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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	common_a	nature_n	reason_n	4,591	5	4.8578	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96438	Zootomia, or, Observations of the present manners of the English: briefly anatomizing the living by the dead. With an usefull detection of the mountebanks of both sexes. / By Richard Whitlock, M.D. late fellow of All-Souls Colledge in Oxford.	Whitlock, Richard, b. 1615 or 16.	1654 (1654)	Wing W2030; Thomason E1478_2; ESTC R204093	231,674	616

Dinner Cookt his Supper Thus do we seek our selves in Acts of greatest Self-denyall to the worlds view while we fast to Gluttony and humble our selves to the pulling down of others And for acts of Charity how hath Suicisme crept into them He that giveth to the Poor lendeth to the Lord had not got the Almighty many Creditours but that the vulgar Translation hath it Foeneratur Domino lendeth with usury to the Lord if we fling our Bread upon the waters we chuse not Currents that run all one way and that from us but tyding waters we do good to such as may return it How usuall to move to Compassion by an Argument drawn from our selves it may be our own Case we our selves may fall into the like condition c. Our Charity as we call it on this very score is warmer to a Brief for fire than towards the Cold and Hunger-starv'd in Prisons because we presume our Husbandry fence against a Prison though our Houses are not so against Fire Well the Worlds grand Schismaticke wee have dissected and taken to peeces but now to set him together again and unite this Separatist to the Pursuance of publike Concernments were worth while To bring which to passe I know no speedier course than for every man to summe up his Quotus and survey his Qualis how inconsiderable a Vnite he is or how small a place he filleth up in the Masse of things and what Place Rank or Office he filleth be it small or great The first breedeth Humility the other directeth our Aimes aright As for the first think thy selfe but above what ever is dishonest and thou canst not think thy selfe low enough the want of which causeth this wrying all things to our own proper Interest as if for us alone this great Motion of the world were set a going Did we consider what an Atome and how easily to be spared the proudest he is that knocketh the Stars with his head in his own conceit I cannot tell whether we should pity or deride most this diverting of all Streames into our own Channell not considering that by our Crossing one another nay Destruction of one another the Designes of Providence do proceed and the Course of Nature is upheld being Societas nostra fornicationi lapidum simillima quae Casura nisi invicem obstarent Senec. Ep. 95. We are like a Brick or stone-wall where the ones resisting the motion of the other to the Center as they call it upholdeth the whole Fabrick Nay ex constitutione Naturae miserius est nocere quam laedi it is more miserable to do than receive an Injury saith the same Author by reason of that Community of part● in the Vniverse whereof we are Members Here is a Self-denyall talked of by Christians but to their shame more practised by the Moralists whose Humility made them beare patiently Checks of their private Designes rather than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natura it is Saint James his word c. 3. Course Circulation or wheele of Nature should meet with the least Jolt or Check But then consider qualis or what Relation thou hast in the common Body of the Vniverse and thou canst not be private spirited Heare the voice of Nature tell thee it Omne hoc quod vides quo divina humana conclusa sunt unum est Membra sumus Corporis magni Senec. Ep. 95. consider the Vniverse as one Body we are all Members of this great Body But to knock the Naile on the head heare Christianity speak in the language of that true publick Spirit Paul Shall the head say unto the foot I have no need of thee A Comparison by which it apeareth sequestred Aimes and Designes are naturall Treason and Mutiny as well as Politick as if according to the Fable the Arme should resolve to work for the Belly no longer but for it selfe a Folly quickly punishing it selfe with Atrophie and Consumption yet true of thee who ever thou art that wilt not lay out some of thy selfe on thy Country or the Church of God as this Apostle the greatest Prodigall of himselfe of any of the Apostles his Bones would it is very like and well might challenge the greatest share in his Flesh or to be first served no what fastings had not Whippings had of it and watchings and Travell they were last served and had but the others Leavings but such publick spirits are scarce as such Apostle I finde in the Schoole of Nature no better Embleme of this commendable Resignation of our selves to publike service than the Bee-hive of which we may use that of Ovid. Privati nil habet ista Domus They toile not for any Private Ends and Pliny will second it Apes Rempublicam ac mores habent nil novere nisi commune lib. 2. cap. 15. the Bees saith he have a Common wealth and have no designes but Publike Nay