spirits cry out against us Who were our Ancestors and what kinde of shape did they bear were they men or beasts If men were they Turks or Jews If beasts were they Wolves or Tygres that could find in their hearts to let our Liberties and happiness dye before them and expose us thus to be a by-word to all Nations and a proverb of reproach Will they not say Cursed be their memory and cursed be their covetousness and cursed be their negligence and cursed be their unnaturalness that might and would not save us that had power and would not use it to preserve us Is it not a shame that Christians should make such sad complaints against Christians O poor Church and distressed Spouse of Christ saith one Pax ab Extraneis pax à Paganis sed filii nequam c. Thou hast Peace with Turks Peace with Pagans but thine own ungracious children struggle in the womb of Reformation like Rebecca's twins and are bitterly enraged one against another Another bemoans our great unhappiness in this kinde Infelix populus Dei non potest in bono tantâ—m habere concordiam quantâ—m mali habent in malo The unlucky people of God as he calls them cannot so well agree in that which is good as the wicked can in that which is bad To act a mischief they can lay their heads together and reconcile different Nations to annoy the Church and people of God and yet we we must needs be divided rent and torn in pieces Here is the shame of England if you talk of shame The last Doctrinal Observation from the express words of the Text is this That these very enemies notwithstanding what hath been said shall be exactly punished in Gods good time according to this pattern of Midian Object But how can you ground this point from the words seeing they are rather like the Churches desire what they would have done then Gods purpose what he would do I answer That it is both a prayer and a prophetical Imprecation or Prophecy As it is a prayer you have the Churches minde as if she had said in plainer terms thus O Lord we have heard of thee in times of old how gratiously thou hast dealt with our fathers even in their greatest straits against their Enemies Even then Lord when they were in their greatest pride and presumption and namely how bare thou madest thine arm then upon the Midianites when they lay at the foot of Carmel by the river Kishon for number and multitude as the grashoppers How thou didst exercise thy mighty power in the overthrow of those innumerable multitudes by such weak means as three hundred simple men under thy servant Gideon and didst totally scatter them so that not a man was left Nay Lord how thou didst magnifie thy power wisdom and goodness together in delivering up the strength and multitude of the Canaanites unto the weakness of a woman even thy servant Deborah Nay that thou didst so provide for thy people that the valiant and renowned Sisera should fall at the feet of a weak woman even Jael the wife of Heber the Kenite Now O Lord true it is the Midianites are dead Sisera and Jabin are cut off but more are risen up in their stead Lo now the Tabernacles of the Edomites the Ismaelites the Moabites and the Hagarens These are as cunning and cruel and numerous and proud as ever those were and thy Name is as dear and thy people as precious to thee now as ever and therefore Do unto them as unto the Midianites But we look upon the words as a Prophecy for albeit they run in form of an imprecation yet it being considered what David was a Prophet we must needs think the ground of his speech was the certain knowledg he had touching the future estate of Gods Church and what would become of the enemies thereof For which cause he makes the desire of his Soul suitable to the purpose and determination of God For as David well knew and had said That burning coals would fall upon the wicked and that they should be cast into the fire and into the deep pit that they rise not again Psa. 140.10 11. so here he testifieth the fulness of his assent and desire that it should be so Do unto them as unto the Midianites So then because the Prophet here tells us that God will proceed against the Enemies of the Church according to the pattern of Midian It must be my work to shew you 1. Who be Gods Enemies And 2. What these Midianites were And 3. How they were punished This I say must necessarily be unfolded because the ruine of these is made a pattern for the destruction of Gods Enemies 1. Who be these Enemies In general terms they are Gods Enemies that hate his Friends as here Lo thine Enemies and they that hate thee How so They have said Let us cut them off from being a Nation They were Israels Enemies and therefore Gods Enemies by good consequence Thus Amalek was reputed one of the worst of Gods Enemies because his hatred was so desperate and bent against his darling Israel God is resolved to give him no quarter Exod. 17.8 9. He swore he would have war with him from generation to generation because he was such an enemy to Israel God hath Enemies of two sorts 1. Professed ones such as openly go about to extinguish the light of his Truth in the day time I mean that is so manifestly seen that all may discover their meaning to be so as if it were at noon day such of old were the Philistims the Amorites the Amalakites the Midianites These did oppose and hate Gods Israel then as the Turks and others do now to whom the very name of a Christian is odious 2. God hath closer Enemies too and these are such as do paint themselves with the