, who was then deliver'd of a Child, which had upon its Head five Horns oppoſite each to the other, and like unto thoſe of a Ram; alſo from the upper part of his Forehead there hung backward a very long piece of Fleſh that covered moſt part of his Back, in Form like a Woman's Head-Tire; about his Neck there was a double Row of Fleſh like the Collar of an Horſe; at the end of his Fingers were Claws, like to thoſe Tallons in Birds of Prey; his Knees were in the hinder part of his Leg; his Right Leg and Foot were of a ſhining red Colour; the reſt of his Body all ſwarthy. He is ſaid to come into the World with a great Cry, which ſo frighted the Midwife and the Women preſent, that they ran immediately out of the Houſe. Paraeus de Monſ. l. 24.

12. Lithgow tells of a Monſter, that below the Middle Part there was but one Body, and above the Middle there were two living Souls, the one ſeparated from the other with ſeveral Members, their Heads both of one bigneſs, the belly of the one join'd with the Poſterior Part of the other, and their Faces looked both one way, as if the one had carried the other on his Back. Their Eyes were exceeding big, and their Hands greater than an Infant of three times their Age. The Excrements of both iſſued forth at one place; and their Thighs and Legs were of a great Growth, not agreeable to their Age, which was but 36 Days. Their Feet like the Foot of a Camel, round and cloven in the midſt. They eat inſatiably, and continually mourn'd; when one ſlept, the other waked. Lithg. par. 2. p. 52.

13. A Woman at Prague having felt a Commotion in her Bowels, while the Inwards of a Calf were taking out, brought forth a Boy, whoſe Liver, Inteſtines, Stomach, and Spleen, with the greateſt part of the Meſentery, hung out beyond the Navel. Fabrit. Obſ. Chir. Cen. 3. Obſ. 55. p. 239.

14. At Cracovia was born a Child, terrible to behold, with flaming and ſhining Eyes; the Mouth and Noſtrils were like to thoſe of an Ox; it had long Horns, and a Back hairy like a Dog's It had the Faces of Apes in the Breaſt where the Teats ſhould ſtand; it had Cats Eyes under the Navel, faſten'd to the Hypogaſtrium, and they looked hideouſly. It had the Heads of Dogs upon both Elbows, and at the Whire-Bones of each Knee, looking forwards. It was Splay-footed and Splay-handed; the Feet like Swans Feet, and a Tail turn'd upwards, that crook'd up backwards about half an Ell long. It lived four Hours from its Birth; and near its Death, it ſpake thus, Watch, for the Lord your God comes. This was Anno 1543. Lycoſten. de Prod, p. 582.

15. Anno 1573, at St. Lawrence in the Weſt-Indies, was a Child born, that had two Horns on the Head like thoſe of Kids, long Hair on the Body, a Fleſhy Girdle about his Middle double, from whence hung a piece of Fleſh like a Purſe, and a Bell of Fleſh in his Left Hand; white Boots of Fleſh on its Legs, doubled down. In brief, the whole Shape was horrid and diabolical, and conceived to proceed from ſome Fright taken from the Antick Dance[•] of the Indians, among whom the Devil ſometimes appears. Dr. More's Immortality of the Soul, l. 3. c. 7. p. 173.

16. At Boſton in New-England, Anno 1637, Mrs. Dyer was delivered of a Monſter which had no Head, the Face on the Breaſt, the Ears like Apes Ears growing on the Shoulders, the Eyes and Mouth ſtood far out, the Noſe hooking upward, the Breaſt and Back full of Prickles, the Navel and Belly where the Hips ſhould have been; in ſtead of Toes, it had on each Foot three Claws; upon the Back it had two great Holes like Mouths; above the Eyes it had four Horns, and was of the Female Sex. The Father and Mother of it were great Familiſts. Clark's Mir. c. 63. p. 249.

CHAP. VIII. Perſons of a wonderful Strength.

STrength of Body is ſuch an Endowment, that we ought not indeed to be proud of, [•] if it were owing to our own Wit and Care for the procuring of it; but we ought certainly to admire the Wiſdom of God, and his Goodneſs to us, in making ſuch a ſlender Structure of Duſt moulded into Fleſh and Blood, and Bones, and ty'd together with ſmall Ligaments, able to do ſuch great matters and excellent Feats.

1. Julius Valens, a Centurion of the Guard of Soldiers, about the body of Auguſtus Caeſar, was wont to bear up a Waggon laden with Hogs-heads, or a Butt of Wine, until it was diſcharged thereof, and the Wine drawn out of it; he would take up a Mule upon his back, and carry it away; alſo he uſed to ſtay a Chariot againſt all the force of the Horſes ſtriving or ſtraining to the contrary; and other wonderful Myſteries, which are to be ſeen Engraven upon his Tombſtone, ſays Pliny. lib. 7. cap. 20. p. 166.

2. Fuſius Salvius, having an Hundred Pounds weight at his Feet, as many in his Hands, and twice as much on his Shoulders, went with all this up a pair of Stairs, or Ladder. ibid. p. 166.

3. My ſelf have ſeen, ſays Pliny, one athanatus do wonderful ſtrange matters, in the open view and face of the World, he would walk upon the Stage, with a Cuirace of Lead, weighing Five hundred Pounds, and booted beſides, with a pair of Greaves upon his Legs, of the ſame weight.

4. Milo the great Wreſtler of Crotona, was of that ſtrength, that he-carried a whole Ox, the length of a Furlong; when he ſtood firm on his Feet, no Man could thruſt him off from his ſtanding; or if he graſped a Pomegranate in his Hand, no Man was able to ſtretch a Finger of his, and force it out at length. Pliny. ibid. p. 166.

5. Venetianello was of that ſtrength and firmneſs, that he broke the thick Shank-bones of Oxen upon his Knee, three Pins of Iron as thick as a Man's Finger, wraping them about with a Napkin, he would twiſt and writh, as if they were ſoftened by Fire: A Beam of 20 Foot long, and a Foot thick, laid upon his Shoulders, ſometimes ſet on end there, he would carry without uſe of his Hands, and ſhift from one Shoulder to another; my Son was an Eye witneſs. Wier[•]de praeſtig. daem. lib. 1. c. 18. p. 57.

6. There lived in Meſſina, in Thuring, Nicholas Klumber, Provoſt of the great Church, who was ſo ſtrong, as without Cable or Pulley, or any other help, he fetched up out of a Cellar a Pipe of Wine, carried it out of Doors, and laid it upon a Cart. Hakewell, Ap. l. 3. c. 5. ſ. 4. p. 214.

7. Mayolus, an Italian Biſhop, ſpeaks of a Man, who in the Preſence of the Marquiſs of Peſcara, handed a Pillar of Marble three Foot long, and one foot in Diameter, the which, he caſt high in the Air, then received it again in his Arms, then laſht it up again, ſometimes after on Faſhion, ſometimes after another, as eaſily as if he had been playing with a Ball, or ſuch like thing. Hakewell, ibid.

8. The ſame Author ſpeaks of one at Mantua, called Rodomas, ſo ſtrong, that he brake a Cable as big as a Man's Arm. Mounted upon a Horſe, and leading another by the Bridle, he would run a full Career, and ſtop in the midſt of his Courſe, or when it liked him. ibid.

9. He ſays, that Frogſard reports of Ornando Burg, a Spaniard, who was Companion to the Earl of Foix; who lift up an Aſs laden with Wood, upon his Shoulder, and carried him into a Room, Aſcended by 24 Steps, and caſt both the Aſs and Wood into the Fire together. ibid.

10. George of Fransberg, Baron of Mindleheim, was able with the middle Finger of his Right Hand, to remove a very ſtrong Man out of his place, ſate he never ſo ſure; he ſtopp'd a Horſe ſuddenly, that ran in a full Career, by only touching the Bridle; and with his Shoulder, would he eaſily ſhove a Canon, whither he Liſted. His Joynts ſeemed to be made of Horn, and he wreſted twiſted Ropes and Horſe-ſhoes in ſunder, by his bare Hands. Camer. Cent. c. 82. p. 380.

11. Cardan writes, that himſelf ſaw one dancing with two in his Arms, two upon his Shoulders, and one hanging about his Neck. Fullers Worth. p. 215.

12. Mr. Carew of Cornwal, aſſures us, that one John Bray, his Tenant, carried upon his back at one time, a good ſpace, ſix Buſhels of Wheaten Meal, reckoning fifteen Gallons to the Buſhel, and the Miller, a Lubber of 24 years of Age. Upon the whole — he addeth, that John Roman, of the ſame Shire, a ſhort Clowniſh Grub, would bear the whole Carcaſs of an Ox. Fullers Worth. p. 205 Cornwal.

13. Scanderbeg, is ſaid to have ſlain 2 or 3000 Men with his own Hand, never giving but one blow, cleaving aſunder whom he met with, or cutting them in two by the Waſte, cleaving Steel Helmets, &c. Jovius, &c.

CHAP. IX. Wonderful Eaters.

THE faculty of Eating or taking in much Food, and turning it to Chyle and Nutriment, ſo as quite to alter the whole Maſs, and Aſſimulate part of it to the body, by ſuch little curious Veins and Veſſels and Humours as are within us, and this by ſeveral diſtinct Offices and Operations, is very ſtrange and aſtoniſhing, and enough to make us look up with Praiſe and Wonder at him that made us.

1. There was a Woman, Athenaeus ſpeaks of, who eat 12 pound of Fleſh, about 12 pounds of Bread, and drank above a Gallon of Wine at a Meal. Maximinus the Emperor, would drink often in one day 9 Gallons of Wine, and eat 40 pound of Fleſh.

2. One Phagon in Vopiſcus, devoured in one day, a whloe Bore, a Hundred Loaves, a Wether, and a young Hog; and drank more then 9 Gallons of Wine. Capitolin writes that Claudius Albinus the Emperor, devoured 500 dried Figs, and 100 Peaches, and 10 Melons, and 20 pound of Grapes, and 100 Gnatſappers, and 400 Oyſters for a Breakfaſt. Johnſton. p. 311.

3. Ʋguccio Fagiol, an old Man, told Scaliger, that when he was young, he eat 4 fat Capons, and ſo many Patridges, and the roaſted hinder part of a Kid, and a breaſt of Veal ſtuft, beſides ſalt Fiſh at one Supper. Caeſar Maximilian, tells of one that eat a raw Calf and a Sheep at one Meal. Suidrigellus Duke of Lithuania, ſate 6 hours at Supper, and fed on 130 Diſhes. Sylv. l. 2. Com. in Panormit. ibid.

4. Gemma Friſius, tells of a Woman that could not live one moment without eating; he gives for Cauſe the greatneſs and peculiar Temperament of her Liver; for her Fat being increaſed unmeaſurably, and her heat choaked, her belly was opened, and about 20 pounds of Fat were taken out; her Liver was found to be ſound, ſwelling with blood and ſpirits, but extream red, and huge great, ibid.

5. King Hardiknute, his Tables were ſpread every day four times, and furniſh'd with all kinds of curious Diſhes, as delighting in nothing elſe but gormandizing and ſwilling; but in a ſolemn Banquet, Reveling and Carouſing, he ſuddenly fell down without Speech or Breath. Bakers Chron. p. 25.

6. Schenckius, tells of a Man of 50 years of Age, who, from his Youth, with a ſtrange kind of greedineſs, was wont to eat all ſorts of Food, and as ſpeedily to eject them; but his ſtrong Appetite laſted not above 20 days, and for ſo many days after, he had a loathing of all things; and for the reſt of the year, eat ſparingly. p. 304.

7. Nicholas Wood, of Harriſon, in the County of Kent, Yeoman; did with eaſe eat a whole Sheep of 16 s. Price, and that raw, at one meal; another time, he eat 30 dozen of Pidgeons. At Sir William Sidleys, he eat as much as would have ſufficed 30 Men; at the Lord Wottons in Kent, he eat at one meal, Fourſcore and four Rabbets, which number would have ſufficed 168 Men, allowing to each, half a Rabbet; he ſuddenly devoured 18 yards of black-pudding; and when at once he had 60. pound weight of Cherries, he ſaid they were but waſh-meat; he made an end of a whole Hog at once, and after it for Fruit, ſwallowed three Pecks of Damſons. After he had broken his Faſt, having, as he ſaid, eaten one Pottle of Milk, one Pottle of Pottage, with Bread, Butter, and Cheeſe; he eat in my preſence, ſaith Taylor, 6 penny wheaten Loaves, 3 ſix penny Veal Pies, one Pound of ſweet Butter, one good Diſh of Thornback, and a ſhiver off a Peck Houſhold Loaf of an Inch thick, and all this in the ſpace of an Hour, the Houſe yielding no more, he departed unſatisfied. One John Dale was too hard for him, he laid a Wager, he would fill Woods belly with wholſom Victuals, for two Shillings; another Wagered, that when he had eaten Dales two ſhillings, he ſhould forthwith eat up a good Sir-loin of Beef: Dale bought ſix Pots of mighty Ale, and twelve new penny white Loaves, which he ſop'd in the Ale; the powerful Fume whereof, Conquer'd this Conqueror, and laid him in a Sleep, to the preſervation of the Roaſt-beef; and un-expected winning of the Wager. He ſpent all his Eſtate to provide for his Belly, and though a Landed Man, and true Labourer, died Poor about 1630. Wanleys Wonders, Book 4. p. 390.

8. Not long ago, there was here in England, a private Soldier, very famous for digeſting of Stones, and a very inquiſitive Man aſſures me, that he knew him familiarly, and had the curioſity to keep in his Company for 24 hours together, to watch him, and not only obſerved that he eat nothing but Stones in that time: but alſo, that his groſser excrement conſiſted chiefly of a Sandy ſubſtance, as if the devoured Stones had been in his body diſſolved and crumbled into Sand. Mr. Boyles Exp. philo. par 2. Eſſay 3. p. 86.

9. Dr. Bulwer ſaith, he ſaw the Man, and that he was an Italian, Francis Battalia by name, at that time, about 30 years of Age; and that he was born with two ſtones in one hand and one in the other; which the Child took for his firſt Nouriſhment, upon the Phyſicians Advice; and afterwards nothing elſe, but 3 or 4 pebbles in a ſpoon, once in 24 hours, and a draught of Beer after them; and in the interim, now and then a pipe of Tobacco, for he had been a Souldier in Ireland, and particularly at the Siege of Limerick; and upon his return to London, was confined for ſome time upon ſuſpicion of impoſture, and falſeneſs of pretence. Bulwer's Anthropometamorphoſis p. 307. He eat about half a peck of Stones daily.

CHAP. X. Perſons of Wonderful Shapes, Figures, Members, Entrails, &c.

IF we conſider our Bodies according to their ordinary Form and Temper, we muſt acknowledge (with the Pſalmiſt), that they are curiouſly wrought in the Womb, and Fearfully and Wonderfully made; but the commonneſs of our Natural Compoſition, looſeth much its Remarkableneſs and Wonder, upon that very ſcore, becauſe 'tis common; and therefore the God of Nature doth ſometimes remove his Footſteps, and vary his Methods, and go out of his ordinary way, as if on purpoſe to awaken Men into a more attentive and thinking Poſture; that they may be aſtoniſh'd into a ſerious Meditation of his Wiſdom and Power and Goodneſs; who is able, when he pleaſeth, to ſhuffle his Counſels at this rate, and do, even what he pleaſeth, in the Structure of his Creatures.

I. The BRAIN, HEAD and SCƲLL.

1. Nicolaus Ricardius, an Italian, had an Head unreaſonably big, his Scull ſo hard, that he would often break Nuts, or Peach-ſtones, with one blow of it. Jan. Nicii Pinacoth. 1. p. 43.
2. Some time after the Battel of Plataea, when the Bones were freed of the Fleſh, the Plataeans found a Scull without any Suture. Herod. l. 9. p. 544.
3. Bartholinus ſpeaks of another. whoſe Scull was ſo firm, it was able to endure Coach-wheels to paſs over it. Hiſt. Anat. Cen. 5. Hiſt. 44.
4. Albertus Marquis of Brandenburg, and Cardinal Ximenes had no Sutures. Korman. de Mir. Mort. l. 4. c. 78. p. 32.
5. The Head of a Giant amongſt the rarities of Pope Paul the Fourth, had the lower Jaw conjoined to the Head, ſo faſt, that it could never move. Columb. Anar. l. 15. p. 484.
6. Zacutus, tells of a Man with a ſtraight Horn in his Forehead, a ſpan broad at the Root. Prax. Adm. Hildauus of one, with a Horn like that of a Ram. Prax. Adm. l. 3. Obs. 93.
7. Pfeil the Phyſician, found in a Patients Brain, a Stone as big as a Mulbetry, the eating of which Fruit, brought his Diſeaſe. Melch. Adm. in Vit. Germ. Medic. p. 41.

II. The HAIR.

1. Cardan ſpeaks of one, that when he Comb'd his Head, ſparks of Fire flew out of his Hair; Scaliger tells of a Lady, whoſe Hair did the ſame thing. St. Auguſtine ſpeaks of ſome that would move all the Hair of their Heads forwards and backwards, without moving of their Heads. Schot, Phis. curios. l. 3. c. 34. p. 573. This is common.

2. Tamberlane wore his Hair long and Curl'd, contrary to the Tartars, who ſhave their Hair, they believing, that in thoſe long Hairs, there was ſome fatal Deſtiny known. Among the Indians, the King cauſeth the Hair of the greateſt Malefactors to be cut; the Perſian and Canarian Women, cut their Hair at the Funeral of their Friends. The People of Braſil, when they are Angry, let their Hair grow long, and when they mourn, they Cut it. The Maxies wear their Hair long, on the right ſide of the Head, and ſave the left ſide. The Saſqueſahanoughs, a Giant-like People of Virginia, wear the Hair on the one ſide long, on the other ſhort and cloſe, with a Ridge over their Crowns like a Cock's-comb. Man Transform'd. p. 54.

III. The BEARD.

1. Thirty Miles from Madrid, the King of Spains Court, was a Woman aged 60 years, ſhe had a Beard from her youth, which ſhe ſuffered to grow, ſo that in her Age it reach'd to the Pit of her Stomach. Zacut. Luſitan. l. 3. Obs 92. p. 394. Francis Alvares, a Father of the Jeſuits; Procurator of China, upon his return to Rome, had a Beard that reached down to his Feet, he uſed to have it girt about with a Girdle. Bartho. Hiſt Anat. Cent. 1 Hiſt. 43. p. 61.

2. I my ſelf ſaw a Dutch Woman of about 40 years Old at Oxford, with a great Beard: She was carried about to be ſeen.

IV. The TEETH.

1. In the Reign of Chriſtian the Fourth, King of Denmark, was brought to Copenhagen a Greenlander, that had but one continued Tooth, which reached from the one end of the Jaw to the other. Barth. Hiſt. Anat. Cent. 1. Hiſt. 35. p. 48.

2. Lewis the XIII. King of France, had a double row of Teeth in one of his Jaws; (and Lewis the XIV. was born with Teeth in his Mouth). Barth. ibid.

3. A Nobleman being above 90 years of Age, caſt his Teeth and had a New Set in the place of thoſe that were fallen out. Korm. de mir. viv. p. 92. This is pretty common.

V. The TONGƲE, VOICE and SPEECH.

1. Maximilian, Son of the Emperour Ferdinand III. was Mute and Dumb till the 9th year of his Age; but afterwards he ſpake very Eloquently. Schenck. Obs. Med. l. 1 Obs. 4. p. 180.

2. John the Dumb, being taken by the Turks, they cut off the rolling part of his Tongue, and by that means deprived him of his Speech, and ſo he continued three years; when being frighted with Lightning, which ſo affected his fearful mind, that it freed his Tongue, that he recovered his Speech. Nich. Tulp. Obs. Med. l. 1. c. 4. p. 77.

VI. The EYE.

1. Caeſar Borgia, his Eyes were ſo Fiery and Sparkling; that his very Friends were not able to look upon them; though when ſporting among Ladies, he could convert his cruel looks into Lenity. Jov. Elog. l. 4. p. 4. p. 201. Luther had ſo vivacious an Eye, that Men could not look directly on him; and one being ſent to Piſtol him, was ſo amazed and affrighted with the vigour of his Eyes that he fled from him. Zuing. Theat. Vol. 2. l. 2. p. 295.

2. The Braſilians have, ſome of them, but one Eye. Petr. Appian. Deſcript. Ind. Occid.

3. About bleſgithea, near the Caſpian Sea, there is an one Ey'd Nation. Solinus, &c.

VII. The NOSE.

The Tartarian Women cut and pare their Noſes between their Eyes, that they may ſeem more feat and ſaddle-Noſed, leaving themſelves no Noſes at all in that place, anointing the place with a black Oyntment, which makes them look moſt ugly, the Queen her ſelf is ſo. Purchas. Pilq. 3. l. 1. Cyrus had an Aquiline or Hawks-Noſe, and the Perſians ſuffer none to Reign over them, but Princes with ſuch Imperial Noſes; and they uſe Art to the young Princes to ſhape them ſo. Mercur. l. de Decor. The Antient Romans loved a prominent Noſe, thence called a Roman Noſe, and the Auſtrian Noſe bears ſway now in Germany. ibid.

VIII. The EARS.

Some Indians, are ſaid to have Ears hanging to the Ground. Strabo calls them, [〈 in non-Latin alphabet 〉], becauſe they uſe their Ears for a Couch to ſleep on. Strab. Geogr. l. 15. Solinus ſpeaks of ſuch a Nation likewiſe, called fanaſii. So doth Pliny, Munſter, Coſmogr. l. 5. c. 126. Iſidore, Petrus Simon, Ant. Daca. Maximel. Tranſylvanus, Purchas, &c. Bulver's Anthropometamorph. p. 142.

IX. The LIPS.

The Indians have, many of them holes in their Lips, beſet with Precious Stones; ſome wear Cryſtal, others Iron Rings there, hoops of Braſs, Turquoiſes, Emeralds, ſmall Bones, ibid. p. 180 The Negroes have generally great Lips by Nature.

X. The FACE.

1. The Caraqui in Pervacus, want an Occiput and Sinciput, with a moſt broad Face; for as ſoon as the Children are born, they ſhut in their Heads behind, and before in boards, on purpoſe to dilate the Face, and make it plain; this is reported by divers Authors, as Pet. Martyr. Decad. 8. Korn. de mirac. vivorum, &c.

2. They have flat Faces in Java Major, ſaith Scaliger, and Linſchot. l. 1. c. 10. in Zanfera and Norimbega, ſaith Leo, Hiſt, de Afric. &c. In the Iſland D[•]dya, ſaith Sir John Mande[•]ile, Fulwer's Anthrop. p. 240.

3. In ſome Countreys, as Cumana, they have long and thin Cheeks; in China ſquare, as alſo in the Province of Old-Port; in Peugniu, ſome have Faces like Dogs. ibid.

XI. The SHOƲLDERS.

1. Plato was broad Shoulder'd, and Creſollius ſaith in imitation of him, the Italians bombaſted their Doublets, that they might appear ſo; as the Women in Ovid's time did, adhibere analectides, uſe Bolſters or Pillows for that purpoſe. But Purchas ſaith, the Wywapanami in the Weſt-Indies, had Shoulders higher then their Heads, and Bulwer ſaith, in all the parts of Tartaria, the Men are naturly broad Shoulder'd. ibid. p. 280.

2. Franciſcus Fernandus in his Manuſcript reports, of certain Nations in India, that are all bunch-back'd. ibid. p. 283.

XII. The HANDS.

I paſs by all the Hiſtories of Monſtroſities in Nature, as of infants born with four, three, or one Hand, &c. In Tartary. ſome are born with one Leg and Foot; ſome have been born without any Hands. My fast cited Author ſpeaks of a Young Man in his time, born near Abington, named John Simon, born without Arms, Hands, Thighs or Knees, with only one continued bone from his Hip unto his Foot. ibid. p. 302. and we have ſeen, ſaith Alex. Benedictus, a Woman born without Arms, that could Spin and Sow with her Feet, ibid.

XIII. ENTRAILS, HEART, and GƲTS, &c.

The Pancrea[•] hath a Paſſage ſpread ſometimes in a ſtrait, ſometime in a crooked Line; the Liver is ſometime ſwelled, and cauſeth ſhortneſs of breath; ſometime 'tis undivided and entire, with a little lob of ſofter Fleſh, covered with a thin membrane; 'tis bigger then ordinary, in bodies of a cold Complexion, great Eaters, and fearful Perſons, and ſome Conſumptive Perſons; ſometime 'tis conſumed, or very ſmall, and yet at the ſame time a great Spleen; ſometimes Worms are found in the Membranes of the Liver. The Spleen is for the moſt part only one, ſometimes two, ſometimes three, ſometimes none at all, as Bartholinus, Schenckius, and Laurentius tells us; ſometimes inſtead of Lungs, there hath been found only a bladder. The Kidneys have been found to reſt upon the back-bone of the Loins. Pliny, and valerius Maximus tell of Ariſtomenes, who had a Heart rough with Hair; Caelius, Rhodiginus, Benevenius, Zacutus, Luſitanus and Murelus affirm, that they ſaw ſuch hairy Hearts, in certain famous Thieves; Aemilius, Pariſanus, Veſlingius, &c. have obſerved three Ventricles in the Hearts of ſome; ſometimes Fat, and ſometimes Particles of Fleſh have been found in the Heart; Salvius hath obſerved Worms, and ſo hath Horſtius at Confl[•]cntia; May, a Twibladed Snake, at London; and Severinus, the like at Naples; Hollerius, Stones; Gemma, and Riolanus, Bones, &c. Riolanus, tells of a Child, well ſhap'd and as long as a Man's Finger, voided by the Mouth, and conceived in the Stomach, of a young Woman, an abominable Taylors Wife. Sometimes the Teſticles are Treble, ſometimes the Pains double; &c.

CHAP. XI. Of Pigmies.

PIgmies are a kind of Dwarfs, but by Report of Authors, there is a whole Nation, and Race of them; and why Mankind may not be ſhriveled through the Propriety of the Climate, into a Degenerous and Small Dwarfiſh Stature, as well as Horſes, Kine, Trees, &c. It will not be very caſie to aſſign a Reaſon.

That there is ſuch a Nation as Pigmies, Authors, ancient and modern affirm, as Philoſtratus, out of Apollonius, Homer, Ariſtotle; Sir John Mandevile in his Travels, cap. 64. Jovius in Muſcovitâ legatione; Olaus de Gent. Septent. lib. 2. The Portugals have diſcovered many Dwarfs in Tartary. Neiremb, in Hiſt. Nat. Odoricus de rebus Indicis, ſays, he found among the Indians Pigmies of three Palms high. Delrio ſaith, that Anno 1600, in Peruvio, there was found a Province of Dwarfs. Gemma Friſiu[•], writes of a Boat of Pigmies that were ſeen, being driven by a Tempeſt, to the Kingdom of Norway. Photius out of Creſias ſaith, there are Negroes in the midſt of India, whom he calls Pigmies, who are at the moſt but two Cubits high, and moſt of them, but one Cubit long; few exceeding the Altitude of one Cubit and an half; of which the King of that Countrey entertaineth 3000 for his Guard. They are very Juſt, and uſe the ſame Laws, as the Indians do. They Hunt Hares and Foxes, not with Dogs; but with Crows, Kites, Rooks and Eagles. Jonſton. p. 226.

CHAP. XII. Of Dwarfs, &c.

ALL Extremes are Wonderful, but thoſe of Littleneſs or Defect, do oftentimes diſpoſe to Contempt and Ridicule; as if Nature had beſtowed her Operations and Favours; in too ſparing and niggardly, a manner; yet even in this caſe, the want of Stature is often ſupplied with a Compenſation, by inward Endowments; which are quicken'd and made more intenſe, by a kind of Antiperiſtaſis, like the Sunbeams, contracted in a Burning-glaſs, or (which comes nearer to purpoſe), like the Animal Faculties in a little Ant or Bee, or Waſp, or Spider.

1. Julia the Neice of Auguſtus, had a Dwarf called Canopas, he was not above two Foot and an Hands breadth in height; and ſhe had a freed Maid of the ſame height. Plin. l. 7. cap. 16. p. 165.

2. Marcus Varro, reporteth, that Marius Maximus, and Marcus Tullius, were both but two Cubits high, and yet were both Gentlemen and Knights of Rome; and Pliny teſtifies, that he ſaw their Bodies embalmed. Pliny. l. 7. p. 165.

3. In the time of Theodoſius, there was ſeen in Egypt, a Pigmey, ſo ſmall of body, that he reſembled a Partridge, yet did he exerciſe all the Functions of a Man, and could Sing Tuneably; he lived to the Age of 25. Niceph. Hiſt. Eccleſiaſt. lib. 12. cap. 37. p. 379.

4. John de Eſtrix of Mechlen, was brought to the Duke of Parma in Flanders, Anno 1592. he was Aged 35, he had a long Beard, and was no more then 3 Foot high; he could not go up Stairs, much leſs, could he get up a Form, but was always lift up by a Servant; he was skilled in three Tongues, Ingenious, Induſtrious, and play'd well at Tables. Plater. Obs. l. 3. p. 581.

5. There was a Dwarf at the Court of Wirtemberg, at the Nuptials of the Duke of Bavaria; the little Gentleman armed Cap-a-pee, girt with a ſhort Sword, and with the like Spear in his Hand, was put into a Pie, that he might not be ſeen, and the Pie ſet upon the Table; at laſt raiſed the Lid, and breaking looſe thence, he ſtepped out, drew his Sword, and after the manner of a Fencer, Traverſed his Ground upon the Table, to the equal Wonder and Laughter of them that were preſent. ibid.

6. Anno 1610. John Ducker, an Engliſh-man, who was about 45 years of Age, had a long Beard, and was only two Foot and a half high, he was of ſtreight and thick Limbs, and well proportioned. ibid. 582.

7. Auguſtus exhibited in his Plays, one Lucius, a young Man, he was not full two Foot high; he weighed but 17 Pounds, yet had he a great and ſtrong Voice Sucton, p. 81. in Auguſto.

8. In the time of Jamblicus, lived Alipius of Alexandria, a moſt excellent Logician, and a famous Philoſopher, but of ſo ſmall and little a body, that he little exceeded the Stature of thoſe Pigmeys, who are ſaid to be but a Cubit high; ſuch as beheld him, thought he was ſcarce any thing but Spirit and Soul, ſo little grew that part of him that was ſyable to Corruption, that it ſeemed to be conſumed into a kind of Divine Nature. Zuing. Vol. 2. p. 278.

9. Caracus was a Man of exceeding ſmall Stature, yet was he the Wiſeſt Counſellor, that was about Saladine, that great Conqueror of the Eaſt. ibid.

10. Anno 1306. Ʋladiſlaus Cubitalis, that Pigmey King of Poland, Reigned and Fought more Battels, and obtained more glorious Victories therein, then any of his long-ſhank'd Predeceſſors. Vertue refuſeth no Stature, but commonly vaſt Bodies, and extraordinary Statures, have ſottiſh, dull, and leaden Spirits. Burtons Melan. p. 2. ſect. 3. p. 290.

11. Cardan ſays, that he ſaw a Man in Italy, not above a Cubit high, carried about in a Parrots Cage. And a Gentleman of good. Reputation, told Mr. Sandys, that he ſaw a Man at Siena, not exceeding the ſame Stature; he was a French-man, of the Countrey of Limoſins, with a formal Beard, who was alſo ſhewn in a Cage for Money, at the end whereof, was a little hutch, into which he retired; and when the Aſſembly was full, came forth and played on an Inſtrument. Sand. in Ovid. Met. lib. 6. p. 114.

12. Philippa French, born at Milcomb in Oxfordſhire, Aged 36 or 37 years, of perfect Symmetry and Parts, wanted half an Inch of a yard in height, being then married, &c. Dr. Plot, in his Nat. Hiſt. of Oxfordſh. p. 195. One of much the ſame Stature is to be ſeen by all Travellers that paſs that way, at the upper end of Guilford, in Surrey.

13. There was one Hans, a Swiſs, brought over into England, but a few years ſince, Aged 38, but two Foot and 7 Inches high.

14. A little Woman was here at Chicheſter in Suſſex, lately, whom I ſaw my ſelf, not above two Cubits in height; but her Legs were not very perfect.

CHAP. XIII. Perſons of a Wonderful Stature, Giants.

WE are apt in the Ideas and Conceptions we frame to our ſelves, of Natural Bodies, to ſet and preſcribe certain bounds to them, beyond which, they may not exceed; not conſidering, that there are many Reaſons, for which Nature may extend her Dimenſions, and ſtretch her Lines in the Structure or Augmentation of Bodies, beyond the Reach of our common Apprehenſions; either in the firſt Seeds of Generation, or the Food and Aliment they are Nouriſhed with, or the Climate and preſent Conſtitution of the Air, or ſome uncommon Diſtemperature, or ſome particular Deſign of Providence.

1. To mention the Giant ſpoken of by Solinus, might ſeem incredible, of the length of 33 Cubits; yet he ſays, that Lucius Flaccus, the Legate, and Metellus himſelf, allured with the Novelty of the Report, went on purpoſe to the place, to ſake view of it, and there ſaw with their Eyes, that which upon hear-ſay, they had refuted as a Fable. Solin. c. 5. p. 188.

2. Artachaees, of the Family of the Achaemenidaes, a Perſon in great favour with Xerxes, was the Talleſt Man of all the reſt of the Perſians; for he lacked but the breadth of 4 Fingers, of full 5 Cubits, by the Royal Standard. Herodot. l. 7. p. 4. 419.

3. The Taleſt Man that had been ſeen in Plinies time, was Gabara, who in the Days of Claudius, was brought out of arabia; he was 9 Foot and 9 Inches. Plin. l. 7. c. 16. p. 165.

4. Jovinianus the Emperor, was of a vaſt and huge Stature, ſo that of a long time, there was no Royal Robe that was found to anſwer the height of his Body. Zuing Theat. Volum. 2. l. 2. p. 276.

5. Maximinus the Emperour was 8 Foot and a half in height; he uſed the Bracelet or armlet of his Wife for a Ring for his Thumb. Zuing. Vol. 2. l. 2. p. 276.

6. There were in the time of Auguſtus Caeſar two Perſons called Iducio and Secundilla, each of them was 10 Foot high and more; their Bodies were kept within the Saluſtian Gardens. Plin. l. 7. c. 16. p. 165.

7. There was a young Man carried about Germany to be ſeen Anno 1613, he was then 22 Years of Age, beardleſs as yet, that was 8 Foot high compleat; his Foot was one Foot and one Third long. Plat. Obſ. l. 3. p. 582.

8. Anno 1572, Delricus ſaw a Giant, full 9 Foot high. Del. Diſq. Magic.

9. Walter Parſons, born in Staffordſhire, when Prentice to a Smith, a Hole was made for him in the Ground to ſtand therein up to the Knees, to make him adequate with his Fellow-Workmen; he was afterwards Porter to King James. He was proportionable in all Parts, and had Strength equal to his Height, Valour to his Strength, Temper to his Valour. He would make nothing to take two of the talleſt Yeomen of the Guard (like the Gizard and Liver) under his Arms at once, and order them as he pleaſed. Fuller's Worthies, p. 48. Staffordſhire.

10. William Evans, born in Monmouthſhire, two Yards and a half in height; he was Porter to King Charles the Firſt, exceeded Walter Parſons two Inches in height. At an Antimask at Court he drew little Jeffery the Dwarf out of his Pocket, firſt to the Wonder, then to the Laughter, of the Beholders. Ibid. Wales, p. 54. Monm.

11. Magellan came to the Country of the Patagons, two of them he made his Priſoners by Policy, who thereupon roared like Bulls: Their Feeding was anſwerable to their vaſt Bulks; (they were of ſuch a Stature, that the Spaniards Heads reached but to their Waſts.) One of them did eat at a Meal a whole Basket of Biskets, and drank a great Bowl of Water at each Draught. Purch. Pilg. Vol. p. 35.

12. Thuanus tells of a Tartar ſlain by a Polander, Anno 1575, of a prodigious Bulk; his Forehead was 24 Inches in breadth, and the reſt of his Body of that magnitude, that the Carcaſs, as it lay upon the Ground, would reach to the Navel of any ordinary Perſon that ſtood by it. Thu. Hist. l. 61. Anno 1575.

13. Manley tells of one Mr. Thomas Brittle, a Cheſhire Man, that he ſaw, Anno 1671, that was about 7 Foot high; his Father (he ſaid) was a Man of moderate Stature, his Mother was near 2 Yards high; and he himſelf hath a Daughter, who being 16 Years of Age, is arrived already to the height of 6 Foot complea[•]. Manley, p. 36.

CHAP. XIV. Of ſuch Perſons as have changed their Sex.

I Confeſs, in my Opinion, this is one of the hardeſt Chapters I have undertaken, not only in reſpect of my own Faith, but perhaps of my Reader's too; however, I will not obtrude it moroſely upon any one: But I am of Opinion, it is the moſt likely to find Credit with Phyſicians and Anatomiſts, whoſe Profeſſion it is to pry more into the Secrets of Nature than other Perſons, and can ſolve ſuch Phaenomena ſometimes, as appear incredible to Perſons of but common Improvements.

1. Pliny, in his Natural Hiſtory, l. 7. c. 4. p. 158. and Livy, Hist. l. 4. and other ancient Authors, do tell us of Women amongſt the Romans turn'd into Men.

2. Fulgoſus ſaith, that when Ferdinand the Firſt was King of Naples, Ludovicus Guarna, a Citizen of Salerne, had five Daughters; of which, the two eldeſt were called Franciſca and Carola, both which, at 15 Years of Age, found ſuch alteration in themſelves, that they changed their Feminine Habits and Names alſo, the one being called Fanciſcus, and the other Carolus. Ful. l. 1. Ob. p. 187.

3. A Noble Portugueſe, named Maria Pachecha, by a like Accident with the former, proving to be a young Man, changed her Habit, and called her ſelf Manuel Pachecha, who after made a Voyage into the Indies, became a valiant Soldier, attained to much Wealth and Honour, and returning, married a Lady of a Noble Family, but never attained to have Iſſue. Amat. Luſit, Conſ. Med. Cent. 2. Curat. 39.

4. In the City of Rhemes in France, Anno 1560, there was a Man, ever reputed a Female to the 14th Year of her Age; at which time it fell out, that wantoning in Bed with a Maid that lay with her, the Signs broke out of her; which when her Parents were informed of, by the interpoſition of Eccleſiaſtical Authority, her Name was changed from Joan to John, and from thenceforth ſhe wore the Habit of a Man. Paraeus, l. 4. c. 5. p. Sch. Obſ. l. 4. p. 503.

5. At Vitriac in France was a Man called German Garnier, by ſome Gernd. Maria, who was taken for a Virgin till the 15th Year of his Age, at which time running after Hogs, (which had gotten into the Corn,) and leaping over a Ditch with great Violence, it came to paſs that the Membranes being broke, the hidden Evidences of a Man ſuddenly deſcended, and diſcovered themſelves, not without Pain. returning to the Cottage, with Tears complained to her Mother, that her Bowels fell out; at which Spectacle her Mother aſtoniſhed, (conſulting with Chirurgeons,) was informed, that her Daughter was become a Man. The whole Matter being repreſented to the Cardinal Biſhop of Lenuncurium, he called an Aſſembly, where he received the Name and Habit of a Man. Paraeus, ibid. Schenck. ibid.

6. Donatus tells, that Anno 1574, in the City of Spoleto, a Girl of 18 Years of Age was changed into a Man, as divers of that Place can witneſs. De Hist. Mir. l. 6. p. 298.

7. Cuelmanus tells of one at Corbeil in France, who for 14 Years had been educated among the Maids, and habited as they; yet about that Age ſhe had ſuch Teſtimonies about her, that pleaded ſhe was no longer a Woman; that ſhe thereupon altered her Name and Apparel into thoſe of a Man. Cuelmanus relates this upon the Credit of a Phyſician in the Lecture of Anatomy, Cellarius and Wolphius, eminent Phyſicians, being preſent. Sch. Obſ. Med. l. 4. obſ. 6. p. 503.

8. That is wonderful which is told by Pontanus, of a Woman, who, after ſhe had been deliver'd of a Son, became a Man, which yet he confirms by the Teſtimony of Antonius Colotius the Ʋmbrian; and (ſaith he) this fell out about Anno 1496. Donat. Hist. Mirab. l. 6. c. 2. p. 297.

9. Antonius Diuna tells of a Nun of St. Dominick's Order, in the City of Ʋbeda, her Name was Magdalena Magnoz: This Woman in the 7th Year after ſhe had taken upon her the Profeſſion of a Nun, was from a Woman turned into a Man. Being hereupon expelled the Nunnery, ſhe put on Man's Clothes; a Beard grew upon her Chin, and ſhe was called Franciſcus Magnoz. This very Francis (ſaith he) was my Client, and I pleaded for him in a Cauſe of Rape; for a certain Woman accuſed him, that ſhe was known by him by Violence, and got with Child. John Choker. Fax. Hist. cent. 1. cap. 23.

10. Auſonius tells of a Boy at Beneventum, who ſuddenly became a Girl.

11. Bartholinus diſcourſeth more upon this Point, and ſhews the Poſſibility of it in his Anatomy.

12. Dr. Burnet, in his Letters, relates a Story which he had from Cardinal Howard at Rome, of two Nuns which were in a few Years converted into the Maſculine Gender; but having not the Book by me, I muſt leave it to my Reader's further Inquiry for the Particulars.

CHAP. XV. Inſtances of Skill in Phyſiognomy.

WHen Socrates was told by a Phyſiognomiſt his natural Inclinations to Vice, and ſome of the Company that were then preſent laugh'd at the Error; he very ingenuouſly rebuked them, ſaying, That there was more Truth in it, than they were ſenſible of; Nature diſpoſing him ſtrongly to thoſe Immoralities, which he had by Culture, and his own Improvements, conquered in great meaſure, and corrected. There is certainly ſomewhat in the Faces and Geſtures, and Aſpects of Perſons, that may be an Index of the Mind; according to that Proverbial Saying, Ex Oculo, Poculo, Loculo, cognoſciter Homo; but eſpecially, Oculus eſt Animi feneſtra.

1. Gregory Nazianzen, by obſerving Julian's Phyſiognomy when he was at Athens, his running Head, wagging Shoulders, rolling Eyes, ſtaring Countenance, ſliding and limping Pace, ſcornful Viſage, immoderate Laughter, &c. declared, That he ſaw not one good Sign in him, but cried out, Good God, what a Monſter the Empire of Rome doth nouriſh! When I uttered theſe Words, ſaith he, I deſired of God, that in this Matter I might be found a Lyar. Clark's Mar, of Eccl. Hiſt.

2. Gaffarel tells us, if a Man endeavour to counterfeit any other Man's Countenance, and that he fancy himſelf to have his Hair, Eyes, Noſe, Mouth, and all other Parts like him; he may by this means come to know, what his natural Inclinations, and what his Thoughts are, by what he finds in himſelf during the time of his making of Faces. This Opinion, ſaith he, is grounded upon the Experience of Campanella, who expreſſeth himſelf in theſe Words: Cum quis hominem videt, ſtatim imaginari oportet, ſe noſum habere, ut alter hebet, & pilum, & vnltum, & frontem, & locutionem: Et tunc qui affectus & cogitationes in hac cogitatione illi obrepunt, judicat homini illi eſſe proprios, quem ita imaginando contuetur; hoc non abſque ratione & experientià. Spiritus enim format corpus, & juxta affectus innatos ipſum fingit, exprimitque. I always thought, (ſaith Gaffarel) that the Opinion of Campanella was, That a Man ſhould only imagine himſelf to have the ſame Countenance with the other; as his Words ſeem to mean: But when I was at Rome, underſtanding that he was brought into the Inquiſition, I did, out of Carioſity to be ſatisfied in this Particular, take the Pains to viſit him there. Being therefore in Company of ſome Abbots we were brought to the Chamber where he was; who as ſoon as he perceived us, came to us, and entreated us to have a little Patience, till he had ended a little Note, which he was writing to Cardinal Magaloti. When we were ſate down, we obſerved him oftentimes to make certain wry Faces; which we conceived to proceed either from Folly, or elſe from ſome Pain, that the Violence of the Torments which he had endured, put him to: The Calves of his Legs being all beaten black and blue, and his Buttocks having hardly and Fleſh on them; it having been torn from him by piece-meal, to make him confeſs what he was accuſed of. One of our Company asked, If he felt no Pain? He ſmiling, anſwered, No. And ſuppoſing, that we had been ſomething troubled at the wry Faces which he made, he told us. That, at our coming in, he fancied himſelf to be Cardinal Magalotti, as he bad heard him deſcribed: And he asked us withal, If he were not a hairy Man. So far my Author Gaffarel's unheard of Curioſities, par. 2. ch. 6.

3. One Mrs. Powel, Wife to Mr. Powel of Forreſt-Hill, near Oxford, (a Juſtice of Peace at that time) told me about Five and twenty Years ago, when I preached in the Pariſh, That a young luſty Fellow coming to her Door for an Alms; ſhe looking ſharply upon him, told him, He was a guilty Perſon; upon which, the Fellow run away from her to the Gate: But ſhe calling upon him to ſtay, he turned back again, and asked her, In the Name of Chriſt, who told you ſo? She making Anſwer, Chriſt, whom you have Offended by your ill Actions; and therefore turn back again, make an ingenuous Confeſſion of thy Crime, and, upon my Reputation, I'll make no Diſcovery of it to thy Hurt, &c. Upon which, he returned in a very ſubmiſſive manner, and acknowledged, That he was (as I remember) a Devonſhire-man, and coming one Night in Drink from a Fair, and asking a Fellow, that he met, Which was the way to ſuch a Place? he anſwering, He ſhould follow his Noſe: Upon that they went to hard Words, and thence to Blows, till at laſt he kill'd the Man; for which he was upon Suſpicion committed to Priſon, but ſufficient Evidence being wanting, he was diſcharged. Whereupon ſhe adviſed him to this purpoſe; Well! thou art uneaſie under the Remorſe of a guilty Conſcience at home, and therefore thinkeſt to allay thy Troubles abroad; Aſſure thy ſelf, thou wilt be in danger of ill Company, and freſh Temptations, and more guilty by Travel; and therefore do take my Advice, return home, uſe thy Endeavour to get an honeſt Livelihood, and ſhew thy ſelf as kind as poſſible to the ſurviving Relations of the murder'd Perſon: And if thou wilt promiſe ſo to do, I will give thee ſomewhat towards bearing thy Charges, and accordingly ſhe gave him a Crown. Another Story of the like Nature ſhe told me.

CHAP. XVI. Great Sleepers.

THE Eſſence of Sleep (according to Dr. Willis) conſiſts in this, That the Corporeal Soul withdrawing it ſelf a little, and contracting its Irradiation into a narrower Sphere, leave[•] the Cortex of the Brain for ſome time deſtitute, and in the mean while the Nervous Liquor diſtilled from the Blood, ruſhes in for new Supplies. In Natural Sleep, he ſaith, theſe two Cauſes conſpire together by ſome mutual Compact of Nature, viz. at the ſame time the Spirits recede, and the Nervous Humour enters. In Non-natural or Extraordinary Sleep, ſometimes this Cauſe, ſometimes that, is firſt: But in Praeternatural or Inſatiable Sleep, there is a greater Energy of the ſame Cauſes, ſo that the Brain is flooded with the Influx of Nervous, Serous, and other Vicious Humours.

1. Timon's Nurſe, uſed Yearly, after the manner of ſome wild Beaſts, to lie hid for two Months together, without any other evidence of Life all that while, ſave only that ſhe breathed. Plut. Symp. l. 8. qu. 9. p. 780.

2. Epimenides of Creet, when he was a Boy, being wearied with Heat and Travel, laid him down in a certain Cave, and there ſlept 57 Years; being awaked, he returned home, wondring at the Changes he found in the World, and was at laſt difficultly known by his younger Brother growing old. It is ſaid, that he lived in all 175 Years: And from him it was, that the Sleep of Epimenides became a Proverb. Plin. Nat. Hiſt. l. 7. c. 52. p. 184. But this Story I offer rather for the ſake of its Antiquity, than Credibility.

3. Platerus tells of one that ſlept three Days and three Nights together, upon foregoing wearineſs, without the occaſion of precedent Drunkenneſs, or the taking of any Soporiferous Medicine. Plat. Obſ. l. 1. p. 6.

4. William Foxly, Potmaker for the Mint in the Tower of London, fell aſleep on Tueſday in Eaſter Week, and could not be waked with pinching or burning till the Firſt Day of the next Term, which was full 14 Days; and when he was then awaked, he was found in all points as if he had ſlept but one Night. He lived 40 Years after. This Matter fell out in the 37th Year of King Henry the Eighth's Reign. Baker's Chron.

5. Crantzius tells of a young Scholar of Lubeck, who (that he might ſleep without Diſturbance) betook himſelf to a Cheſt: There paſſed 7 Years from the time of his lying down there till that one determined to ſee what was in the Cheſt, where he found this young Man aſleep there, whom he ſhook with ſuch Violence, that he awaked him. His Face was without change, he was eaſily known to his Acquaintance, who were amazed at what had paſſed; he ſuppoſing that he had ſlept but one Night, and ſome part of a Day. Cran. V[•]ndal. l. 8. c. 39. Donat. Hist. Mir. l. 4. c. 12. p. 214.

6. M. Damaſcen ſpeaks of one that ſlept a whole Autumn and Winter under a Rick of Hay, and then aroſe as a Man half dead and diſtracted, Zuing. Theat. Vol. 2. l. 5. p. 415.

7. The Lucomorians, in the further part of Samaria, are reported to die, as it were, in the manner of Swallows and Frogs, from the 27th of November, to the 24th of April following; and then again awake and ariſe. This was witneſſed to Henry the Third, when in Poland, by ſeveral Princes worthy of Credit; divers Nobles of France, many Phyſicians of the Court, particularly the famous Pid[•]xius, being preſent, 'Tis related alſo by Alex. Guagninas of Verona, Colonel of Foot in the Caſtle of Vitelaska, in the Frontiers of Muſcovy, in his Deſcription of Muſcovy. Merſ. Qu. & Com. in Gen Qu. 30. p. 1222. Joh. Licat. l. 1. c. 6. Hen. Kornman. de Mirac. Mort. par. 2. c. 41. Delr. Diſq. Mag. &c. Zacch. Qu. Mad. Leg. l. 4. tit. 1. qu 11. p. 241. Treaſ. l. 6. c. 10. p. 565. Schot. Phyſ. Curioſ. l. 1. c. 36. p. 176.

8. The Story of the Seven Sleepers, who, to avoid Martyrdom, fled into a Cave, and ſlept from the Reign of Decius, till the 30th Year of Theodoſius the Younger, i. e. 196 Years, will ſeem incredible; and yet 'tis mentioned by Nicephorus, Eccl. Hist. l. 14. c. 45. By Lonicer. Theatr. p. 230. Schot. Phyſ. Curroſ. l. 3. &c. As alſo by Mahomet, in his worſhipful Alcoran, tho with ſome Addition and Variation; for he ſaith, they ſlept 300 Years.

CHAP. XVII. Inſtances of ſuch as have uſed to walk and perform ſtrange things, in their Sleep.

'TWas the Opinion of ſome of the Ancient Philoſophers, that our Natural Life was but a Sleep, and all our Actions are perform'd in a Dream; and that we did not awake, till Death came and pluck'd our Souls out of the Cradle, and ſent us rubbing up our Intellectuals, and ſhaking our Spirits into the other World. And ſurely ſuch inſtances as follow here, ſeem to make a fit Emblem for ſuch an Hypotheſis, where Men Sleep by halves, and employ at the ſame time, ſome of the Animal Spirits, as Curſitors of the Brain, to move and act, and diſcharge their Functions, whilſt [•]hers of them ſleep, and reſt, and refreſh themſelves.

1. A young Man, aroſe from his ſleep, took a Sword, opened the Doors, and muttering to himſelf, went into the Street, where he quarreled alone, and fancying that he was in Fight with his Enemy, he made divers paſſes, till he fell down, and through an unhappy ſlip of his Sword, gave himſelf ſuch a Wound on his Breaſt, that was like to be his Death. Hereupon being awaked and affrighted, and dreading greater dangers, he ſent for me to be his Phyſician, and was cured, ſaith, Zacutus Luſitan, in his Prax. admirand. l. 1. Obs. 43. p. 33, &c.

2. John Poultney, would in his ſleep, uſually riſe out of his Bed, dreſs him, open the Doors, walk about the Fields, and return to his Bed not awaked; he would riſe in his ſleep, take a Staff, Fork, or other Weapon, and therewith lay about him, now ſtriking, now defending himſelf, as if charged with an Enemy, ot knowing when awaked, what had paſſed. He was of Leiceſterſhire. Fullers Work. p. 133. Leiceſterſhire.

3. Henricus ab Heeres ſaith, he knew a young Student, who having certain Verſes to finiſh while awake, riſing in the Night, hath opened his Desk, he hath writ, and often read over, what he hath written; which done, he hath applauded himſelf with Laughter, called to his Chamber-fellow to praiſe him alſo, then putting off his Shooes and Cloaths, ſhutting his Desk, and laying up his Papers, he returned to his Bed and ſlept, till called up, utterly Ignorant what he had done in the Night. In the Morning returning to his Studies, not having yet ſeen his Papers, and being careful how to fill up the Gap in his Verſes, taking his Papers, when he found them ſupplied to his deſire, and that with his own hand, he hath been ſtrangely amazed, and would not believe his Companions, who waking, had ſeen what he did. The Night after, his Companions after his waking, led him to another Bed, lay his Head on a Pillow, on the Beds-feet, and in his Gown, they commit him to his Reſt; when he waked, in the Morning they ſtood by him, and when he denied that he had riſen, and read, and written ſuch things, they convinced him by ſo many circumſtances. 'Tis wonderful that he remembred nothing that he read and writ in his Sleep; he ſaith, he obſerved him for 3 or 4 hours at a time, walking in the Night, reading and writing, and which was more wonderful, his Pronounciations was the ſame as in the day: Having left the Schools a long time, he married a Vertuous Wife, yet concealed it from her; he would riſe, take his Child, walk about his Houſe, his Wife, following him, being asked by her, he would anſwer to her demands, and diſcover the Secrets of his Heart with exact Truth, &c. Henab. Heers. Obs. Med. l. 1. Obs. 2. p. 32. 33.

4. Platerus ſaith, that Johan. Oporinus, (an excellent Printer), Night growing on, was ſhut out of the City, together with his Father, and that they might paſs the Night the better, they ſet upon the Correction of a Greek Copy. Opirinus read the Text, and though falling aſleep, yet [••]e continued reading; being afterwards awaked, he remembred nothing that he had read, although it was an intire Page. Plater. Obs. l. 1. p. 12.

5. Horſtius writes of one in his Sleep, that roſe up in his Cloaths, Boots, and Spurs, got up into the Window, where he ſate ſtradling, ſmiting the Walls with his Spurs, till he awaked. Schenck. Obs. l. 1. p. 65.

6. Schenchius writes of a Man at Helmeſtadt, who roſe in his Sleep, went down the Stairs into a Court, from thence towards the Kitchin, near which there was a deep Well, into this he went down, holding faſt to the Stones by his Hands and Feet; but when he touched the Water, with the Cold thereof, he was awaked, and finding in what danger he was, made a pitiful Out-cry, which awaked thoſe in the Houſe, who having found him, got him out, and brought him into his Bed, where he lay many days Speechleſs and immoveable, being extreamly weakned with Fear, Cold, and Crying. ibid.

7. Strange is the Story of a young Gentleman, who in his ſleep aroſe Naked, carrying his Shirt in his Hand, and by the help of a Rope, clambered up to a high Turret in the Caſtle, where he was at that time; here he found a Neſt of Magpies, which he Robbed and put the young ones into his Shirt, and ſo by the ſame Rope deſcended and returned to his Bed. The next morning being awaked, he told his Brother, how he dreamed, that he had Robbed a Pies Neſt, and withal wondred, what was become of his Shirt, roſe, and found it at his Beds-feet, with the young-ones wrapt up in it. Schenck. Obs. l. 1. Obs. 1. p. 65.

8. Horſtius tells of a Kinſman that dwelt with him at Wittenberg, who came home in the Evening ſomewhat in Drink; to bed he went, ſlept till Midnight, then he got up in his Sleep, walked to and fro for a while, then haſtily went to the Window, and got out. He lying in the ſame Chamber awoke, called his Servant, and asked him, if the young-man was in Bed with him; who replying, no, they got up, went to the Window, hoping to have found him ſticking there, and to have pulled him back; but juſt as they came, he fell into the Paved Street below, 14 Ells high, where he lay for ſometime, Speechleſs and Immoveable, and though much hurt, yet after ſometime he was recovered. Fabrit. Obs. Chirurg. t. 2. Obs. 84. p. 159.

CHAP. XVIII. Perſons, remarkable for Waking long.

HEre certainly the Cauſes muſt be contrary to thoſe of the foregoing Chapter, and therefore there is leſs neceſſity of Deſcant and Commentary; for Oppoſites ſet one againſt the other, give a mutual Illuſtration one to the other, and methinks, this may ſuggeſt to us an occaſion of Complaining, that we ſpend too much of our Life in unneceſſary repoſe; Nature certainly would be content with much leſs, than we take. Luſt is a Great Tyrant, and an unmerciful Devourer of our Time and Spirits.

1. Fernelius, ſpeaks of one, who lived without ſleep 14 Months; but this Man was poſſeſt with Madneſs, and his Brain, it ſhould ſeem, being heated with Melancholy, did beget Animal Spirits without much waſting of them. Schenck. Obs. Med. l. 1 p. 64.

2. Arſenius, the Tutor of Arcadius, and Honoricus the Emperours, being made a Monk, did ſatisfie Nature with ſo ſhort a ſleep, that he was uſed to ſay, that for a Monk it was enough, if he ſlept but one hour in a Night. Zuing. Tha. Vol. 2. l. 5. p. 415.

3. George Caſtriot, called Scanderberg, was content with ſo little ſleep, that it is reported of him, that for the whole time he Governed Epirus, he never ſlept above two hours in one Night, yet he died in the 63 year of his Age. ibid.

4. Seneca reports of Maecanas, Auguſtus's Favourite, that he lived three years entire without ſleep, and was at laſt cured of the Diſtemper by Muſick. Sen. de Providentiâ.

5. It is reported of Nizolus, the Treaſurer of Ciceroes Words and Phraſes, that he lived 10 years without ſleep Schenck. Obs. l. 1. p. 64. Heurinus prax. l. 2. c. 7. Roſſ. arcan. Microcoſm. p. 99.

6. We Read of a Noble Lady, (ſaith Schenkius), that for 35 years, lived without ſleep, and in good Health. as her Husband and Family could and did Witneſs, but we leave this to the Faith of the Reader, who may take his liberty. ibid.

CHAP. XIX. Abſtainers from Drink.

THE two Grand Precepts of the Stoick Philoſophers were [〈 in non-Latin alphabet 〉], Suſtine Abſtine, [•]ea[•] and forbear, or abſtain; certainly 'tis worthy of Remark, how far Powers of Nature and [•••]will, will go with a Man, even upon the Stock of Common G[•]ace. The Government of the Senſitive Appetite, eſpecially in reſpect of Drinks, is none of the eaſieſt [•]asks incumbent upon Humane Nature, and yet we ſhall find ſome in this reſpect, commanding themſelves to Admiration; thô ſometime, it muſt be confeſt, the very Texture and Mixtion of Humours with their Conſtitutions, gives an Advantage, and ſometimes fear of ſome imminent Danger, adds a Sp[•]r to their Nature.

1. A Noble Man of Piedmont, being Sick of the Dropſie, ſent for Doctor Albertus Roſcius, who finding the Dropſie confirmed, and the Patient averſe from all Remedies; he told him that he muſt abſtain from all Liquors: The Nobleman at the hearing of this, did ſo far abſtain from all kind of Drinks, that he did not ſo much as taſt of any thing that was Liquid for a Month's time, by which means he was reſtored to his former Health. Fab. Obs. Chirurg. Cent. 4. Obs. 41. p. 319.

2. It is ſaid of Abraames Biſhop of Carras, that he drank not, nor made uſe of Water, wherein to boil his Herbs, but his manner was to feed on Endive, Lettuce, and Frui[•]; and from theſe alſo he uſed to abſtain till the Evening, yet was he a Perſon of great Liberalit to others. Drex. Oper. Tom. [•]. p. 796.

3. Theophraſtus tells of one Philinus, who in the whole courſe of his Life, never made uſe of any manner of Drink, or Food, except Milk only. Celi. Rhod. l. 11. c. 13. p. 500.

4. Pontanus writes of a Woman, who in all her Life time did never Drink either Wine or Water; and being once inforced to Drink Wine by the Command of Ladiſlaus King of Naples, ſhe received much hurt thereby. Bow. Hiſt. Med. Mir. l. 6. c. 3. p. 306.

5. There was one in Naples, of the Family of Fernacelli, that never Drank. c. Rhod. l. 13 p. 309.

CHAP. XX. Immoderate Drinkers.

'TIS ſtrange to obſerve, how a Continuation of Acts begets a Habit, and that Habit by Cuſtom becomes ſo fixt and in[•]eterate, that Nature it ſelf ſeems at length to Challenge it as her own; for which Reaſon, the Wiſe Solomon forbids us to look upon Wine, when it is Red, when it ſparkles in the Cup; and Moraliſts to give the leaſt Countenance to the firſt Principles and beginnings of any Vice: for 'tis much eaſier to Prohibit the firſt entrance of a fore-ſeen Diſeaſe, and ſhut the Door againſt a Rude Gueſt, then to Cure the Diſeaſe, when it hath ſeized us, or reſtrain the Exorbitant Humours of an Ill Gueſt, when he is entred.

1. In that Publick drinking before Alexander, one Promachus drank 4 Congii, that is 40 pound; we Read the ſame of Protcus of Macedonia, in Athanaeus. Nov. Torquatus of Milan, drank 30 Pints at one Draught; Tiberius the Emperor ſtood by to ſee the Wonder. Pliny ſays, that he never failed of his Speech, nor did he Vomit, nor did he Sleep; he drank moſt at one Draught, and drank many more little ones. Bonaeſus, as Spartianus ſays, drank more then any Man. Aurelianus ſaid of him, he was not born to live, but to drink: Yet he Honoured him for military Affairs. He drank with barbarous Ambaſſadours to make them drunk, and ſo would know their Secrets; he drank what he pleaſed, and was always Sober. A certain Man drank 6 Gallons at a Nobleman's Marriage, in the days of Lipſius: Jobnſt. Claſ. 10. p. 312.

2. Maximinus often drank in one day an Amphora of the Capitol, which is 9 Gallons our meaſure Capitolin. p. 602.

3. Lipſius tells of one at a Noble Bavarian's Wedding, that to exhilarate the Gueſts, drank little leſs then 6 Congies in a ſhort ſpace, that is 60 pound. Lips. Epiſt. Miſc. Ep. 51. p. 456.

4. The Son of Marcus Tullius Cicero would ordinarily fetch off the quantity of two Congies at once, that is to ſay 2 Gallons and a Quart, Din. Mem. l. 6. p. 448.

5. Bartholinus tells of one P[•••]us of Malta who from place to place made Tryal of his Artifice, he having drank 20 or 30 Cups of Water, at the pleaſure of the Spectators, he would ſuddenly reſtore them all by Vomit; and Water running out of a Fountain, he would orderly fill up the Cu[•]s as he drank them off; at other times he would ſuddenly ſpout out the whole quantity, at the diſtance of 20 Foot or more; beſides, if the Company deſired it, he would not only reſtore the clear Water, but ſo as that it ſhould be of different both Colour and Taſte; one while Roſewater, another, Spirit of Wine, Sack, Claret, White wine, &c. and thus he filled ſeveral Cups, with ſeveral ſorts of drinks at the ſame time. He confeſſed that he could do this with the moſt eaſe, when he was Paſting, and his Stomach empty; for if ſoon after Dinner he was called by great Perſons to ſee this T[•]yal, he uſed to Vomit up his Meat before his Ventricle would be rightly diſpoſed for the Reception of ſuch a quantity of Water; when he was to diſcharge himſelf of the Liquor he had drunk up, he performed it, only with the preſſure of his Hand, on his Stomach or Breaſt, that he might not be ſuſpected of Magick; and to obtain Licence of ſhew his Art Publickly, he revealed his Secret to Pope Ʋrban VIII. at Rome, to Cardinal Richelieu, at Paris, and to the Prince of Orange at the Hague, when ſome ſuſpected, that the Glaſſes gave the ſeveral Colours, he cauſed them firſt to be clearly waſhed with Water, and to ſhew he had no ſuch Fraud, he not only received Glaſſes at the Hand of the Spectators themſelves; but alſo offered his ſeveral Vomits, as well to the Taſte, as to the Eye of any, that deſired to make the Experiment. Bar[•]h. Hiſt. Anat. Cent. 1. Hiſt. 39. p. 54, 55.

6. And Aelian tells of a Woman too much addicted to this deſire of drinking, to her Eternal Infamy, that not only ſhe uſed to contend with her own Sex in drinking, but alſo uſed to provoke Men thereunto; with ſuch ſucceſs in her Beſtiality, that ſhe was known to be able to drink, and bear away a greater quantity of drink, then any Man ſhe could meet with Ael. var. Hiſ. l. 2. c. 41 p. 82.

CHAP. XXI. Great Faſters.

MR. Reynold's well obſerves, that the long Finger of Powerful Providence is to be obſerved in theſe wonderful Effects, and Doctor Willis, that the Parent of Nature, orders Natural Principles, as to their Quantity, Mixture, and Operations; and 'tis as evident, when higher Cauſes put aſunder, what Nature hath joyned together, very aſtoniſhing reſults appear upon the Stage of Humane Nature. Now to ſupply the Defect of Aliment, it is obſervable, that at ſuch Times and Caſes a[•] theſe are, the Expences of the [••]crocoſm by Stool, Ʋrine, Spittle, Menſes, (and it may be Tranſpiration), are in great meaſure Retrench'd[•] the Igneous Parts of the Body reſtrained from Excurſion, and a freſh ſupply made by the continual entrance of Breach and Air, together with Pituitous Humours, and a Viſcous Oyl produced by a Colliquation of the Emaciated Parts; but I leave it to my Reader to judge of.

1. In St. Auſtin's days, one lived 40 days without eating any thing; another in the time of Olimpiodorus the Platoniſh, for ſo long as he lived, he neither ſlept nor fed, but only ſtood in the Sun to refreſh himſelf, The Daughter of the Emperor Cloturius, faſted eleven years. Petrus Aponus, ſaw one faſted 18 years; Rondeletius, ſaw one faſted 10, and afterwards became a fruitful Mother. Hermolus knew a Prieſt, who lived in Health 40 years, without any thing, but by ſucking in the Air. One Nicholaus Helvetius, Anno 1640. after that he had 5 Children by his Wife, lived a ſolitary life, and neither eat nor drank in 15 years; he predicted ſeveral things that came to paſs, and by his auſtere Life, made the belief of his faſting unqueſtionable: Certain it is, that the Biſhop of Conſtantia, in whoſe Dioceſs he lived, went to him on purpoſe to ſee him, and after diligent Obſervation, confirmed the Truth of his Report by his Letters; and for the greater certainty compel'd him to taſte ſome food, thô very little, which cauſed him to have extream Pain in his Stomach, for 3 days after, the which Nicholaus told him before-hand was his fear; diverſe Princes of France and Germany went to him, and found it accoringly. Zach. Queſt. Med. leg. l. 4. tit. 1. p. 218. Johnſton. Nat. Hiſt. c. 10. p. 316.

2. Anno 1595. A Maid of about 13 years of Age, was brought to Cologne, whoſe Parents affirmed, that ſhe had lived without any kind of food or drink, for the ſpace of three years; ſhe was of a Melancholy Countenance, her whole body was fleſhy, except only her belly. As for Excrements, ſhe voided none; ſhe immediatly ſwounded at the Taſte of a little Sugar; yet this Maid walked up and down, played with other Girls, danced, and did all other things that are done by Girls of her Age, neither had ſhe any difficulty of Breath. Fabric. Obs. Chirurg. Cent. 2. Obs. 40. p. 116.

3. Paulus Lentulus, tells of a Maid of the Canton of Hearn, in Swiſſerland, who was by the Command of the Magiſtrates, ſtrictly Guarded, and all kinds of Tryals put in Practice, for the diſcovery of any kind of Colluſion in the buſineſs; they found none, but diſmiſſed her fairly; in the firſt year of her faſting ſhe ſlept very little, in the ſecond, nto at all, and ſo continued for a long time after. Schenck Obs. l. 3. p. 306.

4. Anno 1539. A Girl of about Ten years of Age, born near Spires, began to abſtain from all kind of ſuſtenance; and ſo continued for three years, walking, and talking, and laughing, and ſporting as other Children uſe to do, yet was ſhe narrowly obſerved by the Command of the Emperour Maximilian, and at the end of 12 days, finding that there could be no jugling in the buſineſs, he gave her leave to return to her Friends, not without great Admiration and Princely Gifts. ibid. Horſtius in Donat. l. 7. c. 1. p. 646.

5. Anno 1585. We have the like Narration of Katharine Binder, born in the Palatinate, committed to the ſearch of a Divine, Statesman, and two Doctors of Phyſick; ſhe is ſaid to have fed only upon Air for the ſpace of 9 years and more. Schenck obs. l. 3. p. 306. Zacch. Qu. Med. legal l. 4. tit. 1. p. 217.

6. Doctor Hakewell, ſpeaks of Eve Fleigen, who being born at Meurs, is ſaid to have taken no kind of ſuſtenance, by the ſpace of 14 years together, that is, from the year of her Age, 22 to 36, and from the year 1597, to 1611, and this we have confirmed by the Magiſtrates of the Town of Meurs; as alſo by the Miniſter, who made Tryal of her in his Houſe 13 days together, by all the means he could deviſe, but could detect no Impoſture. Hakew. Apol. adv. 3. p. 6. Horſt. ad Don. l. 7. p. 654.

7. Melancthon wondred at Luther, who being large of body, and ſtrong withal, that he could live with ſo little Food; for he ſaith, that when he was in good Health, he has continued 4 days together without eating or drinking any thing at all, and many days together with a little bread and one ſingle Herring. Mel. in vit. Lutheri.

8. Anno 1639. A Scot being overthrown in a Suit at Law, took Sanctuary in Halyrood Houſe, where out of diſcontent, he abſtained from all Meat and Drink, by the ſpace of 30 or 40 days together; the King hearing of it, cauſed him to be ſhut up in Edenburgh Caſtle, where he faſted 32 days; upon this he was diſmiſſed, and after a ſhort time, he went to Rome, where he gave the like Proof of his Faſting, to Pope Clement, VII. from whence he went to Venice, carrying with him a Teſtimony under the Popes Seal, and there he gave the like proof thereof, and returning into England, he inveighed bitterly againſt King Henry VIII. whereupon he was thruſt into Priſon, where he continued Faſting for the ſpace of 50 days; his Name was John Scot. Spotswood's Hiſt. ch. of Scotland. l. 2. p. 69. Clarks Mir. c. 104. p. 505.

9. Joan the Daughter of John Balaam, of the City of Conſtance in France, Anno 159[•]. was ſeized with great Sickneſs, after that grew Speechleſs for 24 days; then her Speech returned, but the paſſage for Meat and Drink was reſolved; nor could the Girl be perſwaded to take any Food; the parts of her belly were contracted and clung together, other parts of her body remaining in good plight. The Maid continued thus Faſting for almoſt 3 years entire, and afterwards by degrees returned to her Food, and to a laudible habit of body. Fra. Citeſius op. Med. p. 64. Horſtii ad Donat. l. 7. c. 1. p. 648. Tr. oft Times l. 6. p. 550.

10. Febritius tells of a Maid, that lived 15 years without either Meat or Drink, and was living in Anno 1612. Fab. Obs. Cent. 4. Obs. 29. p. 310.

11. Doctor Plot, in his Natural Hiſtory of Oxfordſhire, relates a ſtrange Accident that befell one Rebeccah Smith, the Servant Maid of one Thomas White, of Minſter Lovel, who being of a Robuſt Conſtitution, though ſhe ſeldom eat Fleſh, (it ſcarce agreeing with her,) and about to years of Age; after ſhe came from the Communion on Palm-Sunday, April 16, 1671, was taken with ſuch a Dryneſs in her Throat, that ſhe could not ſwallow her Spittle, nor any thing elſe, to ſupply the decays of Nature; and in this Caſe, ſhe continued without eating or drinking, to the Amazement of all, for about 10 Weeks, viz. to the 29th of June, being both St. Peters day, and Witney-fair-day; by which time being brought very low her Maſter enquired and found out a Perſon who gave him an Amulet, (for it was ſuppoſed ſhe was bewitch'd,) againſt this evil, after the Application whereof, within two or three days time, (though it is not to be ſuppoſed, that there was any dependance between the medicine and Diſeaſe,) ſhe firſt drank a little Water, then warm broths, in ſmall quantities at a time, and nothing elſe till Palm-Sunday again 12 Months after, when ſhe began to eat bread, and other Food again, as formerly ſhe had done, and was at the [•••]e of the Relation, about the Age of 60, and then living at the ſame place, ready to teſtifie the Truth of the thing, as well as Tho. White and his Wife, who were all that lived in the Houſe with her, and did confidently aſſert (for they carefully obſerved,) that they believed, ſhe never took any thing in thoſe 10 Weeks time, nor any thing more all the year following, but what, was above-mentioned; wherein he believes, they may the rather be credited, becauſe there was never any advantage made of this Wonder, which Argues it clear of all Juggle or Deſign. Nat. Hiſt. of Oxfordſhire. p. 196.

12. Sennertus tells of 3 Perſons, that faſted each of 'em two years; one 3 years, another 4, one 7, another 15, another 18, another 20, another 28, another 30, another 36, and another 40 years. Sennert. Pract. l. 3. Part, 1. Sect. 2. c. 2. de longâ abſtin.

13. Martha Taylour, of Bakewell in Darbyſhire, who upon the occaſion of a blow on her back from a Miller, Anno 1667, faſted a Twelve Month; is no Wonder, in compariſon with the former Stories; nor that of the Shropſhire Maid, whoſe Mother I was acquainted with, who faſted as [•]ong, mentioned in the former part of this Book.

CHAP. XXII. Children Petrified in the Womb.

THE Story of Niobe turned into a Marble Statue, is a Fable: Children are often converted into Stones in the Womb; and I would to God, Men were not ſo in their ripe Age, at leaſt in a Metaphorical Senſe; but as to the Petrification of Infants, it is not much more ſtrange, that a Juyce fit for Concretion ſhould be carried to the Womb, than to the Reins or Bladder, or that a Spiritus Lapidificus ſhould prevail in the one, and never in the other.

1. Columba Chatry, of Sens in Burgundy, Wiſe to Ludovicus Chatry, by the report of Mr. John Alibaux an Eminent Phyſicians, and who alſo was preſent at the Diſſection of her, went 28 years with a Dead Child in her Womb: When ſhe was dead, and her Belly opened, there was found a Stone, having all the Limbs, and exact proportion of a Child of 9 Months old. This happened Anno 1582. Sennertus confeſſes this accident ſo rare, that he never met with the like inſtance in the whole Hiſtory of Phyſick. Sennert. Prax. Med. l. 4. par. 2. Sect. 4. c. 7. p. 311.

2. Horſtius tells of a Woman, aged 37. at the time of his Writing, whoſe Womb was all turned to Stone, to the weight of 7 pound: Her Spleen Globular, her Bladder Stony, and her Peritonaeum ſo very hard, that it could ſcarce be cut with a Knife; and yet this Woman lived without any manifeſt ſign of Sickneſs all her life time. Addit. ad Donat. per Greg. Horst. l. 7. c. 2. p. 663.

