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Salvation.

E can best understand the meaning of σωτηρία, Salvation, from the Jews, to whom the Saviour was promised. They held that themselves should have the chief place of happiness in the other world; but the Gentiles that were good men, should likewise have their portion of Bliss there too. Now by Christ the Partition-Wall is broken down, and the Gentiles that believe in him, are admitted to the same place of Bliss with the Jews; and why then should not that portion of Happiness still remain to them, who do not believe in Christ, so they be morally Good? This is a charitable opinion.

State.

N a troubled State save as much for

your own as you can. A Dog had been at Market to

buy a Shoulder of Mutton; coming home he

met two Dogs by the way, that quarrelled with him; he laid down his Shoulder of Mutton, and fell to fighting with one of them; in the meantime the other Dog fell to eating his Mutton; he seeing that, left the Dog he was fighting with, and fell upon him that was eating; then the other Dog fell to eat when he perceived there was no remedy, but which of them soever he fought withal, his Mutton was in danger, he thought he would have as much of it as he could, and thereupon gave over fighting, and fell to eating himself.

Superstition.

HEY that are against Superstition oftentimes run into it of the wrong side. If I will wear all colours but black, then am I superstitious in not wearing black.

2. They pretend not to abide the Cross,* because 'tis superstitious; for my part I will believe them, when I see them throw their money out of their pockets, and not till then.

3. If there be any Superstition truly and properly so called, 'tis their observing the Sabbath after the Jewish

manner.

Subsidies.

ERETOFORE the Parliament was wary what Subsidies they gave to the King, because they had no account; but now they care not how

much they give of the Subjects' money, because they give it with one hand, and receive it with the other; and so upon the matter give it themselves. In the mean time what a case the Subjects of England are in! If the men

It will be remembered that on the old coins the reverse had generally the device of a Cross, hence the French phrase of "Jouer Croix et pile" for to play at tossing for heads or tails. So in As You Like It, ii. 4. "Touch. For my part I had rather bear with you than bear you; yet I should bear no Cross if I did bear you; for I think you have no money in your purse."

they have sent to the Parliament misbehave themselves, they cannot help it, because the Parliament is eternal.

2. A Subsidy was counted the fifth part of a man's Estate, and so fifty Subsidies is five and forty times more than a man is worth.

Simony.

HE Name of Simony was begot in the CanonLaw: the first Statute against it was in Queen Elizabeth's time. Since the Reformation Simony has been frequent: One reason why it was not practised in time of Popery, was the Pope's provision; no man was sure to bestow his own Benefice.

Ship-Money.

R. Noy brought in Ship-money first for Maritime

M

Towns; but that was like putting in a little Auger, that afterwards you may put in a greater. He that pulls down the first Brick, does the main Work; afterwards 'tis easy to pull down the Wall.

2. They that at first would not pay Ship-money, till 'twas decided, did like brave men, though perhaps they did no good by the Trial; but they that stand out since, and suffer themselves to be distrained, never questioning those that do it, do pitifully, for so they only pay twice as much as they should.*

Selden evidently doubted whether Hampden's contest against the payment of Ship-Money, though praiseworthy and correct,

Synod Assembly.*

E have had no National Synod since the Kingdom hath been settled as now it is, only

Provincial; and there will be this incon

veniency, to call so many Divines together; 'twill be to put power in their Hands, who are too apt to usurp it, as if the Laity were bound by their determination. No, let the Laity consult with Divines on all sides, hear what they say, and make themselves Masters of their Reasons; as they do by any other profession, when they have a difference before them. For Example, Goldsmiths, they enquire of them, if such a Jewel be of such a value, and such a stone of such a value, hear them, and then, being rational men, judge themselves.

2. Why should you have a Synod, when you have a

was of any benefit to the country, and we may consider that his doubt was founded upon a just fear that it would aggravate the growing enmity between the people and the Sovereign, and would involve in one feeling of dislike all the constituted branches of the Executive.”—Johnson's Memoirs of Selden.

* It was not composed like the yearly General Synods of the Presbyterian Church, entrusted with independent power; but was a Committee to advise with Parliament in matters of Religion, and referring all to the final sanction of Parliament. The Presbyterian party strove hard to make their Church and councils independent of the state; but Selden and the Erastians kept them under the civil power.

The Assembly began to sit in July, 1643, in February, 1648-9, changed into a Committee for the ordination of Ministers, and broke up finally in 1652.

Convocation already, which is a Synod? Would you have a superfetation of another Synod? The Clergy of England, when they cast off the Pope, submitted themselves to the Civil Power, and so have continued, but these challenge to be Jure Divino, and so to be above the Civil Power; these challenge power to call before their Presbyteries all Persons for all sins directly against the Law of God, as proved to be sins by necessary consequence. If you would buy Gloves, send for a Glover or two, not Glovers-Hall: consult with some Divines, not send for a Body.

3. There must be some Laymen in the Synod, to overlook the Clergy, lest they spoil the Civil work: Just as when the good Woman puts a Cat into the Milk-House to kill a Mouse, she sends her Maid to look after the Cat, lest the Cat should eat up the Cream.

4. In the Ordinance for the Assembly, the Lords and Commons go under the names of learned, godly, and judicious Divines; there is no difference put betwixt them and the Ministers in the context.

5. 'Tis not unusual in the Assembly to revoke their Votes, by reason they make so much haste, but 'tis that will make them scorned. You never heard of a Council [that] revoked an Act of its own making; they have been wary in that, to keep up their Infallibility; if they did any thing, they took away the whole Council, and yet we would be thought infallible as any body. 'Tis not enough to say, the House of Commons revoke their Votes, for theirs are but Civil truths, which they by agreement create, and uncreate, as they please: but the Truths the