A Bee if you will beleive him in Stobaeus cannot live alone Sola perit Now Man according to Aristotle Est Animall civile magis quam omnes Apes vel animal ullum congregabile Polit Lib. 1. c. 2. is a more sociable Creature than any other Creature but we have Law on our side as well as Nature Dominus Membrorum suorum nemo videtur mulctat eum civitas ignominia afficit qui se ipse exanimavit ut qui Civitatem injuria affecerit F. de ventr in possess mit Leg. 1. p. 13. for according to the Civill Law No man is Master of his own Body and therefore selfe-destroyers have not common buriall and are after Death thereby disgraced as such that have injured the Common-wealth as well as themselves And that this Temper was believed to be according to Nature and Reason and Law take the Jury of Histories verdict Plutarch in Lycurgus affirmeth that the Lacaedemonians according to the above mentioned Embleme nec vellent nec scirent privatim vivere verum ut Apum more conglobati ad Rempublicam Patriae essent toti the Lacedemonians knew not nor desired any private drifts but like Bees with a publick concurrence of their Labours and Aimes consecr●ted both to their Countries general good On this score Paedaretus bore his Repulse of not being admitted into the number of three hundred chose before him to some honourable employment with more joy than troublednesse of Spirit Protesting He was glad there were so many in the City worthier than himselfe And take his other Instance in Polystratydas being sent to Treat with another Prince and being asked whether he came privately or by publick Authority answered them gallantly if I speed I came from the Common-wealth but if I am repulsed of my own head but I conclude this Ternary of Worthies with Cato and his Character in Lucan's Pharsal Patriae impendere vitam Nec sibi sed toti genitum se credere mundo Veneris huic maximus usus Progenies Vrbi Pater est Vrbique Maritus Justitiae cultor rigidi servator honesti In

of the Church Eloquent and when she began to speak spoke no lesse learned then her Opposers In the second Century Justin Martyr Tatianus Irenaeus c. as I finde them Marshalled In the third Tertullian Origen who it is said writ 6000. Books Clemens Alexandrinus the Christian Plutarch as one calleth him quoddam Promptuarium mansuetioris literaturae Minutius Foelix Cyprian who Saint Austin saith robb'd the AEgyptians of all their Gold and Jewels their Arts and Learning when he joyned himselfe to the Israel of God and set forwards to the Heavenly Canaan In the fourth Basil Nazianzen Chrysostome with whose name as the ablest Barrester in the cause of Heaven the best Spokes-man for Christ to his Spouse and who was among the Fathers as Paul among the Apostles for all manner of Abilities I end the List of Champions for pious Learning though thence downeward afford many more Even every Age hath had Champions for the Truth armed at all points against Sophistry and men qualified with all Abilities of Embassadours for Heaven that contented not themselves with good meanings towards Heaven or holinesse of life alone to be all required in men chosen for such weighty Trusts as the Oracles of God by them to be defended and explain'd onely by the Scripture it selfe and the private Interpretation of their own Conjectures but used all helps of divine and humane Learning of all whom we may use those words in Ecclesiasticus 44. verses 4. 6. 7. that they were leaders of the people by their Counsels and by their Knowledge and Learning meet for the people wise and eloquent in their Instructions c. and were the Glory of their times verse 7. Come we now to the last and lastingest Friend Learning hath and that is Reason which when it sheweth the usefulnesse thereof in defence or perswasion of Truth if it leave not its Opposers convinced it will aggravate their Obstinacy and argue their blindnesse incurable for it 1. The usefulnesse of it in the defence of truth see by Athanasius his want of it at one plunge against the Arrians where his want of that part of it which is the Languages more particularly his skill in the Hebrew put him to needlesse shifting distinctions Whereas it is Proverbs the 8. 22. Wisdome was with God from the beginning which wisdome by both is confessed to be meant Christ And they urged the Septuagints Translation Created mee and so denyed the Divinity of Christ he had easily evaded the Sophisme without a puzzle of distinctions had he known the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to possesse as well as create Without question were one to enter Discourse or Dispute it is not ones Truly I concieve this is the meaning of the place and I believe it is faithfully translated by such and such pious men that undertook the work will silence a man be he friend or foe to truth that appealeth to Originals Then for Deductions how easie to impose Sophismes on one that knoweth no kind of Logick or form of Reasoning which any love but they that dispute for Victory not Truth that care not how they silence an Opposer though it be by Impertinencies so they be lowde enough and nimbly enough urged Come to others that on good