3. Hearnius affirms, That he ſaw at Padua, a Woman, whoſe Breaſt was turn'd into Stone; by this means, as ſhe lay dead, that Breaſt of hers lay covered in the Water of a certain Spring there Ibid. p. 664.

4. Pompilius Placentinus, tells of a Venetian Woman, who being Poiſoned by an Apple, when Dead, ſhe grew ſo ſtiff and congealed, that ſhe ſeemed to be transformed into a Statute of Stone, nor could they cut open her Belly by Knife or Sword. Zacch. qu. Medico-Legal. c. 4. Tit. 1. p. 235.

5. The Body of a Man that was killed and caſt into the River Anien, having lain ſome time at the Root of a Tree that grew upon the Bank-ſide; when it was found and taken up, it was turn'd into Stone. Titus Celſus a Patrician of Rome, affirmed that he had ſeen it. Cornman. de Mir. Morc. par. 3. cap. 36. p. 18.

6. I my ſelf ſaw a Maid, born in Ireland, expoſed to view at Arundel in Suſſex, a few years ago, who beſides ſtrange Moles upon her Body, had a great Excreſſence growing between her Legs, hard as Stone, very bulky and weighty, ſo that was not able to carry it about without a Truſs.

CHAP. XXIII. Accidents upon Perſons Birth-Days, &c.

I Am not ſure, that the Matter of Fact in all the Caſes hearafter mentioned was in right Judgment ſo remarkable, as is pretended: Perhaps Perſons may ſometimes be too fond in the Obſervation of ſuch Days, out of a peculiar reſpect to them; and at the ſame time paſs over a hundred Accidents more worthy of Note upon other days of their Life. See what follows in the end of the Chapter.

1. The Poet Antipater Sidonius, every year upon his Birth-day, was ſeized with a Fever; and when he had liv'd to a great Age, he Died upon his Birth-Day. Schenck. Obſ. Med. 1.6. Obſ. 1. p. 721.

2. The like befel Johan. Architectus, who, ſpent with Age, Died upon his Birth-Day. Ibid.

3. Elizabeth Wife of King Henry VII. Died in Child-Bed, the 11th of February, the very day of her Birth. Bak. Chron.

4. Amatu[•] Liſitanus tells of one who every year on his Birth-Day, was ſeized with a Fit of a Fever. Thom. a Veiga of another, who every year had a Fever for three days and no longer. Schenck. Ibid. p. 721.

5. Alexander the Great was Born upon the 6th day of February, and Died on the 6th day of February, Alex. l. 4. c. 20, fol. 233.

6. Attalus King of Pergamum, and Pompeins the Great, both Died on their Birth-Days. Plut. in Camilo. p. 135.

7. Julius Caeſar was Born and Slain on the Ides of March. Sabel. l. 9. c. 4. Zuin. Thaat. p. 561.

8. Antonius Caracalla the Emperor, was Slain at Carris on the 6th of the Ides of April, being his Birth-Day. Zuin. Ibid.

9. Pope Gregory the Great, was Born, and Died on the 4th of the Ides of March. Zuin. Theat. Ibid.

10. Garſias, Great Grand-Father to Petrarch, having lived 104 years, died (as alſo did Plato) on his Birth-Day, and in the ſame Chamber where he was Born. Zuin. Theat. vol. 2. l. 7. p. 561.

11. The Emperor Charles the Great was Buried at Aquiſgrane on his Birth-Day, Anno 810. Ibid.

12. Ph. Melancthon, Died Anno 1560. in the 63th year of his Age, and on his Birth-Day, being 13 Cal. May. Ibid.

13. The Emperor, Charles V. was Born on St. Matthias's Day; on which day alſo (in the courſe of his Life) was King Francis taken by him in Battel; and the Victory likewiſe won at Bic[••]que, he was alſo Elected, and Crowned Emperor on the ſame day, and many other great Fortunes befel him ſtill on that day. Treaſury of Ancient and Modern times, l. 4. c. 12. p. 330.

14. Auguſtus had certain Anniverſary Sickneſſes, which did return at a ſtated and certain time. He commonly languiſhed at the time of his Birth, which was the 9th of the Calends of October, a little before Sun-riſe. Sweton in Auguſt. p. 55. 105.

15. Timoleon obtained moſt of his Victories on his Birth-Day, which was therefore Celebrated Annually by the Syracuſans. Alex. ab Alex, de Gen. l. 4. c. 20.

16. Philip King of Macedon had a Triplicity of Good Tidings on his Birth-Day; That he was Victor in the Olympicks, that Parmenio his General had gain'd a Conqueſt, and that his Queen was Delivered of Alexander. Ibid.

17. Baudinus, an Abbot and Citizen of Florence, Died upon his Birth-Day. Coman. de Mir. Mort.

18. On Wedneſday, Pope Sixtus V. was Born, made Monk, General of his Order, Cardinal, Pope, and Inaugurated. Heyl. Geogr.

19. On Thurſday, Henry VIII. Died, Edward VI. Queen Mary, and Queen Elizabeth.

20. Friday was obſerved to be fortunate to the Great Captain Gonſalvo; and Saturday to Henry VII. &c.

CHAP. XXIV. Children mark'd in the Womb.

WHEN we read the Story in Geneſis of Jacob's Succeſs in his Paſtoral Office, by the help of his ſtraked, ſtriped hazels and poplars, &c. we wonder at the effects, and are puzzled in queſt of the Cauſe: Certainly, tho' there was a ſpecial Providence concerned in the Fact, yet there ſeems too a concurrence of inferior Nature in the Agency. Imagination is ſtrong and operative even in Bruits, but much more in Mankind, where Reaſon gives a vigour and energy to it, beyond common Senſe.

1. Marinus Barl[•]tins reports of Scanderberg, That he brought with him into the World, a notable mark of Warlike Glory; for he had upon his Right Arm, a Sword ſo well ſet on, as if it had been drawn with the Pencil of the moſt curious and skillful Painter in the World. Camer. Hor. Subſciſ. l. 1. c. 60. p. 308.

2. Camerarius ſaith, that he always heard it reported, That the Counts of Habsburg have each of them (from the Womb) a Golden Croſs upon his Back, viz. certain Hairs after a wonderful manner formed into the Figure of a Croſs. Ibid. l. 3. c. 42. p. 145.

3. M. Venetus, in his 45 years Itinerary in Aſia, reports, That the Kings of Corzani boaſt of a Nobility beyond that of all other Kings of the Earth; upon this account, that they are Born into the World with the Impreſs of a Black Eagle upon their Shoulder, which continues with them to their Deaths. Ibid.

4. Camerarius ſaith, that it was related, That King James I. brought with him from his Mother's Womb, certain Royal Signatures; for, at his Birth there was beheld imprinted on his Body, a Lion and Crown, and ſome alſo add, a Sword. Ibid.

5. Abraham Buckoltzerus ſaith, That John Frederick Elector of Saxony, who was Born June 30. Anno 1503. brought with him from his Mother's Womb, an Omen of his future State: For he was Born with a Croſs of a ſplendid and golden Colour on his Back; upon the ſight of which, a pious and ancient Prieſt was ſent for by the Ladies of the Court, who thereupon ſaid, This Child ſhall carry a Croſs conſpicuous to all the World; the Emblem of which is thus apparent in his Birth. The Event did declare and confirm the Truth of the Preſage. Camerur. Ibid. p. 146.

6. Gaffarel tells of his Siſter born with a Fiſh on her Leg, (cauſed by the deſire of his Mother when Pregnant) that it was drawn with ſo much perfection and rarity, as if drawn by ſome excellent Maſter; and the wonder was, that when the Girl eat Fiſh, that on her Leg put her to ſenſible pain. Gaff. Curioſities, c. 5. p. 143.

7. The Hoſteſs of the Inn in the Suburbs of St. Mich. at Bois de Vicenne, had a Mulberry growing upon her Nether Lip, which was ſmooth till the time that Mulberries began to ripen, at which time hers began to be red, and to ſwell, obſervin the Seaſon, and Nature of other Mulberries till it came to their juſt bigneſs and redneſs. Ibid. p. 144.

8. A Woman in the ſeventh Month of her Pregnancy, longed to Eat Roſebuds, which being difficult to be procured, at laſt a Bough of them was found; ſhe greedily devoured the green Buds of two Roſes, and kept the reſt in her Boſom. In the ninth Month, being delivered of a Boy, upon his Ribs there appeared the likeneſs of three Roſes very red; upon his Forehead and either Cheek he had alſo he reſemblances of a red Roſe. He was therefore commonly called, the Roſe-Boy. Zasut. Luſit. adm. l. 2. Obſ. 133.

CHAP. XXV. Childen abiding in the Womb beyond their time.

THere is not one of the Actions of Nature, that I can think of, which is not ſubject to Anomaly and Diſorder. Sometimes our Tongue ſtammers, our Eyes fail us, our Memory is deficient, our Feet ſtumble: Sometimes there is a fault in Conception, ſometimes in Parturition: One while the Infant comes too ſoon, before its Natural time into the World, another while it is detain'd a priſoner too long, [〈1 page duplicate〉] [〈1 page duplicate〉] and cannot be ſet at liberty for many years, and it may be the Soul go into another World, before the Body can be admitted into this; and ſometimes the Womb that bore it, muſt be the Grave to bury it, a miſerable caſe, and unhappy for Mother and infant both.

1. Catherine the Wife of Michael de Menne, a poor Conntryman, for 12 years together carried a dead Child, or rather the Skeleton of one in her Womb. It was manifeſt to the touch, ſaith Aegidius de Hertoge, who with many other, both Men and illuſtrious Women are witneſſes hereof; Henricus Cornelius Mathiſius, Domeſtick Phyſician to the Emperor Charle V. who having handled the Woman both ſtanding and lying, by touch, eaſily diſtinguiſhed all the Bones of the Dead Infant, in a great Amazement cried out, nothing is impoſſible to God and Nature. She Conceived of this Child, Anno 1549. Schenck. Obſ. l. 4. p. 575.

2. In the Town of Sindelfingen, a Woman of 30 years or thereabouts, being with Child, 6 or 7 weeks before her expected Delivery, upon occaſion of a, fall on the Ice, never afterwards felt her Child to ſtir: After which, ſhe Conceived twice or thrice, and hath been as often Delivered; yet ſtill the uſual bigneſs of her Belly continued, and the Dead Child was ſuppoſed to continue in her Womb. Ibid. p. 577.

3. Anno 1545. Margarita Carlinia, Wife of Geo. Volzerus of Vienna, in her Travel, perceiving ſomewhat to Crack within her, and never after feeling her Child to ſtir, for four years afterwards ſhe lived with much pain, till at length, Anno 1549. an Ulcer appearing about her Navel, and the Bone of the Child's Elbow at the Orifice, ſhe was by Inciſion Delivered of a Male Child half Putrid, which was drawn out thence piece-meal, and afterwards happily Cured. Zuing. Theat. vol. 2. l. 4. p. 357. Donat. Hiſt. Med. Mir. l. 2. c. 22. p. 239.

4. Zacutus Luſitanus hath ſet down the Hiſtory of a Woman of mean Fortune, and 16 years of Age, who being with Child, and the time of her Travail come, could not be delivered by reaſon of the narrowneſs of her Womb; the Chirurgions adviſed Section, which they ſaid was ordinary in ſuch Caſes, but ſhe refuſed it; the Dead Child therefore Putrified in her Womb? After three years the ſmaller Bones of it came from her, and ſo by little and little for ten years together, there came forth pieces of corrupted Fleſh, and Fragments of the Skull: At laſt, in the twelfth year, there iſſued forth piecemeal the greater Bones, and then her Belly fell; and after ſome years ſhe Conceived again, and was happily delivered of a living Boy. Zacut. Luſit. praxis Med. Admir. lib. 2. Obſ. 357. p. 276.

5. Donatus tells of one Paula, the Wife of Mr. Naſo an Innkeeper in the Street of Pont Merlian in Mantua, who voided by way of Siege, a Dead Child, with a great deal of Pain; the Bones coming forth by piecemeal for ſeveral months and years together. Donat. Hiſt. Med. Mir. l. 2. c. 22. p. 241. For this, the Author cites the Teſtimony of Hippolitus Genifortus, a Chirurgeon, and Joſeph Arancus, a Phyſician.

CHAP. XXVI. Children Born Preternaturally.

THAT the Births of Children are ſometimes attended with ſtrange, either precedent, or concomitant, or conſequent Symptoms or Accidents, may be attributed to variety of infetiour and natural Cauſes, as in the following Examples: But ſurely there is a Finger of Omnipotence that over-rules Nature in theſe and all other Operations; which ought to attract our Thoughts to particular Diſquiſitions and Meditations, eſpecially in Caſes where we our ſelves are more nearly concerned.

1. Zoroaſtres, Laughed the ſame day wherein he was Born; his Brain alſo did pant and beat, that it would bear up their Hands that laid them on his Head. Solinus. cap. p. 181.

2. M. Tullius Cicero, is ſaid to have been Born without any of thoſe Pangs uſual in Child-bearing Plut. par in Cicerone.

3. Nero was Born with his Feet forwards. Plin. Nat. Hiſt. l. 7. c. 8. p. 160.

4. M. Curius Dentatus, and Cn[•] Papyrius Carbo, were Born with Teeth in their Mouths. Ibid.

5. Scipio Affricanus, was cut out of his Mother's Womb: So was Julius Caeſar. Thus (ſaith Schenck.) was that Manlius Born, who entred Cartbage with an Army; And ſo was that Mackduff Earl of Fife, who ſlew Mackbeth the Uſurper of Scotland. Edward VI. of England, is ſaid by Baker to be ſo, but that's doubtful. Alſo Buchardus, Earl of Lintſgow. &c. Anno 959. Alſo Gebbardus, Son of Otho, Earl of Brigentz, Anno 1001. Cornelius Gemma ſaith, He hath cut out of the Womb ſix living Children. Schenck Obſ. Med. p. 580.

6. I ſaw, ſaith Horatius Augonius, a poor Woman of a fleſhy and good habit of Body, who for nine months had an Exulceration of the Ventricle, and for twenty days together Vomited up all ſhe took, and ſo Died; a living Boy being taken out of her Womb afterwards. Ibid.

7. When Spinola Beſieged Bergopſoma, a Woman near her Reckoning going forth to draw Water, was taken off in the middle by a Cannon Bullet, ſo that the lower part of her fell into the Water; thoſe that were by, ran to her, and ſaw there a Child moving it ſelf in the Bowels of the Mother; which was afterwards Baptized by the Infanta Iſabella at Antwerp, by the name of Alb. Ambroſius, one of her Fathers Captains. Barth. Hiſt. Anat. Cer. 2. Hiſt. 8. p. 159.

8. Lewis the 9th King of Hungary, &c. was Born without a Skin, Crown'd in his ſecond year, Married a Wife at nine, took upon him the Government at ten, had a Beard before his time, was Grey before eighteen, and Slain at twenty, Anno 1526. Camerar. Hor. Subſciſ. Cen. 1. c. 55. p. 241.

9. Anno. 1647. Jacob Egh in the City of Sarda in Belgia, had a Bull which he fed, tying him in a Cloſe near his Houſe; but provoked by the Boys, he brake his Bonds, and ran to the Cows, the Herdſman endeavoured with his Staff to return him to his former place; The Bull [•]ing incens'd with his blows, ran upon him, and with his Horns born him to the ground: His [〈◊〉] being now in the laſt month of her Count, ſeeing the danger of her Husband, ran into his aſſiſtance: The Bull with his Horns hoiſted her up into the Air, the heighth of one Story, and tore the Belly of the Woman: From the Wound in her Belly forthwith came the Birth with its Secondine; and was thrown at ſome diſtance upon a ſoft place, was carried home, diligently lookt after by a Midwife; and was Baptized, and lived to be a Man. Bartholin. Ibid. Cent. 2. Hiſt. 8. p. 157.

9. Gorgias, a Gallant Man of Epirus, is ſaid to be Born in the Coffin while his Mother was carrying to the Grace. Val. Max. l. 1. c. 8. p. 20.

10. Carſias, King of Navarre, being with Ʋrracha his Queen at Larumbe, was ſurprized by Moors and Slain; they wounded the Queen in the Belly with a Lance; who being put to flight; The Queen at the wound was delivered of a Son and Died; the Child to all Men's wonder was ſafe, and was named Saſias Garſia, who ſucceeded his Father in the Kingdom, Anno 918. Zuing. Theat. vol. 2. l. 1. p. 270.

11. Schenckius ſpeaks of a Woman that voided a Child a Finger long at her Mouth.

CHAP. XXVII. Monſtrous Animals.

I Do not pretend here to give a new Edition of Aldrovandus, nor write a large Voluminous Treatiſe of of all the Monſters within ken of a well-read Hiſtorian, but to give a few of the lateſt Inſtances of the greateſt Errors of Nature in this kind, that I could meet with; juſt enough to awaken, and put a man's Brains into Fermentation, and diſpoſe him to ſome Gravity and Seriouſneſs, and Sublimity of Thought.

1. At Rome, in the River of Tyber, a Monſter was found with a Man's Body, an Aſs's Head, one of whole Hands was like a Mans, but the other like an Elephants Foot, one of his Feet was as the foot of an Eagle, the other reſembled another Beaſt: He had a Womans Belly trimly ſet out with Breaſts, and his Body was covered all over with Scales, except his Belly and Breaſt, having in his hinder parts an old Man's Head bearded, and another beſides ſpitting out Flames like a Dragon. Doom's Warning to Judgment, p. 288. This happened, Anno 1496.

2. Anno 1530. in January, a Monſtrous Serpent, with ſeven Crowned Heads like a Dragon, was brought out of Turkey to Venice, and afterwards given to Francis the French King, and for the rareneſs was valued at 6000 Ducats. Batmans Doom, p. 312.

3. A Butcher having killed a Cow at Limington in Hampſhire, found ſhe was big with a Calf which began to be hairy; its hind Legs had no joints, and its feet were divided like the Claws of a Dog, his Tongue was tripple, and after the manner that Cerberus's is deſcribed, one in the middle of its Mouth, and two others on the ſides: Between the fore and hind Feet, there was a great Stone upon which it was laid: This Stone weighed 20 pound and a half; its colour was greyiſh, like to a cut Stone, which is commonly called the Griſon; the Superficies thereof was unequal, and full of little Cavilia's: When it was broken, they perceived ſmall Grains of Stone of an Oval Figure, and its colour was mixed with yellow and black Veins, which are all over it. Dr. Haughton of Salisbury keeps this Stone, of which he hath ſent a part to Mr. Boyle, who communicated it, together with a Letter, to the Royal Society. The Young Students Library, p. 210.

4. At Burdham near Chicheſter in Suſſex, about 23 years ago, there was a Monſter found upon the Common, having the Form and Figure of a Man in the fore-part, having two Arms and Hands, and a human viſage, with only one Eye in the middle of the Forehead; the hinder part was like a Lamb. A young Man of the Neighbourhood was ſuppoſed to have Generated this Monſter by a Beſtial Copulation, and that the rather, becauſe he was afterwards found in the like Beaſtly Act with a Mare; upon diſcovery whereof, he fled out of the Country. This young Monſter was nailed up in the Church-Porch of the ſaid Pariſh, and expoſed to publick view a long time, as a Monument of Divine Judgment. Atteſted by Henry Read of Barnham, an Eye witneſs.

5. Anno 1511. At Ravena, a Monſter was Born with a Horn on his Head; He had Wings, no Arms, one Foot as a Bird of Prey, an Eye on his Knee, and both Kinds Ypſilon amidſt his Breaſt, and the form of a Croſs. This I have read, (ſaith my Author) in John Multi Vallis, and Gaſper Hedio, in the Hiſtory Synopſis after Sabellicus. I have ſeen another Portracture of the like Monſter, but ſomewhat differing, and not anſwering the firſt in all Points, with the Interpretation ſet out in Verſe. Batman's Doom, p. 294.

6. Anno 1531. At Ausburg, a Woman brought forth three Monſters, firſt a Man's Head wrapt in a Caul; ſecondly, a Serpent with two Legs, which had a great Head like unto a Pike, the Body and Feet of a Frog, and the Tail of a Lizard; thirdly, a Pig whole in all Parts. Batman's Doom, p. 315.

7. In the ſame year, a horrible Monſter, very wild, having four Feet, a Man's Head Bearded and Combed, Eagles Feet, Hands almoſt like a Lions Paws, a Dogs Tail, and his Body of a dark yellow colour ſomewhat ſhining, was taken in the Lordſhip of the Biſhop of Saltsburg in the Foreſt of Hanesberg: He did fly Men's ſight, and hid himſelf in dark Corners; and length, when he could be neither compelled nor allured to Eat, he Died for Hunger. Ibid. 316.

8. Anno 1540. At Milan, a Cow brought forth a Calf with two perfect Heads, with Tongue, Teeth, Eyes, and Ears, but the Heads were joined together in the Nap, the one a Bull's Head, the other a Cow's Head. Idem, ex Cardan. l. 14. c. 37.

9. Anno 1543. in Flanders, upon the day of St. Paul's Converſion, (others write at Cracovia.) their was Born a Child of honeſt and gentile Parents, very hideous and horrible to behold, with turning and ſparkling Eyes, having a Mouth and Noſtrils ſtanding out with the form of a Horn, and a Back rough with Dog's Hair, Ape's Faces appearing on his Breaſt where his Dugs ſhould ſtand, Cats Eyes under the Navel, cruel and curriſh Dog's Heads at both Elbows and Knees, looking forward, the form of Toads Feet, a Tail bending upward, and turning again crooked of an Ell long; he is ſaid to have lived four hours after he was Born, and at length, (after he had uttered theſe words, Vigilate, Dominus Deu; veſter advenit, that is, Watch, your Lord is a coming) to have Died. Batman, ibid. p. 537. Out of Gaſper Pucer and Munſter's Coſmography.

10. Anno 1546. At Bitterfield, a Calf was found in the Field, with Man's Eyes, Noſtrils and Ears, having his Head ſhaven, and as it were covered with Vermilion, in Mouth and Breaſt like a Calf; his fore Legs like a Calf, and his hinder like a Man and very ſhort, but both were partly Hoved like a Calf, and partly Toed and Fingered like a Man, which Fingers were under the Hoof, and hung out ſeverally. This Monſter Gaſper Pucerus deſcribeth in his Book Terataſcopia, Ibid. p. 346.

11. The ſame Author writeth, That he ſaw in the year 1553. a Calf fearful and horrible to behold, looking like a Cat, having a great ſwelling hanging from under his Jaw, long like a Bladder, white and ſoft; his Hair was black like a Dogs; his Stones were of no common greatneſs, like unto them of a Ram, double Codded. Ibid. p. 36.

12. Anno 1534. At Stetin a Monſter was Born having this Form: In the place of his Head was a deformed lump moveable, as the Intrails of a Sheep; in the place of one of his Ears ſtood an Arm; in the place of the Face, curled Locks like to Cats Hair, and ſticking thereon like the Spawn of a Pike, through which, beneath, there appeared glaſſy bright little Eyes; his Mouth was a very ſmall hole without Lips; his Noſe little, and without a Neck; The other Arm grew out of his ſide, but there was no likeneſs of Breaſt nor Back: He was of no Kind, his Arms and long Feet had Houghs, whole Bone through, without Joints, Elbows; and Hams; his Hands and Feet tender, and hanging down as it were twice broken, like unto crooked and bending Claws. Batman. Ibid. Ex Fincelio.

13. Anno 1551. Febr. 18. A Lamb was yeaned at Halberſtadt with a round Head, and with three Eyes, three Mouths, two Noſes, with his Ears hanging to his back ward, like to Dogs Ears, (but which is to be accounted a great Prodigy) in his three Mouths he had a great Eye greater than the other, and there he put forth a long Tongue; He lived one day with continual crying. Ibid. Ex Fincelio, p. 372.

14. Anno 1554. In Marchia, not far from Regemont, a Mare brought forth a Monſtrous Colt, having the Skin gagg'd every where, hanging Breeches and Dublet cut, like to the faſhion of the Lance Knights. Batman, p. 373. Ex Fincelio.

15. Anno 1556. The day before the Nones of January, in Germany, at a Village belonging to the Biſhop of Dilling, called Overhaſſen, a Cow brought a Calf that had but two hinder Feet, yet of ſo great ſwiftneſs, that running with the Body upright, he ſurpaſſed all other Calves on foot Batman's Doom, p. 375.

16. The ſame year, July 24. at Cleſdorf, 3 miles from Pabenberg, a Cow brought forth a Calf, with a Man's-head, a black Beard, two Mens Ears, indifferently well haired; likewiſe a Man's Breaſt with Dugs. Idem. ex Fincelio.

17. The ſame year a Child was Born of a Woman, by Copulation with a Dog, having a Man's ſhape in the upper part, but in the lower the full form of a Dog; and to purge the Sin he was brought to the Pope. Cardan. de Varietate Rerum, l. 14. c. 64.

18. Anno 1563. A monſtrous Fiſh was caſt on ſhore at Grimsby in Lincolnſhire, in length 19 yards, his Tail 15 Foot long, and 6 yards between his two Eyes, Batmans Doom, p. 391. out of Dr. Coopers Chron.

19. Anno 1577. in June, was ſeen in London, a Mare having a Colt, brought from the Pariſh of Emeley in Worceſterſhire, the Mare was 22 years old, and Foaled ſuch a Colt as forthwith gave Milk, which my Author ſaith, he ſaw; adding, that one Mrs. Dawſon endeavouring to take away the Houſe of the Poor Man, and the Man having ſpent almoſt all that he had in defence of his own Right, this abundance of Milk continually flowing from the Colt, was for the time, a great cheriſhing to him. Ibid. p. 403.

20. Anno 1581. Feb. 1. One Annis Fig, an Adultreſs of Chicheſter in Suſſex, brought forth a monſtrous Child of little ſhape of Body, truſſed together, the Head very great, bigger than the Body; the Body in compaſs 9 Inches, the Arm an Inch long, and two Inches about the Face; on the Cheek and Chin the likeneſs of a black Beard, the Legs wanted Thighs, the Toes crooked. Idem. p. 415.

21. Anno 1680. May 19. in Somerſetſhire near Taunton Dean, a Woman was brought to Bed of two Children: They grew together ſide to ſide from the Armpits to the Hip Bone; they had two Fundaments whereby to avoid their Excrements; they had alſo two paſſages for their Urine, yet had they but one Navel, by which both were nouriſhed while in the Womb; both Suck together, or are both equally deſirous of Nouriſhment together: They were Chriſtned by the Names of Aquila and Priſcilla. See the Printed Relation.

22. Anno 1691. March 25. There was Calved about 8 miles from Bath in Somerſetſhire, a Calf, having the reſemblance of a Woman's Head-dreſs, call'd a Commode, near half a yard in height growing on its Head, which hath been expoſed to publick view in the Tower of London.

CHAP. XXVIII. Inſtances of an Early, or rather Ripe Wit.

THere is ſomething in earlineſs of Parts, that pleaſeth mightily; whether it be the preciouſneſs of time, much whereof is ſaved by this means; or the hopes it gives of growing apace towards an Excellency and Perfection; or the ſecurity of a preſent improvement, which future A[•]cidents of Life cannot endanger: Whatever 'tis, it delighteth and obligeth, and allureth both Eye, Admiration, and Affection. And I was the more willing to inſert this Chapter, and muſter up theſe inſtances, for a ſpur to Childhood and Youth, to provoke tender years to a virtuous Emulation; and to make dull Flegmatick Souls that are overtaken with the Noon-Sun, before they have done any thing of any value, Aſhamed and Penitent.

1. Salmaſius interpreted Pindar very exactly in the 10th year of his Age. L. Ant. Clement. de ejus Laud. & Vitâ.

2. Avicenna, (born at Bochara), at 10 underſtood human Sciences, and the Alchoran; and went through all the Encyclopedia before 18: during which time he ſlept not one whole night, and minded nothing but Reading. In and difficulty he went to the Temple and Prayed. Hottinger.

3. Thomas Aquinas is reported, when a Child, to take his Book always to Bed with him. Pontan. Attic. Bellar.

4. Cardinal Bellarmine, whilſt at School, Interpreted publickly Cicero's Oration pro Milone; at 16 began to Preach, and openly Read the Grounds of Divinity. Author of the Education of Young Gentlemen.

5. Torquato Taſſo ſpoke plain at 6 months old, at 3 years went to Schook, at 7 he underſtood Latin and Greek, and made Verſes; before 12 he finiſhed his Courſe of Rhetorick, Poetry, Logick, and Ethicks: At 17 he received his Degrees in Philoſophy, Laws and Divinity; and then printed his. Rinaldo. Idem.

6. Cardinal du Perron, Read over all the Almageſt of Ptolomy in 13 days, before he was 18 years old. Ibid.

7. Auguſtus, at 19, contrary to the Advice of his Friends, put himſelf upon the Management of Affairs, claimed his Fathers Inheritance, and Succeſſion of his Uncle Julius. Ibid.

8. Coſmo Medici took upon him the Government of Florence at 17. Ibid.

9. Veſalius, when a Child, began to cut up Rats and Mice. Ibid.

10. Mich. Angelo, when a Child, began to draw Figures. Ibid.

11. Galen, when a Child, began to compoſe Medicines. Ibid.

12. Joha. P.c. Mirandula, out-went his Teachers: The 900 Concluſions, which he propoſed to Defend againſt all Oppoſers, he being but 21 years of Age, ſhew what he was; and he never retired till his Death. Ibid.

13. Joſ. Sealiger, all the time he lived with his Father in his Youth, ever day Declaimed, and before 17 he made his Tragedy of Oedipus. Ibid.

14. Grotius, at 8 years old, made Verſes, and performed his publick Exerciſes in Philoſophy; before 15, he put forth his Comment upon Martianus Capella; at 16 he pleaded Cauſes; and at 17, he put forth his Comment upon Aratus. Idem. See his Life.

15. Lipſius writ his Books Variarum Lectionum, at 18 years old, Ingenium habuit Docile & omnium capax praeter Muſices. Ibid.

16. Sir Philip Sidney, (ſaith Sir Foulk Grevill) though I knew him from a Child, yet I never knew him other than a Man, with ſuch ſtaidneſs of Mind, and early and familiar Gravity, as carried Grace and Reverence above greater years. Lanquet, and William Prince of Orange, kept a Correſpondence with him, when a Boy.

17. Calvin Printed his Iuſtitutions before he was 25.

18. Toſtatus learned all the Liberal Sciences without being Taught, and writ in the 40 years he lived, as much as moſt in that time can Read: And yet at the ſame time, he was Councellor to the King, Refendary Major of Spain, and Profeſſor of Philoſophy, Divinity, and Law, in Salamanca.

19. Chreighton the Scotch-man, at 21. underſtood 12 Languages, and had Read over all the Poets and Fathers, diſputed de omni Scibili, and anſwered ex tempore in Verſe.

20. Monſieur Paſcal, obſerving the Sound of an Earthen Diſh at Table, enquired the Reaſon, and preſently after made a Treatiſe concerning Sounds, about 11 years of Age: At 12, he read and comprehended Euclid's Elements with great Facility, without and Maſter: At 16 he compoſed a Treatiſe of Conics: At 19 he invented that Inſtrument of Arithmetick, now in Print: At 23, he added a great number of Experiments to thoſe of Torricelli.

21. Mr. J. Janeway, (of Hertfordſhire, born Anno 1633.) at 11 years of Age took a great fancy to Arithmetick, and the Hebrew Tongue; Before he was 13, he read over Oughtred with underſtanding; whilſt a Scholar at Eaton, he made an Almanack; at 17 was choſen Fellow of King's Colledge, Cambridge. See his Life.

22. King Edward VI. with his Siſter Elizabeth, in his tender years, was committed to the Tuition of Dr. Cox and Sir John Cheek, wherein he profited to Admiration; having in a ſhort time attained to ſpeak moſt uſual Languages, as Greek, Latin, French, Italian, Spaniſh, and Dutch; and alſo to know many other Sciences; that he ſeemed rather to be Born, than Brought up to them: Nor was he ignorant in Logick, Natural Philoſophy, or Muſick; and as he wanted not Happineſs of Wit, Dexterity of Nature, nor good Inſtructions; ſo neither was he himſelf wanting in Diligence to receive their Inſtructions; for in the midſt of his Recreations, he would always be ſure to obſerve his hours for Study; where he was ſerious and intent during that time; and would then return to his Paſtime again. Biſhop Cranmer obſerving his readineſs in the Greek and Latin Tongues, declared to Dr. Cox, That he could never have thought that to have been in him if he had not ſeen it himſelf.

When he was not above 7 years of Age, he wrote two Letters to his Godfather, Archbiſhop Cranmer, in Latin: Thus Engliſhed.

Moſt Reverend Father, and my moſt Dear God-Father,

I Wiſh you all Health and Happineſs; having been a good while from you, I ſhould be glad to hear of your good Health; however, my Prayers are continually for you, that you may live long, and may go on to promote the Goſpel of God. Farewell.

Your Son in Chriſt, Edward Prince.

Another Letter of King Edward's, to Archbiſhop Cranmer, written in Latin; which is thus Engliſhed.

Moſt Reverend God-Father,

ALthough I am but a Child, yet I am not altogether inſenſible or unmindful of your great love and kindneſs towards me, and of your daily care for promoting my Good and Benefit. Your kind and loving Letters came not to my hands till the Eve of St. Peter; and the reaſon that I did not anſwer them all this while, was not becauſe I forgot or neglected them, but that I might have the daily happineſs of meditating upon them; and might ſo imprint them in my Mind and Memory, that I might afterwards anſwer them with all the Power and Skill I have: I do therofore joyfully obſerve and honour that tender and fatherly Affection which you do therein expreſs towards me; and do beſeech God that you may live many years, and that you would ſtill continue as my Godly Father to inſtruct me with your wholeſome and godly Counſel and Advice; for I deſire to embrace Religion and Godlineſs above all other things; for St. Paul ſaith, That Godlineſs is profitable for all things. I wiſh your Fatherhood many years of Health and happineſs.

Your well-affected Son, Edward Prince.

He had a particular Reverence for the Scriptures; For he took it very ill, when one about him laid a great Bible on the Floor, to ſtep upon, for ſomewhat that was out of his reach. He at 8 years old writ Latin Letters frequently to his Father King Henry VIII. and to Queen Katherine Parre, and his Uncle the Earl of Hartford, &c. Young Man's Calling, p. 204. Dr. Burnet's Abridgment Hiſt. Ref. Book 2. p. 2.

23. Queen Elizabeth writ a good hand before ſhe was 4 years old, and underſtood Italian; for there are Letters extant written by her in that Language to Queen Jane when ſhe was with Child, in which ſhe ſubſcribed, Daughter. Ibid.

24. Zebertus Th. D. teſtifies, That Delrius, at 19 years of Age, quoted 1100 divers Authors in divers Languages, with very great Labour and Judgment in his Adverſaria, which he publiſhed for the Illuſtration of Seneca. Drexel. Aurif.

CHAP. XXIX. Inſtances of An Extraordinary Memory.

WIſdom is the Daughter of Experience, Memory the Repoſitory of Experiences; certainly then thoſe have an Advantage by Nature above others, who excel in this Faculty; and 'tis very ſtrange, that a little Cell or Apartment of Brain ſhould be able to receive ſo many Ideas of Things, and hiſtories of Life, without diſorder and confuſion, as would be enough to fill a Volume of the largeſt Folio; and yet ſuch there are, Perſons of a good Commixture of Humours, and a dry Brain, that can carry in their Heads more than ſome can take in.

1. Avicenna, could repeat Ariſtotle's Metaphyſicks without Book, Zuin. Theat. vol. 1. lib. 1. pag. 34.

2. Cineas, the Ambaſſador of King Pyrrhus. the very next day after he came to Rome, both knew, and alſo ſaluted by their Names, all the Senate, and the whole Order of the Gentlemen in Rome. Solinus, c. 7. p. 195.

3. Hortenſius, ſitting at Rome in the Market-place for a whole day together, recited in order all the things that were ſold there, their Price, and the Names of the Buyers.

4. Lucius Lucullus, a great Captain and Philoſopher, was able to give a ready account of all Affairs at home and abroad. Cicero Commends Hortenſius's Memory for Words, Lucullus's for Things. Zuing. v. 1. l. 1. p. 34. &c.

5. Carneades, a Grecian, is Celebrated for his ſingular Memory, by Pliny, l. 7. c. 24. So is Pertius Latro by Seneca and Zuinger, &c.

6. Antheny Walleus, in 6 months learn'd by heart the whole Epitome of Pagnine. Clarks Mar. of Eccleſ. Hiſt.

7. Antonius the Egyptian Eremite, without knowledge of Letters, had the whole Scriptures without Book. Zuing. v. 1. l. 1. p. 33. Ex Aug. de Dectr. Chriſt.

8. Cardulus was able to write two Pages entire, which any other man ſhould read, in due order; or, if they pleaſed, repeat them backwards. Ibid. p. 34.

9. J. Lipſius, offered in the preſence of a German Prince thus, Set one here with a Poynard, and if in repeating of Tacitus all over, I ſhall miſs but in one Word, let him Stab me, and I will freely open my Breaſt or Thorat for him to ſtrike at. Jani Nicii pina Coth. 2. Imag. 1. pag. 2.

10. Pomp Gariglianus, could repeat on occaſion any Sentence of Plato, Ariſtotle, Hippocrates, Galen, Theiniſtius, Tho. Aquinas, &c. Ibid. p. 69.

11. I could repeat, ſaith Seneca, 2000 Names in the ſame Order as they were ſpoken, and when as my Maſters Scholars (above 200 in all) brought each of them ſeveral Verſes to him, beginning at the laſt, I could recite them orderly unto the firſt, &c. Senec. Controv. l. 1. Proaemio.

12. Joſeph Scaliger, in 21 days, committed all Homer to his Memory. Wanley's Wonders, l. 2. c. 2.

13. Mr. Humphry Burton of Coventry, aged 83. Anno 1676. could give the ſum of any Chapter in the New Teſtament, and of the Chapters in divers Books of the Old Teſtament, in a Latin Diſtich, with great readineſs. Ibid.

14. Pontanus of Spoleto, a Lawyer, could recite not only the Titles, but the entire Bodies of the Laws. Hakew. Apol. l. 3. c. 6. Sect. 1. p. 226.

15. Fr. Suarez, had St. Auguſtine ready by heart, alledging every where, as there was occaſion, fully and faithfully his Sentences, and, which is very ſtrange, his Words. Strada proluſ. Acad. l. 1. Proluſ. 1. p. 7.

16. Dr. Raynold's excelled this way, to the aſtoniſhment of all that were inwardly acquainted with him, not only for St. Auguſtine's Works, but alſo all Claſſical Authors. Hakew. Apol. l. 3. c. 6. Sect. 1. p. 226.

17. Biſhop Jewel, was raiſed by Art and Induſtry to the higheſt pitch of human poſſibility: for he could readily repeat any thing that he had Penn'd after once Reading: And therefore uſually at the Ringing of the Bell, he began to commit his Sermons to Heart, and kept what he had learn'd ſo firmly, that he uſed to ſay, That if he were to make a Speech premeditated, before a thouſand Auditors, ſhouting or fighting all the while, yet could he ſay whatſoever he had provided to ſpeak. Many barbarous and hard Names out of a Kalendar, and 40 ſtrange words, Welſh, Iriſh, &c. after once or twice Reading, and ſhort Meditation, he could repeat both forwards and backwards without any heſitation. Sir Fr. Bacon reading to him only the laſt Clauſes of ten lines in Eraſmus his Paraphraſe in a confuſed and diſmembred manner, he after a ſmall pauſe rehearſed all thoſe broken parcels of Sentences the right way, and the contrary, without ſtumbling. clark's Mirror, c. 81. p. 356.

18. Murctus tells of a young Man of Corſica, Student in the Civil Law at Padua, who could repeat 36000 Latin, Greek, or barbarous Words, ſignificant or inſignificant, upon once hearing, without any Heſitation, in what order ſo ever a Perſon pleaſed. Muretus ſaith, he made trial of him ſeveral times, and avers it to be true. Murct. Variar. lect, l. 3. c. 1. p. 54. &c.

19. Francis King of France, Jerome of Prague, Longolius Matochites, &c. are mentioned as Perſons of an excellent Memory by Zuinger: As was alſo Dr. Fuller. Ve ejus vitâ.

CHAP. XXX. Inſtances of extraordinary Fatneſs, &c.

EVery thing in the extremes (in natural Bodies) is an irregularity and diſtemper, whether it be exceſs or defect, a due nutriment and augmentation is decent and ſalutary, and conducive to action, and the proper offices of nature; but either a Redundancy or Deficiency are hurtful and obſtructive. Extraordinary fatneſs on the one hand, devours up or overwhelms the Animal Spirits, ſo that they muſt move, like Travellers in the Wilds of Kent and Suſſex: Leanneſs impoveriſhes Nature, and ſets her upon a poor Horſe that's hardly able to carry himſelf.

1. Zacutus ſpeaks of a young Man ſo fat, that he could ſcarce move himſelf, or go, or ſet one ſtep forward, but continually ſate in a Chair, in perpetual fear of being Choaked. Zacutus cured him. Zacut. prox. Adm. l. 3. Obſ. 108. p. 416.

2. Dioniſius, Son of Clearchus the Tyrant of Heraclea, was by reaſon of his Fat, preſſed with difficulty of Breathing and fear of Suffocation: He could no feel very long and ſharp Needles prick'd into his Sides and Belly, (upon adivce of his Phyſicians) whilſt they paſſed through the Fat, till they touched upon the ſenſible Fleſh. Athenaeus, l. 12. c. 12. p. 549.

3. Vitus a Matera, a Learned Philoſopher and Divine, was ſo Fat, that he was not able to get up a pair of Stairs: He breathed with great difficulty; nor could he Sleep lying along, without danger of Suffocation, Donat. Hiſt. Mirab. l. 5. c. 2. p. 274.

4. I have ſeen, ſaith the ſame Author, ayoung Engliſhman carried through all Italy to be ſeen for Money; who was of that monſtrous Fatneſs and Thickneſs, that the Duke of Mantua and Mountferrat commanded him to be Pourtray'd naked to the Life. Ibid.

5. Anno 1520. a Nobleman born in Diethmarſia, but ſometimes living in Stockholme, being ſent to Priſon by the Command of Christiern II. could not be thruſt in at the Priſon Door by reaſon of his extream Corpulency; but was thrown aſide into a Corner near it. Zuing. Theat. v. 2. l. 2. p. 279.

6. Pope Leo X. was Fat to a Proverb. Ibid.

7. Polyeuſus Sphettius, an Athenian, mentioned by Plutarch in Photion; Ptolomeus Energes Magan, who reigned 50 years in Cirene, &c. are taken notice of by Authors for their Extraordinary Corpulency.

CHAP. XXXI. Inſtances of extraordinary Leanneſs.

1. CYneſias called Philyrinus, becauſe he girt himſelf round within boards of the Wood Philyra leaſt through his exceeding Talneſs and Slenderneſs, he ſhould break in the Waſte. Athen, l. 12. c. 13. p. 551.

2. Panaretus was exceeding lean and thin, notwithſtanding which, he paſſed his whole Life in a moſt entire and perfect Health. Ibid. p. 562.

3. Philetas of Coos, was an Excellent Critick and Poet, in the time of Alexander the Great, but withal, he had a body of that exceeding leaneſs and lightneſs, that he commonly wore Shoes of Lead, and carried Lead about him, leaſt at ſometime or other, he ſhould be blown away by the Wind. Ibid. p. 552.

CHAP. XXXII. Perſons Long-liv'd.

'TIS reported of Paracelſus, that he would undertake, if he had the Nurture of a Well-humour'd and Complexien'd Infant from his Nativity, to put him in a way of living Everlaſtingly; but that was a brag, fit only for ſuch a bold Thraſonical Smatterer in Chymiſtry and Magick, as he was; no doubt, but Old Age and Death, might be retarded and kept off much longer, then they are in the Caſes of ſome Perſons, where Nature hath given a due Contexture, a fit Complexion of Humours, with the Obſervation of a ſuitable Diet; and where Divine Providence, doth not reſiſt.

1. There is a Memorial entred upon the Wall of the Cathedral of Peterborough, for one, who being Sexton thereof, Interred two Queen's therein, Katherine Dowager, and Mary of Scotland, more then 50 years interceeding betwixt their ſeveral Sepultures. this Vivacious Sexton, alſo buried two Generations, or the People on that place twice over. Fullers Worthies. p. 293. Northamp.

2. Richard Chamond, Esq; ſerved in the Office of Juſtice of Peace, almoſt 60 years; he ſaw above 50 ſeveral Judges of the Weſtern Circuit; was Unkle and great Unkle to 300 at the leaſt, and ſaw his youngeſt Child above 40 years of Age. Fullers Worth. p. 211. Cornwal. Carew's Survey of Cornwal. p. 18.

3. In Herefordſhire, (ſaith my Lord St. Albans,) there was a Morrice Dance of 8 Men, whoſe years put together, made up 800, that which was wanting in one, ſuperabounded in others. Verulam Hiſt. Life and Death. p. 135.

4. William Paulet, Marques of Wincheſter, and Lord Treaſurer of England 20 years together, (who died in the 10th year of Queen Elizabeth,) was born in the laſt years of Henry VI. He lived in all, 106 years, and three Quarters and odd days, during the Reign of 9 Kings and Queens of England. He ſaw the Children of his Childrens Children, to the number of 103, and died 1572. Bakers Chron. p. 502. fullers Worth. Hantſhire. p. 8.

5. One Polezew, ſaith Mr. Carew of Cornwal, reached to 130 years; one Beauchamp, to 106. And in the Pariſh where himſelf dwelt, he profeſſed to have remembred the Deceaſe of 4, within 14 Weeks ſpace, whoſe years added together, made up the Sum of 340; the ſame Gentleman made this Epitaph upon one Brawne an Iriſhman, but Corniſh Beggar.

Here Brawne, the Quondam Beggar lies,

who counted by his Tale,

Some Sixſcore Winters and above,

Such Vertue is in Ale.

Ale, was his Meat, his Drink, his Cloth,

Ale did his Death reprieve;

And could he ſtill have drank his Ale,

he had been ſtill Alive.

6. Democritus of Abdera, a moſt Studious and Learned Philoſopher, who ſent all his Life in the Contemplation and Inveſtigation of things, who lived in great Solitude and Poverty, yet did arrive to 109 years. Fulgos. l. 8. c. 14. p. 1095.

7. Simeon the Son of Cleophas. called the Brother of our Lord, and Biſhop of Jeruſalem, lived 120 years, though he was cut ſhort by Martyrdom.

8. Aquila and Priſcilla, firſt St. Paul's Hoſts, and afterwards, his fellow Labourers, lived together in Wedlock, at leaſt 100 years a piece. Verulam. p. 116.

9. Johannes Summer Matterus, (ſaith Platerus,) my great Grand-father by the Mother's ſide, of an ancient Family, after the Hundredth year of his Age, Marryed a Wife of 30 years, by whom he had a Son; at whoſe ſedding, which was 20 years after, the Old man was preſent, and liv'd 6 years after that; ſo that he compleated 126 years. Plateri. Obs. l. 1. p. 233.

10. Galen, the great Phyſician, who flouriſhed about the Reign of Antoninus the Emperour, is ſaid to have lived 140 years; from the time of his 28th year, he was never ſeized with any Sickneſs, ſave only a Feaver for one day only. Fulgos. l. 8. c. 14. p. 1096.

11. James Sands, near Brimingham in Seaffordſhire, lived 140 years, and his Wife 120. He out-liv'd 5 Leaſes of 21 years a piece, made unto him after he was Married. Fullers Engl. Worth. p. 47.

12. Sir Walter Rawleigh, knew the Old Counteſs of Deſmond, who liv'd in the year 1589, and many years ſince, who was Marryed in Edward IV's. time, and held her Joynture from all the Earls of Deſmond ſince them. The Lord Bacon caſts up her Age to be 140 at leaſt; adding withal, that ſhe recovered her Teeth (after caſting them) 3 ſeveral times. Rawleigh Hiſt. World. l. 1. c. 5. p. 166. Fuller. p. 310

13. Garſius Aretinus, lived to 194 years in good ſtate of Health, and deceaſed without being ſeized with any apparent Diſeaſe, only perceiving this Strength ſomewhat weakned. Thus writes Petranch of him, to whom Garſias was great Grandfather by the Fathers ſide. Fulgos. l. 8. c. 14. p. 1096.

14. Thomas Parre, Son of John Parre, born at Alderbury, in the Pariſh of Winninton in Shropſhire, he was born in the Reign of King Edward IV. Anno 1483. at 80 years, he marryed his firſt Wife Jane; and in the ſpace of 32 years, had but two Children by her, both of them ſhort lived; the one lived but a Month, the other but a few years, being Aged 120, he fell in Love with Katherine Milton, and got her with Child. He lived to above 150 years; two Months before his Death, he was brought up by thomas Earl of Arundel, to Weſtminſter; he ſlept away moſt of his time, and is thus Characteriſed by an Eye Witneſs of him;

From Head to Heel, his body had all over

A Quick ſet, Thick ſet, Natural Hairy Cover.

change of Air and Dyet, are conceived to Accelerate his Death, which happened November 15, Anno 1634, and was buried in the Abby Church at Weſtminſter. Fullers Worthies. p. 11. Shropſhire.

15. John of Times, was Armour-bearer to Charles the Great, by whom he was alſo made Knight: being a Man of great Temperance, Sobriety, and Contentment of Mind in his Condition of Life, lived unto the 9th year of the Emperor Conrade, and died at the Age of 361 years, Anno 1128. (1146, ſaith Fulgoſus.) Bakers Chron. p. 73.

16. Guido Bonatus, a Man of great Learning, ſaith, he ſaw a Man whoſe name was Richard, Anno 1223, who told him, that he was a Soldier under Charlemain, and that he had now lived to the 400th year of his Age. Fulgos. l. 8. c. 14. p. 1098.

CHAP. XXXIII. Examples of a Vegete and Healthful Old Age.

I have often look'd upon Old Age, as the very Dregs of Life, the Sediment of our Natural Humour's a Complex of Infirmities; but the following Inſtances would tempt one to love Temperance for Lifes ſake, and Life for it ſelf; for no doubt, but the Sweetneſs of Life conſiſts much in the Healthful and Vegete Temper of our Bodies, and a Virtuous courſe of Life, and due Abſtinence Conduceth much thereto; when the Debauch'd Senſualiſt lies down under the Burden of his Careleſneſs, and the Sins of his Youth, never able to retrieve the Damages of his former Luſts.

1. Sir Walter Rawleigh, in his Diſcovery of Guiana, reports of the King of Aromaia, being 110 years Old, came in a Morning on foot to him, from his Houſe, which was 14 Engliſh Miles, and returned on foot the ſame day. Hakew. Apolog. l. 3. c. 1. p. 166.

2. Buchanan in his Scottiſh Hiſtory, ſpeaks of one Lawrence, who dwelling in one of the Orcades, marryed a Wife after he was 100 years of Age and more; and that when he was 140 years old, he doubted not to go a Fiſhing alone, in his little Boat, though in a rough and Tempeſtuous Sea. Camor. Hor Subs. c. 2. cap. 68. p. 277.

3. Sigiſmemd Polcaſtrus, a Phyſician and Philoſopher of Padua, Read there 50 years; in his Old Age, he buried 4 Sons in a ſhort time; at 70 years of Age, he married again, and by his ſecond Wife, he had 3 Sons, the eldeſt of which called Anronius, he ſaw dignified with a Degree in both Laws. Jerome, another of his Sons, had his Cap ſet upon his Head, by his Aged Father, who Trembled and Wept for Joy; not long after which, the Old Man died, Aged 94 years, Schenck. p. 539.

4. Platerus, tells of Thomas Platerus His Father, upon the Death of his firſt Wife, Anno 1572. and the 73 year of his Age, married a ſecond time (within the compaſs of 10 years) he had 6 Children by her, 2 Sons and 4 Daughters; the youngeſt of his Daughters was born in the 81 year of his Age, two years before he died, J Foelix was born, Anno 1536, and my Brother Thomas, 1574; the diſtance between us being 38 years; and yet my Brother is all Gray, and ſeems Elder then my ſelf; poſſibly, becauſe he was gotten when my Father was ſtricken in years. Pl. Obs. p. 275.

5. M. Valerllus Corvinus, attained to the fulfilling of 100 years; betwixt whoſe firſt and ſixth Conſulſhip, there was the diſtance of 47 years, yet was he ſufficient (in reſpect of the entireneſs of his bodily Strength,) not only for the moſt important Matters of the Common-wealth, but alſo for the exacteſt Culture of his Fields; a Memorable Example. Val. Max. l. 8. c. 13. p. 236.

6. Metellus, equalled the length of his Life, and in extream Age was created Pontiffe, for 22 years he had the ordering of the Ceremonies; in all which time, his Tongue never faultred in Solemn Prayers, nor did his Hand tremble in the Offering of the Sacrifices. Val. Max. ibid. p. 238.

7. Nicholaut Leonicenus, was in the 96 year of his Age, when Langius heard him at Ferrara, where he had Taught more then 70 years; he uſed to ſay, that he enjoyed a Green and Vegete Age, becauſe he had delivered up his Youth chaſt, unto Man's Eſtate. Melch. Adam in Vit. Germ. Med. p. 141.

8. Maſſaniſſa was the King of Numidia for 60 years together, and excelled all other Men, in reſpect of Strength, and of an admirable Old Age; that for no Rein or Cold he would be induced to cover his Head; they ſay of him, that when he was on Horſeback, he would lead his Army for the moſt part, both a compleat day, and the whole Night alſo; nor would he in extream Age omit any thing of that, which he had accuſtomed to do when young; and after the 86th year of his Age, he begat a Son; and whereas his Land was was waſte and deſert; he left it fruitful by his continual Endeavours, in the Cultivation of it; he lived till he was above 90 years of Age. Val. M. p. 236.

9. Cornarus the Venetian, was in his Youth of a Sickly body, began to eat and drink, firſt by meaſure, to a certain weight, thereby to recover his Health; this Cure turned by uſe into a Diet, that Diet into an extraordinary long Life, even of 100 years and better, without any decay of his Senſes, and with a conſtant, enjoyment of Health Verulam's Hiſt. of Life and Death. p. 134.

10. Appius Claudius Coecus, was blind for the ſpace of very many years; yet notwithſtanding, he was burden'd with this miſchance, he govern'd 4 Sons, and five Daughters, very many Dependants upon him; yea, and the Common-wealth it ſelf, with abundance of Prudence and Magnanimity; when he had lived ſo long, that he was even tired with living, cauſed himſelf to be carried to the Senate for no other purpoſe, then to perſwade them from making a Diſhonourable Peace with King Pyrrhus. Val Mar. l. 8. c. 13. p.c 236.

11. Gorgias Leontinus, the Maſter of Iſocrates, when he was in the 107 year of his Age, being asked, why he would tarry ſolong in this Life? becauſe, ſaith he, I have nothing whereof I can accuſe my Old Age Val. Max. l. 8. c. 13. p. 237.

12. Lemnius tells of one at Stockholm in Sweden, who at the Age of 100, married a Wife of 30 years, and begat Children of her, this Man was of ſo freſh and green Old Age, that he ſcarce ſeemed to have reached more then 50 years. Cam. Hor. Sub. Cent. 2. p. 277.

13. Iſocrates, in the 94th year of his Age, put forth his Book, Intituled, Panathenaicus; he lived 15 years after it, and in that extream Age of his, he was ſufficient for any work he undertook, both in Strength, Judgment, and Memory. Zuin. Theat. Vol. 2. l. 4. p. 337.

14. Ageſilaus, King of Sparta, though he had attained to a very great Age, yet was often ſeen to walk without Shooes on his Feet, or Coat on his back, in Froſt and Snow, and this for no other cauſe, then that being now an Old Man, he might give thoſe that were young, and Example of Patience and Tolerance. Ibid.

15. Aſclepiades the Pruſian, gave it out Publickly; that no Man ſhould eſteem him as a Phyſician, if ever he ſhould be Sick of any Diſeaſe whatſoever; and ideed he credited his Art, for having lived to Old Age, without Alteration in his Health, he at laſt fell down a pair of Stairs, and died of the fall. Ibid.

16. Mithridates King of Pontus, who for 40 years, managed a War againſt the Romans, enjoyed a proſperous Health, to the laſt of his Life, uſed to Ride, to throw Javelins, and on Horſes diſpoſed at ſeveral Stages, Rode 1000 Furlongs in one day; and alſo could drive a Chariot, that was drawn with 16 Horſes. Cel. Rhod. Ant. lect. l. 29. c. 17. p. 1365.

17. Mr. Patrick Wian, Miniſter of Lesbury, Read the Divine Service, David's Pſalms, one Chapter out of the Old Teſtament, and one out of the New; without the uſe of Spectacles; he had two New Teeth, his Sight much decayed, was reſtored unto him, about the 110th year of his Age; Hair was reſtored to his bald Scull, and he could Preach a Sermon without the help of Notes; he gave this Accunt of himſelf, October 19. 1657.

18. A certain German, living in Italy, had at 60 years of Age recovered his Teeth and black Hair, and had extended his Life to a great many years, with the only uſe of black Helebore, White-Wine and Roſes. Bartholin. Hiſt. Anat. cent. 5. Hiſt. 28. p. 51.

19. At Tarenturn, there lived an Old Man, who at the Age of 100 years, was grown young again; he had changed his Skin like unto a Snake, and had recovered a New Being; withal, he was become ſo young and freſh, that hoſe who had ſeen him before, could then ſcarce believe their own Eyes; and having continued above 50 years in this Eſtate, he grew at length to be ſo Old, as he ſeemed to be made of Barks of Trees. Hakewell's Apol. l. 3. c. 1. p. 167.

20. in Anno 1536. No[•]nio de Cugne, being Vice-Roy of the Indies, for the King of Portugal, it was averred by good Proofs, and ſufficient Teſtimony, that an Indian brought unto him, was 340 years Old. he had grown young again 4 times, changing his white Hair, and recovering his New Teeth; when the Vice-Roy did ſee him, he then had the Hair of his Head and Beard black. This Man was born in the Realm of Bengala, and did affirm, that he at times, 700 Wives, whereof ſome were dead, and ſome were put away. The King of Portugal being advertiſed of this wonder, did often enquire, and had Yearly News of him by the Fleet, which came from thence. He lived about 370 years. Camerar. Hor. Subſ. c. 2. cap. 68. p. 278.

22. An Old Abbateſs, being decrepit, ſuddenly became Young, her Monthly Courſes returned, her rugged and wrinkled Skin grew ſmooth, her hoary Hairs grew black, and New Teeth in her Head, and Paps ſwelled after the manner of Virgins. Donat. Hiſi. Med. Mir. l. 6. c. 2. p. 300.

21. Mr. John Craig of Scorland, a great Divine, and excellent Preacher, ſincere, and inclining to no Faction; lived 88 years, thô he endured many Toffings, Troubles, and Dangers in his Life time; after many Troubles for his Religion, in his own Countrey, he went to France, and from thence to Rome; where by the favour of Cardinal Pool, he was received among the Dominions of Bononia, he was employed in all their Affairs throughout Italy, and was ſent in Commiſſion to Chios, where he behaved himſelf ſo well, that at his return, he was made Rector of their School, where having acceſs to their Libraries, he met with Calvin's Inſtitutions, by which, and the Advice of a Reverend Old Man, he was confirmed in the Opinion he had entertain'd, for which being accuſed of Hereſie, and ſent to Rome, where after 9 Months Miſerable Impriſonment, he was condemned to be burnt the next Day. But the ſame Night Pope Paul the Fourth died, upon the Noiſe whereof, the People in a Tumult broke open the Priſons, by which means Mr. Craig had his Liberty: As he ſought to eſcape, he met with one of the Banditi, who remembring a Charity received from him, gave him Money to bear his Charge to Bononia, truſting to find Friendſhip from his Acquaintance, but fearing to be intrapt, fled from thence. And being in a wild Deſart, Penſive and without Money, a Dog with a Purſe in his Teeth fawned upon him, and gave it him: From thence he came to a Village, and meeting Travellers to Vienna, he went with them; whilſt at Vienna, profeſſing to be a Dominican, he was brought to preach before the Emperour Maximilian the Second, from whence Pope Pius the Third ſent for him, but the Emperour ſent him away with Letters of ſafe Conduct, ſo returning to Scotland, where he preached painfully many Years, till ſpent with Age, he died in Peace, Anno 1600. Arch-Biſhop Spotſwood's Hiſt. Church of Scotland, p. 461.

22. The Reverend Dr. Anneſley appeared of a hale and hardy Conſtitution of Body, which was ſuch, as to endure the coldeſt Weather without Hat, Gloves, or Fire. For many Years he ſeldom drank any thing beſides Water; His Sight ſo ſtrong, that to his Death he read the ſmalleſt Print without Spectacles; and in a Life lengthen'd do his 77th Year, he was rarely Sick; His Natural Capacity was good, and his Temper vigorous and warm, which his Grace over-ruled (moſtly) to undertake thoſe moſt exceſſive Labours, and ſuſtain the Difficulties, which, without a Body and Mind ſo faſhioned, had been impoſſible in ſo long a courſe of Service. And this Vigour he ſo retain'd to his very Death, as if God would give an Inſtance, that the Fervour of ſome Men's Souls in his Work were either in dependent on the Body, or their Bodies (with Moſes) were ſtill repaired even to old Age, when he deſigneth extraordinary Services by them. Dr. Anneſley's Funeral Sermon preached by Mr. Daniel Williams.

CHAP. XXXIV. Perſons reviving after a ſuppoſed Death.

I Expect this Title will be quarrelled at, both by Naturaliſts and Divines; the former will object the Impoſſibility of a habit returning into the subject after a perfect Privation; the latter will fetch an Argument from the Decree of the Almighty, and alledge the Determination of the Immortal Soul immediately after a Diſſolution and Separation to its Eternal State and Abode. To both which I make only this ſhort Anſwer, That I conceive, that in ſome of the Caſes hereafter mentioned, the Privation was not perfect, in others the Return was not Natural.

1. Anno 1537, when the Plague raged at Colen, one Richmet Adolick, a Noble Lady, died in Appearance, and, as the Faſhion was then, had her Rings and Jewels buried with her, of which the covetous Sexton having notice, came with a Companion of his to dig her up; that being done, they opened the Coffin, and going about to pull off her Rings, ſhe roſe up in her Shroud, at which the Sacrilegious Villains being conſcious of Guilt, and oppreſſed with Fear, fled, and for haſte left the Lanthorn and the Church Door open, ſo that the Lday looſing her ſelf, took up the Lanthorn and went home; her Husband hearing her Voice, was as much terrified as the others had been, but by degrees leſſening his Fears, he received her with Joy, when he perceived ſhe was a living Corps, and not a Ghoſt or Spectre; and ſhe confeſſed to him, that ſhe had all that time been as one in a Sleep, till two Men came rudely and waked her, but when ſhe was made ſenſible that ſhe had been buried, ſhe ſtarted, and then praiſed GOD that thoſe Men's Evil Purpoſes had been the Means of her Safety; and being thereupon taken great Care of, ſhe recovered her Health, and lived to have three Sons afterwards, as appears by her Monument erected in Memory of ſo ſtrange a Deliverance, and ſtanding now in the Entrance of the Apoſtle's Church in Colen. The Ladies Dictionary, p. 491.

2. In the ſame City John Duns, called Scotus, falling into an Apoplexy, was buried alive, but had not the good Fortune as the other to be timely relieved, for before he could be taken up, he had beat his Brains againſt the Grave-Stone. Ibid.

3. Anno 1661, (to the Knowledge of many Hundred about London) one Lawrence Cawthorn a Butcher in St. Nicholas Shambles, who having provided all Things to his Marriage, it is doubtful, whether too much Strong-Waters, or Opium given him by his Landlady, who aimed at what Moneys he had got, and knew ſhe ſhould not be the better for it if he married, caſt him into a profound Sleep, ſo ſleeping all that Night, and all the next Day, ſhe got ſome of her Confederates to give out he was dead, ſo buried him; but the next Day being Sunday, as the People paſſed to Church they heard a ſtrange Groaning in the Ground, but for a time could not tell what to make of it, growing louder, thô a kind of hollow Sound, they informed the Churchwardens of it, who only flouted at it as a Deluſion of the Senſes; but the next Day being better informed, and all Circumſtances conſidered, this new Grave was opened, and the Body found warm, thô dead with the ſtifling Vapours and violent Beatings againſt the Sides of the Coffin; upon News of which the barbarous old Woman fled, and we do not hear ſhe ever was found agains Ibid.

4. The Story of Anne Green hanged at Oxford, and returning to Life again, is already related in the former part of this Book.

5. Anno 1658, Elizabeth, the Servant of one Mrs. Cope of Magdalen Pariſh in Oxford, was indicted at the City Seſſions for killing her Baſtard-Child, and putting it in the Houſe of Office; of which being convicted, ſhe was condemned to die, and accordingly was hanged at Green-Ditch, the place appointed for the Execution of the City-Malefactors, where ſhe hung ſo long, that one of the By-ſtanders ſcrupled not to ſay, If ſhe were not dead, he would be hanged for her: Being out down, put into a Coffin, and brought to the George Inn, Life was found in her; and after breathing a Vein, being put to bed with another young Wench by her, ſhe came quickly to her ſelf; but was the Night following barbarouſly carried to Gloceſter-Green, and there hanged a ſecond time. Dr. Plot's Nat. Hiſt. of Oxford, ch. 8. p. 119.

6. I have a Relation by me from Coventry well atteſted, concerning a young Damoſel who was given for dead by her Parents, laid forth, and Cakes baked for her Funeral, and other Preparations made for the Solemnity; yet afterwards returned to Life again. But having miſplaced the Paper, and not being able to find it preſently, I cannot be exact in Particulars. Mr. Richard Harris, who lives there, and is employed commonly in diſperſing and collecting Letters Patents in ſeveral Counties of England, is by Marriage related to the Family.

7. I have mentioned another Example out of Dr. Marc Caſauben, of a Perſon who revived again before he was buried, on purpoſe to diſcover a Murder of a former Wife.

8. Mrs. Anna Atherton being about 14 Years of Age, fell ſick in November, 1669; whereupon ſeveral Phyſicians were called to her Aſſiſtance, who conſulted about her Diſtemper, and judged it to be ſomething of an Ague, thô the Symptoms thereof were ſomewhat different from thoſe that were uſual in that Diſtemper.

Her Diſeaſe proved too hard for their Skill and Medicines, and brought the Patient to a thinneſs of Body, paleneſs of Countenance, and ſtupidneſs to any thing but her Devotions. She was before of a full habit of Body, of a brisk and lively Temper, and prone to all kind of Exerciſe befitting her Age.

Under this ſtrong Alteration ſhe continued till the beginning of February enſuing, when by little and little ſhe felt a ſenſible Decay of her whole Body, which daily encreaſing, prevailed at length upon all the Organs of Life and Motion, ſo that in appearance ſhe lay void of either; whereupon ſhe was concluded to be really dead.

The Women who came to do their laſt Office to her Body, perceived more heat and warmth in her than they thought to be uſual in dead Bodies, upon which they deſiſted a while; and becauſe the Room was cloſe, and a Fire had been always in it, (thinking the uſual Warmth might proceed from thence) they opened the Caſements to let in what Air they could, and put out the Fire, and then left her ſometime to her ſelf.

But returning, they found the ſame warmth to continue; then they left her in this manner one whole Day, yet could find no Alteration; whereupon they applied a Looking-glaſs to her Mouth, but not the leaſt Cloud appeared: They put live Coals to her Feet, which diſcovered not the leaſt ſign of Life or Senſe.

Notwithſtanding her Mother was very timorous, which made her delay her Burial, and kept her uncoffin'd till ſeven Days were expired; at the end of which time, her Heat, which was before ſo languid and obſcure that it could ſcarcely be diſcerned, began more manifeſtly to diſcover it ſelf.

Upon which, Rubbings and other artificial Helps were uſed, which proved ſo effectual, that in a ſhort time they found a trembling Vibration of the Pulſe; afterwards ſhe began to breathe, and ſo at laſt gradually recovered all her Senſes. The firſt Thing ſhe ſpake of was, that ſhe deſired to ſee her Mother, who coming to her, ſhe thus uttered her Mind.

O Mother! ſince I was abſent from you, I have been in Heaven, and Angel went before me to conduct me thither; I paſſed through three ſeveral Gates, and at length I came to Heaven Gate, where I ſaw Things very Glorious and Ʋnutterable, as Saints, Angels, and the like in glorious Apparel, and heard unparallell'd Muſick, Divine Anthems and Hallelujahs.

I would fain have entred that glorious Place, but the Angel that went before me withſtood me, yet I thought my ſelf half in; but he told me, I could not be admitted now, but I muſt go bacik and take leave of my Friends, and after ſome ſhort time I ſhould be admitted.

So he brought me hither again, and is now ſtanding at the Bed's-feet; Mother! you muſt needs ſee him, he is all in White. Her Mother told her, It was but a Dream or Fancy, and that ſhe knew not what ſhe ſaid. Whereupon ſhe anſwered with a great deal of Vehemency, that it was as true as that ſhe was there at preſent. She took notice alſo of ſeveral Perſons in the Room by their Names, to ſhew ſhe did not Dream, but ſpoke with Underſtanding.

But for the greater Confirmation, ſhe told them of three or four Perſons that were dead ſince ſhe was deprived of her Senſes, and named each Perſon; (one of them was dead, and they knew not of it before they ſent to enquire:) She ſaid, she ſaw them paſſing by her, while ſhe ſtood at the Gate.

One whom ſhe named was reputed a vicious Perſon, came as far as the Gate, but was ſent back again another way. All the Perſons ſhe named, died in the time ſhe lay in this Trance.

She lived about two Years after this, enjoying a perfect Health, and then died in great Aſſurance of her Salvation; ſpeaking comfortable Words, and giving wholſome Inſtructions to all who came to Viſit her.

It is worthy Obſervation, That during the whole time of her firſt Sickneſs, which was about a quarter of a Year, ſhe neither eat nor drank any thing beſides the Juice of an Orange, and the Yolk of an Egg. Atteſted by her Brother, Dr. Atherton, Phyſician of Caermarthen,

9. Mrs. Lydiah Dunton (Wife to Mr. John Dunton, then Rector of Graffham in Huntingdonſhire,) was laid out for dead ſeveral Days, yet came to Life again, to the great Admitation of all that ſaw her in that Condition. This Paſſage was related by her Husband to a Friend of mine.

CHAP. XXXV. Women Excellent in the Arts.

WHen Ameſia ſtood forth to plead her own Cauſe in the Senate, the Romans ſent to the Oracle, to enquire what it protended to the State; as if Females were no Relation to the Muſes, or Minerva, or capable of thoſe Improvements in Literature, and the Sciences, as Men are. Whether they are or no, I deſire my Reader not to judge, till he hath firſt peruſed the few. Examples which follow.

1. Gilberta Anglica, born in Mentz in Germany, where ſhe was beloved of a young Scholar, for whoſe ſake, leſt the Love ſhould come to the Ears of her Parents, all Modeſty ſet aſide, ſhe put her ſelf into a young Man's Habit; fled from her Father's Houſe, and came into England with her Paramour, where ſhe gave her ſelf to Study. At length the young Man dying, (finding her ſelf entred into ſome Knowledge, and deſirous of more.) ſhe continued her Habit and Study, as well in the Scriptures, as in Humane Learning. At length coming to Rome, ſhe read publickly in the Schools, where ſhe had a frequent Auditory; and beſides her ſingular Wiſdom, being much admired for her Sanctity, and Auſterity of Life, ſhe was, after the Death of Leo the Fifth, elected and confirmed in the Papal Dignity, and is commonly called by the Name of Pope Joan. Platin.

2. Conſtantia, the Wife of Alexander Sforza, had ſo improved her ſelf in Learning by her indefatigable Induſtry, that upon the ſudden, without any Premeditation, ſhe was able ſufficiently to diſcourſe upon any Subject. either of Divinity or Philoſophy; beſides, ſhe was well ſeen in the Works of Hierom, Ambroſe, Gregory, Lactantius, and Cicero. Heymond.

3. [•]oſuida was born in Germany, and a Saxon by Nation; ſhe lived under Lotharius the Firſt in the Dioceſs of Hildeſheim: She was Eloquent in the Greek and Latin Tongues, and practiſed in all good Arts. She compoſed many Books, not without great Commendations from the Readers; one eſpecially to her Fellow-Nuns, exhorting them to Chaſtity, Virtue, and Divine Worſhip. She publiſhed ſix Comedies, beſides a Noble Poem in Hexameter Verſe, of the Books and Noble Acts done by the other Caeſars. She wrote the Lives of Holy Men but chiefly a Divine Work of the Pious and Chaſt Life of the Bleſſed Virgin. Fulgoſ. l. 8. c. 3.

4. The Lady Jane Gray, Daughter to the Duke of Suffolk, a Lady of incomparable Peity, and, for her Years, of incomparable Learning; for being not paſt 17 Years of Age, ſhe underſtood perfectly the Greek and Latin Tongues, and was ſo ready in Points of Divinity, as if ſhe knew them by Inſpiration, rather than by Inſtruction, Baker's Chron.

When her Maſter came to take his Leave of her, finding her buſie in reading of a Greek Poet; he asked her, How ſhe could contain her ſelf at ſuch Studies, when her Father, with other Perſons of Quality and Ladies, were following their Game and Pleaſures in the Park?: Sir, (ſaid ſhe) they do not know what true Pleaſure means: I find more Satisfaction and Delight in one Page of this Book, than they in all their Sports. During her Impriſonment, the writ upon the Walls theſe Verſes.

Non aliena Putes, homini quae obtingere poſſunt;

Sors hodlerna mihi, cras erit illa tibi.

In Engliſh thus:

Think nothing ſtrange, chance happens unto all;

My Lot's to Day, to morrow thine may fall.

And again:

Deo juvante, nil nocet livor malus,

Et non juvante, nil juvat Labor grav[•]:

Poſt tenebras ſpero lucem.

In Engliſh thus:

If God protect, no Malice can offend;

Without his Help there's nothing can deſcend.

This Diſtich was made upon her:

Miraris Janam Graio ſermone locutam?

Quo primum nata eſt tempore Graia fuit. Dr. Fell.

5. Concerning Queen Elizabeth, we have ſpoke already in the Chapter of Rath-rip: Wits: I ſhall add no more here, ſave only, that when Mr. Doddington of Trinity-College, and Greek Profeſſor at Cambridge, had entertained her with a Greek Oration, and offered (in Latin afterwards) to ſpeak it in Latin, if ſhe pleaſed; ſhe made anſwer, Ego intelligo, non op[••] eſr. [〈 in non-Latin alphabet 〉].

6. Mrs. Walker of Geneva was a very extraordinary Perſon; her Father is of Shaff-houſe; ſhe loſt her Sight when ſhe was but a Year old, by being too near a Stove that was very hot. There reſts in the upper part of the Eye ſo much Sight, that ſhe diſtinguiſhes Day from Night; and when any Perſon ſtands between her and the Light, ſhe will diſtinguiſh by the Head and its Dreſs a Man from a Woman; but when ſhe turns down her Eyes, ſhe ſees nothing. She hath a vaſt Memory; beſides the French, that is her natural Language, ſhe ſpeaks both High-Dutch, Italian, and Latin. She hath all the Pſalms by Heart, in French, and many of them in Dutch and Italian. She underſtands the Old Philoſophy well, and is now ſtudying the New. She hath ſtudied the Body of Divinity well, and hath the Text of the Scriptures very ready; on all which matters I had long Converſation with her: She not only Sings well, but ſhe plays rarely on the Organ; and I was told, ſhe played on the Violin, but her Violin was out of order. But that which is moſt of all, is, ſhe writes legibly. In order to her Learning to write, her Father, who is a worthy Man, and hath ſuch tenderneſs for her, that he furniſheth her with Maſters of all ſorts; Ordered Letters to be Carved in Wood, and ſhe, by feeling the Letters, formed ſuch an Idea of them, that ſhe writes with a Crayon ſo diſtinctly, that her Writing can be well Read, of which I have ſeveral Eſſays I ſaw her write; ſhe doth it more nimbly than can be imagined: She hath a Machine that holds the Paper, and keeps her always in Line. But that which is above all the reſt, ſhe is a Perſon of extraordinary Devotion, great Reſignation to the Will of God, and a profound Humility. Dr. Burnet's Letters, p. 121.