profession and do shroud themselves under the name of the Church and of Religion but yet indeed are enemies to the Truth of Religion Now some of these profess a different kinde of Religion and do use another manner of worshipping God then the true Church useth such were the Samaritanes of old who after their rent from the Jews retained Circumcision boasted of their fathers and expected the Messiah yet were they not Gods people but were deadly Enemies to them and therefore the Jews had no dealing with them Joh. 4.9 Such are the Papists now who though they retain some broken fragments of Christian Religion yet they do hate Protestants and the powerful preaching of Gods Word amongst us I wish we had less familiarity with them we have payd well enough for it these eight years Other Enemies God hath in the midst of us of whom the old Complaint is verified O miseros nos qui Christiani dicimur Gentes agimus sub nomine Christi Wretches that we are we will be called Christians yet we play the Turk and worse under the name of Christ 2 Tim. 3.5 Such as
2. Do not embolden your enemies To this end I have minded you of your Commissions and those hardships which are better groaned out then uttered and the services you have put them upon to save you I have a commission also to come neerer to you and I may use Ioabs words by way of perswasion as a Divine which he boldly used by way of charge unto David as a Souldier I shall bring them to your doors by by 1. Do not hate your friends but love them 2. Do not love your enemies yet love them I shall make it good sense Destroy their enmity but love your enemies 1. Do not hate your friends That 's the first restriction I shall lay upon your Lenity towards your enemies Be pleased to remember this saying Qui non zelat non amat Remisser love is hatred There are divers distinctions of hatred amongst the learned I will pick out but two for this purpose Hatred is either absolute or comparative There is no fear that you will hate them absolutely but it is comparative hatred they suffer under that is when you do not love them so much as you ought or when you can find more time to bring off a Malignant then you can find to preserve a friend from ruine and death And so the beloved wife and the hated are distinguished in the Law She is said to be hated not that she was so absolutely but because she was not so well beloved as the other Thus your friends think they are deeply hated and wronged according to this distinction because they are not looked upon as they ought to be nor could they ever have one dispatch for all their Loyalty for an hundred that others have had for all their treachery Indeed there was this disadvantage to your friends Your enemies brought mony your friends had laid out all and more and as much as they could borrow besides Your enemies were Gentlemen had good clothes to put a glittering garnish of good oratory upō their hatred of you your friends had no Counsel to plead for them but beggery and their old clothes and broken estates and crackt credits and it may be a printed Petition or two And a Hospital is a more unwelcome sight then Goldsmiths-hall This is comparative hatred when the Spittle is not so well beloved as the Mint when both were children of your own begetting Ah sirs let us see that you be the fathers of our Country if you will be fathers and indulgent ones sure your Cripples and those that have been lamed under the cart-wheel of your pressures shall have a more tender specialty of your provision for them then those rebellious children that have their limbs but would nor work or else fled out into open Rebellion against you with Absalom I pray think on it 2. Hatred hath another distinction for our use It is either 1 formall or 2 interpretative By the former is meant such hatred as a man entertaines wittingly and upon actual consideration by the latter such as by which though there be no intention so to do yet a man doth the same things in effect as if he did purposely hate a thing It was Wisdomes speech Prov. 8. He that sinneth against me hateth his own soul Now no man yet ever hated his own flesh much lesse his soule He that spareth the rod hateth his son The meaning is that if he hated him indeed he could not doe him a worse turn Ah Gentlemen your friends complain bitterly of this kind of hatred that you do that against them that if you hated them indeed you could not do them a worse turn if you should as seriously and intensively study their irreparable overthrow as they have stoutly fought for your safety and Preservation you could not go a neerer way to overturne them irrecoverably your good words invite them to wait on you and God forbid you say but they should be relieved and but that their Grievances should be redressed your Declarations and publike Acts concerning them give them assurance you intend what you say too all this is well who could imagine that these Words and Acts could be effects of your hatred he that would affirm such a truth were in danger to be questioned They waite upon you a moneth two three nay they tarry a year two three foure there arise great contention in the mean time between them and their Landlords Landladies the Cook the Brewer must be paid the Baker must have money the Cook cannot buy meat much complaining and reasoning excusing and accusing there must needs be of course The Conclusion is your friends be turned out of doors and bid mischief take them and their masters that