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<DATE>2012-08-16</DATE>
<RESPSTMT>
<NAME>Jayanthi Reddy</NAME>
<RESP>MURP</RESP>
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<ITEM>Checklist: xAdd TEMPHEAD, change DATE, validate xReview over structure: FRONT,BODY, BACK, DIV or rarely GROUP xAdd DIV TYPEs, make sure that @types makes sense as a navigational aide, and work in the context of the whole text, validate xSurvey book for troublesome formats of all kinds, including lists, illustrations, tables, music, math, end-notes, quasi-tabular arrangments, and marginalia. xProof title page(s) xExamine marginalia. Is it all best tagged as NOTE? xObserve divtop and divbottom material marking beginnings and ends of divisions, check that they are correctly tagged as HEAD, HEADNOTE, CLOSER, OPENER, ARGUMENT, EPIGRAPH, SIGNED, DATELINE, BYLINE, etc. xCheck for GAPs xCheck PB placement and completeness, ensure sequence of N="" xCheck ^, oe, abq, italic I / J, _Initals, space between &amp;c., --, LB, # xCheck for illustrations and correct usage of FIGURE. Add FIGDESCs if necessary. xCheck q; startq endq Q xIf appropriate, check for yoghs. xIf appropriate, check for Latin problems, e.g. oe and ae digraphs xIf appropriate, check for abbreviation and brevigraph problems. xIf appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like. xCorrect illegibles from proofsheet xCheck illegible page, para, line, span, word, dollar signs xFinal validate and check Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
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<EEBO>
<IDG S="marc" R="UM" ID="A96707">
<STC T="W">W3083B</STC>
<STC T="C">R42990</STC>
<BIBNO T="oclc">38876076</BIBNO>
<VID>152523</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P><HI>SPICILEGI&V;M:</HI> OR, A Glean of Mixtling.</P>
<P>By <HI>JOHN WINTER</HI> Mini&s;ter of <HI>Ea&s;t Dearham</HI> in <HI>Norfolke.</HI></P>
<Q><BIBL><HI>JOH. 6.12.</HI></BIBL>
<P>Gather up the fragments that remain, that nothing be lo&s;t.</P></Q>
<Q><P>Antoni, cupis Deo placere? ora: &amp; d&ugrave;m orare n&ograve;n poteris, ma|nibus la<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ora; &amp; &s;emp&egrave;r aliquid facito. <HI>Aug.</HI> ad Fratres in Eremo.</P>
<BIBL><HI><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">erm. 17.</HI></BIBL></Q>
<Q><LG>
<L>Paul&ugrave;m &s;epultae distat inertiae</L>
<L>Celata virtus.</L>
</LG>
<BIBL><HI>Hor.</HI> Car. l. <HI>4.</HI> od. <HI>9.</HI></BIBL></Q>
<P><HI>LONDON,</HI> Printed by <HI>A. M.</HI> and are to be &s;old by <HI>Jo&s;eph Cranford</HI> at the Sign of the Gun in S^t <HI>Pauls</HI> Churchyard. 1664.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE READER.</HEAD>
<P>_NEither in hope of reward, nor expectation of thanks; but in re&s;pect of my own duty, I freely pre&s;ent the&s;e few papers, to the plea&s;ure of the ca&s;uall Reader: craving his pardon, le&s;t haply for a moment, I may divert his eyes from better employments; or trouble his thoughts with le&s;s pertinent notions.</P>
<P>Poeticall licen&s;e is on my &s;ide, <HI>Scribi|mus indocti,</HI> &amp;c. I will go no further with the ver&s;e; becau&s;e in tho&s;e two words. I am concluded.</P>
<P>I hold <HI>Socrates</HI> (by his favour) an Ethnick-haeretick, for his criticall re&s;olu|tion, not to write at all; becau&s;e he could not
<PB REF="3" MS="y">write &s;o well as he would.<NOTE PLACE="marg">Socr. Schol.</NOTE> I rather comply with the Novatian Bi&s;hop <HI>Si&s;innius</HI> (but not in his haere&s;ie) who being asked why he bathed him&s;elf twice in a day? an&s;wered, be|cau&s;e I cannot do it thrice. And I have en|deavoured this third time to do thus much; becau&s;e as yet I can do no more.</P>
<P>What&s;oever defects appear in the fol|long Di&s;cour&s;e, this I dare give under my hand; that the Authour intended well to all parties: to the King, and &s;ubjects, Church, and State. And I would to God, that every tongue and pen at this day going within His Maje&s;ties Dominions (the re&s;pective Ex|cellencies of their parts only excepted) were &s;uch as the&s;e of</P>
<CLOSER><DATELINE><HI>Ea&s;t Dearham. Norff.</HI> <DATE><HI>Octob. 5. 1663.</HI></DATE></DATELINE>
<SIGNED>JOHN WINTER.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<HEAD><HI>ORATIO, FESTINATIO.</HI> Prayer is good &s;peed.</HEAD>
<PB N="1" REF="3">
<P>_O Mo&s;t glorious GOD, and mo&s;t gracious Father, a&s;&s;i&s;t the&s;e my endeavours, and compleat my labours. For thy own &s;ake crown thy own gifts: for thy mercy &s;ake pardon my offences. I cannot do the good I would; much le&s;s the good I &s;hould: and the evill I would not; that do I. But thou art a God, who accepte&s;t the will for the deed; and grante&s;t to thy &s;ervants, both to will and to do of thy good plea&s;ure.</P>
<P>O eternall Son and mo&s;t ble&s;&s;ed Saviour, in&s;truct and inable mee the lea&s;t of thy Mini&s;ters, and the greate&s;t of &s;inners; to do &s;omething relating to thy glory, conducing to the good of thy Church, and the di&s;charge of my own duty. For not one|ly my own heart by wofull experience, but thy &s;acred Word telleth mee; that without thee thy be&s;t &s;ervants can do no|thing.</P>
<P>O ble&s;&s;ed Spirit, God of truth, and comforter of thy Church, &s;trengthen mee in the&s;e my undertakings. For thou art the &s;ame from all eternity; and of old time, holy men of God &s;pake as they were moved by the Holy Gho&s;t.</P>
<P>O Holy, Ble&s;&s;ed and Glorious Trinity, three Per&s;ons and one God, prompt and guide mee, Sanctifie mee through thy truth: thy Word is truth. Thou ba&s;t put it in my heart to be inditing of good matters: and now let mee freely &s;peak the things, I have made unto my heavenly King. As thy &s;ervant <HI>David</HI>'s tongue was the pen of a ready Writer; &s;o make my pen the tongue of a divine Oratour: that the meditations of my heart, the words of my mouth, and the works of my hands may be ever accep|table in thy &s;ight; O Lord my &s;trength and my Redeemer. <HI>Amen.</HI></P>
<DIV2 TYPE="part">
<PB N="2" REF="4">
<HEAD><GAP DESC="foreign">.</HEAD>
<HEAD TYPE="sub">Man a little World.</HEAD>
<P>THe Great GOD having made the Great World of other things, was plea&s;ed to draw a Map of it in the du&s;t: And &s;o he formed <HI>Adam,</HI> and out of him <HI>Eve;</HI> the work of the &s;ixth day, and a compendium of the labours of the other five.</P>
<P>And now behold a petty walking World; the Coele&s;tiall and Terte&s;triall Globes united in a little creature, the line of who&s;e life is but a &s;pan long. Here is Heaven and Earth in a &s;mall volume; &s;oul and body con&s;titu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ing one individuall per|&s;on: the &s;pirit being like a noble Gue&s;t in a homely Cottage, a diamond immur'd in clay, and a &s;park ob&s;cur'd in a&s;hes. In this divine creature &s;hines this image of the Creator, a trinity in unity; under&s;tanding, will, and memory. Prai&s;e thou the Lord O my &s;oul; and forget not all his benefits.</P>
<P>Nor ought we to pa&s;s by the corporeall fabrick without won|der. As we mu&s;t not admire the &s;cabberd, and de&s;pi&s;e the blade: &s;o we ought not to under value the &s;cabberd, which conteyns the blade. <HI>David</HI> made this reflection upon his bodily &s;tructure; <HI>I am fearfully,</HI><NOTE PLACE="marg">P&s;al. 139.13.</NOTE> <HI>and wonderfully made.</HI> Os homini &s;ublime de|dit, <HI>&amp;c.</HI></P>
<P>The erected figure of Man's building, gives him a praeemi|nence above the groveling brutes; teaching him to look to|wards heaven, and to walk uprightly. Howbeit, &s;et him not in|&s;ult too much upon his mother; nor forget whence the vi&s;ible part of him was taken, and whither it mu&s;t return.</P>
<P>The four wrangling Brother-Elements in this mortall body, by a di&s;cording concord hold out the &s;lender thrid of our life; untill ambitious praedominancy (which &s;poileth all bodies na|turall and politick) confoundeth doe proportion; and by fatall di&s;tempers relap&s;eth us into our ancient Chaos.</P>
<P>In the mean time (though but for a &s;hort time) Man is a new and old Exchange of things. What do ye lack? Here is in this little pack of Wares all that ye can ask or think of: trea|&s;ures, plea&s;ures, wi&s;dom, prudence, folly, madne&s;s, health,
<PB N="3" REF="4">&s;ickne&s;s, joy, grief, hope, de&s;pair, riches, poverty, honour, &s;hame, glory and mi&s;ery. I need not &s;peak of the out&s;ide ornaments, pride, and bravery: for they &s;hew them&s;elves. Thus the &s;aying of the dying Emperour <HI>Severus,</HI><NOTE PLACE="marg">Ael. Spar.</NOTE> may now by many a per&s;on ju&s;tly be taken up; <HI>Omnia fui, &amp; nihil mihi pro|de&s;t,</HI> I have been all things, and nothing profits me.</P>
<P>And that Man is not called a little world in vain; the world of &s;everall and antipathetick di&s;po&s;itions of men declare. One is aiery and plea&s;ant as a Lark, and hath learned to &s;ing as well falling, as ri&s;ing; another is as chollerick as a Dog; a third as meek as a Lamb; a fourth as fierce as a Tyger; a fifth as idle as an Ape; and a &s;ixth as filthy and &s;luggi&s;h as a Swine.</P>
<P>Old <HI>I&s;rael's</HI> Jury of &s;ons make good this verdict, in the vari|ety of hierogly phicall liveries, put upon them by their dying prophetick father. <HI>Reuben</HI> is water, for his incontinency,<NOTE PLACE="marg">Gen. 49.</NOTE> and in&s;tability; <HI>Simeon</HI> and <HI>Levi</HI> fire and &s;word, in&s;truments of cruelty; <HI>Judah</HI> a Lyon; <HI>Zabulon</HI> a haven for &s;hips; <HI>I&s;&s;a|char</HI> (the picture of an Engli&s;h man in the late times of war, or in the pre&s;ent diver&s;ity of opinions) a &s;trong A&s;s couching between two burthens; <HI>Dan</HI> a Judge, and a Serpent; (God ble&s;&s;e us from &s;erpentine Judges any more in High Courts of Ju&s;tice) <HI>Gad</HI> a troop, to overcome, and to be overcome; (And the Lord deliver us from &s;eeing any more of that.) <HI>A&s;her</HI> (God continue it with his grace) bread and royall dainties; <HI>Napthali</HI> (as wild as a Buck) a Hinde let loo&s;e; <HI>Jo&s;eph</HI> a fruitfull bough; and <HI>Benjamin</HI> (like a younger brother) is de&s;ign'd to ravine as a Wolf.</P>
<P><HI>Pl<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">to</HI> (though de&s;erving better for his learned pains) for his &s;upercilious deportment, and lofty carriage,<NOTE PLACE="marg">Bru&s;.</NOTE> was by <HI>An|ti&s;thenes</HI> dub'd a Hor&s;e: And <HI>Diogenes</HI> for his &s;narling hu|mour (not canonized) but canonized, and made a Dog by Pa|tent.</P>
<P>The Prophet amazed at the cruelty and violence of the world, compared men to the fi&s;hes in the &s;ea; where the great make a pa&s;time of devouring the &s;mall Yea he likens the poor and help|le&s;s to &s;illy fi&s;hes; and the Mighty and rapacious partly to Ang|lers,<NOTE PLACE="marg">Hab. 1.14.</NOTE> and partly to men fi&s;hing with a drag-net: thereby &s;hew|ing, that there is a Generation, which will &s;till be catching, either by hook or crook, by fraud or force; and that all is fi&s;h that cometh into their net.</P>
<PB N="4" REF="5">
<P>Such men as the&s;e the P&s;almi&s;t frequently termeth Lyons; and the Lamb of God who &s;aith fal&s;e prophets are wolves in &s;heeps clothing,<NOTE PLACE="marg">Mal. 7.15. Luk. 13.32.</NOTE> called <HI>Herod</HI> the tyrant a fox. Thus Man, who &s;ometimes was in honour, forfeiting his primitive inno|cent under&s;tanding is by &s;erpentine craft become like unto the bea&s;ts that peri&s;h.</P>
<P>And now may we &s;ay with <HI>David,</HI><NOTE PLACE="marg">P&s;al. 8.</NOTE> <HI>Lord what is man that thou art mindfull of him?</HI> Lord what is man? Lord what is he not? He is any thing but what thou once made&s;t him; and what he &s;hould be. He is the mirrour of frailty; times pride and &s;poil; fortunes laughing-&s;tock; the picture of incon&s;tancy; and the tennis-ball of envy and calamity. A worme, he is and no man. Corruption is our father; and the worm our mother, Man is like a thing of nought, his time pa&s;&s;eth away like a &s;ha|dow. So <HI>Homer</HI>'s heroick <HI>Iliads</HI> are brought within the com|pa&s;s of a nut&s;hell; the great world into the little world, and the little world into nothing.</P>
<P>O then love not the world nor the things of the world. The world is a riddle, which de&s;troyeth them, who bend their minds to unfold it, or their hearts to infold it. It is too great and yet too &s;mall for a man's affections; too great for his head and his hands, too little for his heart: more than enough to trouble a quiet &s;oul; but nothing &s;ufficient to quiet a troub|led &s;pirit. That man alone reapeth content within it, who is content without it.<NOTE PLACE="marg">1 Joh. 2.17.</NOTE> <HI>The world pa&s;&s;eth away, and the lu&s;ts there|of; but he that doth the will of God abideth for ever.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD><HI>Mores &s;equuntur humores.</HI> Manners follow the Humours.</HEAD>
<DIV3 TYPE="section">
<HEAD>Phlegme.</HEAD>
<P>I Have no quarrell with the work of God; God forbid, nor nor am I out of homour with the humours: though <HI>(alternis vicibus)</HI> they often put me out of humour.</P>
<P>I look upon phlegme as an allay to choler; and know that
<PB N="5" REF="5">fire and water, as well in the body naturall, as in the body po|litick, are very good &s;ervants; though bad ma&s;ters. And as <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> it is on all hands confe&s;&s;ed, that the blood is the chariot of life: &s;o it mu&s;t be granted, that a <HI>modicum</HI> of phlegme is in&s;tead of oyl to make the wheels run merrily.</P>
<P>But, <HI>omne nimium vertitur in vitium,</HI> too much is alwayes bad; and the old world peri&s;hed by a deluge. Where phlegme prevaileth above all the re&s;t, there is good ground made fenn and bogs; each thought is like a Pout, or muddy Eel; the re|covery beyond the reach of <HI>Dutch</HI> devices; and the improve|ment of &s;uch bottomle&s;s parts enough to break mean underta|kers. It is true, Art will do much; but the water will have the cour&s;e: And it is not worth the pains and co&s;t to make &s;lu|ces to the &s;ea; or to <HI>bray a fool in a mortar.</HI><NOTE PLACE="marg">Prov. 27.22.</NOTE></P>
<P>This &s;oft effeminate lazy humour is apt to invade men's &s;pi|rits with in&s;en&s;ible approaches; and like the tide to environ them before they be aware: And then over &s;hooes, over boots. This humour may well take the gout and the drop&s;y for com|panions; and it often doth &s;o: And, though it de&s;erveth not their patronage, it hath need of great per&s;ons to uphold it; otherwi&s;e it maketh them beggers. <HI>Yet a little &s;leep,</HI><NOTE PLACE="marg">Prov. 6.10.</NOTE> <HI>a little &s;lumber, a little folding of the hands to &s;leep. So &s;hall thy pover|ty come as one that that travelleth, and thy want as an armed man.</HI></P>
<P>Who&s;o is overcome with this di&s;ea&s;e is buried alive; unpro|fitable to others, uncomfortable to him&s;elf. He is intomb'd in his hou&s;e, as the dead in their graves; &s;o that a man may epitaph over his door, as the Philo&s;opher did upon <HI>Vacia</HI>'s La|zines, <HI>Hic &s;itus e&s;t, &amp;c.</HI> Here lieth the body of &s;uch a per&s;on: or he may write as in pe&s;tilentiall places, <HI>Lord have mercy up|on us.</HI> Lord let not this waterflood of Sloth overwhelm us; neither let the deep of negligence &s;wallow us up.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Choler.</HEAD>
<P>NEver was there &s;o great a &s;uperfluity of water; but there hath been, or may be as great a drought. As the world once for &s;in was drenched: &s;o once for all it &s;hall be &s;corched.