7. The Lady, Donna Olivia Sabuco, being abundantly furniſhed with more of the Maſculine Wit and Underſtanding, couragiouſly imployed both her Brains and Mind in the Inveſtigation of the Natural things; and advancing in her Studies, ſhe ſet her Wits upon things of great uſe; and to the end, Spain, and the whole World might receive ſome benefit thereby, ſhe wonderfully gave beginning to a new and moſt ingenious way of Curing. And Writing a Letter to Philip II. ſhe thus diſplays her Wit: It is as plain as the Light of the Sun, That the Antient Phyſick was in an Errour, according as it is Read and Practiſed in its principal Fundamentals, for that the Antient Philoſophers and Phyſicians neither underſtood nor reach'd the true Nature upon which Phyſick is founded, and from whence it draws its Original; of which, not only the underſtanding Chriſtian Phyſicians may be Judges, but alſo thoſe that have any proſpect into other Faculties, being Perſons of Wit and Judgment. And a little after; He that cannot comprehend or underſtand it, let him leave it to others that are to come, or let him believe Experience, and not the Antient Phyſick. Therefore my Petition is juſt, that theſe my Followers may be approved for one year, ſince they have tried the Rules of Galen and Hippoorates for theſe 2000 Years, and have found the effect ſo inconſiderable, and the ends ſo uncertain, as it is to be ſeen every day, and was lately obſerved in the paſt Epidemic Catarrhs, Spotted Fevers, Small-Pox, and Peſtilences, &c. in the Cure of which, that ſort of Phyſick is ſo ineffectual, &c. Leonardo di Capoa's Ʋncertainy of the Art of Phyſick, p. 97.

8. A Woman of Kenly in Shropſhire, known generally by the Name of Nurſe Corfield, was ſo famed about twenty years ago for her Skill in Chirurgery and Phyſick, that it gave occaſion for a great Confluence of Perſons and Patients to the Town where ſhe lived: Many People, not only of the meaner ſort, but of the Gentry likewiſe, for thirty or forty miles diſtance made their application to her; inſomuch, that the Inns were filled with Gueſts, and the Town turned into a Hoſpital; and her Fame exceeded that of any other Phyſicians in thoſe parts that I know of; yet there were many eminently skillful and learned in that Profeſſion. I know not whether ſhe may not be yet living in thoſe parts.

9. I ſay nothing of thoſe famous Propheteſſes, Mary the Siſter of Moſes, Deborah, Anna, Elizabeth, the four Daughters of Philip, St. Bridget, Hildegardis, Caſſandra, the Sybils, &c. Nor of thoſe famous She-Philoſophers, Theano the Wife of Pythagoras, and his Daughter Dama, skillful in the Expoſition of her Fathers dark Sentences; Aſpaſia and Diotima, the Scholars of Socrates; Mantinca, and Phileſia-Axiochia, both Scholars of Plato: Nor of Gemina and Amphiclea, extoll'd by Plotinus; Themiſtis by Lactantius. The Church of Rome rejoices in her Catherine, which Maid alone did far excel all the Learning of Wife Men in that Age. Zenobia the Queen, and Scholar of Longinus the Philoſopher, for her abundant and excellent skill in Literature obtained the Name of Ephiniſſa, whoſe Holy Works Nicomachus hath turned into the Greek Tongue. In Oratory and Poetry, Armeſia, ſirnamed Androgenia, was famed; ſo were Sappho, Hortenſio, Lucria, Valeria, Capiola, Corinna, Cornificia Romana, and Erimna Telia, which were accounted Epigrammatiſts. And in Saluſt, Sempronia, and Calphurnia, among the Lawyers, &c. Nor do I ſtay to inſiſt upon that late learned Counteſs of our own Nation, who hath left a Specimen of her Learning and Ingenuity behind her, in a whole Volume of Poems and Comedies: Nor of that other famous Counteſs, (of Warwick) whoſe Ingenious. Meditations upon ſundry ſubjects, compoſed in Solitude, for the the help of her own Devotion, have been ſince Printed: Nor the Lady Morton's Devotions, publiſhed in a Volume by themſelves: Nor Mrs. Joſceline's Mother's Bleſſing: Nor Mrs. Ʋrſula Quarles, who hath in ſhort, but handſomely pen'd her Husband's Life. Nor would it be proper to ſay much of one Dorothy Lillingſtone, who hath left behind her a ſhort account of her own wicked Life and Penitential Death, (being Executed, April 7, 1679. at Kennington for Murdering her Baſtard Child) and publiſhed at earneſt Requeſt.

CHAP. XXXVI. Wonderful Diſtempers.

THat wild computation of the Poet, Mille modi mortis, &c. doth not reach the number of Diſeaſes, tho' it ſeems to be a great Hyperbole. Common Diſeaſes are many, and ſome of them ſtrange enough; but there are others which admit at their firſt appearance of no Diagnoſis; the Symptoms are ſo new; or ſtrange; or complicated, that they put all the Art of Phyſick to a ſtand, and the Phyſicians to aſhoniſhment, and the Patients to ſurpriſing fears and apprehenſions of Danger. If Men had once got the knowledge of all Diſtempers, they would be in hopes of baffling in time all the menaces of Mortality.

1. Anno. 1577. July the 5th and 6th, an Aſſizes was held at Oxford, where was Condemned one Rowland Jenkins, Bookbinder of Oxford, for Seditious Words; who being there Arraigned, many came to bear his Cauſe tried, and as ſoon as Judgment proceeded againſt him there aroſe among the People ſuch a Damp or Miſt, that ſo filled their Heads, that the greateſt part of them ſeemed to be ſmother'd. The Jurors died; and preſently the Lord Baron Sir Roger Bell, Mr. Wrinemen. Sir William Babington a Juſtice of the County; Mr. Serjeant, Barbam Juſtice of the Aſſize, Mr. Dolley High-Shcriff, Mr. Hart Under-Sheriff, with divers others, ſickned there. Three of the Perſons died at Oxford, and in ſeveral other places about 200, many of them. Bleeding to death. Batman's Doom, p. 405.

2. Schenckius tells us of ſeveral Perſons, who thorow ſudden fear have turned perfectly Grey. doth Vives, Hildanus, and many other Phyſicians.

3. One Jacob Heitzman contracted a Hoarineſs of his Beard from his Mothers Womb, ſhe being affrighted by occaſion of a Neighbours Houſe being on Fire. Schenck Obſ. Med. l. 1. p. 3.

4. We have known two Brothers bald by Nature, the one a Toll-gatherer, the other a Huſbandman, dwelling in Ʋngnrſcheim. Johan. Stadlerus de Obſ.

5. We have already ſpoken of a Diſtemper that began in Poland, and afterwards ſpread it, ſelf in Germany and other parts, wherein the Hairs of the Head were turn'd into a kind of Snakes and living Vermin.

6. Haly Rhod[•]han ſaw one that was Born with a Beard and Hair. Com. ad Tex. 177. Tech. Galeni, Wolfius obſerved an Infant, with as much Hair on his Breaſt as one of 30 years of Age. Wolf. Lect. Memorab. Tom. 2. p. 540. And another Briſtled like a Swine.

7. Many Women have been ſeen with great Beards: Albertus Duke of Bavaria kept one in his Houſe; and I my ſelf, when a young man, ſaw one at Oxford, that was carried about for a ſhow.

8. Tincelius tells us of an Infant afflicted with a Hydrocephalon, or a Watriſh Tumour of the Head, inſomuch, that when 14 days old, the circumſluous Fleſh had quite covered his Eyes. Fincel. l. de Miraculis.

9. Albucacis tells of another whoſe Head was grown ſo big, that the Boy, neither ſtanding nor ſitting, could bear it upon his Shoulders, ſo that in few days he died. Albuc. l. 2. c. 1. Chirurg.

10. Veſalius tells of a Girl, of two years of Age at Ausburg, our of whoſe Head was taken almoſt nine pounds of Water. Veſal. l. 1. c. 5. de hum. corp. fabrica.

11. Many have been Born with Horns upon their Head, which I paſs over as not very pertinent in this place.

12. Johan. Baptiſta Modoctienſix uſed to be ſeized with a Pain of his Head every morning at Sun-riſing, which continued increaſing till mid-day, and then abated by degrees. Carl. l. 8. c. 44. de Varietat. Geſner and Wolfius report a Story of another of the like Nature: With ſome the like Pain hath increaſed ſo, that by Noon the Perſons have been Mad.

13. A certain Hungarian Merchant, who had been troubled many years with a heavy Pain in the forepart of his Head; and at length, with a ſtrong blowing of his Noſe, drew out a Stone as big as a Bean. and ſo hard, that no Knife could cut it, Schenck. Obſ. Med. l. 1. p. 49.

14. In the Hungarian Fever, call'd Theriodes, it hath been obſerved often that Worms have crept out of the Brains of thoſe Perſons who have died. Corad. c. 10. Febr. Miſcellan Hungar. Thercod.

15. A certain rich Nobleman, aged 22, who died of an Epidemical Diſtemper, Anno 1571. in the Town of Albourg St. Sepulchre, in the Marches of Ancona; being opened by the Phyſicians, whereof the famous Nicholas St. Michael was one, and Schenckius himſelf another, there was found in his Brain, a red Worm, as long as ones Finger, with a ſharp mouth, a long black and hairy Neck, rolling it ſelf divers ways, touching the very Baſis of his Head, Schenck. Obſ. Med. l. 1. p. 50.

16. One of Galen's School-fellows was taken at his Study with a Catochus or Catalepſis, lying like a Log of Wood, ſtiff and unflexible, looking upon thoſe that came near him with open Eyes, not ſo much as winking, being neither able to ſpeak or move any part, yet hearing and remembring ſome things that were ſpoken. Galen, Comment. 2. in 1. pro Rhet. Hipp. c. 56.

17. Fernclius tells us of one who was ſuddenly ſtruck with this Diſtemper at his Studies, ſo ſtiff, that keeping his Seat, and holding his Pen in his Hand, with his Eyes caſt down upon his Book, he ſeemed ſtill intent upon his Study, till being called and pull'd he was found to want all Senſe and Motion. Fernel. l. 5. c. 2. Patholog.

18. Jacotius ſpeaks of another that he ſaw, an old man, very thin and juiceleſs, ſitting at Table with open Eyes, and erect Body, and his Hand reaching to the Diſh, as if you had ſeen a dead man feeding, but ſo ſtiff that I could ſcarce move his Neck, ſaith he. Jacotius Comment. ad Aplor. 7. l. 2. Coaz. Hipp.

19. I ſaw, ſaith my Author, a certain Epileptical Man, who firſt of all was whitled about ſeveral times as it were in a Circle, and then fell into his Fits. O[•]thaeus l. Obſ. preper.

20. A certain man, aged 30. from his Childhood was wont, when he had gone 2 or 3 paces, to turn himſelf about as it were in a Circle, and he could not forbear doing ſo continually from the time that he heard the Bell ring firſt in the morning, till he heard the Bell ring the ſecond time at night, in that time wholly al[••]aining from all Meat and Drink: At laſt, he was ſeized with Epileptical Fits, in a moſt violent manner; from which Vertiginous Motion, and the other direct Fit of the Falling Sickneſs, he was after ſome time delivered. Schenck. Obſ. Med. l. 1. p. 103. ex Moccio.

21. A Schoolmaſter's son of Drogheda, not very far from Dublin, as often as Epileptical Fits aſſailed him, was ſo hurried with a direct motion, that he went ſtrait forward till he met with ſome inſuperable Obſtacle that ſtopt him; otherwiſe, neither Fire, nor Water, nor the ſteepeſt Precipice would hinder his courſe. Arnoldi Boot, c. 6.

22. A certain Nun of St. Vincents of Mantua, by Name Monica Grignana, for ſeveral years was afflicted with theſe Convulſive Motions; She was forced to lie in Bed, ſitting day and night with her Head, Neck, and Arms toſſed about forward and backward, and to move them continually as ſhe was Eating and Drinking; and if any ſtander by endeavoured to hold them ſtill, ſhe fell into a Swoon. Schenck. Obſ. Med. l. 1. p. 120.

23. Platerus ſpeaks of ſome, particularly an Abbor, who without any hurt of his Mind, was forced involuntarily to Laugh and toſs himſelf about even to the utter ſpending of his ſtrength. Plater. de Obſerv. propr. Which puts me in mind of a Story related by Henry Stephens in his World of Wonders, of a Man, who being at church, and ſeeing a Woman fall down off her Seat while ſhe was ſleeping before him, fell into ſo great a Fit of Laughter, that he continued 3 days and 3 nights without giving over.

24. The Dance of St. Vitas is very wonderful, and hardly credible, which was a certain ſpecies of Madneſs raging a long time eſpecially in Germany, wherewith Perſons of all Conditions, but moſtly the Commonalty, were ſeized: Shoomakers, Taylors, and Country-fellows, throwing aſide their Shooes, their Garments, and their Ploughs, being ſeized with a horrid fury, and meeting together in certain places, without any lying down, would carry on their Dances ſo long till their very Breach failed them, unleſs they were reſtrained by force; for oftentimes they proceeded to ſuch a degree of fury, if there were not care taken, that they offered violence to themſelves: Sometimes they would Dance upon high Precipices of Rocks till they threw themſelves down and brake their Necks; and ſometimes upon the Banks of the Rhine, and other Rivers into which they would precipitate and drown themſelves: They would run hooting about, and bawling and dancing, with geminated Clamours, truculent Aſpect, and foaming Mouths, that their Friends were fain to lay high Forms and Seats in their way on purpoſe for them to leap over. Women with Child did not eſcape this fury, but ran about up and down in the Dance without any inconvenience to their Burthen. The Magiſtrates were fain to appoint Muſicians and Drumers, and the ſtouteſt Fellows they could get, to lead and aſſiſt them in their Dances, out of the publick Treaſury, till their furious Fits expired. They betook themſelves by Prayer to St. Vitus, or John Baptiſt, in hopes of recovering their Health. See more of this in Schenck Obſ. Med. l. 1. p. 144. alſo in Camerar. Syllog. Memorah. Cent. 11. p. 84. Bodin. l. 5. de Repub. cap. 1. &c.

25. Schenckius tells of a Nobleman's Son, who playing with a couple of Cherry-Stones, to ſhew ſome Tricks, put one of them into his Ear to make a ſhew [•]ow ſpeedily he could convey it from the one Ear to the other, but put it ſo far in, that it could not be got out again, no not by the help of Phyſicians; till at laſt, by the help of Nature, the Stone began to germinate with the warmth and moiſture of the Ear, and being cleft in two parts, it was by a ſmall pair of Pinchers got out. Schenck. Ibid. p. 178.

26. Donatus tells the like Story of one Bonardus, who had got a Karobe Seed in his Ear, and at laſt, by the help of an Apoſthume which it cauſed in the place, the Seed ſprouted forth, and ſo was drawn out. Donat. Fliſt. Mirab. l. 2. c. 12.

27. A certain Nobleman of Venice, aged 46. whoſe ſmelling and ſpitting was hindred, being dead, had his Brain Diffected, and therein was found a Stone near the Baſis; his Bowels being opened, his Liver was found hard and ſtony, and the Blood contained in it as black as Ink. Ibid.

28. Phyſicians tell us of ſome Prodigious Haemorrhagies, wherein ſometimes 18, ſometimes 20. and ſometimes 40 pounds of Blood hath flowed forth.

29. Hollerius tells of a Girl, who on the 9th of April, Anno 1553, at St. James's-Gate, voided a large white Worm, thick, and longer than a Span, at her Noſtrils, without any cough or Vomiting going before. And Trincavel tells of a Noble Venetian, who in a Fever voided at his Noſe, a Worm almoſt four Fingers long. Ibid.

30. Scaliger tells us of a Man whoſe Tongue was ſo big, that he durſt nor declare in particular how large it was for fear he ſhould be ſuſpected of a Lye. Scal. Exercitat. 199. c. 2. Many other of portentous Tumours in this part we have from other Phyſicians.

31. Luſitanus relates, how one Jacob Offlood had great Hairs growing on his Tongue; and he gueſſed that he had them in his Heart too. Stones are often found to breed under the Tongue, and ſo are Worms too, and ſometimes Warts.

32. I ſaw a man, whoſe Gums, by daily vomiting of an acid Humour, grew ſo big that they covered all his Teeth. Cardan. l. 12. de Subtil.

33. A Periodical Flux of Blood out of the Gums have been ſometimes obſerved by Phyſicians, particularly in the late famous Archbiſtop Ʋſher, who had ſuch a Flux twice or thrice a year, which in his younger years was ſo great, that it put him ſometimes in danger of Life, but afterwards more ſparing and by drops, yet without any intermiſſion day or night, for one Natural Day, ſometimes two or more together, Arnold. Bo[••]. c. 7.

34. Some have been Born with Teeth; ſome have had 26 in number, others 28, others 32; in ſome ſaith Columbus, there is a double Row, yet in my Son Ph[•]hus there are 3 Rows. Columb. Anatom. Some have had only one Bone inſtead of Teeth, others have had Teeth breed in the Pallat of their Mouths, as both Alexander de Benedictus, Euſtachius, &c. do teſtifie.

35. Columbus found Bones in the Lungs of one Francis Capellus, l. 15. Anat. Some by Coughing have Spit up Gravel. Gabriel Falopius found in the Lungs of a young man that he Diſſected at Padua, Anno 1565. 4 Stones, each of them as big as a large Bean, &c. Phyſicians mention Flies, Worms, and other little Animals, as generated in the Lungs, the rough Artery, and the Region of the Vital Inſtruments.

36. Nicolaus de Podio had an Aſthma every Friday. Nicol. Serm. 4. Tract. 2. c. 25.

37. One Daniel Bonricius, on the 8th of January 1559. ſpit Blood mixt with Phlegm; the next day a Vein being opened, he continued to Spit Bloody, his difficulty of Breathing increaſed, ſo that he continued Waking ſome Nights together; Blood perpetually iſſued forth out of his Noſtrils, (yet without any Cough) in great plenty: In a Twelve-month, beſides Blood, he Spit out a great deal of Phlegm, black, and not deep, and yet without any mixture of Blood: The ſame day a light Cough ſeized him, and a greater difficulty of Breathing, and his Spittle was more bloody: Not long after he grew very cold, ſweat, breathed hard, and his Voice was intercepted: Upon taking of the Antidote of Diamoſe, he grew warm again, ſlopt, and breathed more eaſily, and promiſed recovery; the next night, his watching, difficulty of breathing, phlegmatick, black, and bloody Spittle, returned in great plenty, and ſo continued till he died. Cardanus.

38. A young Gentleman of Arles, Caeſar ſa Sata, being wounded in his Back and Sides by a clowniſh Servant of the Family, after two days died; his Body being opened upon the command of his Parents, and the Magiſtrate, there was ſo great plenty of Phlegm found in his Breaſt, as amounted to 20 Sextarii, I know not whether he means the Greek of the Roman Meaſure, Quarts of Pints. Valeriola l. 4. Obſ. 7. Nicolaus tells us, That he ſaw a Woman diſtempered with an Empyema, that Spit 8 pounds every day, and continued ſo for 6 days together. Jacobus Comm. 1. ad Aph. 5. Sect. 2. l. 6. Coact. Hipp.

39. Campejus ſaw at Lunevil, a little Town of Lotharingia, two young men begotten by the ſame Father; ſo extenuated and dried with a Conſumption, that the very Skin being chapt, repreſented the Bones naked, and expoſed them to ſight; the Skin was married to the Bones with ſo cloſe a conjunction, that their Bodies ſeemed all Boney, and tied together only with Nerves; truly ſaith he, you would have taken them for the very Images of Death: The Younger of them walked well enough, for he ſeemed not much unlike an Ape; yet in walking, the Bones cracket together, very like the dry ſhells of Nuts. Their Father continually attended the Furnace. Symph. Campej. l. 4. c. 13. c Narat. Hiſtor. Galeni.

40. Worms have been found ſometimes breed in the Heart, which hath cauſed Palpitation, and the Lunatick Paſſion, and conſquently Death.

41. Arculanus relates, that he ſaw a ſharp Bone that ſtuck in the Throat of one, at two months end come out through the Skin. Foreſt. l. 15. &c.

42. A certain Student in the Colledge of Preleum, who had ſwallowed down a branch of Graſs, voided it afterwards whole through the intercoſtal ſpace. Parcus. l. 24. c. 19.

43. A certain Shepherd being forced to ſwallow a Knife with a Horn handle, half a Foot long, after a fortnights ſpace, and much pain upon an Apoſthume breaking out of his Groins, voided it there. Idem. Dr. Brown tells us, That either this Knife, or another, is to be ſeen in the Emperor of Germany's Library; I ſay this or another, for there is the like Story of a Boy in Pruſſia, that ſwallowed his Knife, and had it taken out again by a Chirurgion Several Perſons have ſwallowed Pins, moſt of which they have voided again by Urine. One Mrs. Sk[•]ymſher of Aqualat in Shropſhire, near Newport, as it was related to my Lord Paget, in my hearing, after ſhe had ſwallowed down a Pin, took it out of her Arm many years.

44. Sudor Anglicus, or the Sweating-ſickneſs, was a Peſtilent kind of Fever, which either killed or delivered the Patient in a day or two, moſtly peculiar to England, but by its Contagion communicating it ſelf ſometimes to Holland; it ended commonly in Sweating, and there was hopes of Recovery by no other Medicines but Sudorificks. This aroſe firſt of all, Anno 1486. in the Summer time, and in one day, with an exceſſive Flux of Sweat, would carry away many thouſands: They that were ſeized with it would be Sowed preſently up in the Sheets and Blankets, and earneſtly intreat their Friends not to leave them till their 24 hours were out; which Friends perhaps being ſeized preſently after, and thruſt into the ſame Bed to them where being mightly covered with heaps of Cloaths, they cried out wretchedly, earneſtly imploring the Favour of God and Man. Gemma. Coſmo. l. 1. c. 8.

45. Lues Pannoniae, or the Hungarian Fever, (Theriodes) vulgarly the worm of the Brain, began in the Expedition of the Emperor Maximilian II. againſt Soliman the Turkiſh Emperor, Anno 1566. in Hungary, and carried away a vaſt number of People, inſomuch that you might ſee dead Bodies lie in the Streets of Vienna, whither the Army haſtned daily. Firſt they were taken with a light rigour and coldneſs; within leſs than an hour with extream heat and pain of the Head and Breaſt, and unſatiable Thirſt, ſo that you might ſee them out of their Tents, at Pitchers and Bowls of cold Water, drinking till they had Breathed their laſt. The 2d, or at moſt the 3d day, they grew Delirious; ſometimes there was attending a Diſentary or Flux of the Liver, ſometimes the Colick and pain of their ſides; Matter thrown out by Stool, or out of the Head into either Ear cauſing Deafneſs, gave hopes of Recovery. They all had ſpots like Flea-bitings upon their Body, eſpecially their Breaſt and Back, Arms and Shoulders. Jordanus de Peſtis Phaenomini. c. 19. Tract. 1.

46. Febris Stigmatica, otherwiſe called Lenticula, or Punticula, appeared firſt, Anno 1505. and 1528. in Italy, eſpecially Cyprus, and the Neighbouring Iſlands, it was contagious upon contact; at firſt it was eaſie and pleaſant enough, but afterwards was attended with uneaſineſs and wearineſs of Body, heavineſs of the Head, or dulneſs of the Senſes, Delirium, redneſs of Eyes, Talkativeneſs, red Spots about the ſeventh day in the Arms, Back, and Breaſt, little or no Thirſt, &c. few Women were taken with this Fever, very ſew old Men, almoſt no Jews, &c. Tracaſter. l. 2, 3. c. 6, 7. de Contag. Morb.

47. Morbus Gallicus, was brought firſt by the Spaniards out of the Indies, and ſhewed it ſelf firſt in the Camp of Charles V. at Naples; it ſpared none of what degree ſo ever, Kings, Lords, or Ladies, infected the Head, Eyes, Noſe, Pallat of the Mouch, Skin, Fleſh, Bones, Ligaments, and inward parts of the Body; produced a lumpiſh heavineſs in the Members, wandring Pains, faint Complexions, Sadneſs, Tumours, Puſtules, Ulcers, Buboes, &c. Barrow's method of Phyſick, l. 6. c. 1, 2, 3.

48. Brunnae Lues, of Lues Nova Moraviae, not very mortal, yet of an unuſual form, and ſtrange Symptoms, and very Contagious; it began about Anno 1577. upon occaſion of going into the Baths near Brunna: The hurt did not appear until a formight or a month after. Afterwards, theſe Symptoms followed, ſluggiſhneſs, and torture of Body, a dejected Mind, a ſad Countenance, pale Face, a brown Circle about the Eyes, a frowning Forehead, an extraordinary heat in ſuch places where they had uſed Cupping glaſſes in the day, it produced Ulcers, and much Corruption, ſometimes a kind of Scab all over the Body like the Small-Pox, Callouſes in the Head, which broke and run, pricking Pains all over the Body, no reſt, perpetual crying out, roaring, tears, avoiding all Converſation and ſight of Men, &c. Jordanus de Lue Nova Moraviae.

CHAP. XXXVII. Strange Birds.

I Do not intend to preſent my Reader here with a Complete Aviary, or to tell him only what he knows already; though perhaps the Book may fall into the hands of ſome, who know more than I can tell them; but only to ſpeak of ſome of thoſe Inhabitants of the Airy Region, theſe Winged People of the Sky, that common Eyes are leaſt acquainted with, and which we do not ſee every day, whereof there is ſo great a variety, and wherein there is ſuch a pleaſant ſight of the Creator's Infinite Wiſdom and Workmanſhip, as is enough to allure our Eyes to a further Proſpect and Diſquiſition of what there is above theſe.

1. The Eagle is juſtly eſteemed King of Birds: The right Foot is reported greater than the left; the Brain is ſo hot, that mingled with Hemlock Juice, and drank in Powder, it will make one Mad. It drinks not, becauſe the Blood of what it Preys upon, ſufficeth it: But in old Age, when the Beak is crooked with dryneſs, it preſerves it ſelf by drinking. Aelian. They have been ſeen a Cubit in largeneſs, and ſome young ones, whoſe Wings ſtretched out would reach 7 Ells▪ the Claws were bigger than a great Man's Fingers, and the Thighs greater than a Lions. When the young ones are hatcht, ſhe holds them in her Talons againſt the Sun; and having proved them to be Legitimate, ſhe takes them on her Wings and carries them; the ſtrongeſt of them, when ſhe hath them aloft, ſhe lets them fall, and then ſhe flies and meets them, and takes them up again. When they are old enough, ſhe drives them out of her Neſt and Quarter. The Female is ſo ſalacious, that being trod 30 times in a day, if the Male come to her again ſhe will run to him. She is ſo quick-ſighted, that flying over the Sea, out of man's view, ſhe will diſcern the ſmalleſt Fiſh; and ſmells Carcaſſes 500 miles diſtant. When ſhe is become extream hot. ſhe plunges into the Water, then ſhe flies to her Neſt, grows fevoriſh, caſts her Feathers, is fed by her young ones, and renews her ſelf, but ſooner if ſhe can find Serpents to feed on. Jonſton. Hiſt. Nat. p. 168.

2. The Hawk is of divers Magnitudes according to its Sex and Country, the Females are the greater, it caſts its Feathers four times; it is ſo venerious, that the Female will return 30 times a day. She flies from Carrion. In the Air ſhe will turn on her Back, and ſtretch out her Tail, Back, and Wings, and lies upon them. She ſeems to lament the Death of a Man, and will caſt Earth on his Eyes: The Thigh Bone of it pat towards Gold; doth draw it to it with Delight; Pigeous ſo ſoon as they hear its noiſe, fly away; Hens Eggs; if they ſit, will be ſpoiled; Small Birds are ſo frighted at the ſight of her, that you may take them off the Hedge with your hands. Ibid.

3. The Manucodiatae, or Birds of Paradiſe, are ſaid by Aldrovandus, to be of five Kinds; Their Bodies not being much bigger than a Swallow, and their Heads like to them, They are ſaid to live always in the Air, and to reſt firm without any but a Tonick Motion, for they want Feet and never come to the Ground, but when they are Dead. This is a Fable; for they could hardly ſleep there, when their Senſes are bound up; for all their exerciſe is in a Tonick Motion. It is likely, that there is a hole in their Back in the Muſcles, where the Female that hath a hollow Belly lays her Eggs. Aldrovandus, who ſaw theſe Manucodiatae, never found any ſuch thing. The Mahumetans are perſwaded, that they came from Pardiſe, as tokens of the delights of that place. Johnſton's Hiſt. of Nat. Claſſ. 6. p. 184. Our later Writers ſay, that they have found theſe Birds on the Ground dead, and their Legs eaten off with ſome Vermin, which is ſuppoſed to give occaſion to the aforeſaid fabulous Tradition.

4. The Oſtrich hath a ſmall Head like a Gooſe, not covered with Feathers, with cloven Feet, he is too big to flie, yet ſometimes he runs ſwiftly, the Wind entring under his Wings, and extending them like ſails; he will out-run a Man on Horſeback, he will ſwallow pieces of Iron; he makes a Neſt of Sand that is low and hollow, and fenceth it againſt the Rain: She lays above 80 Eggs, yet the Young ones are not hatcht all at one time; the Eggs are as big as a Young Childs Head, weighing about 15 pounds, and are extream hard; the Young are bred of them, by heat of the Sun; ſhe is wonderful ſimple; when ſhe hides her Neck in a Buſh, ſhe thinks ſhe is all hid. Ibid. Claſſ. 6. cap. 32.191.

5. The Heron, if they dung upon a Hawke, they burn and corrupt its Feathers; they ſwallow Shell-fiſh, ſhells and all; but when they think their heat hath opened them, they caſt them up again, and eat the Fiſh. They lie in wait to catch Fiſh cunningly, for they ſtand ſo againſt the Sun-beams, that their ſhadow may not be ſeen to drive them away; ſome ſay, they have ſuch a force, that if they put but a foot into the Water, they will draw the Fiſh to them as with a bait. Ibid. p. 169.

6. The King's Fiſher, is reported to build their Neſts of the hardeſt Fiſh-bones, and to breed about the middle of Winter. Wherefore, when it is a calm Winter, they call it Halcyon days; the Neſt is made like a Pine Apple, it is ſo Artificially made, that it cannot be eaſily cut with a Sword. That the Water may not enter into it, ſhe makes her hole of a ſpungy matter, that will ſwell, and the ſwelling ſhuts up the entrance; when they go in, they preſs againſt it, and ſo preſs out the Water and find paſſage. Johnſton's Claſſ. 6. p. 171.

7. The Cranes are great Travellers, when they flie they keep a Triangular ſharp-angled Figure, that they may the eaſilier pierce through the Air; when they light on the Earth to feed, the Captain of them holds up his Head, to keep watch for the reſt, and they feed ſecurely; before they take reſt; they appoint another Centinel, who may ſtand and ward with his Neck ſtretched forth, whilſt the reſt are aſleep, with their Heads under their Wings, and ſtanding upon one Leg; the Captain goes about the Camp, and if there be any danger he claries. Leſt they ſhould ſleep too ſoundly, they ſtand upon one foot, and hold a Stone in the other, above Ground, that if at any time being weary, they ſhould be oppreſſed with ſleep, the Stone falling, might awaken them. Johnſton's Hiſt. Nat. Claſſ. 6. cap. 18. p. 180.

8. Swallow's, where they live in Winter, is diverſly deſcribed; ſome ſay, that in hollow Trees many lying cloſe together; they preſerve themſelves by mutual heat. But Olaus Magnus Epiſcop. Ʋpſal. ſaith, that in the Northern Parts, where Men die of Cold in Winter, the Swallows live in the Water, yet in theſe parts Swallows are often drawn up by Fiſhermen by accident, like a congeal'd Maſs, and then have united themſelves together, bill to bill, foot to foot, wing to wing; after the beginning of Autumn, to go amongſt the Reeds, &c. When that Maſs is drawn forth and put into a Hot-houſe, the Swallows are thawed by heat coming to them, and ſo begin to flie; but they laſt but a very ſhort time, becauſe they are not made free, but Captives, by being taken too ſoon. Johnſton's Hiſt. Nat. Claſſ. 6. c. 20. p. 182.

9. The Oſpreys, or Sea Eagles, are ſaid to have one foot like an Engle, and hooked; the other, plain like a Gooſe, to ſwim withal; that it hath alſo a coſtly Fat in his Tail, and that he flies in the Air, and hangs there as it were, and lets drop ſome of this Fat into the Water, whereby the Fiſh are aſtoniſhed, that they turn upon their back, and ſo he catcheth them. Ibid. p. 183.

10. The Ibis, is a Bird ſo loving to Egypt, that it will live no where elſe; ſo ſoon as it is hatcht, if it be weighed, it weighs two drams. Plutarch. de avib. l. 4. c. 9. The Heart is greater then is proportionable to the body. The Gut is 96 Cubits long, and that in the Wain of the Moon of preſſed together, till the Light of it increaſeth again, ſaith Gaudentius Merula. The Lakes of Arabia ſend forth Multitudes of winged Serpents; theſe Birds by a kind of foreſight, are ſtirred up, and flie forth in Troops, and meet theſe peſtilent Multitudes in the Air, before they waſte their Coaſts. Marcel. Ibid.

11. The Chough, peculiar to Cornwal, haunts the Seas, but feeds not upon Fiſh; his bill is ſharp, long, and red, his Legs red, and his Feathers black. It is a very unlucky Bird, (and miſchievous like a Pie,) for he will hide Money, and other little things, and will carry Sticks of Fire about, and will ſet Barns, Stacks, &c. on Fire; he is frequent about the Alps; Quere, if he be not in the Clifts of Iſle of Wight.

CHAP. XXXVIII. Strange Beaſts.

FOR the ſake of thoſe People that never Travell'd either with their Legs or Intellectuals beyond the narrow Horizon of their own Countrey, I have here Collected a ſhort Catalogue and Deſcription of ſuch ſtrange Beaſts, as are bred only in Foreign Parts, or, but rarely in our own; ſtill with the ſame Deſign to Illuſtrate the Power and Wiſdom, both of the Divine Creation and Providence. Yet I dare not ſay, that I have all here, that were in Noah's Ark; nor have I ſearched all the Deſarts of Arabia, and wide Wilderneſles of the World; ſor ſo I might have loſt my ſelf.

1. The Lions bones have no Marrow in them, they have Teeth like Saws, their Neck is made of one ſtiff bone. without any Vertebrae; they have 5 Claws on their Fore-feet, and but 4 on their Hinder feet; the Balls of their Eyes are black, Ariſt. They ſleep but little, and when they do Sleep, their Eyes are half open; Ariſtotle ſays, they eat and drink but once in two days; he is mild to them that yield; he will ſcarce hurt thoſe that lie down; and when he is not Hungry, he will ſeize on Men, rather then Women, but not upon Children, unleſs he be extream Hungry; they are frighted with Coach Wheels running round, and with the Combs and crowing of Cocks, but chiefly by Fire. Johnſton. Hiſt. Nat. Clas. 7. cap. 22. p. 223.

2. The Elephant is the greateſt of all Land Creatures; it is certain, that in Old time, they carried Caſtles of armed Men into the Field. Aldrovandus tells of one of their Teeth, ſold for 36 Ducars, it was 14 ſpans long, and 4 ſpans thick; ſo heavy, that he could not take it up from the Ground, and in his Heart he hath a Bone wonderful big, that he ſaw in one that was killed. Johnſton Hiſt. Nat. Claſ. 7. p. 219.

Some of the Indian Elephants are reported by Aelian, to be 9 Cubits high, 9 long, and 5 broad or thick.

3. The Crocodiles lay one Egg as big as a Gooſe Egg, yet from this ſmall beginning, they grow to a vaſt bigneſs; ſometimes they are more then 18 Cubits long; Ariſtotle ſays, their Tongue ſticks all faſt. When Nilus runs back to its Channel, the Crocodiles will lie hid in the Mud, watching to ſatisfie their Hunger; and they ſtrike thoſe that come, and Strangle them with their Tails. The Trochilus is his Guard, and the Tentyritae are his Enemies; he awakes him when the Ichneumon is like to do him hurt, and entring into his wide Jaws, he pulls out Fleſh from amongſt his rows of Teeth, with his beak; when he flies away, he warns to cloſe up his upper Chap; but theſe ſwim in the River, and getting upon their Backs as if they rid, they thruſt a Bough into their Mouths, and compell them to Vomit up the Bodies they have Newly devo[•]red. Johnſton's Hiſt. Nat. Claſ. 7. p. 217.

4. The Ichneumon, is a Creature in Egypt, with a long Tail like to a Serpent's Oppian; without the Chin he hath an Excreeſence beſet with Hair; when it is hot, it openeth that, his Mouth being ſhut; they will catch Mice as Cats: When he obſerves the Crocodile Sleeping, he rolls himſelf in Clay, and goes into his Mouth, and ſo into his Belly, and eats his Liver, and then leaps forth again. Johnſton's Hiſt. Nat. p. 223.

5. The Chamaeleon, he changeth his colour oft-times, both in his Eyes, his Tail, and his whole Body; and he changeth like that thing he next toucheth, except Red and White; when dead, he is pale. It is certain, that ſometimes he lives by the Air, for he will ſuffer Hunger a whole years ſome ſay, that he turns to the Sun, and draws in the Sun-beams, and follows them with open Mouth. Zandius ſays, he will hunt Flies; who ſaith, he diſſected the Tongue of one that was as long as one Hands breadth, hollow and empty; in the top, was a Hole, with Snivel in it, with which he catcht his Prey. Johnſton's Hiſt. Nat. Claſ. 7. cap. 13. p. 216.

6. The Panther ſmells ſo ſweet, that it will allure all the Wild Beaſts; but the frowning Countenance it hath, frights them; wherefore he hides his Head, and ſo they come and are caught. In the Right Shoulder, they have a Mark, like the Moon; and as that increaſeth, this increaſeth and decreaſeth, Albert. Demetrius Phyſicus writes, that one of them lay in the way waiting for a Man, and ſuddenly appeared to him; he was frighted, and began to run away, but the Panther came and tumbled before him, and was grieved at it; for ſhe had littered, and her Whelps were fallen into a Pit; ſhe gently laying her Claws, and drawing him by the Garments; and he had his Life for a reward, for taking out her Whelps; and ſhe having got her young ones again, guarded him out of the Deſart, and ſhe was jocund and merry, that it might eaſily appear, how grateful ſhe was, and not to wrong him for his good deeds, which is a rare thing in a Man. Johnſton's Hiſt. Nat. Claſ. 7. p. 230.

7. The Rhinoceros, is a Beaſt as big as an Elephant, he hath one Horn in his Noſe; it is moderatly bent, and ſo ſharp, that it will pierce Stones and Iron; his Skin is very thick, with Scaly Cruſts, in Colour and Figure, like a Tortoiſe-ſhell; it is ſo faſt, that a Dart can hardly enter it. He is the Elephants Enemy, when he Fights with him, he whets his Horn on a Stone; then puts his Horn under the Elephant's Belly, where it is ſofteſt, he rends him. Johnſton's Hiſt. Nat. Claſ. 7. cap. 32. p. 232.

8. The Camel, Puddle Water is ſweet to him, nor will he drink river Water, till he have troubled it with his Foot; they ſerve the Indians to Travel with, and will go hundred Miles a day, for eight days together, with very little Meat; they never couple with their Dams; they are very docil; when they are longer in their Journey than ordinary between Ethiopia and Barbary; they do not whip them forward, but they ſing to them, whereby they will run ſo faſt, that Men can hardly follow them. At Alcair, they dance at the ſound of a Taber, being Taught by a ſtrange Art; for when they are young, they are brought into a Stove, the Pavement being very hot; one plays on a Taber at the Dore, they becauſe of the heat lifts up their Feet; they continue their Exerciſe, and uſe them to it a whole Year ſo, that coming in publick, remembring the hot Pavement, when one plays on the Taber, they will lift up their Feet, and dance. The ſwifteſt kind are called by the Affricans, Ragnail, Johnſton. Hiſt. Nat. Claſſ. 7. cap. 6. p. 209.

9. The Beaver is a moſt ſtrong Creature to bite, his hinder-feet are like a Gooſes, and his fore-feet like an Apes; his fat Tail is covered with a ſcaly Skin, and he uſeth it for a Rudder, when he purſues Fiſh; he comes forth of his Holes in the Night, and biting off boughs of Trees about the Rivers, he makes his Houſes with an upper loft, and when the Water riſeth, he lies there, Johnſton. p. 211.

10. The Bear, when he is Hunted, will ſend forth a Breath, that will corrupt the Fleſh of of the Hunters; and if they come nearer, they will caſt a Flegm out of their Mouths, that kills or blind Dogs and Men. Ariſtot. de Mirab. ſhe brings forth her Young, ſomewhat bigger then a Rat, that is both anked and unformed in its parts, a rude Maſs. When he is Fat, he creeps into his Den on his back, and ſo takes away his Footſteps, that the Hunters may not perceive them. In this Den, he will grow lean in 40 days; and he will keep himſelf alive, lying ſtill and ſucking his right Foot, 14 days. Johnſton. p. 237. In Braſil, is the Ant Bear as big as a g reat Dog the Tail twice as long as the Body, and ſo full of Hair, that under it he ſhelters himſelf from Rain, Heat, Cold, and Wind, his Tongue 3 quarters of a Yard long, which he thruſts into Ant hills, upon which they run, and when full, he licks them in. Pur. Pilgr. Vol. 4. v. 1301.

11. Whether the Ʋnicorn be? Authors are of divers Opinions, ſome affirm it, and ſome deny it. Ludovicus Vartomanus ſaith, that he ſaw two of them ſent to the Sultan at Mecha, out of Ethiopia, they were ſhut up in Lattiſes, and were not fierce; the Horns of this Creature are ſhewed in many places; at the Monaſtery of St. Dennis; there is one alſo at St. Mark's Church in Venice, and another at Rome. Cardan deſcribes it, That it is a rare Creature, as big as an Horſe, a Head like a Stag, that hath one Horn growing on it, 3 Cubits long; it ſtands in the middle of the Forehead, it is ſtraight, and is broad at the bottom; it hath a ſhort Neck, a thin Mane, with Feet like a Goat. A Portugueſe affirms, that he ſaw them in the Abyſſine Empire, as large as a handſome Horſe, of a dark brown Colour, with the Mane and Tail black, with a fair beautiful Horn in the Forehead, 5 palms long, the Colour inclining to white; they live in cloſe Woods and Thickets, ſometimes venture into the Champion, not often ſeen, being timerous, are not many, and thoſe conceal'd in the Woods. A Portugueſe Captain, with 20 Soldiers in Company, deſigning to breaſtfaſt, while their Horſes graz'd; a Ʋnicorn deſcribed as before, ſprang among the Horſes; the Spectators had ſufficient time to ſee and obſerve him. See the Relation Printed by the Order of the Royal Society. Anno 1669. by Sir Peter Wyche.

12. The Baboon is a Creature with a Head like a Dog, But in ſhape like a Man, he will Fiſh cunningly; for he will dive all day, and bring forth Fiſh abundantly; he takes wonderful delight to wear a Garment; he hurts no Man; he underſtands the Indians, he will gently feed Sheep for their Milks ſake. Pliny. l. 7. c. 7. Strabo. l. 15. Two things are moſt wonderful in him, that in the two Equinoctials, 12 times a Day, he will make Water once every Hour, and doth the ſame at Night; hence the Egyptians had the Picture of a Baboon Piſſing upon their Dials. The ſecond is, that when the Moon hath been ſometimes in Coniunction with the Sun, and loſeth her Light, the Male will not look not feed, but holds down his Face to the Earth; nor will the Female move her Eyes any way, caſting withal, her Sperm forth; therefore are they held Sacred, and fed unto this day, that by them the ſet time of the Moon's Conjunction with the Sun may be known by them. Johnſton's Nat. Hiſt. Claſ. 7. c. 13.

13. The marmaſet, is a larger kind of Monkey, the Tail 5 Cubits long, his Hair hanging down from his Forehead; by their Legs, Face, Genitals, they look like Countrey Men, they are elſewhere all over Hairy; they love Children and Women, and deſire to embrace them, ſaith Cardan. When they eat up the Ears of Corn, one of them lies perdue in the Field, and makes an out cry when he ſpies a Countrey-man; the reſt flie. They ſo hate a Crocodile, that they can't endure to ſee his Skin at a g reat diſtance; In the Borders of Cariai, there are ſome will leap from bough to bough, as if they flew. Ibid.

14. The Cocus is a 4 footed wild Beaſt in Slythia and Sarmatia, for greatneſs between a Stag and a Ram, white and very ſwift; drinking with their Noſtrils, and bearing it for ſome days; ſo that they will feed well enough in Paſtures, where no Water is. Strabo. l. 7. About About Eaſter you may ſee 2000 together; upon eating a Venerious Herb in March, they lie for a day as half dead. Johnſton. Ibid. out of Geſner.

15. The Buff, is bigger then an Ox, with a bunch on his Back, with a very large Forehead, curled with Hair, that ſmells like Musk; the Fleſh fatteſt in Summer, but taſting of Garlick, that it feeds on; ſo ſtrong, it will take up a Horſe and his Rider: The Blood, redder then Purple; ſo hot, that it will ſoften the Iron of the Hunters Spear, and in the greateſt Cold, it will Corrupt in two hours. In the Scotch Woods, they will not touch the Shrubs that Men have touched for many days; being taken by Art, they will die for Grief. Camd. in Scotia.

16. The Haut, or Cercopithecus, is a Creature in America, mighty Ill-favoured, as big as a Monkey, his Belly touching the Ground, his Head and Face like a Child, and when taken, he Sighs like a Child. Three Claws hang to his hinder-feet, like the great prickly Bones of a Carp, and by theſe he creeps up upon Trees; when tame, he will love a Man, and climb upon his Shoulders. Thevet lift one in the open Air, which yet was never wet. Johnſton. Nat. Hiſt. chap. 7. c. 3.

17. The Elk, is a 4 Footed Beaſt, commonly found in Scandinavia, in Summer, of an Aſh colour almoſt, in Winter, enclining to black; his Horns fit for Footſtools, each of them 12 pound weight, and two Foot long; his upper Lip hangs out ſo long, that he cannot eat, but going backwards. He will run as much Ground in one day, as a Horſe in three; a ſtrong blow with his Foot, will kill the Hunter. Ibid. ch. 1.

18. Bonaſus is a kind of Bugle, which dungs extream hot, when the Hunter follows him. Philip King of Macedon, kill'd one with a Dart at the foot of Mount Orbclus: The Horns whereof were 16 handful, conſecrated afterwards to Hercules. Ibid. ch. 5.

19. The Catoblepas is like a Bull, very terrible, with blood-ſhot Eyes, looking downward; from the Venemous Herbs that it feeds on lifting up its Mane, with open Lips it roars terribly, ſending ſuch a Stream out of the Throat, that the Air will be infected, and make others dumb that draw it in, cauſing Mortal Convulſions, Ibid. ch. 12.

20. The Sheep of Mexico, are Beaſts of the greateſt Profit and leaſt Charge that are; for from them they draw Meat and Cloathing; they uſe them alſo to carry all their burthens, having need neither of Shooes nor Saddles, nor yet of any Oats, ſo that they ſerve their Maſters for nought, feeding only on Graſs which they find in the Fields. There are two kinds of them, the one bearing Wool, the other are bare, which are the better for burthen; they are bigger then great Sheep, and leſs then Calves, they have long Necks like a Camel; they are of divers Colours, ſome white, ſome black, and others grey, or ſpotted; their Fleſh is good Meat, but that of their Lambs is better; of their Wool, the Indians make Cloth, ſome courſer, others finer, like half Silk; upon theſe the Spaniards carry their bars of Silver, one of them carrying about 150 pound weight. In the Stomach of theſe Beaſts, is found the Bezar's Stone; ſometimes one alone, ſometimes two, three, or four; they are different in form, greatneſs, and colour, ſome like Filberds others like Walnuts, ſome as big as Pidgeon's Eggs, others as big as Hen's Eggs; ſome white, ſome dark, green, ſome black, and ſome as if they had been gilded; they are all made of divers Films and Skins one upon another. Purch. Pilgr. Vol. 3. p. 969.

In Socotira, are Sheep, whoſe Tails weigh 28 pound apiece. Ibid.

21. The Armadillo, is of the bigneſs of a Pig, and of a white Colour, a long Snout, and the Body covered with Shells like Plates, they are ſo hard, that no Arrow will pierce them, except in the Flanks, where they are ſofter; they lie in the Ground. Ibid.

22. The Porcupine hath briſtles, or Quills, white and black, of a ſpan and a half long, which they can caſt; and they are of this quality, that where one of theſe briſtles enters into the Fleſh, if it be not pull'd out preſently, it will work it ſelf quite through, they are of good Fleſh and raſte. Ibid.

23. The Civet Cat exceeds the Caſtor for bigneſs, her Head is little, her Eyes clear; hath a long Muzzle, ſharp and offenſive Teeth; her Hair is party-coloured, harſh, and briſtly, yellow above, and whiter underneath; the Pocket wherein the Civet is bred, is near the Genitory, which is taken forth with a Spoon or a Stick, ſaith Purchas. It hath Muſtachioes, and a long buſhy Tail. There is great plenty of them in Ethiopia, where the Jews keep them in wooden Cages, feeding them with raw Mutton and Beef, cut in ſmall pieces. Civet is the Sweat of this Beaſt, which they make go back with a Stick, which they thruſt in betwixt the Bars of the Cage, and catch hold of his Tail; they take hold alſo of his two hind Legs, pulling him half out of the Cage by the Door, which falls down upon his back, and keeps him faſt there; then another opens a certain Cod of Fleſh, which is ſhap'd like a ſplit Gizzard, and ſcrapes all the ſweat off it within. The Males have it between their Stones and Yard; the Females have it betwixt their Fundament and Privities; 'tis emptied of the Sweat twice a Weck, each Beaſt yielding a Drachm at a time. It is firſt of a whitiſh Gray, which afterwards turns to a very brown Colour. Dr. Stubbs ſaith, they will live a Month without drinking, and if they drink once a Month, they will then yield the more Civet. Sir Thomas Pope Blunt. Nat. Hiſt. p. 9.

24. The Musk Cat; Monſieur Thevenot tells us, That in the great Mogul's Countrey, there is a Beaſt, like a Fox in the Snout, which is no bigger then a Hare; the Hair of a Stags Colour, Teeth like a dog, it yields moſt excellent Musk; for, at the Belly it hath a Bladder full of corrupt Blood, which they take from it, which is the Musk, but after this Operation is made, the Beaſt is not long liv'd: None of them have above one bladder, no bigger then a Hen's Egg, which will yield about an Ounce of Musk. Ibid. p. 1.

25. The Cows of Mexcio, have Bunches on their Backs, about the bigneſs of our Bulls, having little Horns, more Hair on the foreparts then behind, which is like Wool; on the Back-bone having Manes like Horſes, and long Hair from their Knees downwards, with much on their Throats. They are Meat and Drink, Shooes, Houſes, Fire, Veſſels, and their Maſters whole ſubſtance Purch. Pilgr. Vol. 2. p. 1003.

26. The Poſſown of Virginia, hath a Bag under her Belly, from whence ſhe letteth forth her Young ones, and taketh them in again at her pleaſure. Idem. Vol. 4. p. 1772.

27. The Camelopardus, is the higheſt of Beaſts, ſo that a Man on Horſeback may ride upright under his Belly, his Neck is long, ſo that he uſually feedeth upon the Leaves of Trees, his Colour is white and ſpeckled; his hinder Legs are ſhorter then his former, ſo that he cannot graze, but with difficulty; he is alſo called a Jaraff. Idem. p. 1469.

28. I ſhall conclude this Chapter with a Deſcription, which Dr. Brown gives of the Elector's Hunting Houſe at Dreſden. The Hunting-houſe is in the Old Town, and therein are 15 Bears very well provided for, and looked unto; they have Fountains and Ponds, to waſh in, and near to the Pond, ragged Poſts or Trees, ſet for the Bears to climb up, and Scaffolds made at the Top, to Sun and dry themſelves; where they will alſo ſleep, and come and go as the Keeper calls them; in the Houſe for wild Beaſts, I took Notice (ſaith he) of a Marian, which is a four footed Beaſt, that hangs upon Trees by the Tail; alſo a wild or Mountain Cat, of a large ſize, 5 Young Bears, 5 Old black Bears, a white Bear, very large, the Feet, Head, and Neck whereof, are long then thoſe of the black; two Lions, 10 Luckſes, (perhaps he means Lynxes,) very fine Beaſts; in Bigneſs, Colour, and Shape, between a Tyger and a wild Cat; the Tips of their Ears and Tail are black, their Eyes lively, their Skin Lyon-colour and ſpotted, eſpecially about their Eyes. Dr. Edw. Brown's Trav. in his Deſcription of Vienna.

Whereas I have ſpoke before of Ʋnicorns, I deſire my Reader to take Notice, that Dr. Edward Brown, ſpeaking of 3 Unicorn's Horns, which were ſhewed him at Ʋtrecht, little differing in length, the longeſt being 5 Foot and a half, out of one whereof, being made hollow, and tipt with Silver, he drank, gives us his Judgment thus: Theſe (ſaith he,) were of the Sea Unicorn, or the Horn or long wreathed Tooth of ſome Sea Animal, taken in the Notthern Sea; of which I have ſeen many, both in publick Repoſitories, and in private Hands; two ſuch as theſe, the one 10 foot long, were preſented not long ago to the King of Denmark being taken near Nova Zembla; and I have ſeen ſome full 15 foot long, ſome wreath'd very thick, ſome not ſo much, others almoſt plain; ſome largeſt and thickeſt at the End, near the Head, others are largeſt at ſome diſtance from the Head; ſome very ſharp at the end or point, others blunt. My Honoured Father, Sir Tho. Brown, had a very fair piece of one, which was formerly among the Duke of Curland's Rarities. I have ſeen a Walking Staff, a Scepter, a Scabbard for a Sword, Boxes, and other Curioſities made out of this Horn, &c. But of theſe Unicorns, the King of Denmark and his Father had ſo many, that he was able to ſpare a great number of them, to build a Magnificent Throne out of Unicorn's Horns. Dr. Browns Trav. p. 101. &c.

CHAP. XXXIX. Strange Fiſh.

I remember, when I was a little Boy, and went firſt a Angling, I brought home two or three ſmall Dace and Breams, with no little Joy, and a ſecret promiſe of Applauſe to my ſelf, for my Succeſs in the Game; but my Mother with ſome Indignation, refuſed to give her conſent fro the Dreſſing of them, I have not ſerved my Reader ſo here; No, the Watry Element is ſo ſtored with ſuch abundance of theſe Animals, and the Sea takes up ſo great a part of this lower World, that I have paſſed by all the common Species, and preſent my Reader with the Huge Leviathan, the Loving Dolphin, the great Manaty, and others, ſtrange and admirable for ſome Property or other, that I promiſe my ſelf, my Reader will not ſerve me now, as my Mother did then.

1. The Whale is the greateſt and chief of all Fiſhes. That Whale taken in the Scheld, 10 Miles from Antwerp. Anno 1677, was of a blackiſh blue colour, he had a Snout on his Head, wherewith he belch'd up Water, with great force; he was 58 foot long, 16 foot high, his Tail was 14 foot broad; from his Eye to the tip of his Noſe, 16 foot; his lower Chap 6 foot, of each ſide, armed with 25 Teeth, and there were as many holes in the Upper Chap, where Teeth had been, the longeſt of his Teeth 6 Thumbs long. A Whale taken at Sceveling, near the Hague, was 60 foot long. Johnſton. Claſſ. 9. cap. 3. p. 290. In the 6th year of Queen Elizabeth, in the Month of December, at Grimsby in Lincolnſhire, was driven on ſhoar, a Monſtrous Fiſh, in length 19 Yards, his Tail 15 foot broad, and 6 yards between the Eyes; 12 Men ſtood upright in his Mouth, to get out the Oyl. In the 17th Year, a vaſt Whale was caſt upon Thanet Iſle in Kent, 20 Ells long, and 13 foot broad, from the Belly to the Back-bone, and 11 foot between the Eyes; one of his Eyes being taken out of his Head, was more then 2 Cart with 6 Horſes could draw; the Oyl being boiled out of his Head was Parmacittee. Bakers Chron.

The ordinary Dimenſion of the Whale is 36 Cubits in length, and 8 in thickneſs; yet Nearchus in Arianus, is ſaid to have meaſured one in the Indian Seas, 50 Cubits long, and proportionably broad. Pliny exceeds all bounds of Credibility, when he tells of ſome 960 foot, or 4 Acres long Heylin's Coſmogr. p. 876.

2. The Dolphins are ſo ſwift, that they ſwim faſter then a Shp under Sail, before the Wind, ſaith Bellonius; when they play on the calm Sea, they foreſhew which way the Wind will blow, and when they caſt up Water, the Sea being troubled, they foreſhew a Calm. Thomas thinks, that Exhalations riſing from the bottom of the Sea, when a Storm is at hand in Winter, is the cauſe of it; and he thinks that the Dolphin feels heat thereby, and ſo breaks forth the oftner; but Rondeletius thinks, they are affected in the Water with the motion of the Air, as thoſe that are Sick, are wont to be, when the South Wind begins to blow. Johnſton. p. 294.

The laſt Year of King Edward VI. was taken at Quinborough, three Dolphins, and at Blackwall, 6 more, the laſt of which was bigger then a Horſe. Baker.

3. The Manaty is a great Fiſh, taken in the Rivers of Hiſpaniola; his Head is like an Ox-head, or bigger; his Eyes, in reſpect of his body, are ſmall; he hath two thick Feet, like Wings, in the place of Gills, with which he ſwims, he hath a thick Skin and no Scales. He is ſo great, that there needs a Yoke of Oxen to carry him; ſometimes he is 14 or 15 foot long, and 8 hands thick; he hath two ſtones, or rather bones in his Head, ſo great as little hand-balls; he wants Ears, but in their place he hath ſmall holes, by which he hears. His Skin is like the Skin of a ſhrevell'd Ox, a Finger thick, Aſh colour, and thin of Hairs, the Tail is all Nervous, which being boiled or fryed, it reſolves into fat. Johnſton. p. 296.

4. The Swordfiſh hath a beck on both Chaps, but the lower of them is ſhort and triangular; the upper is more bony and harder, and far longer, ſometimes two Cubits long. In the Indian Sea, they grow ſo great, that they will pierce the ſides of the ſtrongeſt Ship, a hand and a half in thickneſs ſometimes. Geſner writes, that a faithful Friend of his, ſaw a Man, when he ſailed to Syria, thar ſwam by the Ships ſide, and he was cut in the middle, by the beck of this Fiſh. Johnſton. p. 304.

5. The Torpedo, has his name becauſe he benums the Hands, and he doth this ſo effectually, that before he is taken, he will do it by the Net, or the Rod. Johnſton. p. 303.

6. The [•]unies, are chiefly caught about Conſtantinople, for when they are paſt Chalcedon, a certain white Rock appears to them, and ſo terrifies them, that immediatly they put over to the fartheſt Bank, and being taken by the ſwift Current of the Waters, turns their courſe to Conſtantinople, ſo that they are tkane in their Snares in great numbers; they are bred in the Lakes of Maeotis.

9. The Remora, is ſaid to ſtay Ships. Petrus Melaras of Bononia reports, That the Ship of Francis, Cardinal of Troas, when he went by Sea out of France, was held frſt in the ſwiftneſs of its courſe. Many have ſought the cauſe, but no Man hath certainly found it. Saith Johnſton. Hiſt. Nat. Claſſ. 9. c. 7. p. 331.

8. Tritons, or Fiſhes having the Face, Lineaments, and ſhape of Man's body; one was ſeen in the days of Tiberius, another in the time of Auguſtus, a third, under Nero; Aelian, Theodor. Gaza, Trapezuntius, Alex. ab Alex. Scaliger and divers others affirm the Truth of this; yet theſe Tritons or Nereides, cannot be called, nor are they Men, though they have the outward ſhape; for it is not the matter, nor outward Lineaments, but the form that gives Eſſence and Denomination. Roſſ. Arcana Microcoſin. l. 2. p. 18.

In King John's Reign, ſuch a Fiſh was taken near Orford in Suffolk, in all parts like a Man, and for 6 Months was kept in the Caſtle, whence after he eſcaped, and went again to the Sea. Others do add, that he was kept with raw Fleſh and Fiſh, and becauſe he could not ſpeak, was thrown into the Sea again. Bakers Chron.

He uttered not any Speech, though to try him he was hung by the Heels, and grievouſly Tormented; he would get him to his Couch as Sun-ſet, and riſe again at Sun-riſing; one day they brought him to the Haven, and let him go into the Sea, but to prevent his eſcape, they ſet 3 rows of very ſtrong Nets before him, to catch him again at pleaſure; but he diving to the bottom, crept under their Nets, and ſhewed himſelf again to them, and ſo often diving, he ſtill came up, and as it were mocked them; at length, he came back to them of his own accord, and remain'd with them two Months after. But afterwards, being not carefully lookt to, he went to the Sea, and was never after ſeen, or heard of. Fabians Chron.

Anno Chriſti, 1404. Some Women of Edom in the Low-Counties, as they were going in their Barks to their Cattel in Purmer-meer, they often ſaw at the Ebbing of the Water, a Sea-Woman playing up and down, where at the firſt they were afraid, but after a while, encouraging one another, they made with their Boats towards her, and the Water at that time being not deep enough for her to dive in, they took her by force, and drew her into the Boat, and ſo carried her to Edam, where in time ſhe grew familiar, and fed of ordinary Meats; and being ſent from thence to Harlem, ſhe lived about 15 Years, but never ſpake, ſeeking often to get away to the Waters. Belg. Common Wealth. p. 102,

Captain Richard Whithurn, in his Deſcription of Newfoundland, writes: That Anno Chriſti, 1610. early in the Morning, as he was ſtanding by the Water ſide, in the Harbour of St. John's, he eſpied a ſtrong Creature ſwimming very ſwiftly towards him, like a Woman, looking chearfully upon him, her Face, Eyes, Noſe, Mouth, Chin, Ears, Neck, and Forehead, were like a Woman; it was very beautiful, and in thoſe parts well proportioned, having Hair hanging down round about the Head; he ſeeing it come within a Pikes length of him, ſtepped back, whereupon it dived under the Water, ſwimming to another place, whereby he beheld the Shoulders, and back down to the middle, which was as ſquare, white, and ſmooth, as the back of a Man; from the middle to the hinder part, it pointed in proportion like a broad hooked Arrow: afterwards it came to Boat, wherein ſome of his Men were, attempting to come in to them, till one of them ſtruck it a full blow on the Head; others of them ſaw it afterwards alſo, Clark's Geogr. p. 208. Purchas ſaith, many Meer-maids and Women are ſeen about Braſile, who ſometimes catch, embrace, kiſs, and cruſh the Indians to death. Vol. 4. p. 1315.

Purchas adds, that many Women-Fiſhes are found near Soffala, which from the Belly to the Neck, are very like Women; from the Belly downward, they are like Dolphins.

I my ſelf, when a Young Man at Oxford, ſaw a couple of ſuch Fiſhes as theſe, taken, as was reported by them who brought them, ſinging upon a Rock in the Iriſh Seas.

9. The River-Horſe, Hippotamus, the Morſe, found in Soffala, is as big as two of our Horſes, living in the Water, but feeding on Graſs by Land, with thick and ſhort hinder Legs, five Claws on each fore-foot, and four on the hinder; the Mouth wide, and full of Teeth, 4 of which are above two ſpans long apiece, the two lower ſtand upright, the two upper turned like Bears Tuſhes; they have Teats, thick Hides, are of an Aſh-colour, with white Strakes on their Faces, or Stars in their Fore-heads. Purch. Pilgr. Vol. 2. p. 1544.

10. The Dog-Fiſh, found in the River of Goa, big as a Cur-dog, hath a Snout like a Hog, ſmall Eyes, two holes for Ears, 4 feet like an Elephant; flat Tail, Body, Head, Tail, and Legs, covered with broad Scales, as hard as Iron, ſnorting like a Hog, and rolling himſelf round like an Urchin. Ibid. p. 1774.

11. Toad-Fiſhes, are about a ſpan long, Painted, with fair Eyes, ſnorting and ſwelling much out of the Water; the Poyſonous Skin being flayed off, the Indians eat them. Ibid. p. 1314.

12. Cuttle-Fiſh, hath a Hood always full of black Water, like Ink, which when ſhe is purſued by other Fiſhes that would devour her, ſhe caſts forth, and ſo darkens the Water, that ſhe thereby eſcapeth. Ibid.

13. The Flying-Fiſh, hath Fins inſtead of Wings, and a delicate Skin, interlaced with fine bones; they are like Pitchards, only a little rounder and bigger; they flie beſt with a ſide Wind, but no longer then their Wings are wet, ſeldom above a quarter of a Mile. The Dolphins and Bonitoes, do continually hunt after them by Water, and the Alcatrace, a Fowl, much like a Heron, hovers in the Air, to ſeize upon them.

14. The Eagle-Fiſh, found in the Indian Sea, hath Eyes 5 quarters aſunder, from the end of one Fin to the end of the other, are above 4 yards; its Mouth and Teeth reſemble a Porculliſe; has a ſmall Tail, and its rather wondred at then eaten.

15. The Carvel, comes of the Fome of the Sea; is a kind of a Sea-Spider, of a round form, floating upon the ſurface of the Ocean, throwing abroad her ſtring like ſo many lines, to Angle for ſmall Fiſhes: When ſhe ſees her Web too weak, ſhe can blow a deadly infectious Breath, or put forth ſuch a Sting as if ſhe had borrowed it from a Scorpion. Herb. Trav.

16. A. Shark taken by Mr. Herbert's Men in his Eaſt-India Voyage, was 9 foot and a half long; they found in her Paunch 55 young ones, each of them a foot in length, all which go out and in at their pleaſures; ſhe was armed with a double row of Venemous Teeth; and is guided in her Prey by a little Muſculus, or Pilot-Fiſh, that ſhe ſends to and fro do bring Intelligence; the Shark for its kindneſs ſuffering it to Suck at pleaſure. Herb. Trav. p. 26.

17. A certain Fiſh, or Sea-Monſter, (in le Maire's Voyage) with a Horn ſtruck againſt the Ship with ſuch violence that it ſhook it; whereupon the Maſter looking over-board, ſaw the Sea all Bloody, but knew not what ſhould be the cauſe, till coming into Port Deſire, where they cleanſed and trimed their Ship, they found 7 foot under water, a Horn ſticking in the Ship, for bigneſs and faſhion, like an Elephants Tooth, yet not hollow, but all of ſolid hard Bone, which had pierced through three double Planks, and was entered into a Rib of the Ship; it ſtuck above half a foot deep into the Ship, and by great force was broken off, which cauſed the Monſter to bleed ſo much as diſcoloured the Water. Purch. Pilgr, vol. 1. p. 90.

18. Dr. Edward Brown, in his Deſcription of Vienna, ſpeaking of the Danube, ſaith, it affords extraordinary Carps, Trouts, Tenches, Pikes, &c. There is that ſubſtantial large Fiſh called Scheiden, or Silurus Geſneri, larger than Pike, Salmon, or any of our River Fiſhes, but the great Fiſhes called Hauſons, or Huſons, in Jonſton, for largeneſs exceeds all others, ſome being 20 foot long: Some think this to be the Fiſh which Aelian names Antacetus, and ſpeaks largely of the Fiſhing for them in Iſter. I was (ſaith he) at the Fiſhing places, for Hauſons in Schiit Iſland, between Presburg and Comora, for they come not uſually higher, eſpecially in Shoals, and it is much that they come ſo high, for they are perceived to come up the Stream out of the Euxine Sea. They Eat them both freſh and ſalted: they taſte moſt like Sturgeon. It is a Cartilaginous Fiſh, conſiſting of Griſtles, and they have a hollow nervous chord the down the Back, which being dried, ſerves for a Whip. When they Fiſh for them, they blow a Horn or Trumpet and know where they go by the moving of the Water. Dr. Browns Trav. p. 154.

19. Chatagne de Mer, or Sea Cheſt-Nuts, found in Canada of New France, are the moſt delicious Fiſh that poſſibly can be. Nova Francia, p. 265.

CHAP. XL. Strange Serpents.

THere is no kind of living Creature, that we have a greater Antipathy againſt, then this of Serpents; and the Reaſon will eaſily appear to the Reader upon peruſal of this Chapter; ſo that they ſeem to me very fit Emblems of Satans Malice and Cunning, and fit Engines for that Evil Spirit to make uſe of in the Deluſion and Deſtruction of Human Nature; inſomuch, that a due conſideration of the Reſemblance will ſerve pretty well to ſolve the difficulty of the Hiſtory of our Fall.

1. The Aſp: Their Poiſon is ſo great that they are not uſed in Medecines: That of Chalidonia is the moſt Poiſonous, Death ſtraight-way following. The Cure of their Poiſon, is by Inciſion, Cauteries, Cuppings, and Cocks Rumps applied, &c. It is like to a Land-Snake, but broader on the Back; their Teeth are long and full of holes, which are covered with a Skin that ſlides up when they Bite, letting out their Poiſon. Salmons Diſpenſatory, p. 247.

2. The Ammodite, its Poiſon is not inferiour to that of the Aſp, ſome dying within 3 hours after the Wound received, none living above 7 days: The Biting of the Female is moſt Venemous. It is a kind of Viper of a Cubit long, having black ſpots on the Skin. ſmall lines on the Back, and hard Wart like a Horn on the upper Chap, and very fierce. Ibid.

3. Amphisbaena, It is a venemous Serpent, making a Wound ſo ſmall, that it can ſcarce be diſcerned, cauſing Inflammation, and a lingring Death. Its Body is of an equal thickneſs; the Eyes commonly ſhut; the Skin rough, hard, ſpotted, and of an Earthly colour: They go both ways. Ibid.

4. The Boa, It is a Serpent which goes upon its Belly, and grows to be above an hundred foot long: It kills not Cattle till their Milk is dried up, and then it Eats them, deſtroying Herbs. Its Poiſon cauſes Tumours, Swellings, and Iaſtly Death. Ibid. 248.

5, Caecilia; The Slow-Worm is a Creature which has a very ſtrong Poiſon. If their Wound ſwell, prick, and apply a Cataplaſm of Fullers Earth and Vinegar. It is called the Blind-Worm, but it hurts not unleſs provoked. Ibid.

6. Cenchrus, the Millet, It is a Serpent about two Cubits long, of a dark colour, ſpotted like the Millet-Seed; They go ſtrait, and are avoided by an oblique Motion. It is a dangerous and ſtrong Beaſt; when it ſeizes its Prey, it ſucks the Blood, whilſt it beats the Body with its Tail. Ibid.

7. Ceraſtes, the Horned Serpent; 'Tis a yard long, of a ſandy colour, with two Horns and Teeth like a Viper, its Poiſon is deadly. It make the patient made, Eyes dim, Nerves immoveable, cauſes a pricking like Needles. Ibid.

8. Chelidrus, Druina, Hicinus, Querculus, Chereſidial, the Druin: its among the firſt Ranks of Serpents for Poiſon; 'Tis about a yard long, full of Scales, under which breed a ſort of Flies which deſtroy it: The Back is blackiſh, Head broad and flat: Their Captain hath a white Crown or Comb on his Head. Its very ſmell ſtupifies, and almoſt ſtrangles. Ibid.

9. Coluber, the Adder, is a hotter Serpent than a Snake, of a dark blacker colour, of about a Cubit long: Their Biting cauſes Swelling, Paleneſs, and Swounding. The Cure is Venice-Treacle or Mithredate, with Wine or Juice of Rice, &c. Ibid.

10. Dipſas, Ammoatis, Situla, Melanurus, Cauſon: It is a burning fiery Serpent, inſomuch, that they that are bit, thirſt moſt intolerably, and drink ſo much till they burſt: It is leſs than a Viper, (but kills ſooner) about a Cubit long; the Head and Tail are very little, ſmall, and black; the other parts whitiſh, with black and yellow ſports. Ibid. p. 249.

11. Draco, the Dragon: It hurts more by its Biting and Tail, than by its Poiſon.

12. The Haemorrhe, (Affodius, Sabrine) is about a Foot long, of a ſandy colour, ſpotted all over with black, flaming Eyes, ſmall Head, with the appearance of Horns, having Scales rough and ſharp, making a noiſe as he goes. Its biting cauſes a continual bleeding ſweat, violent torture, Pain in the Stomach, difficulty of Breathing, Convulſions, &c. The Cure is by Scarification, &c. Ibid.

13. Lacerta, the Lizard, is of a changeable colour, and an Enemy to the Spider and Toad. The Eggs kill ſpeedily, except a ſudden remedy be exhibited, made of Falcons Dung and Wine. If they Bite, they leave their Teeth behind them, which cauſe continual aking till taken out. The Green Lizard living in Meadows are not Venomous. Ibid.

14. Lacerta Aquatica, the Neute, is Venemous, and hardly dies by blows, but Salt kills them preſently: Their Eggs are about the bigneſs of Peaſe: If provoked, they ſhut the Mouth, and ſtand upon their hinder Legs, till their Body be all white or pale, by which is ſhown their ill Nature. Ibid.

15. Pelias, by Biting cauſes Putrification, but ſuch as is eaſily Cured by drinking Poiſan with Oil, and anointing with Balm of Perue. Ibid.

16. Preſter, That which Junius and Tremelius think to be the fiery Serpent in the Wilderneſs, is a hot and fiery Beaſt, and goes panting with open Mouth, of a very malignant Poiſon. The Cure is by the Juice of Purſley and Caſtorcum, Drunk with Opoponax and Juice of Rue in Canary. Ibid.

17. Plyas, the moſt Poiſonous Aſp, kills by Spitting, Touch, or Smell, wounding almoſt inviſibly: They Prick not much bigger that the ſtinging of a Bee, without ſwelling; it cauſes heavineſs of the Eyes, pain of the Body, with ſome kind of Pleaſure, Stupidity, Deafneſs, Convulſion, Vomiting, and Death. 'Tis about a yard long, aſh-colour, flaming, and greeniſh.

18. Regulus, Sibulus, Baſiliſcus, the Cockatrice, is the King of al Serpents, infecting the Air round about, ſo that no Creature can live near it: It is ſaid that he kills both by touching and ſight, caſting forth a burning Fume, whereby the Beams of the Eyes they corrupt the Viſive Spirit. They go half upright, and have a Comb like a Cock, fear'd by all other Serpents if ſeen or heard; but they themſelves fear the Weaſel. Ibid.

19. Sagitta Jacularis, Serpens volens, the Dart ſo called, becauſe he will leap or ſhoot himſelf at leaſt 10 yards; he is about 3 or 4 foot long: Its Poiſon is preſent Death; ſcarce Curable. Ibid.

20 The Salamander is a four footed Creature, a kind of a Lizard, black and full of yellow ſpecks, with a great Head: It is a bold Creature, delights in moiſt places, and clear Springs. They are reported to live in Fire, but that is a Story; for they no otherwiſe live there, but by quenching it. by a cold moiſt humour which iſſues from them; when that is exhauſted, if the Fire continues, they are ſubject to deſtruction: They have as many Venoms as colours. If they once Bite they never let go. The Cure is by Decoction of Frogs, drink Milk, &c. Ibid.