set them on work and the devill pay them their Arrears O the language you will understand it better then I can expresse it with modesty But I had forgot there is another degree of hatred as well as comparative and positive and that is there is a negative hatred that is when there is no love at all Truly your friends say they can make Affidavit of this too it is the property of love wherever it is rooted to command all the faculties within to be imployed for the good of them we love Dies Noctesque me ames me sonnies me desideres de me cogites c. Beleeve it if you loved your friends your eye would be upon them if you loved them your souls would be with them you would enquire whether they be alive or no they could not starve while you feast and you would not let them sigh when you sing Again love is learned and love is witty If you had love you could not be ignorant what their services have been what their sufferings are and all for you these things you would know too again Love is witty in devising means for the good of them we love you would find an hundred ways to enjoy your Love you would quickly resolve to which closet to which chest you will go to take out a pair of gloves to single out the other bugle-purse of gold to convey into your Loves hands Your friends complain they cannot see any seale of your love but now and then they receive a Letter of commendation which they fear is complemental and though the Court be down they meet with Courtiers stil But Migremus hinc There 's no tarrying for me here I pray Do not hate your Friends but love them 2. Do not love your Enemies yet love them 1. Do not love your Enemies against themselves 2. Do not love your Enemies against your Friends Yet 3. Subdue them by love and Conquer them by kindnesse as much as you can 1. There are wayes to love them against themselves They have inherent boldnesse and impudency and shamelesnesse to speak and act uncivill things to your faces Witnesse CHEAP-SIDE lately there was boldnesse by whole-sale there was insolency at your Triumph there were scoffs at your Thanksgiving And will they be lesse
A VIEW OF ENGLANDS Present Distempers Occasioned by the late Revolution of Government in this Nation WHEREIN Amongst others these following particulars are asserted Viz. That the present powers are to be obeyed That Parliaments are the Powers of God That the generality of Gods Enemies are the Parliaments Enemies Et contra TOGETHER With some Motives Grounds and Instructions to the Souldiery how and wherefore they ought to subdue by Arms the Enemies of the Parliament in England c. LONDON Printed for William Raybould at the Unicorne neer the little North doore in Pauls Church-Yard 1650. To the Reader Good READER THat I seeke no other Patron but thy ordinary favour give thee no greater title then Reader it is because no Name or Title is comparable to thy ingenuity if thou do but make up the Title with this Epithite and prove an ingenuous Reader What ever thou art deale not roughly with the lad because hee was conceived in affliction and brought forth in a time of sorrow and hath no will to distast thee if thou be not either tygrous Irish or degenerate English a barbarous Redshanke or cruell Barbarian This I dare say if thou bee but a favourer of true Religion and a friend of Englands thou canst not finde a word to offend thee if thou shouldst be of the number of those that fish for Carps Reader I looke on thee as an honest hearted English man and as one that wouldst loathe to see thy dear country England made a place for wild beasts wild â—rish or Pagan Red-shankes as upon one whose soul would bare either to bee tributary or in vassalage to such rude and barbarous Masters when thou hast the choyse to be the subject of a Free State Reader the Author suspects Demetrius and Diotrephes and Hymeneus too of much unkindnes and enmity to this Essay You know Sir by this craft wee get our gaine saith Demetrius how many get great advantages by fishing in these disturbed waters and in kindnesse to us carry away most of our goods to their owne houses instead of the common fields from the common burnings Nay I have knowne some people inhabiting neere the shore of the Angry Irish Seas who in times of greatest storme and shipwrack when they had stript the dead bodies of Seamen and passengers cast on shoare and had taken what the merciles Seas had left They have called it Gods great blessing to them and from thence came that proverb It is an ill wind that blowes no man good Diotrephes too he is haughty and proud and affects the preheminence but loves not the Brethren and Hymeneus flies off from his first principles and blasphemes who is therefore excommunicated by Paul that he may learn better things and this man what hee lately affirmed that hee now denies and it will bee hard to finde him fixt or centred anywhere This man like an unsettled wind either runs before or keepes company with the Sunne and makes the Hay and stubble of his faction while the Sun shines so hot and it is very dangerous lest such fiery spirits who want humility and the fear of God to guide them should blow up and burn to ashes a rich and plentifull Island the Gallant ship a ship of the first rate in Europe the Common-Wealth of England cumbred now as well with tough and powder to preserve her from Water and Pyrats as fraught with Riches for the Merchants and Islanders And you that are Masters quench these coles of Iuniper and provide that all