<PB N="6" REF="6">In the mean time, the little world of Man is frequently impair|ed by this dome&s;tick fire of choler: which when it is too little, doth not warme the hou&s;e; when too great it con&s;umeth both the Inhabitant, and hazard's the neighbours.</P>
<Q>Igne quid utilius?<NOTE PLACE="marg">Ovid. <HI>Tri&s;.</HI></NOTE> &s;i quis tam&egrave;n urere tecta Caeperit; audaces in&s;truit igne manus.</Q>
<P>What more u&s;efull? and yet what more dangerous than fire? A drop of water cannot po&s;&s;ibly do any con&s;iderable harm to any: But one &s;park of fire neglected may do very much to ma|ny. Choler and fire are like a fal&s;e rumour and an evil report; getting &s;trength by every wind, and laying hold upon all that is near it.</P>
<P>A cholerick brea&s;t is a tynderbox apt to catch any fire; ha|ving a happy u&s;e, when it &s;tands right under the &s;parks of grace, and is &s;ub&s;ervient to a holy indignation: But is then unfortu|nate, when it is inflamed with balls of wild fire, ca&s;t in by the grand Spirit of di&s;cord; or by the bu&s;y hands of Malecontent|ed &s;pirits.</P>
<P>He had need be vigilant again&s;t his undermining Enemy, and again&s;t all adventitious Incendiaries, who hath &s;uch a Magazin of Gunpowder within his own bo&s;ome.<NOTE PLACE="marg">Eph. 4.26.</NOTE> <HI>Be angry but &s;in not,</HI> is a mo&s;t divine le&s;&s;on; but a nice di&s;tinction for a man's pra|cti&s;e to hit on. And therefore the Authour having &s;ometimes been a per&s;ecuter of the Church, gave this rule; that men &s;hould be <HI>zealou&s;ly affected alwayes in a good thing.</HI><NOTE PLACE="marg">Gal. 4.18.</NOTE></P>
<P>He is no good di&s;putant, who transferreth his quarrell from things to per&s;ons; and leave's the que&s;tion to revile the oppo|nent. And choler will quickly do this, and more. That child de&s;erveth to &s;mart and bleed, who &s;pits in his fathers or mo|thers face; becau&s;e &s;ome of his brethren did him wrong.</P>
<P>And yet (God help us) nothing is at this day more common among&s;t us. Witne&s;s tho&s;e frequent, petulant, and pe&s;tilent oppo&s;itions again&s;t all Laws and injunctions of the King and the Church: which oppo&s;itions at the fir&s;t were but the re&s;ults of &s;pleenfull animo&s;ities, taken up again&s;t the mi&s;carriages of &s;ome particular per&s;ons in place and office.</P>
<P><HI>S&igrave;c nimi&ugrave;m altercando veritas amittitur,</HI> Thus by too much &s;trife truth is lo&s;t. And now whereas Forreigners were wont
<PB N="7" REF="6">to accu&s;e <HI>Engli&s;h</HI> men of being too phlegmatick; it mu&s;t hence|forth be acknowledged that they are too cholerick: And (which is wor&s;e) their anger is like a torch, kindling &s;oon, and burning long.</P>
<P>And very deplorable it is, that neither the reflection upon the water of our own Bapti&s;me, nor the dews and &s;howers of God's refre&s;hing mercy after the parching heat of our late affliction, nor yet the prayers and tears of the Church can quench this civil fire.</P>
<P>And although mo&s;t of them who fir&s;t did blow the coales, and many who brought fuell to the pile, are long &s;ince turned to du&s;t and a&s;hes: yet too many there are, who thru&s;t their fingers to rake in the embers, <HI>Su&s;citare he&s;ternos ignes,</HI> to renew our late mi&s;chiefes, and to revive our common mi&s;e|ries.</P>
<P>Surely the wrath of man can never work the righteou&s;ne&s;s of God. He that &s;aith, He maketh <HI>his mini&s;ters a flaming fire,</HI><NOTE PLACE="marg">P&s;al. 104.4.</NOTE> intended thereby the &s;piritual edification of men; and not their bodily de&s;truction. And he who &s;irnamed two of his Apo&s;tles the <HI>&s;ons of thunder,</HI> did not approve their &s;udden fla&s;h and ha&s;ty bolt;<NOTE PLACE="marg">Luk. 9.54.</NOTE> when they moved for <HI>fire to come down from heaven, to con&s;ume the Samaritans.</HI></P>
<P>The Tyrants of <HI>Sicily</HI> invented no greater torment for others; than their own corroding envy was to them&s;elves. And as ambition is both the delight and the rack of the ambiti|ous: &s;o a per&s;on overcome with choler is puni&s;hment and mi&s;e|ry enough to him&s;elf here, although he &s;hould meet with none hereafter. His fle&s;h (only wanting a good cau&s;e) is broyl|ed like S^t <HI>Lawrence</HI> on a gridiron; his bones are &s;tewed in his wa&s;ting marrow; and his heart is boyled in his own blood.</P>
<P>And now (as the Lord &s;aid to the Prophet <HI>Jonah</HI>) doth any man think that he doth well to be angry? that he doth well to be angry again&s;t others unto death? then let him think upon him, who is ready to judge both the quick and dead; who for our &s;ins is ju&s;tly di&s;plea&s;ed and in who&s;e &s;ight (with|out his mercy) no man living &s;hall be ju&s;tified. And who may &s;tand in his &s;ight when he is angry.</P>
<P>Let the thought of that great day, which &s;hall be revealed
<PB N="8" REF="7">by fire, cool and quench the rage of every man's choler; le&s;t he be con&s;umed in the flames wherein he hath delighted.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Melancholly.</HEAD>
<P>ANd ha&s;t thou found me O mine enemy? this needs mu&s;t I &s;ay of thee, (as <HI>Ari&s;tippus</HI> did of a wife) thou art <HI>par|vum, pulchrum, magnum, malum;</HI> thou art to my doting fan|cy in thy Vi&s;its, the faire&s;t, and the blacke&s;t, the &s;weete&s;t and the bittere&s;t, of my friends, of my foes, and of my intimate acquaintance.</P>
<P>I cannot but admire thee, as St. <HI>Bernard</HI> did Ambition, and &s;ay,<NOTE PLACE="marg">Lib. <HI>3.</HI> de Con|&s;id.</NOTE> <HI>Quemod&ograve; omnes torquens omnibus places!</HI> How doe&s;t thou plea&s;e all tho&s;e whom thou tormente&s;t! And oh that I might ever have &s;uch a &s;tock of charity, for all my vi&s;ible Enemies among the children of men; as I have for thee! I know thou hurre&s;t mee; and yet I freely forgive thee; I hugg; I em|brace; I cheri&s;h thee: and the world can never cau&s;e me to for&s;ake thee.</P>
<P>And yet to give this humour it's due; it is never &s;o great an enemy, but it may be as great a friend. What &s;ome have af|firmed of Geniu&s;&s;es, how every man from his birth hath two waiting upon him; one for his good, the other for his harm; may be expounded of Melancholly doing both offices: which is a weapon both for offence, and defence, as it is u&s;ed.</P>
<P>On the one &s;ide, it is a check to pride and &s;elf-love, a barre again&s;t pre&s;umption, a thre&s;hold to humility, a door to pati|ence, wings to divine meditation, and an handmaid unto de|votion. And whereas the jolly world count &s;uch a mans life to be madne&s;s; the truth is, (as <HI>Cotys</HI> King of <HI>Thrace</HI> &s;aid of his &s;everity) this madne&s;s keep's men in their right wits.</P>
<P>On the other &s;ide (when it is exorbitant and indi&s;po&s;ed) Melancholly is a traytor to the Ma&s;ter, a foe to humanity, an Antagoni&s;t to rea&s;on, the Cut-throat to hope and joy, a black cataract upon the eyes of the mind preventing divine illumina|tion, and finally a de&s;perate &s;ollicitour unto perdition. <HI>S&igrave;c fit Melancholicus, a&ugrave;t Deus a&ugrave;t Daemon.</HI> Thus a Melancholly per&s;on is either a God, or a Devil.</P>
<PB N="9" REF="7">
<P>And what &s;hall I &s;ay of this humour? It is a kind of ubiqui|tary. When I take the wings of the morning, and mount upon my prime meditations towards heaven; then melancholly is there: And when in heavyne&s;s of &s;pirit I go down towards hell; it is there al&s;o. The light of the day cannot expell it; and the night feed's it. I cannot flee from this haunting gho&s;t; nor can I go from it's pre&s;ence. Though I change places, pla|ces change not me. I am like the young man, who admiring why he was never the better for travell, was told by <HI>Socra|tes,</HI> that the rea&s;on was,<NOTE PLACE="marg">Laert.</NOTE> becau&s;e in all his travels he &s;till carri|ed him&s;elf about him. So carry I my mortality, my mi&s;e|ry, my imperfections, and therewithall my melancholly.</P>
<P>It is true, (I ble&s;s God for it) I look towards heaven; but it is at a great di&s;tance, and through many clouds both of affliction, and of ignorance. I am no more &s;atisfied, (nor can be) with all that I have heard, or with all that the world can tell me in this land of my pilgrimage, concerning the joyes above, and the glory of that eternall kingdome;<NOTE PLACE="marg">1 King 10.</NOTE> than the Queen of <HI>Sheba</HI> was with the report which &s;he heard in her own country con|cerning <HI>Solomon</HI>'s Court. Untill her eyes &s;aw, &s;he was rather afflicted, than affected; rather tormented, than contented.</P>
<P>She did not hear the one half: nor do I one thing of a thou|&s;and. <HI>Eye hath not &s;een, ear hath not heard,</HI><NOTE PLACE="marg">1 Cor. 2.9.</NOTE> <HI>nor hath it en|tred into the heart of man.</HI> When I awake up at the la&s;t day, I tru&s;t in God, I &s;hall be &s;atisfied. <HI>But how long Lord mo&s;t holy and true? How long? O when &s;hall I come to appear before the pre&s;ence of God?</HI></P>
<P>Alas when I think to come neare&s;t heaven in my &s;oliloquies, and private &s;olaces; then this my bo&s;ome-companion cro&s;&s;eth my purpo&s;e, and bring's me down to the pits brink. My own heart condemnes my heart of fooli&s;h pre&s;umption, for my ha&s;ty de&s;ire to be made <GAP DESC="foreign">, like to the Angels of God in heaven; who am become through &s;in even as a bea&s;t before God, and may be compared unto the brute creatures that pe|ri&s;h.</P>
<P>When I hear the holy man <HI>David</HI> putting the que&s;tion,<NOTE PLACE="marg">P&s;al. 24.</NOTE> <HI>Who &s;hall a&s;cend into the hill of the Lord? and who &s;hall ri&s;e up in his holy place?</HI> and then finde him an&s;wering him&s;elf, <HI>Even he that hath clean hands and a pure heart:</HI> I begin to de&s;pair
<PB N="10" REF="8">within my &s;elf,<NOTE PLACE="marg">Prov. 20.9.</NOTE> and am almo&s;t ready to &s;ay, <HI>Then I am cut off from thy pre&s;ence; my eyes &s;hall never &s;ee good. For who can &s;ay, I have made my heart clean? or I am pure from my &s;in?</HI></P>
<P>I cannot but hang my head, and walk with a dejected coun|tenance, when I hear &s;o good a man, and &s;o great a Prince &s;ay, My &s;ins have taken &s;uch hold upon mee, that I am not able to look up. <HI>Horror capillos eriget,</HI> It makes my hair &s;tand up|right. and I could even rent my fle&s;h, at tho&s;e words of his; <HI>My &s;ins are more in number than the hairs of my head:</HI> and my heart hath failed mee.<NOTE PLACE="marg">P&s;al. 40.15.</NOTE> Oh but who can reach the height, or &s;ound the depth of that ejaculation, (which for our &s;ins pro|ceeded from him who did no &s;in, neither was guile found in his mouth) <HI>My God,</HI><NOTE PLACE="marg">Mat. 27.46.</NOTE> <HI>my God, why ha&s;t thou for&s;aken mee?</HI> This is all our comfort; the &s;ore hath the &s;alve in it &s;elf: And he who taught me to cry out, <HI>Wretched man that I am, who &s;hall deli|ver mee from the body of this death?</HI> taught me likewi&s;e to &s;ay, <HI>I thank God through Je&s;us Chri&s;t our Lord.</HI><NOTE PLACE="marg">Rom. 7.24.</NOTE></P>
<P>Thus are we brought to de&s;pair in our &s;elves, that we may tru&s;t in the living God; who&s;e Promi&s;es are then mo&s;t &s;ure, when to us they &s;eem mo&s;t impo&s;&s;ible. It is no le&s;s than a dam|nable pre&s;umption in another, to account that &s;inner's ca&s;e de|&s;perate, who thinks him&s;elf &s;o. What though his days be now black?<NOTE PLACE="marg">Exod. 13. v. la&s;t.</NOTE> and the vi&s;ions of his nights be now terrible? the cloud and the fiery pillar were of old the tokens of God's pre&s;ence with his people. What though the poor wretch through bitterne&s;s of &s;pirit, &s;ometimes cannot &s;ee which way he can be &s;aved? He may be in the way to Heaven, even then. Yea, let no man doubt it; through God's grace he is &s;o. For God's wayes are not as our ways. When he brought his people into <HI>Canaan;</HI> the way by which he led them was where there was no way: through the wilderne&s;s, through the &s;ea, and through the river <HI>Jordan.</HI> He led them through fire and water, and &s;o into a weal|thy place. The way to Heaven lyeth neer to the gates of hell; through many tribulations; fightings without, and terrours within: And none are &s;aved, who pa&s;s not through this pur|gatory. Why art thou then &s;o heavy O my &s;oul?<NOTE PLACE="marg">P&s;al. 43.</NOTE> and why art thou &s;o di&s;quieted within mee? O tru&s;t in God; for I will yet give him thanks, who is the help of my countenance, and my God.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="11" REF="8">
<HEAD>Sanguine.</HEAD>
<P>OF all the Con&s;titutions and complexions this is the golden mean. Blood is a &s;acred fountain running through the I&s;le of man; the veins being &s;o many channels and rivulets, through which it is percolated and purified: while&s;t by a con|tinued revolution it &s;erveth all parts (as the water compa&s;&s;eth the earth) making glad the City of God, the heart of man, which is the tabernacle of the Mo&s;t High.</P>