grounds enough require some concent of History Ecclesiasticall or Civill for the explaining of some places of Scripture What shall my Friend do that knoweth no History but some ten or twelve Sinces in his Almanack How long since the World was created and when Coaches came into England that dareth not lay a wager whether Edward the fifth was before Edward the third tell not him of Councells that knoweth none or at least beleeveth none but his Common Councel calleth all Popish Traditions but what the Churchwarden and his Predecessors can remember Will such a one be fit to deale with one versed in History Ecclesiasticall and Civill Councells Law Canonicall and Civill weapons of use for Truth as well as sometimes against it but of no use to our Artillery-ground Man that never saw any Service never read any but his own Sides Arguments meeting with any other he denyeth conclusions careth not for Councels Fathers Schoolmen Reasons all usefull in their course so much as for one ignorant Neighbours opinion seconding his owne for no otherwise indeed will he like any Judge you how fit such a one would be to defend his Faith against Scholastick opposition Let Saint Pauls judgement be taken who made not more fit by his hand then Pen by Institution then Instruction for this weighty calling He would have his Bishop which if no more then Pastour the more to our purpose one holding fast the faithfull word as he hath been taught that he may be able by sound Doctrine both to exhort and convince Gainsayers for both which how contrary to this Canon unfit are the illiterate Rabble Such whose Giftishnesse in Exhortation amounteth to a perswasive power indeed but to what Of their Auditors to depart the Church and spend their times better then in hearing such holders forth of words that they never were taught nor ever in themselves can teach in stead of holders fast of words taught Convinced gainesayers and wranglers they are in stead of convincers of such as the Apostle would have his Bishops the tenth Verse of that Chapter compared with Jude verses 10. 12. 13. setteth out to the full the illiterate Townes new Teacher there are many there is a Rabble intimated not selected ones instituted ordained rightly called c. unruly and vaine talkers here is two expressive Epithets for this Rabble and those are rude and ignorant unruly and vaine what is wanting in solidity you shall have in noise And because Opposita juxta se posita magis elucescunt shadows best set off the lighter parts of the Picture it can be no digression to follow the Apostles methode in delivery of his Cautions for election of men sufficient for these things who I hope in fine to the unmuddied judgement it will appeare meant the Literate which is as in the above mentioned place to shew their contraries I will therefore pursue it a little further Jude limmes me-thinks these Gospell Dark Lanternes lights I cannot call them without it be Ignes fatui Fooles fires Wills with a wisp c. as our very Teachers Meteorology wordeth them the Apostles words are verse 10. These speak evill of the Things they know not the latter part of the Verse belonging principally to Ranters Here behold againe Ill Language and Ignorance as their Matter and Forme coupled what is it but making the old Adage Canonicall knowledge hath no Enemy but Ignorance Then in the 12. Verse hee saith they are Clouds without Raine good for nothing but to keep the Sun from the Earth so are these Teachers hinderers of that Light and knowledge they cannot attaine to themselves To say truth though some call their profound Ignorances New Lights they were better Anabaptised into

more mourners at his Funerall then acquaintance Whereas the Ominously borne may have many in Blacks but few in mourning whose Mothers fruitfulnesse hath made many Childlesse bringing forth not so much a Man-childe as Man-slayer and whose Father though otherwise never so innocent is guilty of Antoninus his only crime Hoc solo Patriae quod genuit nocuit murdering his Countrey by one single act of Generation When such a one I say satisfieth the wishes of the living by their owne dying there is a sadnesse on people as when some calamity forsaketh them indeed a joy at their Funeralls as at Triumphs allayd onely with this true greife that it fell out no sooner They never doing so good a deed before to their Country as to dye As Ausonius of Otho Hoc solum fecit nobile quod perijt Repute or Fame then we see are more at our owne disposalls then our Fortunes if bad among good our fault if good among bad men our fault no lesse And since t is so hard in Common-wealths nothing lesse then Platonick to obtaine it steddy or lasting ayme more at a good one then great one or if a great one be thy ayme let it be such a one as may hold good among the more numerous and uniforme of the other World where it shall have the greatnesse of duration added ample it shal be as the approbation of that glorious Theatre can make it unchangably lasting as Eternity For thy Repute while in this medly World thus regulate thy selfe Let thy Actions be justified by the Square of Religion and Justice then say as a Poet