21 Seps, Sepidon, Selſi[•], has a broad Head, ſlender Tail, of many colours, about a yard long: He cauſes the part to Rot which he bites. For the Cure, waſh with Vinegar and Oximel. Ibid.

22. The Serpent, [〈 in non-Latin alphabet 〉], is a kind of Snake, a crafty Creature, lying all the Winter under the Earth, or Roots of Birch or Haſel; caſting its Skin every Spring and Autumn: They are beſt in the Spring when they have caſt their Skins, and recruited their Fleſh with Food. The Head, Gall, and Tail, and to be caſt away: The Heart, Liver, Fleſh and Bones, are a precious Treaſure in Phyſick; concerning which, ſee more in Salmon's Diſpenſatory, l. 2. c. 5. p. 252.

23. The Snake, Anguis, Cherſydrus, (the Water Snake) their Poiſon is not inferiour to that of other Serpents; when they Bite, there enſueth great Pain, Inflammation, blackneſs in the Wound, the Vertigo and Death within four days. The Water Snake has a fiery Poiſon, which diſperſes it ſelf over the whole Body, which when it comes to the Heart, the Creature immediately falls down dead. Therefore it is beſt, if a part be bitten, preſently to cut it off, otherwiſe to apply Organy, beaten with Oil of Tartar and Oil Olive or Oak-Aſhes, mixt with Barly-Meal, Pitch, Water and Honey, boiled to Poultis. 1. The Liver of a Snake breaks the Stone in the Bladder. 2. The Fleſh eaten, cures the Leproſie and Pox; applied, it helps Wounds, 3. The Skin boiled in Wine, and that Wine Dropt into the Ears, eaſeth the Pains of them. Ibid. p. 247.

24. The Viper, [〈 in non-Latin alphabet 〉], is a Creature that brings forth alive, exceeding other Serpents in Venom, ſleeping all the Winter under the Earth in Rocks. The young Females are the beſt, being taken in the Spring. Vipers have ſtronger Virtues than Serpents, and they have alſo the ſame preparation. In the Viper there is nothing Venemous but the Head and Gall. Concerning its excellent Virtues in Phyſick, See Salmon's Diſpenſatory, p. 253.

Having given this Account of the Particular Species of Serpents out of Mr. Salmon, we will conclude with ſome general Remarks out of Jo. Jonſton's Hiſtory of the wonderful things of Nature.

In the Province of Caraia, under the King of Tartary, ſome Serpents are 10 yards long, and 10 hands broad; ſome want fore feet, but have Claws in the room of them; their Eyes are as great as two ſmall Loaves; for which he cites Paul Venetus.

Americus Veſpaſius, ſaw ſome in the Indies which Men did Eat, as big as Kids, a yard and an half long, with long feet, ſtrong claws, of divers colours, noſed like Serpents, having from the Ears to the Tail, a certain Briſtle going quire through the Back. Ludovic. Rom.

Sais Calicut breeds the like, as great as Boars, with fore-feet, no Venom, yet biting dangerouſly.

Anno 1543. there appeared four footed Beaſts in the Borders of Germany, near to Styria, like Lizards, with Wings, whoſe Biting was incurable.

Anno 1550. about St. Margarets-Day, in Hungary, near Ziſca, about the River Theyſſe, they were found in the Bodies of many; They killed about three thouſand men: Some came out of Men's mouths, but they went in again: It is almoſt incredible what is reported of thoſe places; that multitudes of them were found in piles or handfuls of Wheat, and when the Countrymen thought to burn them, there came a great many more forth, and charged them with Man's Voice, to forbear, ſaying, That they were not bred naturally, but ſent by God to puniſh Men for their Sins. Johnſton's Nat. Hiſt. Claſſ. 7. c. 33.

This puts me in mind of a Story related by Matt. Paris, which is this: Anno 1234. Walter Grey, Archbiſhop of York, having 5 years Corn under hand, would not threſh it out for the Relief of the Poor in three year Famine, hoping ſtill that the price would encreaſe, being told by his Officers it was greatly to be fear'd, leaſt the Corn were conſumed by Mice, he willed them to deliver it to Husbandmen who dwelt in his Mannor, upon Condition they ſhould pay him as much new for it after Harveſt. They attempting to take down a great Mow of Corn, which he had at Rippon, ſaw the heads of many Snakes, Toads, and other Venemous Creatures, peering out at the end of the Sheaves. The Biſhop hereupon forces certain poor Men to go up with Ladders; they were ſcarcely up, when they ſaw a great Smoak riſing out of the Corn, and felt withall a loathſome Stink, which compelled them with all haſte poſſible to haſten down again: Moreover, they heard an unknown Voice, ſaying unto them, Let the Corn alone for the Archbiſhop, and all that he has belongs to the Devil. In fine, (ſaith the Story) they were fain to build a Wall about the Corn, and then ſet it on Fire, fearing leaſt ſuch a huge number of Venemous Creatures ſhould impoiſon or annoy the whole Country. Charles Fitz-Jeffery's Curſe of Corn-holders, p. 24.

Schiltbertus a Hollander, tells a Story of a Combat between Sea and Land Serpents, thus: In the Kingdom of Genyck, there is a City called Sampſon, where Water-Snakes and Land Serpents innumerable did ſurround it for a Mile about: Theſe came forth of the Woods which are many in the Countries adjoyning, and theſe forth of the Sea. Whilſt theſe met, for 9 days no man for fear durſt ſtir forth; yet they hurt neither Man nor any other living Creature. On the 10th day, theſe two kinds of Serpents began to fight early in the morning, and continued till Sun-ſet, and then the Water-Serpents yielded to the Land-Serpents; the next day 8000 of them were found dead. It is moſt certain, that there are Serpents in the Sea; Ariſtotle ſays, they will overthrow Gallies, and kill Men. Olaus Magnus writes, That about Norway, when the Sea is Calm, Serpents will ſhew themſelves that are an hundred or two hundred foot long, and ſometimes will catch Men from their Ships. Johnſt. Nat. Hiſt. c. 9. c. 18.

Jacob Hollerius writes, that by the frequent ſmelling of the Herb Baſil, an Italian had a Scorpion that bred in his Brain. Hol. de Morb. intern. l. 1. c. 1.

Camerarius, tells a Young Nobleman in Germany, who, being in a Mortal Diſeaſe, was deſired to leave his Effigies Painted or Engraven to Poſterity, becauſe of his Beauty, refuſed; but gave them leave after a few days, to open his Tomb, and as they found his Body then, to have it pourtray'd' but when they opened it, they found his Carkaſs half conſumed with Worms, and many Serpents about his Diaphragma, and back-bone. His Monument it yet to be ſeen in Gentilitio Sacelio, ſaith Camerarius, who himſelf was an Eye-witneſs. It a Natura quaſi-digito antorem Calamitatum noſtrarum & Corruptionum monſtrat, ſcilicet Serpentem.

CHAP. XLI. Strange Inſects.

IF, ſaith Leſſius, Pythagoras finding out a Demonſtration in Mathematicks, did ſo immoderately rejoyce, that for the time he did not perfectly enjoy himſelf; then how much Joy would ſo clear Knowledge of ſo many and great Myſteries bring, which are in themſelves diſcoverable, in making of the leaſt Fly! ſuch as may entertain a moſt ſweet and ſerious Speculation of them for the ſpace of many Years. And I remember, Gazeus, in his Pia Hilaria, ſpends a whole Poem in admiring and deſcribing the Singing of a Graſhopper near one of their Saints Cells, concluding the whole with this ſhort Epiphonema, O quam magnus eſt in parvis Deus! (viz.) Oh! how great is God in little Things!

1. Apis, the Bee, is of a protuberant Oval Figure, black, and drilled full of innumerable Holes like a Grater or Thimble, only the Holes are of a ſquare Figure like an Honey-comb, and ſtuff'd full of ſmall Hairs: If you divide the Bee near the Neck, the Heart, which is a white pulſing Veſicle, may be ſeen without a Glaſs to beat moſt lively. The Sting in all Bees are hollow and tubulous, (like a Shoemaker's Punch,) ſo that when they prick the Fleſh, they do alſo, through that Channel, transfuſe the Poiſon into it: For if you take a Bee, Waſp, or Humble-Bee eſpecially, and gently ſqueeze her Tail, ſo that you may ſee the Sting, you ſhall perceive a drop of Diaphanous Liquor at the very end of it, which if you wipe off, you ſhall diſtinctly ſee it renewed again, that Humour paſſing down the Cavity into the end thereof. The Sting of a Bee ſeems to be a Weapon of Offence, and is as great an Inſtance, that Nature did really intend Revenge as any; and that, 1. Becauſe there ſeems to be no other uſe of it; 2. By reaſon of its admirable Shape, which ſeems to be deſigned for that very end; 3. From the Virulency of the Liquor it ejects, and the ſad Effects that follow it. Through the Microſcope it appears to conſiſt of two Parts, a Sheath, and a Sword or Dart: The Sheath without a Chape or Top, almoſt like the Holſter of Piſtol, hollow, of ſeveral Joints, armed near the Top with ſeveral Crooks, like Cats Claws: The Sting or Sword appears quite through at the ſmaller End, ſharp pointed, armed likewiſe with Claws as the Sheath: Theſe Crooks or Claws can be cloſed up, or laid flat to the ſides of the Sword when drawn into the Scabard, and ſerves for drawing in, and holding the Sting in the Fleſh. They ſeem to ſting thus: 1. They enter the Crooks, and lay hold on the Skin on either ſide, which keeps the Sheath from ſliding back, and then throughout the top of the Sting by an alternate and ſucceſſive retracting, and emitting it out of the Sheath; and thereby alſo, perhaps, does force out the poiſonous Liquor, and make it hang at the end of the Sheath in a Drop. The Crooks are ſuppoſed to the cauſe why theſe angry Creatures, being in haſte, leave then Sting behind. Hook's Microg. p. 163, 164.

In windy Weather Bees often hold a little Stone in their hinder Feet for Ballaſt. Mouf. de Inſect. c. 1.

The Honey-Bag is the Stomach, which they always fill to ſatisfie and to ſpare, vomiting up the greater part to be kept againſt Winter. They have a King, who is ſo much honoured, that he never goes forth but they all attend him; when he cannot fly, they carry him, ſaith Ariſtotle.

They are ſo Chaſte, that they will ſting thoſe that ſmell of Copulation, and love to ſtall themſelves in Virgins Sepulchres, ſaith Plutarch.

Auguſtinus Gallus ſaith, That at Verona they crept into the Sepulchre of two Siſters that were Virgins, they made abundance of Combs in the dead Bodies of them both. The Matter two Years after their Burial was made manifeſt by the fall of Thunder, without any hurt to the Carcaſes of the Bees and Combs. There were ſome found alſo in the Tomb of Hippocrates.

2. Araneus, the Spider, is a poiſonous Inſect, which hurts by Stinging, being of divers ſorts, as the Aſterius, Caeruleus, Lyeos, Myrmerion, Phalangium, and Tarantula. 1. They that are hurt by the Aſterius, preſently rage, are heavy and ſleepy and have a Relaxation of the Nerves. 2. The Ceruleus cauſeth a Pain at the Heart, deep Sleep and Vomiting. 3. The Myrmerion cauſeth a Swelling in the Wound by Pain, and want of Breath. 4. The Phalangium affects the whole Body by Heat, Cold, Horror, Tumor, Inflamation, Trembling, and a Diabetes. 5. The Tarantulus cauſeth Singing, Trembling, Fear, Phrenzy and Madneſs. The Cure is done by bathing with Decoction of Stinking Trefoil and Oil, fomenting the Parts with a Sponge dipt in Vinegar, &c. Againſt the Tarantula, ſome uſe Muſick. Salmon's Diſpen. p. 257.

Spiders have ſix or eight Eyes, eight Feet, are Inſects of Prey, hairy, of thirty ſorts in England; in projecting a Thread croſs a Room in plano Horizontalis, raiſe themſelves on their Legs, and turning themſelves up on their hinder Parts, ſhoot out a Thread at a great diſtance.

3. Aſellus, Millipedes, Multipedes, Tilus, Sows or Hog-Lice; they breed in moſt Places under Stones, &c. any being touched gather themſelves up round. They are of thin Volatile Parts, digeſting, cleanſing, opening, and a great Reſolver of all Tartarious Matter; of great Uſe in Phyſick for the Stone, all Obſtructions eſpecially of the Urine, Jaundice, &c. Ibid.

4. Auricularia, Forficula, Mordella, Vellicula, Fallo, the Earwig; in Powder with Hare's Urine cures Deafneſs Ibid.

5. Blatta, Tinea, the Moth, hurts Books, Bee-hives, and Woolen Clothes; and may be gathered together by Moth Mullen. Ibid.

6. Bombyx, the Silkworm, differs not from the Caterpillar, ſave that the Caterpillar is a little hairy, and the Silkworm is ſtronger than the Web of the Caterpillar, and of another Colour; but as to the Figure and Bulk, there is little difference between them. Whereto may be added, that their Production is much at one, as being, as it were, hatched of certain Eggs living on Leaves, incloſing themſelves in certain Webs, out of which they make their way; after which they become a kind of Butterflies by a ſtrange Metamorphoſis, which forces them from one Extremity to another, i. e. from the Nature of Reptiles, to that of Volatiles: Which Transformation is ſuch, as might be placed among the Miracles of Nature, conſidering the great difference there is between thoſe two Forms. Which makes a Queſtion, Whether the Silkworm becoming a Butterfly, did not change its Species? As certainly it would, were it not that every Thing produces its like; and the Silkworm deriving its Birth from the Seed of the Butterfly, it is an Argument that both are of the ſame ſpecies. The Seeds of theſe Worms are like Pins Heads, but black and flat; put between two warm Pillows, or in the Sun in April, Worms are produced, black, but ſmall, which paſs through certain little Holes made in a Paper wherewith they are covered, and faſten themſelves on the Mulberry Leaves, which are alſo placed on the ſame Paper full of little Holes, upon which Leaves the beſt Seeds being hatch'd, within five or ſix Days go creeping after the firſt Worm that gets out of her Shell; theſe laid upon little Boards in a temperate Place, a ſpacious and lightsome Room, are entertained with freſh Leaves twice a Day; White Mulberry makes finer Silk than the black; in want of them, Roſe-Buſh Leaves and Lettice are uſed. In 40 Days it becomes grey, and changes Colour four times, not eating for ſome Days before its Change. The Worm is ſubject to certain Diſeaſes; the Cure is, removal into another Room, Perfume, Vinegar, Wine, the ſmell of dried Bacon, &c. They are to be kept clean from Flies and Piſmires on Boards rubb'd with Wormwood Leaves, or ſprinkled with Wine. All Moiſture, harſh Sounds, as of Bells, Muskets, &c. and ſtrong Breaths, deſtroy them. When the Time of their Spinning draws nigh, which is about 6 Weeks after their being firſt alive, at which time they are about the bigneſs of a Man's Little Finger, more tranſparent than they uſe to be, and the Little Snout ſo lengthened, as that it repreſents the form of Noſe; the Animal by extraordinary Motion expreſſes the Inconvenience it endures by reaſon of its Burthen: Then it is cleanſed oftner, and there is much leſs given it to eat, and afterward dried Branches of Birch, Heath, Broom, or Vines, are ſet on the Boards. Then they faſten their firſt Threads, which are courſe, and afterwards finer, in one continued Thread, accompanied with the Gum which makes it ſtick one to another, ſhutting her ſelf at laſt up in the Clue, there ſtayeth 15 Days, till the Skin is broken: Then the Silkworm breaks through its Web, and comes out in the form of a white-horned Butterfly: Then the Male coupling with the Female, which is bigger, the Latter ſheds her Seed upon a clean Paper ſpread under her. The Seed is either kept in a Box for the next Year, or ſold by the Ounce. The Webs, about 15 Days after they are compleated, are caſt into warm Water, and there ſtirr'd with a Handful of Birch, till they have faſtened on 7 or 8 Ends of Silk; which done, they wind it up into Skains, and that's the Raw Silk. Philoſ. Confer. of the Virtuoſi of France, Vol. 2. p. 402, 403, &c.

Moufet affirms, that in the Tranſmutation of the Worm into a Fly, the Tail of the Fly is made of the Head of the Worm; but that's not likely. One of the Oval Caſes drawn out into all the Silken Wire it was made up of, appeared to be by Meaſure above 300 Yards, and yet weighed but two Grains and a half. Rob. Boyle of Effluv. p. 11.

7. Bupreſtis, Eulpreſtis, the Burn Cow; it is of the Nature of the Cantharides, cauſing Heat and Exulceration. They cauſe Luſt, being drunk; and are good againſt Leproſie, Ringworm and Canker, Salmon's Diſpenſ. p. 258.

8. Cantharides, the Spaniſh Fly, is produced from a Worm like Eruca; they are Hot and Dry in the fourth Degree, being Cauſtick: Whereby they Corrode, and draw Bliſters; are Diuretick, and kill Worms. They are bred from a Worm in a ſpungy Subſtance, eſpecially of the Sweet-brier, Fig-tree, but moſt fruitfully in the Aſh. Their Venom is moſt tart. Johnſton's Nat. Hiſt. a. 8. c. 5. p. 248, &c. Salmon's Diſpenſ. p. 258.

Their Antidote is Milk or Oil, and Clyſters with fat Broth.

8. Cicada, the Graſhopper; is a Creature having no Mouth, only a Pipe in the Breaſt, by which it ſucks in Dew, of which it lives, and of which it ſeems to be bred; for in thoſe little Dobs of Frothy Dew, which appear upon Buſhes and Leaves in the beginning of Summer, (which are commonly called Cuckow-Spit,) you ſhall find them always in Fieri, or Generation. The Ancients uſed to eat them.

10. Cicindela, Noctiluca, Nitedula, Noctuvigila, the Glow-worm, hath Wings, and ſhines in the Dark; their Light is under their Wings; and they likewiſe are ſaid to be generated of Dew It hath a Belly with Roundles, divided with many Segments, in the end whereof are two Spots very light, like to Fire, ſhining moſt when her Belly is preſſed. Adrianus Junius, when in Bononia, drew the Liquor of them upon Paper, that ſhined like Stars; what is writ therewith in the Day, may be read in the Night. The way to do it is, by cutting their Tails from their Bodies, and taking care that nothing mingle with the ſhining Parts; and then grinding it on a Porphyry-Stone, bury it for it for 15 Days in a Glaſs Veſſel under Dung, the Parts of the Worm hanging in the Veſſel, and not touching the Sides: Then take the Glaſs and put it in a hot Oven, or hot Water, receive the diſtilled Water underneath, and keep it in a fine Chryſtal-Glaſs, hanging it in your Room or Chamber, and it will ſo enlighten the Air, that you may ſee by it. Johnſton's Nat. Hiſt. cl. 8 c. 5. our of Bapt. Porta.

11. Cochinila, the Lady-Bird, is the delicate little Bird with red hard Wings, and black Spots, which Children play with, and is an excellent Cordial, a wonderful Alexipharmic and Antifebrifick, curing the moſt malignant Feavers, Small-Pox, &c. The Powder of its Body is a deep Purple, and omits its Tincture into Water, Wine, and Spirit of Wine, not inferior to Saffron, &c. Doſe, a Grain, v, ad xv, vel xx. Salm. Diſpenſ. p. 259.

12. Cochlea, Limax, the Snail: They have Eyes in the Top of their Horns, and pull them in when any thing comes near them, and put their Horns into their Heads, and their Heads into their Bodies.

13. Cimex, the Chink, Wall-Louſe, Wood-Louſe, or Bugg; haunts Beds, is flat, red and ſtinking, and ſucks Man's Blood greedily; but is uſed in Phyſick.

14. Crabro, the Hornet, is ſaid to breed out of the harder Parts of Horſe-Fleſh, as Waſps out of the ſofter: The very Decoction of them dropt on the Skin makes it ſwell. The Cure for the Sting is Venice-Treacle inwardly, and Cow-Dung with Faſting-Spittle outwardly. Salmon, Ibid.

15. Culex, the Gnat, ariſeth of Putrefaction, is uſeleſs in Phyſick, and is driven away by the Fume of Wormwood, Fleabane, or Sulphur.

16. Eruca, Brucus, Tinea Agreſtis, the Catterpillar or Canker-Worm: They are deſtroyed by the Fume of Brimſtone.

17. Gryllus, Acheta, the Cricket: It is a Winged Inſect like a Locuſt or Graſhopper, lives in Chimneys and warm Places, and ſings almoſt continually.

18. [••]mica, Murmos, the Piſmire or Ant. It is a ſmall, but wiſe Creature, gathering its Food in Summer in the Full Moons, and reſting in the New Moons: They are like a Commonwealth, and gather Corn, which they dry, and bite at both Ends, that they may not grow; they wear away Stones by their Aſſiduity, and make beaten Road-ways; they help one another in drawing their Burthens, dam out Water, and bury their Dead. The Greater lead the way, and the Leſſer drag the Corn; and when dirty, they cleanſe themſelves before they enter into their Habitations. They teach their Young to labour, but expel the Idle; and when they carry their Grain, it is ſaid to be a ſign of foul Weather. They caſt up the Earth over the Mouths of the Caves, (that the Water may not enter in,) wherein they have three Cells; in the firſt, they live; in the ſecond; they breed and bury; and in the third, they keep their Corn. They generate in Winter, bring forth Eggs, which in Spring are Ants; when old, they grow Winged, and then ſuddenly after die. Salmon's Diſp. l. 2. p. 260.

19. Hirudo, Sanguiſuga, the Horſe-Leach; The Great are beſt, with a Line on their Back. They are uſed to draw Blood with; but they ought fiſrt to be cleanſed of purged with clean Water, and then applied to the Part, it being firſt rubbed with Sal Nitre, Blood, Milk, Clay or Honey, then apply them: To remove them, caſt upon their Mouth, Salt, Aſhes, Aloes, Vinegar. &c. and they will fall off. In the River of Mauretania they are ſaid to be ſeven Cubits long.

20. Julus, Centumpeda, the Gally-Worm. They are a ſhort kind of Scolopendra's, exceeding in number of Feet all other Inſects.

21. Locuſta. It was formerly uſed as a Food in the Eaſtern Countries, and John Baptiſt fed upon them. It is an Inſect which has a Head like a Horſe, ſix Legs, and Wings, being of divers Colours, Anno 852, they waſted France 20 Miles in one Day, going in Troops, the Leaders with a few more went before to take up Quarters; the next Day at the ſame Hour they all arrived. In the Sixth Year of the Emperour Argyropolus, they drove the Inhabitants of certain Provinces of the Eaſt to ſuch Neceſſity, that they ſold their Children, and paſſed into Thrace; next Year they returned again, and having ſpoiled the Provinces three Years, periſhed at Pergamos. In ſome Places the Magiſtrate appoints them to be killed thrice a Year, and he that refuſeth is puniſhed. Johnſton's Nat. Hiſt. p. 254.

22. Muſca, the Fry.

23. Papilio, Compilo, Avicula Iſiodori, the Butterfly: They generate in May, June, and July, and lay Eggs.

24. Pediculus, the Louſe; breeds firſt in the Skin of the Head, and abounds in Hectick Feavers, not ſo in Putrid Feavers: It leaves thoſe that are dead. Eating of Figs is ſaid to produce them; but 'tis certain, it breeds Warts on the Skin. Johnſton.

25. Pulex, the Flea; they are generated by Duſt, as alſo of putrified Sweat: The only Remedy to deſtroy them, is the Pulp or Decoction of Coloquintida. Salmon. Some ſay, Silk-Yarn put into the Bed will gather them together into it.

26. Ricinus, Redivivus, the Tike; is a filthy Creature, or kind of Louſe, that troubles Oxen, Goats, Sheep, Dogs, &c.

27. Scarabeus, the Beetle; the ſmell of Roſes is ſaid to kill them.

28. Scincus, the Sea-Skink.

29. Scolopendra; they differ from a Galley-Worm, as a Lobſter from a Creviſe: They are Poiſonous, and their Poiſon cauſes Putrifaction.

30. Scorpio; it is almoſt like a Crayſiſh, having little Eyes, Oval form, eight Feet, and two Arms. Of great uſe in Phyſick, eſpecially for the Stone and Gout.

31. Stella Mariana, or the Sea-Pad, is of great uſe in Phyſick.

32. Tabanus, Aſilus, Muſca Caballonia, the Ox-Fly.

33. Teredo, the Wood-Worm, breeds and feeds in many Trees, except the Oak, and ſome others. The Frygians are ſaid to eat of them. thence called Xylophagi. Elian writes, that the King of the Indies uſed for a ſecond Courſe a Worm breeding in Plants, which was broiled at the Fire. Johnſt. Nat. Hiſt. p. 263.

34. Veſpa, the Waſp, breeds moſt, when Wolves kill Horſes or Oxen: Sometimes they are found in a Stags Head. One brought one of theſe formed Waſp-Houſes wonderfully made to Pierius Valerianus at Belunum, from ſome Wood in a Deſart; which he deſcribes thus: There are ſeven Rounds one above another, at two Fingers diſtance, diſtinguiſhed by little Pillars between, that every one might have ſpace enough to go and come to his Houſe; the Diameter of the Rounds unto the fifth, was about 12 Digits; the others narrowed by degrees. The firſt Round or Chamber was hanged to a Bough of an old Tree, guarded with a Cruſt againſt Wind and Weather; beneath were ſix angled Cells cloſe together, ſo that the other Chambers were all overcaſt with the ſame Cruſt, &c. All theſe Creatures flew out of the upper Stations, thoſe in the loweſt Rooms ſeemed like to Embrio's, &c. part their Belly from their Breaſt, and they will live long, and will ſometimes prick one that touches their Sting an Hour after. A Swarm of Waſps among the Romans was accounted an ill Omen. Johnſt. Nat. Hiſt. p. 267.

35. We will conclude this Chapter with a general Diſcourſe of Worms, eſpecially ſuch as are bred in living Creatures; for they are found in Cattle, and in Men, as well as Plants, or in the Earth. Anno 1549, there were many Men about the River Thayſa, in whoſe Bodies were found Creatures called Lutrae, and Lizards. Wierus ſaw a Country-man that voided a Worm 8 Foot long, with Mouth and Head like a Duck. Wier. de Praeſtig. Daemon. l. 3. c. 15.

A Maid at Lovain (ſaith Cornelius Gemma) voided many prodigious Creatures, amongſt the reſt, a living Creature a Foot and half long, thicker than a Man's Thumb, like an Eagle, but the Tail hairy.

Foreſtus out of Hoſtim (Obſ. Med. p. 1. obſ. 2.) ſhews, that at beneventum in Italy there was a great Mortality, which much troubled the Phyſicians, not knowing the Cauſe thereof, till they opened one of the dead Bodies, in whoſe Brain they found a red Worm yet alive; this they tried to kill by divers Medicaments, but nothing was effectual: At laſt they boiled ſome ſlices of Rhadiſh in Malaga Wine, and with this it was killed. He ſhews alſo, that one being cured of the french Malady, was ſtill tormented with the Head-ach, till his Skull by Advice was open'd; under which, upon the Dura Mater, was found a black Worm, which being taken out and killed, he was cured.

Braſſavola records, (in 16 Aphoriſm. l. 3. Hippocr.) that an old Man of 82 Years, by a Potion made of Scordium and Sea-Moſs, voided 500 Worms.

Alexander Benedict ſpeaks of a young Maid, who lay ſpeechleſs 8 Days with her Eyes open, and upon the voiding of 42 Worms, recovered her Health. Alexand. Bened. lib. de Verit. Re[•]um.

Cardan records, that Eraſmus ſaw an Italian, who ſpoke perfect Dutch, which he never learned, ſo that he was thought to be poſſeſſed; but being rid of his Worms, recovered, not knowing that he ever ſpake Dutch.

Ambroſe Parry (l. 19. c. 3) ſhews, that a Woman voided out of an Impoſtume in her Belly a multitude of Worms, about the bigneſs of ones Finger, with ſharp Heads, which had pierced her Inteſtines.

A Woman in Delph in three ſeveral Days voided three great Worms out of her Navel, and not [••]ng after was delivered of two Boys, 7 Days one after another. But of this, Mention is made already.

Thed. D[•]nus ſpeaks of a Switzer Woman, who voided a piece of a Worm 5 Ells long, without Head and Tail, having Scales like a Snake; after this ſhe voided another, bred in her Bowels, above 20 Ells long. This poor Woman was tortured ſo long as ſhe was faſting; but when ſhe eat, ſhe had ſome eaſe. Roſſe arcan. Microcoſm. p. 103.

I could ſet down, ſaith the ſame Author, many other Stories of Worms voided out of Mens Bodies, ſome like Lizards, ſome like Frogs, ſome Hairy, and full of Feet, ſome voided by the Eyes, Ears, Vomiting, Stool, ſome by Urine; but this may ſuffice to let us know, of what Materials this Body of ours, which we ſo much pamper, is compoſed; and how little Cauſe we have to be ſollicitous for the Back and Belly; and withal, let us ſtand in awe of God, who, when he pleaſeth, can for our Sins plague us with vermin in our Bodies whilſt we are yet alive. Ibid.

CHAP. XLII. Strange Vegetables, Trees, Plants, &c.

ADam, when he was innocent, was placed in a Garden, and after he had ſinned, was turned out into the wide and wild World; moſt of his wiſer Poſterity, after they have ſinned away a great part of their Life, and rambled about through the Buſtle and Cares of the World, deſire to make a Garden the place of their Retreat, as ſuitable for Retirement, Meditation and Devotion. For ſuch Purpoſes this Chapter will be ſerviceable, wherein I take not upon me to mention every Vegetable, and, as Solomon, to give the Natural Hiſtory of all Plants, from the Tall Cedars of Lebanus, to the Hyſop upon the Wall; nor read particular Lectures upon any of them, as our Saviour, when he ſends us to conſider the Lillies of the Field, to learn the Duty of Contentment; but I expoſe to publick View, a Collection of ſome of the choiceſt vegetables in the Garden of God, enough to furniſh a Man of Methuſalem's Age with Subject enough to Philoſophize and Meditate devoutly upon; for me may tread and read all the way to our Graves.

1. The Boramet, which grows in Scythia, is ſaid to have the perfect reſemblance of a Lamb, with the Head, Eyes, Ears, Teeth, and the reſt of the Parts of the Body proportionable: This Plant is reported to crop and feed upon all the Graſs that grows round about it; and when there is no more left, it dies with Famine. You may have the Story of it, ſaith my Author, in Sigiſmundus, Cardan, Scaliger, Vigenerius, Rovillius, Duret, and one of the moſt Excellent of the French Poets: Tels que les Boramets, &c.

Engliſhed by Silveſter thus:

Such as thoſe Boramets in Scythia bred,

Of ſlender Seeds, and with green Fodder fed:

Althô their Bodies, Noſes, Mouths and Eyes,

Of new-yean'd Lambs have full the Form and Guiſe.
Gaff. Cur. p. 2. c. 5.

2. There is now at this inſtant ſhewed in my Houſe a couple of Mandrakes, found in a Field called the Shoulder of Mutton Field, between Croydon and London, in Mr. Anderſon's Grounds in Auguſt 1695, of a Form very much reſembling the Humane Shape, with diſtinction of Sexes, the Female with Hair much longer than the Man, the Man with Beard, Muſtachoes, and all other Parts anſwerable. It is now living, and ſhoots forth Leaves: At firſt it was found in a Wheat-Field, out of which Wheat was carried but three Days before, and then no appearance of any ſuch Plant; yet at the firſt diſcovery the Leaves were near upon as broad as a Woman's Apron; of a pale Green, and narrow pointed, with Apples like Oranges. Yet this is almoſt altogether Impoſture; for as Johnſton tells us, there are Counterfeits made of Reeds and Briony Roots. Matth. l. 4. Diſcor. c. 7. ſheweth the Way and Impoſture uſed to make one. They carve in theſe the Images of both Men and Women, ſticking the Grains of Barly and Millet in the places where they will have Hair come forth; then making a Hole in the ground, they cover it with thin Sand, ſo long till theſe Grains ſhoot forth, which will be in 20 Days at leaſt: then they take them up again, and cut the Roots where the Grains grow to them with a very ſharp Knife, and they fit them ſo, that they repreſent the Hairs of the Head, the Beard, and other Parts that are Hairy. John. Nat. Hiſt. a. 5. c. 29. p. 148.

3. The Palm-Tree accounted the moſt excellent, both for Uſe and Ornament, takes no Repoſe, but every Month in the Year preſents new Fruit: A beautiful Cluſter of thirty, forty, ſometimes more Cocoes or Nuts monthly appearing; and thô not above ſeven, twelve at the moſt, come to be ripe, and attain the laſt Perfection; yet it is queſtionleſs, that the Palm-Tree by her Fruitfulneſs was by God peculiarly created for the Advantage of Mankind. Some think rev. 22.2. is an Alluſion to it; this being a Tree of Life on Earth, as that is in Heaven. It grows moſtly in Aſia, particularly India, and beſt neareſt the Sea ſide. Of this Tree, there are many kinds.

I. The Coco-Tree, which bears Coco Nuts, whereof ſome are wild, ſome excellent, called Barcaes, very ſweet, refreſhing and wholſome.
II. The Caſuri, which bears Dates, thô in India it yields none, but a certain Liquor which they diſtil and make a Wine of.
III. The Trefulim, which bears a Fruit called Arequ[•]ira, of whoſe Leaves are made Ʋmbrellaes, large enough to ſhelter two Men from Sun or Rain, without which they cannot travel.
IV. A fourth Species (which is Nameleſs) produces the Fruit called De Rapoſa, (i. e.) Foxes Fruit, a kind of Wild Date, of no good Taſte, and never coming to Maturity.
V. The Berline, which bears no Fruit, only uſed for adorning Churches, and of a fit ſize for that uſe.
VI. The Macomeira, whoſe Fruit is in Cluſters of Thirty or more, every one as big as an ordinary Apple; when ripe, of a Date-colour, and very grateful; the Rhind, as hard Tow, oftner ſuck'd, than eaten; if ſwallowed, of very hard Digeſtion: The Stone green and hard, yet Sovereign againſt many Diſeaſes.

Theſe are the Real Eſtates in India, as Vineyards and Oliveyards in Europe: They are planted by ſowing the Cocoes or Nuts in a Bed, afterwards tranſplanted and ranked at a fit diſtance, afford a beautiful Proſpect to the Eye: They bear Fruit at five Years, ſometimes not till ſeven; in ſome part of Ceilon at two Years. Some of the Nuts falling off, Nature ſupplies the loſt ones, by immediately putting forth another Cluſter; and this it does from Month to Month, ſo that ſome are Ripe, when others are in the Bloſſom. The Coco Fruit is very extraordinary, making a good Drink called Lanha while the Nut is green; arrived to a greater Conſiſtence, they eat it with Spoons, and call it Cosanha; come to the laſt Perfection, it is eaten, and is ſavoury and well taſted, but ſome part of it hot and unwholſome. The thin Rind that covers the Kernel is Medicinal; a kind of Meat called Cuſcus is made of the Nut grated: The Gratings ſteeped in Water, and ſqueezed, make a delicious Broth. Much more might be ſaid of the Fruit of this Tree, for they make an Oil of the dried Kernel, &c.

The utmoſt Rind called Cairo, well macerated and drawn into Threads, afford all ſorts of fine Thread, and Ropes big enough for the greateſt Ships, which will not rot in Salt-water. The ſecond Rind, when green, is eaten like Chardons; when ripe, 'tis called Charetta, and made up for divers Uſes; charked, it admirably tempers Iron. In ſhort, the Palm-Tree alone is ſufficient to build, rig, and freight a Ship with Bread, Wine, Water, Oil, Vinegar, Sugar, &c. I have ſailed in Veſſels, (ſays my Author,) where the Bottom, and the whole Cargo, hath been from the Munificence of the Palm-Tree. Relation of the River Nile, &c. Tranſlated into Engliſh by Sir Peter Wyche, p. 70, 71, &c.

4. The Cabbage-Tree growing in the Caribbe-Iſlands, is, as Dr. Stubbs aſſures us, a ſort of Palm-Tree: All that Part that is eaten as the Cabbage, is what ſprouted out the Year, and ſo is tender. If eaten raw, it is as good as new Almonds; and if boiled, it excels the beſt Cabbage. When that Top is cut off, the Tree dies. The Doctor ſaith, There was one of thoſe Trees at Barbadoes above 300 Foot high. This Tree will never rot, and when 'tis dried, grows ſo hard, that you cannot drive a Nail into it. Sir Thomas Pope Blount's Nat. Hiſt. p. 357.

5. The Stinking-Tree, growing in the Eaſt-Indies, naturally ſmells like the ſtrongeſt Humane Excrements, eſpecially as upon the emptying of a Houſe of Office. Sir Philberto Vernatti ſent an Arm of this Tree of the Royal Society at Greſham-College; where, thô it hath now been preſerved many Years, yet ſeems to give as full and quick a Scent as ever: Yet in burning, it yields no Smell. 'tis ponderous, hard, and of the Colour of Engliſh Oak; and, as that, hath large Air-Veſſels, yet but few. Ibid. p. 356.

6. The Cocao-Tree; the Bodies of the largeſt are in Bigneſs, thô not in Tallneſs, equal to our Engliſh Plum-Trees: They are in every part ſmooth, and much reſemble our Heart-Cherry-Tree; there is little difference in their Leaves, theſe being pointed, but ſmoother on the Edges, and of a darker Green, more like the Leaves of an Orange-Tree. It bears Fruit every Year twice; delights in the Shade: The Fruit called the Cacao-Nut ſhaped like a Cucumber, about four or five Inches long, and two broad; chiefly uſed in making Chocolate. Thoſe Trees grow in America: A Bearing-Tree yielding from two to eight Pound of Nuts a Year, and each Cod twenty or thirty Nuts. The Cods grow only out of the Body, or great Limbs; and at the ſame time there are Bloſſoms, Young, and Ripe Fruit. Theſe Kernels being well pounded in a Mortar with Sugar and Spices, are commonly made up in Cakes or Rolls, and ſo brought Spain, and other Parts. Dr. Stubbs is of Opinion, that 'tis the beſt Diet for Hypochondriacal and Chronical Diſtempers, Scurvey, Gout, Stone, Women lying in, and Children new born, &c. Sir Tho. Pope Blout's Nat. Hiſt. p. 91, &c.

7. Thee, or Tea, is a Shrub growing in moſt Parts of China and Japan; it is about the bigneſs of our Garden Roſe, and Currant-Trees: The Roots are Fibrous, and ſpread, near the Surface of the Earth; the Flowers are like thoſe of Roſa Sylveſtris; the Seeds are round and black, which being ſow'd, come to perfection in three Years time, but that Crop is little valued: the great and only Virtue of this Plant conſiſting in the Leaves; of which, there are five ſorts; the largeſt at Bottom being ſold at a Penny-halfpenny the Pound; the ſmalleſt at the Top, for Fifty or a Hundred, Crowns the Pound. 'Tis ſuppoſed, of Virtue to rectifie the Ferment of the Blood, and to ſtrengthen and confirm the Tone of the Parts, in aſſiſting Nature in her Operations. Warm Water is lookt upon as the beſt Vehicle for it. Ibid. p. 100.

8. Coffee, or Cauphe, grows in Arabia Faelix, like our Cherry-Trees, but ſcarce ſo big: It bears a Berry about the bigneſs of a ſmall Bean, uſed much in Turkey, in the City of Cairo, Barbary, &c. Monſieur Thevenot ſays, If it be drank very hot it clears the Head of Vapours, moderately hot it binds, and cold it is laxative. The Lord Bacon ſays, it comforts the Brain and Heart, and helps Digeſtions. Dr. Willis confirms the ſame, but ſaith, it diſpoſes to the Palſie. The Perſians think it allays the Natural Heat, and hinders Procreation. Ibid. &c. p. 110.

9. Lignum Aloes, is moſt in Malacca, in the Iſlands Sumatra, Camboia, Siam, and the Adjoyning Countries; the Trees are like Oliver Trees, but larger; the drier the Wood is, the better it ſmells; the innermoſt part of the Wood is the beſt; the fineſt is called Columba, and the other, Palo d'Aquilla. The Wood that is very heavy, with black and brown Veins, and yieldeth much Oyl, (which is found by the Fire,) is the beſt, and the greater and thicker, the better it is. Of this Wood they make many coſtly things, and it hath ſo curious a ſmell, that it is greatly eſteemed; the Calamba if good, is ſold by weight againſt Silver and Gold; the Palo D'aquilla is next accounted of. There is another kind called Aquilla Brava, the Indians uſe to burn therewith, the bodies of their Bramen's, and Men of account; this Wood beaten to Powder, and taken in Broth or Wine, fortifies the Stomach, ſtays Vomiting, and Cures the Pluriſie, and Bloody-Flux, &c. Ibid. p. 70.

10. The Lentisk-Tree, bears the Maſtick, which is a Gummy Roſin, of a whitiſh yellow, well ſcented, and in Grains, the beſt comes from Chio: three Leagues from that Iſland, upon a Mountain to the South, there grows a peculiar ſort of Trees; the Leaves are like Myrtle, their Branches ſo long, that they creep on the Ground, but, which is wonderful, that when they are down, they riſe again of themſelves. From the beginning of May, to the end of June, the Inhabitants take great care to keep the Earth under the Tree, very clean; for during thoſe two Months, there Iſſues out a certain Gum from the Joints of the Branches, which drops upon the Ground; this is that we call Maſtick, and the Turks, Sakes, according to the Iſlands Name. Here grows great ſtore of this Maſtick, which in the Seraglio of Conſtantinople, the Women continually chew it, to cleanſe and keep their Teeth white. At Chio they prick thoſe Trees in Auguſt and September, and the Maſtick, which is their Gum, ſweating out of the Holes they have made in the Bark, runs down the Tree, and falls upon the Ground, where it congeals into flat pieces, which ſometime after they gather, then dry them in the Sun, then ſift them to ſeparate the Duſt from them. Ibid. p. 65. &c.

11. The Cinnamon-Tree grows in the Iſland Ceylan. It is much like the Willow, and has three Barks; they never take off but the firſt and ſecond, which is accounted the beſt, but ſhould the Knife enter the third, the Tree would die, which Art they learn from their Youth. The King of Ceylan being an Enemy to the Hollanders, ſends his Forces with Intention to ſurprize them, when they gather their Cinnamon, ſo that they are forced to bring 7 or 800 Men together, to defend as many more that are at work. There grows upon this Tree, a Fruit like an Olive, of which the Portugals made a Paſt, like white Wax, of which they made Tapers, which as ſoon as lighted, did Perfume their Churches. Monſieur Thevenot ſays, the Tree is like an Oliver-Tree; that it bears a white Flower, of an excellent ſcent, and the Fruit of it is round; they take of the Bark in Summer-time, and when they cut it, the ſmell is ſo ſtrong, that the Soldiers fall almoſt Sick upon't; the beſt dried is Reddiſh. Sir Tho. Pope Blunt. p. 37. &c.

12. The Nutmeg-Tree grows in the Molucca Iſlands, Zeilan and the Iſle of Bunda in the Eaſt-Indies; the Tree is ſomewhat like a Peach; the Fruit conſiſteth of 4 parts, the firſt is a thick covering like a Walnut. The ſecond Coat is Mace. The third a harder Shell under the Mace. The Fourth a Kernel, included in the Shell, which is the Nutmeg. Tavernier ſays, that the Nutmeg being ripe, ſeveral Birds come from Iſles towards the South, and devour it whole, but are forc'd to throw it up again, before it be digeſted; that the Nutmegs then beſmear'd with a Viſcous Matter, falling to the Ground, takes Root; and produces a Tree, which would never thrive, were it Planted. Theſe Birds of Paradiſe come in flights to gorge themſelves with this pleaſing Spice, but are ſo intoxicated therewith, that they fall dead drunk on the Ground, where the Emmets in a ſhort time eat off their Legs; Thevenot ſays, theſe Birds are ſhap'd like Cuckoes. Ibid. p. 44. And Tavernier of the Commod. of the Domin. of the G. Mogul. Thevenot's Trav. into the Indies. p. 109.

13. The Pepper-Plant, is of three ſorts; that which bears the black Pepper grows up like a Vine Naturally; is ſometimes ſown at the bottom of ſome Three to ſupport it; the Leaves few, ſomewhat like an Ivy. That which bears white Pepper, is much like the other, but only in the Colour of the Fruit. That which bears Long-Pepper, differs from the two former, and grows in another Countrey. Gerrard's Herbal.

Tavernier ſpeaks of two ſorts of Pepper, ſmall and great; the larger from Malavare, the other from Bantam, &c. Baldeus ſays, it grows beſt in ſhady places, having on each Branch commonly 6 Cluſters, each a foot long, in colour like unripe Grapes; gather'd green in October and November, and then dried in the Sun.

The Red Pepper, is ſaid by Ligon, to be of two ſorts, one like a Child's Coral, 2 Inches long, and ſhining, the other of the ſame colour, but ſhaped like a large Cloak-button, both ſo violently ſtrong, that at garbling of them, they never ceaſe Coughing. Spaniards uſe it in all the Meat that they would have pickant; for a greater Haut-gouſt, is not in the World, It grows on a little Shrub like a Goosberry-buſh. Ligon's Hiſt. of Barbadoes. p. 79.

Guiny Pepper is ſaid by Piſo to grow in Braſile, there called Quiya, of 9 or 10 ſorts; a great Stomachick, and good Sawce. Grew's Muſ. Regal. Societ. p. 231.

Jamaica or ſweet ſcented Pepper, grows much like the Eaſt-India Pepper. Sir Tho. Pope Blunt's Nat. Hiſt. p. 53.

14. The Clove-Tree grows in the Molucca's, much like our Bay-Tree; the Clove grows 10 and and 20 together, among the Leaves; the bloſſoms firſt White, then Green, and at laſt Red and Ripe; the Leaf, Bark, and Wood, as ſtrong as the Clove; when the bloſſoms are Green, they are the pleaſanteſt ſmell in the World. The Cloves are gathering from September to March, by beating the Tree, as we do Walnuts; the Fruit falling grows, and after 7 years, bears fruit for 100 years together; but barrens all the Ground about it, ſuffering neither Graſs nor Weed to grow near it. At cleanſing of the Cloves, they will drink up in two Days a whole Veſſel of Water plac'd near them. Purch. Pilgr. Vol. 2. p. 1783.

15. Ginger is the Root of a Plant much like a Reed, growing in many parts of India, taken up in December and January; the outward skin ſcraped off, to kill the Spirit, and then covered with Pot-Earth to ſtop the Holes, and keep it freſh; it is much eaten in India, green for Sallads, as alſo ſod in Vinegar; the bloſſom of a Scarlet colour. Sir Tho. Pope Blunt's Nat. Hiſt. p. 57.

16. Indigo, grows in the Great Mogull's Countrey, ſown every Year like our Hemp, Cut three ſeveral times, the firſt beſt, which makes a Violet blue; the Herb bring cut and thrown into Limepits half full of Water, and there Jumbled together, till it become like a thick Mud, and there left to ſettle for ſome days; the Water is all drained out, ſeveral Baskets fill'd with the Slime, ſeveral Men in a plain Field, fall to work, making p little pieces of Indigo, flat at the bottom, ſharp like an Egg, at the top, The Flower the Plant bears, is like that of Thiſtles; whilſt they ſift the Powder, they are fain to keep a Linnen Cloth before their Faces, and ſtop their Noſtrils, leaving only two little holes for their Eyes, and drink Milk every half hour; and yet after long employment about this work, their Spittle is apt to be blewiſh. Tavernier ſaith, that one Morning he laid an Egg among the Sifters, and breaking it in the Evening, it was all blue within. Ibid. p. 80.

17. The Sugar-Cane is a kind of Reed, both pleaſant and profitable, having long Stalks, about 6 or 7 foot high, jointed or knotted much like the Great Cane; the Leaves come out of every Joint on each ſide of the Stalk, long, narrow, and ſharp-pointed, much like unto ſome Flags, but not ſo broad, but of a more blewiſh green colour, much like a Willow-green. Theſe Canes are not hollow, but the Stalk is ſtuft with a Porous ſubſtance, moiſt and ſweet in taſte. From the Root ſpring young Suckers, which are cut away, and ſerve to Plant elſewhere for Increaſe. The Sugar-Canes grow in both the Indies, the Canary-Iſlands, Portugal, Spain, Sicily; Creet, and Cyprus. The Maderaes Sugar is the beſt, the Canaries next, Malta next; then Barbadoes, Virginia, St. Thomas, &c. Dr. Willis lays the cauſe of the Increaſe of the Scurvy, on the too much uſe of Sugar; and in Portugal 'tis obſerved of thoſe who work much in the Sugar-houſes, that they are very ſubject to the Scurvey, and their chief Diſtemper is a Conſumption. Ibid. p. 136.

18. The Soap-Tree grows in Jamaica, the Berries whereof, (as big as Muſquet Bullets,) waſh better then any Caſtle-Soap, but they rot the Linnen in time; the Negroes uſe them. Dr. Stubbs. Ibid. p. 357.

19. The Poiſon-Tree grows in Barbadoes, its Leaves are as large and beautiful as the Laurel, and ſo like, as not to be known aſunder. If any of its Sap fly into the Eyes of the Workmen, they become blind; they wear Cypres over their Eyes: Yet of this Timber they make the Pots they cure their Sugar in; for being ſawed, and the Boards dried in the Sun, the Poiſon vapours out. Ibid. p. 358.

20. The Poiſonous-Cane grows there alſo, ſo like the Sugar-Cane, as hardly to be diſcerned the one from the other. Whoſoever chews this Plant, and ſucks in any of the Juice, will have his Tongue, Mouth and Throat ſo ſwelled, as to take away his Speech for two Days, and no Remedy but Patience. Ibid. p. 357.

21. Arbor Triſtis grows in Malacca, bears Flowers after Sun-ſet, and ſheds them ſo ſoon as the Sun riſes, and this every Night in the Year. R. Morden's Geogr. p. 413.

22. The Senſitive Plant, called by ſome the Baſhful Plant, contracts it ſelf if any one puts his Hand to it; and upon pulling back of the Hand, it recovers it ſelf again. Much of this Nature is that Tree in the Iſland Simbubon, whoſe Leaves being like the Mulberry, and having ſomewhat like two little Feet on both ſides, when they fall upon the Ground, do move and creep. One of them kept eight Days in a Diſh, lived and moved ſo oft as one touched it. Jul Scalig. Exerc. 112.

23. The Trawberry-Tree Flowers in July; the Buds hang ſo together, that they are joined in Cluſters at the utmoſt end, each of them like a long Myrtle-Berry, and as great, without Leaves; hollow as an Egg, with the Mouth open. Thuphraſt. de Plant. l. 3. c. 16.

24. The Todda-Tree growing in the Province of Sutan in India, is ſuppoſed to be that Tree which yields that excellent Rarity called Linum Asbeſtinum, or Incombuſtible Cloth. Mr. Nich. Waite, Merchant of London, having procured a piece of it, gives this Account thereof in a Letter to Dr. Plot.

He ſays, He received it from one Conco, a Natural Chineſe, reſident in the City of Batavia, in the North-Eaſt Parts of India; who, by means of Keayarear Sukradana, (likewiſe a Chineſe, and formerly chief Cuſtomer to the old Sultan of Bantam) did, after ſeveral Years Diligence, procure from a great Mandarin in Lanquin (a Province of China) near a quarter of a Yard of the ſaid Cloth; and declared, that he was credibly informed, that the Princes of Tartary, and others adjoyning to them, did uſe it in burning their Dead; and that it was ſaid and believed by them, to be made of the Under Part of the Root of this Tree growing in the Province of Sutan; and that of the Upper Part of the ſaid Root, near the Surface of the Ground, was made a finer ſort, which is three or four times burning, the ſaid Mr. Waite ſaith, he hath ſeen diminiſhed almoſt half. They report alſo, That out of the ſaid Tree diſtils a Liquor, which not conſuming, is uſed with a Week made of the ſame Material with the Cloth, to burn in their Temples to Poſterity, Mr. Waite ſhewed an Handkerchief of this Cloth to the Royal Society, nine Inches long between the Fringe or Taſſels. There are two Proofs of its reſiſting Fire at London; one privately on Aug. 20. 1684. with Oil, and then it loſt 2 Drams 5 Grains: The ſecond, publick before the Royal Society on Nov. 12. in a clear Charcoal Fire, and then it loſt 1 Dram 6 Grains. Philoſoph. Tranſact. Numb. 172. This Linnen is mentioned by Pliny, Caelius Rhodiginus, and Paulus Venetus, who ſays, the Emperour ſent a piece of it to Pope Alexander out of Tartary, &c. Mr. Ray was ſhewed a Purſe of it by the Prince Palatine at Heidelberg. Signior Bocconi ſent a long Rope of it to the French King, which is kept by Monſieur Marchand in the King's Gardens at Paris. And now we have ſeen a piece of it paſs the Fiery Trial both at London and Oxford. Dr. R. Plot's Philoſ. Tranſact. Numb. 172.

25. The Balſom-Tree, growing formerly in Judea, now moſtly in Grand Cairo, and other Parts of Egypt, bearing Leaves like Rue, always green; yielding a Gum pon Inciſion, or boiling of the Chips with Water, which they collect in little Horns, &c. See more in the Chapter of Gums.

26. Betel-Trees ſo called from a River of the Name near Cambaia, are Plants that are wrapt with others, and want propping, having neither Flower nor Juice, The Indians ſprinkle it with Water made of Lime from Shells of Fiſhes, and then eat in when they are at leiſure, (I mean, the Leaves,) which make their Lips red, and Teeth black; too much diſturbs the Mind. Mathil. l. 4. Scalig. Exere. 1.46. Sect. 2.

27. Cedar-Trees, growing formerly in libanus abundantly, are wonderful for Height and Thickneſs; the Body ſo great, that three Men cannot fathom it: They are ſaid to kill Moths and Worms, and to preſerve Dead Bodies from Corruption. Johnſt. Nat. Hiſt. p. 135.

28. The Indian Fig-Tree, or Arbor de Ran, ſo called, becauſe it ſpreads forth vaſt Boughs, which bending to the Earth again, in a Year's ſpace take Root, and grow up with new Branches ro[••••] about their Parents like to Arbors; ſo that ſeven Shepherds may Summer under it, being [〈…〉] and fenced about the the Tree, and from far it ſeems an Arched Circumference. [〈…〉] [•••]per Boughs put forth very high, and in abundance, that many of them make a Round of 60 Paces, and they will caſt a Shade 2 Furlongs. Johnſt. Ibid.

29. The Braſil-Trees, ſo called from the Country where they grow, uſed in dying Cloth, are of that incredible greatneſs, that whole Families live on an Arm of one of them. Dr. Heyl. Coſm. p. 1079.

30. The Dragon-Tree, ſo called, becauſe its Fruit much reſembles a Dragon, yielding a Juice called Dragons Blood. Roſs's Arcan. Micro. p. 143.

31. The Olive-Tree flowers in July, the Fruit is ripe in November; firſt dried, and then preſſed with a Milſtone, pouring ſcalding Water on to get out the Oil.

32. Turpentine-Trees are Male and Female, the latter only bearing Fruit, firſt Green, then Red, afterwards Black.

33. The Frankincenſe-Tree in Arabia, engroſſed by a certain number of Families, who keep it by Succeſſion.

Guaiacum, China, the Pomegranate, Mulberry, the Lote-Tree, and ſome others, we paſs over, as not ſo ſtrange and unknown to the preſent Age. Tulip-Trees are to be ſeen in England.

34. The Cotton Plant is a Shrub like a Roſe-Buſh, planted of a Seed: It blows firſt into a yellow Bloſſom, which falling off, there remains a Cod about the bigneſs of a Man's Thumb, in which the ſubſtance is moiſt and yellow, but as it ripens it ſwells bigger, till it breaks the Cod, and in ſhort time becomes as white as Snow, and then they gather it. Purch. Pilgr. vol. 2. p. 1470.

35. Gum-lac, comes from Trees like Plum-Trees, out of which Trees comes a certain Gum, which Piſmires ſuck up, and then they make the Lac round about the Branches of the Tree, as Bees make Wax; and when it is full, the Owners come, and breaking off the Branches, lay them to dry, and being dry, the Branches ſhrink out, and the Lac remains: It comes from Pegu. Id. p. 1783.

36. The Herb Addad is bitter, and the Root of it ſo Venemous, that one drop of the juice will kill a Man within the ſpace of one hour. Ibid, p. 850.

37. Sponges grow on the ſides of Rocks, 15 Fathom under water, about the bottom of the Streights of Gibraltar. Ibid.

38. The Reſurrection-Tree grows in Manica, which for the greateſt part of the year is without a Leaf or Greeneſs, but if one cut off a Bough; and put it into the Water, in the ſpace of 10 hours it ſprings and flouriſheth with Green Leaves, but draw it out of the Water, and as ſoon as it is dry it remains as it was before. Ibid. p. 1537.

39. A Tree as big as an Oak of a middle ſize, the Bark white like Horn-beam, 6 or 7 yards high, with ragged Boughs, Leaf like the Bay-Leaf. It beans neither Fruit nor Flower; it ſtands on the ſide of an Hill; in the day time it is withered, and drops all night, (a Cloud hanging thereon) ſo that it yields Water ſufficient for one of the Gatary Iſlands, wherein are 8000 Souls, and above 100000 Cammels, Mules, and Goats, &c. The Water falls into a Pond made of Brick, payed with Stone; from whece it is conveyed into ſeveral Ponds, through the whole Iſland; for they have no other Water there except Rain Water. The Pond hold 20000 Tun of Water, and is filled in one night. Many of our Engliſh that have been there atteſt the Truth thereof. Idem. p. 1369.

40. About Saffron-Walden in Eſſex, grows great ſtore of Saffron, firſt brought into England in the Reign of Edward III. This in the month of July every third year; being plucked up, and after 20 days, having the Root ſplit, and ſet again in the Earth, about the end of September it putteth forth a whitiſh blue Flower, out of the midſt whereof comes [•] Chives, which are gathered in the morning before Sun-riſing, and being plucked out of the Flower, are dried by a ſort Fire; and ſo great is the increaſe that cometh thereof, that out of every Acre of Ground are made 80 or 100 pound weight of Saffron whilſt it is moſt, which being dried, yield about 20 pound weight. Cambd. Brit. p. 453.

41. The Aſſa-Fatida Tree is like our Brier in height, the Leaves reſemble Fig-Leaves, the Root is like [〈◊〉] Radiſh-Root; though the ſmell be [〈◊〉] pa[•]e, yet the taſte is ſo pleaſing, that no Meat, no Sauce, no Veſſel is pleaſing to the Guſarat's Pallats where it grows, except it reliſh of it. Herbert's Travels.

42. The Benjamin Gum iſſues from a high Tree, ſmell, and furniſhed with fruitleſs Branches, the Leaves are not unlike to thoſe of the Olive: Pegu and Siam yield the beſt. Clarks of Tree, &c. p. 199.

43. The Plantan-Tree is of a reaſonable height, the Body about the bigneſs of a Mans Thigh, compacted of many Leaves, wrapped one upon another, adorned with Leaves inſtead of Boughs from the very ground, which are for the moſt part about two Ells long, and an Ell broad, having a large Rib in the middle thereof. The Fruit is a Bunch of 10 or 12 Plantans, each a Span long, and as big almoſt as a Man's Wriſt: The Rind being ſtripped off, the Fruit is yellowiſh, and of a pleaſant Taſte. purch. Pilgr. p. 416.

44. The Palmeta-Tree yields a ſweet and wholſome Wine by cutting, or boring Holes in the Body of the Tree, into which a Cane is put that receives the Sap, and conveys it into Gourds: It taſts like Whitewine, but it ill not laſt above 24 Hours. Purch. Pilgr. vol. 2. p. 1500. Vide more, Numb. 52.

45. The Tonal-Tree grows in New-Spain, in whoſe Leaves breed certain ſmell Worms, at firſt no bigger than a Flea, at greateſt about the bigneſs of our Lady Cows which they reſemble; which feeding on the Leaves, are gathered by the Natives twice a year, ſtifled with Aſhes, or Water, and dried to Powder in the Shade. Some call this Tree Tuna, other the Prickle Pear, bearing a Leaf of a ſlimy Nature, and a Fruit blood-red, and full of Seeds, which give [〈…〉] like to Braſiletto Wood, that will periſh in a few days by the Fire: But this Infect gives [〈…〉] [•••]manent Tincture, and is Cochineel. Sir Tho. Pope Blunt, p. 75, 76, &c. Clark, of Trees [〈…〉]. pag. 201.

46. A Berry grows in Bermudas and New-England, from a Plant called Red-Weed, which is as Red as the Prickle Pear, giving much the like Tincture; out of which Berry come out firſt Worms, which afterwards turn into Flies ſomewhat bigger than the Cochineel-Fly, feeding on the ſame Berry; in which we read, there hath been found a colour no whit inferiour to that of the Cochineel-Fly, and as to Medicinal Virtues, much exceeding it. Idem, Sir Tho. Pope Blunt.

47. Manguey grows in New-Spain: it hath great and large Leaves, at the end whereof is a ſtrong and ſharp point, which they uſe for Pins and Needles, and out of the Leaf they draw a kind of Thread which they uſe much to Sew with. The Body of the Tree is big, which, when it is tender, they cut, and out of the hole proceeds a Liquor which they drink like Water, being freſh and ſweet. This Liquor, being ſodden, becomes Wine, which being kept till ſower, makes good Vinegar: Boil it a little more than for Wine, and it makes a fine Syrup; and Boil it till thick, and it makes Honey. Purch. Piſgr. v. 3. p. 957.

48. The Papiri, Sedgie-Reeds grow in the Marines of Egypt, whereof formerly they made Paper, and from whence ours that is made of Rags aſſumed that Name. They divide it into think flakes, whereinto it naturally parteth; then laying them on a Table, and moiſtening them with the Glutinous Water of Nilus, they preſs them together, dry them in the Sun, and then they are fitted for uſe. Idem. v. 2. p. 898.

49. Ananas ariſeth from a Root like an Artichoke; when they are ripe they ſhew themſelves, and are not above two foot high: Without, it is covered with a dry Rind, hard, and ſcaly; within, it is wholſom and pleaſant, and though a little of it ſeems to ſatiate the Appetite, yet the Stomack likes it well, and its eaſie of Digeſtion. Idem.

50. The Duroyen is in ſhape round; at firſt opening it hath an unpleaſant ſmell: The Meat is whitiſh, and divided into a Dozen Cells, filled with Stones as big as Cheſnuts, white and cordial, It's a Fruit, nutritive and dainty, and may be called, an Epitome of all the beſt and rareſt Fruits in the Orient. Clark of Plants, &c. p. 201.

51. The Aree-Tree is almoſt as high as a Cedar, but more like the Palmetto: It is of fuzzy hollow ſubſtance, adorned at every top with Plumes, wherein the Fruit hangs in cluſters; It is in ſhape and bigneſs like a Walnut; white, and hard within; hath neither taſte nor ſmell: They never Eat it alone, but wrap it in a Leaf of Bettle, and are frequently chawing of it: Some add to it a kind of Lime made of Oyſter-ſhells: It cures the Chollick, removes Melancholly, kills Worms, provokes Luſt, purges the Stomach, and prevents Hunger. It's much uſed in the Eaſt-Indies. Ibid.

52. The Palmeto-Tree is long, ſtraight, round, and ſoft, without Leaf, Bough, or Branch, ſave at the top, and thoſe are few, green, and ſedgie; under which Branches there appear certain codded Seed, &c. Ibid.

53. Dr. Edward Brown in his Diſcription of Lariſſa in Theſſaly, ſaith, the Country produceth very large, fair, and delicious Figs, Water-Melons, the largeſt and moſt pleaſant I have taſted; as alſo fair and delicate Pomegranates, Oranges, Lemons and Citrons, Vines which are low, and not ſupported; but the Branches and Cluſters great, and the Grapes as big as good Damſons, and of a delicious taſte. The Wine of the Country is rich, but hath a reſinous taſte or tang of the Boracho. They Plant Tobacco, and eſteem it better than what is brought from other Parts, as being more ſtrong and pungent. The Fields are ſpread with Sefamum and Cotton-Trees; but the Trees grow low, yet make a fair ſhow. The Country abounds in Almonds and Olives; [〈◊〉] the Greeks delight moſt in ripe Olives pickled, as we in the green. Dr. Brown's Trav. p. 41.

54. The Gourds in the Hedges, with their large yellow Flowers, and the many ſorts of green Thorns, and ever-green Oaks, make the ways pleaſant. Idem.

55. The Hex Coccifera, and Chermes-berry, or the Excretion, ſerving for Dying, and making the Confection of Alchermes growing plentifully in theſe Countries.

56. Garlick, they uſe in moſt of their Diſhes, and their Onions are extraordinary, as large as two or three fair ones with us, and of a far better taſte; being ſharp, quick, and pleaſantly pungent, and without any offenſive ſmell: Though I were no lover of Onions before, yet I found theſe exceeding pleaſant and comfortable to the Stomach. They are uſed at moſt Collations, and eaten with Bread in great quantity. I asked a Chiaus, then with us, who had Travell'd through moſt of the Turkiſh Dominions, Whether he had any where met with ſo good Chions as thoſe of Theſſaly? who anſwered me, That the Onions of Egypt were better, which was the firſt time I ſenſibly underſtood the Expreſſion in the Scripture, and ceaſed to wonder why the Iſraelites lingred after the Onions of that Country. Ibid. p. 42.

57. Coral grows like a Tree in the bottom of the Sea, green when under Water, and bearing a white Berry, and when out, turns red. There is alſo a black and yellow kind of Coral. Lindſchot ſays, That at the Cape of Good Hope there are Rocks on which Coral grows of all colours. In the Mediterranean, they gather great quantity of it; and thoſe of Maſſilia go yearly to Fiſh for it, and draw it from the bottom of the Sea with Nets. The Places for this Fiſhery, are, Arguiril near Sardinia, Boſa near the Iſland of St. Peter, and near the Baſtion of France, &c. The times for this Fiſhery, are from April to the end of July; to which purpoſe there are imployed 200 Veſſels (more ot leſs) yearly. They never Fiſh above 40 miles from the Land, where they think there are Rocks, for fear of the Pirates. Tavern, Trav. in India.

In the Eaſt and Weſt-Indies they Fiſh with two big Beams of Wood, laid croſs-wiſe, with a good piece of Lead in the middle to make it ſink, caſting about it courſe Hemp, careleſly twiſted, and tying this Wood to two Ropes, whereof one hangs at the Stern, and the other at the forepart of the Boat. The common Opinion, That Coral is ſoft under Water, is confuted by John Baptiſta de Nichole, Overſeer of the Gathering of Coral in the Kingdom of Tunis: Yet Mr. Boyle affirms, That whilſt it grows, it is often found ſoft and ſucculent, and propagates its Species. Georgius de Sepibus, Kircher, Wormius, and Tavernier, are of the ſame Opinion. Ser Tho. Pope Blunt, Nat. Hiſt. p. 23. it is otherwiſe called the Stone-Tree.

CHAP. XLIII. Strange Minerals.

Now we are going to draw off the very Skin and Surface of the Earth, and Anatomize the very Sediment of the Creation; and even there we ſhall find the Footſteps of the Almighty, and Trace the print of his Divine Atributes. For whither can we go from his preſence? he not only ſits upon the Circle of the Earth, but if we aſcend up to Heaven, he is there; if we go down into the lower parts of the Earth, he is there alſo: Even the Materials that the Earth is made of, are full of Wonder, and very uſeful for the wants of Men.

1. Lime is no more than Chalk burnt, (of which heareafter;) it is a king of Earth drier than a Stone, which after it is burnt, is made more intenſe with Water, and extinguiſhed with Oil: 'Tis called Quick-Lime, becauſe it contains an occult Fire within it. Stier. Phyſ. pars ſpecialls Tract. 4. c. 5.

2. Gypſum, is a kind of Playſter or Mortar, viz. a white Earth, clammy and light, a-kin to Chalk, but not ſo hot, dug ot of the upper part of the Earth.

4. Creta, Chalk, is white Earth, chiefly dug in the Iſle of Crete or Candy, but there is much of it in other parts. It kills Worms in Children, and is good againſt Heart-Burnings, and dries up Wounds.

4. Oaker, (Ochra), a light kind of Clay, of which being burnt in new Pots bedawbed with Clay is made Ruddle. It is naturally yellow, diſcuſſes hard Tumours, dried and binds.

5. Argilla, a kind of Potters Earth, fat and clammy, of which are made Earthen Veſſels. It is cold, drying, binding, and abſterſive.

6. Terra Lemnia, otherwiſe called Sigillata, or ſealed Earth, becauſe Diana's Prieſt, taking upon him for the Honour of his Country, offering for Expiation Wheat and Barley, brought this into the City, ſoked with Water, and making it like Clay, he dried it that it might be like ſoft Wax, and when it was become ſo, he ſealed it with the ſacred Seal of Diana, Gal. l. 9. Simpl. Now it is digged up yearly not without Superſtition, on the 6th day of Auguſt only. They that dig are Greeks, the Pit ſends forth a ſweet ſmell. It is digged after Sun-riſing for 6 hours, it is laid up in one Lump, and it muſt ſee no light till a year be expired. Then it is taken out and waſht, being waſht it is put into a Bag; it is mingled with hands, it is made into round Cakes, and marked with the Emperor's Seal. Then it is dried, and put into a Sealed Cabinet, and ſent away to the Emperour to Conſtantinople. It is good againſt deadly Poiſon. 'Tis called otherwiſe, Terra Sileſiaca, Sphragis, Terimachum, Terra Samia, Melia, Trigenſis, and Turkiſh Earth. The beſt is known, firſt, by the ſticking to the Tongue, ſecondly, by making Bubbles in the Water. It is drying, binding, ſudorifick, and [••]lexipharmick, reſiſting Plague, Poiſon, Putrefaction, and all kind of Malignity and Venom. It is chiefly uſed againſt the Plague, Malignant Fevers, Diarrhaea, Dyſenteria, and Bitings of Venemous Beaſt. It powerfully diffolves congealed Blood. Johnſton, Nat. Hiſt. cl. 4. c. 3. Salmon, l. 3. c. 14.

7. Terra-Armenia, or Role Armeniack, ſo called, becauſe it comes from Armenia, but it is alſo found in Germany; it is a pale red Earth, impregnated chiefly from Vapours. It is very dry, aſtringent, and ſtrengthening; good to ſtop Fluxes, thicken Humours, reſiſt Putrifaction, expel Poyſon; and therefore it is excellent againſt the Diarrhaea, Dyſenteria, Flux of the Terms, Catarrhs, ſpitting of Blood, Bleeding at Noſe, and Wounds, &c. Often uſed outwardly in ſtrengthening Cataplaſms, and binding Powders; the beſt is that which is free from Sand, clear and ſmooth; being taſted, ſticks to the Tongue, melts in the Mouth, like Butter, and when moiftened doth bubble. Salmon. l. 3. c. 14.

There are other ſorts of Earth of good uſe, as Fullers-Earth, Japonian-Earth, good for drying up Catarrh's; Alanian Earth, uſed by Goldſmiths; Marle, a Fat kind of Earth, uſed in Agriculture for the Enriching of Grounds, and in Phyſick, for drying, binding, and healing; Selenusian and Chian Earth, uſed as Coſmaticks.

8. Salt is either made, or elſe it grows; it is made of Salt Fountains, the Water whereof boyled long, at length is turned to Salt. It breeds many ways; it is dryed in the Lake Tarentinum, by Summer Suns, and the whole Lake turns to Salt; in ſome places it is moderated, not above Knee up. In Bactria, two Lakes very large, one towards the Scythians, the other towards the Arii, boyl with Salt; alſo, the Tops of ſome Rivers, are condenſed into Salt; the reſt of the Rivers running as it were under Ice, as at the Caſpian Mouth, that are called Rivers of Salt. Oxomenus in India, ſaith, there are alſo natural Salt Mountains, where it is cut out of Quarries and grows again; and the Cuſtom of it is more to their King's, then Gold and Pearls. Between Egypt and Arabia, it is found under the Sands, and in the Deſarts of Africa, ſo far as the Oracle of Ammon, Johnſton's Nat. Hiſt. cl. 4. ch. 4.

Near Epries in Ʋpper-Hungary, there is a Salt-mine of great Note, from the firſt place of deſcent unto the bottom, it is about 180 Fathoms deep. Into this the Miners deſcend firſt by Ropes, and at laſt by Ladders into the lower parts. The Veins of Salt are large, and there are pieces to be found of 10000 pound weight; they commonly hew out the Salt into long ſquare pieces of two foot in length, and one in thickneſs, and for uſe, it is broken and Grinded between two Grind Stones. The Mine is cold and moiſt, but the Salt being a Stone Salt, is not eaſily diſſolved, or at leaſt, in any great quantity by dampneſs or moiſture; yet much of the Water of the Mine is impregnated with Salt, in ſuch ſort, that being drawn out in large uckets, and afterwards boiled up, it affords a blackiſh Salt, which they give to their Cattle in that Countrey; the colour of it is not very white, but ſomewhat gray, yet being broken and Grinded to Powder, it becomes as white as if it were refin'd, and this Salt conſiſts of pointed parts, or Foſſets. Another ſfort there is, which conſiſts of Squares and Tables; and a third of ſomewhat ſtirious or long ſhoots. The Salt of this Mine is of divers colours; that which is mixed with the Earth, receives ſome colour from it; and the moſt pure that reſembles Chryſtal, doth often receive Tinctures of ſeveral colours; in the middle of a Chryſtal Salt, I have ſeen a delicate blue, and in Vienna I have ſeen a large piece of fair tranſparent yellow. There are ſome pieces ſo clear and hard, that they carve them into divers Figures, as if they were Chryſtal it ſelf. Dr. Ed. Brown's Trav. p. 70, 71.

The greateſt part of Africa hath no ohter Salt, but ſuch as is digged out of Quarries and Mines, Barbary aboundeth with Salt; but the Land of the Negroes, and eſpecially the inner part of Ethiopia, is ſo deſtitute thereof, that a pound of Salt is there ſold for half a Ducat. And the People there uſe not to ſet Salt upon their Tables; but holding a Crumb of Salt in their Hands, they lick the ſame at every Morſel of Meat which they put in their Mouths. The Principal Salt Mines are in Poland and Calabria; in the leſſer Poland are ſome pieces of Salt as big as huge Stones, ſo hard, that whole Towns are built with them. Near Cracovia are the SAL-GEMME Mines, 200 Fathom deep. Out of theſe Mines they dig 3 ſorts of Salt. 1. Is common, courſe, and black. 2. Finer and whiter; the 3d very white and clear, like Chryſtal. The Courſe Salt is cut out in great pieces, 3. Ells long, and one thick, which coſt from 50 to 70 Florins. Salt in one of the beſt Royal Revenues, there being 1000 Men conſtantly employed in theſe Mines; the Proviſion of Salt there was valued at two Millions. Sit Tho. Pope Blunt. Nat. Hiſt. p. 220.

300000 Weights of Salt are computed to be made in England Yearly.

9. Sal Ammonia, ſo called from [〈 in non-Latin alphabet 〉] Sand, wa[•] anciently a Native at the Lybic Sea; ours is Artificial, boiled from the Aſhes of Minerals, Vege[••]bles and Animals; Salt of Soot-Common, Salt and Sal Gemme. The beſt comes from Venice and Antwerp; 'tis of the greateſt Vertue, but the ſcarceſt of all the Salts that Nature alone produceth; it is ſometimes found under the Sand of the Sea-ſhore, congeal'd in little pieces. by its own heat, or the continual burning of the Sun, baked ſo much, that it is the bittereſt of any Salt. Goldſmiths uſe it to cleanſe and colour Gold, and put it in to the Compoſition of that Aqua Fortis that diſſolves it. Alonſo Barba of Metals, Tranſl. ch. 8.