<P><HI>Chancer</HI> &s;aith (as I remember) that to dream of blood &s;ig|nifieth gold. Out of what mine he digged that conjecture, I know not; nor is it much materiall: for Poets and Paynters may feign what they plea&s;e. Perhaps it was grounded upon this conceit, that men are as loth to part with money, as with drops of blood: and often lo&s;e their be&s;t blood about it.</P>
<P>But, <HI>ab initio<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, n&ograve;n fuit &s;&igrave;c,</HI> from the beginning it was not &s;o. Then gold was held in le&s;s e&s;teem, and blood in greater than now it is: men were not &s;o covetous of the fir&s;t, nor &s;o prodigall of the latter. And as now among&s;t us, it is a capitall crime to clip and deface the Kings Coin: &s;o of old, by the ju&s;t judgment of the great Lawgiver, it was enacted and made a Statute for ever, that who &s;o &s;hould &s;hed the blood of a man, who is the Image of God,<NOTE PLACE="marg">Gen. 9.5.</NOTE> &s;hould be guilty of high Trea&s;on again&s;t the King of Heaven.</P>
<P>And &s;urely of the many &s;ins, murder de&s;erveth no favour; becau&s;e it is mo&s;t unnaturall. By killing, blood toucheth blood;<NOTE PLACE="marg">Ho&s;. 4.2.</NOTE> who&s;e effu&s;ion is dreadfull in this, that men appear thereby ha|ters of mankind; and de&s;tructive to their own principles. For as <HI>Adam</HI> &s;aid of <HI>Eve, this is bone of my bones:</HI> &s;o ought every man to think, that he is very neerly concerned in the blood of his brother. God made all nations of men (&s;aith the Apo&s;tle) <GAP DESC="foreign">, of one blood; <GAP DESC="foreign">,<NOTE PLACE="marg">Acts 17.26.</NOTE> to dwell together in peace and love upon all the face of the earth: And <GAP DESC="foreign">, to &s;eek the Lord; not to &s;eek one anothers de&s;truction.<NOTE PLACE="marg">Ephe&s;. 5.29.</NOTE> <HI>No man yet ever hated his own fle&s;h, but loveth it, and cheri&s;heth it.</HI> And there is onely an individuall di&s;tinction between men; no &s;pe|cificall difference of them, as of bea&s;ts. Let every man then
<PB N="12" REF="9">practi&s;e that tenderne&s;s of affection unto another, which he ap|proveth towards him&s;elf.</P>
<P><HI>At nos virtutes ip&s;as invertimus,</HI> But wee pervert and abu&s;e all good things; making arguments &s;erve to maintain vice, which were properly de&s;igned to defend virtue. For whereas our fle&s;h and blood is of it &s;elf a motive to patience and for|bearance; we make it an incentive unto fury and madne&s;s: ra|ging and &s;aying, fle&s;h and blood cannot endure it.</P>
<P>Blood is the greate&s;t polluter,<NOTE PLACE="marg">Num. 35.33.</NOTE> and the greate&s;t clean&s;er; the greate&s;t polluter, for it defileth a land: and the greate&s;t clean|&s;er, for it wa&s;heth a way the filth of the world.<NOTE PLACE="marg">1 Joh. 2.7.</NOTE> <HI>The blood of Je|&s;us Chri&s;t clean&s;eth from all &s;in.</HI></P>
<P>The blood which runneth through our mortall territories, may be compared to the River <HI>Nilus;</HI> which when it ri&s;eth to a due height and mea&s;ure, &s;ignifieth health, plenty, and fertility: but when much higher or much lower, it portends the quite contrary.</P>
<P>This humour is by right the lawfull Reg no over the re&s;t; howbeit, when it become: an unbridled Tyrant, then (&s;uch is the corruption of the be&s;t things) it proves a fatall enemy to man; both as to &s;acred and civill concernments. It hazards the bodey with violent fevers and contagious di&s;ea&s;es: and it endangers both &s;oul and body with carnall lu&s;ts, and bea&s;tly plea&s;ures.</P>
<P>Otherwi&s;e, in a due proportion, it is of all the humours the mo&s;t happy to the &s;ubject in whom it doth praedominate, and al&s;o to the neighbours. It is the life of life naturall and civill; the cement of &s;ociety; wit's common wealth; the moderatour of pa&s;&s;ions; a keeper of the peace; a lover of love; a promo|ter of charity; a tender re&s;enter of God's mercy, and man's mi&s;ery; and a great advancer of God's honour, prai&s;e, and glory.</P>
<P>Me thinks I &s;ee this Con&s;titution cleerly appear in every line of <HI>Jo&s;eph</HI>'s life, and of his hi&s;tory. I &s;ee it in his infancy, taking &s;ober notes upon the redene&s;s of his elder brethren; and ma|king a true pre&s;entment of them to his Reverend father. And who could blame <HI>Jacob</HI> for doting upon &s;uch a promi&s;ing child? I &s;ee it in his dreams, &s;o plea&s;ant, &s;o harmle&s;s, and &s;o &s;ignificant: which he told as freely and confidently; without any fear or &s;u|&s;pition of his brethrens envy.</P>
<PB N="13" REF="9">
<P>I &s;ee it in his readine&s;s to go at his father's word to vi&s;it his froward brethren; who could not &s;peak kindly to him,<NOTE PLACE="marg">Gen. 37.</NOTE> but plotted at fir&s;t &s;ight of him, to kill him for his pains. I &s;ee it in the pri&s;on, in his cheerfullne&s;s and affability to his fellow-pri|&s;oners. <HI>Wherefore</HI> (&s;aid he) <HI>look ye &s;o &s;adly to day?</HI><NOTE PLACE="marg">Gen. 40.</NOTE> And who then there had more cau&s;e than he?</P>
<P>But I &s;ee it in him mo&s;t apparently in the height of his digni|ty; he being <HI>&s;emp&egrave;r idem,</HI> alwayes the &s;ame man, and alwayes a good man, He could not &s;ee his brethren troubled, but he was troubled to &s;ee it: neither could he hear them confe&s;s their faults, and condemn them&s;elves; but he was forced to turn away and weep.</P>
<P>He overcame their evill with his goodne&s;s in every circum|&s;tance. They ca&s;t him into a pit, to eat gravell and &s;tones, and to drink his own tears, while&s;t they &s;ate down to their dinner with plea&s;ure: But he cau&s;ed them to &s;it down before him, and to eat, drink, and be merry. They &s;old him for money:<NOTE PLACE="marg">Gen. 45.</NOTE> He &s;ells them corn, and then gives them their money again. They &s;trip|ped him of his coat: But he &s;ent them home with changes of rayment.</P>
<P>Mee thinks I &s;ee this humour appear in <HI>David</HI>'s red cheeks, and cheerfull countenance, when he took <HI>Saul</HI> a&s;leep the &s;e|cond time, and none keeping guard about him; when he took away the &s;pear, and the cru&s;e of water from his boul&s;ter,<NOTE PLACE="marg">1 Sam. 26.</NOTE> thereby &s;howing that he could have taken away his life; and then cal|ling <HI>Abner,</HI> and upbraiding him, and his Souldiers for their neg|ligence: by all which <HI>Saul</HI> might know, how little cau&s;e he had to take him for his enemy; or to pur&s;ue him as a traytour.</P>
<P><HI>Po&s;&s;e &amp; nolle nobile,</HI> To be able to revenge and to be unwil|ling, is the noble&s;t re&s;olution in the world. Every Dog can grin and bite; every Wa&s;p can &s;ting; and the mo&s;t de&s;picable brutes can &s;how &s;pite, and pur&s;ue revenge: but he that can for|bear is a man at lea&s;t; what&s;oever he is more.</P>
<P>And we need no other example hereunto than his, who ex|pre&s;&s;ed rich drops of his &s;acred blood in prayer for us;<NOTE PLACE="marg">Luk. 22.44.</NOTE> and af|terward poured forth the main ocean of it upon the Cro&s;s: who going to die had an eye upon the mourners; and &s;eemed not to regard his own, in commi&s;eration to their condition. <HI>Daugh|ters of Jeru&s;alem</HI> (&s;aid he) <HI>Weep not for me, but for your, &s;elves,</HI><NOTE PLACE="marg">Luk. 23.28</NOTE> <HI>and for you children.</HI></P>
<PB N="14" REF="10">
<P>This re&s;olution the holy Martyrs in intimation of their and our Ma&s;ter, have alwayes taken up; forgetting their own in|juries; pitying tho&s;e, who had no pity on them; and praying for the &s;alvation of their &s;ouls, who were the de&s;truction of their bodies, and e&s;tates.</P>
<P>Let us learn to be likeminded, Let us break off Enmity; and renew Friend&s;hip. Let all men learn to record the Act of Ob|livion in the Court of Con&s;cience; (and mo&s;t chiefly tho&s;e, who have mo&s;t benefit by it) and then let them execute it one towards another. <HI>Themi&s;tocles</HI> his re&s;olution will fit in this ca&s;e;<NOTE PLACE="marg">Plut.</NOTE> who being offered to be taught the art of memory, an|&s;wered, he had rather be taught the art of forgetfullne&s;s: for (&s;aid he) I can remember what I plea&s;e; but I cannot forget what I would.</P>
<P>I know not whether any have &s;uch a birdlim'd memory to remember what they plea&s;e; I believe there are many, and know there are &s;ome cannot forget what they would: But I am &s;ure, there are more will not forget what they &s;hould; that is to &s;ay, their mi&s;chief, &s;pite, revenge, wrath, malice and uncharitablene&s;s.</P>
<P>There is none but the great Schoolma&s;ter can teach men this le&s;&s;on. And he in&s;tructeth us to it both by precept, and pa|tern; in a&s;&s;urance of who&s;e lenity and mercy, we are taught to pray,<NOTE PLACE="marg">P&s;al. 79.8.</NOTE> <HI>O remember not our old &s;ins, but have mercy upon us: And remember not Lord our offences, nor the offences of our fore|fathers.</HI></P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Familiar, or civil Ob&s;ervations.</HEAD>
<DIV3 TYPE="section">
<HEAD>A treacherous memory.</HEAD>
<P>OFten have I heard men of happy memories blame them|&s;elves for weakne&s;s of memory; but &s;eldom any per&s;on accu&s;e him&s;elf for a weak judegment. Thus folly loves to be prai&s;ed; and &s;in to be excu&s;ed,</P>
<P>But the defects and deformities of Creeples are mo&s;t di&s;cern|ed
<PB N="15" REF="10" MS="y">in their motions: and the greate&s;t weakne&s;s of men appear when they &s;tand up in defence of their own imperfections. In both our civil and &s;piritual &s;tation, judgement, and memory are our two legs: and commmonly when one fails, the other doth us but lame &s;ervice. Had we not an erroneous judgement, and a perver&s;e will; we &s;hould not haue a treacherous memory.</P>
<P><HI>Omnia quae curant &s;enes meminerunt,</HI><NOTE PLACE="marg">Ter.</NOTE> old men remember what they have a mind to; to &s;erve their own turn. Alas, we love to hood-wink our intellectual parts; that we may pur&s;ue out bruti&s;h pa&s;&s;ions, and vile affections. And this makes us for|get our God, forget our &s;elves, forget our neighbours, and do the things that are un&s;eemly.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>A help at hand, or a remedy with a mi&s;chief.</HEAD>
<P><HI>LItera &s;cripta manet,</HI> The written word is permanent. The invention of <HI>Bibliography</HI> hath well ea&s;ed the narrow table of mans heart; and delivered his gilded &s;heet of brain-paper from the tenters: allowing him recour&s;e (<GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> upon all oc|ca&s;ions) to the &s;tanding Records of learned Collectors.</P>
<P>But it had been good for many, that they had never attained to the u&s;e of this invention. For then many mi&s;chiefs had hap|pily died, and many injuries had been honourably buried in oblivion; which are now kept above ground in black and white, untill they &s;tink upon the face of the earth; being made ever|la&s;ting by pen, ink, and paper.</P>
<P>I have &s;een many men enter notes into their Almanacks (which the Progno&s;ticators neither foretold nor fore&s;aw) of the tre&s;pa&s;&s;es their neighbour, had done them; with the pun|ctuall time, place, and witne&s;&s;es: that they might have mi&s;chief by heart and vengeance <HI>ad unguem.</HI> But I never yet &s;aw men &s;et down their own tre&s;pa&s;&s;es committed either again&s;t God or their neighbours. They have not a panick fear but a panick faith. They are afraid to forget other mens faults; loth to remember their own. Their practi&s;e obliges them unto pha|natici&s;me; for they cannot &s;afely &s;ay the Lord's Prayer, le&s;t, the fifth petition &s;hould make a blot in their book.</P>
<P>Thus Scribes, Phari&s;ees, and Hypocrites have oppre&s;&s;ed
<PB N="16" REF="11" MS="y">and wellnigh &s;uppre&s;&s;ed the Evangeli&s;ts: and the abu&s;e of the Law hath almo&s;t overthrown the Go&s;pel.</P>
<P>The que&s;tion S^t <HI>Peter</HI> put to our Saviour, is now out of date,<NOTE PLACE="marg">Mat. 18.21.</NOTE> <HI>Lord how oft &s;hall my brother tre&s;pa&s;&s;e again&s;t me, and I forgive him?</HI> And rather than men will &s;tand to Chri&s;t's award to <HI>forgive untill &s;eventy times &s;even;</HI> there are many would (if po&s;&s;ible) have &s;eventy times &s;even quarrels with their brethren, for the value of &s;even pence.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Some Infidelity a Venial Sin.</HEAD>
<P>ANd what el&s;e &s;hall we think of it, when men will not be|lieve their own eyes.</P>
<P>What are you there? Are not you gone yet? Are you come already? Are you alive &s;till? The&s;e are the u&s;uall comple|ments of Ru&s;ticks with their intimate friends, and old Ac|quaintance.</P>
<P>The&s;e vulgar errors might &s;uit well with the <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">mutable di&s;|po&s;itions of <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> late times; wherein, through the epidemicall metamorpho&s;is, and protean changes of men, our eys, ears, and judgements &s;o farre failed us: that we &s;carce knew friends from foes, or hone&s;t men from others.</P>
