Gunning for the Holy Ghost - Tales of Passage 1

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And by this means a far greater Number were laid by, than otherwise would have been; and the few that yielded to Conformity they thought would be despicable and contemptible as long as they lived. A Noble Revenge, and worthy of the Actors. When the Act of Uniformity was passed, it gave all the Ministers that could not Conform, no longer time than till Bartholomew-day, August Because I would let Authority soon know, that I intended to obey them in all that was lawful.

Because I would let all Ministers in England understand in time, whether I intended to Conform or not: For had I stayed to the last day, some would have Conformed the sooner, upon a Supposition that I intended it. For when Pastors and People should have been humbled for their Sins, and lamented their former Negligence and Unfruitfulness, most of them were filled with Disdain and Indignation against the Prelates, and were ready with Confidence to say, [God will not long suffer so wicked and cruel a Generation of Men: It will be but a little while till God will pull them down]: And thus Men were puft up by other Mens sinfulness, and kept from a kindly humbling of themselves.

And now came in the great Inundation of Calamities, which in many Streams overwhelmed Thousands of godly Christians, together with their Pastors. As for Example, 1. For their former Maintenance served them but for the time, and few of them laid up any thing for the future: For many of them had not past 30 or 40 l. The Peoples Poverty was so great, that they were not able much to relieve their Ministers.

The Hearts of the People were grieved for the loss of their Pastors. Many places had such set over them in their steads, as they could not with Conscience or Comfort commit the Conduct of their Souls to. Those that did not this were to be Excommunicated, and then to have a Writ sued out against them de Excommunicatio capiendo, to lay them in the Jail, and seize on their Estates.

The People were hereupon unavoidably divided among themselves: Others would do both, and take all that they thought good of both: Some would only hear the Publick Sermons: Others would also go to Common Prayer where the Minister was tolerable: Some would joyn in the Sacrament with them, where the Minister was honest, and others would not.

And this Division they long foresaw, but could not possibly prevent. And the Ministers themselves were thus also divided, who before seemed all one; for some would go to Church, to Common Prayer, to Sacraments, and others would not: Some of them thought that it was their Duty to preach publickly in the Streets or Fields while the People desired it, and not to cease their Work through fear of Men, till they lay in Jails, or were all banished: And others thought that it rather bound them to this Communion and Worship in case they could have no better: Hereupon those Ministers that would not cease preaching were thrust into Prisons, and Censured some of them the rest that did not do as they.

But yet where serious Godliness appeared, it kept up some Charity and Respect, and united them in the main. All these Calamities brought another; It fell out one day in Mr. But precious in the sight of the Lord, is the Blood of his holy Ones. Abundance more were laid in Jails in many Counties for preaching, and the vexation of the Peoples Souls was increased. There were many Citizens of London, who had then a great Compassion on the Ministers, whose Families were utterly destitute of Maintenance, and fain they would have relieved them, and had such a Method, that the Citizens of each County should help the Ministers of that County: But they durst not do it, lest it were judged a Conspiracy: And he answered, [Aye, God forbid but Men should give their own according as their Charity leads them].

And so having his preconsent, I gave it them for Encouragement. But they would not believe that it was Cordial, and would be any Security to them, and so they never durst venture upon such a Method which might have made their Charity effectual; but a few that were most willing, did much more than all the rest, and solicited some of their own Acquaintance, for their Counties Relief.

And here I think it meet before I proceed, to open the true state of the Conformists and Nonconformists in England at this time. Some of the old Ministers called Presbyterians formerly, that Conformed at Bartholomew Tide, or after, who had been in possession before the King came in: These were also of several sorts: And so they Subscribed to the Parliament's words, and put their own sence upon them only by word of mouth, or in some by-paper. Some of them read Mr.

Fullwood 's and Stileman 's Books, and could not answer them, and therefore Conformed: For no Man ventured to put forth a full and satisfactory Answer to them for fear of ruine Though somewhat was written before by Mr. Crofton, and after by Mr. Some were young raw Men that were never versed in such kind of Controversies: And other things they thought were small. And most that I knew, when once they inclined to Conformity, did avoid the Company of their Brethren, and never askt them what their Reasons were against Conformity.