be safe under deck or wee may come short of the harbour of Salem For these men my wishes shall bee other then his of Athens was for himselfe it was Damedes he prayed hee might have good trading and what was his trade thinke you why he was a Coffin maker for which the wise State there banished him the City as knowing that his owne and the Common-weale of that people were not consistent The very God of Love and Peace give us Peace alwayes and by all good meanes And let the feare of that eye that seeth in secret keepe us from all deeds of darknesse all secret under minings all Darke Lanthornes and murder-plottings Reader This is my Ben-oni the son of my sorrow it wil be some ease to me if it prove thy joy and inherit the blessing of Benjamin I have charged him not upon mine but Gods blessing to shun the wild children of rape the stubborn sons of Cruelty For if he should not but joyne with the daughters of Heth what good should my life do me I shall say no more lest I weary thee by saying too much Thine in Love William Beech Imprimatur Iune 4. 1649. Ioseph Caryll Errata p. 2.21 read genuine p. 34. l. 12. read Moab p. 43. l. 1. read Tantam quantam A Post-script to the Reader FRIEND WHen thou canst not see the Sunne for clouds thou lookest for the hand of the Dyall to tell thee what a clock it is if thou be cumbred with occasions and canst not tarry untill it cleer up I have lent thee this ☞ or digit being but a finger of the hand in this Orthologue to tell thee justly how the day goes especially the afternoon for the Morn or Rising of my discourse is doctrin all the latter part is distributive and will afford a Table or Index large enough for the greatest size of most mens patience in this sowre age Reader there are some litterall faults and smaller escapes both in words and figures And though the Printer did something mistake yet do not thou And my dear Benoni if any throw dirt upon thee for thy fathers sake be not afraid it will not stay it cannot stain It shall not hurt thee if thou have the wit to tell him thy father will meet him anywhere but in a dark Cell or upon an Irish Bog The ☞ or TABLE THe Generality of Gods enemies be the Parliaments enemies too page 25.26 The present Powers are to be obeyed p. 100. Parliaments are the Powers of God p. 103. What a madnesse it is for us to divide upon Quidities when a powerfull combination of enraged enemies are united to destroy us p 69. Enemies be close and deeply subtile p. 87. Enemies like Ivy winde about our soundest Trees p. 82. Sometimes the enemies by subtilty make the Parliament enemies to their good Friends p. 88. The Parliament put their Friends upon hard duties p. 73. The Parliament should not forget their services and sufferings p. 75. The Parliament should not put their Friends off to Lawyers p. 77. The Parliament should not shame their Friends p. 78. The Parliaments Friends are very much ashamed and not only hated by their enemies openly but by their Friends too according to some distinctions of hatred p. 79. Souldiers and such as have hazarded their lives for the Parliament may speak boldly to them p. 95 96. Grief and unkindnesse make men speak and do what they would not p. 99. Motives Grounds and Instructions to
deny the power of godliness be his Enemies Luke 19.27 Such as will not submit unto Christ and his gracious Government these be Enemies too But those mine enemies that would not suffer me to raign over them bring hither and slay them before me Such as hate and speak against the peaceful preaching of the Word and seek with Elimas by railing against such exercises to turn others as he would have done the Deputy from the Faith What saith the holy Ghost of such Thou wretch thou son of perdition thou child of the divel saith he to Elymas and we may very well rank all the Romish Clergy amongst these who lock up the word of saith from the vulgar in an unknown tongue Here also are to be listed all such as do revile reproach the footsteps of Gods people These footsteps are their holy lives and the severall duties and exercises of Religion performed by them they that revile them for these footsteps and call them Round-heads Sectaries c are in the list of Gods deadly Enemies Psal. 9.4.5 Such as hate to be reformed and cry out with Korah and the Malignants with him against the Reformers yet take too much upon you and utterly despise Government they be no better then Mutiners and Murmurers and if the sin bear proportion with the punishment see what it is Numb. 16.32 They that will not be reclaimed from the errour of their wayes but go on still in any wicked course if mercy will not melt them nor judgements break them If Gods favour neither allure them nor his frowns deterre them from the vaine and profane courses of their lives but Malignants will be Malignants still and swearers swearers still and drunkards drunkards still and Haters of Reformation wilfull still see what David saith will become of them Psal. 68.21 God will surely wound his Enemies and the hairy scalp of such an one as goeth on still in his ungodlinesse They are his Enemies and God saith he will wound them for it Now here falls in all the desperate and implacable Enemies of this nation once or twice beating will not serve their turn put them under deck there 's no trusting of them they 'l sink the vessell they are so desperate give them liberty they 'l run to Kent fright them from thence they 'l go to Colchester favour thē there they 'l run