<P>When beggers rode on hor&s;es, and Princes went on foot, when Trade&s;men took the Pulpit, and Churchmen took to Trades: &s;uch Legerdemain of policy and Landskips of fortune might well deceive the eye, and make men &s;ay to their neer neighbours; What are you there? Are you alive &s;till? &s;uch que&s;tions then might well be freed from ab&s;urdity; when we knew not where to find men; or what to make of them when wee came unto them; or how to tru&s;t them &s;o farre as we could &s;ee them.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>No more manners than a Dog.</HEAD>
<P>MOre than once have I &s;een a plea&s;ant conceited fellow pull off his hat, and make a leg to a fierce Dog a&s;&s;ault|ing him; and that with good &s;ucce&s;s: the bawling cur being
<PB N="17" REF="11" MS="y">&s;truck dumb, and &s;trangely charm'd to turn tail at the &s;ight of a civil ceremony. It might be a &s;ubtile philo&s;ophicall pro|bleme to find out the my&s;tery of this dog-trick.</P>
<P>A Pythagorean would imagin the bea&s;t &s;ome tran&s;migrated old Cynick concurring with moro&s;e &s;chi&s;maticks; in facing about, and fleering at the fir&s;t charge of good manners. And what &s;hall wee think? Hath the Dog &s;o much good nature as to be overcome with kindne&s;s? Or is oppo&s;ition a pair of bel|lows to choller, and a gentle &s;ubmi&s;&s;ion of the nature of wa|ter? Or, is even a Dog a&s;hamed of his own ba&s;ene&s;s, when he hath opened his mouth, and &s;hewen his teeth again&s;t him, who neither did nor intended him harm. Or, is he convinced that he ought not to bawle again&s;t virtue, or &s;nap at good manners? Or la&s;tly, hath he it by in&s;tinct, that &s;uch civil re&s;pect and moral obey&s;ance are propper for Men, and not for Dogs, and &s;o he dares not u&s;urp that, which appertains unto his Ma&s;ter.</P>
<P>Whether all <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> any of the&s;e be the cau&s;e, let them con&s;ider who have a time and a mind to it. In the mean time, when brutes appear thus inclin'd to humanity, le<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters"> Men learn to de|cline from bruti&s;hne&s;s: and &s;eeing Dogs &s;ometimes do &s;o much as &s;eem to be moral; let not men &s;o much as once &s;eem to be dogged.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>No Court&s;hip to an hone&s;t heart.</HEAD>
<P>ABout thirty years &s;ince (as I remember) the complement among Equals was altogether love; and little &s;peech of &s;ervice: Now it is aboundance of &s;ervices; and no love at all. The &s;ub&s;tance of good will is evaporated into aiery ex|pre&s;&s;ions; and men are &s;crewed into antick po&s;tures. Then they had &s;ettled countenances, &s;ober garbs, and &s;olid &s;aluta|tions; to which they u&s;ually added a &s;trong &s;hake by the hand and a lu&s;ty clap on the &s;houlder; to try (as I conceive) whe|ther men were &s;ound, or rotten; whether hone&s;t, or hallow-hearted.</P>
<P>Thus <HI>Aeneas</HI> di&s;tingui&s;hed his gho&s;ts from men. The old way is the be&s;t. It was never good world, &s;ince men made it their bu&s;ine&s;s, <HI>verba<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">dare,</HI> by feigned words to make merchan|dize of their brethren.</P>
<PB N="18" REF="12" MS="y">
<P>It is true, there is a &s;ervice of love: and that is better than Knight's &s;ervice, for it is God's &s;ervice; who hath com|manded us by love to &s;erve one another.<NOTE PLACE="marg">Gal. 5.13.</NOTE> But twenty years &s;er|vice in warres hath bani&s;h'd love from among&s;t us; and left us nothing but meer &s;ervice. Oh that our hearts and bands were once more full of our old and fir&s;t love; that could en|dure the touch! <HI>Experto credite;</HI> when a man hath need of help, he &s;hall find one downright faithfull friend more worth than a thou&s;and humble &s;ervants.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Better late than never.</HEAD>
<P>IT is not unu&s;uall to hear men in their ordinary di&s;cour&s;e to bolt out an Oath; or a Cur&s;e upon &s;ome per&s;on: And then immediately to &s;ay, God forgive me for &s;wearing.</P>
<P>Thus bad &s;ervitors after meat bring mu&s;tard. Thus back|ward neighbours after the child be dead offer them&s;elves for Go&s;&s;ips. Thus carele&s;s Grooms, when the Steed is &s;tollen lock fa&s;t the &s;table door.</P>
<P>I mu&s;t confe&s;s, this is not altogether &s;o bad, at to &s;wear out of vain glory, and never ask God mercy. But it is too bad to be defended; and it is &s;adly to be lamented; and &s;eriou&s;ly to be repented. <HI>Foxes have holes</HI> in men's hearts; <HI>and the birds of the air have nests:</HI> which make them &s;o deceitfull above mea|&s;ure, that Chri&s;t hath &s;carce room allowed him there, <HI>to lay his head.</HI></P>
<P>And what &s;hall we &s;ay to the&s;e things? Do the good motions ferret out the bad, and then follow them? Or, doth repen|tance &s;trive to overtake &s;in, and to arre&s;t it at God's &s;uit? Or, do good men (though frail) think to deal with their unruly pa&s;&s;ions, as with wilde colts? &s;et a brand upon them, and hang aclog upon their heels and &s;o let them go? Or, do pious and impious conceptions &s;truggle in the womb of the mind, as <HI>E&s;au</HI> and <HI>Jacob</HI> did in the body of <HI>Rebecca?</HI> and then at la&s;t the younger &s;upplant the elder.</P>
<P>God defend us?<NOTE PLACE="marg">Rom. 3.8.</NOTE> <HI>It is hard doing evil, that good may come.</HI> Let none &s;in upon de&s;ign to ask pardon; le&s;t a judgment in|tercept him.<NOTE PLACE="marg">Iam. 3.10.</NOTE> <HI>Out of the &s;ame mouth <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> not proceed ble&s;&s;ing
<PB N="19" REF="12">and cur&s;ing.</HI> Wherefore together with his diligence, let this be every man's prayer; <HI>Set a watch O Lord before my mouth,</HI><NOTE PLACE="marg">P&s;. 141.3.</NOTE> <HI>and keep the door of my lips.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Many words to little purpo&s;e.</HEAD>
<P>SOme man in his journey loves to trouble every one he &s;een, about the time of the day; and often makes the plough &s;tand &s;till, untill the lazy &s;wain and he do dialogue about the clock and good husbandry: &s;o both lo&s;e time, while&s;t both talk about it. And this he will do though he hath the Sun in his eyes, a Watch going in his pocket, and knows the hour as well as any man can tell him.</P>
<P>The &s;port is; by this means &s;ometimes he goes forward, and the day goes backward: or at lea&s;t it &s;eems &s;o. For here he &s;hall have it nine of the clock; and after five miles riding, it &s;hall be but half an houre after eight. So wi&s;e &s;hall he be made who hearkens to every report; and asketh every man's advice. And &s;o &s;hall he be confirmed, who &s;huts his eyes again&s;t the light of his own knowledge; and follows after every opinion.</P>
<P>Some will ask what the clock &s;triketh, when they hear the fir&s;t &s;troke; as though it were le&s;s labour for them to u&s;e their tongue, than their ears; or that they dur&s;t not tru&s;t their own ears for the matter; or that they never had learned to count to the number of twelve.</P>
<P>Others will enquire the name of a Town, which they know as well as their own; and will ask the way where they are able to go blindfold. The&s;e Gotham&s;hire whim&s;eys and many more are as common as the high way. Of which we may &s;ay as the fellow did of the Nightingale, when he had &s;tripped her out of her feathers; <HI>Vox &amp; praeterea nihil,</HI> A voice and no|thing el&s;e.</P>
<P>Men now adays are meer Que&s;toni&s;ts; loving to put doubts, and rai&s;e &s;cruples where they are mo&s;t &s;ure: but where they have mo&s;t cau&s;e to doubt, there they make none. They affect to &s;eem diligent; and their affected &s;eeming diligence is their reall negligence.</P>
<P>When the City of <HI>Corinth</HI> prepared for a &s;iege and an a&s;&s;ault,
<PB N="20" REF="13">being threatned by <HI>Philip</HI> King of <HI>Macedonia;</HI> and every man &s;tood to his &s;everal task about the works and fortifications: <HI>Diogenes</HI> never left tumbling his tub up and down, and remo|ving it this way and that way. And when a friend of his asked why he did &s;o?<NOTE PLACE="marg">Guido. Bitur.</NOTE> Becau&s;e (&s;aid he) I would &s;eem to do &s;ome|thing, as well as others.</P>
<P>As <HI>Diogenes</HI> tumbled about his Tub, &s;o &s;ome Zealots tum|ble and to is their Bibles: never intending to turn a new leaf in their manners; though they turn down all tho&s;e in their books for quotations. They will &s;it mu&s;ing, as they were in a deep &s;tudy; and on a &s;udden &s;tart and ask their neighbour for the text. And &s;o they can but another day turn to the proofs, and parly upon them; they never care to turn them&s;elves to the practi&s;e. Their words and their deeds are &s;o many cu&s;tomary for malities: And with a great noi&s;e and much &s;tir, at the la&s;t they conclude upon and do nothing.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Men doing wor&s;t aim at the Be&s;t.</HEAD>
<P>ENvy at Eminence is the anvile upon which each <HI>Vulcan</HI>-maechanick hammers and forges all opprobrious works and calumnious inventions. It is the white within the &s;pell, that the arrows are aimed at. And as wee need not que&s;tion the goodne&s;s of the fruit, where the tree is mo&s;t generally cud|gell'd: &s;o without doubt, there is an Excellency in tho&s;e men above others; who are mo&s;t obnoxious to vulgar affronts and indignities.</P>
<P>And as it hath been; &s;o it ever will be. The Generality will never be wi&s;er or better than them&s;elves. They had ra|ther erre with their forefathers in railing at their betters: than &s;ing a new &s;ong of prai&s;e to God, for their virtues and abilities. Thus Hor&s;es will chu&s;e to dung, and A&s;&s;es to pi&s;&s;e, where others of their kind hath done it before them. This is the nature of the bea&s;t.</P>
<P>We &s;hall &s;eldom hear a &s;currilous or &s;candalous &s;tory told; but the &s;ubject is either a Fryer, or a Par&s;on. And the&s;e pro|phane tales as they are become the pa&s;time of the many; &s;o they are mo&s;t greedily imbibed for truths, by the itchingears
<PB N="21" REF="13">of Separati&s;ts; and made the very Golden Legend of tho&s;e vio|lent Saints, who&s;e pretence is a perpetuall reformation.</P>
<P>My mind tells me; and the event &s;hews it; that they did not well (who&s;oever they were in places of Authority) who by connivency countenanced rude and ignorant per&s;ons, to &s;peak evil of, or &s;coff at any holy orders; how&s;oever they had been abu&s;ed or the profe&s;&s;ors thereof had degenerated</P>
<P>And we have lived in an Age, which hath paid us home all tho&s;e injuries with double interre&s;t; rnd made the name of Par&s;on as odious as ever was that of Fryer; and per&s;waded the people that every Prie&s;t was either a <HI>Jew</HI> or a <HI>Pagan.</HI></P>
<P>And yet &s;chi&s;maticks have affected to be Fryers (good &s;ouls) and never knew it; while&s;t they a&s;&s;umed to them&s;elves, by way of excellency, the name of Brethren. For <HI>Frere</HI> is brother.</P>
<P>People mu&s;t have &s;omething to &s;peak again&s;t; although they &s;peak again&s;t their own con&s;cience, and all rea&s;on. What&s;oever the faults of fathers be, it becomes not children to lay them open: but to reverence their virtues and pious la|bours; and to condole their imperfections.</P>
<P><HI>Memnon</HI> a famous Captain beat one of his &s;ouldiers for rail|ing at <HI>Alexander,</HI> though his Enemy:<NOTE PLACE="marg">Plut.</NOTE> becau&s;e he was a per&s;on of honour. Though I hired thee (&s;aid he) to fight in the de|fence of the Country again&s;t him: yet I gave no commi&s;&s;ion to revile him.</P>
<P>So let men defend the truth and the Church of God by what lawfull and laudable means they may: But by no means let them offend God by &s;peaking evil of dignified men; much le&s;s by &s;peaking evil of dignities.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Contradictions, or backward Commendations.</HEAD>
<P>IT is the le&s;s wonder that men cu&s;tomarily &s;peak ill of per&s;ons whom they hate and abhorre; when we hear them do the &s;ame of the things and per&s;ons they love and value.</P>
<P>It would make a Hor&s;e break his bridle (did he under&s;tand it) to hear his ma&s;ter commend him for a devili&s;h good jade. Thus &s;ome will tell us, they have vile good corn; and that
<PB N="22" REF="14">their boys are plaguy toward about their bu&s;ine&s;s.</P>
<P>It is not &s;o much ignorance, as negligence, that workes together the&s;e di&s;&s;onant terms in ordinary di&s;cour&s;e. God gives men happy &s;ub&s;tantives, and they rake hell for unlucky epi|thetes. The world is too apt to call evil good, and good evil: to account the precious vile and the vile precious.</P>