Borellus in his Hiſtoria & Meteorologia Incendii Aetne, Anno 1669. takes particular notice of the great abundance of Sal Armoniac, that was found in all the Holes and Vents of the Ground, and in the Clefts of Stones; and of this Salt he affirms, that there had been ſublimed ſo great Store, that many Thouſsands of Pounds might be gathered, adding, that a whole Year after the Extinction of the Fire in the Mouth of Aetna, there were found remaining, divers vents about Catania, exhaling ſtore, of ſmoke, which had the like Sal Armoniac, ſticking in the ſides and edges of the Stones. Sir Tho. Pope Blunt. Nat. Hiſt. p. 210. &c.

10. True Nitre, is now little known, which was anciently made of the Water of the River Nilus, Albertus Magnus ſaith, that in Goſelaria was a Mountain, that contained a very Rich Mine of Copper, and that the Water that iſſued out at the bottom of it, being dried, became Nitre; we know little alſo of Aphronitrum, which is as it were the Froth of Nitre. It is bitterer then Salt, but leſs Salt. Ibid. The Egyptians ſtrowed their Rhadiſhes with Nitre, as we with Salt.

11. Salt-Peter is the means between them two, and conſiſts of very dry ad ſubtle parts; it grows on the Walls of Old Houſes, and in Stables, Cow-houſes, and Pidgeon-houſes, it will grow again in the ſame Earth it was taken out of, if that Earth be thrown into Earth and not ſtirred, and taken care of; the uſe of it is well known in making Gun-powder; Aqua Fortis, it is uſed alſo in melting Mettle. Ibid.

It is diſputed variouſly, whether the Nitre of the Ancients be of the ſame Species with our Salt-Peter. Ibid.

12. Alom is either Congeal'd or Liquid; the Congeal'd is of many Figures; that which is called Sciſſum, is the Flower of Alom in Clods, and is preſt together like Plank, or it flouriſhes ſeverally like Gray-hairs; round Alom like Bubbles, or is like a Sponge, by reaſon of the holes in it; the Liquid Alom ſend out of it ſelf ſuch a Vapour, that ſmells like Fire, as Sones when rubb'd together, to cauſe Fire; when burnt, it ſwells into bubbles, and loſeth ſomething of its ſubſtance, Johnſton's Nat. Hiſt. Claſ. 4 c. 5.

13. Amber has been reputed by ſome a Gum, by others, the Sperm or Dung of Whales, hardned by the Sea; but Dr. Heylin affirms it to be the juice of a Stone, growing like a Coral in Poland, in a Mountain of the North-Sea, clean covered with Water, and rent thence in the Winter, and ſo caſt into the Neighbouring Havens, hardening like Coral, when taken out of the Water; burning like Pitch, attracting Straws and Iron, good for ſtopping the Blood, Agues, &c. Tavernier ſaith, that 'tis a certain Congelation, found only upon the Coaſt of Pruſſia in the Baltick Sea, Farm'd out by the Elector of Brandenbourg for 20000 Crowns a Year, or more. Hevelius in a Letter to Mr. Oldenbourg, from Dantzick July 5. 1670, ſaith, he had received a piece of Amber ſo ſoft, that he had Printed his Seal on it; yellowiſh, tranſparent, and burning as other Amber, but of a ſtronger ſeent, yet had been caſt up from the Baltick, the year before. In China, their great Lords at their Feaſts, throw a vaſt quantity of Amber into perſuming Pots, ſet upon the Table, burning it partly for the ſcent, and partly becauſe they adore the Fire; there are ſeveral ſorts of Amber, pale, black, ſpotted, &c. The Shops know only the white, which is beſt, and the yellow. Sir Tho Pope Blunts Nat. Hiſt. p. 13.

24. Jet, Gagates Obſidianus, is a black Bitumen, hardned in the Sea, which the Floods uſe to caſt upon the Shores of the Eſtyii with Amber. Earthen Veſſels that are glaſed with it, are not defaced. lin. l. 36. c. 19. When burnt, it ſmells like Brimſtone; it kindles with Water, but is extinguiſhed with Oyl; it is found great and of a pale colour, at the Town of Ganges in Licia. Strabo ſaith, creeping things flie from the ſcent of it; it is called Earthy Bitumen, otherwiſe burning Stone, becauſe it will flame; it is called Ampelitis, becauſe it kills little Worms called Enipaes; it is dug up in Scotland, and in the Jurisdictions of Leids, they make Chaplets of it to ſay their Prayers upon. In Collaum, a Province of Peru, there is a place all bare; not Tree, nor Plant upon it, the Earth being Bituminous, out of which the Indians extract a Liquor, good for many Diſeaſes; the way this, they cut the Ground into Turſs, lay it upon Rods or great Reeds, putting Veſſels under it to receive it; the Sun Melts this Bitumen, and the dry Turfs are fit to make Fires.

15. Coal, or Sea-Cole, ſo called, becauſe carryed by Sea from ſeveral places, as Wales and New-Caſtle, to other Parts, for Fewel, is dug out of Pits or Mines, where it is found in manner of a continued Black-Rock, or hard Bitumen, well known in England, there being no leſs then 50000000 Chaldrons yearly gotten in the Nation; the greateſt remarkable concerning them is, that there is a Species of it in Cheſhire, and ſome other Parts, of a more Fat and Unctuous ſubſtance, called Cannal-Coal, which gives a pleaſant flaming Light in the Burning, like a Lamp or C[•]ndle. But there are often found in theſe ſubterrauean Vaults, ſuch Stagnations of Vapours, that for want of a due Ventilation, produce very ſtrange and dangerous Damps; of which we ſhall ſpeak more hereafter; 'tis called Carbo petrae, Lithanthaeax, or New-Caſtle Coal, the chief Fewel in England and Germany; the Chymical Spirit or Oyl, is no ways inferior to that of Amber, healing Wounds, ſoftning Tumours, &c.

16. Sulphur or Brimſtone, is dug up in an Iſland by the Mountain Hecla, and that without Fire. It is yellow that is digged out of the Plain of Brimſtone, which is called in Campania, Virgin-Brimſtone, becauſe Women Paint their Faces with it. It is ſo Friendly to Fire, that pieces of it laid about the Wood will draw the Fire to it; put into Fire, it will by the Scent diſcover the Falling-Sickneſs. Johnſton's Nat. Hiſt. Claſ. 4. c. 13.

Mr. Salmon makes 5 kinds of Mineral Sulphures, Brimſtone, Arſnick or Orpiment, Amber-Greaſe, Amber, and Bitumen; Sulphur Vive, is a Reſinous Fatneſs of the Earth, full of a Vitriolick Acidity, being Gray or Greeniſh, inflamable with a Blue and Suffocating Fume. An Artificial is made of Sulphur Vive, being Porous and Yellow, or boyled out of Sulphurous Water; the Foeces of either of which is the Sulphur Cabaline, or Horſe-Brimſtone; beſides which, there are other Artificial Brimſtones, drawn out of Copper, Cinnaber, and Vitriol.) which as it is rarer, ſo it is better. For in Chimneys where Vitriol is commonly boyled, you may find Flower of Sulphur elevated; all Sulphur of Brimſtone is hot and dry, Aperitive, Cutting, Diſcuſſive, &c.

17. Arſnick is a Mineral coagulated Juice, or Fat made of Combuſtible Sulphur, and corroſive Salts, being Natural or Artificial; the Natural is either yellow or red; the yellow is called Orpiment; the red is called Riſgalum, Real-gal, and Sandaracha; the Artificial is white, and is made of the yellow, ſublimed with Salt, of each equal quantities; and this is that which is properly called Arſnick, which being pure, hard, heavy and white, like Milk or Chryſtal, is good. Unprepated it is one of the greateſt Poyſons, and a perfect: Enemy to the Balſom of Life, cauſing Heat, Thirſt, Torment, Corroſion, Vomitting, Palpitation, Cold Sweats, Intollerable burning Pains, Convulſions, and Death. Outwardly, it is uſed in Amulets and Cauteries, with good Succeſs; it eats away proud and dead Fleſh, takes off Hair. Salmon. Diſp. p. 400.

Spirit and Butter of Arſnick, the thin Spirit is a Diſſolvent of Iron; and the Butter is an excellent thing againſt Cancers Ulcerated, being mixt with an equal quantity of Opium, (to take away the Senſe of Pain, and applied with proper Defenſatives. Ibid.

18. Bitumen, is properly Oyl of Fat of the Earth embodied; Mr. Salmon makes 7 Species of it, of which Sea-Coal and Jet are two of them, (of which we have ſpoke already;) the others are theſe Napheth, Petrolaeum, Terroloeum, and Sperma Ceti; that which is by way of Excellence called Bitumen, is otherwiſe called Aſphaltos, and it is either Natural or Factitious; the Natural is of the Nature of Sulphur, black as Pitch, and hard; it diſcuſſes, contracts, glutinates, and binds; being drunk, it diſſolves clodded blood, it mollifies and warms the Nerves, and glews them together if Cut; the Jewiſh, which ſhines like Purple, is heavy and of a ſtrong Scent, is the beſt; then the Babylonian; the black is naught. Salmon Ibid.

19. Naphtha is Liquid, and burns violently, being the ſtraining of the Babylonian Bitumen, white in colour, and of an exceeding ſtrong Scent, but there is ſome that is black alſo; it hath all the Veroues of Aſphaltos, and much more powerful to the intention, as being the moſt pure part thereof. Ibid.

20. Petroloeum, or Rock-Oyl, is a Liquamen, or Fat, flowing from Rocks and Stones; it is not and dry, digeſts, diſſolves, is Cephalick, Arthritick, Anodine, and of thin parts; it Comforts the Nerves and Brain, conſolidates Wounds, and heals them. That which is found in Italy, is white and red; it ſwims on Springs in Sicily; the Babylonian is ſaid to burn in its Fountain, Ibid.

21. Trro[•]aemn, or Oyl of the Earth, is two ſold, either red or black; the red comes from the Eaſt Indies, and is clear ſtrong Scented like Petrolaeum, but ſweeter and more pleaſant; it is hot and dry, conſumes all cold matter in any part of the body; it Cures Convulſions, Palſies, Epilipſies, &c. The black comes from the Weſt-Indies, and Barbadoes, and is called Piſſelaeum Indicum, or Baroadoes Tarr. Ibid.

22. Sperma Ceti, Flos Salis, Flos Maris, is gathered from the Sea, upon which it floats like froth; ſome taking it to be the Seed of a Whale, which is denied by others, becauſe it is found in places where Whales are never taken. Its chiefeſt uſe is in Phyſick. Ibid.

23. Vitriol is a Groſs Terreſtrial, Univerſal Salt, acording to the Nature of the Mine, from whence it is digged, and is called Calcanthum; it is three fold, Saphytine, or Skie coloured, coagulated like Sugar-Candy, dry in touching, and this comes either from Hungary or Cyprus. Greeniſh, which is more granulated like common Salt, and unctuous, as the Swethland Gaſ[•]arian Vitriol; and laſtly, the white and dry, made like ſmall Loaves. Vitriol is either Native or Factitious; the Native is taken out of the Earth, either in its own form, or in Water. The Factitious is made out of Copper, or Iron, ſeverally or both, of which the Roman is chief. That which hath moſt Copper in it is the beſt, and particularly the Hungarian. Paracelſus accounts it for a third part of Phyſick, and ſaith, that a whole Shop is contained therein.

24. Borax, is either Natural or Facticious. Natural cleanſes Ulcers, hinders proud Fleſh, and makes the Body clean. The Factitious is either ſimple or compound; the Simple is made of Boys Urine and Nitre, mixed and coagulated; the Compound is thus made, Recipe, Salt of Tartar, Sal Armoniack, Nitre, A one Ounce and a Dram; Maſtick, Roch Allum, one Oune and a half, Powder all a part, mix, diſſolve all in Boys Urine, filter and coagulate by boyling to a Salt.

CHAP. XLIV. Mettals, Gold, Silver, Copper, &c.

THis at firſt ſight appears to be one of the moſt pleaſant Subjects I have treated of yet; but to my mind 'tis as barren as any, like the Ground that the Gold grows under; excepting only the Value which Man himſelf hath put upon Gold, and ſome Phyſical uſes it ſerves for, the Excellency is not great; but however there are many other Metals very uſeful and commodious, and ſuch as we cannot well live without, and ſuch as we are willing to rifle the Secrets of Nature for; but which is remarkable, whereas our God is above, Man is ſuch an Earthly Creature, that he commonly ſeeks for him below; and conſequently ſinks down in his Soul and Affections beneath his own Orb, when he ought to ſoar upward and flie above the Skies.

1. Gold, is the moſt perfect of all inanimate Bodies, out of the Power of any of the Elements, to corrupt or deſtroy, and the greateſt Cordial in the World; an excellent Medicine againſt Melancholy. It hath the leaſt variety of regular Figure in the Ore, of any Metal. 'Tis a rare Specimen, mentioned by Georgius de Septibus, which calls Aurum Rameſcens.

The Ductility of Gold is admirable; one Grain, in Leaves, is extended to above 50 Inches ſquare; and one Ounce employed in Gilding ſmall Hair-Wire, will be extended to almoſt an Hundred, Miles in length, as Mr. Boyle hath obſerved. The uſes of gold for Veſſels, Coins, Armour, Garments, &c. are infinite. Some Painters hang plated Gold over Vinegar, whereby is produced a pure blue. Galienus the Emperor, Powdered his Hair with Gold duſt. The Principal uſe of it in Phyſick is, to Correct Mercurial Medicines. At Tockay in Hungary, where there are Mines of Gold, the very Kernals of the Grapes appear Gilt over, as if it were with Leaf-Gold. Robt. Boyl, of the Inſalubrity and Salubrity of the Air. p. 44.

At Cremnitz, in Hungary, there is a Gold-Mine, in which they have worked theſe 950 years; the Mine is about 9 or 10 Engliſh Miles in length, and there is one Cuniculus or Horizontal paſſage, which is 800 Fathoms long, called the Erbſtal; the depth of it above 170 Fathoms; into this Mine they are let down by a Cable and Sling, or Seat of Leather; there are 6 of theſe Schachts or Perpendicular Pitts, known by their proper Names. The Cable is faſtned to a large Wheel, by the taining of which, they make a deſcent. Of the Gold Ore, ſome is white, black, red, yellow; that with black ſpots in white, is eſteemed the beſt; there have been pieces of Virgin Gold found here. Where they Pound the Gold Ore, they lay a Foundation three yards deep of Wood, upon which they pace the Ore. over which there are 24 Beams, armed at the bettom with Iron, which break and grind the Ore, it being covered all the while with Water, Theſe Beans are moved by 4 Wheels 1. Wheel to 6 Beams the Water which cometh out from the Pounded Ore, is let into little Pits or Cheſts, commonly 7 or 8 one after another, and afterwards into a large Pit of almoſt half an Acre of Ground, and then after ſetling, let out. The Gold Ore Pounded, is called Slick. of which that is the Richeſt, which is neareſt to the Beams, where it is firſt Pounded. They work thus day and night continually, making uſe of Fir-Wood for Candles. They waſh the Slick ſo long, as perhaps in 100 pound weight, there may be half an Ounce or an Ounce of Gold or Silver, the greateſt part ordinary Gold. To this Slick they add Limeſtone and Slacken, and melt them together in the Melting Furnace; the firſt Melting produces a Subſtance called Lech; this Lech they burn with Charcole, to make it lighter and more porous, and then it is called Roſt; to the Roſt they add Sand as they ſee occaſion, and melt it again in the Furnace, and then let it out into the Pan, and proceed as in the Melting of Silver. Brown's Trav. in Hungaria, &c. p. 98. &c.

In ſome places they Fiſh for Grains of Gold in Rivers, which are carryed down thither from the Hills, by the great Rains; in other places they dig for it in Mines; theſe Mines are either pendant in the Tops of Hills, or ſettled in the bottom upon plain firm Ground. The places where Gold is found are generally naked and bare, without any verdure; here they firſt waſh the place very clean, then dig about 8 or 10 foot in depth, and as much in length and breadth; then in a certain Veſſel they ſtill waſh the Earth, as it is digged up; if thus by waſhing they find any Gold, they continue digging deeper, till they find out the Rock, which they break and pierce through with their Inſtruments, Vaulting it as they go on with Engines of Wood, that the Earth or Stones may not fall upon them. In the Water, the Slaves ſtand up above the Knees, waſhing the Earth, as it is brought unto them, in Sieves or Sierces, the Earth glides away, and the Gold remaining behind in the Sieve, &c. Sometimes Gold in Grains is found in Rivers. Treat. of Anc. and Mod. times. l. 8. c. 30.

2. Silver, the moſt perfect Mettle next to Gold, therefore Silver may be turned into Gold, becauſe the Colour only being wanting, the Fire and Artificial Concoctions can ſupply that, whereof there be many Experiments. It endures the Fire with little waſte, and is tough and malleable, and endures the drawing out into very thin Leaves, and ſmal Wyre; an Ounce of Silver may be drawn out into Fourteen Hundreds yards of Wyre, and all that ſhall be made Gilt Wyre, with only 6 Grains of Gold; ſo that although Silver can be extended to admiration, yet gold is an Hundred times more ductile than it. Barba of Mettals, ch. 27.

The Silver Mines of Potezi, diſcovered Anno. 1545, the fifth of which payable into the King of Spains Exchequer, amounted in 40 years to One hundred and eleven Millions of Pezoes, every Pezo being valued at 6 s.6 d., and yet a third part of the whole was diſcharged of that Payment. Peter Heylin.

The Ore, is as hard as a Stone, is cut out with Pick-axes, beaten in pieces with an Iron Crow, and carryed upon their Backs on Ladders made of Leather, each Ladder hath 3 faſtnings about the thickneſs of a Cable, ſtretched out by Sticks, ſo that one goes up on one ſide, while another comes down on the other, each Ladder being 10 Fathom long; the Labourers carry the Ore in Bags, faſtned before on their Breaſts, and falling back over their Shoulder, three and three together, therefore, moſt whereof ties a Lighted Candle to his Thumb, and thus they help themſelves with both Hands; Thus the Peruvians ſcramble up and down, continually 150 Fathom, The Silver runs for the moſt part between two Rocks, of which one ſide is as hard as Flint, and the other much ſofter; it is of different value; the beſt called Cacilla, or Tacana, reſembles Amber in colour; the worſer ſort are blackith, and ſometimes of an Aſh-colour. The pieces of Ore are carryed on the backs of the Sheep Pacos, to the Mill, where being ground to Powder, they are put into Furnaces to Melt: Of which there were once above 6000 on the Top of Potozi, but ſince the Quick-Silver was found to cleanſe the ſame, not a third part remains, Ogilby's America. p. 464, 465.

Silver is dug out of ſeveral places in Germany; ſo much was dug out of the Mine at Sueberg as was worth 2000000 Rheviſh Nobles, that at Abertham 150000. Agricol. &c.

3. Quick-ſilver, Mercury, is either Natural, or Artificial: The Natural is a Volatile Mineral Juice, greedily cleaving to, and devouring Metals, principally Gold: The Artificial is drawn out of Metals, and is called The Mercury of Bodies. the beſt is that which is taken from Mines near Gold or Silver; for which Cauſe, the Spaniſh and Hungarian Quick-ſilver is counted the beſt, having leſs of Antimony, Cadmia, Arſnick Lead, or other Poiſonous Matter; by means of which Things alſo it is adulterated. Salm. Diſp. l. 3. p. 298.

If it be in the Body, 'tis drawn forth by drinking of Gold. Silver can't be gilded without it. If one be anointed for the French Pox, a Gold Ring rolled up and down the Mouth will draw all the Quick-ſilver to it, which being taken out like Silver, is recovered by putting of it into the Fire. Lemn. de Occult. l. 2.35.

When all other Things ſwim upon it, only Gold ſinks into it. It ſo flies the Fire, that if it cannot go downwrd, it will fly upward; and being ſhut in, it breaks the Cover. Ʋnzer. l. de Marc. c. 1.

Put into a Ring, and put to the Fire, it makes it leap. Bread in the Oven, Peaſe in the Pot, Eggs at the Fire, touched with a Drop of it, will dance ſo as to provoke Laughte[•], Water wherein Quick-ſilver hath been infuſed, being ſtrained and drank, wonderfully drives forth Worms. Johnſt. Nat. Hiſt. claſ. 4. ch. 28.

4. Copper, Cuprum, Aes, Orichalcum, Venus, is one of the Baſe Metals, which conſiſts, according to the Opinion of Paracelſus, of a yellow Mercury, Purple Sulphur, and a Red Salt. It is refined thus: Lay Flakes of Braſs in an Earthen Veſſel, putting Salt or Sulphur between them, and ſo lay them Flake upon Flake; burn them throughly, and waſh the Aſhes with warm Water till they be ſweer. Salnton's Diſp. l. 3. c. 3.

Copper is found in ſeveral places of Cornwal, and Pure Braſs is found both in its own Mines, and amongſt Silver Mines. The Lumps are dug forth of divers faſhions, like Ice-Sickles, Globes, Rods. In Shops, where they ſeparate Braſs from Silver, it is Yellow and Red, which they call Regular; Duskiſh Red they call Cauldrons Metal, that is ſofter, and may be dilated, and not melted only; this will melt, but not be drawn: With the Tincture of C[•]dmia it will look like Gold, and is called Alchymy. It melts and runs in the Fire, but in a great Crucible it will not endure the force of Fire. Johnſt. Nat. Hiſt. cl. 4. ch. 29.

5. Iron, or Mars, purified much in the ſame manner as Copper, is called Steel; is dug-up in a Mountain of Cantabria, Sicily, Luſatia, &c. The Mine is the greateſt of all Metals; in ſome places it is ſaid to grow again, and the Earth and Stocks of Trees become Iron. Firſt, it is like a thick Liquor, and by degrees it grows hard; when it is boiled, it becomes moiſt like Water, afterwards is broke into Sponges. The more tender Iron Inſtruments are ſteeped in Oil to quench them; Water makes them too hard and brittle. Plunged fiery hot in Vinegar, it will endure no Hammering, but will ſooner break than draw. In Furnaces, where they make it into Bars, there riſe ſuch Vapours from it in the Hammering, that certain Powder ſticks to the Walls. Ibid.

6. Tin, Stannum, Plumbum Album, or Jupiter, is found and diſcovered in Cornwal by certain Tin Stones, which are ſomewhat round and ſmooth, lyng on the Ground, which they call Shoad. If the Load of the Tin lie right down, the Tinners follow it ſometimes 40 or 50 Fathoms; their Labour is ſo redious, that they cannot work above four Hours in the Day. A good Workman will ſcarce be able to hew above a Foot of hard Rock in a Week.

The Tin Stone being brought above ground out of the Work, is broken in pieces with Hammers, and then ſtamped in a Mill into ſmaller Pieces, and then it is ground into fine Sand. Then this Sand being laid in Water that runs over it, hath all the Earth waſhed from it, and then it is called Black Tin, which is carried to the Blowing-Houſe, where it is melted by Charcoal-Fire, blown by a great pair of Bellows moved by a Water-Wheel, and then it is coined. There is Hard Tin and Soft, but the Soft is moſt worth: A Foot of Black Tin is in Meaſure two Gallons, and is in Weight according to its Goodneſs. A Foot of good Moor Tin will weigh about 80 Pounds; a Foot of Mine Tin 52 Pounds; of the worſt 50. Two Pounds of Black Tin melted will yield one Pound of White. Britan. Baconica, Cornwal. p. 8.

7. Lead, Plumbum Nigrum, or Saturn. In the Peak of Darbyſhire, Lead Stones lie but juſt within the Ground, next to the upper Cruſt of the Earth. Ibid.

It is heavier than Silver, yet will ſwim upon it being melted. When Silver is boiled out of it, Fire conſumes it all.

8. Antimony, or Stibium, is a Mineral Body, conſiſting of, 1. A Mineral Sulphur, partly Golden, partly Combuſtible. 2. An undigeſted Mercury of the Nature of Lead, being more concocted than Quick-ſilver. 3. Of a Saline and Earthly Subſtance. It is found in Germany, but the Hungarian and Tranſilvanian is the beſt, having a Golden Ore in it of an obſcure Red, (from the great quantity of Sulphur,) with bright long Flakes. This has divers Names; Baſil calls it Oriental; Paracelſus, the Red Lion; Some, a Wolf, becauſe it devours all Metals but Gold; ſome, Proteus, becauſe it changes it ſelf into all Colours by Fire; others, the Philoſophers Saturn, becauſe like Lead. The crude Antimony is drying and binding; Medicines are made of it of excellent Uſe.

9. To theſe might be added, the Native Excrements of Metals, as Chalcilis, Cobalt, Marcaſite, Miſy and Sory: The Artificial Excrements of Metals, as Litharge, Plumbage, Ceruſe and Minium of Lead, Diaphryges, Cadmy, Tuty, Pompholix, and Spodium: Which I mention only, to preſent the Reader with a General Scheme and Idea, not to ſatisfie the curious Inquiſitor into Natural Hiſtory.

CHAP. XLV. Precious Stones.

I Take theſe, much more than Metals, to be the very Flowers of the Earth, the Quinteſſences of Metals, the Virtue of Terrene Matter concocted and contracted into Epitome: Thô I am not ſo fond as the Ancient Naturaliſts, who attributed almoſt all the Properites of the Deity to them, as if they were effectual Preſervatives againſt Danger, Cordials againſt Griefs, Antidotes againſt Poiſon, Amulets againſt Witcheraft and the Malice of Devils, &c.

1. Achates, Sardocates, Haemacates, the Agate, is of ſeveral kinds, as the Black, Coral-like, Indian, and that of Crete; Veins and Spots do ſo run up and down it, that repreſents ſeveral Forms, as of a Turtle, a Horn, a Tree, &c. In the Agate of King Pyrrhus, there were the Nine Muſes naturally with Apollo. Johnſt. Nat. Hiſt. cl. 4. c. 23. It is ſo called from the River Achates in Sicily, near which it was firſt found; 'tis the hardeſt of Semiperſpicuous Gems; and grows in India, Germany, and Bohemia; uſed for Sword-Hilts, Knife-Hafts, Beads, Cups, &c. Grew's Muſs. Reg. Soc. p. 287.

2. Adamas, the Diamond, is the moſt precious and hard of all Gems. There are ſeveral kinds of it, the Indian, the Arabian, and Cenchros: It is never given inwardly, but only worn as in Rings, &c. and ſo it's ſaid to take away Fears and Melancholy. The principal Diamond Mines are in the Indies, ſometimes above Sixty thouſand Men, Women and Children, are at work in one of them. Sometimetimes they are found in the Sand of the River. Some of them will take up Straws like Amber; and Mr. Boyle had one, which by Water (made little more than lukewarm) he could bring to ſhine in the dark. Boyl of Gems. p. 112.

'Tis the property of all true Diamonds to unite the Foyle (a mixture of Maſtick and burnt Ivory) cloſely and equally to it ſelf, and thereby better augment its Luſter than any other Gem. The Great Duke of Tuſcany's Diamond weighing 139 Carats, clean and well ſhaped, cut in Facets every way, is valued by Tavernier at 2608335 Livres. That of the Great Mogul weighing 279 Carats, is valued at 11723278 Livres. Tavernier's Travels in India, Part 2. l. 2. c. 12.

3. The Amethyſt, Gemma Veneris, is brought from India, Arabia, Armenia, and Egypt, and is of an Attractive Nature; the beſt are thoſe of a Purple Colour, ſhining and ſparkling; thoſe of India are of an exact Phaenician Purple.

4. The Beryl, is either Common or Golden, but the beſt are of a Sea-green Colour. They fortifie Nature, and are uſeful in Phyſick.

5. The Calcedony, is both Male and Female; the Male beſt and brighteſt, having as it were, ſhining Stars within it.

6. The Chryſolite, a Gem of a Golden Colour, is either Oriental, or Occidental; the Oriental is the beſt, which being laid together with Gold, makes it look like Silver. It is of a Solar Nature, and is though to expel fearful Dreams, and Melancholy. The Occiedenal is found in Bohemia.

7. The Chryſophraſe is of Fiery Gold-like Colour, and is reported to be of a Pale Colour by Day, but Glorious by Night.

8. The Cryſtal, is ſo called from [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], becauſe ſuppoſed to be only Water condenſed with Cold, and is found in India, Scythia, Spain, Germany, and Aſia; the ſofteſt of all Gems, except the Turquois, moſt uſually of a Sexangular Figure. There is a maſſy piece of it now in poſſeſſion of the Royal Society, of a roundiſh Figure, near a Yard in compaſs, weighing more than 39 Pounds. It is of a binding Nature, good againſt Diarrhoea's.

9. The Cornelian come from Malabar, Narſinga, and Cochinchina; called in Latin Sardius, Corneolus, Corperina; It is of various Colours, Red, Fleſhy, Yellowiſh Red. The Babyloniſh, and thoſe found in Sardinia, are the beſt.

10. The Granate is a ſhining tranſparent Gem, of a Yellow Red, almoſt like Fire, or Minium. They are brought out of Ethiopia, Spain, and Sileſia.

11. The Hyacinth, or Jacinth, is tranſparent, of a Yellow Red, found near the River Iſera, and in the Indies. It is a great Cordial, and Alexipharmick.

12. The Jaſper is Green, ſometimes Sky-coloured, White and Red, &c. brought out of India, Perſia, &c.

13. The Ligure is a kind of Jacinth, and hath the ſame Phyſical Virtues.

14. Margarita, Ʋnio, Lapis Erythraeus, the Pearl, is found in Sea-Shelfiſh near the Perſian or Indian Ocean; and upon the Coaſt of Sileſia, Scotland, &c. They are cold and dry, ſtrengthen the Heart, cleanſe the Eyes, &c.

15. The Onyx-Stone hath the Colour of the Nail of a Man's Hand, better known to the Ancients, that to us. Some take the Alabaſter for it.

16. The Opal is of divers Colours, repreſenting the Carbuncle, the Amethyſt, and Emerald, all very ſtrongly and curiouſly mixed, with incredible Light or Shining. Horſtius ſaith, no Gem can be more Glorious, and hath the Virtues of all together.

17. The Ruby, or Carbuncle, is either White or Red, the ripeſt as Red as Blood. The beſt come from Ceitan and Pegu, and are the hardeſt and coldeſt, which you may perceive by your Mouth and Tongue; and ſhining in the Dark, ſteep'd in Vinegar they ſhine clearer. Lapidaries can eaſily counterfeit them. They are found in Hungary in the midſt of Flints. Tavernier's Travels in India.

18. The Sapphire is of a glorious, clear, tranſparent Blue, or Sky-colour, which is called the Male: The Female is White, and Unripe. They are found in the Eaſt-Indies, and in Sileſia and Bohemia; and are of good uſe in Phyſick.

19. The Sardonyx is of many Colours, white, Blackiſh, cloudy, ſome reſembling the Rain-Bow. It is brought out of the Indies and Arabia.

20. Smaragdus Praſinus, the Emerald, is a clear tranſparent Gem of a very beautiful and glorious green, found in Scythia, Egypt, Cyprus, &c. They grow in Stones, forming a Vein, in which they are by little and little refined and thickned. Dr. Grew ſaith, One in Greſham-Colledge being heated red-hot, ſhines for a confiderable time.

21. The Topaz is a Stone found in Zeilan and Arabia, a kind of Ruby, ſhining in the Night; exceeding, as Berchorius ſaith, all Jewels in brightneſs; and as Pliny ſaith, all Jewels in bigneſs.

22. The Turcois is of a dark sky-colour, ſometimes greeniſh or blueiſh, found no where but in in Perſia: It loſeth its colour by Oil, Ointment, or Wine; and is eaſily counterfeited with Glaſs.

23. The Loadſtone, Magnes; from Magneſia in Greece, where, though to be firſt found. Of an Iron colour, tending to blue, the Male; if black, the Female. Of a Metallick or Iron matter, found in Germany, Norway, Italy, &c. about Iron Mines ſometimes in Devonſhire. it attracteth Iron according to its Poles, and communicateth to Iron the ſame attractive power, and a verticity to the North-Pole; for which Reaſon 'tis applied to Navigation, and uſed by Travellers in the vaſt Deſarts of Arabia. It will ſuſpend ſometimes 60, ſometimes 80 times its own weight. But the beſt Load-ſtone in time, loſes very much of its ſtrength; which is recovered by application of more weight to it, and this repeated at ſeveral Periods; for which Reaſon it is ſaid to be fed with Iron. It does not loſe its attractive Virtue altogether by being caſt into the Fire, but in part. One give by Dr. Cotton to the Royal Society, weighting 60 pounds, found in Devonſhire, takes up no great weight indeed, yet moves a Needle 9 foot diſtance. Sir Tho. Pope Blunt Nat. Hiſt. p. 182.

CHAP. XLVI. Stone leſs Precious.

1. ALablaſter, our Moderns call this the Onyx, but 'tis certain 'tis not the Onyx of the Ancients. It is a kind of Marble, indigeſted and ſoft: it is ſo ſoft as to be cut, it is called Gypſum. It is brought out of India and Egypt.

2. Amianth, or Plumous Allum. It differs not from Allum in form, but it wants the taſte of Allum, nor will it burn like Allum.

3. Arenoſus Lapis, Tophus, the Sand-Stone. It is very dry, and ſticks to the Tongue like Bole-Armenick, and may be uſed inſtead thereof.

4. Armenius Lapis, is found in the Silver Mines in Armenia, but is now found in Germany: It is full of ſpots, green, sky-colour'd, and blackiſh like the Lapis Lazuli, with golden ſpots and Veins, differing from it but only in ripeneſs, ſave Lapis Lazuli is found in Gold Mines, and this is Silver; that which is sky-coloured is beſt.

5. Aetites, the Eagle-Stone, is almoſt like the Bezoar-ſtone, having another Stone that rattles within it: Oriental or Occidental; The Oriental is rough, of divers colours, commonly black, having within it anothter Stone called Collimus, about the bigneſs of Damlon. The Occidental, which are two forts, are found in Germany; one kind of them has Clay or Marle within it, being ſmooth, and of an aſh colour; the other kind has Earth within it; both ſorts are often found as big as a Gooſe's Egg. It is called the Eagle-Stone, becauſe found in Eagles Neſts, of which there are two kinds, viz. Male and Female, without which they bring not forth.

6. Bezoar.

7. Calaminaris Lapis, Cathimia, Climea, Cadmia, Lapidoſa Calaminare, is a yellow Stone, not hard, which when burning, gives a yellow Fume; found in Mettalick Mines: Of this, Copper-Smiths make Braſs. It is the moſt perfect Remedy for Sore, Running, and Rheumatick Eyes, that is yet known.

8. Calcarius, Lime-ſtone, is of grey colour, almoſt like Marble, which burnt, is Quick-Lime.

9. Chalcedonius, Chalcedony, ſhineth, and hath as it were bright Stars within them.

10. Cos, Acone, Lapis Naxius, the Whet-ſtone.

11. Fe[•]otrope, it is a Solar-Stone, a kind of Jaſper, being of a greeniſh colour, with red ſpots upon it; Some take this for the true Blood-Stone.

12. Haematites, Scedenigni, the Blood-Stone. It is found in Iron-Mines in Germany, of a black, yellowiſh, or iron colour: The beſt is like Cinnabar. It cools, drys, aſtringes, mixt with Womans Milk it helps Blear Eyes.

13. Hibernicus Lapis, Iriſh Salt, growing in Ireland and England, is often uſed againſt Bruiſes, inſtead of Sperma Ceti.

14. Judaicus Lapis, Tecolinthus, Phenicites, Syrincus, Jews-Stone, comes from Judea and Sileſia, roundiſh almoſt like an Olive, tender and brittle, with flakes the long way, at equal diſtances, as if done by a Turner. It is ſometimes as long as ones little Finger, and is a Specifick againſt the Stone.

15. Lapis Lazuli, Cyanaeus, Coeruleus, Stellans, Azurus, the Azure-Stone, is found in Gold, Silver, and in Copper-Mines, and is like a Saphir, or the flowers of Blue-Bottles, with Golden Veins, ſomewhat harder than the Armenian Stone; found in Germany, and in the Indies: It purges Melancholly, and is excellent for Fevers, and the Gout.

16. Lincis Lapis, Belemites, Dactylus Idaeus, the Lynx-Stone, ſaid to be generated of a Lynx's Urine, like to an Arrow, or the Idaean Date, ſhines almoſt like Amber, and is found in Germany, &c. an excellent Lithontriptic and Vulnerary.

17. Lapis Humanus, or the Stone found in the Reins or Bladder of a Man, open Obſtructions, and expels the Stone, &c.

18. Marcaſita, Lapis Moralis, the Mill-Stone, in Powder with Roſin, drys up Milk in Womens Breaſts.

19. Marble, is either white, black, green, red, &c. Alablaſter, Ophites, and Porphyrites, are certain Species of it. 'Tis good for the stone, Cholick, Pleuriſie, &c.

20. Nephritic-Stone, is green, ſometimes whitiſh green, yellowiſh, pale; found in Spain and B[•]hemia: The Superficies always ſweats with Fat, and is good againſt the Stone, and pain of the Reins.

21. The Ophite, is a kind of very hard Marble, of a dark green, having ſpots like a Serpent, eminently good againſt Head-aches, and ſtinging of Serpents.

22. Oſtiocolla, Oſſifragus, Sabuloſus, the Bone-Binder, is almoſt like a Bone, white, or aſh-coloured, and ſometimes like Coral, found in Germany, &c. ſpeedily Knitts Bones together.

23. Phrygice Lapis, the Phrygian Stone, mixed with Wax, it helps burning, and is profitable againſt putried Ulcers, uſed as Cadmia.

24. Porph[•]ry-Stone. or Red-Marble, taken inwardly, breaks and expels the Stone, &c

25. Pumex, Lapis Bibulus, the Pumice Stone. It is a white, light, dry, ſpongey, porous Stone, full of holes, eaſily broken, and free from Sand, found chiefly in Germany. It cools drys, cleanſes Uclers, Incarnates, and Skins: The Clax is uſed in Eye-Medicines, &c.

26. Pyrites, Lapis Luminis, Lapis Aera[•]ius, it is two-fold, viz. a Golden or Silver colour: doth heat, dry, diſcuſs Humours, and ſoften Swellings: Is found in Perſia, Cypus, G[•]ſlaria.

27. Samnius Lapis, the Samian-Stone; the beſt is hard and white, is good to poliſh Gold. Is cold and aſtringent; being Drunk, it helps them which cannot digeſt their Food, but Vomit it up again.

28. Schiſtus, Iſciſtus Iſidori, the Cleaving-Stone 'tis a king of Talc, of the Nature of the Blood-Stone; it is brought to us out of Germany.

29. Silex, Lapis Tiliceus, and Vivus, the Flint, is harder than Marble, ſome black, ſome cloudy, ſome white; and ſome with a thick, white, cruſty out-ſide, which when broken, have been as tranſparent as Cryſtal. Flints are hot and dry, diſcuſſive, digeſtive and reſolutive: They open Obſtuctions, and diſſolve the Stone and Tartarous Humours; outwardly they cleanſe the Teeth.

30. Smyris, (a Stone which Glaſiers uſe to cut Glaſs) is found in the Earth of Samot; the Powder of it ſerves to poliſh Gems withal.

31. Spongites, the Spunge Stone, breaks the Stone in the Reins and Bladder, and diſcuſſes Tumours of the Kings-Evil, mixt with Sal, Gem and Tartar, and Drunk in a Man's Urine every morning Faſting.

32. Talcum, Phengites, Stella-Terrae, Talc is brought from Muſcovy and Venice; and is almoſt like the ſpecular Stone, but thinner, ſcaly, greeniſh, reſiſting Fire, and fixed: That which is greeniſh is beſt. Its uſed for a Fucus for the Face.

33. Ʋnicorn Stone, is of the colour, ſmoothneſs, and form of an Horn, found in Germany, &c. It has been often found ſo great and thick, as could never be produced from an Animal: Sometimes hard, ſometimes ſoft, always ſtoney, brittle, cloſe, without pores, ſticking to the Tongue, and of a pleaſant ſcent. It is drying, binding, cardiac, and ſudorifick.

CHAP. XLVII. Strange Stones, and of Admirable Figures, or Signatures.

As the Pſalmiſt ſaith of the Heavens, That they declare the Glory of God, and the Firmament ſhews his handy-work; —there is neither Speech nor Language where their Voice is not heard; So I may ſay of the very Stones of the Earth, that if all the other Preachers of Nature were ſuſpended from their Office, and commanded to be ſilent, the very Stones would ſpeak and declare the Wiſdom and Power of their Creator: And it is not in my opinion credible, that the variety which appears in theſe works of Nature is altogether accidental or f[•]rtuitous, but the effect of a wiſe Providence, which leads on all things to their end; and which makes nothing, but to ſome purpoſe.

I ſhall take notice of their Figures, called by ſome Gamahes, from [〈 in non-Latin alphabet 〉] Chamai[•]u, from [〈 in non-Latin alphabet 〉] Chemaia, as Gaffarel thinks, ſignifying, as the waters of God; becauſe, ſaith he, you ſhall ſee ſome Agats ſtreaked in ſuch a manner, as that they perfectly repreſent the figure of Waters: The Word God being added according to the Hebrew Idiotiſim, which ſpeaking of any thing excellent, uſually add the Holy Name after it, as the Paradiſe of God for an excellent Garden; the Army of the Lord, for a great Army; the Cedars of God, for tall Cedars, &c. Some of theſe Figures or Gamahes are Natural, others Accidental, others Artificial: The two former ate either emboſſed, (riſing up) or hollowed, (engraved) or only painted.

Among the Painted ones, the Agats are well known. That of King Pyrrhus, where the nine Muſes richly apparell'd were repreſented Dancing with Apollo in the midſt of them, playing upon a Harp, ſeems mighty ſtrange, and ſerved to puzzle Cardan; and yet is ſwallowed glibly by Gaffarel. Card. de Subl. 1.7. Gaffarel, unheard of Curioſ. part. 3. c. 5. That which M. de Brev[•]s reports, That he ſaw in his Voyages into the Levant, of a Cruciſix repreſented on a Marble-Stone; and the other at St. George's in Venice, where the Figure of a Crucifix was repreſented on Marble, with ſo much Life, as that you might diſtinguiſh in it, the Nails, Wounds, and drops of Blood, and in a word, all the particulars, that the moſt curious Painter could have expreſſed: As alſo another of a Death's-Head, ſo exactly drawn upon an Altar of Jaſper, coloured Marble, in the ſame Church at Venice; ſeem to me to have been made by the Art of the Painter; though Gaffarel believes them to be meerly Natural; and therefore breaks out, upon the mention of them, into thoſe Words, How prodigiouſly full of Wonder the Effects of Nature are, which ſhews herſelf admirable in all her Ways! Gaffar. Ibid.

I dare hardly impoſe upon my Readers Faith, that which he relates afterwards of a kind of Stones found in Mauritania, which naturally repreſent all the Words of the Ave-Maria, written at length: As for Example, In one you ſhall have Ave-Maria, in another Gratia Plena, in others Dominus Tecum. That is more Credible, which he reports of a company of little Flint-Stones, that had been preſented to the late King of France, that by the Letters naturally figured on them, did make up his Name at large. Ibid.

In the Imperial Repoſitory at Vienna, is a large Stone of Agate on the outſide, and a Bed of large Amethyſts naturally in the middle of it, which is an extraordinary and pleaſant Rarity. Dr. Brown's Trav. p. 148.

Selenites, the Moon-Stone, repreſent the Image of the Moon in all its Phaſes.

Aſteria, or Star-Stone, is formed like a Star, the Thunderſtone, &c.

CHAP. XLVIII. Strange Hills.

THO' the Earth of late Ages be acknowledged to be a round Globular Figure, yet the unevenneſſes of it, and the ſtrutting forth of ſome large Mountains ſeem to make againſt it; but indeed, the Objection amounts to no more, than the little ſmall knobs of an Egg, or the little ſilver Pins that a Watch-Caſe is ſtudded with, againſt the Oval Figure of the one, or the Roundneſs and Sphericalneſs of the other. Mountains are uſeful in their places, formerly among Jews and Gentiles, choſen for Devotion; now in their Natural Conſideration, they ſerve for the Boundaries and Bulwarks of Nations, the Generation of Metals and Minerals, for deriving a fruitfulneſs upon the lower Grounds, breaking the Winds, pleaſantneſs and variety, &c.

Some have thought, that Mountains, and all other Irregularities in the Earth, have riſen from Earthquakes; others from the Univerſal Deluge; from the great Agitation of Waters which broke the Ground into this rude and unequal Form: Both theſe ſeem very incompetent and inſufficient. It is moſt probable, that at the General Deluge, as all thoſe parts that flood above the Water made Dry-Land, or the preſent Habitable Earth, ſo ſuch parts of the Dry-Land as ſtood higher than the reſt, made Hills and Mountains; and this is the firſt and general account of them, and of all the Inequalities of the Earth. Tho. Burnet's Theory of the Earth. l. 1. c. 11.

The higheſt Mountain in the World is not found to be five direct miles in height, taking their Altitude from the Plain they ſtand upon.

1. Olympus, whoſe height is ſo extoll'd by the Poets, that it is ſaid to exceed the Clouds; yet Plutarch tells us, That Xenagoras meaſured it, and found it not to exceed a Mile and an half Perpendicular, and about 70 Paces. Much about the ſame height, Pliny ſaith, That Dicoarchus found the Mountain Pelion to be.

2. Mount Athos is ſuppoſed of extraordinary height, becauſe it caſt it's ſhadow into the Iſle of Lemnos, which according to Pliny, was eighty ſeven miles; yet Gaſſendus allows it but two miles in height; but Iſaac Voſſius allows it but ten or eleven furlongs at moſt.

3. Caucaſus, by Ricciolus, is ſaid to be fifty one miles in height; Gaſſendus conceives it not above three or four miles at moſt; but Voſſius will not yield it above two miles perpendicular, for which he gives this Reaſon: Polybius affirms, that any Mountain in Greece may be aſcended in a days time, and makes the higheſt Mountain there not to exceed ten Furlongs; which V[•]ſſius ſaith, is ſcarce poſſible, unleſs a Mountaineer, another will ſcarce be able to aſcend above ſix Furlongs perpendicular; but if we do allow eight Furlongs for a days aſcent, yet thereby it will appear that the higheſt Mountains in the World are not above twenty four Furlongs in height, ſince they may be aſcended in three days time: And it is affirmed of the Top of Mount Caucaſus, that it may be aſcended in leſs than the compaſs of three days, and therefore cannot be much above two miles in height.

4. The Pike of Teneriffe, reputed the higheſt Mountain in the World, which the Inhabitants called Pica de Terraria, may be aſcended in three days time; For in the months of July and Auguſt, (which are the only Months in which Men can aſcend it, becauſe all other times of the year Snow lies upon it, although neither in the Iſle of Teneriffe, nor any other of the Canary Iſlands, there be Snow ever ſeen) the Inhabitants then aſcend to the top of it in three days time, which top of it is not Pyramidal but plain, from whence they gather ſome Sulphurous Stones, which are carried in great quantities into Spain. So that according to the proportion of eight Furlongs to a days Journey, this Pike will not exceed the height of a German Mile Perpendicular, as Varenius confeſſes, who thinks no Mountain in the World to be higher; and the Alpes, in a Perpendicular Line, comes not near the height of a German Mile. Dr. Stillingfleet's Orig. Sacr. lib. 3. cap. 4. p. 544. &c.

5. In the County of Hereford, Marclay-Hill, Anno 1571. rouſed it ſelf up, and for the ſpace of three days together, moving and ſhewing its ſelf with roaring noiſe in a fearful ſort, and overturning all things that ſtood in its way, advanced it ſelf forward to the wondrous aſtoniſhment of the Beholders, Camb. Brit. p. 620.

6. In Glamorgan-ſhire, in Cliff by the Sea-ſide, there appeareth a very little Chink, unto which, if you lay your Ear, you ſhall hear a noiſe as if it were Smiths at Work; one while the blowing of Bellows, another while the ſtriking of the Sledge and Hammer; ſometimes the ſound of the Grind-Stone, and Iron-Tools rubbing againſt it; the hiſſing Sparks of Steel-Gads, within holes as they are beaten alſo, and the puffing noiſe of the Fire burning in the Furnace. This is called Merlin's Cave. Camb. Brit. p. 643.

7. Crowborough-Hill, about eight miles from Timbridge-Wells, is ſo very high, that in a clear day Ships may be ſeen under Sail: There is alſo an unlimited proſpect on this Hill, which renders it the more delightful.

CHAP. XLIX. Vulcanoes.

VƲlcanoes are nothing but the Vent-holes or Funnels of Nature, to give vent to the Superflnous choaking Fumes, and ſmoaky Vapours of the Earth, which flie upwards, and make way and free Paſſage for the Vehemency of the burning within the Bowels of the Earth; and for the Attraction and free admiſſion of the Friendly Air, to cheriſh and ventilate thoſe Suffocating Flames, leaſt they ſhould continually ſhake the Foundations of the Ground, with Intolerable Commotions and Earthquakes; for Earthquakes are the proper effects of Subterreſtrial Combuſtions; and ſo the Fire is both diſcharged of its Superfluous Clog through theſe wide mouth'd Orifices, and cheriſhed alſo with the reviving Air. Of theſe Ventholes or Chimneys, there are ſuch a Multitude and variety, than there is hardly any Region in the World without them.

1. Aſia hath them every where, in Perſia, Armuſia, Zeilan, Media, in the Mogul's Countrey, and China; the Molucca and Philippine Iſlands, Japan, New Guiny, in the Indian Ocean every where, the Shoats of North Tartary, and in all the Ocean and Iſlands almoſt, &c.

2. Africa hath two famous ones in Monamotopa; 4 in Angola, Congus, and Guiney; one in Lybia, one in Abaſſia; beſides innumerable Craters and Sulphurous Dens, every where obvious; the Atlantick Sea ſo abounds with ſubterraneous Fires, that Platoes Land called Atlantis, ſeems to have been ſwallowed up by them. The Terzeras can ſcarce be inhabited for the Vehemency of Fires; and in them the Pico, equal to Teneriffe, belches forth Flames to this very day, &c.

3. America may be called Vulcan's Kingdom; In the Andes alone, in the Kingdom of Chile, are 15 Vulcanoes; in Peru as many, 6 of inacceſſible height, beſides innumerable Vulcanian Ditches, Pits, and Jakes. In Carappa, a Province of Popagon, is a Mountain raging with Smoake and Flames; the City Paruquipa, has a Mountain near it, caſting forth continually Sulphurous Fires. At the Valley of Peru, called Mulahallo, is another Vulcano; to theſe may be added the Southern part of the Magellanic Sea, continually belching forth its Flames, called therefore Terras de Fuego. In the Northern America, are obſerved 7 formidable Vulcanoes, three in New-Spain, one in Nicaragua, three in Callifornia.

4. In Europe, 5 chief ones are noted, viz. Aetna in Sicily, by the Monuments of all Writers, moſt famous. Strongulus (and ſome other of the Liparitan Iſlands, not very remote from Sicily, eſpecially that Notorious Vulcana, to which is adjoyned another called Vuleanilla,) ſaid all to have burnt heretofore, called the Vulcanian Iſlands. The Mountain Hecla in Izland, is the furtheſt North, and Chimer a in Greece, beſides many others in each particular Country; at leaſt, Fire, Wells, Pits, and Orifices, &c. Among all which, Italy, throughout all Ages, is the moſt Notorious for ſuch under-ground Hearths and Aeſtuaries.

Neither are Germany, France, Spain, and other Countreys wholy deſtitute of theirs; where, though there be none anſwerable to the other, yet the frequent Sulphurous Craters, Vomiting forth Smo[••] and Flames; and the innumerable multitude of hot Bathes and Wells every where, do betray ſome Store and Work-houſes of Subterraneous Fire, creeping between the Conſervatories and Abyſſes of Water. In Miſnia in Germany, the Mountain Carbo, ever and anon, rages with Fume and Fire, &c. In the fartheſt Tracts of the North, toward the Poles, in the Region of Tinſci in Tartary, are reckoned four. In Lapland, high Mountains belch forth Flames like Aetna. In Izeland, the Famous Hecla, and in Greenland next to the Pole, is a huge Vulcanian Mountain, &c.

Not to mention the particular Eruptions of other Vulcanoes, we will take notice only of the Burnings of Aetna. It is ſaid to have broke forth, A. M. 2600, witneſs Beroſus; afterwards in the time of Janigena. In the time of the Arganauts, A. M. 2714. In the time of Aeneas his expedition, A. M. 2768, again about A. 3180, till near 3600, Witneſs Thucidides, who lived at that time. In the time of the Roman Conſuls, there were four remarkable Burnings; that about 3830. was prodigious; another in the time of Julius Caeſar; another in the time of Caligula; another in the time of St. Agatha the Martyr, other in theſe following years, A. C. 812, 1160, 1284, 1329, 1408, 1444, 1536, 1554, 1633, 1650, 1669, 1687.

CHAP. L. Strange Winds and Hurricanes.

BEing got upon the Tops of Hills, the next thing that preſents before us, is the Wind which blowern, (as our Saviour ſaith,) where it liſteth, but moſtly upon the higheſt Grounds, and greateſt Plains, whether of Earth or Sea, and this Meteor is ſo ſtrong ſometimes, ſo ſtrange, ſo always inviſible, that is may well go for one of the Wonders of Nature, enough to aſtoniſh and terrifie.

When the Sun by ſome particular Occurent, raiſeth great Multitudes of Atoms from ſome one place, and they either by the Attraction of the Sun, or ſome other occaſion, take their courſe a certain way; the Motion of thoſe Atoms we call a Wind, which according to the continuance of the Matter from whence theſe Atoms ariſe, end[•]re a longer or ſhorter time, and goeth a longer or ſhorter way; like a River, or thoſe Eruptions of Waters they call in the Northern part of England, Gypſies, which flow out at certain times, upon uncertain Cauſes, and with an uncertain duration.

1. In ſome of the Caribbe Iſlands, the word Hurrica, signifies the Devil, whence Hurricanes took its Name, it being commonly called in Latine, Tempeſtas Diabolica; we ſeldom hear of any Hurricanes but between the Tropiques, and within the Juriſdiction of the General or Trade Wind; which blowing perpetually from the Eaſtern Points, if it chance to be repell'd by a Land Breeze, or any contrary Wind from the Weſt; this muſt needs occaſion ſtrange Conflicts and Seditions in the Air; and, were our Senſes fine enough to diſcern the inviſible Commotions of the Atmoſphere, we ſhou'd ſee it oftentimes diſturbed and Fluctuating, no leſs then the moſt Tempeſtuous Seas. Hurricanes are moſt Terrible near high Shoars and Iſlands, that lie Eaſtward from the Continent, ſo that they infeſt the Philippine and Caribbe Iſlands, more then any other part of the Habitable World. 'Tis ſtrange, that they ſhould be ſo dreadful in ſome of the Caribbes, that Mevis and St. Chriſtophers, have ſeveral times been almoſt depopulated by them, when they never reach to Jamaica on the one ſide, nor on the other, beyond Barbadoes, where they have ſeldom more then the Tail of an Hurricane.

We have moſt Incredible Relations of the Storms in the way to Japan, which have carried Ships a conſiderable diſtance from the Sea, up the dry Land; ſome have been miſerably Wrackt, and buryed in the Waves, others ſplit in a Thouſand pieces againſt the Rocks, that ſcarce one Ship in five eſcapes theſe Diſaſters, in the Tempeſtuous Months about Autumn, or at the Change of the Monſoons. Bohun's diſc. of the Orig. and Prop. of Wind. p. 255.

Hurricanes are the True Images of the laſt Conflagration of the World, formerly happening one in five or ſeven years, now more frequent: the manner thus, ordinarily the Sea becomes Calm on a ſudden, and ſmooth as Glaſs; then preſently after the Air is darkned, and fill'd with thick and gloomy Clouds, after which, it is all (as it were) on a Fire, and opens on every ſide with dreadful Lightnings, that laſt a conſiderable time, after which follow wonderful Claps of Thunder, that ſeem as if the Heaven were rent aſunder. The Earth trembles in many places, and the Wind blows with ſo great an Impetuoſity, that it Roots up the Talleſt and the greateſt Trees which grow in the Woods; beats down almoſt all the Houſes, and tears up the Vegetables, deſtroying every thing that grows upon the Earth, and very often compells Men, whilſt this dreadful Tempeſt laſts, to catch hold of the Trunks of Trees, to ſecure themſelves from being carryed away with the Winds; ſome lie in the Caves of the Rocks, or retire into the Hutts of the Negroes, and Caribbians, which are built exceeding low, on purpoſe to elude the Shocks of theſe Tempeſts. But that which is moſt dangerous of all, and which cauſes the greateſt Miſchief, is, that in 24 hours, and ſometimes in leſs ſpace, it makes the whole Circle of the Compaſs, leaving neither Road nor Haven ſecure from its raging Force; ſo that all the Ships that are at that time on the Coaſt, do Periſh moſt Miſerably. At St. Chriſtophers, ſeveral Ships being Laden with Tobacco, were all caſt away by an Hurricane; and afterwards, the Tobacco Poiſoned moſt of the Fiſh on their Coaſts.

When theſe Storms are over, a Man may behold the ſaddeſt Spectacles that can be imagined. There may be ſeen pieces of Mountains ſhaken by the Earthquakes, and Forreſts overturn'd; Houſes beaten down by the Winds, many People undone by the Loſs of their Goods and Merchandiſe, of which they can ſave but little; there may you ſee poor Seamen drowned, and Rowling in the Waves, with many brave Ships broken in pieces, and batter'd againſt the Rocks; 'tis a thing ſo Woful and Deplorable, that ſhould it happen often, none would be ſo confident as to go to the Indies. Ibid. p. 280. &c.

2. The Tornadoes or Travadoes, in Greek Ecnephias, have for their Prognoſtick, a thick Cloud, ſuddenly riſing above the Horizon, which is eaſily viſible in thoſe Countreys, where the Air is genearlly defecate and Serene; the Cloud for its ſmalneſs at firſt, called the Bulls-Eye, diffuſes it ſelf by degrees, and at laſt, covering the whole Face of the Heavens with a Canopy of Darkneſs, cauſes horrible Storms, Thunder and Lightning, ſwells the Raging Seas up to the Clouds, which pour them down in Deluges of Rain, falling rather in huge Caſcades, and by Buckets full, then drops; ſometimes with Hail-ſtones of Prodigious Bulk, commonly ſhifting all the Points of the Compaſs, in the ſpace of an Hour, and blowing in ſuch ſudden and impetuous Guſts, that Ship which was ready to overſet on one ſide, is no leſs aſſaulted on the other; ſometimes ſhifting without intermiſſion, and otherwhile blowing in Starts; you ſhall be alarm'd with many of them in the ſame day; moſt toward the Coaſt of Africk, for half an hour or three quarters at a time, our Seamen commonly meet with them from 10th, 11th, or 12th Degree of Northern Latitude, likewiſe in the Tropic of Capricorn, near the Promontory of Cape bon Eſperance. Sometimes they are attended with much Thunder and Lightning, and extream Rain, ſo noiſo[•], that they will make their Cloaths who ſtir much in in it, ſtink upon their Backs. Sir Tho. Pope Blunt's Nat. Hiſt. p. 434.

3. Whirlwinds are very ſtrange; we will here preſent the Reader with an account of one which happened in Cambridge in New-England, July 8. 1680. One Samuel Stone having about two of the Clock in the Afternoon been in the Field, the Wind then Southerly, he obſerved a Cloud in the North-weſt, in oppoſition to the Wind, which cauſed a Singing Noiſe in the Air, and the Wind increaſed, till the Whirl-wind came, which began in the Meadow, near where he was, though it was not ſo violent as it proved afterwards, as it paſſed by him, it ſuckt up and whirl'd about the Hay that was within the Compaſs of it; it paſſed from him towards his Houſe, over an Hill, tearing down ſeveral Trees as it went along, and coming to his Barn, carryed off a conſiderable part of the Roof, (about 24 foot one way, and 30 the other, full near the Dwelling houſe, where People were, yet could not its fall be heard of them, (yet was it ſo great, that it was heard by ſome a Mile of,) by reaſon of the great ruſhing noiſe of the Wind. Afterwards as it preſſed towards his Neighbours Houſe, it tore down ſome Trees and Indian Corn, and there roſe up in the Air for the ſpace of a quarter of a Mile, afterwards it came down up [〈◊〉] Earth, in a more violent manner; Matthew Bridge his Neighbour, who was an Eye-witneſs of what happened, declares, that he obſerved a thick Cloud coming along his Fathers Field, before his Houſe, as to appearance very black; in the inſide of the Cloud as it paſſed over him, there ſeemed to be a light Pillar, as he judged to be about 8 or 10 foot Diameter, which ſeemed to him like a Skrew or ſolid body; its motion was continually circular, which turned about the reſt of the Cloud; it paſſed along upon the Ground, tearing all before it, Buſhes by the Roots, yea, the Earth it ſelf; removing Old Trees as they lay along on the Earth, and Stones of a great Magnitude; great Trees were twiſted and torn down, and carryed a diſtance from the place where they were; Branches of Trees, containing about a Load of Wood, were blown 40 yards or more. The Cloud it ſelf was fill'd with Stones, Buſhes, Boughs, &c. ſo that the Cloud ſeemed like a Green Wood, it went a Mile and a half before it ſhattered, bearing down the Trees before it, and laying all flat to the Ground; paſſing through a New Planted Orchard, it pull'd up ſome of the Trees by the Roots, and broke off others in the Bodies, as if ſhot off. Matthew Bridge and his Boy were neceſſitated to lie flat upon the Ground, and this Cloud and Pillar paſſed ſo near them, as almoſt to touch their Feet, bending the Buſhes down over them, and yet their Lives were preſerved. John Robins a Servant man, was ſuddenly ſlain by this Storm; his Body bruiſed, and many Bones broken. Inc. Mathers, Remark, Provid. p. 313, &c.

To ſpeak of other Winds and Tempeſts in other parts of the World, would be too tedious, only one we ſhall relate, which happened in England lately.

October 30, 1669, betwixt 5 and 6 a Clock in the Evening, the Wind We[••]erly, at Aſhley in Northamptonſhire, happened a formidable Hurricane, ſcarce bearing 60 yards in breadth, and ſpending it ſelf in about 7 Minutes of time. Its firſt diſcern'd aſſault was upon a Milk-maid, taking her Pail and Hat from off her Head, and carrying it many ſcores of yards from her, where it lay undiſcern'd for ſome days; next it ſtorm'd the Yard of one Sprigge, dwelling in Weſt-thorp, where it blew a Waggon's body off of the Axel-trees, breaking the Wheels, and Axel-trees in pices, and blowing three of the Wheels ſo ſhatter'd, over a Wall. The Waggon ſtood ſomewhat croſs to the Paſſage of the Wind; another Waggon of Mr. Salisburies, matched with great ſpeed upon its Wheels againſt the ſide of his Houſe, to the aſtoniſhment of the Inhabitants; a Branch of an Aſh-tree, of the bigneſs that two luſty Men could ſcarce lift it, blew over Mr. Salisburies Houſe without hurting it, and yet this Branch was torn from a Tree an Hundred yards diſtant from that Houſe. A Slate was found upon a Window of the Houſe of Samuel Templer, Eſq; which very much bent an Iron Bar in it and yet 'tis certain, that the neareſt place, the Slate was at firſt forced from. was near 200 yards; not to take notice of its ſtripping of ſeveral Houſes; one thing is remarkable, which is that at Mr. Maidwell's Senior, it forced open a Door, breaking the Latch, and thence marching through the Entry, and forcing open the Dairy Door, it overturn'd the Milk-Veſſels, and blew out three Panes or Lights in the Window; next it mounted the Chambers, and blew out nine Lights more; from thence it proceeded to the Parſonage, whoſe Roof is more then decimated; then croſſeth the narrow Street, and forcibly drives a Man Head-long in the Doors of Tho. Briggs; then it paſſed with a Curſory ſalute at Tho. Marſones, down to Mr. George Wignils, at leaſt a Furlong diſtance from Marſton's, and two Furlongs from Sprigges, where it plaid Notorious Exploits, blowing a large Hovel of Peaſe from its ſupporters, and ſettling it cleaverly upon the Ground, without any conſiderable damage to the Tharch. Here it blew a Gate Poſt, fixed two foot and an half in the Ground, out of the Earth, and carryed it into the Fields, many yards from its firſt abode. Mathers Remarkable Providences. p. 320.

Anno 1401. The Devil appeared at Danbury in Eſſex, upon the Day called Corpus Chriſti, in the likeneſs of a Gray-Fryar, who entring the Church, raged very inſolently, whereby the Pariſhoners were marvellouſly feared; the ſame Hour with a Tempeſt of Whirl-wind and Thunder, the Top of the Steeple was broken down, half the Chancel ſhaken and ſcattered abroad; ſhortly after, Sir Roger Clarendon, Knight, the Baſtard Son (as it was ſaid,) of Edward the Black Prince, and with him his Squire, and a Young-man were beheaded, and 8 Fryars were brought to open Judgment, were Condemn'd and Hanged, that Publiſhed King Richard to be alive. The Doc[•] warning to Judgment. p. 262.

CHAP. LI. Damps.

DR. Plot reduces Damps either to Supernatural, or Subterraneal; both which, he takes to proceed from Stagnations into the Subterraneal Vaults of the Earth, for want of due Ventilations and Commerce between the Superior and Inferior Air. The Material cauſes, ſaith the Doctor, may be various, cither Simple or Compound; as the Meer Corruption of the Simple Air alone, upon a long Stagnation in the Coal-Rooms, and the Rifts and Clifts of the Rock of Coal it ſelf, may be its material Cauſes indeed; but the chief Cauſe of a Daemp, he takes to be the want of motion in thoſe Cavities, without which, the Air would never have Corrupted, no more then Water which never Corrupts till it Stagnate:, when indeed like the Air, it becomes Poyſonous, tho poſſibly not to that Degree; the Air being a Body much finer, and convey'd to the more tender parts of the Body; whence it is, that in Old Works, wherein there has been no digging for a long time, no laving, drawing, or pumping of Water, all which keeps the Air in motion, and the Waters from Canckering, theſe Damps are moſt frequent and moſt dangerous: whence i[••]s too, that the Works where the Bed of Coal is thin, and admits but of few or no ſach Rifes, for the Air to Stagnate or Corrupt in, are ſeldom or never troubled with them. Ʋpon which account 'tis likewiſe, that thô a Bed of Coal have many of theſe Rifts; and large ones too, yet as long as there is a Profluence of Water through them, there is no danger of their Entertaining ſuch Damps, which as ſoon as made dry by a Sough or Free-Level, the ſame Mine ſhall become much more liable to them; the wholſore Air that was in them, whilſt kept in motion by the Flux of the Water, now Stagnating and Corruping to that degree, that it not only extinguiſhes the Glowing heat of Coals, and the Flame of Candles, Torches, &c. but the Flammula Vitae, too in moſt living Creatures, ſo that the Animal that reſpires it, ſometimes expires with is too. Plot's Hiſt. of Staffordſhire, p. 133, 134.

1. Mr. Jeſſop ſays, there are 4 ſorts of Damps common in thoſe Parts. The firſt, is known ever where; the External Signs of its approach, are the Candles burning Orbicular, and the Flames leſſening by degrees, until it quite extinguiſh; the Intenral, ſhortneſs of Breath; thoſe which eſcape ſwooning, receive no great Inconvenience; thoſe that ſwoon away and eſcape an abſolute Suffocation, are at their firſt recovery tormented with violent Convulſions, the Pain whereof, when they begin to recover their Senſes, cauſe them to roar exceedingly. The Remedy is to dig a Hole in the Earth, and lay them on their Bellies, with their Mouths in it; if that fail, they Tun them full of good Ale: but if that fail, they conclude them in a deſperate Condition.

2. The ſecond ſort is called the Peaſe-bloom Damp, becauſe it ſmells like it. It always comes in the Summer-time, and that thoſe Groves are not free, which are never troubled with any other ſort of Damps; he never heard it was Mortal, the Scent perhaps freeing them from the Danger of a Surprize. Dr. Plot, takes this kind to be the moſt common Damp in the Countrey, it makes their Ca[•]dles firſt to diminiſh, to burn round, and at length to go out, perfuming the Stauls with a Faint ſweet ſmell, and are ſaid to be ſometimes viſible, ſhewing like a thin Smoak, which may be ſeen fuming out of the Top of the Pit; it is thought to ariſe from the Workmen's Breath and Sweat, mixt with the Steams of the Golden Marchaſite.

3. The third ſort of Damp is ſaid to be the moſt ſtrange and moſt Peſtilential of any; thoſe who pretend to have ſeen it, deſcribe it thus: In the higheſt part of the Roof of thoſe Paſſages, which branch out from the main Grove, they often ſee a round thing hanging, about the bigneſs of a Football, covered with a Skin of the Thickneſs and Colour of a Cob-web; this they ſay, if by any accident it be broken, immediatly diſperſeth it ſelf, and Suffocates all the Company; therefore to prevent Caſualties, as ſoon as ever they eſpie it; they ſay, they have a way, by the help of a Stick and long Rope, of breaking it at a diſtance, which done, they Purifie the place with Fire, before they dare enter in again.

4. The fourth, which they alſo call a Damp, is that Vapour, which being touched by their Candle, preſently takes Fire, and giveth a Crack like a Gun, produceth the like Effects, or rather thoſe of Lightning; hence it is commonly called the Fulminating Damp, Philoſ. Tranſact Numb. 117. p. 391.

Mr. Jeſſop further obſerves, that Damps moſt generally come in the latter end of May, and to continue during the heat of Summer, and in thoſe places, which have Damps all the Year long; yet they are moſt violent at that Seaſon, although it be certain, they do often return in the ſame Summer.

He alſo obſerves, there are ſome Damps that will quite extinguiſh all thoſe Fires that are let down into them, be they never ſo many, ſucceſſively, or never ſo great; and Fire is obſerved to be ſo far from Cuting, that it often creates Damps in places not otherwiſe ſubject to them. Ibid. p. 453.

Mr. George Sinclar ſays, That the Fire of Fulminating Damps is in Scotland, near Leith, which they there call Wild Fire. They do there prevent this Damp by a Perſon that enters before the Workmen, who, being covered with wet Sackcloth, when he comes near the Coal-wall, where the Fire is feared, he creeps on his Belly with a long Pole before him, having a lighted Candle on the Top on'[•], with whoſe Flame the Wild-Fire meeting, it breaketh with Violence, and running along the Roof, goeth out with a Noiſe at the Mouth of the Sink; the Perſon that gave Fire eſcaping by creeping on the Ground, and keeping his Face cloſe to it, till it be over-paſt. George Sinclar's Miſcell. Obs. p. 292.

Dr. Plot, in his Natural Hiſtoty of Oxfordſhire, tells, that in North Leigh in that County, two Men of that place being employed to dig a Well, firſt Sickned, and wiſely withdrew from the Work; whereupon it was undertaken by two others of Woodſtock, who before they could do any thing confiderably in it, ſunk down and irrecoverably died in the Well; which being perceived by a Woman above, a Miller hard by was called to their aſſiſtance, who alſo ſuddenly fell down upon them, and dyed; to whom, after ſome deliberation taken, another Ventures down with a Rope about his middle, but he fell from the Ladder, in juſt the ſame manner, and though preſently drawn up by the People above, yet was ſcarcely recovered in an Hour or more.

And on the 20th of Auguſst, 1674, upon a Buckets falling caſually into a Well, on the Southſide of the ſaid Town, about a Furlong from the former, a Woman calls her Neighbour, a luſty ſtrong Man, to go down by a Ladder to fetch up her Bucket, who alſo unmindful of the former accident, ſoon granted her unhappy requeſt, for by that time he came half way down, he fell dead from the Ladder into the Water; the Woman amazed, calls another of her Neighbours, a Luſty young Man about 28, who haſtily deſcending to give his aſſiſtance, much about the ſame place alſo, fell down from the Ladder, and dyed, without giving the leaſt ſign of his Change; ſo ſuddenly Mortal are the Damps of that place. Dr. Plots Nat. Hiſt. of Oxfordſhire. p. 61.

The Doctor adviſes all ſuch as are to go down into any deep Well, that may be ſuſpected to have any Malignant, noxious Steams, or Vapours, firſt to throw down into them, a Peck of good Lime, which ſlaking in the Water, and fuming out the Top, will ſo effectually diſpel all ſuch Poyſonous Vapours, that they may ſafely go down, and ſtay ſometime unhurt. Ibid. p. 63.

CHAP. LII. Rain, Hail, Snow, Froſts, &c.

THE Governor of the World; to ſhew his Wiſdom, and make his power known, hath ſet the Sun in the Firmament, (among other Offices) to exhale and draw up the Vapours and moiſture from the Earth into the Ʋpper Regions of the Air, and when they are condenſed into Clouds, he hath the Winds ready to carry them about from place to place, and when they are Sunn'd and Fann'd ſufficiently there, and made pure and fit for our uſe; he doth again either diſſolve or congeal them, and ſend them down to us in the ſeveral Species of Rain, Hail, Snow, &c. O Lord, our Governor, how excellent is thy Name in all the Earth!

1. The 30th of July, Anno 1662. was a very ſtormy and tempeſtuous day in Cheſhire and Lancaſhire. At Ormskerk there was ſuch a Storm of Hail, as brake the Glaſs-Windows, and did much hurt to the Corn. Mr. Heywood the Miniſter, meaſured an Hail-Stone, after ſome of it was waſted, and found it 4 Inches about, others were judged to be greater.

2. The 13th of October, Anno 1666. there was in Lincolnſhire, a dreadful Storm of Thunder and Hail-Stones, much bigger than Pidgeons Eggs, and ſome fell as large as Pullets Eggs. Ibid.

3. The 26th of June, Anno 1682. in New England there were the moſt amazing Lightnings that had been known, grievous Hail falling with it. At Springfield it was moſt dreadful, where great pieces of Ice, ſome 7, ſome 9 Inches about, fell down from the Clouds with ſuch violence, that the Shingles upon ſome Houſes were broken thereby, and holes beat into the Ground that a Man might put his Hand in. Several Acres of Corn were beat down and deſtroyed by the Hail, &c. Mather's Remarkable Providences, p. 318.

4. In the 23th year of King Henry II. a ſhower of Blood rained in the Iſle of Wight, which continued two hours together. Clark's Examples, p. 571.

5. In June, Anno 1653. a black Cloud was ſeen over the Town of Pool, which a while after was diſſolved into a ſhower of Blood, that fell warm upon Men's hands: Some green Leaves, with thoſe drops of Blood upon them, were ſent to London; atteſted by Eye-witneſſes. Clark's Mirr. p. 484.

6. Before Caeſar's Death, no only drops of Blood fell from Heaven, but alſo Pitts and Pools flowed with Blood. Plutarch.

7. Anno 1620. it Rained Blood in Poland ſo abundantly, that the drops fell very faſt from the tops of the Houſes: Soon after, the Tartars, with 40000 Men invaded Poland, exerciſing incredible cruelty, killing in one place above 3000 Polanders: And the Turks, with 90000 men, fell into Walſlady, where they had a bloody Encounter with 12000 Poles, led by the Great Chancellor of the Kingdom, who himſelf with the whole Army were ſlain, few or none eſcaping, Burtons, Surp. Mir. of Nature, p. 99.

8. The 16th of July, Anno 1622. in the Dukedom of Wittenburg, it Rained Blood on the Hands and Clothes of Labouring-men; and likewiſe upon Trees, Stones, and other places in the Fields: In theſe parts at Noringen many thouſands were ſlain. Ibid. p, 101.