to Scotland or prove worse then Red-shanks at home But wo to the hairy scalp of these Ruffians saith David who go on still in their ungodlinesse In brief The covetous the blasphemer the Idolater the blood-thirsty and here comes in the bloody Irish and their English Confederates All these and many more are on the file of Gods book and there recorded for his Enemies These these be they and without repentance come within the List of this prophesied destruction Indeed my Text includes one as well as another but yet it is plain here from the pattern humbly offered unto God by his Church to proceed against the Enemy that it is a close neer secret insinuating Enemy that the Church aims at some of these Nations now upon the march were of neere relation and allie to them these by the neernesse of kin contiguousnes of dwelling had those advantages against Israel that others could not have It was that cursed advantage that Midian took to make them Idolaters before which strangers could not have had their punishment did bear aequi page with the destruction they wrought upon Israel by that means that the Church in this place desires God to cut out the future punishments for the backs of his Enemies according to this pattern 2. What were the Midianites These were the posterity of Abraham by his Concubine Keturah 1 Chron. 1.32 who being turned Idolaters drew Israel to sin in the wildernesse as I said before for which Moses revenged the Israelites of them by the slaughter of all their males and their five Kings and a wonderfull great spoil but afterwards recovering and oppressing Israel in his own land were by Gideon and 300 men vanquished when they lay in the valley like Grashoppers for number Judg. 6. 3. What was their offence 1. They did invade Israel and sought to drive them out of the Land the Inheritance which God gave them that 's all their language when they are once enraged let us cut them off let us root them out they can bid no lower then ruine and murder and bloodshed The Holy Ghost notes that in Saul before he became Paul that he breathed out threatnings against the Churches of God no lesse then this either a stoning or a strangling and oh the insatiablenesse of Malice the depth of Crueltie that is in the heart of Adams posterity What these did or would have done to Israel that the cruell Miscreants of Ireland have done to the English they made away their wives their lives they invaded their possessions their houses which God gave them upon Irelands Attainder of blood and crueltie upon the English long since who lived amongst them and though many of them were not of the best or scarce Civill themselves yet the generality of the Civill and industrious carriage of the English nation there among them had brought them in part out of their Native rudenesse and extream Barbarisme O how many Invaders hath England had as well as those poor souls now under the Altar crying how long Lord Have not the Irish invaded and were not more sent for to invade and are they not called Roman Catholique Subjects to prepare them to be the better entertained by the disaffected Subjects here have not Scotland invaded and the Welch invaded the Walloones invaded and what think you English men did they come for your good or for your goods for your cure or for a curse to save you or to destroy you Have they left no ruinous heaps no bloody footsteps no scarres or characters yet visible are we cured or are we bleeding still Beleeve it beleeve it they came to drive you out not to settle you in your dwellings not to adde unto your strength but to take away your strength and your glory to cut your lockes not to curl them and then with the Philistines to plow with your heifer and make you a scorn and derision to all nations Give credit to none that plead for them let their pretences be as plausible and pleasant as the light Their aime is darknesse and confusion and wo to the Common wealth of England if they follow them they are a spurious brood not a free-born people that tell you otherwise Thus they are Invading Midianites as well as the old Midianites were 2. They are vexing Midianites the troublers of our Israel the old ones vexed Israel twenty yeeres and how many yeers suppose ye have the young ones vexed and troubled England How many yeeres hath this intoxicating drink of Civill warres been brewing and now to what passe have they brought us To divide the head from the
won much and you have won their lands and liberties and lives from Tyrants but it is for them not for your selves Though they give you now and then an unkind word remember they are your pay-masters and labour hard to pay you and if some of them will not acknowledge how you have adventured your lives for them it is not for want of ignorance and rudenesse in many of them and cannot you overcome rudenesse with kindnesse as well as you have turned powerful armies into rude heaps of Confusion The greatest conquest is to conquer your selves in point of passion and revenge for what will it avail you to overcome a multitude of enemies and to be subdued with one lust Be content Gentlemen and put discontent and impatience to the sword and you win all upon the people by kindnesse and provision will be made for your Pay and security will be given for the rest better then that from the Excise or at Goldsmiths-hall The recompence of reward the greatest part of Gods pay to his souldiers is reserved from theeves and rust and defalcations and