<P>But alas! this verball abu&s;e is nothing to the reall injury men put upon God's benefits. As many per&s;ons handle, and mi&s;employ their wealth and &s;ub&s;tance, and as they bring up their children in all bad &s;ufferance, and wickedne&s;s: they may properly call them bitter &s;weetings; and truly &s;ay, that they are vile good, devil&s;h apt, and plaguy toward.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>An ill Hearing, but no ill Meaning.</HEAD>
<P>WHen &s;ickne&s;s &s;eem's mortall; Every vi&s;itant u&s;ually asketh the &s;ick man, how be doth? And he u&s;ually an&s;wers, oh heighbour, never wor&s;e.</P>
<P>It cannot be thought, that the man doth then di&s;&s;emble. And yet Chri&s;tian charity per&s;wades us to hope, that his words have a better meaning, than the letter &s;eems to allow them: and that he was never better, then when he &s;aith, never wor&s;e.</P>
<P>And God forbid, that men &s;hould &s;o live, as to prove wor&s;t, when they &s;hould be be&s;t; that is, as their di&s;&s;olution. Who &s;o doth, is in a mo&s;t wretched condition. And indeed they who will never &s;trive to be good, mu&s;t needs be wor&s;t at the la&s;t. In a foul corrupt ve&s;&s;ell the wor&s;t is at the bottom.</P>
<P>But the dying man in two re&s;pects may &s;ay, never wor&s;e, with a &s;afe con&s;cience. Fir&s;t in re&s;pect of his outward man, and corporall &s;tate: And &s;o every eye look's upon him, and pity's him. And &s;econdly, in his inward man or &s;pirituall e|&s;tate; and &s;o the words &s;ignify a true in&s;pection into his &s;ins; with a godly compunction, and a &s;erious dete&s;tation of his for|mer life.</P>
<P>And thus as he never was wor&s;e; &s;o was he never better. As his outward man decayeth, &s;o doth his inward man renew: and he wor&s;e he likes him&s;elf the better doth God like him. His <HI>Grace is &s;ufficient for the Afflicted &s;inner;</HI><NOTE PLACE="marg">2 Cor. 12.9.</NOTE> <HI>his &s;trength is
<PB N="23" REF="14" MS="y">made perfect in weakne&s;s:</HI> And in the infirmity of the patient, the power of Chri&s;t re&s;t's upon him. When he is weak then is he &s;trong; when never wor&s;e, then for ever better.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Sacred Ob&s;ervations.</HEAD>
<DIV3 TYPE="section">
<HEAD>The World was be&s;t, at the fir&s;t.</HEAD>
<P>IN the Creation there was a po&s;itive goodne&s;s in each indivi|duall creature; and a &s;uperlative excellency in the uni|ver&s;e. The mo&s;t incomparable Maker being both the fountain of goodne&s;s, and the God of order; it was impo&s;&s;ible for him to erre, either in the matter of forme of the works of his hands. As his holy will and good plea&s;ure gave all things their being: &s;o his infallible judgement gave them his approbation. <HI>And God &s;aw every thing that he had made;</HI><NOTE PLACE="marg">Gen. 1. la&s;t.</NOTE> <HI>And behold it was very good.</HI></P>
<P>It is cleer then that the evill weeds, &s;innes and mi&s;chiefs which have overrun the world, were never created in the gar|den of <HI>Eden;</HI> nor of the Lord's planting or watering. Though it be not in the power of man to makethat &s;traight, which God hath made crooked: yet man made that crooked, which God once made &s;traight. Though man cannot bring a clean thing out of an unclean; yet into a clean world he brought un|cleane&s;s.</P>
<P>The nocivous qualities of Bea&s;ts, &s;erpents, flying creatures creeping things, and mortiferous plants wherewith at this day the &s;ons and daughters of <HI>Adam</HI> and <HI>Eve</HI> are vexed, and an|noyed; are as well the ju&s;t reward of our particular unju&s;t do|ings: as the true fruit of the forbidden fruit, eaten by our fir&s;t parents</P>
<P>And how can we find fault with the Brutes, and vegetables, &s;eeing the fault is in our &s;elves? Their pre&s;ent evil nature is but from our voluntary &s;in; and for our nece&s;&s;ary puni&s;hment. Their rebellion and di&s;obedience again&s;t us, is an evidence of their obedience to, and our di&s;obedience again&s;t our Maker.</P>
<PB N="24" REF="15">
<P>Well may a Lion, or a Bear, de&s;troy and devour a Man; &s;eeing one Man is become a Wolf to another. The wor&s;t of creatures (as wee account them) have &s;till this goodne&s;s and Excellency in them (which in us would be a piece of perfe|ction) that they willnot take part with the wicked, nor love them that hate the Lord. And this may be &s;aid for them, which cannot &s;peak for them&s;elves; that as Brutes have their cruelty by occa&s;ion of Man's fall: &s;o they do but act &s;avage and bruti&s;h parts after our example. For, for ought that appears to the contrary, before ever a Lion &s;lew a Lamb; <HI>Cain</HI> killed his brother <HI>Abel.</HI> And whereas bea&s;ts of prey go &s;ingle to their work: men go to &s;hed one another's blood, by hun|dreds and by thou&s;ands.</P>
<P>Thus now is the world alter'd from what God made it. God looked upon all his labours, and the works of his hands: And behold, all was very good. But <HI>Solomon</HI> looked upon all his works and labours: And behold, all was evil. Behold, All was <HI>vanity and vexation of &s;pirit.</HI><NOTE PLACE="marg">Eccle&s;. 2.11.</NOTE> <HI>The Lord looked down from heaven, to &s;ee if there were any among&s;t the children of men: but found none good among&s;t them.</HI><NOTE PLACE="marg">P&s;. 14.</NOTE></P>
<P>O then let the &s;ons of men look down upon them&s;elves, and repent; and look up to God for mercy; before he comes down upon them in judgement; when he &s;hall try the world by con&s;uming fire. For &s;urely, As God took an exact view of all his own works: &s;o he will take knowledge of ours. And therefore as He takes notice of all that he had made and done, for his own glory, and our good: &s;o let us take notice of all that we have made and done, to God's di&s;honour, and our own hurt. Let us judg our &s;elves, that we may not be judged And let us pray, that we may be cha&s;tened of the Lord; that we may not be condemned of the world.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>The Devil's Ma&s;terpiece.</HEAD>
<P><HI>THe Woman which thou gave&s;t to be with, &s;he gave me, and I did eat;</HI><NOTE PLACE="marg">Gen. 2.12, 13.</NOTE> &s;aid <HI>Adam, the &s;erpent beguiled mee, and I did eat;</HI> &s;aid <HI>Eve.</HI> The Devil deluded the woman; and by the woman &s;educed the man. All this is truth: yet no party is to be ex|cu&s;ed.
<PB N="25" REF="15">The woman is ju&s;tly blamed, and puni&s;hed by God; for harkening to the voice of the &s;erpent: And the man for harkening to the voice of his wife. This is all they got, by ex|tenuating their fault; and transferring the guilt from one to another.</P>
<P>The man had the Commandment immediately from God; the woman mediately from God, by her husband. And yet (as <HI>Tho. Aquinas</HI> ob&s;erves) <HI>Mulier pl&ugrave;s peccavit qui&agrave; gravi|&ugrave;s punita.</HI> The woman &s;inned more than the man; becau&s;e &s;he was more puni&s;hed. And why &s;o? It is a greater &s;in to di&s;obey the voice of a man, than to re&s;i&s;t the voice of God? No; but yet where God &s;peaks by a deputy, the crime is doubled in the party peccant: it being a greater &s;in to re&s;i&s;t two than one. The more bonds the &s;tronger: And a mani|fold cord cannot lightly be broken.</P>
<P>This le&s;&s;on well dige&s;ted may teach each wife, each &s;ervant, and each &s;ubject, &s;o much fidelity, obedience, and Loyalty: that the Serpent &s;hall not get the upper hand in the world, &s;o much as he hath done. The devil &s;till danceth the beginning of the world. As he began &s;O he goes on. He makes u&s;e of tho&s;e means to &s;upplant Mankind; which by experience he hath found effectuall. And great need have men of care and prudence again&s;t &s;uch an Adver&s;ary; as is able to corrupt the be&s;t in&s;titutions.</P>
<P>The &s;acred union of <HI>Adam</HI> and <HI>Eve,</HI> made two of one, and again one of two; being a repre&s;entative of the High My&s;tery of Chri&s;t's Church, taking life and Being from the ble&s;&s;ed wounds, of his pierced &s;ide: that &s;acred union (I &s;ay) the old Serpent the Devil corrupted early; wounding <HI>Adam</HI> through <HI>Eve,</HI> and &s;o making his entrance at the weake&s;t part of the City.</P>
<P>We may &s;ay of this Grand Homicide, as the Scripture phra&s;e &s;peaks of deadly Execution; that <HI>Satan</HI> pretending kindne&s;s, and &s;peaking quietly, <HI>&s;mote</HI> Adam <HI>under the fifth Rib, &s;o that he died.</HI><NOTE PLACE="marg">2 Sam. 3.27.</NOTE> He &s;mote him under that rib which God took from out his &s;ide, and formed into a meet &s;econd, and gave him for his proper help, and collaterall &s;ecurity. And who could be &s;o unhappily in&s;trumentall to betray the man; as &s;he that &s;o late|ly came from about his heart, and had her re&s;idence in is bo|&s;ome?
<PB N="26" REF="16">&s;ome? <HI>O how are the mighty fallen!</HI> thus the <HI>phili&s;tins</HI> out|witted <HI>Sam&s;on,</HI><NOTE PLACE="marg">Jud. 14.18.</NOTE> <HI>by ploughing with his heifer:</HI> And having made <HI>Delihah</HI> on their &s;ide, <HI>they put out his eyes, and brough him into fetters.</HI><NOTE PLACE="marg">Jud. 16.21.</NOTE></P>
<P>And as the Devil made choice of an apt in&s;trument; &s;o he propounds taking overtures: to make them both wi&s;er and better than God had made them. And withall he blames God to the woman, for not dealing &s;o well with <HI>Adam</HI> and her, as he might have done: Therein by a manife&s;t contra|diction giving God the lie. For God &s;aid, <HI>In the day thou eate&s;t thereof thou &s;halt &s;urely die.</HI> The Devil &s;aid, <HI>Ye &s;hall not &s;urely die: For God doth know that in the day ye eat thereof, your eyes &s;hall be opened; and ye &s;hall be as Gods, knowing good and evil.</HI></P>
<P>The Devil knows now by long experience, that women are frequent and violent Sollicitrixes of their husbands to Cove|tou&s;ne&s;s, and Ambition; to &s;uperiority, and contempt of their Betters: e&s;pecially when he hath once informed them, that all this is for a new and better light; and that it tends to illumina|tion and perfection. <HI>Solomon</HI> gives good coun&s;ell, had the world wit to &s;ollow it; who as he bids them not be over much wicked, nor fooli&s;h; &s;o he &s;aith: <HI>Be not over much righteous, neither make thy &s;elf over wi&s;e;</HI><NOTE PLACE="marg">Eccle&s;. 7.16.</NOTE> <HI>why &s;houlde&s;t thou de&s;troy thy &s;elf?</HI> This &s;ame overmuch righteou&s;ne&s;s, and overmuch wi&s;|dome, which men of late have pretended to, have filled the world with wickedne&s;s and fooli&s;hne&s;s. Our epidemicall illu|minations are meer &s;atanical illu&s;ions; being all fomented by di&s;content and pride; carried on by rebellion and di&s;obedi|ence again&s;t God, and his vicegerents, and &s;upported by vio|lence and wrong again&s;t all good Laws and per&s;ons.</P>
<P><HI>Ae&s;op</HI> tells us of a Quack &s;alver, that exerci&s;ed his gifts upon a dim-&s;ighted woman, (that &s;ex is prone to deal with Mounte|banks naturally and &s;piritually) pretending to open her eyes and better her &s;ight. This cunning Arti&s;t, every time he came to illuminate his Patient, did &s;teal &s;omething out of the hou&s;e; and carry away with him; &s;o that in a &s;hort time, &s;he &s;aw cle<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">r|that the thievi&s;h villain had rob'd her of all the beft things &s;he had in the hou&s;e; and had &s;carce left her any thing to &s;ub&s;i&s;t with</P>
<PB N="27" REF="16">
<P>And if I be not mi&s;taken; the people of this Nation where|in we live, by their feminine credulity to &s;erpentine per&s;wa|&s;ions; (what with our dear Brethren of <HI>Scotland</HI> northward, and their Confederates &s;outhward) have had their eys pretty well open'd: And whereas at fir&s;t, they thought they &s;hould all have been made as Gods: at the la&s;t by wofull experience, they were brought to know good and evill. They &s;aw what good they had parted with; and what evill they had pur|cha&s;ed.</P>
<P>And &s;urely they were as much beholding to tho&s;e, who &s;e|duced them; as <HI>Ae&s;op</HI>'s Woman was to her Oculi&s;t: or as <HI>Adam</HI> and <HI>Eve</HI> were to the Devill: For what have all their New Lights and prodigious Illuminations brought them to &s;ee; but them&s;elves horribly abu&s;ed, a&s;hamed, and confounded?</P>
<P>And I pray God, they may all be brought to &s;ee their er|rours; and that hereafter they may beware of the old Decei|ver: For (as the Hermite told his Brother) the Devill is not yet dead. The Apo&s;tle feared le&s;t Satan &s;hould act again&s;t the <HI>Corinthians,</HI> &s;uch a part as he played in Paradi&s;e: And wri|ting to <HI>Timothy,</HI> he give's charge to Women,<NOTE PLACE="marg">2 Cor. 11.3. 1 Tim. 2.12.</NOTE> that they &s;hould not pre&s;ume to teach or u&s;urp Authority over their men: but to learn in &s;ilence with all &s;ubjection: remembring that <HI>Adam</HI> was formed before <HI>Eve;</HI> and that <HI>Eve</HI> was fir&s;t and deepe&s;t in tran&s;gre&s;&s;ion.</P>
