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And ride us with a classick hierarchy
Taught ye by mere A. S. and Rotherford?
Men, whose life, learning, faith, and pure intent
Would have been held in high esteem with Paul,
Must now be named and printed Hereticks
By shallow Edwards and Scotch what d'ye call:
But we do hope to find out all your tricks,
Your plots and packing, worse than those of Trent;
That so the Parliament

May, with their wholesome and preventive shears,
Clip your phylacteries, though bauk your ears,
And succour our just fears,

When they shall read this clearly in your charge;
New Presbyter is but Old Priest writ large.

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8. Taught ye by mere A. S. The inde-views as the prelates before them were to pendents were now contending for tole ration. In 1643 their principal leaders published a pamphlet with this title, "An Apologeticall Narration of some Ministers formerly exiles in the Netherlands, now members of the Assembly of Divines. Humbly submitted to the honourable Houses of Parliament." This piece was answered by one A. S., the person intended by Milton.-T. WARTON.

their own, he left them, and joined the Independents or Congregationalists. He held, as all Congregationalists now hold, that every body of believers that meet together for mutual improvement, instruction, and worship, is a complete church in itself, independent, capable of transacting its own business, electing its own pastor, bishop, or ruling elder, administering its own discipline, and determining finally all ecclesiastical matters that may properly come before it. He says Every church, however small its numbers, is to be considered as in itself an integral and perfect church, so far as it regards its re

Rotherford. Samuel Rutherford, or Rotherfoord, was one of the chief commissioners of the Church of Scotland, who sat with the Assembly at Westminster, and who concurred in settling the grand points of presbyterian discipline.ligious rites; nor has it any superior on He was professor of divinity in the uni- earth, whether individual, or assembly, versity of St. Andrew's, and has left a or convention, to whom it can be lawfully great variety of Calvinistic tracts. He required to render submission." Matt. was an avowed enemy to the independ- xviii.17-20, especially ver. 17; Acts xiv. 23. ents, as appears from his "Disputation Milton also maintained that all true on pretended Liberty of Conscience, and sincere believers not only have an 1649." It is hence easy to see, why Roth- equal right to preach the gospel, but that erford was an obnoxious character to Mil- it is their duty so to do. He says Any ton.-T. WARTON. believer is competent to act as an ordi12. And Scotch what d'ye call. Perhaps nary minister, according as convenience Henderson, or George Galaspie, another may require, provided only he be endowed Scotch minister with a harder name, and with the necessary gifts; these gifts conone of the ecclesiastical commissioners at stituting his mission." "If, thereWestminster, is here meant.-T. WARTON. fore, it be competent to any believer what14. Trent, the famous Council of Trent. ever to preach the gospel, provided he be 17. Clip, &c. That is, although your furnished with the requisite gifts, it is ears cry out that they need clipping, yet also competent to him to administer the the mild and gentle parliament will con- rite of baptism; inasmuch as the latter tent itself with only clipping away your office is inferior to the former."-Christ. Jewish and persecuting principles.WARBURTON.

The meaning of the present context is, "Check your insolence, without proceed ing to cruel punishments." To" balk," is to spare.-T. WAKION.

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Doc. c. xxix. Again: "Heretofore, in the first evangelic times, (and it were happy for Christendom if it were so again.) ministers of the gospel were by nothing else distinguished from other Christians but by their spiritual knowledge and sanctity 20. Writ large, that is, more domineer of life." Considerations, &c. In his Reasons ing and tyrannical. Milton, in his early of Church Government, he also shows that life, was a Presbyterian; but seeing that the distinction of clergy and laity is a this sect, when in power, was quite as ty-mere arrogating, papal figment, having rannical in enforcing conformity to their no authority in the New Testament.



WHAT slender youth, bedew'd with liquid odours,
Courts thee on roses in some pleasant cave
Pyrrha? For whom bind'st thou

In wreaths thy golden hair,

Plain in thy neatness? O, how oft shall he

On faith and changed gods complain, and seas
Rough with black winds, and storms
Unwonted shall admire!

Who now enjoys thee credulous, all gold,
Who always vacant, always amiable

Hopes thee, of flattering gales

Unmindful. Hapless they,

To whom thou untried seem'st fair! Me, in my vow'd

Picture, the sacred wall declares to have hung

My dank and dropping weeds

To the stern God of sea.


BRUTUS thus addresses DIANA in the country of Leogecia:
GODDESS of shades, and huntress, who at will
Walk'st on the rowling spheres, and through the deep;
On thy third reign, the earth, look now, and tell
What land, what seat of rest, thou bidd'st me seek,
What certain seat, where I may worship thee
For aye, with temples vow'd and virgin quires.