Of these, some with Dr. The third sort of Conformists, was of those that were heartily such throughout: And these were also of three sorts; 1. Those that were zealous for the Diocesan Party and the Cause, and desirous to extirpate or destroy the Nonconformists: And these were supposed to be the high and swaying Party.

This Composition made up the Body of the Conformists in this Land, and all this Difference there was among them. The Nonconformists also were of divers sorts. There were some few of my Acquaintance who were for the old Conformity; for Bishops, Common Prayer Book, Ceremonies, and the old Subscription, and against the imposing and taking of the Covenant, which they never took and against the Parliaments Wars: But they could not Subscribe that they Assent and Consent to all things now imposed; nor could they Absolve all others in the three Kingdoms from being obliged by the Vow and Covenant to endeavour Church Reformation, though they would not have had them take the Vow.

Though they doubt not but Sedition and Rebellion should be abhorred of all, whether for Reformation or any other Pretence. A third sort of Nonconformists are the Presbyterians, whose Judgment is fore-described, and manifested in their Writings to all the World. The fourth sort are the Independents, who are for the most part a serious godly People, some of them moderate, going with Mr. Norton and the New-England Synod, and little differing from the moderate Presbyterians, and as well ordered as any Party that I know: And thus I have truly told you of all the Sorts among us, except the Papists, who are sufficiently known, and are no more of us than the other Sects are.

The Atheists and Infidels I name not, because as such, they have no Pastors. Next it will not be amiss if I briefly give you the Sum of their several Causes, and the Reasons of their several Ways. Those that are high Prelatists say, 1. Those that are called Conforming Presbyterians, and Latitudinarians, both say that our Prelacy is lawful, though not necessary; and that Mr.

And therefore when the Magistrate commandeth any, he is to be obeyed. But since they grew up to Preferment, they grow to be hot for the Prelacy. And therefore as to the Covenant, they all say, 1. That the End of it was Evil, viz. That the Efficient Cause was Evil or Null, viz. That the Imposers had no Authority to do it. That the Matter was Evil, viz.

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That the Swearers Act in taking it was sinful, for the foresaid Reasons. That he was forced to it. That if it were lawful before to endeavour an Alteration of the Government of the Church, yet now it is not, when King and Parliament have made a Law against it. Fulwood 's and Mr. Stileman 's Pleas, and the Sum of all that I have heard as to that Point. But further, as to the Interpretation of the Words of the Declaration hereabouts, the Latitudinarians, and Conforming Presbyterians, and some of the Prelatists say as followeth: That the Declaration includeth not the King, when it saith, [There is no obligation on me or any other person]: Because the King is meant in the Counterpart, or Object, viz the Government of the State, which is not to be altered.

They say that it is only Rebellions, or other unlawful Endeavours, that are meant by the words [ to Endeavour ]. They say that by [ any Alteration ] is meant only [any Essential Alteration] and not [any Integral or Accidental Alteration] of the Government. They principally argue that all Mens words are to be taken charitative, in the most honest and favourable sence that they will bear: Therefore Charity permitteth us not to judge them so inhuman, irrational, irreligious, and cruel, as to command Men to be perjured, and to change the constituted Government, by prohibiting King, Parliament, or People, to do any thing which belonged to them in their places.

These are the Reasons for the lawfulness of declaring against the Obligation of the Covenant. Concerning this, they are also divided among themselves. One Party say, That this is true universally in the proper sence of the words. The other say, That it is to be understood of such as are legally Commissioned by him only; and that if he should Commission two or three Men, or more, to kill the Parliament, or burn the City, or to dispossess Men of their Freeholds, it were lawful forcibly to resist.

Or if the Sheriff be to raise the Posse Comitatus in obedience to a Decree of a Court of Justice, to put a Man into possession of his House, he may do it forcibly, though the Defendant be Commissioned by the King to keep it. The fourth Matter of Difference, being the Oath of Canonical Obedience, they here also differ among themselves. For that which must be done, may be promised and sworn.