<P>And &s;urely both man and woman have now more cau&s;e to fear the Serpent's machinations; who in the&s;e la&s;t dayes and perillous times hath &s;ent forth his brood creeping into hou&s;es. And it is no marvell that he leads captive &s;illy women,<NOTE PLACE="marg">2 Tim. 3.5.</NOTE> which are laden with &s;ins; nad led away with divers lu&s;ts: &s;eeing he cap|tivated the fir&s;t of women, (and by her all the world) when he undertook her in her integrity.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>No Murtherer goes unpuni&s;hed. <HI>Gen. 4.</HI></HEAD>
<P>THough Hell makes no con&s;cience of tormenting &s;inners, yet the tormenting con&s;cience of &s;inners makes a hell of it &s;lef. An evident argument that there is a judgment to come; and that greater plagues remain for the ungodly, than any this
<PB N="28" REF="17">world affords them: Becau&s;e they fear &s;o.</P>
<P>Hence often ari&s;eth de&s;peration, upon the horrible magni|tude of mens &s;ins; and the praeconceit of their future puni&s;h|ments. Prae&s;umption, and de&s;peration, as oppo&s;ite as they are, reconcile them&s;elves unto man's perdition. It is a ju&s;t judgment from God; that they who feared and trembled at nothing, &s;hould do nothing but fear and tremble: that they who &s;inned without fear or wit, &s;hould have no wit in their fear; and that they who thought no &s;in too great to commit, &s;hould afterward think their &s;in too great to be for given.</P>
<P>O the terrours of a bloody Con&s;cience: Such &s;inners, every day they ri&s;e, may &s;ay to the Devill, as the Daemoniack &s;aid to our Saviour:<NOTE PLACE="marg">Mat. 8.29.</NOTE> Art thou come hither to torment us before the time? Witne&s;s <HI>Cain,</HI> the Ringleader of all bloody wretches; and a finall Ca&s;taway.<NOTE PLACE="marg">1 Jo. 3.12.</NOTE> So S^t <HI>John</HI> &s;aith of him; <HI>Not as Cain, who was of that wicked one, and &s;lew his brother.</HI> And the Lord tells us that <HI>inqui&s;ition &s;hall be made for blood:</HI><NOTE PLACE="marg">P&s;. 9.12. Mat. 23.35.</NOTE> And that that Commi&s;&s;ion &s;hall bear date even <HI>from the blood of Righttous Abel.</HI></P>
<P>And now hear the fir&s;t in humane mortall Murderer &s;peak in his own Ca&s;e. Though at fir&s;t he thought to evade bylying, &s;aying, he neither knew, nor cared what was become of his brother; yet when God had detected and laid open his crime, and given &s;entence upon him; then the wretch cry's out, that his ca&s;e was intollerable: <HI>My puni&s;hment</HI> (&s;aid he) <HI>is greater than I can bear.</HI></P>
<P>And what was his puni&s;hment? To be cur&s;ed from the earth; cur&s;ed in all his labours; a fugitive and a vagabond. And this is the fiare&s;t that a murtherer can expect. But there is another thing in his doom, which <HI>Cain</HI> apprehends, and mentions; and that is wor&s;e than all the re&s;t: namely, that he was <HI>ca&s;t out from the pre&s;ence of God; from thy face &s;hall I be hid.</HI> And &s;urely did &s;uch de&s;perate wretches forethink on this: it would re&s;train their hands from &s;hedding blood. It is more grievous than we can imagin, to be ca&s;t out from the pre&s;ence of God; and to have his face hid from us.</P>
<P>Another thing <HI>Cain</HI> feared, was, that every man who found him &s;hould kill him. And why &s;o? what made him imagin thus? An evill con&s;cience. He had furies raging in his
<PB N="29" REF="17" MS="y">&s;oul; and nothing but blood and murther in his thoughts. He fancies the world peopled, before it was &s;o; that every man at fir&s;t &s;ight &s;hould know him for a parricide; and that no man could &s;pare his life, becau&s;e he &s;pared not his onely brother. His con&s;cience told him, that he de&s;erved death.</P>
<P>Again&s;t the violence of others, God &s;ecures <HI>Cain;</HI> by &s;etting a mark upon him: which was (&s;ay the Rabbins) by branding him with a &s;qualid dejected countenance, and a perpetuall trembling Whether &s;o or no; &s;uch a mark it was, as was &s;ig|nificant to every beholder, for this purpo&s;e. Thus &s;till, though <HI>Cain</HI> was free from violent death; yet he is not free from vio|lent fear: but hath the terrours of death and hell in his Con|&s;cience. His doom &s;eem's like that of <HI>Arachne,</HI> when <HI>Pallas</HI> turn'd her into an ugly Spider, for her impudence. <HI>Vive qui|dem: pende tamen</HI> (&s;aid &s;he) Live thou &s;halt;<NOTE PLACE="marg">Oved. met.</NOTE> but yet thou &s;halt hang. So <HI>Cain</HI> lived; but ignominiou&s;ly and uncom|fortably.</P>
<P>And indeed commonly God &s;ets &s;uch a mark upon Murderers, as makes them abhorred both in their own eyes; and in the eyes of others. They are u&s;ually &s;o loth&s;ome, that men &s;hun their company; as they would do a pe&s;t-hou&s;e. And who can blame men for &s;o doing, &s;eeing blood defileth a land,<NOTE PLACE="marg">Acts. 28.3.</NOTE> and bringeth a cur&s;e upon the earth? The poor barbarous I&s;landers of <HI>Melita,</HI> who had nothing to guid them, but the light of nature, <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 words">, were per&s;waded that vengeance pur&s;ued Murderers, both by &s;ea and land.</P>
<P>And now le&s;t any &s;hould think God favours tho&s;e Murde|rers, who by flight e&s;cape the hand of the Magi&s;trate, and keep from the axe and the halter; let them but &s;eriou&s;ly reflect upon <HI>Cain's</HI> ca&s;e: and then they will be brought to under|&s;tand, that the Lord can &s;ufficiently puni&s;h a murderer, though he &s;uffers him long to live upon earth; and exempts him form a bloody death.</P>
<P>That God, who afterward &s;o &s;olemenly &s;aid,<NOTE PLACE="marg">Gen. 9.6.</NOTE> <HI>Who &s;o &s;hed|deth man's blood, by man &s;hall his blood be &s;hed;</HI> and comman|ded, that no &s;atisfaction &s;hould be taken by the Magi&s;trate,<NOTE PLACE="marg">Num. 35.31.</NOTE> for the life of a Murderer: That God (I &s;ay) did let <HI>Cain</HI> live after his murther; for the which may be given the&s;e two rea&s;ons:</P>
<PB N="30" REF="18">
<P>Fir&s;t, For the paucity of Mankind. Had <HI>Cain</HI> died for his fact by the hand of men; <HI>Adam</HI> mu&s;t have been his Executio|ner. But though the Devill &s;ets one brother to kill another; yet God doth not &s;et the father to kill the &s;onne: much le&s;s, the &s;onne to kill the father; the &s;ervant to kill the Ma&s;ter; or the &s;ubject to kil the King. Though it plea&s;ed the Devill, that wicked <HI>Cain</HI> &s;hould kill righteous <HI>Abell:</HI> yet it plea&s;ed not God, that father <HI>Adam</HI> &s;hould kill wicked <HI>Cain.</HI></P>
<P>secondly, Therefore is <HI>Cain</HI> delivered from exemplary death; becau&s;e he is marked out and de&s;igned for eternall vengeance. So farre is his &s;ecurity from &s;afety, and his re|prieve from mercy; that it is a dreadfull judgment, and a &s;ore &s;everity. And it had been well for &s;ome murderers, that they had not e&s;caped &s;o well in this world; as they have done. It had (doubtle&s;s) been much better for their famillies and po|&s;terity in this world: and it might have been better with them|&s;elves, in the next.</P>
<P>Deliver us from blood-guiltyne&s;s O God; and let the blood of thy Sonne Je&s;us Chri&s;t appear for us in thy &s;ight: And hear thou that, &s;peaking better things than that of <HI>Abell.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Tumultuous Re&s;olutions tend not to Edification. <HI>Gen. 11.</HI></HEAD>
<P>WItne&s;s the &s;tory of the <HI>Bable</HI>-Builders; who pretend|ing to be wi&s;er than their forefathers, devi&s;ed a way how to be above all mi&s;chances: By building a City and a Tower; who&s;e top &s;hould reach to Heaven.</P>
<P>This was a conceit above the Moon; though the work came farre &s;hort of it. Oh how people plea&s;e them&s;elves, with a &s;trong conceit of going to Heaven a new way; which none ever went before them! A fool's paradi&s;e is his own invention. But the multitude go the wrong way.</P>
<P>It mu&s;t be a prodigious unlucky Building, where every one is a ma&s;ter-workman; and the defign to top God in his throne. He that &s;its in Heaven, laughs &s;uch projectors to &s;corn; and hath &s;uch politicians in deri&s;ion.</P>
<P><HI>Go to</HI> (&s;aid they) <HI>let us found, and build up. Go to</HI> (&s;aid God) <HI>let us go down and confound.</HI></P>
<PB N="31" REF="18">
<P>The people were all then of one mind; and God &s;catter'd them, by making them of many Languages. God then made the people of many Languages, to hinder the building of <HI>Ba|bel:</HI> But now the Devil hath made the people of as many, or more opinions; to help <HI>Babel</HI> forward.</P>
<P>And as they of old, mi&s;under&s;tanding one another, brought brick for mortar, a hammer in &s;tead of a trowell, and fire in &s;tead of water: &s;o men now mi&s;take rudene&s;s for Religion; Religion for &s;uper&s;tition; madne&s;s for Chri&s;tian zeal; pro|phanene&s;s for wit; and ruine for reformation Pretending to &s;ink <HI>Babylon</HI> to the pit of hell, they have cryed up <HI>Babel</HI> to the Heavens: by &s;etting their mouths wide open again&s;t the Church of God, &s;aying. <HI>Down with it, down with it, even to the groud.</HI></P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Church-Men Church-habits.</HEAD>
<P>THe words of the Lord to <HI>Mo&s;es,</HI> for this putpo&s;e. are the&s;e;<NOTE PLACE="marg">Exod. 28.2.</NOTE> <HI>And thou &s;halt make holy garments for Aaron thy brother for glory and for Beauty.</HI></P>
<P><HI>Mo&s;es</HI> as Prince by God's appointment, was to put <HI>Aaron</HI> and his &s;ons, and the <HI>Levites</HI> into their di&s;tinct Canonicall habits: according to the re&s;pective dignity of their Per&s;ons, and places. Which ornaments and Ve&s;tments they were enjoyned, upon pain of Death, to have upon them, when they came in unto the Tabernacle of the Congregation, or mini&s;tred in the holy place: As appear's in the la&s;t ver&s;e of that Chapter.</P>
<P>I know not how it came to pa&s;s; but &s;o it was; that a Prie&s;tly Habit in Divine Wor&s;hip and Sacred Admini&s;trations hath been had in as much Di&s;grace among&s;t <HI>Chri&s;tians:</HI> as ever it was had in Reverence among&s;t the <HI>Jews.</HI> God made it as much as their lives were worth. for the Prie&s;ts in the Law to mini&s;ter without their peculiar Habit: And Men made it as much as their lives were worth, for the Prie&s;ts to mini&s;ter in their Eccle&s;ia&s;ticall Habits, in the time of the Go&s;pell.</P>
<P>Yea, there have been &s;ome, who pretended that the Cleri|call Ve&s;tments debilitated the Pa&s;tours parts, &s;ru&s;trated the gra|ces of the Spirit; and hazarded the &s;oules of the flock. And
<PB N="32" REF="19">whereas God enjoyned his Prie&s;ts of old, to have robes for Glory and for Beauty: they would not allow his hou&s;hold|&s;ervants, the u&s;e of tho&s;e garments, which God's vicegerents had enjoyned them, for uniformity and for deceney.</P>
<P>They put &s;corn, contempt, and opprobious terms both up|on the things and Per&s;ons; according to the fooli&s;h inven|tion of their giddy brains. An Epi&s;cocall Habit was (they &s;aid) the Livery of Antichri&s;t; and the Surplice the Smock of of the whore of <HI>Babylon.</HI></P>
<P>Surely the&s;e people had forgotten that God was the in&s;titu|ter of the fir&s;t Mitre, and the Linnen Ephod. They con&s;ider|ed not, how in re&s;pect of their u&s;e. (though not for their fir&s;t Principles whereof they are made) even garments appropriate unto Per&s;ons in Holy Orders, are called Holy; and that by God's example.</P>
<P>It is too gro&s;s, too carnall, and too rude for men and wo|men, who pretend to more than an ordinary illumination, to pick a hole in the Prie&s;t's Coat, about the externall form and figure; to think that a Hood makes a Monk, or a Mitre an An|tichri&s;t, or that the My&s;ticall Whore of <HI>Babylon</HI> is circum&s;cribed within a materiall &s;mall Linnen Ephod.</P>
<P>I would not have the female Sex; &s;uch as are called Holy Si|&s;ters, of all things quarrell with clean Linnen; le&s;t they bring them&s;elves, whthin the compa&s;s of the Cotholick Inqui&s;ition, for &s;luttery. Let them hate the garments &s;potted with the fle&s;h. As for Surplices; (how&s;oever they have been contri|ved, and u&s;ed by them &s;ince their dear &s;acreligious brethren &s;tole them from the Church, and brought them to their hands) they were never formerly the Smock of a Whore. It is po&s;&s;i|ble, &s;ince they converted them to their own u&s;e, they may properly &s;o be called. For Thieves and Harlots go hand in hand together in the World; as Publcans and Sinners go in the Go&s;pell.</P>
<P>It is a pitifull thing, (I mean quarrell) when people fall out with their Mini&s;ters; as the &s;ons of <HI>Jacob</HI> did with their brother <HI>Jo&s;eph;</HI> who hated him for the &s;ingular love their fa|ther bare him;<NOTE PLACE="marg">Gen. 37.3. 4,</NOTE> and for the peculiar Coat he put upon him: And therefore could not &s;peak peaceably unto him. This is a &s;train beyond the malice and &s;pite of Presbiterian <HI>Corah;</HI> or In|dependent
<PB N="33" REF="19" MS="y"><HI>Dathan</HI> and <HI>Abiram:</HI> though tending to the like ef|fect; through the garments to wound the function; and to|gether with <HI>Aaron's</HI> Mitre; to throw down <HI>Mo&s;es</HI> Scepter.</P>