casualties in the strong tower of Zion Observe but good rules in the deportment of your selvs towards your Generals your fellow-souldiers the City the Country in the Field and at your Quarters And as your Cause is good so you will bring a good report on your selves and on those that do imploy and command you And lest my Exhortation by pressing it so earnestly should leave the least stain upon the many that deserve so well among you in the strict observance of these Orders Take this just Testimony Never did such an Army disarm so many Malignant tongues of words against you as you have done to your reputation I could wish that all would write after your copy Oh how many Malignants would lie in heaps before you either by admiring at you or bursting by you They would turn Roundheads and be forced to say not mockingly as is their guise but seriously that you are An Army of Saints Thus you have all the Motives by way of Encouragement as you can desire to adde life to your undertakings of this kind And for direction Though you the renowned Commanders have evidenced to the world so much prudence and valour that you need none of my Testimony yet you will give me leave to drop these directions in your Camp as tending not to mutiny but obedience and the rather because some have made but little progresse in observing good orders as yet and I know you that act honourably would have all under you act and go on upon the same Principles and in their Order also I know the carriage of such as are irregular and exorbitant doth much offend you and your proceedings against them have shewed your dislike and severity against offenders of all kinds punishable by you that come within your cognisance and me thinks the complaint that Jacob made of his two sons Simeon and Levi may be sometimes taken up by you against such as talk and do beyond their Commission Gen. 34.30 You have troubled me to make me stink amongst the inhabitants of the Land and I being few in number they shall gather themselves together against me and slay me Such as these that act without Commission and against Articles do much dishonour upon their Chieftains I shall leave these directions and take post to a conclusion 1. Be valiant It was Hezekiah's charge to his Captains and Soldiers 2 Chron. 32.7 Be strong and of a good courage feare not nor be afraid of Ashur Ashur is the enemy here in my text and you have bloody Ashur again in Ireland you must not fear them God tels you so and you have been valiant There be three ingredients that makes up Christian-courage and Magnanimity fit for your wearing It is confest 1. Knowledge of the Cause and quarrel in hand the conscience must be informed of the equity of it as namely that it is for God the People of God our wives our sons our daughters our friends this makes men as bold as Lyons to trample death it was this that set David upon Goliah Luther upon Rome and our honoured Cromwell upon Hamilton and Langdale in the North 2. A Relying upon God for a gracious issue when we go forth to fight the enemy with this assurance that not a hair will fall from our heads without the All-ordering providence O this helps on very well 3. A serious acknowledgement that the issues of war are in Gods hand as the Battell is his so is the Honour his too and it is all one with him to save with many or with few O this is the very steelen-back of Christian courage tell not me saith the Christian what be their high words what care I for Edom and Moab and Ishmael and a hundred more Let Scott and French and Irish and Danes and Pagans come with thousands I care not The field is my Generals and the issue of war is his and it is all one with him to save with many as with few 4. Get and use honest craft the enemy is subtile and he serves a cunning-master out-vie him too in point of policie Christ commands it Be wise as Serpents nay and blames those of his own that are not so The children of this Generation are wiser then the children of light I will give you but one example Abraham intending to recover his nephew Lot out of their hands that had taken him captive did not fight them in the field but wisely divided his company smore them by night But yet for all your wisedome you must be faithful use honest craft keep promise with the Enemy and though they prove base that way to us we must not do so to them we must not promise to save them and then destroy them we must not agree to receive them to protection and then work their confusion that 's treachery not craft 5. Be religious Do not raile against and revile Religious men It were well if many of you had humility with your zeal and would bridle your tongues when you speak of those many godly men that jump not with your opinions in every thing The saying was inter arma silent leges Though others take the liberty to transgresse all lawes and rules of Christian cariage and common civility in unsavoury words and rude actions yet you are taught better things Civility is a common grace very comely to behave your selves with towards an enemy much more towards your friends I am sorry I am taken off that I cannot at present enlarge my mind to you I must set a period and yield unto the birth though it come before the time Good Reader bestow the more of thy labour of love in cherishing it God may give strength and vouchsafe his assistance to the parent to do something to it if thou preserve it in the mean time till some present weaknesses and distempers be over FINIS