Others of them say, That it is only to the Bishops as Magistrates, or Officers of the King, that we swear to them. The one sort say, That Ordination without Diocesans is a Nullity, and those that are so Ordained, are no Ministers but Laymen; and therefore their Churches, no true Churches in sensu politico: And therefore that such must needs be Re-ordained.

These comprehend abundance of Particulars; some Doctrinal, some about the Offices and Discipline of the Church, and some about the Matter, the Order and Manner, and Ceremonies of Worship. Here they are also divided among themselves: The reason of this Exposition they fetch from the word [use] which is found after in the Act of Uniformity, though it be not in the words of the Delaration. Concerning the Kalendar imposing the use of so many Apocryphal Lessons, they say that they are read but upon Week-days, and that not as Scripture, but as edifying Lessons, as the Homilies are; and as many Churches have long used them.

And if there be any fault, it is not in the Common Prayer Book, which useth but such words as are fit to be used by the Members of the Church: The same they say of their refusing to give the Lord's Supper to any that will not kneel in the Reception of it. They say that it is better to Administer the Sacraments to some, than to none at all: And for the Lord's Supper, they have power to put away all that are proved impenitent in notorious Scandal.

Having told you what the Conformists say for themselves as faithfully as will stand with brevity before I proceed, I think it best to set down here the words, 1. Of the Covenant; 2. Of the Subscription and Declaration; 3. Of the Oath of Canonical Obedience, before your Eyes; that while the Subject of the Controversie is before you, the Controversie it self may be the better understood. That we and our Posterity after us, may, as Brethren, live in Faith and Love, the Lord may delight to dwell in the midst of us. And that the Lord may be one, and his Name one in the three Kingdoms.

All which we shall do as in the sight of God. So help me God. But all are agreed that it is not lawful to do all that is required, and therefore they are all cast out of the Exercise of the Sacred Ministry, and forbidden to preach the Word of God. The Reasons commonly given by them are either, 1. Against the Using of them being imposed. Those of the former sort were given into the King and Bishops before the Passing of the Act of Uniformity, and are laid down in the beginning of this Book; and the Opportunity being now past, the Nonconformists now meddle not with that part of the Cause, it having seemed good to their Superiours to go against their Reasons.

But this is worthy the noting by the way, that all that I can speak with of the Conforming Party, do now justifie only the Using and Obeying, and not the Imposing of these things with the Penalty by which they are Imposed: But it is the Reasons against our full Obedience to the Imposition of this Conformity, which I am now to rehearse: And first there are divers general Reasons which keep some of them more than others from Conformity, and drive them further, even from joyning with them in Liturgy or Sacrament.

But some who are more considerate, reply, That this is no other than what is the usual Attendant of a National Establishment; it being a common thing for all those in a State, who are really of no Religion, in appearance to fall in with that Mode of Religion that is favour'd by the Law, and most encouraged by the Prince. But the moderater Nonconformists are not for this Reason; because, say they, it is but Counsel as it cometh from the Convocation; and it is the King and Parliament that make a Law of it, whom we must obey in lawful things. They say also, 3.

That these Impositions are done by the Prelates in meer design to root out godly Ministers and Christians: And what they aim at further, when they have thus driven out all the able, faithful Ministers, God knoweth. If that it were known to any one of us, not by the Evidence of the thing, but by some other Discovery, that a lawful thing is Commanded with a pernicious design, that will not excuse us from our Obedience, unless it be probable that the Church, is like to be saved from ruine, by our forbearance to obey: Also they say, That we have Covenanted to endeavour a Reformation, and had begun it, and therefore shall be Covenant-breakers and Backsliders, if we yield to any thing which was to be reformed.

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And for us to joyn with them that are in the way to Wrath, is the way to be partakers of their Plagues. But the moderate say to this, 1. That the Extenuation as well as the Aggravation of their Sin must be considered: And that such great Provocation may not only sublimate Malice where it findeth it, but greatly exasperate even temperate Men. That it's true that we must partake with no Men in their Sin, as ever we would escape their Plagues: Hales himself affirmeth , we shall be partakers of the Schisms if we use them.