9. The 29th of June, Anno 1625. at Conſtantinople, began a moſt terrible Tempeſt, with Thunder and Lightning, that all the City ſhewed as if it had been on Fire; at the end whereof, fell a Storm of Hail that brake Tiles and Glaſſes, ſo that Stones were taken up of 150 Drams, and the next morning ſome of them being weighed, they were about 7 and 8 Ounces a piece, wherewith they were ſore wounded; and the 3d of July after, fell another Tempeſt of Thunder and Lightning, which burned a Woman and Child, and ſlew much Cattle in the Field. Clarks Example, c. 103. p. 490.

10. Anno 763. when the Turks firſt brake forth from about the Caſpian Sea, there was ſuch an extraordinary cold Winter, that the Euxine Sea was frozen 30 foot thick, Men walked upon the Ice for 100 miles into the Sea; yea, all the Country from Lycia to Denubius, and on the other ſide, as far as Euphrates, were ſo aſſociated by the Froſt, as if they had been all one Country. Some pieces of Ice, like unto Mountains, fell upon and beat down the Walls of ſeveral Cities. Ibid.

11. In the Reign of King John, were great Thunders and Lightning, and Showers, with Hail-Stones, ſome as big as Gooſe Eggs. Clark's Mirr. p. 571.

12. Anno 1568 upon All-Saints Eve, the Sea exceſſively ſwelling, in ſome places over-flowing, and in others bearing down the Banks, ſuch a prodigious and unheard of Deluge covered certain Iſlands of Zealand, with a great part of the Sea-Coaſt of Holland, and almoſt all Friezeland, as deſtroyed much Land and many Men. In Friezeland alone, were 20000 Perſons drowned, whoſe Bodies, with the Carcaſſes of Cattle, Houſhold Goods, and broken Ribs of Ships floated all over the Fields, the Land being indiſtinguiſhable from the Sea. Many were ſaved from the tops of Hills, and Trees, being ready to ſtarve, by Boats. Strada, Clarks Examples, p. 490.

13. Anno 1586. it Rained Locuſts in Thracia, and Ducks and Geeſe in Croatia, as Leonclavius teſtifies, who was an Eye witneſs of it. The Locuſts fell in ſuch multitudes, that they devoured all the Country: And on the contrary, the Ducks and G[•]eſe fed and nouriſhed many. Cluverius Hiſt. Mundi. p. 742. Clark. Ibid.

14. Anno 1608. a Froſt began in December, and continued till the April following, with ſuch violence, that not only the Thames was ſo frozen, that loaded Carts were driven over it, as on dry Land, but many Fowls and Birds periſhed, and Herbs in Gardens were killed. Cark. Mir. p. 578.

CHAP. LIII. Concerning Thunderbolts or Thunderſtones.

THunderbolts and Thunderſtones are nothing elſe but the foeculent matter of thoſe Vapours and Exhalations, which are the material cauſe of the Thunder and Lighening; for we ſea by experience, that even our Ʋrine has always ſome ſuch concreted dregs belonging to it; and ſometimes perfect Stones made out of it, either in the Reins or Ʋreters or Bladder; and why there may not be a p[•]trification in this caſe, I know no Reaſon.

1. Avicenna ſaith, That he ſaw a Thunderbolt which fell at Corduba in Spain, and that it had a Sulphurous ſmell, and was like Armoniac. It is poſſible, that not only Sulphurous and Bituminous, but ſtony ſubſtances may be generated in the Clouds with the Lightning. George Agricela writeth, That near Lurgia, a Maſs of Iron, being 50 pound in weight, fell from the Clouds, which ſome attempted to make Swords of, but the Fire could not melt it, nor Hammers bring it into Form, Anno 1492.

2. At Enſiſheimiun, a Stone of 300 pound weight fell from the Clouds, which is kept in a Monument in the Temple there. Anno 1581, a Stone came out of the Clouds in Thuringia, which was ſo hot, that it could not be touched, with which one might ſtrike fire as with a Flint. There is now to be ſeen at Dreſden, a Stone which deſcended out of a Cloud, and is reſerved amongſt the Am[•]anda belonging to the Elector of Saxony; ſome lately living were preſent at the ſall of that Stone. Anno 1618, in Bobemia, a conſiderable quantity of Braſs Mettal fell from the Clouds.

3. May 28, 1677, at a Village near Hana in Germany, there was a Tempeſt of Lightning, and a great multitude of Stones of Green and partly Caerulean Colour fell therewith, and a conſiderable Maſs of Mineral Matter, in traſte like Vitriol, being ponderous and friable, having alſo Metallick ſparks like Gold Intermixt. Geſner ſaith, that a Gentleman gave him one of thoſe Stones, ſuppoſing it to be a Thunderbolt, and that it was 5 digits in length, and 3 in breadth. This ſort of Stone is uſually in form like unto an Iron Wedge, and has an hole quite through it. Boetius reports, that many Perſons worthy of Credit, affirmed, that when Houſes or Trees had been broken with the Thunder, they did by digging, find ſuch Stones in the places where the Stroke was given; nevertheleſs, that fulminous Stones or Thunberbolts, do always deſcend out of the Clouds, when ſuch breaches are made by the Lightning, is a Vulgar Error. M[•]ther's remark. Prov. p. 113.

CHAP. LIV. Comets, Blazing-Stars.

I am no Prophet, nor Prophet's Son, nor Aſtrologer, to pretend any skill in the particular Significations of theſe fiery Meteors; and they that make a Profeſſion that way, I do humbly conceive, had need to be very modeſt: All that I can aſſert with any Confidence in ſuch Caſes, is, that Comets are, as it were, Colours hung forth, or a Hand ſtretched out, at the Windows of Heaven, to ſignifie the Indignation of the Almighty, that he is frowning and bending his Bow, and making his Quiver ready, to ſhoot at the Inhibitants of the Earth; and that they had beſt conſider and examine, and prepare themſelves to meet him in the Way of his Judgments.

1. Before the laſt Deſtruction of Jeruſalem, a Comet in the likeneſs of a Fiery Sword, hung over the City for a year together; alſo at the [•]eaſt of Paſſover, a great Light appeared about the Altar at Midnight, which continued half an hour; alſo a Cow that was led to be Sacrificed at the Altar, brought forth a Lamb, &c. Alſo a little before Sun-ſet, were ſeen in the Air, Iron Chariots, and an Army in Battle-Array, as it were begitting the City. Joſeph. Hiſt.

2. Before the Peloponeſian Wars, there was a Comet, which continued 57 days together; there was alſo ſo great an Eclipſe of the Sun, the Stars appeared at Noon-day, Idem.

3. The ſame Year that Nero was adopted by Claudius, there appeared three Suns. Ibid.

4. Irone the Empreſs, r[•]ling in Conſtantinople after the Murder of her Son Conſtantine, the Sun was darkned for 17 days together. Iſac. Chron. p. 276

5. In Flanders, Anno 1088, was ſeen a Fiery Dragon, flying in the Air, caſting out Flames from his Mouth, Ibid. p. 315.

9. The [•]caſt of Baſter, before the coming of the Normans into this Kingdom, there was ſeen for a Week together, a Blazing-Star of an[•]hideous and fearful Form. Camb. Brit.

7. Anno 1698. While a Battle was Fought between the Engliſh and Scots, the Sun appeared as red as Blood, ſo long as the battle continued. Camb. Brit. Irel. p. 162.

8. Anno 1342. October 11, the Moon being 11 days old, there was ſeen two Moons at Dublin, the one in the Eaſt, the other in the Weſt. Ibid. Ir. p. 188.

9. Anno 1406, in the Time of the Holy War, there appeared in Judea, a Comet for 50 days; alſo three Suns, one on each ſide of the True, but ſmaller; a great white Circle environing them and in it a Rainbow of four Colours the Bow towards the Sun and reaching to the two other Suns. Purch's Pilg. v. 2. p. 1287.

10. Anno 1611, Three Suns were ſeen in the Firmament over Vienna. Turk, Hiſt. p. 1311.

11. Anno 1618, there appeared in the Night over Conſtantinople a Comet in the form of a crooked Sword, it was of a vaſt bigneſs; at the firſt appearing it was whitiſh, but as it roſe, the redder it was, and like unto Blood. Ibid, p. 1379.

12. In March following, 1650. three Glorious Suns were ſeen at once in Cumberland, to the Aſtoniſhment of many Thouſands that beheld them. Clark's Mir. p. 483.

13. Anno 1648, Mr. Clark ſaith, That in January, the Week before the Beheading of King Charles the Firſt, there was ſeen a fiery Meteor in the Air near Briſtol, on the South-ſide of the City, for divers Nights together, in Form long, with fiery Streams ſhooting out Eaſt and Weſt. Ibid.

14. Anno 1572, in November, there appeared a new Star in Caſſiopeia which continued ſixteen Months; ſoon after which, Charles the Ninth, King of France, (who was the Author of the Pariſean Maſſacre) died of exceeding Bleeding from divers parts of his Body, Curſing and Swearing; ſaith Camb. in his Elizabetha.

15. A while after Charles the Fifth ſickended, whereof he died, there was ſeen a Blazing-Star in Spain, at firſt ſomewhat dim, but as his Diſeaſe increaſed, ſo it grew in brightneſs, at laſt ſhooting its fiery Hair point-blank againſt the Monaſtery where he lay, in the very Hour that the Emperour died the Comet vaniſhed, which was Sept. 21. 1558. Strada.

16. The new Star in Caſſiopeia is ſuppoſed to be ſet as a ſign of the Reformation and the Renovation of the Goſpel-Light, after a long interval of Darkneſs.

CHAP. LV. Lightnings and Thunder.

I Know not well, whether the Philoſophical Account of Lightnings and Thunder will be accepted of in this Diſputing Age, viz. That they are a Congeſtion of Vapours or Exhalations in the Clouds, inkindled there by an Antiperiſtaſis, and ſo moving and diffuſing themſelves till they burſt the Clouds, and break forth with a loud Eruption, and quickneſs of Flame, to the Aſtoniſhment of us who live beneath. But ſure I am with the Pſalmiſt, They are the Voice of the Lord, and bring mighty Things to paſs, ſometimes to our Terrour and Amazement.

1. In the time of Marcus Antonius the Philoſopher we read, that the Quadi his Enemies were ſtricken with Thunder at the Prayers of the Chriſtian Soldiers, whence the Chriſtian Legion was called The Thundering Legion; preſently (ſaith the Emperour of them in that Epiſtle) as they lay upon their Faces and prayed to God, I know not whom, a cold Shower fell upon us; but upon our Enemies, Hail mingled with Thunder, that we found immediately that the Hand of the mighty God affiſted us. Johnſt. Nat. Hiſt. cl. 3. c. 5. p. 79.

2. About Anno 105, in the Reign of Trajan, who raiſed the 3d Perſecution Octob. 22 there aroſe furious and violent Winds, which tore up Trees by the Roots, uncovered and overthrew many Houſes &c. Then followed Thunder and Lightnings, which made the Night like Noon-Day; then fearful Thunderbolts, which brake down ſtately Buildings, and ſlew many Men; &c. Clark's Mir. p. 489. Dion.

3. July 1654, at Salisbury in New-England, one Partridge was killed by Thunder and Lightning, his Houſe being ſet on Fire thereby, himſelf with others endeavouring to quench it, by a ſecond Crack was ſtruck dead, and never ſpoke more. Ten others were ſtruck, and lay for dead, but they all revived except Partridge, in whoſe Clothes and Skin were Holes found like Shot-holes. Remarkable Providences, p. 73.

4. Octob. 21. Anno 1638, at Withycomb in Devonſhire, being Sabbath-day, whilſt the People were attending the Publick Worſhip of God, a black Cloud coming over the Church, there was ſuddenly an amazing Clap of Thunder, and with it a Ball of Fire came in at the Window, whereby the Church was much damnified, and many of the People ſtruck down. Some of the Seats in the Body of the Church were turned upſide down, yet they that ſate in them received no hurt. One Mr. Hill ſitting in his Seat by the Chancel, had his Head ſuddenly ſmitten againſt the Wall, by which Blow he died that Night. Another had his Head cloven, his Skull rent in three pieces, and his Brains thrown on the Ground whole: The Hair of his Head by the Violence of the Blow ſtuck faſt to the Pillar that was near him. A Woman attempting to run out of the Church, had her Clothes ſet on fire; and her Fleſh on her Back torn almoſt t the very Bone. Clark's Examples, Vol. 1. ch. 104. p. 501.

5. Anno 1613, June 26, in the Pariſh of Chriſtchurch in Hampſhire, one John Hitchell, a Carpenter, lying in Bed with his Wife, and a young Child by them, was himſelf, with his Child, burnt to Death by a Flaſh of Lightning, no Fire appearing outwardly upon him, and yet lay burning for the ſpace of three Days, till he was quite conſumed to Aſhes. Clark's Prodigies, p. 579.

6. Anno 1665, in February, there was a great Tempeſt, accompanied with Thunder and Lightning in divers places; at which time the ſtately Spire of Coventry fell, and beat down a great part of the Church, killing one Man. And in Hampſhire, a Juſtice of the Peace riding by t the way, was ſlain and burnt by Lightning. Ibid. p. 570.

7. Dr. Beard ſaith, That a Man travelling between two Woods in a great Tempeſt of Thunder and Lightning, rode under an Oak to ſhelter himſelf; but his Horſe would by no means ſtay under that Oak, but whither his Maſter would or no, went from that Tree, and ſtayed very quietly under another Tree not far off; he had not been there many Minutes before the firſt Oak was torn all to fitters with a fearful Clap of Thunder and Lightning. Beard's Theat. p. 443.

8. Acoſta ſaith, That it ſeldom Thunders about Braſil; but ſuch Lightnings are frequent there, as make the Night appear brighter than the Noon-day. On ſome Snowy Mountains in Africa, the Cracks of Thunder are ſo loud, that they are heard 50 Miles off at Sea. Mather's Remarkable Prov p. 131.

9. An Adverſary of Mr. Bolton's riding abroad when it Thundred very dreadfully, obſerving that his Wife, a Pious Woman, was not at all afraid, (when he himſelf trembled greatly) anſwering, That it was the Voice of her Heavenly Father, &c. Thereupon went to Mr. Bolton, begg'd his Pardon and Prayers for the Wrong he had done him, and deſired to know what he ſhould do to be ſaved. Upon which, he became a very reformed Man. Ibid.

10. Meurerus (in Comment, Meteorolog.) ſpeaks of a Man, that, going between Lipſia and Torga, was ſuddenly carried out of ſight by a Thunder-ſtorm, and never ſeen more. Ibid. p. 128.

When Matthew Cole was killed with the Lightning at Northampton, the Demons, which diſturbed his Siſter Anne Cole (40 Miles diſtant) in Hartford, ſpoke of it, intimating their Concurrence in that terrible Accident. Ibid.

CHAP. LVI. Earthquakes.

OUR Saviour hath told us, That one jot of his Word ſhall not periſh, till all be fulfilled; that Heaven and Earth ſhall ſooner paſs away: And we have reaſon to ſuſpect it, when we find the Pillars of the Earth ſhake ſo terribly, as ſometimes they do, and the Earth we tread upon (which one would think firm in its Foundations) toſſed with ſuch frequent, and ſometimes very dreadful Concuſſion̄s. What Leſſon, methinks, ſo natural in this Caſe, as, Ariſe, let us go hence: Let us caſt Anchor within the Veil, and place our Treaſures in that City which hath laſting Foundations.

1. Before the Birth of our Savour, Plato mentions a wonderful Earthquake, whereby in a Day and Night a vaſt Iſland without the Stroights of Gibralter called Atlantis, and bigger than Aſia and Africa together, was wholly overwhelmed, and afterward covered by a great Inundation of Water. He alſo writes, that by another terrible Earthquake the Continent of Africa was rent aſunder from Europe and Aſia, as it is at this Day, being not only contracted by a little Neck of Land at the Red Sea. The famous Iſle of Sicily was likewiſe formerly a part of Italy, and by an Earthquake divided from it. And our Iſland of Great-Britain is ſuppoſed to be broken off from the Centinent of France by that means. Herodotus ſaith, that Egypt in ancient time was a Gulph of the Sea, and by an Earthquake made dry Land. The River Indus in Aſira, which receives Fifteen other Rivers into it, altered its Channel, and the Neighbouring Country turned into a Wilderneſs by a lamentable Earthquake. The Iſle of Delphos, famous for the Oracle and Temple of Apollo, was wholly ruined by an Earthquake. Strabo mentions a City ſituate about Sydon, that was wholly ſwallowed up thereby. Pliny writes of twelve Cities ruined in in one Night; and St. Auguſtine is cited for what is more ſtrange, That in an Earthquake an hundred Cities in Lybia were deſtroyed. tit. Livius. Hiſt. Joſephus records, that about 29 Years after the Birth of Chriſt, there happened a tremendous Earthquake in the Country of Judea, whereby divers Beaſts were ſlain, many People overwhelmed in the Ruins of their Houſes, and periſhed to the number of about 30000.

2. To relate thoſe Earthquakes that have happened ſince our Saviour's Birth, as I find them mentioned by ſeveral Authors; of which, that which happened at his Crucifixion is ſaid to be the greateſt that ever was, which ſhook not only one part of the Earth as in other Caſes, but the whole World trembled at once, if famous Authors may be credited. In the tenth Year of Chriſt was a great Earthquake in Cyprus, which overthrew many Cities; and in the 17th Year, thirteen Cities in Italy were deſtroyed, and the River Tyber overflowed Rome. In the Year 59, was a great Earthquake in Rome, at which time Nero's Supper was burned with Lightning.

3. In the Reign of Trajan the Emperour, Anno 105, there happened a moſt terrible Earthquake at Antioch, which deſtroyed many Cities and People, and extended it ſelf very far; with fearful Lightnings which made the Night as light as Day, preceded with dreadful Thunderbolts that threw down ſtately Buildings, killed many People, ſtrong and unuſual Storms of Wind, the Sea wrought, the Waves ſwelled, the Earth ſhaken, Trees pluck'd up by the Roots, multitudes buried in the Ruins of their own Houſes. In Anno 107, a very great Earthquake happened in Aſia, with many prodigious Sights in the Air, as fighting of Men, &c. Another in Galatia and Rome, where Lightning from Heaven conſumed the Temple of their Gods, with ſtrong Winds, and horrible Noiſes in the Earth. In Anno 120, an Earthquake in Nice, and two terrible Ones in Paleſtina. In Anno 162, was a very great Earthquake in Bithynia; the Waves of the Mediterranean Sea in a Calm elevated themſelves to the top of a Mountain far diſtant from it, and caſt the Foam a great way upon the main Land.

4. In Anno 244, the Sun was totally Eclipſed, and there was ſo horrid an Earthquake, that certain Cities together were ſwallowed up, and exceeding great Darkneſs happened for many Days together. In the Year 300, there were great Earthquakes, by one whereof 13 Cities in Campania were overthrown, and another in Aſia. Many Cities in the Eaſt fell to the Ground by an Earthquake; and Neo Caeſarea was overturned, and all its Inhabitants periſhed, except only ſuch as were ſaved with the Biſhop in the Church. Dyracchium was demoliſhed by an Earthquake; Rome trembled for three Days and three Nights ſucceſſively: And indeed it was to General, that all Europe and Aſia were ſhaken at once.

5. In the Year 366, in the Reign of Julian the Emperour, who was firſt a Chriſtian, and after revolted to Paganiſm, for which he was hamed the Apoſtate; in deſpight and contempt of our bleſſed Saviour, who had propheſied the Temple of Jeruſalem ſhould be deſtroyed, and never rebuilt, he impiouſly reſolved to invalidate the ſame, and deſigned to build it magnificently with exceſſive Coſt and Charges; when they had digged up the Remainders of the old Buildings from the loweſt Foundation, and had cleared the Ground, ſo that there was not a Stone left upon a Stone, according to our Bleſſed Saviour's Prediction: The next Day coming to the Place there was a great Earthquake, inſomuch that the Stones were caſt out of the Foundation, ſo that many of the Workmen were ſlain. The publick Buildings which were neareſt the Temple were likewiſe looſen'd, and falling down with great Violence, buried thoſe who were in them in their Rains, ſome who attempted to fly away were found half dead. The Earthquake was ſcarce over, but thoſe who remained fell to work again; but when they attempted it the ſecond time, ſudden Flaſhes of Fire came violently out of the Foundations, and other Fire fell furiouſly from Heaven, and deſtroyed more than before, the Flame continuing a whole Day together.

6. In the Year 367, in the Reign of Valens and Valentinian, Emperours of Rome, there happened ſuch horrible Earthquakes throughout the Weſtern Empire. A little after the Day-dawning there was a great Tempeſt of Thunder and Lightning, which was followed by ſuch a dreadful trembling of the Earth, that the Sea was ſhaken therewith, and deſerted the Shore, and its ancient Bounds for a great ſpace; many Ships were left on dry Ground, and ſwarms of People flew thither to catch Fiſh; when ſuddenly the Sea, as diſdaining to be impriſoned, returned to its former Station with ſuch Impetuoſity, that it over-ran its former Bounds, and, with the Fury thereof, overthrew a multitude of Towns and Houſes, with many Thouſands of People.

7. In the Year 430, a great Earthquake reged in divers places, and overturned many Cities; ſome Authors affirm, it was ſo terrible, as to affect almoſt the whole World, the Earth gaped and ſwallowed up many Villages, Fountains were dried up, and Waters brake forth in places formerly dry. Great Trees were torn up by the Roots; heaps of Trees were ſo ſhaken together, that they were raiſed into Mountains. The Sea threw up dead Fiſhes; many Iſlands ſunk, and overwhelmed; Ships ſailing on the Sea, were ſuddenly left on the dry Ground: In ſhort, many places in Bythinia, the Helleſpont, and both the Phrygia's, were diſtreſſed thereby. This continued ſix Months without intermiſſion, and the People of Conſtantinople not daring to ſtay in the City for fear of the fall of their Houſes, continued together with their good Emperour, and their Patriarch, in the Fields inſtant in Prayers to the Almighty for the Removel of ſo dreadful a Judgment.

8. In the Year 454, a great Earthquake at Rome, another at Vienna, Wolves and other Beaſts wander all the Year through the City, and devour Men. An Earthquake in Ruſſia, and at Conſtantinople, with two wonderful Blazing-Stars. In the Year 458, a great Earthquake happened at Antioch, which the Citizens had cauſe to remember: Before it began, ſome of the Inhabitants were ſeized with extraordinary Madneſs, ſuch as ſeemed to exceed the Fury of Wild Beaſts, and to be the Preſage of that Calamity which followed ſoon after: For about the fourth Hour of the Night, in September, almoſt all the Buildings of the new City were overturned, which was well People, and none of it forſaken, or empty, being curiouſly built by the Magnificence of divers Emperours, who ſtrove to Excel each other in the Adornment of it.

9. In the Firſt Century was a terrible Earthquake in Arabia, another in Paleſtina, and a third at Conſtantinople, ſix Weeks together.

10. In the ſixth, ſeventh, and eighth Centuries, an Earthquake at Antioch; another at Paleſtina; another in England and Normandy; and divers dreadful Prodigies. About the ſame time, there was a violent Earthquake in Conſtantinople, which laſted many Days; and every Hour the City ſuffered extraordinary Shocks. Many Houſes were thrown down, but the People betook themſelves to Prayer, Faſting and Repentance; and the Almighty had Compaſſion on them: Many Cities in the Eaſt were ruined by it; and the City of Alexandria was ſore ſhaken therewith, which was the more Aſtoniſhing, becauſe it ſeldom happens in thoſe Parts. Some Years after, Conſtantinople was ſhaken ſo violently, that not only the Walls and Churches, but all Greece trembled therewith. In the Year 801, whilſt Charles the Great was in Italy, there was an Earthquake with great Noiſes, which ſhook all France and Germany, but eſpecially Italy: It overthrew ſeveral Towers and Mountains, and the Church of St. Paul at Rome was deſtroyed by it.

11. In the ninth, tenth, and eleventh Centuries, an Earthquake happened in Scotland, another in France; a very great one in Aſia; ſeveral terrible ones, with Whirlwinds, in Germany; alſo a great Earthquake in England, where five Suns appeared at once, and after, four Moons at once. In the Reign of King William the Conquerour, Anno 1086, happened an Earthquake with a dreadful Noiſe. In Anno 1100, in the Reign of King Henry the Firſt, the Earth moved with ſuch Violence in England, that many Building were ſhaken down; in divers places an hideous Noiſe was heard, and the Earth through ſeveral Rifts caſt forth Fire for many Days together, which neither by Water, nor by any other Means, could be ſuppreſs'd. In Lumbardy in Ita[•] (about the ſame time) was an Earthquake, which laſted about ſix Weeks, and removed a Town from the place where it ſtood a great diſtance. In the Year 1179, on Chriſtmas-Day, at Oxenhall near Darlington in the County of Durham, the Earth was lifted up almoſt like a Tower, and ſo continued all that Day, as it were, immoveable till Evening, and then fell with ſo horrible a Noiſe, that it affrighted the Inhabitants thereabouts, and the Earth ſwallowing it up, made in the ſame place three Pits of a wonderful depth, which were afterwards called Hell-Kettles.

12. In the Year 1180, an Earthquake ruined a great part of the City of Naples. The City of Catania in Sicily is deſtroyed with 19000 People by an Earthquake. The K. of Iconium is ſwallowed up by an Earthquake, and in England many Buildings were thrown down by the ſame means, amongſt which, the Cathedral Church of Lincoln was rent in pieces.

13. In the Year 1222, there were ſuch Earthquakes in Italy and Lumbardy, that the Cities and Towns were forſaken, and the People kept abroad in the Fields in Tents; many Houſes and Churches were thrown down, much People thereby cruſhed to Death; the Earth trembled twice a Day in Lumbardy for 14 Days together; beſides, two Cities in Cyprus, and the City of Breſcia were this Year deſtroyed by Earthquakes. In the Year 1176, about the ſame time that Adrian the Fourth was made Pope, was a dreadful Earthquake at Millain, and the Country round about: In Italy there was likewiſe a great Earthquake, and another in England, and a third in Germany.

14. In the Year 1300, there was ſuch an Earthquake in Rome as never was before, and 48 Earthquakes happening in one Year, whereby all Lumbardy was ſhaken. A great Earthquake in London, which ſhook down many Buildings. Anothe Earthquake did much miſchief about Bath and Briſtol, and two more happened in England not long after. In the Year 1348, a terrible Earthquake happened at Conſtantinople, which endured ſix Weeks, and reached as far as Hungary and Italy; 26 Cities were overthrown by it.

15. In the Year 1456, there aroſe upon the Sea of Ancona in Italy, together with a thick gloomy Cloud that extended above two Miles, a Tempeſt of Wind, Water, Fire, Lightning and Thunder, which piercing to the moſt deep Abyſſes of the Seas, forced by the Waves with a moſt dreadful Fury, and carried all before it upon the Land, which cauſed ſo horrible an Earthquake ſome time after, that the Kingdom of Naples was almoſt ruined, and all Italy carried the diſmal Marks of it. A Million of Houſes and Caſtles were buried in their own Ruins, and above 30000 People cruſhed to pieces, and a huge Mountain overturned into the Lake De la Garde. Soon after was a dreadful Earthquake in Millan, another in Hungary.

16. In Sept. 14. 1509, there happened a terrible Earthquake at Conſtantinople, and in the County thereabouts; Bajazet the ſecond, being Emperour, by the Violence whereof, a great part of that Imperial City, with many ſtately Buildings both publick and private were overthrown, and 13000 People overwhelm'd and ſlain; the Terror whereof was ſo great that the People generally forſook their Houſes, and lay abroad in the Fields; yea, Bajazet himſelf, thô very aged, and ſore troubled with the Gout, lay abroad in the Fields in his Tent. The Earthquake continued, as the Turks relate, for a Month, with little intermiſſion. In the year 1531, in the City of Lisbon, in Portugal, about 1400 Houſes were overthrown by an Earthquake and 600 more ſo ſorely ſhaken, that they were ready to fall, and many Churches caſt to the Ground.

17. In 1538. Mr. George Sandy's gives a Relation of a Remarkable Earthquake and Burning, which happened near the City of Puteoli, with the New formed Mountain; for September 29, 1538. the Country thereabouts, having for ſeveral days before been Tormented with perpetual Earthquakes, that no one Houſe was left intire, but all expected an immediate ruine: after the Sea had retired 200 paces from the Shoar, leaving abundance of Fiſh and Springs of freſh Water ariſing in the bottom; this Mountain viſible aſcended about the ſecond Hour of the Night, with an hideous roaring Noiſe, horribly vomitting Stones, and ſuch ſtore of Cinders, as overwhelm'd all the Buildings thereabouts.

18. In 1571, February 17, a Prodigious Earthquake happened in the Eaſtern parts of Herefordſhire, near a little Town called Kinaſton; about 6 in the Evening, the Earth began to open, and a Hill called Marckly Hill with a Rock under it, made a mighty bellowing Noiſe, heard a-far off, and then lifted up it ſelf a great height, and began to Travel, bearing along with it the Trees that grew upon it, the Sheep-folds and Flocks of Sheep abiding thereon at the ſame time; having thus walked from Sunday Evening to Monday Noon, it left a gaping diſtance, 40 Foot wide, and 80 Ells long, the whole Field about 20 Acres; the ſame Prodigy happened about the ſame time in Blackmore, in that County. A great Earthquake at Conſtantinople; an Earthquake and Inundation in Holland; very great Thunder and Earthquake in Spain; an Earthquake and Bowls of Fire in Corinthia; the Sun ſeem'd to cleave in ſunder.

19. In 1580, April 6, being Eaſter-Wedneſday, about 6 in the Afternoon, happened a great Earthquake in England, which ſhook all the Houſes, Caſtles and Churches every where as it went, and put them in danger of utter Ruin; at York, it made the Bells in the Churches jangle. In 1581, in Peru in America, there happened an Earthquake, which removed the City of Augnangum, two Leagues from the place where it ſtood, without demoliſhing it, in regard the Scituation of the whole Country was changed; another Earthquake in the ſame Country, that reached 300 Leagues along the Sea-ſhore, and 70 Leagues in Land, and Levelled the Mountains along as it went, threw down Cities, turn'd the Rivers out of their Channels, and made an univerſal Havock and Confuſion; all this was done ſaith the Author, in the ſpace of ſeven or eight Minutes; ſometime before this, above 40000 People periſhed in an Earthquake about Puel and Naples.

20. In 1590, happened a terrible Earthquake, which made Auſtris, Bohemia, and Moravia, to Tremble, in 1591. In St. Michael Iſland, in the Weſt-Indies, there was an Earthquake which continued about 16 days, to the extream Terror of the French, which inhabit there, eſpecially when by force thereof, they perceiv'd the Earth to move from place to place, and Villa Franca their Principal Town overthrown, the Ships that then rode at Anchor, trembled and quaked, inſomuch, that the People thought the day of Judgment was come. In 1593, another terrible Earthquake happened in Perſia, which overturn'd 3000 Houſes in the City of Lair, cruſhing to Death above 3000 Perſons in their Ruins. In 1614, there was a great Earthquake in Ʋercer, one of the largeſt of the Azor's Iſlands, belonging to the King of Portugal, overturning the City of Agra, 11 Churches, 9 Chappels, beſides many private Houſes, and in the City of Praga; hardly an Houſe was left ſtanding; not long after, a dreadful Earthquake happened in St. Michael, another Iſland of the Azores, the Sea opened, and thruſt forth an Iſland above a League and a half in length, at the place where there was above 150 Fathom Water.

21. In 1622, was a great Earthquake in Italy, the ſhape of an Elephant was ſeen in the Air, and three Suns; Armies Fighting, Monſtrous Births, Waters turned into Blood, unuſual and impetuous Tempeſts, which overthrew ſeveral Towers.

22. In 1627, an Earthquake happened in England, and a great Fiery Beam was ſeen in the Air in France; Six Suns in Cornwall at once, and five Moons in Normandy, In the ſame year, July 31, happened an Earthquake in Apulia in Italy, whereby in the City of Severine, 10000 Souls were taken out of the World, and in the Horrour of ſuch infinite Ruins, and Sepulchre of ſo many Mortals, a great Bell thrown out of the Steeple by the Earthquake, fell ſo fitly over a Child, that it inclos'd him, doing him no harm, made a Bulwark for him againſt any other danger.

23. In the year 1631, there happened a Terrible Earthquake in Naples; and the Mountain of Soma, after many terrible Bellowings, Vomitted out burning ſtreams of Fire, which tumbled into the Adriatic Sea, and caſt out huge deal of Aſhes; the like happened the year following, with great Damage and Loſs to the Neighbouring places, in Houſes, People, and Cattle, and in Apulia, 17000 Perſons were deſtroyed by the ſame.

24. In the year 1631, there happened a Terrible Earthquake in the Iſland of St. Michael, one of the Terceres, in the Atlantick Ocean, Weſtward; upon June the 26th, this Iſland began univerſally to ſhake, which continued eight days, ſo that the People leaving the cities, Towns, and Caſtles, were forc'd to live in the open Fields; which was attended with a dreadful breaking out of Fire, that had not the Wind by Divine Providence blown from the Iſle into the Sea, and drove back this outragious Fire, without doubt the whole Country had been burnt up and deſtroy'd.

25. In 1560, about five a Clock, about the County of Cumberland and Weſtmorland, was a general Earthquake, wherewith the People were ſo affrighted, that many of them forſook their Houſes, and ſome Houſes ſo ſhaken, that their Chimneys fell down. The ſame year, the Iſland of Santorim, at the bottom of the Streights, in the Mediterranean Sea, not far from Candia, had formidable Earthquakes and Fires; it was moſt remarkable upon September 24, 1650, which ſhook the Iſle till the 9th of October, with ſuch mighty and frequent Earthquakes, that the People fearing their immediate Ruin was approaching, were on their Knees Night and Day before the Altars; it cannot be expreſſed what Horrour ſeized all Men, eſpecially when the Flames breaking through all Obſtacles, ſtrove to make themſelves away, through the midſt of the Waters of the Ocean, about four Mites Eaſtward from Santorin, for the Sea all on a ſuddain ſwelled thirty Cubits upward, and extending it ſelf wide, through the Neighbouring Lands, overturn'd all in its way.

26. In 1657, the Spaniards felt a terrible blow in Peru, which, if it were not a Mark of the Wrath of Heaven, (ſaith the Author,) was at leaſt a Sign, that the Earth is weary of them, eſpecially in thoſe Parts, where they have ſtain'd it with ſo much Innocent Blood. The City of Lima was ſwallowed up by an Earthquake, and Calao, another City not far from it, was conſumed by a Shower of Fire out of the Clouds, 11000 Spaniards loſt their Lives in this Calamity, and the Earth devoured an 100 Millions of refin'd Silver, which the Lucre of the Spaniards had forc'd out of her Bowels.

27. In 1660, an Earthquake happened at Paris in France, and at the ſame time we had News, that part of the Pyrenean Mountains had been overthrown ſome days before; they are certain Mountains that divide France and Spain; it did great Miſchief there, overwhelm'd ſome Medicinal Baths, many Houſes, and deſtroying much People, one Church which ſunk into the Caverns below, was thrown up again, and ſtands very firm; but in another place, this was look'd upon as a great Miracle, eſpecially by the French, who have diſputed with the Spaniard, about a Church ſtanding upon the Frontier-Line, but now is removed near half a League, within the acknowledged Limits of France.

28. In 1665, there was a great Tempeſt accompanied with Thunder, Lightning, and an Earthquake in divers places in England, at which time the ſtately Spire of Trinity Church in Coventry, fell down and demoliſhed a great part of the Church.

29. In 1668, in Autumn, a great part of Aſia and ſome parts of Europe were infeſted with extraordinnry Earthquakes, the Cities of Conſtantinople and Adrianople felt its effects, but not with that Violence and continuance as in other places. In ſome parts of Perſia, it continued for above fourſcore days; Torqueto and Bolio two conſiderable Cities, were by its great Violence laid even to the Ground, and all or moſt of their Inhabitants buryed in the Ruins, above 6000 Perſons Periſhed in the firſt of them, and above 1800 in the latter; and in all the Adjacent Cities it raged with extraordinary Fury, deſtroying and ruining the Buildings, killing many of the People, and the reſt were forced to quit the Towns, and take up their Lodgings in the Fields.

30. In 1687, October 20, the London Gazette gives a ſad Relation of another Earthquake in the Kingdom of Peru in America, whereby the City of Lima was totally overthrown, and not an Houſe left ſtanding, burying many of its inhabitants under its Ruins; at the ſame time Callao, Fenettei Piſco, Chancay, Los, Florillos, &c. Moſt of the Sea-port Towns were deſtroyed by an Inundation of the Sea. which carryed ſeveral Ships above 9 Miles into the Countrey, and great numbers of People and Cattle were drowned, there being found when the Water fell, at one place near the Sea ſide, above 5000 People dead, and every day more were found, ſo that no account could be given of their number.

31. In 1688. a Dreadful Earthquake happened at Naples in Italy, which was attended with the Rage and Roaring of Mount Veſuvius, On Saturday June 5, about the 22th hour, happened there a Terrible Earthquake, thó; it laſted not long, which frightned the Inhabitants out of their Houſes with the Terror of inevitable deſtruction, they betook themſelves to the Piaza's, and open Publick places of the City; there is ſcarce a Pallace or a Houſe that has not received ſome conſiderable damage; the next day there was another ſhook which threw down many of the Houſes. In The Neighbourhood of Ʋdico, a City 16 Miles diſtant from hence, a Mountain opened, and we have an account it was all Ruined, and that of 6000 Inhabitants, there are but few left alive, and great damages in ſeveral other places.

32. In the ſame Year and Month, we have a Dreadful Account of an Earthquake and Fire at Smyrna, in a Letter from an Engliſh Gentleman at Conſtantinople, dated July 8, 1688. On June 30, Between 11 and 12 at Noon, there happened at Smyrna a violent Earthquake, which in a Minute threw down many, and ſhattered all the Houſes in the City; it reached all the Adjacent parts, and Metelone and Scio, where it did but ſmall hurt; about 4 hours after, a dreadful Fire broke out and conſumed all the Town, except the Skirts and the Houſes on the ſide of the Hill; the moſt moderate computation of People deſtroyed is 5000.

33. In December following, ſeveral Earthquakes happened about Naples and Beneventum, but without ſuch infortunate Accidents which attended them ſome Months before; nevertheleſs that accident being freſh in memory, it is not to be imagined, what a Conſternation the People were in, and how they fell to their Prayers in ſeveral Churches; the Monks in thoſe quarters, made uſe of the opportunity to Preach, that the end of the World was at hand, and for that Reaſon, endeavoured to give Alms; but the People are not now to be impoſed upon as formerly, when they uſed ſuch ways, to rear ſuch coſtly Foundations, that are ſcattered over all Europe; they reſolved to keep what they had, not finding the Monks to make better uſe of their Money then they themſelves could do.

May not theſe dreadful ſhakings of the Earth, ſeem plainly to preſage thoſe Convulſions that happened ſoon after, and preſignifie good as well as bad events; not only the happy Revolutions in theſe three Kingdoms, but alſo the horrid Ruins, Devaſtations, and Miſeries, which the Ambition and Barbarity of the French King, has occaſioned lately in Chriſtendom, and which do ſtill continue?

34. Diſmal was the Calamity and Judgment which befel the Inhabitants of the Iſland of Jamaica in the Weſt-Indies, upon Tueſday June the 7th 1692, by a dreadful Earthquake; about 11 a Clock in the Morning the Earth ſuffered a great Trepidation, which in a Minutes time was ſuch, that ſeveral Houſes began to tumble down, and in 6 or 7 Minutes, or a quarter of an hour at moſt, made terrible Havock and Devaſtation; it threw down almoſt all the Houſes and Mountains, and threw them into the Sea, but Port-Royal had much the greateſt ſhare in this aſtoniſhing Judgment of God; the Miniſter of that place relates, that the ſame Morning he had been at Prayers in the Church, which he never neglected, to keep up ſome ſhew of Religion amongſt a moſt ungodly and debauch'd People, and was gone to a place near to the Church, where the Preſident of the Council was, deſigning to Dine with one Captain Buden; but his Houſe upon the firſt Concuſſion, ſunk firſt into the Earth, and then into the Sea, with his Wife and Family, and others that were to Dine with him, the Miniſter ſtaying ſome time with the Preſident, eſcaped the Danger. Yet ſoon after, they found the Ground rowling and moving under their Feet; Sir, ſays the Miniſter, what's this? He replied very compoſedly, It is an Earthquake, be not afraid, it will ſoon be over, but it increaſed, and they heard the Church and Tower fall, upon which they ran to ſave themſelves; the Miniſter makes towards Morgan's-Port, which being a wide open place, might be thought ſecureſt from falling Houſes, but as he came near, he ſaw the Earth open, and ſwallow up a Multitude of People, and the Sea mounting over the Fortifications; he then laid aſide all thoughts of eſcaping, reſolving to make towards his own Lodgings, where he found all all things ſafe; he went to the Balcony to view the Street in which his Houſe ſtood, and ſaw never an Houſe down there, not the Ground ſo much as crackt; the People deſired him to come down and Pray with them; he perſwaded them to kneel down and make a large Ring, which they did, Pray'd with them near an Hour, and after ſeriouſly exhorted them to Repentance, (the Earth working all the while with New Motions, and trembled like the Rowling of the Sea, inſomuch that when he was at Prayer, he could hardly keep himſelf, when he came to the Sea, he ſaw it had ſwallowed up the Wharf, with all thoſe goodly brick Houſes upon it, and two intire Streets beyond that; he walked upon the Tops of ſome Houſes which lay Level with the Surface of the Water, from whence he got into a Canoo, and then into a Long-boat, which put him aboard a Ship called the Siam Merchant, where he found the Preſident ſafe. They could not Sleep that Night for the return of the Earthquake, almoſt every hour, which made all the Guns in the Ship jar and rattle. The ſhaking of the Earth ſtill continued with Thunder and Lightning, ſtormy and foul Weather.

The morning of this day was very fair and clear, affording no ſuſpicion of the leaſt evil, but in the ſpace of 3 minutes, about half an hour after 11 in the morning, Port Royal, the faireſt Town of all the Engliſh Plantations, was ſtaken and ſhattered to pieces, and ſunk into and covered by the Sea, as to the greateſt part: It is reckoned there were loſt 1500 Perſons.

From St. Anns there was News. That above 1000 Acres of Wood-Land were turn'd into the Sea, and carried with it whole Plantations; but no place ſuffered like Port-Royal, where whole Streets were ſwallowed up by the opening of the Earth, and the Houſes and Inhabitants went down together: Some of them were driven up again by the Sea, which aroſe in thoſe Breaches, and wonderfully eſcaped: Some were ſwallowed up to the Neck, and then the Earth ſhut on them, and ſqueezed them to Death; and in that manner ſeveral were left Buried, with their Heads above-ground, only ſome Heads the Dogs had eaten. Great noiſes and bellowings were heard ſome time after in the Mountains, which made them apprehenſive of Fire, but thanks be to God, no ill event hath yet ſucceeded.

We have a further Account from the Pariſh of Vere in that Iſland, ſome Leagues from P[•]rt-Royal, dated the 30th of June 1692. On Tueſday the 7th of June, about 11 in the morning, it pleaſed the Juſt God to viſit us with a Terrible Earthquake, which continued with much Violence and Terrour for about a quarter of an hour, (as moſt ſay) in which it overthrew all the Brick and Stone-Buildings in the Country, whereof ſeveral in this Pariſh of Vere are levelled with the Ground, or ſtanding Monuments of the Wrath of God, ſo ſhattered and torn, that they are irreparable; whilſt theſe were tumbling, the Earth opened in this place in multitudes of Places; and through their dire Charms, ſpewed out Water to a conſiderable height, aboveground in ſuch quantities in ſome places that it made our Gullies run on a ſuddain, though before exceeding dry, inſomuch, that ſome were afraid of being over-whelmed at once by the River and Sea joyning together to ſwallow up the Country, theſe gaping Mounths being no leſs than 12, 20 or more foot deep under the Earth, and above two miles up in the Country, eſpecially nigh the River in the pureſt mould, which had no Clay nor other Conſolidating matter beneath, where that was we do not find any cracks of the Earth at all.

Our noted Town of St. John de la Vega, or the Spaniſh-Town, is utterly down to the Ground, and its Church devoured in the ſame Ruins; Our Magazine, and only Store-Houſe of Port-Royal is 3 parts ſwallowed up in the Sea: A whole Street, called the Wharf, (where moſt of the noted Merchants lived) ſunk at once, from one end to the other, with a general Crack at the beginning of the Earthquake, together with two Forts and Guns, &c. thereon, and all that were upon or nigh it periſhed in an inſtant, without any warning: Soon after 2 or 3 more Streets in their whole length tottered and fell, and were immediately ſunk Ground and all together, deep into the Sea as far as the Jews-ſtreet: All the Upper part of the Town, with the Church, and all above the Paliſſadoes is under Water, even the very Paliſſado's it ſelf where their Burying place was, is now no longer Earth but Sea; and the Dead Corps floated from them to all parts of the Harbour. The Houſes that yet remain are many of them ſo rent and torn, and others ſo deeply ſunk into the Wavers, even up to their Balconies, that they are unſerviceable. The Wall at the Paliſſadoes is utterly ruined, with the Port belonging; and tho' Morgan's Line, and Walker's Fort yet ſtand, they are ſorely ſhaken and rent, and ſo ſunk, that they are not Tenable, the whole place that is yet above Water, ſinking daily by thoſe Earthquakes, we have ever ſince had, ſometimes 4, 5, 6 times more or leſs in 24 hours. The reputed number of the Dead, (for perhaps there will never be an exact account) is reckoned about 1500 Perſens, beſides Negroes, who are ſaid to be 6 or 700 more, a multitude of whoſe black Corps floated many days from one ſide of the Water to the other, which cauſed ſuch an intolerable ſtench, that the Dead were like to deſtroy the Living, till at laſt ſome were ſunk, and others diſperſed by the Sea-Breeze.

Likewiſe Ligania, the firſt and principal Town for Planting, and imitating, if not exceeding, the ſtately Building of Port-Royal, is now brought to terrible Deſolation, and its fine new-built, and yet unfiniſhed Church, buried in the ſame Ruines with the Houſes. By the fall of a Mountain into the Channel of the River, which ſupplies both this Town and Port-Royal, the River became dry for 16 hours together, to the terrour of the Inhabitants.

Other Letters a[•]d theſe particulars; That this terrible Earthquake came from the North, and attack'd Port-Royal on the Harbour-ſide, on which was the Wharf, the whole length of the place, where ſtood the King's-Houſe, a Baſtion of 207 Guns, Carliſle Battery of 119 Guns, and the Houſes of the greateſt Merchants; all thoſe ſunk in a moment from 3 to 5 Fathom Water; ſome were ſunk in their Houſes, others Buried in the Rubbiſh; ſome who were got into clear Water and could Swim, were carried away with drifts of Timber; nothing elſe was ſeen but the dead and dying; nothing heard but Shreiks and Cries; the living were covered with Wounds, Bruiſes and Blood; the Thunder roared over their heads; the Earth trembled under their feet; the Rocks and Mountains were rent in ſunder, and Fire-Balls day and night fell from Heaven: it is impoſſible for Tongue to ſpeak, or Pen to write, the Sorrows and Terrors of that day.

35. In the ſame year 1692. on the 8th of September, an Earthquake was felt in London, and in ſeveral parts of Eſſex, Kent, Suſſex, Hamſhire, &c. as Sheerneſs, Sandwich, Deal, Maidſtone, Portſmouth, &c. the People leaving their Houſes in many places. It ſhook Leeds Caſtle in Yorkſhire ſo violently, that all in the Caſtle, even the Lady her ſelf, went out of it, and expected its falling. A Perſon being in the Field hard by, the Ground ſhook ſo under him that he could not ſtand, and being forced to lie down on the ground, was ſo toſſed up and down, that he received ſeveral Bruiſes.

At Maidſtone in Kent, the People generally got out of their Houſes, feraing they would fall. It happened at London about 4 Minutes paſt two, and was felt in moſt parts of the Dutch and Spaniſh Netherlands, as alſo in Germany and France, &c. We have this Account from Holland, That on the 8th of September, between 2 and 3 a Clock in the afternoon, all Holland was ſenſible of a trembling of the Earth, which laſted about 3 Minutes. At Middleburg in Zealand it continued ſome time, and cauſed the Earth to move ſo much, that the People were forced to hold by what was next them in the Street: It cauſed the Bells in the great Church there, and at the Hague, to jangle; and the Ships at Sea were ſenſible of it.

The Gazette relates, That our Gracious Soveraign King William, being encamp'd at Grammon in Flanders, at the ſame time there happened an Earthquake, which laſted near a Minute, and was very ſenſible to the whole Camp. The King being at Dinner in an old decay'd Houſe, which ſhaking very much, and every one apprehending it was ready to fall, His Majeſty was prevailed with to riſe from Table to go out of the Houſe, but the ſurpriſe was ſoon over.

36. On the 7th of January 1692. about 10 at night, Mount Aetna in Sicily began to roar in a moſt horrible manner, (which uſually preſages ſome diſmal calamity to enſue) It continued for two days; and about an hour after, the People of Catania, which was neareſt to the Mountain, felt a trembling under them for near 3 minutes, (during which no noiſe was heard from Mount Aetna, but within a Minute after, the roaring of the Mountain was redoubled with infinite terrour, and the top appeared all in Flames) this trembling of the 9th was felt in the Cities of Mineo, Palaonia, Ragoſa, Licodia, and moſt of the South parts of Sicily at the ſame inſtant with that of Catania; but the moſt tremendous ſhake of all happened on the 11th of January, under which diſmal Calamity, the antient City of Catania, pleaſantly ſeated, and full of Inhabitants of Quality, with an Univerſity, and about 24000 People, in a Minute was ſunk out of ſight, with a noiſe as loud as if thouſands of Cannons had been diſcharged at once. In the place where Catania ſtood, ſome heaps of Rubbiſh, and a great Lake of Water appear at a diſtance.

Under the ſame diſmal Calamity fell the antient City of Syracuſe, ſo famous in Hiſtory, that it was formerly reckoned one of the greateſt in the World, having in it about 16000 Inhabitants. By the Earthquake of the 9th, many principal Houſes, and the Caſtle, were torn in divers Night, and ſo eſcaped the horrible Devaſtation of the 11th, wherein two thirds of the Buildings were thrown down, and above 7000 People buried in the rubbiſh.

Neither did Noto, though built upon a very high Rock, almoſt inacceſſible on all ſides but one narrow way, partake of a leſs diſmal Fate. The trembing of the 9th did very much affect it, and on the 11th laid it in heaps in a Minute, all the Inhabitants, except ſome few who fled from thence on the 9th, were Buried in the Ruins of their own Houſes, being reckon'd about 7000, very little Buildings ſtanding in the whole Town.

Auguſta, a City in a Peninſula on the Eaſt of Sicily, with a large proſpect to the Sea, Safe-Harbours, and conſiderable Trade, was much damaged by the Earthquake of the 9th inſtant, and about 600 People killed by the downfal of the Houſes; and the following day, the reſt of the Town, and the remaining Inhabitants, by another dreadful ſhake were utterly deſtroyed and buried in rubbiſh, ſo that of 6000 People none were left alive.

Lentini, the antient Leontium, a Town of about 3000 Families, was burnt to the ground on the 11th. Calatgirone, a Town well-built of Free-Stone, by the ſhake on the 11th, had the fifth part of the Buildings, and two Monaſteries demoliſhed, but of 7000 People, 5000 made their eſcape. Mineo was ſhaken both the 9th and the 11th; on the former, the Heavens were Serene, without the leaſt Cloud, but on the latter was a terrible Storm of Lightning and Thunder for 6 hours together: At both times, ſeveral Houſes, and a large Church, were overthrown, and it was judged about 4000 People periſhed. Paſceni, of about 200 Inhabitants, was ſo entirely ruined, that not one Houſe or Perſon was ſaved. The ſpacious Valley adjoyning, which was formerly full of excellent Vines, being turned into a new Lake, whoſe Water is of a brackiſh taſte, and like Brimſtone. In Patuzolo, a place of about 1000 People, all were ſwallowed up. Furla, another Town of about the ſame number of Souls had the like fate. Sciorti, a bigger Town, was totally demoliſhed, and the Inhabitants about 2000, ſo utterly deſtroyed, that none was left to tell the News, In Militello, where, of 6000 People no one is left to give tidings, how or when its Calamity happened. The Country People, who dwell in the Mountains about it, affirm, that for 3 days before they could not diſcern the Town by reaſon of a thick Fog that ſurrounded, but that on the 11th in the morning it was no more ſeen. A great part of the Mountain on the North-ſide is torn aſunder, and one half overwhelmed the Town, leaving a deep Gulph betwixt that and the other part of the Mountain.

THE Curioſities of Art.

PART III.

By WILLIAM TƲRNER, M. A. Vicar of WALBERTON, in SUSSEX.

And Moſes ſaid unto the Children of Iſrael, See, the Lord hath called by Name Bezaleel, the ſon of Ʋri, the ſon of Hur, of the tribe of Judah:

And he hath filled him with the ſpirit of God, in wiſdom, in underſtanding, and in knowledge, and in all manner of workmanſhip, and to deviſe curious works, to work in gold, and in ſilver, and in braſs,

And in the cutting of stones, to ſet them, and in carving of wood, to make any manner of cunning work.

Exod. xxxv. 30, 31, 32, 33.

LONDON: Printed for John Dunton, at the Raven in Jewen-ſtreet, MDCXCVII.

THE PREFACE TO THE Curioſities of Art.

WHen God made us, He inſtamp'd his own Image upon us; which Image is moſt clearly apparent in thoſe two great Diſtinguiſhing Faculties of Humane Nature, the Ʋnderſtanding and Will. The one diſpoſeth us to a ſubtilty and ſublimity of Knowledge, the other to a Goodneſs of Temperance and Beneficence in our Actions: And 'tis worthy a ſober Remark, and pretty to obſerve, how Man hath exerciſed theſe Two Faculties in purſuit of theſe Ends, from the firſt Creation; how his Intellectuals have mounted above the Sphere of Senſe, tranigreſſed the common Limits and Horizon of the dull unthinking Multitude, and peer'd about with a Sagacity of Reaſon into all the Creviſſes and ſecret Receſſes of Nature, to find out the utmoſt Bounds of Humane Power, and ſee how far the Wit of Man might be ſtretch'd, and extended, without a Fault or Fracture. I have already ſhew'd ſomewhat of the Divinity conſpicuous in the Great World; now I am to ſhew ſomewhat of it in the Microcoſm, in Man, the Epitome of the World, the Top and Maſter-piece of the viſible Creation; and that only in part too, viz. his Soul and Mind; (for I have ſpoken of his Body elſewhere.) But the Mind being the more Noble and Excellent part of the Man, and of it ſelf ſo Spiritual, and not ſubject to Senſe, I have no other way left to give the Anatomy of it, but by ſumming up, and preſenting to view its Operations and Effects. We admire the Induſtry and Skilfulneſs of the Bee, in gathering Honey out of the Flowers, carrying it home, and diſpoſing it in ſeveral Cells, ingeniouſly contriv'd for the Purpoſe; the Wiſdom of the little Ant in a hundred particular Inſtances of her Polity and Managery of Buſineſs; the curious Embroidery and Net-work of the buſie Spider, in making Webs, and purſuing her Game, for the catching of Flies; the ſtrange and almoſt ſtupendious Artifice of the poor Silk-worm, which, by the Impulſe of meer Nature, works her ſelf out of Breath, and ſpends her ſelf, to cloath Nobles. Let us ſit a while at home, and call back our Rambling Thoughts, to contract our Meditation and Proſpect, and view our ſelves, and take notice of a more lofty Deſign; and we ſhall certainly find the Humane Intellectuals flying at a higher Game, pitching upon more Noble Objects, propounding more excellent Ends, purſuing them with proper Means, ingenious and apt Methods. And I am confident, upon a ſolid Speculation, we ſhall find our ſelves aſtoniſh'd at our own Powers, and admire the wiſdom of Him that made us, and be provoked to Aemulation, by obſerving how others have out-ſtript us: When I conſider, how many wonderful Pheanomena of both Nature and Art the World is furniſh'd with, and we ſet as the principal Spectators of them, in order to be High-Prieſts, to offer the Sacrifices of Praiſe, for the Reſt of the viſible Creation; methinks I am ready to complain, that our Lives are contracted to ſo ſhort a Span, that we can hardly have time to look about us, and admire, and give due Praiſe; but we muſt be gone off the Stage. Oh! think I, if we might but live now to a Mathuſalem's Age, or at leaſt a Neſtor's, or John of the Times, or but ſo long as my Country-man, Part, what brave Schemes might we draw of Architecture! What high Scaffolds might we raiſe! What wonderful Projects might we contrive! What ingenious and ſubtle Ideas might we form! The Quadrature of the Circle, the perpetual Motion, the ſcaling of the Skies, and a perfect Diſcovery of the Lunar World, the Philoſopher's Stone, Flying, Diving, Any thing, Every thing would be but mean and ordinary, to imploy our Wits upon. But God hath wiſely prevented our Projection of theſe Babels, by reducing our Time to a ſhort Scantling of but a Span long, and confounding our Thoughts with a Thouſand Cares, and Abbreviating our Neceſſities to a little Compendium of Fearing God, and heeping his Commandments, as the whole of Man Notwithſtanding we have all of us (almoſt) ſome ſpare Minutes left from our neceſſary Offices, which we might, if we would, ſpend in a more noble way, upon more generous Exerciſes; either of Veiwing or Doing, of Speculation or Action, or (which were much better) both. I am not ſo fond, as to conceit, that I have given here a due Account of all, or moſt of the Wonders and ſtrange Improvements of Art; 'tis enough to my purpoſe, if, tanquam canis ad Nilum, I have exhibited a ſhort Specimen, enough to beget Admiration and Emulation. Let my Reader read, and wonder, and fall into an honeſt Indignation with himſelf, that he hath ſuffer'd his Sands of Time to run ſo faſt in his Glaſs, and his Blood ſtagnate in his Veins, and his Brains gather Flegm and Water, whilſt himſelf doth nothing, or nothing to purpoſe, or next door to nothing, in compariſon, with thoſe brave Intellectuals he is endowed with. I am not for Domitian's pricking Flies with a Pin; nor the Hungarian's wooden Coat of Mail, the work of fifteen Years; nor Myrmerides's [〈 in non-Latin alphabet 〉], coach with four Horſes, ſo little, you might hide them under a Flie's Wing; nor Collicrates's Elegies, writ ſo ſmall, that a Cherry-ſtone might hold them; nor Mark Scaliot's Lock, ſpoken of hereafter, &c. Theſe are all certainly but [〈 in non-Latin alphabet 〉], a laborious Loſs of Time, an Ingenious Profuſion of one of the beſt Talents we are intruſted with; and more than that perhaps, of Two, viz. Our Time and Wit. Let People know their Strength (what they can do) and conſider the Price of Time they have allowed to act in, and act accordingly, with a due Aim, and direct Tendancy to the Divine Honour, their Neighbour's Benefit, and their own Happineſs, and I do not doubt, but Men will find better Work, and at laſt receive a Better, a more Comfortable, and Satisfactory Reward.

Curioſities of Art. PART. III.

CHAP. I. The Engliſh Tongue Improved.

THE Art of Speaking is none of the leaſt Extellencies of Humane Nature; the Confuſion of Tongues introduced a great Obſcurity in delivering the Senſe of our Minds; and Men were many Ages blundering, and unskilful in expreſſing themſelves properly. Where Learning prevailed, the Languages were ſooner ripen'd to a Perfection and Purity. The Engliſh Tongue, by occaſion of frequent Intermixtures with other People, lay a long time corrupted with a variety of Dialects. How it hath been improved of late Ages, we may gueſs, by comparing the Old Dialect with the New.

Of the old take theſe few Parcels out of Richard, a Religious Hermit, in the Earl of Exeter's Library, for a Specimen.

1. His Te Deum begins thus;

We heryen ye God, we knowlecnen ye Lord:

Alle ye erie worſchips ye everlaſting Fader.

Alle Aungels in Hevens, and alle ye poures in yis VVarld.

Cherebin and Seraphin cryen by be voice to ye unſtinting.

2. His Benedictus thus.

Bleſſyd be ye Louerd God of Iſrael, for he has viſityd maad buying of his puple.

3. The Magnificat thus:

My Soul worſchips ye Louerd, and my goſt ioyed in God my hele, for he lokyd ye mekeneſs of hys honde mayden.

So for i [•]en of yat bliſſefulle Schal ſey me all generaciouns.

For he has don to me grete yingis yat myrty is and his Nome hely.

4. Nunc dimittis. Louerd you leueſt nowe yi Servaunt in pees, aſtir yi word yat you haſt ſeyde byfore, for now I am ripe to die, for mine eghen hau ſeen yin owen Son Chriſt, yat is yin owen hele to Men.

5. Mat. Cap. 1. The Bok of ye Generacoun of Jhu Criſt, Sone of Dauid, Sone of Abraham, Abraham gendryde Iſaac, Iſaac forſoye gendride Jacob, Jacob forſoye gendride Judas and hys breyren.

6. Acts 1. Ye dedis of ye Apoſtlis. Theofile fyrſt I maad a Sermon of all yingis yat ittu began to do, and to teche into the day of his aſſencioun; in whych he commandide in ye hoolſt to his Apoſtlis whyche he hadde choſen, to whyche he ſchewide hymſelfe alyve aftyr his paſſioun by many Argumentys, appering to hem fourti dais.

7. Rem. 1. Paul ye Servaunt of Jhu Criſt clepid an Apoſtle depromptyd into the Goſpel of God, whyche he hadde behote tofore by hiſe Profetis in hooli Scriptur of his Sone.

Apoc. 1. Apocalipis of Jhu Criſt whyche God 3 aſ to him to maak open to hys Servauntis whyche yingis hit behouey to be maad ſoone, &c.

8. Pater Noſter thus:

Ure Fadir in Hevene riche,
Thy nome be haliid everliche,
Thou bring us to thy michilbliſſe,
Thi wil to wirche thu us wiſſe,
Als it is in Hevene ido,
Euer in Erth ben hit alſo,
That heli bred yat laſtyth ay,
Thou ſend hious yis ilke day,
Forgive ous all yat we haueth don,
Als we forgive ych oder mon,
He let ous falle in no founding,
Alt ſcilde ous fro ye foul thing. Amen.

9. The Creed thus: I beleive in God Fadir Almighty, Shipper of Heven and Erth, and in Jheſus Criſt his onle thi Son ure Louerd, that is iuange church, the hooli goſt, bore of Mary maiden, tholedepine undyr Pounce Pilat, picht on rode tre, dead and yburiid, licht into helle, the thrid day fro death aroſe, ſteich into Heuene, ſit on his Fadir richt honde, God Almichty, then is comminde to deme the quikke and the dede. I beleue in the hooli Goſt, alle hooli Chirche, mone of Allehallwen, forgiuenis of ſine, fleiſs upriſing, lif withuten end. Amen. Wevers Fun. Men. p. 152.

Of the New, or Modern Dialect, there is no neceſſity of giving any Specimen at all.

CHAP. II. Blind Perſons Improved by Art and Induſtry.

WHere Nature is defective, there the Aſſiſtance of Art is required: Nothing makes us more Ingenious than Neceſſity: Rather than Men will ſuffer all the Inconveniencies conſequent upon a Total Eclipſe of any of their Senſes, eſpecially that of Sight, and the comfortable uſe of the Sun, they will ſet their Brains upon the rack, and uſe the greatest intention of Thought, to procure a Compenſation.

1. Eſther Elizabeth Van Waldkirk, Daughter of a Merchant of Shaffhauſen, Reſiding at Geneva, aged Nineteen Years, having been Blind from two Months old, by a Diſtemper falling on her Eyes, nevertheleſs hath been put on to the Study of Learning by her Father, ſo that ſhe underſtands perfectly, French, High-Dutch, and Latin; ſhe ſpeaks ordinarily Latin with her Father, French with her Mother, and High-Dutch with the People of that Nation: She hath almoſt the whole Bible by Heart, is well skill'd in Philoſophy, plays on Organs and Violin; and which is wonderful in this condition, ſhe hath learned to write, by an Invention of her Fathers, after this manner:

There was cut for her upon a Board, all the Letters of the Alphabet, ſo deep as to feel the Figures with her Fingers, and to follow the traces with a Pencil, till that ſhe had accuſtomed her ſelf to make the Characters. Afterwards they made for her a Frame, which holds faſt her Paper when ſhe writes; and which guides her Hand to make ſtrait Lines. She writes with a Pencil rather than with Ink, which might either foul her Paper, or by failing, might cauſe her to leave VVords imperfect. 'Tis after this manner that ſhe writes often in Latin to her Friends, as well as in the other two Languages. This is an Extract of a Letter written from Lyons, by M. Spon. M. D. &c. From the Journal, des Scavans, ſet forth March 25. 1680.

2. John Ferdinand, born in Flanders, being blind, yet overcame that which moſt learned Men find hard: For he was at once a very Learned Poet and Philoſopher; he was alſo an excellent Muſician, and play'd skilfully on divers kinds of Inſtruments. Camer. Hor. Subſciſ. p. 171.

3. Ʋldaricus Schonbergerus, a Doctor in Philoſophy, though blind, yet he was Learnedly skill'd in the Latin, Greek, Hebrew, and Syriack Languages; an excellent Naturaliſt, an Acute Diſputant in Philoſophy, Skilful in Muſick, Studious both in Picture and Sculpture; he would diſcharge a Gun with that dexterity, that the Builet ſhould oft hit the Mark; he died of late Years at Regioment, of which unuſual Example, Simon Dachius hath left to Poſterity an Elegant Elegy. Barthol. Hiſt. Anatom. Cent. 3. Hiſt. 44. p. 87, 88.

4. James Ʋſher, Lord Primate of Ireland, was taught to read by his two Aunts, who were Blind from their Cradles, yet were they admirably vers'd in the Scriptures, being able ſuddenly to have given a good Account of any part of the Bible. Clarks Lives, p. 190, 191.

5. Count Manifield, though Blind, yet with the touch alone, was able to diſtinguiſh white from black. Barthol. Cent. 3. Hiſt. 44. p. 87.

6. Schenckius tells of one that, though Blind, yet received viſible Species through his Noſtrils. Zacch. queſt. Med. Legal. l. 5. Tit. 3. p. 325. Schen. Obſ. p. 1.

7. Sir Kenelme Digby ſays, he ſaw one ſo blind, that he could not diſcern when the Sun shined; yet would play well at Cards and Tables, Bowls and Shovel-Board, diſcern the Geſtures of his Scholars by their Voice; walk in a Chamber, or long Alley ſtrait, and turn exactly at the ends; and by an effect of the Light upon his Body, but chiefly on his Brain, know when the Sun was up, and diſtinguiſh exactly between a clear and cloudy Day. Sir. Kehelme Digby's Treatiſe of Bodies, c. 28. p. 253, 254.

CHAP. III. Perſons Deaf and Dumb much Improved by Art.

ONE would think this Defect of Nature very deplorable, and hardly capable of any Alleviation; for by it, is barr'd and obſtructed all Correſpondence with the Reaſonable Soul: no information can be taken in; no Communication permitted without. The Ears are ſtopt, ſo that the Perſon cannot learn from others, nor he expreſs the Senſe of his own Mind to others: So that what remains in ſuch a caſe, where all the Intercourſe of Reaſon is damm'd up, but the Expectation of a Bruitality and Sottiſhneſs of Nature to follow, yet even here the Wit of Man hath found out ſomething like a Remedy to Cure, or in ſome meaſure to alleviate and aſſiſt this great Malady, by finding out ſome uncommon way of conveying Intelligence to the immured Soul, and pumping it of its own Senſe and Conceptions.

1. Mr. Increaſe Mather, of New-England, tells us of a Man, and of a Woman, at Weymouth, both of them Deaf, and the Woman ſo from her Infancy; and yet that ſhe underſtands as much concerning the State of the Country, and of particular Perſons therein, and of obſervable Occurrences, as almoſt any one of her Sex; and (which is more wonderful) tho ſhe is not able to ſpeak a Word, ſhe has by Signs made it appear, that ſhe is not ignorant of Adam's Fall, nor of Man's Miſery by Nature, nor of Redemption by Chriſt, and the great Concernments of Eternity, and of another World, and that ſhe her ſelf has had experience of a Work of Converſion in her own Soul. I have made Enquiry about this Matter, of ſome, that are fully acquainted therewith, and have from a good Hand receiv'd this foregoing Account.

2. Matthew Prat, aged about Fifty-five Years, was in his Minority by his godly Parents educated Religiouſly, and taught to read; when he was about Twelve Years old, he became totally deaf by Sickneſs, and ſo hath ever ſince continued; after the loſs of his hearing he was taught to write; his Reading and Writing he retaineth perfectly, and makes much good Improvement of both; but his Speech is very broken and imperfect, not eaſily intelligible; he maketh uſe of it more ſeldom, only to ſome few that are wonted to it. He diſcourſeth moſt by Signs, and by writing: He is ſtudious and judicious in Matters of Religion, hath been in Church Fellowſhip a Partaker of all Ordinances near Thirty Years, hath approved himſelf unto good Satisfaction therein, in all ways of Church-Communion, both in publick and private, and judged to be a well-wrought Convert, and real Chriſtian.

3. Sarah Prat, his Wife, being about Forty-three Years old, was alſo quite deprived of Hearing by Sickneſs, when about the third Year of her Age, after ſhe could ſpeak, and had begun to learn Letters; having quite loſt her Hearing, ſhe loſt all Speech (doubtleſs all remembrance and Underſtanding of Words and Language) her Religious Parents being both dead, her godly Brother, Ephraim Hunt, (yet ſurviving) took a Fatherly Care of her, ſhe alſo happily fell under the Guardianſhip and Tuition of the Reveread Mr. Thomas Thatcher, who laboured with deſign to teach her to underſtand Speech or Language by Writing, but it was never obſerved, that any thing was really effected; ſhe hath a notable Accuracy and Quickneſs of underſtanding by the Eye, ſhe diſcourſeth altogether by Signs, that they that are able to diſcourſe with her in that way, will communicate any Matter much more ſpeedily (and as full as can be by Speech, and ſhe to them) her Children Sign from the Breaſt, and learn to ſpeak by their Eyes and Fingers, ſooner than by their Tongues: She was from her Childhood naturally ſober and ſuſceptible of good civil Education, but had no knowledge of a Deity, or of any thing that doth concern another Life and World: Yet God hath of his infinite Mercy, reveal'd himſelf, his Son, and the great Myſteries of Salvation unto her by an extraordinary and wonderful working of his Spirit (as 'tis believed) in a Saving Work of Converſion. An Account of her Experiences was taken from her in writing by her Husband; upon which ſhe was examined by the Elders of the Church, they imploying her Husband, and two of her Siſters, intelligent Perſons, and notably skill'd in her Artificial Language, by whoſe help they attain'd good Satisfaction, that ſhe underſtandeth all the Principles of Religion: Thoſe of the Unity of the Divine Eſſence, Trinity of Perſons, the Perſonal Union, the Myſtical Union; they made moſt diligent Enquiry about, and were ſatisfied, that her Knowledge and Experience was diſtinct and ſound, and they hoped ſaving. She was under great exerciſe of Spirit, and moſt affectionately concern'd for, and about her Soul, her Spiritual and Eternal Eſtate. She imparted her ſelf to her Friends, and expreſſed her deſire of Help: She made uſe of the Bible, and other good Books, and remarked ſuch Places and Paſſages as ſuited her Condition, and that with Tears: She did once, in her Exerciſe, write with a Pin upon a Trencher, three times over, Ah poor Soul; and therewithal burſt out into Tears before divers of her Friends: She hath been wont to enquire after the Text; and when it hath been ſhewed to her, to look and muſe upon it: She knoweth moſt, if not all Perſons Names that ſhe hath Acquaintance with: If Scripture Names, will readily turn and point to them in the Bible: It may be conceived, that although ſhe underſtands, neither Words, Letter nor Language; yet ſhe underſtands things Hieroglyphically: The Letters and Words are unto her but ſigns of the things, and as it were Hieroglyphicks. She was very deſirous of Church Communion in all Ordinances, and was admitted with general and good ſatisfaction, and hath approved her ſelf to the beſt Obſervation, a grave and gracious VVoman: They both attend publick VVorſhip with much Reverence and Conſtancy, and are very inoffenſive (and in divers reſpects) exemplary in their Converſation: Thus far is that Narrative written, June 27. 1683.

I ſuppoſe, no one that rightly conſiders the Circumſtances of this Relation, will make a Scruple about the Lawfulneſs of admitting ſuch Perſons to participate in the Holy Myſteries of Chriſt's Kingdom. All judicious Caſuiſts determine, that thoſe who are either born, or by any accident made Deaf and Dumb, if their Converſation be blameleſs, and they able by ſigns (which are Analogous to Verbal Expreſſions) to declare their Knowledge and Faith; may as freely be received to the Lords Supper, as any that ſhall orally make the like Profeſſion. Of this Judgment was Luther, and Melancthon, Gerhard, Balduinus in his Caſes of Conſcience, Lib. 2. Chap. 12. does confirm this, by producing ſeveral Inſtances of Dumb Perſons addmitted to the Communion. It's certain, that ſome ſuch have been made to underſtand the Myſteries of the Goſpel, ſo as to ſuffer Martyrdom on that account.

4. In the Year 1620. One that was Deaf and Dumb being ſolicited by the Papists to be preſent at Maſs, choſe rather to ſuffer Death. It is a thing known, that Men are able by Signs to diſcourſe, and to communicate their Sentiments one to another.

There are about thirty Mutes kept in the Ottoman Court for the Grand Seignior to ſport with: Concerning whom, Mr. Ricaut reports, pag 62. that they are able by Signs not only to ſignifie their Sence in familiar Queſtions, but to recount Stories, and underſtand the Fables of the Turkiſh Religion, the Laws and Precepts of the Alcoran; the Name of Mahomet, and what elſe may be capable of being expreſſed by the Tongue.

This Language of the Mutes, is ſo much in faſhion in the Ottoman Court, that almoſt every one can deliver his Senſe in it.

And that Deaf Perſons have been ſometimes able to write, and to underſtand what others ſay to them, by the very motion of their Lips, is moſt certain.

5. Cammerarius tells us of a Young Man and a Maid then living in Noremburg, who, tho' Deaf and Dumb, could Read and VVrite, and Cypher, and by the motion of a Mans Lips knew his meaning.

6. Platerius ſpeaketh of one Deaf and Dumb Born, that yet could expreſs his mind in a Table-Book, and underſtand what others wrote therein, and was wont to attend upon the Miniſtry of Oecolampadius, underſtanding many things by the motion of the Lips of the Preacher,

7. Mr. Clark in his Examples, (vol. 1. chap. 33.) ſaith, That there was a VVoman in Edenburge, in Scotland, (her Name was Ceanet Lowes) who being naturally Deaf and Dumb, could underſtand what People ſaid, meerly by the moving of their Lips. It is famouſly known, that Mr. Criſp of London, could do the like.

8. Borellus, giveth an Account of one, that loſt his Hearing by a violent Diſeaſe, when he was five Years old, yet if they did but whiſper to him, he could by their Lips perceive what they ſaid.

9. There is one now living, (or not many Years ſince was ſo) in Sileſia, in whom, that Diſeaſe of the Small-Pox cauſed a total Deafneſs, who nevertheleſs, by exact obſerving the motion of Mens Lips, can underſtand what they ſay; and if they do but whiſper, he perceives what they ſay better than if they Vociferate never ſo loudly. He attends upon publick Sermons, being able to give an Account of what is delivered, provided, that he may but ſee the Preacher ſpeaking, tho' he cannot hear a word.

