do by casting up a Stone. More solid Things do not show the Complexion of the times so well, as Ballads and Libels.

Liturgy.

HERE is no Church without a Liturgy, nor indeed can there be conveniently, as there is

no School without a Grammar. One Scholar may be taught otherwise upon the Stock of his Acumen, but not a whole School. One or two, that are piously disposed, may serve themselves their own way, but hardly a whole Nation.

2. To know what was generally believed in all Ages, the way is to consult the Liturgies, not any private Man's writing. As if you would know how the Church of England serves God, go to the Common-Prayer Book, consult not this nor that Man. Besides, Liturgies never Compliment, nor use high Expressions. The Fathers oft-times speak Oratoriously.

Lords in the Parliament.

HE Lords giving Protections is a scorn upon them. A Protection means nothing actively,

but passively; he that is a Servant to Parliament Man is thereby protected. What a scorn it is to a Person of Honour, to put his Hand to two Lies at once, that such a man is my Servant, and employed by me, when haply he never saw the man in his Life, nor before never heard of him.

2. The Lords protesting* is Foolish. To protest is properly to save to a man's self some Right; but to protest, as the Lords protest, when they their selves are involved, 'tis no more than if I should go into Smithfield, and sell my Horse, and take the money, and yet when I have your money, and you my Horse, I should protest this

Horse is mine, because I love the Horse, or I do not know why I do protest, because my Opinion is contrary to the rest. Ridiculous! When they say the Bishops did anciently protest, it was only dissenting, and that in the case of the Pope.

Lords before the Parliament.

REAT Lords by reason of their Flatterers, are the first that know their own Virtues, and the

last that know their own Vices. Some of

them are ashamed upwards, because their Ancestors were too great. Others are ashamed downwards, because they were too little.

2. The Prior of St. John of Jerusalem,† is said to be

"The Lords protesting." The Lords (says Clarendon) had an ancient privilege, very rarely used, of entering their names as dissentients from the vote of the majority. But now the Puritan Lords would often do it; not simply entering their names, but summing up the matter debated, and protesting" lest mischief should befall the Commonwealth by this Resolution," &c. and this in the Records of the House, so that the Commons saw who was with them and who not.

+ Being generally of noble extraction and a military person. "So also the Abbot of St. James, by Northampton, may be

Primus Baro Angliæ, the first Baron of England, because being last of the Spiritual Barons, he chose to be first of the Temporal. He was a kind of an Otter, a Knight half Spiritual, and half Temporal.

3. Quest. Whether is every Baron a Baron of some Place?

Answ. 'Tis according to his Patent; of late Years they have been made Baron of some Place, but anciently not, called only by their Surname, or the Surname of some Family, into which they have been married.

4. The making of new Lords lessens all the rest. 'Tis in the business of Lords, as it 'twas with St. Nicolas's Image: the Country-Man, you know, could not find in his Heart to adore the new Image, made of his own Plum-Tree, though he had formerly worshipped the old one. The Lords that are ancient we honour, because we know not whence they come; but the new ones we slight, because we know their beginning.

5. For the Irish Lords* to take upon them here in

said to sit but on one hip in Parliament, he appears so in the twilight betwixt a Baron and no Baron in the summons thereunto."-Fuller.

* In 1626 the Lords complained to the King, that whereas they had heretofore, out of courtesy, as to strangers, yielded precedency according to degree, "unto such nobles of Scotland and Ireland as, being in titles above them, have resorted hither; Now divers of the natural born subjects of those Kingdoms resident here with their families, and having their chief estates among us, do, by reason of some late created dignities in those Kingdoms of Scotland and Ireland, claim precedency of the Peers of this Realm, which tends to the disservice of your Majesty, and to the great disparagement of the English Nobility, as by these reasons may appear, &c."-Rushworth, i. 237.

England, is as if the Cook in the Fair should come to my Lady Kent's Kitchen, and take upon him to roast the Meat there, because he is a Cook in another place.

Marriage.

Fall Actions of a Man's Life, his Marriage does least concern other people, yet of all Actions of our Life 'tis most meddled with by

other People.

2. Marriage is nothing but a Civil Contract. 'Tis true, 'tis an Ordinance of God: so is every other Contract; God commands me to keep it when I have made it.

3. Marriage is a desperate thing. The Frogs in Esop were extreme wise; they had a great mind to some Water, but they would not leap into the Well, because they could not get out again.

4. We single out particulars, and apply God's Providence to them. Thus when two are married and have undone one another, they cry it was God's Providence we should come together, when God's Providence does equally concur to every thing.

Marriage of Cousin-Germans.* HOME Men forbear to marry Cousin-Germans

out of this kind of scruple of Conscience, be

cause it was unlawful before the Reformation, and is still in the Church of Rome. And so by reason

* On this subject the reader may consult the learned Disserta

their Grand-Father, or their great Grand-Father did not do it, upon that old Score they think they ought not to do it as some Men forbear Flesh upon Friday, not reflecting upon the Statute which with us makes it unlawful, but out of an old Score, because the Church of Rome forbids it, and their Fore-fathers always forbore flesh upon that Day. Others forbear it out of a Natural Consideration, because it is observed, for Example, in Beasts, if two couple of a near Kind, the Breed proves not so good. The same Observation they make in Plants and Trees, which degenerate being grafted upon the same Stock. And 'tis also further observed, those Matches between Cousingermans seldom prove fortunate. But for the lawfulness there is no Colour but Cousin-germans in England may marry both by the Law of God and man; for with us we have reduc'd all the Degrees of Marriage to those in the Levitical-Law, and 'tis plain there's nothing against it. As for that that is said, Cousin-germans once removed may not Marry, and therefore, seeing* a further degree may not, 'tis presumed a nearer should not; no Man can tell what it means.

tion of Gothofred. "De Nuptiis Consobrinorum: Ubi Lex cele. brandis 19 Cod. de Nuptiis illustratur Arcadioque Imperatore vindicatur," which is subjoined to his Edition of Philostorgius. Genev. 1643, 4to. Also the Works of the memorable John Hales of Eton. Glasgow, 1765, vol. i. p. 145. Wood's Institutes of the Civil Law, p. 47, and Dr. Taylor's Elements, p. 331.

The orig. ed. has being.