But the moderate say, That indeed if we partake in the Imposition, we partake in the Guilt of the Division caused by it: But when they are Imposed, we may do that which in it self is lawful, without any consent to the Imposition at all: But to this the moderate Nonconformists say, That 1. And that we must not separate from one, upon a Cause that is common to almost all. That though there be no Necessity of our escaping Persecution, nor any absolute Necessity of our Personal Preaching, yet there is of this last an ordinate Hypothetical Necessity laid upon us by God himself; and wo to us if we preach not when we may.

For the particular Controversie about Diocesans: But they are all agreed that the English Diocesan Frame of Government, and so the Popish Prelacy, is unlawful, and of dangerous tendency in the Churches. And that this Controversie may be understood, the English Frame must here be opened. They have no power to judge what Persons of their Parish shall be confirmed, or admitted into the number of Adult Communicants: And it is uncertain whether he may.

Suspend any of these, but the Malicious that will not be reconciled: So that the Ministers may read Prayers and Preach, and may read an Excommunication or Absolution when it is sent them, and may, if they please, joyn with the Churchwarden as Informers, to present some Men to the Bishops Court, but Church-Government is denied them.

This Court is to hear all considerable Causes, and determine them by Excommunications or Absolutions, and to send their Excommunications or Absolutions written to the Parish Priest, who is to read them. And if he have power as a Presbyter, why do the Bishop appropriate it to themselves? Some Diocesses have one Arch-Deacon, some two, some few three or four. The Bishops should go visit once a year, and the Arch-Deacon oftner: In brief, this is the Frame of our Diocesan Government.

And note here, That the Discipline of the Church is not to be judged of by the King's Declaration concerning Ecclesiastical Affairs, which was never executed before it was void, in these respects: But as it is in England at this day, and hath been this Sixty or Seventy years by-past.

Now concerning this Diocesan Frame of Government, the Non-Subscribers called Puritans by many do judge that it is sinful and contrary to the Word of God, both in the Constitution and in the Administration of it. And they lay upon it these heavy Charges, the least of which if proved, is of intolerable weight. The Major will not be denied: The Minor hath two parts; 1. Which they prove thus; 1. There is no such thing found in all the New Testament as a Presbyter that had not the Power of Governing his Flock as well as Teaching it. He that can find it, let him: The Papists confess that they have the Power of the Keys in foro interiori to this day; which is the Spiritual Government.

By the Actual Constitution, disabling them, and placing the Power elsewhere. That this is a distinct Species, is proved in that 1. It wanteth an essential part which the other Species hath. From the Bishop's own profession, who in the beginning of the Book of Ordination Subscribed to do declare it plainly determined in Scripture, viz. That this Office is New, is proved 1. In that Scripture or Antiquity never knew it.

And in his Answer to the London Ministers, he saith, That for ought he knoweth, all his Brethren of the Church of England are of his mind: So that Presbyters that had no Governing Power, were not in Scripture times.

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And though he says that the other sort came in before Ignatiu 's time, yet 1. He saith not that this sort had no Government of the Flock, but that they were under the Bishop in Government; so that yet they are not the sort that we are speaking of. And he doth not prove any more. By the distinct end; 2. The distinct manner of Communion, yea and the matter of it.

And that this Form of Churches or Species is overthrown by this Prelacy, they prove: But such Churches as are thus constituted are destroyed by our Frame of Prelacy: The Major is confessed de facto by Dr. Hammond ubi supra as to Scripture times, and sufficiently cleared in my Treatise of Episcopacy. Ignatius his Testimony alone might suffice, who saith, That [ to every Church there was one Altar, and one Bishop, with the Presbyters and Deacons his Fellow Servants ].

So that Diocesans destroy particular Churches, as much as in them lyeth. But this being ridiculous, and yet said by none that I have heard of, I shall not stand to confute it. And consequently the Churches constituted by them are not of the same Species, It is one Office personally to Teach, Oversee, Rule and Worship with them; and another to do none of these to one of a thousand, but to send the Churchwardens a Book of Articles. Here note, That it is not an Archbishop 's Church that we are speaking of, who is but the General Pastor or Bishop, having other Bishops and Churches under him; but it is a Church infimae Speciei, commonly called a particular Church, which hath no other Churches or Bishops under it.