It is conſiſtent with Reaſon, that Mutes ſhould underſtand what others ſay, by the motion of their Lips, ſince it is evident, that the Lips are of great uſe in framing Speech. Hence Joh calls his Speech, the moving of his Lips, (Chap. 16. ver. 5.) and we know that Tongueleſs Perſons by the help of their Lips, and other Organs of Speech, have been able to Speak.

10 Eccleſiastical Story, informs us of ſeveral Confeſſors of the Truth, who after their Tongues were cut out by bloody Perſecutors, could ſtill bear witneſs to the Truth.

11. Honorichius, (that cruel King of the Vandals) cauſed the Tongues of many to be violently pluckt out of their Mouths, who after that, could ſpeak as formerly; only two of them, when they became guilty of the Sin of Uncleanneſs were able to ſpeak no more; this has been Atteſted by three credible Witneſſes, who knew the Perſons. See Mr. Baxters Church History, p. 130.

12. There is lately Publiſhed (in Latin) a very ſtrange Relation of a Child in France, (his Name was Peter Durand) who being viſited with the Small Pox when he was about ſix Years old, his Tongue putrified, and was quite conſumed; after which, (the Ʋvula in his Mouth being longer than it was before,) he could by the help of the other Organs of Speech, diſcourſe as plainly as if he had never loſt his Tongue. Theſe things are Marvellous.

13. And yet I have lately met with a paſſage more ſtrange than any of theſe Related. There is, (or was in the Year 1679) living near Kerchem in Germany, a Man (his Name is John Algair,) who ſuddenly loſt the uſe of his Speech; the caſe has been ſo with him, that fourteen Years together, he could never ſpeak but at one hour of the Day, juſt as the Sun comes to the Meridian, he has the liberty of his Speech for an hour, and no more, ſo that he knoweth exactly when it is twelve a Clock, becauſe then he can ſpeak, and not a Minute before that, nor a Minute after One. This is Related in the Germanic Ephemeridies of Miſcellaneous Curioſities for the Year 1679. Obſervat. 188.

It is evident, that the Sun has a marvelous Influence as to ſome Diſeaſes, which the Bodies of Men are ſubject unto. For in Egypt, tho' the Plague rage the Day before, on that very day when the Sun enters into Leo, it ceaſeth; when alſo the Floods of Nilus increaſe, as Geographers inform us.

Moreover, it is poſſible by Art to Teach thoſe that are by Nature Deaf and Dumb to Speak. The Dectilogy of Beda is pretty, whereby Men ſpeak as nimbly with the Fingers, as with the Tongue; taking five Fingers of the one Hand for Vowels, and the ſeveral Poſitions of the other for Conſonants. But that Deaf Perſons may learn to ſpeak, happy Experience hath proved, and that by many Inſtances.

14. Acuſtre, has given an Account of the Method by him ſucceſsfully obſerved in Teaching a Boy to Speak, that was Born Deaf. After the uſe of ſome Purgative Medicines, he cauſed the Hair to be ſhaved off from his Head over the Coronal Suture; and then frequently anointed the ſhaven place with a mixture of Aquavitae, Salt Petre, Oil of Butter, Almonds, &c. having done this, he began to ſpeak to the Deaf Perſon, (not at his Ear, but) at his Coronal Suture, and then after the uſe of Unctions, and Emunctions, the ſound would pierce, when at his Ears it could not enter, ſo did he by degrees teach him to ſpeak. (Vide Ephem. German. Anno, 1670. Obſervation 350.)

But others have with good Effect followed another kind of Method.

15. There was a Spaniſh Noble Man, (Brother to the Conſtable of Castile,) who being Born Deaf, and alſo Dumb, from his Infancy. Phyſitians had long in vain tried Experiments for his relief. At laſt a certain Prieſt undertook to teach him to ſpeak: his Attempt was at firſt laughed at, but within a while the Gentleman was able (notwithſtanding his Deafneſs ſtill remained) to Converſe, or Diſcourſe with any Friend. He was taught to ſpeak, by putting a Cord about his Neck, and ſtraining, or loſening the ſame, to advertiſe him when to open or ſhut his Mouth, by the Example of his Teacher; Nor was there any difference found between his Speech, and that of other Men, only that he did not regulate his Voice, ſpeaking commonly too high. (Vide Conferences of Virtuoſi. p. 215.

16. Not long ſince, Fran. Mercur. Helmont deſigning to teach a Deaf Man to ſpeak, concluded it would be more eaſily practicable, if the Experiment were made with an Eaſtern, wide Mouth Language, which does remarkably expoſe the Eye to the motion; of the Lips, Tongue, and Throat. Accordingly, he cried with the Hebrew Tongue, and in a ſhort time his Dumb Schollar became an excellent Hebrician. Others have lately been as Succeſsful in their Attempts, to cauſe Deaf Perſons to ſpeak, and underſtand the Europaean Languages. We need not go out of our own Nation, for there we find living Inſtances.

17. In the Philoſopical Tranſactions for the Year, 1670. Num. 61. an Account is given concerning Mr. Daniel W[•]aley, of Northampton in England, who by an Accident loſt his Hearing when he was about five Years of Age, and ſo his Speech, not at once, but by degrees, in about half a Years time, In five Years 1661. the Learned and Ingenious, Dr. Wallis of Oxford, undertook to teach the Deaf Gentleman to ſpeak and write. Nor did the Doctor fail in attaining his end, [•]or in the ſpace of one Year, the Dumb Man had read over great part of the Engliſh Bible, and had attained ſo much skill, as to expreſs himſelf intelligibly in ordinary Affairs, to underſtand Letters written to him, and to write Anſwers to them. And when Forreigners out of curioſity came to Viſit him, he was able to pronounce the moſt difficult words of their Language, (even Poliſh it ſelf,) which any could propoſe unto him. Nor was this the only Perſon on whom the Doctor ſhewed his skill; But he has ſince done the like for another, (a Gentleman of a very good Family) who did from his Birth want his Hearing. Likewiſe, Dr. Holder, in his late Book about the Natural Production of Letters, giveth Rules for the Teaching the Deaf and Dumb to ſpeak.

18. Edward Bone of Ladock, in Cornwall, was Servant to Mr. Courtney alſo: He was Deaf from his Gradle, and conſequently Dumb, (Nature cannot give out, where ſhe hath not received) yet could learn and expreſs to his Maſter that was ſtirring in the Country; eſpecially if there went any news of a Sermon within ſome Miles diſtant, he would repair to that place with the ſooneſt, and ſetting himſef directly againſt the Preacher, look him ſtedfaſtly in the Face while the Sermon laſted. To which Religious Zeal his honeſt Life was alſo anſwerable; aſſiſted with a firm Memory, he would not only know any Party, whom he had once ſeen, for ever after, but alſo make him known to another, by ſome ſpecial Obſervation and Difference. There was one Kemp not living far off, deffected accordingly, on whoſe meetings, there were ſuch Embracings, ſuch ſtrange, often, and earneſt Tokenings, ſuch hearty Laughters, and other paſſionate Geſtures, that their want of Tongue, ſeemed rather a hinderance to others conceiving them, than to their conceiving one another. Fullers Worthies. p. 206. in Cornwall.

Other Defects of Nature ſupplyed by Art.

1. The Indians preſented Augustus with a young Man, with Shoulders or Arms that could perform with his Feet, what others did with their Arms and Hands, could bend a Bow, ſhoot Arrows, and ſound a Trumpet. Xiph. in Auguſt. p. 55.

2. My ſelf and others, (ſays Camerarius,) being once at Lombourg, in the Houſe of Eraſmus Neuſtetetur, he ſent to a place not far off, for one Thomas Sckiveiker, a young Man of one and thirty Years of Age, deſcended of a Worſhipful Houſe, and Born without ever an Arm; who did with his Feet all that a ready Man could do with his Hands. Having ſeated himſelf in a place equal with the highth of the Table, whereon the Meat was placed; he took a Knife with his Feet, begins to cut Bread and Meat, which he carried with his Feet to his Mouth; and likewiſe, the Cup with as much eaſe as another would have done with his Hands. After Dinner, he wrote Copies in Latin, and German Letters ſo fair and ſo ſtraight, that every one of us deſired to have ſome of them to keep, as a ſpecial Monument. Being requeſted, he did with a Pen-Knife make Pens very good to write with, which he gave us. While he was thus doing, I obſerved the make of his Feet, and ſaw that his Toes were long, fit to lay hold of things: This ſight, as it was pleaſing to us, ſo it was at another time to the Emperor Maximilian the II. who paſſing that way, deſired to ſee the Man; and having obſerved the ſtrange recompence of Nature, diſmiſſed him with a Princely Gift. Camir. Hor. Subſi. Cent. 1. ch. 37, p. 169.170. Keckerm. in Phyſ. l. 1. c. 4. p. 1370.

3. Of late there was a Man Born without Arms, that went about Germany, who had learned by Cuſtom, turned into Art, to handle a Sword, and flouriſh it about his Neck, to fling Javlins, and do other things ſo nimbly, and withal ſo ſurely, that he would commonly hit the Mark. All other, the Duties of the Hands, he performed with his Feet; he was after broken upon the Wheel, for ſundry Robberies, and Murthers by him Committed. Cam. Hor. Sub. Cent. 1 Cap. 37. p. 170.

4. I have ſeen a Woman in Baſil, Spinning Artificially with her Feet, Sweeping the Houſe, and performing all other the Offices of a good Houſwife, Plat. Obſ. 1.3. p. 593.

5. The ſaid Platerus ſaith, He ſaw a Man, who with his Head and Shoulders, would take hold of things, and uſe them after various manners, with Inſtruments and Weapons held in that faſhion, to Cleave, Cut off, Dig and Strike, with a wonderful Force, and yet both he, and the Woman before mentioned, were without Arms. Plat. Ob. Ibid.

6. A Suediſh Woman, call'd Magdalene Rudolph Thuinby, was here of late at Haſnia; ſhe was Aged Fourty Two, Married to a German Solider; ſhe was born without Arms; and that there might be no ſuſpicion of Fraud, by her Conſent, I ſaw that ſhe had nothing but Shoulders; yet though ſhe thus was maimed, ſhe perform'd all Offices with her Feet, with that dexterity and readineſs, that ſhe is deſervedly the wonder of the Spectators, and may ſeem to have no want of her Hands; with her Feet ſhe Spins, and Threads her Needle; ſhe Weaves, ſhe Charges and Discharges a Gun: with Sciſſars, and a Knife, ſhe cuts Paper into divers artifical Figures; ſhe plays at Tables and Dice, ſhe drinks, and Swathes her little Infant; ſhe knows how to bring her Feet to her Breaſt and Head, ſo as to take her Child to her Breaſt, as if ſhe did it with her Hands. She Feeds both her ſelf and her Child; ſhe combs her Hair; to conclude, without trouble ſhe doth all, that is ſufficient for her own neceſſity, and to gratifie others Curioſitly. Barthol. Hiſt. Anat. Cent. 3. Hiſt. 26. p. 61.

7. There is a Woman of Britain, who was born with Arms and Legs, diſtorted in ſo ſtrange and unuſual a manner, that ſhe might well ſeem unfit (to any Man that ſaw her) to do any thing; yet ſhe had acquired from officious Nature, ſuch a dexterity, that ſhe could Spin with her Tongue, with the ſame ſhe could Thread a Needle of the ſmalleſt ſize, with great Expedition; with the flexure of her Tongue only, ſhe could readily tye that faſt Knot, which we call the Weavers Knot; and with the ſame Tongue ſhe would Write, and that in a fair Character; amongſt others, ſhe ſo wrote the Name of my Son Petrus Talpius, which I yet keep by me. Nicho. Talpii. Obs. Med. l.3. cap. 5. p. 273.

8. Pictorius Villinganas gives an Account of a Spaniard born without Arms, that with his Feet could Spin, and uſe the Needle with great curioſity: He ſhot from a Bow in ſuch manner, that he ſeldom did miſs the Mark; and would with an Ax give ſo ſtrong a Blow, as to cut in ſunder at one ſtroak, a reaſonable piece of Wood. Kecker in Phyſic. Lib. 1. c. 4. p. 1370.

9. Keckerman alſo ſpeaks of a Scholar, that had but one little Finger on each hand, and his Feet were triangular, without any Toes; yet had he more force in one Finger, than others had with Five; he wrote curiouſly and ſwiftly, and ſtood ſo firm, that in very ſlippery places, he would ſeldom ſlip. Johnst. Nat. Hiſt. cl. 10. c. 5. p. 335.

CHAP. IV. Improvements in Phyſick, and Experimental Philoſophy, &c.

HƲmane Wit hath arriv'd in this laſt Age to ſo high a degree of Daring, that without any limits to the Modesty of their Diſquiſition, they have laid open all the Secrets of Nature, and ſo diſſected all the Bodies they have met with, and ſeparated their parts with ſo ſtrict and Chymical Anatomy, as to unravel the whole Texture, and diſſolve all natural Bodies into their firſt Principles; and by that means have made ſuch excellent Diſcoveries, as former Ages cannot Parallel, and future Times have ſcarce room left to be imployed in.

1. A. C. 1669. Mr. Wills, of Trin. Col. Oxon. To know in what meaſure Herbs might perſpire, took two Glaſs Vials, with narrow Necks, each holding one Pound eight Ounces, and two Drams of Water, filled theſe with Water, put a Sprig of Mint, weighing an Ounce in one, and ſet both the Glaſſes in the Sun; after ten Days he found in the Bottle where the Mint was, only five Ounces four Drams of Water remaining, ſo that one Pound two Ounces and ſix Drams, were ſpent; the Mint weighing ſcarce two Drams more than at firſt. From the other Glaſs, the Sun had exhaled near one Ounce of water; ſo that there was in thoſe ten Days ſpent by the Mint, one Pound, one Ounce, ſix Drams of Water, that is, each Day above an Ounce, and an half, which is more than the weight of the whole Mint: So that he concluded the ſame of all Plants, which Malpighius did of the Silk-worm, That thoſe Animals will eat in a Day more than the weight of their Bodies. Ibid.

2. There hath been lately found out a curious way of Grafting different Vines, one upon the other; for Example, in the Phyſick Garden at Oxford, the white Frontiniac grafted upon the Parcely Vine, grows, and bears very well; alſo the early red Cluſter, or Currant Grape, upon that Luxuriant Vine, called, the Fox Grape. Ibid.

3. The Improvements made of late Years in Chymistry are very great, though the firſt Eſſays made in that Art were hiſſed at, as very ridiculous and contemptible: It muſt be confeſſed, That many unskilful Men have derived much Diſgrace upon the Study: Notwithſtanding, many pretty and admirable Effects have been at laſt found out, which hath abundantly ſatisfied all Judicious Men, that there is ſomething more in the Principles of it, than the World would a good while believe. 'Tis an Element I have been little Converſant in, and therefore cannot be ſuppoſed to ſay much of it. This is certain, that they have found out ſeveral ways of diſſolving Natural Bodies, and ſeparating their various Subſtances, by Menstruum, Amalgamation, Liquation, Calcination, &c. Of Extracting Juices, Oils and Spirits out of them; of Fermenting, Fixing, Subliming, and Transforming one Metal, or Mineral into another; as Transforming Tin into Silver, or Lead, changing Lead again into Tin, Antimony into Lead, making Lead heavier, extracting Quickſilver out of it, and again converting Lead into Quickſilver; Transforming Braſs or Iron into a more worthy Metal; drawing Water out of Quickſilver, making Quickſilver grow to be a Tree, giving a golden Tincture to Silver, and Extracting Gold out of it; Counterfeiting and Colouring precious Stones; poliſhing of Metals, Extracting Salts, Tinctures, Eſſences, Gums, &c. Tempering, Hardening, and Softening Iron, &c.

4. Sir Chriſtopher Wren contrived how to make Diaries of Wind and Weather, and of the various Qualifications of the Air, as to Heats, Colds, Droughts, Moiſture, and Weight, through the whole Year, and this in order to the Hiſtory of Seaſons, with obſervations which are the moſt Healthful or Contagious to Men or Beaſts; which the Harbingers of Blights, Mildews, Smut, &c. To this end he contrived a Thermometer, to be its own Regiſter, and a Clock to be annexed to a Weather-Cock, which moves a Rundle covered with white Paper, upon which the Clock moving a black Lead Penſil, the Obſerver, by the Traces of the Penſil on the Paper, may know what Winds have blown during his Sleep or Abſence, for 12 Hours together; he hath diſcovered alſo many ſubtle ways, for eaſier finding the degrees of Drought, and Moiſture, and the Gravity of the Atmoſphere; and amongſt other Inſtruments, hath Ballances, that ſhew the Preſſure of the Air, by their very eaſie Inclinations. He hath made Inſtruments alſo, to ſhew the Mechanical Reaſon of Sailing to all Winds; and others of Reſiration, for ſtraining the Breath from thick Vapours, to try whether the ſame Breath thus purified, will ſerve again. Dr. Plot's Nat. Hiſt. of Oxfordſhire, c. 9. par. 30. &c.

5. The Honourable Mr. Boyle invented a Pneumatic Engine, with the help of Mr. Hook, called the Air Pump, far above that of Magdeburgh; by the Aſſiſtance whereof he hath accurately Examined the Elaſtical Power, Preſſure, Weight, Expanſion, and weakneſs of this Element; and has found out ſo many new things relating to the height and gravity of the Atmoſphere, nature of a Vacuum, Flame, and excandefcence of Coals, Match, Firing of Gun-Powder; propagation of Sounds; Fluidity, Light, Freezing, Reſpiration, &c. that to give an Account of all, according to their Merits, would be to Tranſcribe the Author himſelf. Ibid.

6. The ſame Noble Perſon invented the Barometer, or Weather-Glaſs, whereby the gravity of the Atmoſphere hath been daily obſerved by Dr. Wallis, for many Years together, and the Quickſilver in the Tube found never to aſcend much above 30 Inches, and never to deſcend much below 28, which is ſuppoſed to be the whole Latitude of its Variation. Ibid.

7. The ſame Ingenious Dr. Wallis, hath obſerved many Years together the Temper of the Air, by a the Air, by a Thermometer, whereof he kept the Notes ſtill by him, very particular for every Day. Ibid.

Which latter Inſtrument, though graphically delineated by Robert de Fluctibus, in a M. S. of 500 Years ſtanding at leaſt, yet hath ſtill received other uſeful Advancements from Sir Chr. Wren, who finding the uſual Thermometers not to give ſo exact a meaſure of the Airs extenſion, by reaſon the Gravity of the Liquor, as it ſtands higher or lower in the Glaſs, weighs unequally on the Air, and gives it a Contraction and Extenſion, beſides what is produced by Heat and Cold; he thereofre invented a circular Thermometer, in which the Liquor can occaſion no ſuch fallacy, it remains continually of one height, and moving the whole Inſtrument like a Wheel on its Axel. Ibid.

8. Mr. J. Jones, of Jeſus Coll. Oxon, contrived a Clock, which moved by the Air, equally expreſſed out of Bellows of a Cylindrical Form, falling into Folds in its deſcent, much after the manner of Paper Lanthorns: theſe (inſtead of drawing up the weights of other Clocks) are only fill'd with Air, admitted into them at a large Orifice at the top, which is ſtopt up again as ſoon as they are full, with a hollow Skrew, in the head whereof there is ſet a ſmall braſs Plate, about the bigneſs of a ſilver Half-penny, with a Hole perforated ſcarce ſo big as the ſmalleſt Pins head: through this Hole the Air is equally expreſſed by Weights laid on the top of the Bellows, which deſcending very ſlowly, draw a Clock-line, having a counterpoiſe at the other end; that turns a Pully-wheel, faſtened to the Arbor or Axis, of the Hand that points to the Hour: which deviſe, though not brought to the intended Perfection of the Inventor, that perhaps it may be by the help of a Tumbrel or Fuſee, yet highly deſerves mentioning. Ibid.

9. Mr. John Young, M. A. of Magdalene Hall, hath improved the Hygroſcope: 'Tis made of two Deal, or rather Poplar Boards, who rationally concluding, that the Teeth of the thin pieces of Braſs placed acroſs the Juncture of the two Boards, muſt needs in its paſſage from bearing on one ſide of the Teeth of the Pinion, to the other, upon change of Weather, make a ſtand as it were, in reſpect of the motion of the Axel of the Hand; thinking a pretty ſtiff Spring, cut on the under ſide, after the manner of a File, placed flat, and not edg-ways, and bearing pretty hard upon an Axel of Copper, may turn the Hand upon Change of Weather in the punctum of Reverſion, without any more than a negative Reſt; which being an Opinion ſo very rational and unlikely to fail, when brought to the Teſt, I thought fit to propound to the Ingenious. Ibid.

10. Dr. Willis hath given us the Anatomy of Blood, in his Book de Febribus, and declared the true Cauſes and Nature of Fermentations in the Juices, and upon them built his moſt Rational Doctrine of Fevers, Intermitent, Putrid and Malignant, with particular Obſervations concerning them, much different from the ways of the Ancients.

11. To theſe he hath ſuperadded, the Spagyrical Anatomy of Ʋrin.

12. His Method of Diffecting the Brain is new, and very Natural. And although he was not the firſt that mentioned two Souls in a Man, the Senſitive and Rational, yet perhaps no Body hath proved it ſo well.

13. Sir Christopher Wren firſt found out the way of Injecting Liquors into the Veins of Animals, and did exhibit it to the Meetings at Oxford, about the Year 1656. by which Operation divers Animals immediately purged, vomited, intoxicated, kill'd, or revived, according to the quality of the Liquor injected.

14. Hence aroſe the Transfuſſng of Blood out of one Animal into another, by Dr. Lower, 1665.

15. The ſame Author was the firſt that Publiſhed the rrue Method of dividing the Heart into ſeveral Muſcles, and aſſigning to it a Muſcular Motion, and thereby ſhowing ſeveral ways whereby it may be impeded or diſturbed; he hath done good Service to the Pathalogical Part of Phyſick.

16. Whether Walaeus, Bartholin, or any other, were the firſt that found out the Circulation of the Blood, I cannot ſay; but Dr. Lower's Computation of the Frequency of the Bloods Circulation through the Heart, is very ingenious, and the Cauſe he aſſigns of the florid Colour of it, when emitted, ſeems new and probable.

17. Dr. Majo hath lately taught us, That the Air is impregnated with a Nitro-acrial Spirit, and that it difuſed almoſt throughout the whole Syſtem of Nature; and that Fire it ſelf, as to its Form and Effence, is nothing elſe but the ſame Spirit put into Motion; and that all Fermentations, whether tending to Generation, Perfection, or Corruption, depend on this Spirit.

18. Mr. Tyſon hath lately obſerved, that many other ſtrong Scented Animals, beſides the Hycena Odorifera, the Civet-Cat, the Castor, or Beaver, the Gazella Indica, or Capra Moſci (from whence our Musk) and the Fiſhes Sepia, Loligo, Purpura, have ſollicular Repoſitories, or Bags, near the Exit of the Inteſtinum Rectum, wherein they keep thoſe Humours or Liquors, that are the Vehicles of their Scents. This he hath obſerved in Pole-Cats, Foxes, Weaſels, Cats, &c. Which Veſſicles, or little Bags, are found by pairs, one on each ſide of the Gut, proportional to the bigneſs of the Animals.

To Inſtance in all the particular Diſcoveries and Improvements made in Anatomy, Phyſick, &c. would be a Task ſufficient to make up a large Volume by it ſelf.

CHAP. IV. Improvements in Muſick.

IN Muſick it would be too tedious to determine, Whether the Improvement or Alteration hath been greater: Certain it is, That ſeveral old Engliſh Inſtruments are laid aſide, as the Orpharian, the Polyphone, an Inſtrument ſurely not to be deſpiſed, conſidering its rare Structue, and the eſteem had of it by Learned, and therefore moſt Judiciouſly Muſical Perſons of this Age, viz. Sir F. Pruſcan, and Dr. Rugely, The Bandore, the Ghittern, Cittern, &c. The Treble Viol alſo is much out of Doors, ſince the Violin came ſo much in request, The Baſe, and Lira Viol, in the making whereof, Wroth was, without diſpute, the beſt Workman that ever wrought, keep pretty well in repute, eſpecially the firſt, becauſe it cannot be wanted well in Conſert, &c.

1. The Lute is not wholly laid aſide, but within this 20 or 30 Years much neglected, to what it was formerly, notwithſtanding the great Improvement of this Inſtrument among us, within a hundred Years, by reaſon of the diverſity of Tunings received from France, ſome of whoſe beſt Lute-Maſters brought over not only theſe Harp-Tunings, but themſelves alſo, and by their active Hands, and airy Fancies, obliged the Muſick-Lovers of our Nation, with Tranſcendant Harmony.

2. The Fine eaſie Ghittar, whoſe Performance is ſoon gained, at leaſt after the bruſhing way, hath at this preſent over-topt the noble Lute. Nor is it to be denied, but that after the pinching way, the Ghittar makes ſome good work.

3. The Theorbo, which is no other than an Arch-Lute, keeping to the old Tuning, is ſtill generally made uſe of in Conſorts. And there are yet ſome among the Judicious, who think it the moſt agreeable and becoming Aſſociate to Vocal Muſick.

The Organ hath been wonderfully advanced of late Years, by the addition of ſeveral Melodious Stops.

5. The Harpſicon is of late mightily Improved, by the Invention of the Pedal, which brings it ſo near to the Organ, that it only ſeems to come ſhort of it in Lungs.

6. Here may not be unfitly mentioned, that Muſical Automaton (a kind of Harpſicon) which by a Clockwork-motion diſcharges a certain ſet number of Tunes, according as it is would up to this or that Tune Of this ſort of Automata there is to be ſeen a very neat Piece of Art, of Reed-work, at a Houſe at St. Mary-Overs-Dock, the Artificer thereof, Mr. Tho. Hill, of Westminster. His Pitch-Pipe, for the Tuning of Muſical Inſtruments to Conſort; which is particularly worthy note for exactneſs, variety, and curious Work, above any thing that is to be ſeen elſewhere of this Nature.

7. The Harp is increaſed in repute; and though the Welſh Gut-ſtring formerly gave place to the Iriſh Wire-ſtring, now the Spaniſh Gut-ſtring comes up with it.

8. The Violin is now arrived to a great Perfection of Performance.

9. The Flagiolet within this 20 or 30 Years, and ſince that the Flute, have been highly in vogue, and frequented in uſe. Preſent State Eng. Part 3. p. 90. &c.

10. In Muſick, to paſs by a Harpſecord that I met with at Sir Tho. Penyſtons, with Cat's Gut-ſtring; it hath been lately obſerved here at Oxford, that though Viol, or Lute-ſtrings, rightly Tuned, do affect one another, yet moſt of them do it not in all places alike, as has till now been ſuppoſed: For if the leſſer of two Octaves be touched with the Hand or Bow, each half of the Greater will anſwer it, but will ſtand ſtill in the middle; and if the greater of the two Octaves, be touched on either of its halves, all the leſſer will anſwer it, but if touched on the middle, the leſſer will not ſtir, &c. Dr. Plot's Nat. Hiſt. Oxfordſh. c. 9. p. 288. Dr. Marſh hath offered a Solution of this Phaenomenon in all its caſes. Concerning which, vide Ibid.

One Hooper of Oxford, could ſo cloſe his Lips, as to fing an Octave at the ſame time. And I know, ſaith Dr. Plot, two other Perſons now living here, that can do it, though their Lips be ſet in that poſture, yet they ſhut them ſo cloſe, that they can by no means pronounce any thing articulate. But he that excells them all, and indeed to a miracle, is one Mr. Joſ. Dring, a young Gentleman of Har-Hall, who ſings a Song articulately, ore Patulo, and all in Octaves, ſo very ſtrongly, and yet without much ſtraining, that he equals, if not excells the loudeſt Organ. He performs it in the lower part of his Throat, and it came caſually on him at firſt, upon over-ſtraining of his Voice. Ibid.

CHAP. V. Improvements in Aſtronomy.

ONE would think the Heavenly Bodies were out of Man's reach, or that the Ancient Inhabitants of Phoenicia, Egypt, Chaldea, Greece, &c. had in ſo many Thouſand Years made ſo many Obſervations upon them, that nothing more could be added; and yet we have made freſh remarks here, and uſeful Diſcoveries and Improvements; not to ſpeak of the World in the Moon, which ſome have aſſerted, and undertaken to make out for very probable; or the Foramina, and Cavities in others, or the new Star in Caſſiopea.

The Fleet Aſtronomer can bore,

And thread the Spheres with his quick-piercing Mind;

he views their Stations, walks from Door to Door,

Surveys, as if he had deſign'd

To make a Purchaſe there: he ſees their Dances,

And knoweth long before,

Both their full-eyed Aſpects, and ſecret glances.

Herbert.

1. The Silver Sphere (a moſt exquiſite Piece of Art, which ws ſent by the Emperor Ferdinand, to Soliman the Great Turk) is mentioned by Paulus Jovias, and Sabellicus. It was carried by twelve Men unframed; and re-framed in the Grand Seignor's Preſence, by the Maker of it, who likewiſe delivered him a Book, containing the Myſtery of uſing it; of which Du Bartus thus:

Nor may we ſmother, or forget ungrately,

The Heav'n of Silver that was ſent but lately,

From Ferdinando as a famous work,

Ʋnto Bizantium to the greateſt Turk;

Wherein a Sprite ſtill moving to and fro,

Made all the Engine orderly to go.

And tho' th' one Sphere did always ſlowly glide,

And contrary the other ſwiftly ſlide.

Yet ſtill the Stars kept all their Courſes even,

With the true Courſes of the Stars of Heaven;

The Sun there ſhifting in the Zodiack,

His ſhining Horſes never did for ſake

His pointing Path; there in a Month his Siſter

Fulfill'd her Courſe, and changing of her luſtre,

And form of Face, (now larger) leſſor ſoon,

Follow'd the Changes of the other Moon.

Knowles Turk. Hiſt. p. 713.

2. The Duke of Holſteine hath order'd a Globe to be made in the City of Cottorp; it is a double Globe, made of Copper, ten Foot and half in Diameter; ſo that within it ten Perſons may ſit at a Table; which, with the Seats about it, hangeth at one of its Poles. There a Man may ſee (by means of an Horizontal Circle within the Globe) how the Stars and Sun its ſelf, out of its Center, moveth of its ſelf, through its Ecliptick Degrees, and riſeth and ſetteth regularly. The Motion of this Globe exactly followeth that of the Heavens, and deriveth that Motion, from certain Wheels, driven by Water, which is drawn out of a Mountain hard by, and let in, as it requireth more or leſs, according to the ſwiftneſs of the Spheres. Olearius Travels, p. 339.

3. A. 1635. There was at Leige an Engliſh Jeſuit, named Linus, who had (ſaith Kircher) a Phial, or Glaſs of Water, wherein a little Globe did float, with the 24 Letters of the Alphabet deſcribed upon it, on the inſide of the Phial, was an Index or Stile, to which the Globe did turn and move it ſelf at the Period of every Hour, with that Letter that denoted the Hour of the Day ſucceſſively, as tho this little Globe kept Pace and Time with the Heavenly Motions, And Kircher himſelf had a Veſſel of Water, in which (juſt even with the Surface of the Water) were the 24 Hours deſcrib'd. A piece of Cork was ſet upon the Water, and therein were put ſome Seeds of the Heliotrope, or Sun-Flower; which, like the Flower it ſelf, did turn the Cork about, according to the Courſe of the Sun, and with its Motion, point out the Hours of the Day. Gaſſ. in Vit. Paeiresk. 1.5. p. 185. Hiſt. Man. Arti. c. 1. p. 10.

4. Galileo could by the help of a round Box, held towards the Sun, produce a Light that would ſhoot it ſelf into a very dark Room, and aſcend by Degrees as a Vapour, that is kinded by the Sun, to the admiration of all Spectators. It was a Concave Box that he uſed. Forteſ. Feriae Ac. p. 123.

Curious Inventions of Clock-work.

5. Gaffarel tell us, That he ſaw at Leghorn a Clock, brought thither by a German, to be ſold, which had many Rarities in it; for beſides an infinite number of ſtrange Motions, which appear'd not at all to the Eye, you had there a Company of Shepherds, ſome of them playing at Bagpipes, with ſuch Harmony, and exquiſite Motion of the Fingers, as that one would have thought they had been alive, others dancing by Couples, keeping exact Time and Meaſure, whilſt others caper'd and leaped up and down with ſo much nimbleneſs, that my Spirits were wholly raviſh'd with the Sight (ſaith he). Gaffar, Curioſ. c. 7. p. 236.

6. Copernicus made an excellent Clock, in which there was not only to be heard, a number of different Noiſes, occaſioned by its various Motions, but alſo moſt exactly to be diſcovered the Circuitions of all the Coeleſtial Orbs; the Diſtinctions of Days, Months, Years; there the Zodiack did explicate its Signs: So performing the Circle of the Year; there the playing Ram began the Spring, Cancer produces the Summer, Libra enriches it with Autumn, and the Slothful Scorpio makes the Winter. Here alſo the Moon changes in the Nones, ſhines out more bright in the Ides, and ſhamefully conceives her Conjuction with the Sun in the Kalends. But thoſe things which the Ingenious Artificer preſented, and as it were, produced in the Scene, upon the entrance of every Hour, marvellouſly delighted the Spectators, every Hour made Shew of ſome Myſtery in our Faith. The firſt Creation of the Light, the powerful Separation of the Elements, and all other intermediate Myſteries he had traced upon this Engine, even to the great Eclipſe that was, when our Saviour ſuffered on Mount-Calvary; to inſiſt upon the particulars, was the work of an Age; the Eye that is the Devourer of ſuch Beautiful Objects, embrace more in an Hour, than the Tongue is able to repreſent in a conſiderable ſpace of time. Forteſ. feria Acad. pag. 58.

7. A. 1571. Conraldus Duſipodius invented the moſt famous Clock at Strasburg. Before the Clock ſtand a Globe on the Ground, ſhewing the Motions of the Heavens, Stars, Planets, namely, of the Heaven, carried about by the firſt Mover, in 24 Hours, of Saturn, by his proper Motion, carried about in 30 Years, of Jupiter in 12, of Mars in 2, of the Sun, Mercury and Venus in one Year, of the Moon in a Month. In the Clock it ſelf there be two Tables on the Right and Left Hand, ſhewing the Eclipſes of the Sun and Moon, from the Year 1573. to A. 1624. The third Table in the midſt is divided into three Parts. In the firſt Part the Statues of Apollo and Diana, ſhew the Courſe of the the Year, and the Day thereof, being carried about in one Year; the ſecond Part ſhews the Year of our Lord, and of the World, the Equinoctial Days, the Hours of each Day, the Minutes of each Hour, Eaſter-day, and all other Feaſts, and the Dominical Letter; the third Part hath the Geographical Deſcription of all Germany, and particularly of Strasburgh, and the Names of the Inventors, and of all the Work-men. In the middle Frame of the Clock is an Aſtrolabe, ſhewing the Sign in which each Planet is every Day, and there be the Statues of the ſeven Planets upon a round piece of Iron, lying flat; ſo that every Day the Statue of that Planet that rules the day, comes forth, the reſt being hid within the Frames, till they come out by courſe at their day, as the Sun upon Sunday, and ſo for all the Week. And there is a Terreſtrial Globe, and the Quarter, and the Half Hour, and the Minutes are ſhew'd there. There is alſo the Skull of a dead Man, and two Statues of two Boys; whereof one turns the Hour-Glaſs, when the Clock hath ſtruck, the other puts forth the Rod in his Hand at each Stroke of the Clock. Moreover, there be the Statues of the Spring, Summer, Autumn and Winter, and many Obſervations of the Moon. In the upper part of the Clock are four old Men's Statues, which ſtrike the quarters of the Hour, the Statue of Death coming out at each Quarter to ſtrike; but being driven back by the Statue of Chriſt, with a Spear in his Hand for three Quarters; but in the fourth Quarter, that of Chriſt goeth back, and that of Death ſtriketh the Hour, with a Bone in his Hand, and then the Chimes ſound. On the top of the Clock is the Image of a Cock, which twice in the Day croweth aloud, and clappeth his Wings. Beſides, this Clock is deck'd with many fine Pictures; and being on the inſide of the Church, carrieth another Frame to the outſide of the Wall, wherein the Hours of the Sun, the Courſes fo the Moon, the Length of the Day, and ſuch other things, are ſet out with great Art. Morriſon's Itenerary, Part 1. Cap. 1. Pag. 31.

8. At Dreſden a Cockoo ſings by Clock-work, a Horſeman rides, a Ship ſails, an old Woman walks, a Centaur runs and ſhoots, and a Crab creeps upon a Table, ſo well, as to amaze and delight. Dr. Ed. Brown's Trav. p. 167.

CHAP. VI. Improvements in Navigation.

NONE of the Elements have eſcaped the Inquiſition of Humane Study; Men have adventured not only to Travel upon the Surface of the Waters, and cut thro the Surging Waves, but to dive to the bottom, and examine all the Secrets of the vast Ocean; and to that end have made conſiderable Improvements in the Art of Navigation. But being my ſelf a Land-Animal, I am not able to ſay much upon the Point, only for a Spur to the Induſtry and Emulation of others, take theſe few ſubſequent Remarks.

1. The Chard and Compaſs is well known to be a late, but ingerrious, and uſeful Invention, far beyond the old wild way of Sailing by the Coaſts of the Land; and much conducive to the mutual Traffick and Commerce of divers Nations, I wiſh, I could ſay, it had been more ſo to the Propagation of Learning, and True Religion.

2. The Longitude upon the Sea (complain'd of lately by Seamen and Pilots; who having loſt ſight of the Land, and knowing by Obſervation of the Compaſs and Altitude, at what Diſtance they were from North and Sourth, but not able to diſcern the Longitude, viz. the Diſtance from Eaſt to Weſt) hath been lately put into a fair way of Diſcovery by Mr. Huggens, by the help of the Pendulum; whoſe Exactneſs is ſuch, that it fails not one Moment: And the Certainty of this Experiment is recommended by Captain Holms, in a Letter, written from London, January, 1665. &c.

3. Sir William Petti invented a Veſſel or Ship of a new Form, called the Experiment, like two little Ships, joyned together by a Platform, ſo that between the two there might be a ſpace almoſt as large as the two Ships together, thro' which the Water had an entire Liberty to paſs; the Keel of each being 80 Foot long, the bigneſs with the Platform, only 32 Foot, the height from the Keel to the Platform 14. In War it would carry 50 pieces of Canon, 200 Men, with three Months Proviſion; if uſed for Merchandize, it would carry 300 Tuns. The Advantages expected from it were, that it would be ſwifter than other Ships, as being capable of carrying twice or thrice as many Sails, as others; and having no Ballaſt, it would be higher; and ſurer, becauſe the figure of its ſides, with the Water, which runs between the two Ships, would keep it from running aground; and having no Ballaſt it would not ſink, what Breaches ſoever it might meet with; eſpecially, if aſſiſted by ſome pieces of Canon; beſides, its Keel would defend it (being ſupported by many ſtraight Planks) if it ſhould touch the Ground with all its weight; and laſtly, it would turn more ſpeedily than thoſe Ships, whoſe Rudder receives only the broken Water by the round Sides of them, and roſs leſs in a Tempeſt; and in calm Weather would to with Oars betwixt the two little ones, beneath the Platform, &c. but what the Event of this Experiment is I am not able to ſay. This Deſcription that I have given, is taken out of a Letter, written from London about it. The Young Students Library, p. 208.

4. A Doublet of Buoyant Matter, lately invented; which being put over or under a Man's Cloaths, will bear his Head above Water for 24 Hours, tho he cannot ſwim, was tried this Month of June, A. 1696. below London-Bridge, and proved effectual; as we are informed by the Flying-Post, Numb. 167.

CHAP. VII. Improvements in Law.

THAT Law might be reduced into the Method of an Art or Science, hath been the wiſh of many Learned Men: I dare not undertake any ſuch Work my ſelf; yet for the Curioſity of my Reader, I will preſent him here with ſomething of a Scheme, which I had lying by me, Extracted out of Sir Mat. Hales Pleas of the Corwn, Sir H. Finch's Common Pleas, &c.

1. Pleas of the Crown, have a Reſpect either to

1. Capital Offences.
- 1. Againſt God, as
  - 1. Hereſie.
  - 2. Witchcraft.
- 2. Againſt Man.

1. Capital. 1. Treaſon. 1. High, as Compaſſing the Death of the King, Queen, Prince; Levying War againſt him, Violation of the Queen, Princeſs, killing of the Chancellor, Treaſurer, Juſtice of one Bench or other, Juſtice in Eire, of Aſſizes of Oyer and Terminer, in their place, Counterfeiting and Clipping of the King's Coin; Refuſing the Oath of Supremacy on the Second Tender, Extolling the Biſhop of Rome; Prieſts coming into the Realm

2. Petit, A Servant killing of the Maſter; a Wife her Husband; Eccleſiaſtick his Superiour; Son his Father, &c.

2. Felony, againſt Life, as Felo de ſe, Chance medley (doing a lawful Act) without Intent of Hurt, and Death following. Death per infortunium, without procurement of another, the Cauſe is Deodand, ex neceſſitate, viz. Murder, proceeding from Malice precognitated; Manſlaughter, on a ſudden Falling out. Againſt Goods, Larceny ſimple, and grand, of the value of 12 Pence, feloniouſly taken. Complicated Larceny, or mixed with Robbery, viz. Taking from the Perſon, and putting him in fear, or from the Houſe. Piracy. Burglary, viz. or Breaking by Night, and entering into a Houſe with a Felonious Intent. Arſon maliciouſly and voluntarily burning the Houſe of another. Hindrances of Ameſning a Felon to publick Juſtice; by breaking of Priſon (Rumper Priſon) Eſcape. Reſcure, in a Perſon that's a Stranger.

Felonies by Statute. Conſpiring to kill the King; Witchcraft; Buggery (Penetratio & emiſſio cum carnali cognitione.) Rape; taking a Woman againſt her Will.

Malicious cutting out Tongues, or pulling out Eyes; Stealing or avoiding Records. Multiplication of Gold or Silver; Hunting unlawfully in Foreſts, Chaſes, Wartens. Embezilling of the King's Armour; Subjects paſſing Sea, to ſerve Foreign Princes, &c. Purveyors, and wandering Soldiers in certain Caſes; Marrying a Second Husband or Wife, the Firſt living; except the Man be under 14, the Woman under 12, when married, abſent 7 Years, after a Divorce, after Nullity obtained. Goaler compelling Priſoner to be Appelor, &c. Tranſportation of Silver, or Importation of Falſe Money. Exportation of Wool, &c. Stealing Falcons. Receiving, &c. Popiſh Prieſts, Jeſuits. Aegyptians above 14. Rogue adjudged to the Gallies, and returning without Licenſe. Forging a Deed after a former Conviction. Sending Sheep beyond Sea, after former Conviction: Servants Embezilling the Goods of their Maſters, &c. Cutting Powdike; Forcibly detaining Perſons in Cumberland.

2. Not Capital, or Treſpaſſes, which are,

1. Greater, 1. Miſpriſion of Treaſon, or Felony Negative, viz. Knowing and not Revealing; Receiving a Traitor, Counterfeiting Coin, &c.

2. Theftbote, when the Owner doth not know the Felony, but takes his Goods again, or other amends not to Proſecute.

3. Miſpriſions poſitive, diſcovery by one of the Grand Jury of the Perſous Indicted, &c. diſſuading from witneſſing againſt a Felon, &c. Reproaching a Judge, Aſſaulting an Attorney againſt him, or abuſing a Juror; Reſcuing a Priſoner from Barr of B. R. B. C. Striking in Weſtminſter-Hall, &c. in preſence of Juſtices of Aſſize, of Oyer and Terminer, Drawing Sword upon any Judge, or Juſtice, &c.

4. Maihem, Cutting off the Hand, or ſtriking out a Tooth; but not the Ear.

2. Leſſer, or Ordinary, Neglect of Duty, Bribery, Extortion, Affrays, Weapons drawn, or Stroak given or offered; but Words-no-Affray. Riots, more than two meeting, to do ſome unlawful Act, and doing it. Forcible Entries and Detainder: Forcible Entry, i. e. Manu forti, with unuſual Weapon, Menace of Life or Limb, breaking Door. Barretries. Riding Armed, going Armed. Deceits and Couſenages; Nuſances; decay of Bridges and Highways; Inns and Ale-houſes; Perjury and Subornation of it; Champetry, Embracery and Maintenance; Engroſſing, Fore-ſtalling; Regrating; in Reſpect of Religion, altering the Prayers, Reviling the Sacraments, &c.

Thus far Sir Matthew Hale: Others do add; Challenging to Fight, and receiving the Challenge, Striking in the Church-yard with a Weapon maliciouſly; Striking an Officer in doing his Office; a Servant ſtriking his Maſter, Dame, Overſeer; unlawful Aſſaulting, Impriſoning, Beating, or wounding another; chafing, killing, or hurting his Cattle; breaking or entering into his Houſe, or Land, cutting, ſpoiling, eating up, or treading the Graſs or Corn; breaking the Walls, digging, or carryhing away his Earth or Coal; felling, cutting or breaking Hedge or Trees; carrying away his Wife, Son and Heir, Ward, &c. Unlawful Arreſting his goods or Cattel, breaking or cutting his Sluces; Shearing his Sheep, letting the Water out of his Mill-pond, beating his Servant ſo as to hinder his Work; pro curing to take away unlawful Corn growing; or rob any Orchated or Gardens, or break or cut away any Hedge, Pale, Rails, &c. pull up or take away any Fruit Trees; cut or ſpoil any Wood, Under-woods, Poles, Trees ſtanding, (not being Felony) unlawfully breaking into any Ground, incloſed for Deer, or hunting, taking, or killing (in the Night) any Deer or Comes; conſpiring to Indict another unjuſtly for an Offence, whereof he is lawfully acquitted; deviſing and ſpreading any falſe News and Seditions; Libelling and promoting any ſcandalous Writing; ſlandering one with ſuch Words as Traitor, Felon, Thief, Robber, &c. Selling that which is not a Man's own; or falſe and deceitful Wares, or playing with falſe Dice; a Miller changing his Griſt; Misfeaſance by Nuſance; as ſtopping a Ditch, to the drowning of my Ground; over-riding my Horſe; diſturbing me in my way, office, burial, &c. ſtopping of my Lights, laying blocks in the High-way; watering Hemp or Flax in any common River, Stream or Pond; getting Goods by counterfeit Letters, Forg-ing Deeds, Teſtaments, &c. going Armed in an unuſual manner; Three, or more, coming together with intent violently to commit an unlawful Act, as to beat, wound, pull down, &c. tis a Rout; if they do it, a Riot; if they meet only; 'tis an unlawful Aſſembly; ſtirring up another to do ſuch an Act; an Affray made in diſturbance of the Peace; divulging Propheſies to diſturb the Realm, if charged within ſix Months; making forcible entry into Lands, and detaining them forcibly; one under the degree of Knight, above 15, Required by a Juſtice to Suppreſs a Riot, and refuſing.

Note, Some of theſe may be reduced to ſome of the former Heads; and others fall under the Conſideration of Common Pleas.

Note, Again the Penalties are as followeth:

1. For Counterfeiting Coin, Drawing and Hanging.
2. In other Treaſons, Drawing, Hanging and Quartering.
3. For Women, Drawing and Burning.
4. For Peteit-Treaſon, The Man Hang'd, the Woman Burn'd.
5. For Felony, Hanging.
6. For Petit-Larceny, Whipping, and Forfeiting of Goods.
7. For Death, per Infortuniam, forfeiture of Goods.
8. For Death, ſe defendendo, Forfeiture of Goods.
9. For Miſpriſion of Treaſon, Forfeiture of Goods, and perpetual Impriſonment.
10. For Treſpaſſes, various, ſometimes Fine, ſometimes Impriſonment, ſometimes good Behaviour, Whipping, Amends, &c.

In the next place are conſiderable,

1. The Juriſdiction, or Court, viz. the King's Bench, Goal-delivery, Oyer and Terminer, Aſſizes, Juſtices of Peace, Sheriff, Coroner, Court-Leet.
2. The means of bringing Capital Offenders to Tryals, which are,
- 1. By Appeal.
- 2. By Appover.
- 3. Indictment.
3. Proceſs.
4. Arraignment.
5. Demeanour of the Priſoner, viz. Whether he ſtands Mute, or Anſwers.
6. Pleas, which are either Declinatory, or Pleading, &c.

2. Common-Pleas. wherein are conſiderable,

1. Poſſeſſions, viz. Hereditaments; or Chattels, Real, or Perſonal.

2. Wrongs, viz. Treſpaſſes upon the Caſe, Diſturbance, Nuſance, Deceit; real wrongs, as Diſcontinuance, Ouſter, Intruſion, Abatement, Diſſeiſin, &c. Reſcons, Replevin, Denier, Uſurpation, &c.

3. Writs, Real or Perſonal, viz. Praecipe, ſi fecerit te Securum, &c.

Concerning which I have much more to ſay, but am afraid of Surfeiting the Preſs, or ſwelling the Volume, or VVriting Impertinently, and countenancing a Litigious Reader.

CHAP. VIII. Of Heraldry.

PRinces are generally look'd upon as People of a more Effeminate Spirit, and leſs ſtudious than others; as if their Supremacy of Power and Honour had betray'd them to ſuch a Diſſolusion of their natural Wit and Briskneſs, that they were not fit for any thing of Ingenuity and Prudence of Invention in the Managery and Conduct of their Great Buſineſs; Yet we find them ſometimes beating their Thoughts upon the Anvil, to find out, and deviſe proper Methods for the Encouragement and Reward of their Deſerving Subjects.

We ſhall preſent the Reader with a ſhort Account of the Peerage, or Degrees of Nobility of England:

1. Dukes are created by Patent, Cincture of Sword, Mantle of State, Impoſition of a Cap, and Coronet of Gold on their Heads, and a Verge of Gold in their Hands.

2. Marqueſſes, firſt governours of Marches and Frontier Countrys, are Created by a Cincture of a Sword, a Mantle of State, Impoſition of a Cup of Honour, with a Coronet, and Delivery of a Charter or Patent.

3. Earls are created by the Cincture of a Sword, Mantle of State, put upon him by the King himſelf, a Cap and a Coronet put upon his Head, and a Charter in his Hand. They are ſtiled by the King Conſanguinii noſtri, our Couſins; and may uſe the Stile of Nos: (but ſo may Viſcounts too.) All Earls are Local, except the Earl-Marſhal of England, who is alſo Officiary; and the Earl Rivers, who is denominated not from the Place, but Family.

4. Viſcounts are ſo made by Patent.

5. Barons (ſo called from Baron or Varon, Vir in Spaniſh) are made by Writ, and called thereby to ſit in the Higher Houſe of Parliament, but moſt uſually by Patent. The Earls Palatines and Earls Marches of England had anciently their Barons under them; and in Cheſhire there are ſtill ſuch Barons; But theſe not holding immediately from the King (as the Biſhop of Man under the Earl of Darby) are no Peers.

The Head of the Barony is ſome Caſtle or chief Seat of the Noble Man, which is not to be divided amongſt Daughters (if there be no Son) but muſt defcend to the eldeſt Daughter. All the Lords of England are Feudatories to the King, ſwearing Fealty, and doing Homage to him.

Their ſeveral Titles are thus. A Duke hath the Title of Grace, and may be ſtiled Moſt High, Potent and Noble Prince; a Marqueſs, Moſt Potent, and Noble Lord: But ſo may Earls and Viſcounts alſo. A Baron, Right Noble Lord. Their Coronets differ thus:

A Baron hath ſix Pearls upon the Circle: A Viſcount hath the Circle of Pearls without number: An Earl's Contronet hath the Pearls raiſed upon Points and Leaves low between. The Marqueſs, a Pearl, and a Strawberry-leaf round, of equal height: And a Duke's Coronet, only Leaves without Pearls. Note, That the Dukes of the Blood-Royal bear a Coronet of Croſſes, and Flower-de-luce, which is the ſame with that of the Prince of Wales, and his is the ſame with the Kings, the Arches, Globe, and Croſs, on the top of the King's Crown.

Their Parliamentary Robes are thus diſtinguiſhed: A Baron hath but two Guards on him Mantlet, or ſhort Cloak; a Viſcount two and a half; an Earl three; a Marqueſs three and a half, and a Duke four; Alſo the Mantle of a Duke, Marqueſs, and Earl, is faced with Ermin; that of a Viſcount and Baron with plain white Fur.

Their Marks of State are thus. A Duke may have in all places out of the King's Preſence, a Cloth of Eſtate hanging down, within half a Yard of the Ground; ſo may his Dutcheſs, and her Train born up by a Baroneſs; and no Earl to waſh with a Duke, without the Duke's Pleaſure. A Marqueſs may have a Cloth of Eſtate, reaching within a Yard of the Ground, and that in all Places out of the Preſence or the King or a Duke; and his Marchioneſs to have her Train borne by a Knight's Wife; and no Viſcount to waſh with a Marqueſs, but at his Pleaſure. An Earl alſo may have a Cloth of Eſtate without Pendants, but only Fring, and a Counteſs may have her Train borne up by a Gentlewoman, out of the Preſence of her Superiors, and in her Preſence by a Gentleman. A Viſcount may have a Cover of Aſſay holden under his Cup, while he drinks; but no Aſſay taken, as Dukes, Marqueſſes, and Earls may have, and have a Travers in his own Houſe; and a Viſcounteſs may have her Gown borne up by a Woman, out of the Preſence of her Superiours, and in their Preſence by a man. A Baron may have the Cover of his Cup holden underneath, whilſt he drinketh, and a Baroneſs may have her Gown borne up by a Man, in the Preſence of a Viſcounteſs.

All Dukes eldeſt Sons are born as Marqueſſes, and the younger as Lords, with the addition of their Names; as Lord Thomas, Lord John, &c. A Marqueſs's eldeſt Son is called Lord of a Place, and the younger Sons, as Lord Thomas, Lord John, &c.

And Earl's eldeſt Son is born as a Viſcount, and ſhall go as a Viſcount, and ſhall have as many Powderings as a Viſcount; ſo their younger Sons are ſaid to be born as Barons, but ſhall go after all Barons, and before all Baronets.

An Earl's eldeſt Son is called Lord of a place, and all his Daughters Ladies; but his youngeſt Sons are not Lords. A Viſcount's eldeſt Son is no Lord, nor his Daughters Ladies and therefore the eldeſt Sons, and the eldeſt Daughter of the firſt Viſcount of England is ſaid to be the firſt Gentleman, and Gentlewoman without Title in England; yet a Viſcount's eldeſt Son is ſaid to be born a Baron.

6. The next Degree to Barons are Baronets, which is the loweſt Degree of Hoour that is Hereditary. An Honour, firſt inſtituted by King James, An. 16 11. given by Patent to a Man and his Heir, Males of his Body, lawfully begotten; for which, each one is obliged to pay in the Exchecquer ſo much oney as will, for three Years, at Eight Pence per Diem, pay 30 Foot Soldiers, to ſerve in the Province of Ʋlſter, in Ireland; which Sum amounts to 1095 l. which, with Fees, doth commonly ariſe tp 1200 l. Baronets have Precedence before all Knights, except Knights of the Garter, Knights, who are Privy-Counſellors, and Knights Banorets, made under the King's Banner, or Standard, diſplayed in an Army Royal in open War, and the King perſonally preſent, or the Prince of Wales. Baronets have the Priviledge to bear a Canton of their Coat of Arms, or in a whole Scutcheon, the Arms of Ʋlſter, viz. In a Field Argent a Hand Gules: Alſo in the King's Armies, to have place in the Groſs, near the King's Standard, with ſome other particular for their Funerals. The whole Number of Baronets are not to exceed 200 at one and the ſame time; after which Number compleated, as any one for want of Heirs, come to be extinct, the Number ſhall not be made up by new Creations, but be ſuffered to diminiſh, as appears by their Patent. No Honour is ever to be created between Baronets and Barons.

The word Knight is derived from the German word Knecht, ſignifying Originally a luſty Servitor. The Germans, by publick Authority. beſtowed on their young Men, able to manage Arms, a Shield and a Javelin, as fit for Martial Service, and to be a Member of the Commonwealth, accounted befoe but a part of a Family; and ſuch a young Man publickly allow'd, they call'd Knetcht; from whence we had our Inſtitution of Knighthood.

The thing Knight is at this Day ſignified in Latin, French, Spaniſh, Italian, and alſo in High and Low-Dutch Tongues, by a word that properly ſignifies an Horſeman, becauſe they were wont to ſerve in War on Horſeback, and were ſometimes in England called Radenhyts, id eſt, Riding Soldiers, the Latine Milites, according to the common Law.

1. Knights of the Garter, ſo call'd, becauſe the Garter is an Emblem of Concord or Combination; to prevent all Siniſter Interpretation whereof, the King commanded that Motto or Impreſs to be wrought on the Garter, Honi Scit, qui Maly Pence. This Honourable Company was anciently a College or Corporation of 25 Companions, called Knights of the Garter; 14 ſecular Canons or Prieſts; 26 poor Knights, who had an Allowance for their Prayers to God, and St. George of Cappadocia; and a Soveraign Cuardian, viz. the Kings; a Prelate; a Prelate of the Garter, and a Chancellor, viz. the Biſhops of Winchester and Salisbury; a Regiſter, of late, the Dean of Windſor; a King at Arms, an Uſher, a College in the Caſtle of Windſor, and the Chapel of St. George.

Their Garter is Blue, deck'd with Gold, Pearl and Precious Stones, and a Buckle of Gold, to be worn daily on the left Leg, upon pain of forfeiting 10 Shillings; their Habit is a Surcoat, a Mantle, a high Black Velvet Cap, a Gold Collar, compoſed of Roſes, enamelled Red, within a Garter, enamelled Blue; when they wear not their Robes, they are to wear an Eſcutchion of the Arms of St. George, viz. A Croſs with a Garter, and a Star. Eight Emperors have been of this Order, 27 Foreign King, &c. None convict of Hereſie, Treaſon or Cowardiſe, can be of this Order.

2ly. Knights of the Bath (for we paſs over Knights, Baronets, as abſolute) are ſo called from their Bathing, uſed before they were created. The firſt of this ſort were made by Henry IV. A. 1399. They are now commonly made at the Coronation of a King or Queen, or Creation of a Prince of Wales. They wear a Scarlet Ribbond Belt-wiſe. They are ſtill made with much Ceremony, too long here to be deſcribed.

3ly. Knights Batchelors, Quaſi Bas Chevaliers, (Equites Aurati, from the Gilt Spurs, uſually put upon them) Knights of low degree. Theſe were antiently made by Jirding with a Sword and Gilt Spurs, and was beſtowed only upon Sword Men, for their Military Services, and was reputed an Excellent and Glorious Degree, and a noble Reward for Couragious Perſons; but of late being made more common, and beſtowed upon Gownmen; contrary to the nature of the thing it is become of leſs Reputation. They are made thus; The Perſon kneels down, the King with a drawn Sword toucheth him on the Shoulder, ſaying, Sois Chevalier au Nom de Dieu, and the Advance Chevalier. A Knight being to ſuffer Death, is firſt ungirt, his Sword taken away, his Spurs cut off, his Gantlet pluckt off, and his Coat of Arms reverſed.

4ly, Eſquires, in French, Eſcuyers, Scutigeri, Armigeri, ſo called, becauſe either they bo[••] a Shield before the King, or ſome of the Nobles in War, or elſe becauſe they bear a Coat of Arms, or both; and they are,

1. All younger Sons of Viſcounts and Barons; all Sons of Earls, Marqueſſes and Dukes.
2. Eſquires of the King s Body.
3. Eldeſt Sons of younger Sons of Barons, &c.
4. Eſqui[•]es Created, by putting about their Necks a Collar of ſſes, and beſtowing on them a pair of Silver Spurs.
5. Perſons in Superiour Public Office, are reputed Eſquires, viz. Serjeants at Law, Juſtices, Mayors, Councellors, Batchelors of Divinity, Law or Phyſick, High Sheriffs, &c. 5ly, Gentlemen are ſuch, whoſe Parents have always carried Coat of Arms, &c.

CHAP. IX. Improvements in the Military Art.

THAT we may not leave any conſiderable Art untouch'd, we ſhall ſay a little of the Advancement made in the Art of deſtroying Peoples Lives; not by ſecret Plots or Villainous Poyſons, or Devilliſh Witchcraft, the Sciences of Hell, and the Phyloſophy of Devils; but in a Military, Open and Hostile manner; by the Art of a Public and Lawful War: And this likewiſe ſeems to have received much Addition and Improvement by the Ingenioſo's of the laſt Ages: Tho' perhaps in Fire-darts the Ancients were as ingenious as we, as I ſhall take notice afterwards.

1. Frier Bacon is ſuppoſed to be the firſt Inventer of Gunpowder, as is gather'd out of his Epiſtle ad Pariſienſen; where ſpeaking of the ſecret Works of Nature and Art, he hath theſe Words, In omnem diſtantiam quam volumus Poſſumus artificialiter, componere Ignem, combruentem ex ſale Petrae, & aliis; which alia, as Dr. Wallis ſaw it in a Manuſcript Copy of the ſaid Roger Bacon, in the Hands of Dr. Langbain, late Provoſt of Queen's College, were Sulphur and Carbonum Pulvis; concerning which, after a while, he further adds, Praeter hac ſunt alia ſtupendia Nature, &c. that is of Salt-Petre, and other Matters, viz. Sulphur, and the Duſt of Coal; he could make Fire that ſhould burn at what diſtance he pleaſed; and further, that with the ſame Matter he could make Sounds like Thunder, and Corruſcations in the Air, more dreadful than thoſe made by Nature: For (ſays he) a little of this Matter rightly fitted, tho not bigger than ones Thumb, makes a horrible Noiſe, and ſhews a violent Corruſcation, which may be ordered many ways, whereby a City or Army may be deſtroyed—the Fire breaking forth with an unſpeakable Noiſe,—which are wonderful things, if a Man knew exactly how to uſe it in due Quantity and Matter. Whence 'tis plain he either invented or knew Gunpowder, and in all Probability it was invented here at Oxford, where he made the reſt of his affrighting Experiments: And that out of his Works, Conſtantine Ancklitzen of Friburg, or Bertholdus Swartz, and the reſt of the Improvers, in all likelihood might have their pretended Inventions. Dr. Plot's Nat. Hist. of Oxfordſhire, c. 9. Par. 40. &c.

2. Thucidides ſaith, that thoſe that beſieged the Platenenſis, when Engines would do no good, they fell to Fireworks; for caſting about the Wall Bundles of Stuff, and throwing in Fire, Brimſtone and Pitch, they burnt the Wall; whence aroſe ſuch a Flame, that until that time no Man ever ſaw the like. Heron teacheth, that in burning of the Walls, after you have made a hole thorow, you muſt put Wood of the Pinetree under, and anoint them with dry Pitch, and powdered Brimſtone together, with Tar or Oyl, and ſet this on Fire. And elſewhere he teacheth to burn with a Pot; take an earthen Pitcher, and bind it about with Plates of Iron on the outſide, and let it be full of Small-coal; let there be a hole about the bottom to put in the Bellows; for when the coals take Fire, by ſprinkling on ov Vinegar, Piſs, or any other ſharp Matter, the Walls are broken. Vegetius teacheth what combuſtible Matter muſt be uſed; and he uſeth burning Oyl, Hards, Brimſtone, Bitumen. Burnign Arrows are ſhot in Croſs-bows into the Enemies Ships; and theſe being ſmear'd over with Wax, Pitch and Reſin, they quickly fire the Decks, with ſo many things that afford Fuel to the Fire.

3. Ammianus Marcellinus deſcribed Fire-Darts, a king of Weapon made after ſuch a faſhion: It is an Arrow of Cane, joyn'd with many Irons between the Shaft and the Head, and they are made hollow after the faſhion of a Woman's Diſtaff, in the midſt of it, it hath many ſmall holes, and in the very hollow of it, is put Fire with ſome combuſtible Matter, and ſo it is eaſily ſhot forth of a weak Bow; for a Bow that is ſtrong, puts out the Fire; and there is no means to put it out, but by caſting on Duſt or Lees of Oyl. Livy, Some came with burning Torches, others carrying Tow, Pitch, and Fire Darts; and the whole Army ſhined as if it were all in Flames; but in the concave part of this Dart there was Glue and Fuel, for Fire not to be extinguiſh'd, of Colophonia, Brimſtone, Salt-Petre, all mingled with Oyl of Bays. Others ſay, with Oyl of Petre, Ducks-greaſe, the pith of the Reed of Ferula, Brimſtone; and, as others think, with Oyl, Tallow, Colophonia, Camphire, Roſin, Tow. The old Warriors called this an Incendiary Compoſition: But in Compoſitions for Arrows and Darts, that they might burn the more vehemently, they put melted Varniſh, Printer's-Oyl, Retreoleum, Turpentine, made up with the ſharpeſt Vinegar, preſſed cloſe, and dried at the Sun, and wrapped over with Tow, and with ſharp Irons to defend it, wrought together, like to a bottom of Yarn: All which, at laſt, only paſſing over one hole, and ſmeer'd with [•]olophon and Brimſtone.

4. There are certain Aeolij Sclopi, or VVind-Muskets, which ſome have deviſed to ſhoot bullets without Powder, or any thing elſe but Wind or Air, compreſſed in the bore of it, or injected by a Spring, and theſe, they ſay, diſcharge with as much Force, as others with Powder. Hiſt Man. Arts. c. 3. p. 34.

CHAP. X. Improvements in Architecture.

THE Art of Building is accounted Liberal, and the Architect himſelf had need to be indifferently skill'd in Philoſophy, though the Carpenter and Maſon muſt be content to go in the number of Mechanicks: And though every Age hath had ſomewhat to boaſt of in the Excellence of their Buildings, yet still the laſt hath had room enough left for Imployment of their Wits, and Improvement of the Art.

1. The VVals of Babylon: This City was Seated on the Banks of the River Euphrates, which ran through the midſt of it, over which Semiramis built a Bridge of a Mile long, being both ſtrong and ſtately; each Stone being bound together with clips of Iron, faſtned with melted Lead. Nebuchadnezzar built there a ſtately Palace, where he raiſed Stoneworks like Moutains, which he planted with all manner of Trees: He made alſo Penſile Gardens, hanging, as it were in the Sky, borne upon Arches, four Square, each Square containing 400 Foot, filled above with Earth, wherein grew all ſorts of Trees and Plants; the Arches were built one upon another, even to fifty Cubits high; he likewiſe made Aqueducts for watering theſe Gardens; he erected an Image of Gold in the Plain of Dura, 60 Cubits high, and 6 broad. The Compaſs of the VValls were 365 Furlongs, or 46 (ſome ſay 60) Miles; in heighth 200 Cubits, and 50 Cubits in breadth, that ſix Chariots might meet on the top; they were finiſhed in one Year, by the hands of 200000. VVorkmen: Semiramis cauſed an huge Obelisk, or Pyramid, to be cut out of the Armenian Mountains, all of one intire Stone, 150 Foot long, and 24 Foot thick, which was four Square, and was brought to Euphrates, and from thence to Babylon, where ſhe Erected it. The VValls of this City were Cemented with Lime and Bitumen. the Temple of Cusk, or Jupiter Belus, was four Square, each ſide containing two Furlongs, with thick towering VValls, and entered by Four Gates of poliſhed Braſs; in the midſt thereof there was a Tower, ſometimes reckoned one of the World's wonders (which as well in breadth as heighth) contained half a quarter of a Mile; upon the which were raiſed eight other Towers, one above another, with eaſie Stairs to aſcend up to the top, where there was a Chapel, with a Sumptuous Bed, and a Table of Gold. In the top of this Chapel were placed three golden Statues; one of Jupiter 40 Foot long, the other of Ops, the Third of Juno. Treaſure of Times, l. 2. c. 12. And Burton's Surprizing Mir. p. 199.

2. The Coloſſus of the Sun which was at Rhodes; it was the Figure of a Man compoſed of Braſs, of an incredible bigneſs, in height like a mighty Tower, ſo that it can hardly be imagined how it was raiſed, and made in that manner. It contained 70 Cubits in heighth, and was 12 Years in making, it coſt 300 Talents. It fell by an Earth-quake, after it had ſtood 66 Years; few Men could imbrace one of its Fingers, the leaſt of which was greater than any Man whatſoever; ſtanding with his two Legs ſtriding over an Haven, between which Ships might paſs, with their Maſts and Sails up, In the Year 600, a Jew bought this Image as it lay on the Ground, and loaded 900 Camels with the Braſs thereof. Ibid.

3. The Pyramids of Egypt, whereof Three were moſt Celebrated, ſituated on the South of Memphis, and on the VVeſt of Milus; it is related, that for Erecting them, there were 360000 Men imployed for 20 Years together: The largeſt of them is ſituate on the top of a Rocky Hill, which riſeth an hundred Foot above the Plain: It was built for the Sepulchre of Chcops, an Egyptian King: Each ſide of this Pyramid is 693 Foot; the whole Circumference of the Baſis and Foundation, contains 480249 ſauare Feet, or 11 Acres of Ground; the heighth and breadth are both the ſame, that is, 693 Foot; the Aſcet to the Top is by degrees, the lowermoſt Step is about four Foot high, and Three in breadth; the Second is like the firſt, retiring inward from the firſt Three Feet, and ſo runs about the Pyramid like the firſt; in the ſame manner is the third Row placed above the Second, and ſo in order the reſt, like ſo many Stairs riſing one above another to the top, which is about 9 Foot Square, conſiſting of Three Stones only, yet large enough for 60 Men to ſtand upon. No Stone in the whole Building being ſo little as to be drawn by any of our Carriages, yet were brought thither from the Arabian Mountains, Ibid.

4. The Tomb of Mauſolus, King of Caria, built by his Queen Artemiſia. The Stone of the whole Structure was of moſt curious Marble, 411 Foot in Circuit, and 25 Cubits high, ſupported with 30 gallant Pillars, excellently Ingraven: This Building was open on all ſides, with Arches 73 Foot wide, framed by the moſt Exquiſite Workmen of that Age; that ever after all Sumptuous Tombs are called Mauſoloe. It is recorded, that Artemiſia, after the Death of her Husband, lived in continual Mourning, and that ſhe died before the work could be fully finiſhed, having drunken the Bones of her Husband beaten into Powder, which ſhe buried in her own Body, as the choiceſt Sepulchre ſhe could provide for him.

5. The Temple of Diana at Epheſus, contained 425 Foot in length, and 220 in breadth, ſo artificially contrived, that it was 220 Years in furniſhing; it was founded in Lake, to prevent the Danger of Earthquakes; it had 127 Pillars of Marble, 70 Foot in heighth, of which 27 were moſt curiouſly Ingraven; and all the reſt of Marble Poliſhed, each of theſe Pillars were erected at the Charge of ſo many Kings of Aſia; the Doors of the Temple were of Cypreſs, which after 400 Years were as freſh, as if they had been new made; the Roof was of Cedar; the Image of Diana was made by one Cameſia, ſome ſay of Ebony, others of the Vine, having holes in it, filled with Spikenard: it was adorned with rich and unvaluable Gifts. Is was contrived by Cteſiphon, and after it was finiſhed, was fired ſeven times, but laſt of all by Eroſtratus, who obſerving the Soveraign Magnificence thereof, was reſolved to burn it, to get himſelf a Name. Some write, that this Temple was afterwards rebuilt much more ſumptuous and magnificent than before. Ibid.

6. The Watch Tower Pharos, was built by Ptolomy Philadelphus, King of Egypt, for the Benefit of Saylors, to guide them over the Bar of Alexandria; It was of a wonderful height, aſcended by Degrees; and having many Lanthorns on the top, wherein Lights were burn'd every Night, flaming like a Beacon for Direction to Seamen: It was erected of Marble, marvellous in curious Workmanſhip, and Scituate upon a Mountain, encompaſſe with Water. The Workman Soſtratus, of Cnidus.

7. the Idol of Jupiter Olympus, which ſtood in his Temple at Achaia, between the Cities of Ellis and Piſa; this Statue was renowned as well for Artificial Perfections, and admirable Workmanſhip, as for the greatneſs thereof, being 60 Cubits high, compoſed by the excellent Workman Phidias, of Gold and Ivory. Ibid.

8. The Temple of Jeruſalem was built upon a Rocky Mountain, the Plain on the Top whereof was at firſt ſcarce big enough for the Temple and Court, the Hill being very ſteep, but the People bringing Earth thither, they at laſt made it large enough, and with wonderful Curioſity and Labour, incloſed the Hill with a Treble-Wall; the Foundations of the Temple were laid 300 Cubits deep, The Stones thereof were four Cubits, the Porches were double, ſupported by many ſtately pillars, 25 Cubits high, all of one piece of white Marble, the Tops of them were of Cedar, ſo exactly wrought, as aſtoniſh'd the Beholders; Theſe Porches were 30 Cubits broad, and the compaſs of all was ſix Furlongs. The Courts were curiouſly wrought, and paved with all ſorts of Stones. The way to the inward Temple was all incloſed with Stones, wrought like Lattice-work, which were three Cubits high of curious Workmanſhip: To this there was an Aſcent of 14 Steps, and above, it was four ſquare, and incloſed with a Wall by its ſelf, 40 Cubits high on the outſide, and all cover'd with Stairs, to aſcend up to it; and within, it was 25 Cubits high, at the top of the 14 Stairs, within the Wall, was a Level, compaſſed with a Wall of 300 Cubits, which had Gates in it, and between the Gates were Porches, oppoſite to each other, reaching to the Wall of the Treaſury, ſupported with mighty Pillars; all the Gates were cover'd with Plates of Gold and Silver, only one was cover'd with Corinthian Braſs, which for Beauty far excell'd the other, dazzling and ſurprizing the Eyes of the Spectators. In every Gate were two Doors, each of them 30 Cubits high, and 15 broad, an on each ſide they had Seats 30 Cubits long, and 40 in height, each of them ſupported with two Pillars, 12 Cubits thick, only the Gate which was cover'd with Corinthian Braſs was 50 Cubits high, and the Gates 40, more richly adorn'd than the reſt: Laſtly, the Holy of Holies was Scituate in the midſt of all, and had 12 Stairs to go up to it; the fore part of it was 100 Cubits high, and as many broad; backward it was 40 Cubics, on each ſide it had, as 'twere, two Shoulder, riſing up in height 20 Cubits: The firſt Gate was 20 Cubits high, and 25 wide, and had no Doors to ſhew; that Heaven was always open, &c. All the fore part was gilded, and all within was covered with the Gold; the inward part was divided into two Rooms, whereof the firſt only might be ſeen, which was in height 90 Cubits, in length 49, and in breadth 20: Round about the Wall was a Golden Vine, whereon hung many Cluſters all of Gold, every Cluſter being about ſix Foot long; it had Golden Gates 55 Cubits high, and 16 broad; it had curious Hangings of the ſame length, admirably wrought with Purple, Violet, and Scarlet Silk; all the Fabrick was ſo exquiſitely and richly wrought, that it wanted no Workmanſhip; for it was all cover'd with a Maſſie Plate of pure Gold, which aſtoniſhed the Beholders; the top was all ſet with Rods of Gold, ſharp like Pikes at the ends, leſt Birds ſhould ſit thereon, and defile it. The Stones wherewith it was built were 45 Cubits in length, ſix broad, and as many thick. Joſeph. Hiſt. l. 6.

