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the flesh or spirit he knoweth not) to take him into the third heaven: and there he was so filled with revelation, that God was forced to put the Philomelathorn under his breast, that he might not fall into the sleep of sin, and so give himself up (as Sampson) into the hands of Philistine enemies. And yet this man exceeds all men in affections, and in his affections surpasseth all his other excellencies. It is he that is often in journeys, in perils of waters, in perils of robbers, in perils by his own nation, in perils amongst the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amongst false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. And as he saith of himself, "Who was weak and I was not weak? Who was offended and I did not burn?" It is he that fought with the beasts at Ephesus. He is content not only to be bound, but to die for Christ.
Good St. Paul was so tender over his kinsmen according to the flesh, that for their sakes he could willingly be content to be separated from the love of the Lord Jesus Christ. And this is greater love than that which Christ mentioneth; for no man had then shewed greater love than to die; but this holy saint will go one step further, he will suffer an eternal death for his friend.
Thus, if suffering either for the head or membersy
for the church, or Christ, will discover affection, I suppose he will merit the garland.
And as a compliment and crown of all, if to live be most for God's glory, though death be his advantage, he is resolved to submit, making obedience to Christ in life and death, his gain and triumph.
I confess, when he travelleth through those briary disputes, he cannot display such sparkling vivid affections: but, when he hath gotten but a little above those lime-twigs, how doth he mount on high, and there, upon even wings, disdain all things below, triumphing in the embraces of his Saviour, who is to him more choice than the choicest of ten thousand!
If what I have attempted to prove be true, as I hope it is, then consider,
Either those who are eminent in affection, and otherwise know little; or those who, as they abound in one, are also masters in the others. Distinguish appearances from truth; reading, memory, discourses, effects of sense or complexion, from that which entereth the soul, becometh real there, acteth, floweth from thence as a spring: and then will you conclude, that all knowledge lieth in the affection; that all knowledge is but one, differing only in degrees.
And lastly, that all, whether knowledge or affection, is but the truth, that spiritual ray of heavenly
light which God is pleased to present to our view under several shapes, yet is but one and the same being, scil. light and truth.
2. Lord Brook also wrote "A Discourse against Episcopacy," published in 1641, 4to.
THOMAS FULLER, historian and divine, was born at Akle, Northamptonshire, in 1608. After being initiated in grammar-learning by his father, he was sent at the early age of twelve years to Queen's College, in Cambridge, where he took his degrees in arts. He afterwards removed to Sidney College, of which he became a fellow in 1631; and at the same time obtained a prebend in the church of Salisbury. In 1641, he was chosen lecturer at the Savoy; and to shew his fidelity to the royal cause, he procured, in 1643, a nomination as chaplain to the royal army. Prior to this, however, he had been deprived of all his benefices. While with the army, he employed his leisure chiefly in making histori
cal collections; particularly in collecting materials for his Worthies of England.
Towards the close of the war, part of the royal army, under lord Hopton, being driven into Cornwall, Fuller, by permission, took refuge at Exeter, where he resumed his studies, and was moreover appointed chaplain to the princess Henrietta Maria, who was born at Exeter in June 1643. He soon after obtained a patent from the king for his presentation to the living of Dorchester, which however he did not receive. He continued his attendance. on the princess, till the surrender of Exeter to the parliament, in April 1646.
On his return to London he was chosen lecturer at St. Clement's Lane, near Lombardstreet, and soon after removed to St. Bride's in Fleet-street. About 1648, he became chaplain to the earl of Carlisle, by whom he was presented with the rectory of Waltham, in Essex.
After the restoration, he also was restored to his preferments; he was moreover chosen chap `ain extraordinary to the king; and in 1660, created doctor of divinity, at Cambridge, by Mandamus. He died in August of the year