And that none such was in Scripture times, Dr. Hammond hath manifested there being then no Presbyters distinct from Bishops, as he faith on Act. There was then no Bishop infimae Speciei as distinct from an Archbishop, that had more than one Altar and Church: In the ancient times every City that had a Congregation of Christians had a Bishop: But now every Bishop hath many Cities under him, which have all but one Bishop.

The sixth Charge is, That instead of the ancient Bishops, a later sort of Bishops is introduced, of a distinct Species from all the ancient Bishops: But ours are of neither of these sorts: They are not Bishops of particular worshipping Churches that have one Altar; but have hundreds of such: And therefore this Argument against Diocesans is not managed by the Presbyterians as such, but by those that are for the Primitive Episcopacy. For to dispute Who shall be the Governours of the Church, when the meaning is, Whether there shall be any Government at all of that sort which Christ commandeth is the present practise.

For the clearing of this, these Questions are to be debated. And for the first Question, It is agreed on by all Protestants that I know of, except some of those that are called Erastians; I say, some of them: It will therefore be labour in vain to prove it. And as to the second Question, [What this Discipline is?

As to the Matter; 2. As to the Persons; 3. As to the Place; 4. As to the Manner; and 5. As to the End. And therefore it is called, The Power and Exercise of the Keys: We must first tell men privately of their private Faults, and if they hear us not, we must take with us two or three; if they hear not them, we must tell the Church; and finally, if they hear not the Church, they must be to us as Heathens and Publicans.

If any come to us, and bring not sound Doctrine, we must not receive him into our houses, nor bid him good speed, lest we be partakers of his evil deeds, 2 John And the penitent must be restored and re-admitted. And as to the Persons who are Parties in this Transaction, we are agreed 1.

That sententially it must be done by the Pastor or Governour of that particular Church, which the Person is to be admitted into, or cast out of: And by the judgment of the Pastors of other neighbour Churches, when they also, as Neighbours, are to refuse Communion with him. I think there is no Controversie among us about these. And therefore the Work will resolve us of the place; viz. And therefore that the Iudgment should be by those that being upon the place, have fullest opportunity to know the Persons and the Case: Even by those Pastors who labour amongst the People that are over them in the Lord, 1 Thess.

And as to the Manner, all Divines are agreed, That it is not to be like the proceedings of a Civil Court, where there is no more to be done, but examine the Cause and pass the Sentence, and execute it by Corporal Penalties and Mulcts: From all which it is evident, That one single Person thus dealt with in case of Heresie, may hold the Pastor or Bishop many days time, and one gross Sinner may hold him many hours time, before this Work can be done as the Nature and Ends of it do require. And all this is apparent in the Ends of it; which is, 1.

That the Sinner may be saved, and converted to that end; 3. Or however, that others may be warned by his sad Example. These are the Ends of Church-Discipline. And as you see what the Discipline is that is to be Exercised, so the Number of Persons on whom it is to be exercised, may be gathered from what is said in the beginning: How many hundred Parishes are in a Diocess.

How many hundred or thousand Souls in a Parish: And how many Hereticks, Atheists, Papists, Infidels, or Swearers, Cursers, Railers, Drunkards, Fornicators, and other scandalous Sinners there are proportionably in most Parishes, I leave to the judgment of every faithful Pastor that ever tried it by a particular knowledge of his Flock.

All this being laid together, the impossibility of Christ's Discipline in our Churches is undeniable: Because the second Admonition which should be before two or three, is there before an open Judicature; which is not suited to the appointed End: Shifting may deceive the unexperienced, but let any Minister in England be but so faithful as to know all his Flock, and regard their Souls, and he can never deny that this is the true Case. It is in this, as in Military Discipline, or Navigation, The Judgment of that Man that never tried it, is of very little value in the Case.