9. Rome, when firſt built, was but 22 Miles in compaſs; ſcituated upon dainty Hills, in a moſt Healthful Air; the River Tiber running by it, about 16 Miles diſtant from the Sea. It was almoſt round in compaſs. The Suburbs in Proceſs' of Time grew ſo great, that Aurelian the Emperor built new Walls, which were almoſt 50 Miles in compaſs; the Walls were adorned with 740 Turrets: And yet again, the Suburbs in a little time grew ſo great, that one of them was 15 Miles long, and reached even to the Sea. And in Augustus his time, there were numbred in Rome above 320 Thouſand poor People, relieved by the Publick: Beſides a great number of Bondmen; few rich Men but had 100 and ſome 400 a piece: Seneca ſaith, that the number of Inhabitants were reckoned to be at fea[••] four Millions. There were in it 424 Temples erected to their Idol Gods.

10. There were two Capitals in Rome; the old built by Numa, the new begun by Tarquin, Priſcus, finiſhed by Horatius Pulvillus, Conſul: It was 800 Feet in compaſs, almoſt four ſquare; it was aſcended on the South ſide by 100 Steps; it would hold 8000 Men; it was covered with Braſs Tiles, all gilt with Gold; there were three Chappels in it, to one of which (viz. Jupiter's) Auguſtus gave 16000 pound weight of Gold, and Jewels, worth almoſt as much more; 12000 Talents were ſpent in gilding of it. The Gates were cover'd with thick Plates of Gold; the very Foundation coſt Tarquinius 40000 pound weight of Silver, the Pillars of it were cut out of a Quarry of Rich Marble, called Pentick Marble. Clark's Deſcript. of Countreys, p. 126.

11. The Pantheon, built by Agrippa, Son-in-Law to Auguſtus, was 144 Feet in breadth, and as much in height, cover'd with Braſs, richly gilt; burnt by Lightning, in the Reign of Trojan, and rebuilt by Hudrian. Ibid.

12. The Temple of Peace, built by Veſpaſian, was 300 Foot long, and 200 broad, was the moſt beautiful of all the Temples, mightily enriched with Gifts, Statues, Pictures, and Rarities; the Veſſels of the Temple of Jeruſalem were brought hither by Titus. In the time of Commodus it was burnt with Fire, either from Heaven, or out of the Earth, upon the occaſion of an Earthquake. Ibid.

13. The Baths of the Romans were infinite in Number; ſome paved with Silver, and ſet with Rows of Pillars: Antonius his Bath had 1600 Seats of poliſhed Marble in it. Ibid.

14. The Appian Cauſey, built by Appius Claudins, Cenſor, reach'd from Rome to Capua at firſt, afterwards to Brunduſium, was 350 Miles long, 25 Foot broad, of Flints, hewn and laid cloſe; and at every Miles end there were high Stones, to tell the number of the Miles; together with Monuments, and pretty Inſcriptions. Ibid.

15. Vienna, ſeated on the Banks of Danubius is very large in Circuit, if you take in the Suburbs; but the wall'd part not above three miles in circumference; fairly built of Stone, and well paved; many Houſes ſix ſtories high, and ſome Cellars four Stories deep; but with an Adit or Tube, from the loweſt to the top, to let the Air in. Famous for many fair Churches and rich Convents; but eſpecially for the Cathedral Church of St. Stephen, which contains divers Monuments of Princes and great Perſons, dark with the thickneſs of the painted Glaſs, the Steeple and Spire remarkably high, about 465 Foot; the Spire having very large Crockets, above a [•]ard long, and adorned with Folcage-work. In the Steeple there is a Clock, whoſe Caſe being of Wood, was in part burnt down by Lightning, and therefore Water is always kept in this place, to extinguiſh the Fire, and a Man continually watches in the place where the Bells hang. Dr. Edw. Brown's Trav. Pag. 136.

I deſire my Reader to ſtop here a little, and conſider, whither (when theſe pompous Structers and Towering Spires are ſo often check'd by Divine Providence, as deep Searches into mines and the Bowels of the Earth by ſtrange Damps) there be not a ſerious Remark and Conſideration due upon the Matter.

16. Venice, the wonder of Cities, is built upon 4000 Iſlands, chained together by 4000 Bridges, upon this occaſion; the Goths, Vandals, Huns, and Longobards, overflowing all Italy, the People flying to theſe Iſles for Refuge; and finding, the Air gentle, aſſociated themſelves, by conjoyning Bridges. The neareſt part of the Continent is 5 Miles diſtant; ſhe is above 8 Miles in circuit, 20000 Boats or Gondolaes belong to her. Her Motto is Nec Fluctu, nec Flatu, movetur. A Man may walk in the Streets in the Winter in Silk Stockins, and Sattin Pantofloes, without being dirted. An Arm of the Seu runs thro' almoſt every ſtreet; the Structures are magnificent and raviſhing. She hath 150 Churches and Monaſteries. But moſt remarkable are,

1st. St. Mark's-Church, of rare Moſaic Work, very rich in Furniture; the Walls inlaid in many places with precious Stones of divers colours, the inſide from the middle to the higheſt part, gliſters with Gold; the Vaults enrich'd with curious Pictures: The lower part, from the Gilding to the Pavement, joyn'd together with Tables of Marble; the Pavement of Marble, of divers Figures and Colours; the Seats of red Porphyrie, the gilded Arches are ſuſtained without, at the entrance of the Church, by more than 300 Exquiſite Pillars; on the top of this Entrance foar great Brazen Horſes, all gilded over, in a poſture of running and neighing. The Church hath ſix Steeples, each of which being ſharp pointed, hath a naked Man in white Marble upon it. Every thing within or without is adorned, hath a naked Man in white Marble upon it. Every thing within or without is adorned either with Marble, Gold, or Precious Stones.
2dly. The Arſenal is three Miles in compaſs, hath above 300 Artificers perpetually at work, Arms for 200000 Men, Gallies in the Dock 200, beſides the Galeaſles, and Galeons, &c. 1000 Coats of Plate, garniſhed with Gold, and cover'd with Velvet, fit for any Prince in Chriſtendom.
3dly. The Treaſury of St. Mark, which hath enough in it to pay fix King's Ranſome, Jewels of all ſorts and ſizes, and Armour, all of Maſſie-Gold, beſet with Pearls and Precious Stones, &c. a great Iron Cheſt, with this Inſcription, when this Chest ſhall open, the whole Earth ſhall tremble, &c. Ibid.

17. Grand Cairo, in Egypt, one of the greateſt Cities in the World, is ſcituate on a moſt beautiful Plain, near a Mountain, call'd Mucatun, two Miles from the River Nile; environ'd with ſtately Walls, and fortified with Iron Gates; having moſt admirable Palaces, Colleges, Temples, Bath-Stoves; and a famous Exchange, call'd Canan Halila, (where the Merchants dwell;) together with a ſtately Hoſpital, whoſe yearly Revenue amounts to 200000 Pieces of Gold, called Caraffi. It hath 18000 Streets; in one of which are 60 Cooks Shops; next, ſtand Shops, where delicate Waters and Drinks are ſold; next, Shops, where are divers Confections of Honey and Sugar; next, Fruits, as Quinces, Pomegranats, &c. then Eggs, Cheeſe, Pancakes, &c. afterwards Artificers, Drapers, Mercers, &c.

It hath Many Suburbs; as Bed-Zuaila, a Mile and half in length, of about 12000 Families: Genseli-Talon, adorn'd with a moſt admirable Palace, and ſumptuous Temple, &c. Bell-Eloch, of near 3000 Families, a Palace and ſtately College; Stage-players, and ſuch as teach Camels, Aſſes and Dogs to dance, &c. Bulach, upon the Bank of Nile, of 4000 Families, Corn-Merchauts, &c. under which you may ſee about a thouſand Barques upon the River, &c. Careſa, of about 2000 Families, with many Sepulchres, and ſtately Vaults, &c. Ibid.

18. Quinſay, once the Regal City of China, in the Heart of the Country, and not far from the Sea; formerly an hundred Miles in compaſs, of large Streets, Channels and Market-Place; 12000 Bridges; ſome ſo high, that Ships might paſs under them; on one ſide a clear Lake of freſh Water, one the other a great River; 10 chief Market-places, encompaſſed with high and fair Houſes, and under them Shops of Artificers, Merchants, &c. at which Markets many Streets meet; and at the end of which was a Guild-Hall; 12 principal Trades belong to it, to every Trade 1000 Shops, to every Shop one Maſter, and 10, 20, 30 or 40 Workmen. In the Lake are two Iſlands; upon each of them a Palace, richly funiſhed with Proviſions for Weddings, and other Feaſts, &c. The City contains 1600000 Houſholds, and with the Country adjoyning, yeilds to the King 16000000 and 800 Ducats of Gold yearly, beſides 6000000 of Ducats, for Cuſtom of Salt. Ibid. p. 41. It is ſaid to have been 3 or 400 Years ago, 10 Leagues in length, and 5 in breadth, compaſſed with a Wall of 30 Leagues; ſo broad at the top, that 12 Men might ride a-breaſt upon it. Bohun's Geogr. Dict.

19. In Holland the Hague is remarkable for its curious Buildings, and for being one of the nobleſt Villages in the World; the Stat-houſe in Amſterdam is a vaſt and curious Building; and the City of Leiden is no leſs famous for its fine Buildings and Phyſick-Garden.

20. Paris, in France, is 12 Miles in circuit, ſituate on the River Saine, having about 500000 People in it, 55 Colleges; the famous Church of Nostre Dame (which is 65 Fathom long, 24 broad, 15 high, the Steeples 34 Fathom more.) The King's Palace, called the Louvre; a place (ſaith Dr. Heylin) of more Fame than Beauty, of no Elegance or Uniformity, nor otherwiſe Remarkable but for the vaſt Gallery, begun by King Henry the IV. and the fine Gardens of the Tuilleries adjoyning to it: Yet, as I have been informed, it hath been graced with this Diſtick, by an ingenious Poet, whom the King rewarded abundantly for his flattering Wit.

Non Orbis Gentem, non Ʋrbem Gens habet Ʋnam,

Ʋrbſve Domum, Dominum nec Domus Ʋlla Parem.

21. Madrid, in Spain, the King's Seat, populous, but placed in a barren Soyl, upon the River Guadarama, concerning which I find little worthy Remark; but near to Cucuca, about 7 Leagues from madrid, is the Eſcurial, or Monaſtery of S. Lawrence, built by Philip II. King of Spain; a Building of that magnificence, that nothing is comparable to it. The Front towards the Weſt is ſet out with three ſtately Gates, the middlemoſt whereof leads into a very ſumptuous Temple and Monaſtery, where are 150 Monks, of the Order of S. Hierome, and a College. At the four Corners are four Turtets, of excellent Workmanſhip, and Majeſtical Height; towards the North is the King's Palace, on the South Beautiful Galleries, on the Eaſt pleaſant Gardens, &c. Heylin.

22. London, in England, is eſpecially remarkable for the Church of S. Paul; the Tower, the Royal-Exchange, the Bridge, the Tombs at Weſtminſter, and the Monumental Pillar.

23. Oxford, for Chriſts-Church-College, the Schools and Library, together with the Theatre, which is ſpacious and lofty, and yet without any Pillar to ſupport it. Concerning which, I ſhall add no more, becauſe I deſign Brevity, and write to my own Countrymen.

CHAP. XI. Improvements in Mechanicks, Agriculture, &c.

'TIS wonderful to obſerve what excellent Pieces of Handy-work have been wrought and preſented to the World, by that one little Member of Man's Body, that Piece of Fleſh and Blood, no bigger than a Palm, only branch'd out like a Cinquefoyl, into five Parts; how uſeful it hath been to our neceſſities, and to what a degree of Skilfulneſs and Dexterity 'tis arrived of late Years; though it muſt be confeſſed, That the Brain hath had the chief Stroak in its Guidance and Conduct.

1. For Boulting of Meal, Cardan deſcribes an Invention, whereby one Man, who turns a Wheel, and puts Meal into a Diſh, and when all places are full, gathering up the Flower and Bran that is bolted, doth the work of three Men; any ordinary Perſon may do it. By which means likewiſe none of the Meal is loſt, and the Meal is ſifted exactly, and all this without fouling the Houſe: Moreover, the Nature of the Inſtrument is to make two or three ſorts of Flower.

2. For Grinding of Corn, there have been ſeveral kinds of Mills invented; as firſt Water-Mills, Secondly Wind-Mills of ſeveral ſorts, uſed in Italy, France, England, &c. which will grind 3000 pounds of Corn in an Hour; in ſome places Horſe-Mills are uſed; and of late there hath been Invented an Ingenious Inſtrument, made of Steel or Iron, of no great bulk, very uſeful for grinding of Malt, and ſome ſay, of any other Grain; but I fear it is not bought to that perfection yet.

3. A Gentleman in Shropſhire, one Mr. Peark, had a Water running by his Houſe ſide, which ſerved to turn his Mill, to turn his Spit, and churn Butter.

4. At Mr. Fermors, at Tuſmore in Oxfordſhire, is a Mill, which with one Horſe and Man (who is carried round, as it were, in a Coach-box behind the Horſe) performs at pleaſure theſe many Offices. Firſt, it grinds Apples the common way for Cider. And ſecondly, Wheat, which it ſifts at the ſame time into four different Fineſſes. Thirdly, Oats, which it cuts from the Husk, and winnows from the Chaff, making very good Oatmeal; and laſtly, makes Mustard; and all theſe it performs ſeverally, or together, according as deſired. Dr. Plot': Nat. Hiſt. Oxfordſh. p. 264.

5. At Sir Anthony Copes, at Hanwel, there is alſo a Mill erected, that doth not only grind the Corn for the Houſe, but with the ſame motion turneth a very large Engine for cutting the hardeſt Stone, after the manner of Lapidaries; and another for Boring of Guns: And theſe, either ſeverally, or altogether, at pleaſure. Ibid.

6. At Henly in the ſaid County, the Malt-Kills are placed in the Backs of their Kitchin Chimneys, ſo that drying their Malt with Wood, the ſame Fire ſerves for that, and all other uſes of their Kitchins beſide. One Philps, a Baker, of Magdalen-Pariſh, Oxon, who having a very great Oven, made it plain at the top, and plaiſter'd it over, whereon laying Malt, he dried it with the ſame Fire that he heated his Oven for his Bread, and thus made the beſt Malt that Oxford afforded, and of neceſſity the cheapeſt, for it coſt him nothing. Ibid

7. At Caverſham in Oxford-ſhire, they make a ſort of Brick, 22 Inches long, and about 6 broad, called Lath-bricks, by reaſon they are put in the places of the Laths, or Spars (ſupported by Pillars) in O[•]ſts for drying Malt, which is the only uſe of them, and are not liable to the Fire, as the wooden Laths are, and hold the Heat ſo much better, that being once heated, a ſmall matter of Fire will keep them ſo, which are unvaluable advantages in the Malting Trade. Alſo, about Burford, they make Malt-kilns of Stone, which, beſide the great Security from Fire, theſe alſo dry the Malt with much leſs Fuel, and in a ſhorter time than the old ones would do; inſomuch, that whereas they could formerly dry with the ordinary Kiln but two Quarters in a Day, they now dry ſix, and with as little Fuel. Now, if ordinary Stone prove ſo advantagious, how would the Corniſh warming Stone, that will hold heat well 8 or 10 Hours? Or Spaniſh Ruggiola's, which are broad Plates like Tiles, cut out of a Mountain of red Salt, near Cardona, which being well heated on both ſides, will keep warm 24 Hours? Ibid. p. 252.

8. Mr. John Dwight, M. A. of C. C. College,Oxon, hath diſcovered the Myſtery of the Stone, or Cologne-Wares (ſuch as Jugs, Bottles, Noggins) heretofore made only in Germany, and hath ſet up a Manufacture of the ſame, which by methods and contrivances of his own, in three or four Years time, he hath brought to greater Perfection, than it has attained, where it hath ſet up a Manufacture of the ſame, which by methods and contrivances of his own, in three or four Years time, he hath brought to greater Perfection, than it has attained, where it hath been uſed for many Ages. He hath diſcovered alſo the Myſtery of the Heſſian-Wares, and making Veſſels for Retaining the penetrating Salts, and Spirits of the Chymiſts, more ſerviceable than thoſe Imported from Germany.

And hath found out ways to make an Earth white and Tranſparent, as Porcellane, and not diſtinguiſhable from it by the Eye, or by Experiments that have been purpoſely made to try wherein they diſagree. To this Earth he hath added the Colours that are uſual in the coloured China Ware, and divers other not ſeen before.

He hath alſo cauſed to be modelled, Statues of the ſaid Tranſparent Earth, which he hath diverſified with great variety of colours, making them of the colours of Iron, Copper, Braſs, and parti-coloured, as ſome Achat-Stones. The conſiderations that induced him to this Attempt, were the duration of this hard burnt Earth, much above Braſs or Marble, againſt all Air and Weather; and the ſoftneſs of the Matter to be modelled, which makes it capable of more curious work, than Stones that are wrought with Chiſels, or Metals that are Caſt.

And theſe Arts he employs about Materials of Engliſh Growth, as the Stone-Bottles of a Clay, in appearance like to Tobacco-Pipe-Clay, which will not make Tobacco-Pipes, though the Tobacco-Pipe-Clay will make Bottles; ſo that, that which hath lain uſeleſs to the Owners, may become beneficial to them, by reaſon of this Manufacture, and many hands be ſet on Work, and conſiderable Sums of Coin Annually kept at Home by it. Dr. Plot, Ibid. p. 250.

9. The Invention of making Glaſſes of Stone, &c. was brought into England firſt, by Seignior de Coſta, a Mountferrateſs; the Materials uſed formerly were black Flints calcined, and a white chriſtaline Sand, with about two Ounces of Nitre, Tartar, and Borax, to each of them. But to avoid crizelling, they have of late uſed great ſort of white Pebies, from the River Po in Italy, with the aforeſaid salts, but in leſs Proportions, of which they make a Peble Glaſs, hard, durable, and whiter than any from Venice. Dr. Plot, Ibid.

10. The Great Tun of Heidleburgh, is (if not lately burnt) kept in a great Building of the Caſtle joyning to the Cellars, containing 204 Faiders, and odd meaſure, or about 200 Tuns; inſtead of Hoops, it is built with large Knee-Timber, like the Ribs of a Ship, which are painted and carved, and have divers Inſcriptions upon them, and ſupported by carved Pedeſtals: Upon one ſide of it is a handſome Stair-caſe to aſcend to the top of the Veſſel; upon the top of which is a Gallery ſet round with Baliſtars, 43 Steps high from the ground. Dr. Brown's Travels, p. 122.

11. I ſhall but juſt mention the new ſort of Boxes or Colony Hives for Bees, firſt invented by Dr. Wilkins, late Biſhop of Chester; the ingenious contrivance of his Coach-Wheel, to meaſure the Miles, by the ſame Author; the Net contrived by Sir Anthony Cope, to catch all ſorts of Fiſh within ſuch a compaſs; the Invention of an Ingenious Hopper, to let down Oats into a Stable, by degrees, through a Square Pipe, to avoid the incumbrance of Oat-Tubs, ſerving likewiſe for the feeding of Swine. Ibid.

12. Sir Philip Harcourt, in Oxfordſhire, hath a Kitchin ſo ſtrangely unuſual, that by way of Riddle, it may be called either a Kitchin within a Chimney, or a Kitchin without one; for below it is nothing but a large Square, and Octangular above, aſcending like a Tower, the Fires being made againſt the Walls, and the Smoke climbing up them, without any Tunnels, or diſturbance to the Cooks; which being ſtopt by a large conical Roof on the Top, goes out at Loop-holes on every ſide, according as the Wind ſits; the Loop-holes at the ſide next the Wind, being ſhut with falling Doors, and the adverſe ſide opened. Ibid. Par. 130.

13. Flat Floors, having no Pillars to ſupport them, and whoſe main Beams are made of divers Pieces of Timber are to be ſeen in the Schools, but eſpecially in the Theatre of Oxford.

14. Amongſt Foreigners, the Chineſe a[••] very ingenious, in making Porcellane Ware, which they have improved to the higheſt Degree, by training up their Children in the Arts of their Parents. Corduba has attain'd to an excellent Skill in dreſſing of Leather, call'd thence Cordovan-Leather; the Perſians, in making Silks; the Indians, in Indigo, and dyeing of Calicuts; Bilboae, in making of excellent tempered Blad's; Foenza, in Italy, and Holland for fine Earthen Wares; the Venetians, in making the Treacle of Andromacus, and fine Glaſſes, called thence Venice-Treacle, and Venice-Glaſſes, &c. PreſentState of Eng. Third Part.

15. This Art in England (of Glaſs-making) is improved of late to a very great height; though we cannot bring Glaſſes to that perfection, for want of thoſe Materials, which are only to be had there, viz. two ſorts of Plants, call'd Jazul and Subit, out of whoſe [•]iouified Aſhes the Venice-Glaſſes are blown. See more concerning this afterwards in this Chapter.

16. Woollen-manufacture is the moſt general of England, the chief prop of our Trade and Commerce, the chief Support of the poor. The firſt broad cloth (ſo called, becauſe of the broad Looms wherein it was wrought) made in England, is ſaid to have been made by Jack of Newbury, in the Reign of King Edward the III. The firſt famous Clothiers were the Webscloths and Clutbucks in Glocesterſhire: For this ingenious and profitable Art or myſtery of Woollen-work, there is no place in England more famed than the City of Norwich, which hath for a long time flouriſhed, by making of Worſted Stuffs; which being wrought here more curiouſly than elſewhere, are thence called Norwich-Stuffs; which Work hath been brought to the greater perfection, by the Induſtry of the Dutch and French Families, who have been here planted for ſeveral Years. No Nation ever loſeth, but getteth by the Tranſplantation of induſtrious Foreigners; who by Intereſt and Converſe, ſoon become one with the people, among whom they inhabit. The Stuffs here vended (the chief Trade whereof, as alſo of Stockins, is to London) are eſteemed at 100000 l. per ann. which Stuffs are under the Government of two Companies, the Worſted-Company, and the Ruſſel-Company. The stockings of 60000 l. per ann. but there is another Town in this County, which is called Worsted, ſeems to be the firſt noted place, wherein theſe Stuffs were ſubſtantially[•] made; Kidderminſter, in Worcesterſhire, drives a great Trade, in making of certain Stuffs, which are thence called Kidderm-Stuffs; and in the ſame Shire, the City of Worcester it ſelf; and alſo Malmsbury for Woollen-Cloth. In Warwickſhire, Coventry; in Lancaſhire, Mancheſter, is much enriched by the Induſtry of the Inhabitants, in making Cloth of Linnen and Woollen. Taunton, in Somerſetſhire, drives ſo great a Trade in mixt and white Serges, that there are ſaid to be ſent up weekly to London, and other places, no leſs than 700 pieces, a ſort of them, beſides a ſort of courſe Bays; in the making whereof there are weekly imployed no leſs than 3500 perſons. No leſs doth Wakefield in the Weſt Riding of Yorkſhire; Leeds alſo in the ſame County is accounted a wealthy Town, by reaſon of its cloathing. Exeter, by the quantity of Serges there made, returns to London 10000 l. a VVeek. Stroud, in Glouceſterſhire, is a Town, not only full of rich Cloathiers, but is alſo particularly eminent for the Dying of Cloths, by reaſon of the peculiar Quality of the VVater for that Purpoſe: Tewxbury alſo in the ſame County is very rich in Cloathing: Likewiſe Sudbury in Suffolk; Hadley, in the ſame County. Reading, in Berkſhire, which, through the greatneſs of its Trade, is a very wealthy Town; and Newbury, in the ſame County. So likewiſe Shirbourn, in Dorſerſhire; and alſo in Eſſex, Colcheſter, Dedham, Coxal, and other places abound in Bays, Says, and other new Drapery. Appleby and Kendal, in Cumberland, for its great Cloth-Manufacture.

17. Among the Woollen-Manufacture of England, may be reckon'd the Weaving and Knitting of Stookings; the uſe of which Woven and Knit Stocking, hath not been in this Nation longer than the beginning of King James's Reign; It being very memorable what Dr. Fuller relates of one William Rider, an Apprentice at the Foot of London-Bridge, called St. Magnes-Church; who ſeeing in the Houſe of an Italian Merchant, a pair of knit Worſted-Stockins, which he brought from Mantua, and taking ſpecial Obſervation of them, made a pair exactly like them, which he preſented to William, Earl of Pembrooke, and they are ſaid to be the firſt of that ſort, worn in England, and thenceforward they became more and more in uſe; ſo that for many Years they have been very much, and are now altogether worn, and are a great part of the Trade in moſt places where there is any thing of Woollen-Manufacture, eſpecially at Norwich; alſo the Iſles of Jerſey and Guernſey, have a particular Name. Preſent State of England, Part 3. p. 74, &c.

The Silk-Stockin-Frame, a curious Contrivance, invented by an Oxford Scholar (as Dr. Plot tells us (was firſt uſed at Nottingham, Ibid.

The Weavers-Loom-Engine, hath not been in uſe many Years in England, eſpecially the higheſt Improvement thereof call'd the Duck-Loom, brought in a few Years ſince, by Mr. Crouch, a Weaver in Biſhopſgate-ſtreet. Ibid.

18. Bone-Lace, which is the chief of the Ornamentals, worn in this Nation, tho not ſo totally as before Needlework came in faſhion; which, tho brought to great Perfection, yet hath obtained leſs eſteem, ſince thoſe of Flanders, and the Points of de Venice, in Italy, and Lorrain, in France, came into faſhion; yet Honyton in Devonſhire is a noted Town for this ſort of Workmanſhip; as likewiſe Salisbury and Marleborough, in Wiltſhire; Oldney, in Buckinghamſhire, Amerſham and Cheſham, in the ſame Shire, Blandford, in Dorſetſhlre; which laſt place alſo hath been famous for making of Band-ſtrings, and now Point-Laces, it is ſaid, are much made there. It is obſerved, that the only Thread, made in England, till within a few Years, was made at Maeidston, in Kent. Ibid.

19. The Blanketing Trade of Witney is advanced to that height, that no Place comes near it, the chief Material whereof is Fell-wool, which they ſeparate into five or ſix ſorts, viz. Long Fell Wool, Head VVool, Bay Wool, Ordinary, Middle, and Tail Wool: Long Fell VVool they ſend to Taunton, &c. for making VVorſted Stockins; of Head VVool, and Bay VVool, they make the Blankets of 12, 11, or 10 Quarters broad, and ſometimes ſend it to Keddermincter, for making their Stuffs, and to Eveſham, &c. for making Yarn-Stockins; or into Eſſex, for making Bays; of the Ordinary and Middle they make Blankets of 8 and 7 Quarters broad;and of thoſe, mixt with the courſer Locks of Fleece-wool, a ſort of Stuff they call Duffeilds, of which, and Blankets, conſiſts the chief Trade of Witney. Nat Hist. Oxfordſh. p. 278.

Theſe Duffields, ſo called from a Town in Brabant, otherwiſe called Shags, or Trucking-Cloth, are made in Pieces, about 30 Yards long, and one Yard and three Quarters broad, and dyed F[•]ed or Blue, to pleaſe the Indians, with whom the Merchants truck them for Beaver and other Furs, &c. of their beſt Tail VVool aremade Blankets, call'd Cuts of 6 Quarters broad, which ſerves Seamen for their Harnmocks; and of their worſt they make VVednell for Coller-makers, VVrappers to pack Blankets in, and Tilt-Cloths for Bargemen. Ibid.

20. The Starch is made of the ſhorteſt and worſt Bran, ſteept in a VVater, prepared for that Purpoſe (by a Solution at firſt of Roch-Allum, about a Pound to a Hogſhead, which will laſt for ever after) for 10 or 14 Days, in great Tubs; then waſht through an Ofier Basket, over three other Tubs, the ſowre VVater of the ſecond Tub, waſhing it into the firſt; and the ſore of the third into the ſecond, and clear water from the Pump, waſhing it into the third; the fine Flowre, thus waſh'd from the Bran, let ſtand in its own water for about a week; then being ſettled at the bottom, it is ſtirred up again, and freſh Pump-water added, and ſtrained from its ſmalleſt Bran through a Lawn-ſieve; then being left to ſettle again for one day, the water is drawn off to a ſmall Matter; then ſtanding two Days more, it becomes ſo fixt, that with a Birchen broom they ſweep the water, left at the top, up and down upon it, to cleanſe it from Filth, and then pouring it off, they waſh its Surface yet cleaner, by daſhing upon it a bucket of fair Pump-water. Then being cut out of the Tubs in great pieces, with ſharp Trowels, it is boxed up in Troughs, having holes in the bottom to drain the water from it, always putting wet Cloaths between the wood and it; within a day they take it out, lay it on cold Bricks for two Days, and dry it over a Bakers Oven, four or five Days together, to make Powder for Hair; but if intended for Starch, they then give it the Stove, to give it the Starch grain. Ibid.

21. Dr. Plot ſpeaking of the Soles he met with in Oxfordſhire, he mentions theſe, viz. Clay, Chalk, and others from their different Mixtures, called Maum, Red Land, Sour Land, Stone-brask, Sandy, and Gravelly.

For Clay, it being moſt kindly for VVheat, it is fallowed in May, ſtirred in June or July, (when Manured) their Manure is ſometimes Dung, ſometimes with Sheep folded upon it: Thus it [•]es till the time of ſowing VVheat; in caſe of weeds they give it a ſecond ſtirring before the laſt for Sowing. In ſtrong Clay the ſowe Cone-wheat, and the next year Beans, and the next (plowing in the Bean-bruſh, at All-Saints) Barley; if the Land be rank, Sprat-barley; the fourth Year it lies fallow, and then after a Summer, till they ſow it with VVinter Corn again, &c.

For Chalk-lands, when deſigned for VVheat, it is tilled as the Clay, only laid in four or ſix furrowed Lands, and ſoiled with the beſt Mould or Dung, but half rotten; but Barley and Vetches are the moſt ſuitable Grain, Ray-Graſs, mixt with None-ſuch, or Trefoild, are moſt proper for the pooreſt ſort.

For Maumy, viz. White-clay, Chalk, and ſome Sand, it is commonly ſown with Wheat, Miſcellan, Barly, &c. having the ſame Tillage, kept high in Ridges, Lying dry and warm as the Clay; Rottenneſt Dung is moſt proper here; Peaſe are beſt after Wheat; a ſmart ſhowre preſently after the Sead-time, within two Days, is dangerous.

Red-Land is tilled before the Clay; if moiſt when fallowed, the better: It requires no double ſtirring; and if too fine, it runs to May-weed; Horſe, Cow, and Sheepfold Dong, agree well with it, which muſt be plowed in; for Wheat, in the end of July; for Barley, slater, this lies fallow every other year.

Sour-Land, if of ſtrong Swarth, is Fallowed, when the Sun is hotteſt; if it hath little Skin on the back, it is either left for cooler Tillage, or plowed early in the Year: The ſheep-fold, and Pidgeons Dung, and Malt Duſt, is the moſt proper Manure for this cold Land. It muſt not be ſtirred, or ſown, very wet; Wheat or Miſcelan is a proper Grain, and Barley for Change; ſometimes Peaſe; if too wet, Rath-ripe Vetches.

Stone-braſk, viz. a light, lean Earth, and a ſmall Ruble-ſtone, or ſour-ground mixt with it; if ſwardy, it is Fallowed pretty late; if not ſheep-fold, dung in Winter with ſome Hay-ſeeds, will make it Graſſie, or elſe old Thatch, ſtrawy Dung, Shovellings in the Spring will aſſiſt the Graſs: This is neceſſary, becauſe if not ſwardy, when Fallowed, they bring Money-wort, May-weed, &c. This done in September, October, November, December, they fallow them as their Swards direct; and if in either of the two laſt Months, called Winter-Fallows, and are never ſtirred at all, but Sowed with Barley upon the ſecond Earth, in the beginning of Sowing, becauſe they work moſt kindly, and will bear cold Weather better, than when more finely Tilled. They lye every other Year Fallow (as other Land) except where they fall among the Peaſe-Quarter, and Barley following after Peaſe; they lye but one in four Years. When very poor, they are Sown with Ray-Graſs, Trefoil, &c. When not Swardy enough, nor callow, or light enough, they are ſtreak-fallowed, one Furrow Plowed, and the other left, to keep them from Scorching.

Stoney-Land is Tilled, Manured, and Sown much in the ſame manner as the Clay, adding the advantage of Chalking it; bearing excellent Wheat, Barley, Peaſe, for ſome Years; but according to the Proverb, Chalkt Land makes a rich Father, but a poor Son; at laſt 'tis only fit for Ray-Graſs with Trefoil, &c.

Sandy, and gravelly light Ground, hath much the ſame Tillage for Wheat and Barley, as Clay, &c. only they require many times but two Plowings, eſpecially for Wheat, except Weedy, and then it muſt be ſtirred. It's moſt agreeable Grains are white, red, and mixt Lammas-Wheat, and Miſcellan; and then after a years Fallow, common or Rath-Ripe Barley, ſometimes Winter-Vetches; half rotten Dung is beſt.

Twelve Loads of Dung are accounted ſufficient for common Field-Acre, Twenty for a Statute-Acre: however, that Land is Soiled firſt and beſt, which is to bear three Crops; ſome Sow Barley firſt, then Peaſe, or Beans, and Wheat laſt; alledging, that Wheat following the Dung Year, on their beſt Land, is the more liable to ſmut. In ſome places they uſe Chippings of Stone, and Woollen-Rags, for Manure.

Two Buſheſs of Wheat and Vetches, two and a half of Barley, Oats and Peaſe, and a Quarter of Beans is quantity enough for poor Ground; for the Richer a third part more of each; they chuſe conſtantly Corn out of a Soil of a different Nature, and Rich in its kind.

Againſt Smut, they both Brine and Lime their Corn, or elſe ſowred ſtrawed Wheat: To prevent Mildews, they Sow pretty early, or elſe the long-bearded Corn. Sometimes they Sow the ſingle Caſt, viz. at one bought; ſometimes the double caſt, twice in a place. The Hackney-Bridle is two caſts on a Land at one time. In the Chittern Countrey they Sow Hentings, viz. before the Plow.

For Inſtruments they uſe the Foot and Wheel Plough, Harrows of 4, 5, or 6 Bars a piece, each Bar armed with five Tines. Mr. Sacheverel contrived a way of Howing the Earth from the Turf, as ſoon as a little dried; thereby firſt laying his Ground even, and then Sowing it; by which means the Seed fell, and came up in all Parts alike, and a leſs quantity ſerved the turn. Sometimes they uſe a Beetle, ſometimes a weighty Roll, round, or Octangular. Mr. Sacheverel invented one neither ſmooth nor angled, but notched deep and pretty broad; ſome a Roll of a large diameter, and weighty, ſet the whole Length with edged Plates of Steel, prominent from the Body of the Roll about an Inch and a half, for the quicker cutting of Turf. Dr. Plot.

22. I ſhall conclude this Chapter with ſome Obſervations Extracted from a new Piece, Intituled, An Eſſay upon Projects, written by that Ingenuous Mr. Foe. — Invention of Arts, with Engines and Handicraft Inſtruments, for their Improvement, requires (ſays the aforeſaid Author) a Chronology as far back, as the Eldeſt Son of Adam, and has to this Day afforded ſome new Diſcovery in every Age. The Building of the Ark by Neah, ſo far as you will allow it a humane Work, was the firſt Project I read of. The Building of Babel was a right Project. The Ʋſe of the Load-ſtone at Sea, and the uſe of Gunpowder and Guns, were very conſiderable Diſcoveries. For Handicraft Inſtruments, I know none owes more to true Genuine Contrivance, without borrowing from any former uſe, than a Mechanick Engine contrived in our time, called a Knitting Frame, which built with admirable Symetry, works really with a very happy ſucceſs, and may be obſerved by the Curious, to have a more than ordinary Compoſition, for which I refer to the Engine it ſelf, to be ſeen in every Stockin-Weaver's Garret. The Water-houſes, for ſupplying of the City of London, and ſince that the New River, both very conſiderable Undertakings, and perfect Projects, adventured on the riſque of ſucceſs. After the Fire of London, the Contrivance of an Engine to quench Fires, was a Project the Author was ſaid to get well by. About the Year 1680. began the Art and Myſtery of Projecting to creep into the World. Prince Rupert, Unkle to King Charles II. gave great Encouragement ot that part of it that reſpects Engines, and Mechanical Motions. And Biſhop Wilkins added as much of the Theory to it, as Writing a Book could do.

The Prince has left us a Metal called by his Name; and the firſt Project upon that was, as I remember, caſting of Guns of that Metal, and boring them, done both by a peculiar Method of his own, which died with him, to the great loſs of the Undertaker, who to that purpoſe had, with no ſmall Charge, Erected a Water-Mill at Hackney-Marſh, known by the Name of the Temple Mill. After this we ſaw a Floating Machine, to be wrought with Horſes, for the towing of great Ships, both againſt Wind and Tide, and another for the raiſing of Ballaſt, which, as unperforming Engines, had the Honour of being made, expoſed, try'd, and laid by, before the Prince died.

The Project of the Penny-Post, ſo well known, and ſtill practis'd, I cannot omit, nor the Contriver Mr. Dockwra, who had the Honour to have the injury done him in that Aſſair, re-pair'd in ſome meaſure, by the Publick Juſtice of the Nation. For a farther account, ſee the Eſſay upon Projects, Writ by the Ingenuous Mr. Foe.

CHAP. XII. Improvements in Fowling, Fiſhing, Hunting.

THeſe are Arts both for Pleaſure and Profit, and therefore upon a double Score worthy an Ingenious Improvement; and accordingly have had it from time to time; of which I ſhall give only a ſhort touch for Emulation ſake, and no more.

1. Fr Fowling, Cardan adviſeth thus: Nux Vomica will ſtupifie Birds, if you mingle it with their Meat. I remember I took Crows in my Hand, when I had powdered that Nut, and mingled it with Fleſh. If ſmall Birds eat Corn ſteeped in Wine-Lees, and the Juice of Hemlock, or Aqua-vitae, or only in the Lees of ſtronger Wine, or in the Decoction of white Helebore, with an Ox-Gall, this will aſtoniſh them. Thoſe Birds that Fly in Flocks to it, are catched in Flocks; as Partridges, but Geeſe more than they, but chiefly Ducks. When you would make ſome Tame of the wild kind, you muſt cut their wings, and make a Trench about the Waters, and feed them there with Plenty of pleaſant Food. For Ducks, amongſt other things, that is the beſt which we call Sargum. In the Night, when the tame Ones cry, the wild Ones will comethither to Meat: For all Creatures agree in four things; they all ſeek for Meat, all ſeek for Pleaſure, all Fight, and all are in Fear; and here they underſtand one the other. VVherefore in your Nets you ſhall ſometimes catch a Thouſand Ducks at once. This may ſeem ſtrange, yet it is true, and there is no bette: way of Fowling; you muſt chuſe tame Ducks that are moſt like the wild Ducks in their Colour. Cardan de Subtilit. But this Art of Decoying is much Improved of late Years.

2. There are other ways of Fowling, which are well known: in ſome places they uſe low Belling; that is, they go about in the Night, with a Net in one hand, to catch Birds in, a Candle to draw the Birds towards the Light into the Net, a Club to beat the Hedges, and drive the Birds out, and a little Bell, which they ring continually, to drown the noiſe of the Fowlers. In other places they uſe a Stalking Horſe, eſpecially for the killing of Woodcocks, &c.

3. For Fiſhing. Sir Philip Harcourt in Oxfordſhire, hath ſo contrived his Fiſh-ponds, that the Stews not only feed one another, and may be ſerved by letting the Water of the upper Ponds out into the lower; but by a ſide Ditch cut along by them, and places out of each, may be any of them emptied, without letting the Water into, or giving the leaſt diſturbance to any of the reſt. Plot's Nat. Hist. Oxford. c. 9. p. 234.

4. Dr. Wilkins, when Warden of Wadham College, contrived an Engine for Fiſh, of but few Gallons of Water.

5. Cardan hath taught us an Ingenuous way to catch Fiſh thus: Fiſhes are taken with Baits; now the Baits muſt have four Properties; they muſt ſmell well, for this will make them come from remote places. Such things are Anniſeeds, Juice of Panace, and Cumin is beſt of them all: They muſt taſt well, that they may the more deſire them, and they may be thereby deceived; ſuch are Blood, eſpecially Hogs Blood, Cheeſe, Bread, principally of VVheat; Butterflies, the beſt are golden-coloured. The Bait muſt Fume to the Head, that it may make them drunk by its violent quality, as Aqua-vitae, Lees of VVine. Laſt of all, it muſt be Stupifactive, to make them ſenſleſs. Such are Marigold-Flowers, that are to be had new every Month; for this Herb, whoſe Flowers are yellow, cut in pieces, will make great Fiſh aſtoniſhed in one Hours time. So is Lime, for though it corrects VVater, yet it kills Fiſh. So is the Juice of all the Tithymals, and both the Nux Vomica's, called Nux Metelli, or the ſleeping Nut. But nothing is better than that Fruit which is brought from the Eaſt, and is called Coculus Indicus. It is a black Berry, like unto a bay Berry, but ſmaller and rounder. Our Compoſition to take Fiſh is tried to be certain. Take a quarter of an Ounce of Oriental Berries, Cumin-ſeed, and Aqua-vitae, of each a ſixth part of an Ounce, Cheeſe one Ounce, VVheat-meal 3 Ounces, make little Pellats, beating all together. Cardan de Subtilitate.

6. For Hunting it is diſtinguiſhed according to the Animals we purſue, or thoſe we hunt with: Thoſe we purſue are Deer, Hares, Conies, Foxes, wild Bores, Badgers, Otters, and ſometimes Fowl. Thoſe Creatures we hunt with, are Hounds, Grey-Hounds, Beagles, and other Dogs, trained up for particular Games. In Suſſex is much uſed the hunting of Moles. Hawkes are uſed for the hunting of Fowl, and Ferrets for Conies, but what Improvements have been made in theſe Arts, I leave the Curious to enquire.

CHAP. XIII. Curioſities in Writing, Cyphering, &c.

THE Art of handling the Pen is much more Gentile and Liberal, than that of handling the Spade; and therefore no wounder, if we find more ſtrokes in Wit and Ingenuity in the one than in the other. I intend not now to ſpeak much of Brachygrphy, tho an excellent late Invention of Contracting Words and Sentences into ſhort Marks and Signatures, nor the Art of writing well, and giving Letters their due and decent Mathematical Proportions, and Flouriſhes; but of the Subtilty and Finenſs of Delineation and Cyphering.

1. There was one in Queen Elizabeth's time that wrote the Ten Commandments, the Creed, the Pater-Noſter, the Queen's Name, and the Year of the Lord, within the Compaſs of a Penny, and gave a pair of Spectacles of ſuch an artifical making, that by the help thereof ſhe did plainly and diſtinctly diſcern every Letter. Dr. heylin's Life of King Charles I.

2. One Francis Alumnius was ſo notable in the Myſtery of Writing, that he wrote the Apoſtle's Creed, and the 14 firſt Verſes of St. John's Goſpel, in the compaſs of a Penny, and in full Words: This he did in the preſence of the Emperor Charles the V. and Pope Clement VII. as is related by Genebrand in his Chronology, and Simon Mayolus out of him, who ſaid, he had the ſame Miracle at home in his keeping. Hiſt. Man. Arts. Ch. 3. Pag. 34.

3. The Effigies of King William and Queen Mary, with the Lord's Prayer, the Creed, and Ten Commandments; the Magnificat, the Prayer for the King and Queen, the Prayer for the Royal Family, the Prayer for the Clergy and People, the Prayer of St. Chryſoſtom, and the Bleſſing. Engraven within a Circle two Inches and a half Diameter. Engraven and Sold by John Sturt, in Cranes-Court, in the Old-Change, near St. Pauls. Price 2 d.

4. An Elegy on the Death of our moſt Gracious Soveraign lady Queen Mary, engraven with ſo ſmall a Circumference, that it may be ſet in Rings or Lockets. Engraven and Sold by — and ſet in Rings or Lockets by Thomas Sturt.

5. Mr. Maſon, the Author of a New Short-Hand, is alſo very famous, in writing many things in a little Compaſs.

6. The written Picture of His Majeſty King Charles the I. in St. John's-College Library, taking up the whole Book of Pſalms in the Engliſh Tongue; and the written Picture of King James the I. and the Arms of England, taking up the whole Book of Pſalms in Latin, in the Hands of Mr. Morehead, Rector of Bucknel, are pretty curioſities, and much admired. Dr. Plot's Nat. Hist. Ox. p. 276.

7. The Polygraphy, or Writing-Engine, invented by Mr. George Ridpath, a Native of Scotland, that one Man may with great Facility write two, four, ſix, or more Copies of any one thing upon ſo many different Sheets of Paper at once, is of extraordinary Life for expediting Buſineſs, whereof many Copies is required, either in Affairs of Law, State, or otherwiſe, and might be very uſeful likewiſe to Merchants and Tradeſmen, or any others, who keep Copies of their Letters, and alſo to Authors, who may diſpatch ſeveral Copies of any thing they would conſult their Friends in, without the Fatigue or Charge of tranſcribing, as uſual. It is likewiſe attended with this Advantage, that being moved by the Foot while the Hand guides the Pens, it keeps the whole Body in Warmth and Exerciſe, which prevents many of the uſual Inconveniencies of a Sedentary Life, beſides the time which the Engine ſaves in diſpatch.

That ſame Gentleman did alſo invent a Tachygraphy, call'd Short-hand yet ſhorter, which has this peculiar Advantage, yet he lays down a Method for expreſſing all the ſigns of Caſes, Tenſes, Moods, and Degrees of Compariſon by their proper Places, which none that writ on that Subject before him, did ever obſerve, and adds much to the Expedition of the Writer, and renders the Art more natural Regular, and leſs burdenſome to the Memory than formerly.

CHAP. XIV. Improvements in Sculpture, Picture, &c.

THE Ingenuity of Man hath found out ſeveral ways to imitate Nature, and repreſent natural Bodies to the Eye, by Sculpture, Picture, Carving, Wax-work, &c. and tho ſome of the Ancients were famed for this Art, as Zeuxes and Apelles, yet our last Ages have outſtript them, and made conſiderable Improvements, as may be eaſily diſcernable to thoſe who are skill'd in Antiquities, and have obſerved the rude and courſe Pieces of the Ancients.

1. A Cat painted over one of the Compartments, including the Arms of the Univerſity, in the South ſide of the Gallery, at the Schools of Oxford, looks directly upon all Beholders, where-ever they ſtand; which common, yet ſurprizing Effect of the Painter's Art, is cauſed, ſays Honoratus Faber, in all Pictures of this Nature, by their turning the Noſe to one Side, and the Eyes to the other; whence it comes to paſs, that ſuch Pictures ſeem to look to the Right ſide, becauſe indeed the Eyes are turned that way; and to the Left in like manner, becauſe the point of the Noſe is turned to the Left: Where, by the way, he alſo notes, that 'tis neceſſary that all ſuch Pictures be drawn on flat Tables, ſo that the Beholder perceive not that the Eyes of the Picture are turned contrary tothe Noſe, which he muſt needs do if the Eyes of the Portrait were convex, concluding that no Figure can be made in Ritievo thus to look every way. Dr. Plot Nat. Hiſt. Oxf. p. 277.

2. To this place alſo belongs the Invention of drawing Pictures by Microſcopial-Glaſſes, by Sir Chr. Wren, and by the Invention of Mr. Bird, Stone-cutter or Carver of Oxford, of ſinking a Colour a conſiderable depth into the Body of poliſhed white Marble, by the Application of it, to the outſide only, ſo that the ſame Figures delineated without, ſhall be as perfectly repreſented within, deeper or ſhallower, according as he continues his Application to the Surface a longer or ſhorter while. Ibid.

3. For Etching, which is painting in Copper, there is a very curious and ſpeedy way, lately invented by Sir Chr. Wren. Ibid.

4. Amongſt the Rarities in the Repoſitory of the Emperor at Vienna, there are theſe particulars: A Picture in Oyl of Ganymede, by Corregio; a fine Picture of an old Man's Head in Oyl, by Alb. Durer; a curious Landskip in Oyl, by Corregio; a Cupid, by the ſame Hand, with a fine Copy of it; an Indian Basket, of an Indian ſort, Filegrane, mixt with Birds; a Baſon of Agate, finely wrought with Silver Crawfiſhes in it; a noble Head in Oyl, by Hans van Ach; a large Agate, whereon is wrote the Hiſtory of that Victory, which Auguſtus Caeſar obtain'd over the Dalmatians and Pannonians, about five Inches long, and four broad, highly valued (an exact Cut whereof Dr. Edw. Brown preſents us with in his Deſcription of Vienna;) an Onyx with the Head of Alexander and Olympia; a Shell, with a Battle carved in it; a Chain, with the Heads of all the Auſtrian Family; a Dog in a very large Sardonix; a noble Veſſel, about a Yard and half high, made out of one piece of Chryſtal; the Head of the Empreſs in another Chryſtal; a fair Dragon in another; another, wherein the Picture of our Saviour may be ſeen thrice one way, and once another way; a Ship in an Emerald; a large high Veſſel of Bohemian Topaz; Flowers well made out of precious Stones; a Cup out of the notable rich Smaragdus; Baccus and other Statues out of a very high Rhinocerets Horn; a fine Picture of the Mountain Veſuvius; an Angel in Ivory, with Hair and Cloths of Filegrane of Gold; all the Goſpels written and painted; the Picture of St. Catherine, of Siena, drawn by Sigiſmund, King of Poland; a picture of the Emperor, as he gives Audience to be look'd upon, through a little round Hole; a neat Table of inſaied Stone, made by the Empreſs Dowager, Eleonora; a neat picture of an old Man, courting a young Woman, with this Motto, Antum Anulum ne geſtato with many others, which we forbear to mention. Dr. Edw. Brown's Trav. p. 146. &c.

5. The Effigies of Her late Majeſty Queen Mary, of Bleſſed Memory, is curiouſly done to the Life in Wax, dreſt in Coronation-Robes; with ſo Majeſtic a Mien, that nothing ſeems wanting but Life and Motion, as Perſons of great Honour, upon the ſtricteſt View, have, with Surprize, declared: Likewiſe the Effigies of ſeveral Perſons of Quality, with a fine Banquet, and other Curioſities in every Room, paſſing to and from the Queens Apartment. All to be ſeen at Mr. Goldſmith's in Green-Court, in the Old-Jury, London.

CHAP XV. Curioſities in the Hydratilick Art, or Water-works.

THE Water, of all the Elements, ſeems the least capable of the Operations and curioſities of Art; yet (beſides what I have ſpoken of in the Chapters precedent, of Experimental Philoſophy and Navigation,) we find this Fluid Element reduced by the Wit of Man to many uſeul and pleaſant Purpoſes: So that we may conclude in good Earneſt that the Brain of Man hath left no part of the whole Creation within its reach untried, unranſacked, uncultivated.

1. At Tibur, or Tivoly, near Rome, in the Gardens of Hippolitus d'Eſte, Cardinal of Farrara, there are the Repreſentations of ſundry Birds, ſitting on the tops of Trees, which, by Hydratilick Art, and ſecret Conveyances of the Water, tho' the Trunks, or branches of the Trees, are made to ſing, and clap their Wings; but at the ſudden Appearance of an Owl out of a Buſh of the ſame Artifice, they immediately become all mute and ſilent; it was the work of Claudius Gallus, as Poſſevine informs us. Hiſt. Man. Art. Ch. 3. Pag. 37.

2. At the Mint of Segovia, in Spain, there is an Engine, that moves by Water, ſo artificially made, that one part of it diſtendeth an Ingot of Gold, into that breadth and thickneſs, as is requiſite to make Coin of. It delivereth the Plate that it hath wrought into another that printeth the Figure of the Coin upon it, and from thence it is turned over to another, that cutteth it forth according to the Print, in due ſhape and weight. And laſtly, the ſeveral pieces fall into a Reſerve in another Room, where the Officer, whoſe Charge it is, finds Treaſure ready coined. Sir Kenelm Dighy's Bodies, Chap. 23. Pag. 207.

3. Sir Chr. Wrenn invented an Inſtrument, that meaſures the quantity of Rain that falls, which, as ſoon as 'tis full, empties it ſelf, ſo that at the Years end 'tis eaſie to compute how much as fallen on ſuch a quantity of Ground for all that time; and this he contrived, in order to the diſcovery of the Theory of Springs, Exhalations, &c. And alſo other Inſtruments, whereby he has ſhewn the Geometrical Mechanic of Rowing, viz. that the Oar moves upon its Thowle, as a Veeti on a yielding Fulcrum, and found out what Degree of Impediment the Expanſion of a Body to be moved in a liquid Medium, ordinarily produces in all Proportions, with ſeveral other Matters, in order for laying down the Geometry of Sailing, Swimming, Rowing, and the Fabrick of Ships. Plot's Nat. Hiſt. Oxford. Pag. 232.

4. Hither alſo belong the Locks and Turn-Pikes, made upon the River Iſis, that 21 of King James, when it was made Navigable from Oxford to Bercot, which are abſolutely neceſſary for that purpoſe, on ſhallow Rivers that have great Falls, to keep up the Water, and give the Veſſels an eaſie Deſcent. For the firſt whereof, provided the fall of Water be not great, a Lock will ſuffice, which is made up only of Bars of Wood, called Rimers, ſet Perpendicular to the bottom of the Paſſage, and Lock-gates put down between every two of them, or Boards put athwart them, which will keep a Head of Water as well as the Turn-pike for the Paſſage of a Barge, but muſt be all pulled up at its Arrival, and the Water let go, till there is an Abatement of the fall, before the Boat may paſs either down or upwards; which, with the Stream, is not without violent Precipitation; and againſt it, at many Places, not witout the Help of a Capſtain at Land, and ſometimes neither of them, without imminent Danger.

But where the Declivity of the Channel, and fall of Water, is ſo great, that few Barges will live in the paſſage of them; there are Turn-pikes, whereof there are three between Oxford and Bercot, and are thus contrived. Firſt, There are placed a great pair of Folding-Doors, or Flood-gates of Timber croſs the River, that open againſt the Stream, and ſhut with it, not ſo as to come even in a ſtraight Line, but in an obtuſe Angle, the better to reſiſt and bear the weight of the Water, which by how much the greater it is, by ſo much the cloſer are the Gates preſſed; in each of which Flood-gates there is a Sluce to let the Water thro' at Pleaſure, without opening the Gates themſelves. Within theſe there is a large Square, taken out of the River, built up at each ſide with Free-ſtone, big enough to receive the largeſt Barge afloat; and at the other end another pair of Flood-Gates, opening and ſhutting, and having Sluces like the former; which is the whole Fabrick of a Turn-pike.

At the uppermoſt pair of theſe Gates the Water is ſtopt, which raiſes it in the River above, and gives the Veſſels paſſage over the Shallows; which, when it comes to the Turnpikes, the Sluces are firſt open'd, and the Water let in to the Square, or incloſed Space between the two pair of Gates, where it muſt neceſſarily riſe (the lower Gates being ſhut) till at length it comes to be level with the Surface of the River above: When this is done, the upper Steam then making no ſuch preſſure on the Gates as before, they are eafily opened by two or three Men, and the Veſſels let in one at a time; which done, they ſhut thoſe upper Gates and Sluces as before: Then they open the Sluces or Gates at the other end of the Turn-pike, and let the Water by degrees out of the incloſed Square, till it be ſunk down, and the Veſſel in it, level with the River below, and then open the Gates themſelves, and let the Veſſel out; the upper Gates all the while being drove too, and keep ſo faſt by the Water above, that little of it can follow. And thus the Boat goes down Stream.

But when they return, they are firſt let into the incloſed ſpace (where the Water ſtands conſtantly level with that of the lower Channel) at the lower Gates; which as ſoon as ſhut again, the Sluces are opened at the uppermoſt Gates, and the Water let in, till it riſes with the Boat upon it, to be equal with the River above: This done, the upper Gates are eaſily opened as before, there being no preſſure upon them, and the Boat let out: So that notwithſtanding the Channel has much ſteeper deſcents where theſe Turn-pikes are ſet, than at any of the Locks, yet the Boats paſs at theſe with much more eaſe and ſafety. Ibid.

5. Dr. Wilkins, late Biſhop of Cheſter, when Warden of Wadham-College, contrived an Engine, whereby of but four Gallons of Water forced thro' a narrow Fiſſure, he could raiſe a Miſt in his Garden, wherein a Perſon placed at a due diſtance between the Sun and the Miſt, might ſee an exquiſite Rainbow in all its proper Colours; which Diſtance I conceive was the ſame with that aſſigned by Des Cartes, viz. where the Eye of the Beholder is placed in an Angle of 42 Degrees.

6. A Clock at Sir Ant. Copes at Hanwel, moves by Water, and ſhews the Hour, by the Riſe of a new guilded Sun for every Hour, moving in a ſmall Hemiſphere of Wood, each carrying in their Centers the Number of ſome Hour depicted black; as ſuppoſe of one a Clock, which aſcending half way to the Zenith of the Arch, ſhews it a quarter paſt One, at the Zenith half an hour; whence deſcending again half way toward the Horizon, three quarters paſt One; and at laſt abſconding under it, there preſently ariſes another guilded Sun above the Horizon, at the other ſide of the Arch, carrying in its Center the Figure two; and ſo of the reſt.

7. At the ſame place, in a Houſe of Diverſion, built in ſmall Iſland in one of the Fiſh-ponds, Eaſtward of his Houſe, where a Ball is roſt by a Column of Water, and Artificial Showers deſcend at pleaſure; within which they can ſo place a Candle, that tho' one would think it muſt needs be overwhelmed with Water, it ſhall not be extinguiſhed, &c. Ibid.

8. But the moſt ſurpaſſing Water-works are thoſe of Enſton, at the Rock firſt diſcovered by The Buſhel, Eſq; who cleanſing the Spring, then called Goldwell, to place a Ciſtern for his own Drinking, met with a Rock ſo wonderfully contrived by Nature it ſelf, that he thought it worthy of all imaginable Advancement by Art. He made Ciſterns, and laid divers Pipes between the Rocks, and built a Houſe over them, containing one fair Room for Banquetting, &c. Which, when finiſhed, A 1636. together with the Rocks, Grove, &c. he preſented to the Queen; who in Company with the King himſelf, was pleaſed to honour the Rock not only with her Royal Preſence, but commanded the ſame to be called after her own name, Henrietta. VVhich Structure (in the unhappy Civil VVars) became neglected, and decayed, till at laſt it lapſed into the Hands of the Right Honourable Edw, Hen. Earl of Litchfield, Lord of the Soil; who, A. 1674. not only repaired the broken Ciſterns and Pipes, but made a fair Addition to it, in a ſinall Iſland, ſituate in the paſſage of a Rivulet, juſt before the Building ſet over the Rock. The Rock is Artificial in the middle of the Iſland, covered with living Aqueous Plants; the Keeper of the VVater turning the Cocks, caſteth a Canopy of VVater over the Rock, by an Inſtrument of Braſs for that purpoſe: In the middle of the Rock is a Column of VVater riſing about 14 Foot, deſigned to toſs a Ball. The Streams of VVater that make the Canopy flow from about 30 Pipes, ſet round the Rock, which ſtreams while Perſons ſtrive to avoid, by turning other Cocks, they are unavoidably beſprinkled, either upon their Heads or Leggs, or the Reins of their Backs. In the Grot the Rock is to beſeen, made up of large craggy Stones, with great cavities between them, out of which flows VVater plentifully and perpetually, daſhing againſt the Rocks below, fed only with a ſingle Spring, the natural Rock is about ten Foot high, and as many broad; but advanced about four Foot more, by the addition of ſome few Shelves of Lead, and dry Stones on the top; upon turning one of the Cocks riſes a Chequer Hedge of VVater, and upon turning another two ſide Columns of VVater; and by turning of a third Cock a Column of VVater riſes in the middle, which aſcending into the turn of the Arch, and not riſing again, is received into hidden Pipes; into one of which, terminated in a very ſmall Ciſtern of VVater, behind a Stone of the Rock, and having a Mouth and Languet juſt above its Surface, the Air being forced into it by the Approaches of the VVater, a noiſe is made near reſembling the Notes of a Nightingale: But when that Pipe is filled, the ſinging ceaſeth, till the VVater has paſſed away by another Pipe in the lower part of the Rock; which, when almoſt done, a noiſe is heard like the beating of a Drum, perform'd by the ruſhing in of Air into the hollow of the Pipe, which is large, and of Copper, to ſupply the place of the VVater almoſt gone out; which done, the Nightingale may be made to ſing again. From the turned Roof of the Rock, by help of a braſs Inſtrument, and turn of a Cock in one of the Cloſets above, they can let down a Canopy of VVater; and from the top they can throw arched Spouts of VVater croſſing one another, &c. with ſome other Sportive Streams of VVater, a Cellar behind the Rock, to keep Liquors cool, or place Muſick in, for the Surprizal of Strangers, &c. we think fitter for the Eye, than the Pen to deſcribe. Ibid.

CHAP. XVI.

TO Sum up all, I preſent my Reader here, with an Epitome of Artifices, a Miſcellany Compendium of little pretty Fancies and Curioſities, like the Webs of the Silk-Worm, or Spider, of an Ingenious Texture and Contrivance, enough to demonstrate the Fineneſs of Man's Wit; but whether ſufficient to Compenſate for the Expence of his precious Talents, or no, Judge.

1. Mr. E— (formerly mentioned under the Chapter of Grod Wives) work'd a moſt curious wrought Bed, all with One Needle; which is ſo much the more remarkable, as this Bed (by reaſon of its extraordinary bigneſs, and curious Flouriſhes,) was near Ten Years in Finiſhing.

2. Amongſt the Rarities of Dreſden are to be ſeen, Caſtles of Gold, and Mother of Pearl, many Fowls and Cups made of Shells, a fine Oſtridge made out of its Egg, with the Feathers of Gold, a Cup made out of the Ball taken out of an Ox's Stomach, richly ſet, about a Foot long, 121 Heads carved on the out-ſide of a Cherry-ſtone, a Frier of Japan, carv'd in Box, a Glaſs Organ, &c. Dr. Brown's Travels.

3. Dr. Wecker puts the Queſtion, VVhether material Statues may Speak by any Artificial way? And he tells us, That Albertus Magnus was reported to have performed it; and he ſuppoſeth it may be done by VVind: For we ſee (ſaith he) that a Voice, or Sound, will be conveyed entire through the Air; that braſs Guns make a mighty noiſe, not to be heard before the ſlame be ſeen; and therefore Sounds go with Time, and are entire, without interruption, unleſs they break upon ſome place; the Eccho proves this, ſtriking whole againſt a Wall, and rebounding back again, like a Beam of the Sun. So that he concludes, Leaden Pipes, 2, or 300 Paces long, ſhall carry Sounds, or Words, ſo as to be heard at the other end. He tells us, he was at the time of VVriting upon the trial of it. To which I will add, That I have ſeen the like contrivance of Dr. Wilkins, in a Statue ſet up in Wadham Coll. Garden, where there is a leaden Pipe, one end whereof is in an Arbor not far diſtant, converyed under Ground to the foot of the Statue (which is erected in the middle of a Ciſtern) and ſo continued through the Body of the Statue, upward to the Mouth. But what the effect of this Contrivance was, I cannot ſay, it being out of Order in my time.

4. In the 20th. Year of Queen Elizabeth, Mark Scaliot, Black-Smith, made a Lock, conſiſting of 11 pieces of Iron, Steel and Braſs, all which, together with a Pipe-Key to it, weighed but one Grain of Gold: He made alſo a Chain of Gold conſiſting of 43 Links, whereunto having faſtned the Lock and Key, before mentioned, he put the Chain about a Fleas Neck, which drew them all with eaſe. Now all theſe together, Lock and Key, Chain and Flea, being weighed, the weight of them was but one Grain and a half. Fayth. Ann. p. 128.

5. Myrmecides wrought out of Ivory, a Chariot with four VVheels, and as many Horſes, in ſo little room, that a little Fly might cover them all with her VVings. The ſame Man made a Ship, with all the Tackling to it, no bigger than a ſmall Bee might hide it with her VVings. Plin, l. 7. c. 21. p. 167.

6. Praxiteles made a Statue of Venus for the Gridians, ſo lively, that a certain young Man became ſo Amorous of it, that the exceſs of his Love deprived him of his VVits. This Piece of Art was eſteemed at that rate by King Nicomedes, that whereas the Indians owed him a vaſt Sum of Money, he offered to take that Statue in full Satisfaction of his Debt. Plin. l. 7. c. 38. p. 175.

7. Arthur Gregory, of Lime in Dorſetſhire, had the admirable Art of forcing the Seal of a Letter yet ſo inviſibly, that it ſtill appeared a Virgin to the exacteſt Beholder. Secretary Walſingham gave him a Penſion. Full. Worth. p. 284. in Dorſ.

8. Clavius ſaith That when he was a Student in the Mathematicks, for the great Honour we had for Alex. Farneſius, we invited that Prince into our School, and among other Gifts and Shews, that were preſented him by the Ingenious, a Mathematical One was impoſed upon me. Then was it that the force of a Concave was happily Serviceable to me: for by the virtue and power of it, I erected on high the Name of Alexander Farneſius; impreſſed it in the Air, all the Letters of it being radient and ſhining. Forteſ. [•]eriae Aca. p. 150.

9. Junellus Turrianus, to delight the Emperor Charles V. ſent wooden Sparrows into the Emperor's Dining Room, which flew about there, and returned: at other times he cauſed little Armed Men, to muſter themſelves upon the Table, and artificially move, according to the Diſcipline of War; which was done ſo beyond example, that the Superiour of the Order of S. Jerome, being unskilled in the Mathematicks, ſuſpected it for VVitchcraft. Hiſt. of Man Arts. c. 2. p. 22.

I ſhall not here ſay (ſaith Gafferel) any thing of that admirable Inſtrument, which is to be ſeen in the hands of Mr. de Peyresk, one of the King's Council, which ſhews the Hours of the Day, and the juſt time of the Ebbing and Flowing of the Sea, by the motion of a little blueiſh VVater, which is ſhut up within a little circular Pipe of Glaſs, in which you ſhall ſometime ſee this VVater quite conveyed away.

I ſhall alſo paſs by Architas his wooden Fly (ſaith he) and Eagle, which have in our Days been made to Fly at Norimberg; the Author whereof hath alſo made admirable Hydraulicks, and a perpetual Rain-bow, as Antonius Poſſevinus reports: As alſo, the burning Glaſs which Proclus made, in imitation of that, wherewith Archimedes burnt the Ships of the Romans, at the Siege of Syracuſe.

The Statue of Memnon, which always yielded a ſtrange Sound, at the Riſing of the ſun, and thoſe of Severinus Boetius (ſo much admired by Theodoricus, King of Italy) who, as Caſſiodorus ſaith, made Serpents of Braſs to hiſs, Birds of Braſs to ſing, and in a word, gave as it were, Life and Soul to all kind of Metals.

The Art of Flying, which Lucian affirms, that himſelf hath ſeen practis'd; and which was publickly ſhewn upon the Theatre in Nero's time, as Suetonius Reports.

The admirable effects which Roger Bacon promiſed, as a raiſing ARtificial Clouds, and cauſing Thander-claps to be, and flaſhes of Lightning to be ſeen, and afterwards to have all this end in a Shower again.

The Figure of the Heavens made in Braſs, by Turrianus of Cremona, much more admirably done, than that of Archimedes; and was to be ſeen not many Years ſince in Spain; together with a little Mill, which on one ſide made a noiſe, as of a Mill-Clack, and on the other, caſt forth the Meal ground.

The Tree, which they call Vegetal, which is made to grow in a Glaſs, in leſs than a Nights ſpace. The Rofe, and all other Flowers, which by Art are raiſed up out of their own Aſhes.

The burning Lamp, found in the Temple of Venus, which the Violence of VVind could not extinguiſt; and that other Candle, made of a certain Stone lighted, which was harder than any Iron; whereof Lucas Tudenſis, and Toſtatus make mention.

Laſtly, ſaith he (for I ſtill purſue the Pen of my Author) I ſhall alſo omit to ſpeak of the Invention of divers Hydraulicks, in our own times, which they do not imitate; as alſo thoſe Statues of Men and VVomen, that Speak, though inarticulately; that move of themſelves, and play upon divers Inſtruments; of Birds that fly and ſing; of Lions that roat; of Dogs that bark; and others that fight with Cats, in the very ſame manner, as living Dogs do; and a thouſand other wonderful Inventions of Men, which are enough to aftoniſh our Senſes. Gaffarel unheard of Curioſ. Part 2. Chap. 7.

FINIS.

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FINIS.

Marginal notes

This Pious and courageous Man, Mr. Ayloff, ſuffered in London about the ſame time that Mr. Nelthrop did. ↩
Here was a glorious Inſtance of Filial Affection. ↩
I ſuppoſe he means his late Voyage to America, and the Low-Countries, &c. at which time he preſented her with a Ring, with this Inſcription: Many Waters cannot quench Love, Cant. 8.6. ↩
This was the Motto in a Ring he gave her before Marriage. ↩
They had now been Marry'd about Ten Tears. ↩
This was the Poſie of their Wedding-Ring. ↩
Cant. 8.7. ↩
Dr. Horneck's Lives of the Primitive Chriſtians. ↩
Val. Max. l. 4. c. 6. p. 114. ↩
Dr. Horneck's Lives of the Primitive Chriſtians. ↩
See her Epitaph in Weſtminſter Abbey. ↩
As I hinted in a Letter to the Ingenious Cl—s. ↩
As I lately proved in a Letter upon that Subject. ↩
2 Sam. 12.23. ↩
Dr. Horneck's Lives of the Primitive Chriſtians. ↩
Not ſooner, leaſt I come to Life again, at my Mother did, after ſeeming Death. ↩
A Gentlewoman, deſcended of honourable Parents with whom they had contracted an extraordinary Friendſhip. ↩
In the Flying-Poſt, March the 4th. 1696. ↩
In St. Clement's Church. ↩
Mr. Singleton. ↩
2 Sam. 23.4. ↩
To this lamented Loſs, for Times to come, His Pious Widow Conſecrates this Tomb. ↩

Cite this text

A Compleat History of the Most Remarkable Providences. London, 1697. Hermetic Cloud, https://hermeticcloud.com/library/turner-remarkable-providences/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

Transcription

Text Creation Partnership, TCP A63937, released under CC0 1.0. Reproduction of original in the Huntington Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.

TO THE Right Reverend FATHER in GOD, JOHN, Lord Biſhop of Chicheſter.

TO THE Courteous Reader.

A Practical Introduction TO THE History of Divine Providence: Being the Author's MEDITATIONS On On The Being of a GOD. On The Works of Creation and Providence. On The Exiſtence of a Separate Soul. On The Miniſtry of Angels. And, On The Future State, &c.

I. The Being of a GOD.

II. Meditations on the Works of Creation and Providence.

1. Of the Greatneſs of the Heavens.

2. Of the Quality of the Heavens.

3. Of the Situation of the Heavens.

4. Of the Stars and Planets.

5. Of Comets, Thunder and Lightning, Air and Winds, Storms and Tempeſts, Hail, Rain, Snow, and Froſts, extraordinary Signs and Apparitions.

6. Of the Continuation of the Heavenly Bodies.

7. Of the Extenſiveneſs of the Heavens.

8. Of the Glorious Body of the Sun.

III. Of the Exiſtence of a Separate Soul, and Miniſtry of Angels.

IV. The Future State, &c. being Meditations on the Glory of the Inviſible World.

I. To tell you, That God doth mean great Rewards for them that love him. And this I ſhall ſhew from ſeveral Topicks.

A Compleat HISTORY Of the Moſt Remarkable Providences, Both of Judgment and Mercy which have happened in this Preſent Age.

The CONTENTS.

PART II. Containing the Wonders of NATURE.

PART III. Containing the Curioſities of ART.

Mr. HERBERT's POEM upon Providence.

A Compleat Hiſtory OF THE MOST Remarkable Providences BOTH OF Judgment and Mercy, Which have happened in this Preſent Age. &c.

CHAP. I. Concerning the Appearance and Manifeſtation of God Himſelf in the World.

CHAP. II. Concerning the Appearance of Good Angels.

CHAP. III. Concerning the Appearance of bad Angels, or Daemons.

CHAP. IV. Concerning the Exiſtence and Appearance of Separate Souls.

CHAP. V. Revelation of ſecret, or future Things, by expreſs Voice.

CHAP. VI. The Diſcovery of things Secret or Future, by Signs, common Sounds, and Voices.

CHAP. VII. Diſcovery of Things Secret or Future; by Prodigies, Comets, Lights, Stars, &c.

CHAP. VIII. Diſcovery of Things Secret or Future; by Dreams and Viſions.

CHAP. IX. Prediction, — By Impulſes, &c.

CHAP. X. Of Divination, Southſaying, Witchcraft.

CHAP. XI. Of Aſtrology.

CHAP. XII. Of ORACLES.

CHAP. XIII. Of Prophets.

CHAP. XIV. Of Ʋrim and Thummim, Teraphim, &c.

CHAP. XV. Premonitions of general Changes, or Revolutions.

CHAP. XVI. Premonitions of particular Changes, or Accidents of Life.

CHAP. XVII. Promiſes fulfilled.

CHAP. XVIII. Strange Convictions, or Converſions.

A Relation of the wonderful Converſion of a Kentiſh Gentleman, Mr. Studly, related to me by Mr. Knight, Miniſter, intimately acquainted with him.

CHAP. XIX. Strange ways of Reſtraining Perſons from Sin.

CHAP. XX. Strange ways of Promoting Salvation.

I. Perſonal Deliverances and Comforts, &c.

Remarkable Providences at Norwich.

Concerning ſome Perſonal Deliverances.

II. Sea-Dangers, and Deliverances.

3. Princes and Magistrates delivered from Plots, &c.

I. In the Reign of Queen Elizabeth.

II. In the Reign of King James.

III. In the Reign of King Charles the First.

IV. In the Reign of King Charles II.

POSTSCRIPT.

V. In King James the II. Reign.

VI. In the Reign of King William the III.

CHAP. XXIII. The Innocent ſtrangely cleared.

CHAP. XXIV. Doubts ſtrangely Reſolved, and the Weak Confirmed.

CHAP. XXV. The Modeſt and Humble ſtrangely advanced.

CHAP. XXVI. Perſons ſtrangely admoniſhed, of Sins, or Dangers.

CHAP. XXVII. Remarkable Faith.

CHAP. XXVIII. Remarkable Courage, and Boldneſs.

CHAP. XXIX. Remarkable Patience.

CHAP. XXXII. Remarkable Temperance in Meats.

CHAP. XXXIII. Remarkable Temperance in Drinks.

CHAP. XXXIV. Remarkable Frugality and Humility in Cloaths, Houſhold-ſtuff, &c.

CHAP. XXXV. Remarkable Humility in Behaviour.

CHAP. XXXVI. Remarkable Veracity and Love of Truth.

CHAP. XXXVII. Remarkable Friendſhip.

CHAP. XXXVIII. Remarkable Hoſpitality.

CHAP. XXXIX. Remarkable Charity and Liberality in Giving.

CHAP. XL. Remarkable Charity in Judging and Forgiving.

CHAP. XLI. Remarkable Inſtances of Munificence.

CHAP. XLII. Remarkable Chaſtity.

CHAP. XLIII. Remarkable Meekneſs, Quietneſs, and Peaceableneſs.

CHAP. XLIV. Remarkable Moderation and Zeal for Reconciling Church-Differences.

CHAP. XLV. Retractations of Cenſorious Proteſtants.

CHAP. XLVI. Good People extreamly Afflicted and mightily Comforted.

A plain Relation of ſome part of my ſore Diſtreſs.

CHAP. XLVII. Remarkable Gratitude.

CHAP. XLVIII. Remarkable Diligence, Laboriouſneſs, and Studiouſneſs.

A Practical Introduction TO THE History of Divine Providence: Being the Author's MEDITATIONS On

On The Being of a GOD.

On The Works of Creation and Providence.

On The Exiſtence of a Separate Soul.

On The Miniſtry of Angels. And,

On The Future State, &c.