To whom, sleeping before the altar, DIANA answers in a vision, the

same night:

Brutus, far to the west, in the ocean wide,
Beyond the realm of Gaul, a land there lies,
Sea-girt it lies, where giants dwelt of old;
Now void, it fits thy people: thither bend

Thy course; there shalt thou find a lasting seat;
There to thy sons another Troy shall rise,
And kings be born of thee, whose dreadful might
Shall awe the world, and conquer nations bold.






5. Plain in thy neatness. This is the phrase, simplex munditiis, which is er

best attempted translation of Horace's tirely untranslatable.


Ан, Constantine! of how much ill was cause, Not thy conversion, but those rich domains That the first wealthy pope received of thee!


FOUNDED in chaste and humble poverty, 'Gainst them that raised thee dost thou lift thy horn, Impudent whore? where hast thou placed thy hope? In thy adulterers, or thy ill-got wealth? Another Constantine comes not in haste.


THEN pass'd he to a flowery mountain green, Which once smelt sweet, now stinks as odiously: This was the gift, if you the truth will have, That Constantine to good Sylvester gave.


WHOм do we count a good man? Whom but he Who keeps the laws and statutes of the senate, Who judges in great suits and controversies, Whose witness and opinion wins the cause? But his own house, and the whole neighbourhood, Sees his foul inside through his whited skin.


LAUGHING, to teach the truth,

What hinders! As some teachers give to boys
Junkets and knacks, that they may learn apace.


JOKING decides great things,

Stronger and better oft than earnest can.


THIS is true liberty, when freeborn men, Having to advise the publick, may speak free; Which he who can, and will, deserves high praise: Who neither can, nor will, may hold his peace: What can be juster in a state than this?


'Tis you that say it, not I. You do the deeds, And your ungodly deeds find me the words.


THERE can be slain

No sacrifice to God more acceptable,
Than an unjust and wicked king.



Done into verse, 1653.

BLESS'D is the man who hath not walk'd astray
In counsel of the wicked, and in the way

Of sinners hath not stood, and in the seat
Of scorners hath not sat. But in the great
Jehovah's law is ever his delight,
And in his law he studies day and night.
He shall be as a tree, which planted grows
By watery streams, and in his season knows
To yield his fruit, and his leaf shall not fall;
And what he takes in hand shall prosper all.
Not so the wicked; but as chaff which fann'd
The wind drives, so the wicked shall not stand
In judgment, or abide their trial then,
Nor sinners in the assembly of just men.
For the Lord knows the upright way of the just,
And the way of bad men to ruin must.


Done August 8, 1653.

WHY do the Gentiles tumult, and the nations
Muse a vain thing, the kings of the earth upstand
With power, and princes in their congregations
Lay deep their plots together through each land
Against the Lord and his Messiah dear?

Let us break off, say they, by strength of hand
Their bonds, and cast from us, no more to wear,

Their twisted cords: He, who in heaven doth dwell, Shall laugh; the Lord shall scoff them; then, severe, Speak to them in his wrath, and in his fell

And fierce ire trouble them; but I, saith he,
Anointed have my King (though ye rebel)

On Sion, my holy hill. A firm decree

I will declare: the Lord to me hath said, Thou art my Son, I have begotten thee This day: ask of me, and the grant is made; As thy possession I on thee bestow

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The heathen; and, as thy conquest to be sway'd,

Earth's utmost bounds: them shalt thou bring full low
With iron sceptre bruised, and them disperse
Like to a potter's vessel shiver'd so.
And now be wise at length, ye kings averse;
Be taught, ye judges of the earth; with fear
Jehovah serve, and let your joy converse
With trembling: kiss the Son, lest he appear
In anger, and ye perish in the way,

If once his wrath take fire, like fuel sere.
Happy all those who have in him their stay!

PSALM III. August 9, 1653.

When he fled from Absalom.

LORD, how many are my foes!

How many those,

That in arms against me rise!
Many are they,

That of my life distrustfully thus say;
No help for him in God there lies.

But thou, Lord, art my shield, my glory,
Thee, through my story,

The exalter of my head I count:
Aloud I cried

Unto Jehovah: He full soon replied,
And heard me from his holy mount.
I lay and slept; I waked again;
For my sustain

Was the Lord. Of many millions
The populous rout

I fear not, though, encamping round about,
They pitch against me their pavilions.
Rise, Lord; save me, my God; for Thou
Hast smote ere now

On the cheek-bone all my foes;

Of men abhorr'd

Hast broke the teeth. This help was from the Lord; Thy blessing on thy people flows.

PSALM IV. August 10, 1653.

ANSWER me when I call, God of my righteousness; In straits, and in distress, Thou didst me disenthrall

And set at large; now spare,

Now pity me, and hear my earnest prayer.

14. My sustain. The verb used as a noun.

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