Do but try the Government of one Parish, in the Scripture way, and we shall not differ. Were it not morally impossible, some one godly Bishop in England would have executed it, as Christ appointeth: But no one godly Bishop in England doth, or ever did, so execute it: That which no one Man, no not the wisest or the best ever did, may well be called morally impossible, or neer it. Bishop Edward Reignolds of Norwich was one that went along with us to the last in our Desire, and Treaties for Discipline and Reformation: And who heareth of any such Discipline exercised by him? Nay, I am confident that he will say himself, that he hath not exercised it on a tenth part that are the due Objects of it, in any two Parishes in his Diocess: Could it be done, some one would do it: But none doth it.

For though the King's Declaration concerning Ecclesiastical Affairs; did speak against this, yet that was dead before it took place, and the old Course is now taken in all their Courts: And what the Tongue of Man can rationally say, for Lay-mens exercising the Power of the Keys, most essential to the Sacred Pastoral Office, it is beyond my reach to know.

The common Answer is, that Lay-Elders are as bad: But yet they know, 1. But this a meer jugling mockery: And if they were serious, it would confute themselves; who say, That a Presbyter hath not the power of Excommunication: And they justifie the Cause of the Presbyterians who claim it as is aforesaid. If you say that it is the Magistrate's Action, and not ours, I answer, 1. You take the very Life of your Discipline to lye in it! How ordinarily do you say, That were it not for the Sword and Corporal Penalty, who would care for Excommunication?

And your Confession hath in it much of Truth, as to your Excommunications: But hereby you corrupt the Discipline of the Church, and lamentably corrupt the Church it self.

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Shall he have the Communion of the Church, who will rather be cast out of it than repent? And now if Ten thousand Men scorn the Churches Communion, and will stand out a bare Excomunication, you will drive them into the Church, and to a feigned Repentance by the fear of a Jail: And so all Men shall be Members of your Churches, that do but so far love their Skins, as rather to endure the Church than the Prison: And what Churches these are, it is easie to judge. I answer, but 1. These judge de Sacris, and Excommunicate and Absolve.

And instead of Christ's deposed Discipline. That it giveth up our Cause to the Brownists, quantum in se, who say that our Churches are no true Churches, and our Ministry is no true Ministry: For if we have true Churches and Ministers, it is either the Parochial, the Diocesan, or the National. But a Parish Church, hath no Governing part as such: And for my part, I know not how to confute these Men, but by telling them, that the Pastor of that Parish-Church must be judged of by God's description, and not by the Bishop's: And for a Diocesan Church, the Brownists say that it is not only no Church of Christ's institution, but contrary to it: And for the National Church, unless you speak equivocally, they know no such thing: The King is the Civil Head: And the Convocation it cannot be, because the Canon Anathematizeth them that take it not for the Representative Church of England: And if it be but the Representative, it cannot be the Constitutive Head: For either it representeth the Governing part of the Church, which is indeed the Head, or the Governed part, which is the Body: If it represent the latter only, then as such it can have no Governing power at all!

The REPLY to the Bishops Disputants, which was not answered.

For as Representative it can have no more power than those that are represented: But the Governed party as such have no Governing power: Ergo neither have their Representers as such. If they represent any higher power, What is it? But the former is not at all pretended, nor can be: Or else as they have one accidental Civil Head the King: But hence it may be noted, 1.

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That the Bishops must, against their wills, grant that all Parish-Ministers are de jure Church Governours: That God hath appointed Discipline, is proved from Lev. And as neglect of Preaching, so neglect of Discipline tendeth to the hardening of Sinners in their sins.

And when in the Application of Baptism, Confirmation, the Lord's Supper, Absolution, and all Church Consolations to them, they are all used by the Church as pardoned Sinners, and judged to be such how vicious soever they will the easilier believe they are such indeed, and reject all passages in Sermons that would convince them, and all that would perswade them of the Necessity of a Change.

So that no doubt but many Thousands are hindered from Conversion and Salvation for want of Discipline. And it tendeth to propagate the Sin, as Impunity from Magistrates or Parents would do: A little leaven leaveneth the whole lump: It greatly tendeth to the dishonour of the Church by its pollution: And hereby it greatly dishonoureth Christianity it self; and when the Church is as full of Vices as the Mahomiran Societies are, or the Heathen, it is a publick perswading the World that our Religion is as false or bad as theirs.