as justly confident 'T is good and if you le lik 't you may it not being Arrogance but well becoming Confidence to scorne the injurious World when it denyeth merit its due I would not be good on the Salary of its praise nor shall their scorne spoyle good purposes in their conception by damping my resolutions or by frights abortive their execution or smother my joy at their birth IF the Philosophers Schoole found two Handles a sufferable and unsufferable to every thing done or sayd by Men or commanded by Providence So Seneca will have all events Non tam accidentia quam Imperata not Lottery but Orders from the Supream power We cannot but on the improvement of Christianity confesse that nothing hath an unsufferable because not an unusefull Handle to be taken by He that hath course Fare hath more to boast on it may be in his stomack relishing each Crust like the various pleasing Manna when the Gluttons dainties are but as meat before Idols Ecclesiasticus 30. 19. or as Meat set upon a Grave Verse 18. or if tasted no pleasanter then nauseating Quailes Hast thou Enemies Looke on them as Discoverers of thee more then thy selfe-love or thy flattering friends will discover Lingring sicknesse hath its acceptable Handle by preparing and inchoate mortifications lessening the horrour of that must-be-done Dying What is wanting then to our serenity and calmnesse of minde but an ambodexter acception of Occurrences since all may be resolved into Banquet or Physick What is not pleasant may be usefull and therefore ought to be acceptable Infallibility minc'd THe modesty of the Scribes and Pharisees accuseth the Arrogance of our Scriblers and Divinity-Mongers now the largest Corporation They left the Prerogative of teaching as having authority to him that alone spake as never man spake Among us what more familiar phrase in Controversies Admonitions and Discourses of any nature then I thinke so I would not do so My opinion is Which used leaving out a reason proveth no small reason against a Wise mans Assent for if it be a truth that he that for himselfe adviseth onely with himselfe hath a Foole his adviser in Counsell or definitive sentence on Controversies where I thinke is all the Premises A Foole sayd it must needs be the Conclusion How vainely do we make the Inclosure of Infallibility to the Papall Chaire Antichristian yet make Infallibility minced as I may terme it into severalls and private Interpretation the Canon of our owne and other mens beleife In point of Authority take no more to thy selfe then thou wilt allow any other Give more to many others then thou wilt to any one and especially thy selfe To swim against the stream is harder then to saile he that would stemme the Tyde had need of a good Gale let strength of reason make thee Dissent and for thy Assent authority of most best may be thy Reason where other Perswasives are silent Allow Writers the priviledge of a Jury where Number addeth weight to the Verdict else why may not the Judg judge of the fact as well as the Law He that will beleeve none but himselfe let him give others leave to be of the same minde and his reason and judgement shall keep still of private authority as well as Interpretation and his I thinke so shall meet with a Nemo credidit No body else doth The power of Prayer NO Poet durst have fetcht his Fancy so farr as to call Prayer the Manicles of the Almighty had not God himselfe in a Line strong next to Prayer confessed it when he saith to Moses Let me alone O powerfull Priviledge allowed poore Man that the Almighty's Justice must take out Commission for Execution from the Intercession of his Saints if Moses hold not his Tongue God cannot move his Hands O blest obstructer of Justice I will never doubt thy Power in procuring Mercy that canst hinder a Provoked Deity from proceeding to execution of A dareing Worme Decade 2. Commendable Carelesnesse SElfe-vexations which are most unpitied may by no way better be blowne over then by reckoning Impossibles not to concerne our Desires nor Vnavoydables our Feares nor things past our Remedy our vexing sorrow except sin to sit downe and cry because we are out of the way is no step into it to Curse at bad Casts is no part of the skilfull but impatient Gamster Desire not what thou canst not attaine it was not the weakest part of the Fox to despise the Grapes he could not reach Feare nothing thou canst not prevent and for Things past use their Remembrance as thy instructive experiments not renewers of thy Torment follow the Comedians Comick carelesnesse because Life is but a Game Ita est vita Hominum quasi cum ludas tesseris si illud quod est maxime opus jactu non cadit illud quod cecidit forte id Arte ut corrigas Since Life is but as a Game at Tables if the fore-game be not to thy wish neither whine nor Curse but rowse thy care to an after-Game Afflictions are Pursivants THat Afflictions stay with us is commonly our owne fault they have their Errand to deliver and we make them wait for a Hearing Sometimes Let my People go is their Message Let thy Soule goe from the Captivity of Satan or drudging Taskings of the World and serve the Lord thy God