<P>Good Saints &s;urely they are, that deal with the Prie&s;ts of the Lord, as the Thieves dealt with the Traveller between <HI>Jeru&s;a|lem</HI> and <HI>Jericho:</HI> who <HI>stripped him of his raiment,</HI><NOTE PLACE="marg">Lu. 10.30.</NOTE> <HI>and wounded him, and left him half dead.</HI> And if the injury done to the Mi|ni&s;ters of Chri&s;t, and their contempt and &s;corn be done to Chri&s;t him&s;elf;<NOTE PLACE="marg">Lu 10.16. Act. 9.5.</NOTE> (as all who have the faith of Chri&s;t mu&s;t believe) than, as the Church once in the Per&s;on of Chri&s;t &s;pake concer|ning tho&s;e barbarous &s;ouldiers; &s;o Chri&s;t again in the per&s;on of his Church, may &s;ay of &s;ouldiers as bad: <HI>They parted my garments among&s;t them; and for Ve&s;ture they ca&s;t lots.</HI></P>
<P>And God deliver us from unrea&s;onable men; in who&s;e eyes our very Coats (though honourable) make us criminall. It is a &s;ad time, when violence is preferred before &s;cience; when pa&s;&s;ion overrules rea&s;on; and the &s;word &s;trikes again&s;t the Gown. Even common rea&s;on, and generall civil pra|cti&s;e will afford di&s;tinct profe&s;&s;iions their re&s;pective diffe|rentiall Habits. And &s;hall not the Church have leave to rule her children in their garbs, and &s;ervices? Did Chri&s;t promi&s;e <HI>to &s;end his Holy Spirit upon his Church,</HI><NOTE PLACE="marg">Jo. 14.26.</NOTE> <HI>and to lead Her into all nece&s;&s;ary truth and knowledge?</HI> And hath he not allowed her &s;o much di&s;cretion as to clad her children? To appoint her inward Attendants their Habits and Liveries, both for working dayes and Holy dayes?</P>
<P>We &s;ee, when any fault is e&s;pyed in a Mini&s;ter, he is pre|&s;ently checked by his Coat: that a Man in his Coat &s;hould do &s;o. And indeed God Almighty did upbraid <HI>Eli</HI> for his indul|gence to his &s;ons in their &s;ins; by the Linnen Ephod.<NOTE PLACE="marg">1. Sam. 2.28.</NOTE> If then the &s;in of the Prie&s;t be aggravated by his Prie&s;tly garments, then the garment &s;erves to put the Prie&s;t in mind; that he ought to be clothed with righteou&s;ne&s;s. Again, if the &s;in of the Prie&s;t is the greater for his Coat; then their &s;in mu&s;t be the greater allo, who do wrong to him, that wear's that holy garment. And &s;o much is to be gathered from the black deed of <HI>Doeg</HI> the <HI>Edomite;</HI> which is heightened by this circum|&s;tance, <HI>that he &s;lew four&s;core and five per&s;ons,</HI><NOTE PLACE="marg">1 Sam. 22.18.</NOTE> <HI>that did wear a Linnen Ephod.</HI></P>
<PB N="34" REF="20">
<P>The white and outward garment (I hope I may &s;ay with|out offence) is Angelicall;<NOTE PLACE="marg">Mark. 9.3. Jo. 20.12. Revel. 1.13.</NOTE> it is coele&s;tiall. So Chri&s;t appear|ed at his transfiguration; So the Angels appeared at Chri&s;t's re&s;urrection: And Chri&s;t appeared unto S^t <HI>John</HI> in a Prie&s;tly habit. Seeing God and Angels honour this Prie&s;tly habit; how can wretched man de&s;pite it? Seeing they are plea&s;ed to appear thus to men; why &s;hould the Mini&s;ters of God di&s;|dain to appear in like habit, in the pre&s;ence of God, and in the face of his Congregation? The Mini&s;ters of God in a qua|lified &s;ence are Angels; that is, the Me&s;&s;engers of the Lord. And wee all hope to be as Angels of God in heaven. Why then &s;hould we be afraid to be like them, in this al&s;o, here upon earth?<NOTE PLACE="marg">Rev. 19.8.</NOTE> <HI>Clean Linnen</HI> is in a my&s;ticall &s;en&s;e <HI>the righteou&s;ne&s;s of the Saints:</HI> then let no man wickedly &s;tain it, neither let any man maliciou&s;ly &s;train it, to make it otherwi&s;e.</P>
<P>And if any would know how to reconcile black and white in the mini&s;teriall habit; let them take it thus. The black be|comes us as Mourners, who&s;e Lord and Ma&s;ter is for a while gone from us; and as more than ordinary Mourners: who be&s;ides our own &s;ins and mi&s;eries, have the &s;ins and mi&s;eries of the World to lament, and bewail. The black &s;hew's what our pre&s;ent condition here is <HI>in re,</HI> indeed, and at hand: The which &s;hew's what we are <HI>in &s;pe,</HI> in hope, and what we &s;hall be hereafter. In this World we mu&s;t have our black and white; and mo&s;t commonly black: untill we &s;hall be clothed upon, with immortality. In the mean time, <HI>our tribulation worketh patience, our patience hope, our hope per&s;eve|rance,</HI> and that will bring the Crown. <HI>Contraria juxta&s;e po|&s;ita mag&igrave;s eluce&s;cunt.</HI> Thus black and white are reconciled. Thus contrary things do &s;et off and beautifie one another. <HI>Thus all things work together for good to them that fear God.</HI></P>
<P>It hath been the the con&s;tant practi&s;e of the Church of God, in all ages, to have peculiar habits; wherein to officiate in holy things:<NOTE PLACE="marg">Eu&s;eb. l. 3. cap. 28.</NOTE> And it hath ever been accounted &s;candalous, for Per&s;ons in holy orders, to tran&s;gre&s;s this practi&s;e. S^t <HI>John</HI> did wear the Prie&s;tly Habit called <GAP DESC="foreign">, as <HI>Policrates</HI> Bi&s;hop of <HI>Ephe&s;us</HI> in his Epi&s;tle to <HI>Victor</HI> Bi&s;hop of <HI>Rome</HI> doth witne&s;s. And <HI>Eu&s;tathius</HI> Bi&s;hop of <HI>Seba&s;tia</HI> in <HI>Armenia</HI> was condemned and depo&s;ed by the Councell at <HI>Gangra,</HI> for ca&s;ting off his
<PB N="35" REF="20">proper habit, and putting him&s;elf into the garb of the philo&s;o|phers; for putting his follwers likewi&s;e into a new habit;<NOTE PLACE="marg">Socr. &s;cho. lib. <HI>2.</HI> cap. <HI>33.</HI></NOTE> for countenancing and encouraging Conventicles; and for taking &s;ervants from the command of their Ma&s;trs under the colour of Religion: As al&s;o for cro&s;&s;ing the Church inob&s;erva|tion of times; aboli&s;hing the fa&s;ts of the Church, and pre&s;cri|bing to his followers to fa&s;t on Sundays.</P>
<P>By whichit appearts, the unlucky man was unlike his Name; for that carried con&s;tancy and &s;tability in it: But he had no|thing le&s;s in him&s;elf. And it would be noted, that when Men begin to waver, and vary from the Church, but in &s;ome out|ward things; they do not &s;tay there: but fall into pernicious Principles and practi&s;es.</P>
<P>God grant there may not now be found in the Church of God Bi&s;hops of <HI>Eu&s;tathius</HI> his temper; to the Countenancing of Se|parati&s;ts, to the di&s;quiet of the Church, and to the hinde|rance of piety and of Chur&s;tian amity. For, as <HI>Plato</HI> told his young man, though it be no great fault to play, yet it is a great fault much to u&s;e it: So, A cu&s;tome in di&s;agreement, though but in &s;mall matters; will in the end prove no &s;mall matter.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD><HI>Gehazi's</HI> Lepro&s;ie wor&s;e than <HI>Naamans. 2</HI> Kings <HI>5.</HI></HEAD>
<P><HI>NAaman</HI> the famous Generall of the King of <HI>Syria's</HI> Army, had an inbred Enemy, which he could neither flee, nor cha&s;e: and that was his Lepro&s;ie. For which he is advi&s;ed by his captive Maid to repair to the prophet <HI>Eli&s;ha.</HI> He is forthwith &s;ent with the Letters Commendatory (or rather Mandatory) of the King of <HI>Syria,</HI> to the King of <HI>I&s;rael.</HI> And he comes as though he had come to Court, to trade with &s;ome Male|factors near the King; &s;ome Merchants of the Church and State; to buy places. For he brings ten Talents of Silver, ten thou&s;and Pieces of Gold, and ten Changes of Reyment.</P>
<P>Were he now alive; and in that condition, and equipage; I could direct him to tho&s;e; who (though they could not ea&s;e him of his trouble) wonld &s;oon lighten him of his carriage. For though Miracles are now cea&s;ed, yet mi&s;chief is rife; And
<PB N="36" REF="21"><HI>Gehazi's</HI> are plentifull, though <HI>Eli&s;ha's</HI> are lcarce.</P>
<P>No man could blame <HI>Naaman</HI> for valuing his life, and the good of his po&s;terity.<NOTE PLACE="marg">Job. 2.4,</NOTE> The Devil knew, <HI>Skin for skin, and all that a man hath will he give for his life.</HI> The Prophet bids him wa&s;h in <HI>Jordan.</HI> Bapti&s;me clean&s;eth the Lepro&s;ie of &s;in. The <HI>Syrian</HI> at the motion, hath two Di&s;ea&s;es for one. Before, he was a Leper; now both a Leper and a mad Man. He came not thither to fetch fire; and he thinks he need not come &s;o farre for water.</P>
<P><HI>Abanah</HI> and <HI>Pharphar,</HI> in his judgement are better than all the waters in <HI>I&s;rael.</HI> But the &s;ick Patient mu&s;t ob&s;erve; not pre&s;cribe to him&s;elf: and the hearer mu&s;t not be his own teacher, That is be&s;t for our &s;pirituall Di&s;ea&s;es, which God pre&s;cribeth to us by his lawfull Doctors.</P>
<P>It &s;ometimes happens that the &s;ervants are wi&s;er than their Ma&s;ters, &s;o was it now with <HI>Naaman.</HI> They told him, it was but to wa&s;h; and that he would have done a great thing to be healed, had it been enjoyned him: and why then will he not do a &s;mall? The <HI>Jews</HI> were enjoyned to cut their childrens skin, and let out part of their blood, in circumci&s;ion; and they punctually ob&s;erved it: But among us; many de&s;pi&s;e to bring their children to the &s;acred fountain; they will not &s;ub|mit to wa&s;h and be clean.</P>
<P>But <HI>Naaman</HI> better con&s;idering, goes to <HI>Jordan,</HI> and wa&s;heth; and is made as cleer as a Child. And behold a Change as well of his conditions as of his complexion. He thinks now, he cannot expre&s;s too much gratitude to the Pro|phet. He returnes with all his retinue. He profe&s;&s;eth him&s;elf a &s;ervant to the Prophet, and to the God of the Prophet. He gives glory to the Lord; and thanks to the Prophet. He of|fers rich pre&s;ent, and urges it upon the Prophet; but he re|fu&s;ed it as heartily: <HI>As the Lord liveth</HI> (&s;aith he) <HI>I will re|ceive none.</HI></P>
<P><HI>Eli&s;ha</HI> was a pious and a cordiall man. It is a good thing to hear men &s;peak &s;oundly and earne&s;tly; And a better to &s;ee them doe as they &s;peak.</P>
<P>He was not like the late race of fal&s;e Prophets; whom &s;ome called Tryers: (perhaps for that they were the Touch|&s;tones of Gold and Silver) who being much intreated, veri|ly,
<PB N="37" REF="21" MS="y">and truly, and really, and I profe&s;s, had an hundred feigned words, fair pretences, and zealous &s;cruples in pub|lick; but would readily take, and &s;wallow as many pieces in private.</P>
<P><HI>Na&agrave;man</HI> having taken his leave of <HI>Eli&s;ha,</HI> was gon in peace; when <HI>Gehazi Eli&s;ha</HI>'s man is mad at his Ma&s;ter, and thinks his Ma&s;ter-mad for refu&s;ing the rich pre&s;ent. <HI>My Ma&s;ter hath &s;pared this</HI> Naaman <HI>the</HI> Syrian; (&s;aid he to the Devil and him|&s;elf) <HI>but as the Lord liveth, I will run after him and take &s;ome|what of him.</HI> Thus many times the <HI>Apothecaries</HI> bill is dearer than the Doctor.</P>
<P>But what had <HI>Gehazi</HI> done, to de&s;erve of <HI>Naaman?</HI> No|thing. And therefore he frames a lie in his Ma&s;ters name on the behalf of two young &s;ons of the Prophets. The Honoura|ble <HI>Eli&s;has</HI> have too many &s;uch cur&s;ed &s;ervants; and the poor &s;ons of the Prophets have too many &s;uch Back friends, as <HI>Ge|hazi:</HI> who pretend the good of the Church; but rend and &s;crape all to them&s;elves. And this makes their Ma&s;ters &s;o ge|nerally odious; and the &s;ons of the Prophets &s;o needy and beggerly.</P>
<P>The noble <HI>Syrian</HI> glad of any opportunity to gratify <HI>Eli&s;ha,</HI> gives the villain <HI>Gehazi</HI> more than he de&s;ired; two Talents of Silver; and two changes of rayment: and two men (he was no le&s;s worthy) to bear the burthen of his iniquity for him till he came at home. And now he wipes his mouth after his lie, and makes it fit for another, and comes and &s;tands before his Ma&s;ter, like a Saint of the la&s;t edition: <HI>Thy &s;ervant went no whither.</HI></P>
<P>But the Prophet, who had a ble&s;&s;ing for an hone&s;t &s;tran|ger; had a cur&s;e for a &s;ervant that took bribes. <HI>Gehazi</HI> with his two Talents of Silver, and two changes of rayment, hath purcha&s;ed <HI>Naaman</HI>'s Lepro&s;ie; and made it &s;ure to him&s;elf, and to his heirs for ever. Not all the water of <HI>Jordan</HI> could wa&s;h away <HI>Gehazi</HI>'s Di&s;ea&s;e: nor can all the water of the Sea wa&s;h away bribery, and the guilt of extortion.</P>
<P>That individuall <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> is dead; but he lives &s;till in an aequivo|call generation of Harpies: the Palms of who&s;e hands are lined with pitch; and every finger is an aduncous tenter-hook, As <HI>Gehazi</HI> did; &s;o do they: make u&s;e of God's Name; but take mo|ney
<PB N="38" REF="22">in the Devil's. <HI>Gehazi</HI> would not &s;pare <HI>Naaman:</HI> and they will &s;pare no man. Who&s;oever comes within their reach, As the Lord lives, they will take &s;omething of him. Oh for one of <HI>Domitian</HI>'s fly-flaps, to kill the Maggot-flies of State, which <HI>Trajan</HI> &s;pake of! A <HI>Ve&s;pa&s;ian-</HI>&s;quee&s;e would do well with &s;uch hollow &s;punges.</P>