And that the Mahometans, and many Heathens have more, both of Devotion and Honesty, than the common fort of Christians have that live among them! It were better for these men that they had never been born! It filleth the Heads of poor Christians with Scruples, and their Hearts with Fears; and is the great cause of unavoidable Separations among us, and consequently of all the Censures on one side, and wrathful Penalties on the other, and uncharitableness on both sides, which follow thereupon.

They will separate further than they ought; and will take our Churches as Sinks of Pollution, and fly from the noisomness of them; and come out from among us, for fear of partaking in our Plagues, as men run out of a ruinous House lest it fall upon their Heads. And it will never be cured, till some tolerable Discipline cure the Churches. Both which are thus proved by the Nonconformists. It violateth all these Laws of Christ: And there was a strife among them which of them should be accounted the greatest: The Fateful Siege, — by Antony Beevor.

Jan 29, Umberto Tosi wants to read. Truman by David McCullough. Umberto Tosi has read. Nicholas and Alexandra by Robert K. Quotes by Umberto Tosi. The pigeon does not pine to be a lark, or a cat, or a fish. Good-night, sweet prince; And flights of angels sing thee to thy rest. One should always have something sensational to read in the train. Preference is g The focus of this group is historical fiction set in Ancient and Medieval eras with some post Medieval , in any geographical location.

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Zero Echo Shadow Prime — Peter Samet For those of you who like awesome accessible science fiction with even awesomer female leads. I reviewed this in an earlier blog post. Go read that for my thoughts on the subject. About as classic as they come, though I do have a few complaints.

One, the art is great, but damn they squeezed a ton of words onto each page. Reading this thing with anything less than a magnifying glass is a chore. I have a series, The Gods and Children trilogy the concluding trilogy to the Firstborn Saga however, that is pure unadulterated space opera fun. To me, if you want to write in a particular genre, you better damn well know the tropes and be familiar with it. Leviathan Wakes, in that light, can be viewed as research.

Overall, I think this is a great example of accessible sci-fi. There are some great ideas thrown out there relating to how human culture will develop as the human species spreads out into the solar system. What more could you ask for? Lock In — John Scalzi Like easy concept sci-fi with personable characterization? I liked this story which was a fun little sci-fi detective mystery. You get all the trademark Scalzi writing which is easy to consume, funny, with great characterizations.

Scalzi overuses speech tags. Every sentence is he said, she said. It grates after awhile. Second, Scalzi skims over really big details only to toss them in your lap later and make you go…wait, wait, wait. Typically they do this by imagining the main characters as similar to themselves.

Filter stories

When you wait until the end of the book to drop a huge detail and not in a surprise twist ending sort of way then you undermine the readers mental image of the world they created. Simply put this is frustrating. Though, like I said with Zero Echo Shadow Prime, I think new wave sci-fi is doing a great job of incorporating the types of characters who have historically been relegated to sidekicks and window-dressing. I think we need more of this, but for crying out loud, point it out earlier in the story!

Have you read any of the aforementioned books? What did you think of them? It took a bit, but I finally managed to compile my reading list from last year. See something below you like and want my opinion on? Sorry for the visually unstunning display! For Special Agent Kaelyn Kwon, Blinking means living with one foot in the past and one foot in the present.

Torn between memories of what was, and what could have been, she must use her power to decide what is yet to be. What caused my super human strength, you ask? Maybe it was an alien? Bring a few tissues to be on the safe side. Or at least, I did. I did something better. I made a costume. Whatever, crime waits for no man. Prime crime time, I told myself. Better stay extra alert. What can I say, I got caught up in the moment. There would be no escape this time, I told myself. I yanked him up by the collar. As I did, the floor swayed under foot.

I looked down at the man lying mangled in my arms. His back bending awkwardly against my biceps. Books of the Week! Looking for your next great read? The Last Jedi Trailer Review. Here's your FREE book. Where should I send it?

• Dragons Tale
• BatMonk 3
• Franciscéische Curiosa (German Edition)
• US Army, Technical Manual, TM 55-1930-202-24P, UNIT, DIRECT SUPPORT, AND GENERAL SUPPORT MAINTENANCE
• The Production Chronicles