<P>Bribery and oppre&s;&s;ion is a deadly Lepro&s;ie, over&s;preading Kingdomes; and it cleaves to &s;ome great Offices, and to their &s;eed for ever. <HI>Evagrius</HI> reports that <HI>Ju&s;tinus</HI> the Emperour depo&s;ed <HI>Ana&s;ta&s;ius,</HI><NOTE PLACE="marg">Lib. <HI>5.</HI> n. <HI>5.</HI></NOTE> the godly Bi&s;hop of <HI>Antioch,</HI> becau&s;e he refu&s;ed his &s;imoniacall propo&s;itions; and that <HI>Ju&s;tinus</HI> &s;oon after falling into a frenzy, his fellow Emperour <HI>Tiberius</HI> took the whole Government: to whom <HI>Ju&s;tinus</HI> &s;aid, (pointing with his finger to his corrupt Officers) <HI>Never be ruled by the&s;e men;</HI><NOTE PLACE="marg">Lib. <HI>5.</HI> cap. <HI>12.</HI></NOTE> <HI>for they have brought me into this mi&s;ery.</HI> And <HI>Tibe|rius</HI> took his Councell; being a man well inclined. He pub|likely declared, that he looked upon that gold, which is gotten by the tears of the Commonalty; as upon Counterfeit Coin. By which account of his, They who exact and take bribes, are worthy to &s;uffer as Traytours to the King.</P>
<P>God &s;end great Per&s;ons and double Portion of the &s;pirit of <HI>Eli|&s;ha;</HI> And as for tho&s;e who are of <HI>Gehazi</HI>'s ba&s;e mind; may they never have &s;ilver nor changes of rayment, untill they be clean|&s;ed from their dearly beloved Lepro&s;ie.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>No new thing under the Sun. <HI>Eccl. 1.9.</HI></HEAD>
<P>SO &s;aith <HI>Solomon;</HI> And he was a wi&s;e man: A great Philo&s;o|pher; and a great Divine. And well hath he &s;aid; <HI>No new thing under the Sun;</HI> becau&s;e things &s;ubject to mutation, are every minute growing old: untill at la&s;t they be no more. The &s;tate of Glory and ble&s;t Eternity is above the brightne&s;s of the Sun:<NOTE PLACE="marg">P&s;. 102.26. 2. Pet. 3.10.</NOTE> and the &s;tarry Heavens come farre &s;hort of it. <HI>They wax old as doth a garment: And they &s;hall pa&s;s away.</HI></P>
<P>There is indeed a day of renovation coming; when He, who of old made out of nothing, all new things in the world; &s;hall out of a ruin'd old world wor&s;e than nothing; make all things new.<NOTE PLACE="marg">Rev. 21.5.</NOTE> But this will be a work above the Sun: And this will be for ever and ever.</P>
<PB N="39" REF="22">
<P>But untill then, there is no new thing under the Sun; no not the Moon it &s;elf; (a pure picture of this mutable world) of who&s;e increa&s;e though we have every year new ones a full do|zen; yet all is but the old one, over and over. Things here below &s;eem new to many, and are &s;o mi&s;called; which in them|&s;elves are old, and known &s;o to &s;ounder judgments.</P>
<P>Nothing plea&s;es fools and children, but the name and thought of Novelties. The Devill and the world cry up their deluding tra&s;h for new; as people do their Herrings: whenas they &s;tink for age, and want of goodne&s;s. Cu&s;tome is a great matter. <HI>Newmarket-heath</HI> untill the worlds end is like to be &s;o called. Thus cunning Brokers and crafty Botchers, put an old trick upon an old Cloak; they give it a &s;udden turn, and a new facing: and then it &s;erves to cheat the Country.</P>
<P>Thus old cry'd down haere&s;ies are become new cry'd up lights: and the Common-Councel men of the Devil, (what&s;oever they plot in Conventicles) pretend to have all by &s;peciall re|velation. Thus the i&s;&s;ue of Traitours con&s;piracies, are holden for Miracles; and Providence is bla&s;phemed by &s;ucce&s;sfull wickedne&s;s: the Generality not di&s;cerning how Gold pa&s;&s;eth through an armed Guard; and takes the City without oppo|&s;ition. The&s;e Angels of men have &s;lain more Chri&s;tians, than the Angell of God &s;lew Infidels; when he killed an hundred four&s;core and five thou&s;and in the camp of the <HI>A&s;&s;yrians.</HI><NOTE PLACE="marg">2 Kin. 19.35.</NOTE></P>
<P>It is no new thing, for men to violate their faith; to betray their tru&s;t; to &s;ell their Countrey into the hands of their Ene|mies; to preferre private ill gotten goods, before publick good, and true glory; and yet to pretend piety: All this is no new thing. Divers hundreds of years &s;ince, the Chri&s;tian Governour of the Ca&s;tle of <HI>Abydus,</HI> was him&s;elf and Ca&s;tle be|trayed into the hands of the Turks, by his own Daughter. And an hundred and forty years before that;<NOTE PLACE="marg">Turk. Hi&s;to.</NOTE> long before the fir&s;t <HI>Ottoman</HI> King; <HI>Aleppo,</HI> the &s;tronge&s;t City of the Chri|&s;tians in tho&s;e parts, was betrayed to the Turk, by the Gover|nour. And (oh mi&s;erable) the Patriarch of <HI>Antioch,</HI> for gold &s;old into tho&s;e Barbarian's hands, that Ca&s;tle; and by con&s;equence that City.</P>
<P>To hear of Kings de&s;erted, betrayed, and murder'd, (a thing mo&s;t horrible, execrable, and damnable) is no new thing.</P>
<PB N="40" REF="23">
<P>Ask <HI>Scotland;</HI> and let that Nation repeat their own Chro|nicles And (not to be partiall) our Engli&s;h &s;econd <HI>Edward,</HI> and <HI>Richard, Henry</HI> the &s;ixth, and two Sons of <HI>Edward</HI> the fourth; and long before the&s;e, Prince <HI>Arthur</HI> will tell us a &s;ad &s;tory. The unlucky products of the &s;everall Battels of the Ba|rons, with the cro&s;s &s;wearings of &s;ucce&s;&s;ive Parliaments, may &s;ufficiently tell us; that to &s;wear and for&s;wear, and to play at fa&s;t and loo&s;e with the Crown, is no new thing under the Sun.</P>
<P>I am <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">th to look lower; upon that which is and will be the la&s;ting &s;hame of the Nation: although I can hardly overlook it, or look upon it with dry eyes. I &s;hall onely &s;ay this of it at pre&s;ent; that though it differs from former Regicides in the open perpetration: yet it bears reference to one precedent, even to that of the King of Kings; who was for&s;aken, betrayed, and delivered up to death by his own people.<NOTE PLACE="marg">Rev. 13.8.</NOTE> And he is &s;aid truly, and virtually, to be <HI>&s;lain from the foundation of the world.</HI></P>
<P>It is no new thing, for ignorant and impudent per&s;ons to pretend revelations, and Enthu&s;ia&s;mes; to de&s;pi&s;e in&s;truction; and u&s;urp to them&s;elves all my&s;terious knowledge. This is but the <HI>Gno&s;tici</HI> and <HI>Carpocrati&s;ts</HI> brought again upon the &s;tage;<NOTE PLACE="marg">Epiph. Aug.</NOTE> with their phanatick dreams and inchanted love-drinks. And tho&s;e al&s;o were but a few lou&s;ie &s;hreds taken from <HI>Menander</HI> and <HI>Simon Magus.</HI></P>
<P>Oh, but to hear and &s;ee men act their Roguery in manner and form; publi&s;hing it weekly to the people for their &s;atisfa|ction; to prevent (for&s;ooth) mi&s;information; telling them how many hone&s;t men they murder'd in &s;uch a battell; what Noble per&s;on they beheaded in &s;uch a place and day; how they rob'd Churches; how they &s;poiled the widows and Orphans; how they killed and took po&s;&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;&s;ion; how they took God's Name in vain, rejoyced, and gave thanks, and prai&s;ed the Lord, as the Authour of all this Mi&s;chief: Are not all the&s;e new things? No. There was a &s;ect of damnable haereticks, calling them&s;elves <HI>Caynites;</HI> from cur&s;ed <HI>Cain</HI> who &s;lew his brother: who fully paralell the&s;e practi&s;es. They honoured <HI>Cain,</HI><NOTE PLACE="marg">Aug.</NOTE> the <HI>Sodomites, Corah, Dathan,</HI> and <HI>Abiram;</HI> and al&s;o <HI>Judas.</HI> They called <HI>Cain</HI> their Father, and <HI>Judas</HI> their Cou&s;in: And &s;o might the&s;e. They &s;aid <HI>Judas</HI> did well in betraying
<PB N="41" REF="23" MS="y">Chri&s;t becau&s;e he &s;aw it was good for the people; And we know who went upon the &s;ame principles; crying out, <HI>Populi Salus &s;uprema lex.</HI> The peoples &s;afety is the Highe&s;t Law.</P>
<P>And what need we wade farre in this &s;tream? The height and rigour of Anabapti&s;me, is but Confu&s;ion and Levelling; and Levellers are but the old Haereticks of <HI>Pi&s;idia,</HI> calling them&s;elves <HI>Apo&s;tolici,</HI> Apo&s;tolicall men: who hated to &s;ee men have proper po&s;&s;e&s;&s;ions. Fal&s;e Chri&s;ts and fal&s;e Apo&s;tles are no new thing. <HI>Manes</HI> had his whole dozen of Di&s;ciples; his profe&s;&s;ion being like his name, a very madne&s;s. His end <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> was according to his worke. For having fir&s;t poy&s;on'd men's minds, next he turn'd Phy&s;ician, (as many &s;uch &s;ince have done) and poi&s;on'd their bodies.<NOTE PLACE="marg">Socr. l. <HI>1.</HI> cap. <HI>17.</HI></NOTE> But killing the King's &s;on of <HI>Per&s;ia;</HI> he was apprehended and flayed alive: And his skin (which before had nothing good in it) was &s;tuff'd full with chaffe; and hang'd at the Gates of the City.</P>
<P>Impo&s;tors are no new thing. <HI>Theudas</HI> the &s;orcere <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> made him&s;elf a &s;econd <HI>Mo&s;es;</HI> he led the people into rebellion, making them believe that <HI>Jordan,</HI> &s;hould be dried up before him. But he cau&s;ed his followers to be &s;lain and ruind,<NOTE PLACE="marg">Jo&s;. Ant. l. <HI>20.</HI> c. <HI>4.</HI></NOTE> and him&s;elf to be executed, by <HI>Fadus</HI> Lieutenant of <HI>Judea.</HI> And the blazing Comet <HI>Barchochebas,</HI> who &s;aid he was a Star from Heaven; led the <HI>Jews</HI> into rebellion; &s;o that there peri&s;hed fifty thou&s;and Per&s;ons. And this Rebellion was the finall overthrow of the <HI>Jews</HI> at <HI>Jeru&s;alem.</HI><NOTE PLACE="marg">Dion. Ca&s;s. in Adrian.</NOTE></P>
<P>And as it is no new thing to have fal&s;e Prophets, and &s;edu|cers; by means of whom Kingdomes have been &s;poiled, and the way of Truth evill &s;poken off: So for the&s;e fal&s;e Apo&s;tles to lead &s;illy Women captive, in and unto their lu&s;t; this is no new thing neither. <HI>Simon Magus</HI> the father of Haereticks had for his holy &s;i&s;ter, <HI>Helen</HI> a Witch and a Harlot whom he called,<NOTE PLACE="marg">Ju&s;t. Mar. in. A|pol.</NOTE> the principall under&s;tanding. There was <HI>Incubus</HI> and <HI>Succu|bus;</HI> two Devils incarnate. <HI>Montanus,</HI> who called him&s;elf the holy Gho&s;t, had two &s;uch &s;he Angels; <HI>Pri&s;cilla</HI> and <HI>Maximilla:</HI><NOTE PLACE="marg">Eu&s;eb. l. <HI>5.</HI> cap. <HI>14.</HI></NOTE> And &s;o dearly did they love; that He and Madam <HI>Maximilla</HI> both hanged them&s;elves. How &s;weetly did the&s;e Saints agree both in manner of life, and in manner of Death.</P>
<P>And what think ye of <HI>Jack</HI> of <HI>Leyden?</HI> Surely he had abun|dance of the Spirit of Errour; who had as many Wives as a
<PB N="42" REF="24"><HI>Turk.</HI> The&s;e be the Fruits of affected madne&s;s, and of <HI>Knip|perdolling</HI> revelations: which &s;erve for nothing, but to lead Men into de&s;truction and perdition both of body and &s;oule.</P>
<P>La&s;tly, For Men to be plainly and hone&s;tly &s;howen their or|rours and dangers, and yet to de&s;pi&s;e their Admoni&s;hers; for Men to be hated for their good will; for the virtuous and pain|full to be lightly regarded, and the vicious and lazy to be re|&s;pected; for merits and good &s;ervice to be &s;tarved in the poor; for grand offences and high Crimes to be pardoned and dignified in the rich; for tho&s;e who &s;eek God's glory and the Churche's pro&s;perity to be &s;lighted; for &s;uch as &s;eek their own glory, profit, and plea&s;ure, to be cryed up and magnified; for flattering para&s;ites and di&s;&s;embling wretches to be heard atten|tively; and for hone&s;t hearted men neither to be patiently heard, nor at all believed: All this is no new thing under the Sun.</P>
<P>This is but the lot of the Prophets.<NOTE PLACE="marg">Job 1.</NOTE> <HI>The Oxen labour, and the A&s;&s;es feed;</HI> and the <HI>Sabeans</HI> make no di&s;tinction; unle&s;s it be this; that the A&s;&s;es &s;hall live, when the Oxen have their throats cut for their labours. <HI>Zedekiah</HI> lies, flatters, and di&s;&s;embles;<NOTE PLACE="marg">1 King. la&s;t ch.</NOTE> and he plea&s;eth: poor <HI>Micaiah</HI> &s;peaks truth, and is &s;mitten on the face for it, put into Pri&s;on, and macerated, with the bread and water of affliction. This was <HI>I&s;aiah</HI>'s and <HI>Jeremiah</HI>'s Ca&s;e; this was the Apo&s;tles: and this was their and our Ma&s;ter's. Thus are we &s;et as a marke. Men will not be|lieve our report. So it is (the more pitty) that the &s;eamle&s;s Coat of Chri&s;t, once &s;pared by Infidels, is now torne by Chri&s;tians. Haere&s;ies and Schi&s;ms abound, and therewith hatred and malice; Truth is almo&s;t lo&s;t with &s;trife; Piety vani&s;hed; and Charity bani&s;hed: While&s;t <HI>Ca&s;&s;ander</HI>'s Labours have <HI>Ca&s;&s;andra</HI>'s doome.</P>
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</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
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</TEXT>
</EEBO>
</ETS>
