SPICILEGIUM: OR, A Glean of Mixtling.  
By JOHN WINTER Minister of East Dearham in Norfolk.  JOH. 6.12. 
Gather up the fragments that remain, that nothing be lost.  
Antoni, cupis Deo placere? ora: & dùm orare nòn poteris, manibus la●ora; & sempèr aliquid facito. Aug. ad Fratres in Eremo.  ●erm. 17. 

Paulùm sepultae distat inertiae  
Celata virtus.   Hor. Car. l. 4. od. 9 
LONDON, Printed by A. M. and are to be sold by Joseph Cranford at the Sign of the Gun in St Paul's Churchyard. 1664.   

TO THE READER.  
NEither in hope of reward, nor expectation of thanks; but in respect of my own duty, I freely present these few papers, to the pleasure of the casual Reader: craving his pardon, lest haply for a moment, I may divert his eyes from better employments; or trouble his thoughts with less pertinent notions.  
Poetical licence is on my side, Scribimus indocti, etc. I will go no further with the verse; because in those two words. I am concluded.  
I hold Socrates (by his favour) an Ethnick-haeretick, for his critical resolution, not to write at all; because he could not write so well as he would. 
Socr. Scholar  I rather comply with the Novatian Bishop Sisinnius (but not in his heresy) who being asked why he bathed himself twice in a day? answered, because I cannot do it thrice. And I have endeavoured this third time to do thus much; because as yet I can do no more.  
Whatsoever defects appear in the follong Discourse, this I dare give under my hand; that the Author intended well to all parties: to the King, and subjects, Church, and State. And I would to God, that every tongue and pen at this day going within His Majesty's Dominions (the respective Excellencies of their parts only excepted) were such as these of  
East Dearham. Norff. Octob. 5. 1663. JOHN WINTER.   

ORATIO, FESTINATIO. Prayer is good speed.  
O Most glorious GOD, and most gracious Father, assist these my endeavours, and complete my labours. For thy own sake crown thy own gifts: for thy mercy sake pardon my offences. I cannot do the good I would; much less the good I should: and the evil I would not; that do I. But thou art a God, who acceptest the will for the deed; and grantest to thy servants, both to will and to do of thy good pleasure.  
O eternal Son and most blessed Saviour, instruct and enable me the least of thy Ministers, and the greatest of sinners; to do something relating to thy glory, conducing to the good of thy Church, and the discharge of my own duty. For not only my own heart by woeful experience, but thy sacred Word telleth me; that without thee thy best servants can do nothing.  
O blessed Spirit, God of truth, and comforter of thy Church, strengthen me in these my undertake. For thou art the same from all eternity; and of old time, holy men of God spoke as they were moved by the Holy Ghost.  
O Holy, Blessed and Glorious Trinity, three Persons and one God, prompt and guide me, Sanctify me through thy truth: thy Word is truth. Thou baste put it in my heart to be inditing of good matters: and now let me freely speak the things, I have made unto my heavenly King. As thy servant David's tongue was the pen of a ready Writer; so make my pen the tongue of a divine Orator: that the meditations of my heart, the words of my mouth, and the works of my hands may be ever acceptable in thy sight; O Lord my strength and my Redeemer. Amen.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Man a little World.  
THe Great GOD having made the Great World of other things, was pleased to draw a Map of it in the dust: And so he form Adam, and out of him Eve; the work of the sixth day, and a compendium of the labours of the other five.  
And now behold a petty walking World; the Celestial and Tertestriall Globes united in a little creature, the line of whose life is but a span long. Here is Heaven and Earth in a small volume; soul and body constituting one individual person: the spirit being like a noble Guest in a homely Cottage, a diamond immured in clay, and a spark obscured in ashes. In this divine creature shines this image of the Creator, a trinity in unity; understanding, will, and memory. Praise thou the Lord O my soul; and forget not all his benefits.  
Nor ought we to pass by the corporeal fabric without wonder. As we must not admire the scabbard, and despise the blade: so we ought not to under value the scabbard, which conteyns the blade. David made this reflection upon his bodily structure; I am fearfully, 
Psal. 139.13.  and wonderfully made. Os homini sublime dedit, etc.  
The erected figure of Man's building, gives him a praeeminence above the grovelling brutes; teaching him to look towards heaven, and to walk uprightly. Howbeit, set him not insult too much upon his mother; nor forget whence the visible part of him was taken, and whither it must return.  
The four wrangling Brother-Elements in this mortal body, by a discording concord hold out the slender third of our life; until ambitious praedominancy (which spoileth all bodies natural and politic) confoundeth do proportion; and by fatal distempers relapseth us into our ancient Chaos.  
In the mean time (though but for a short 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: treasures, pleasures, wisdom, prudence, folly, madness, health, sickness, joy, grief, hope, despair, riches, poverty, honour, shame, glory and misery. I need not speak of the outside ornaments, pride, and bravery: for they show themselves. Thus the saying of the dying Emperor Severus, 
Ael. Spar.  may now by many a person justly be taken up; Omnia fui, & nihil mihi prodest, I have been all things, and nothing profits me.  
And that Man is not called a little world in vain; the world of several and antipathetick dispositions of men declare. One is airy and pleasant as a Lark, and hath learned to sing as well falling, as rising; another is as choleric as a Dog; a third as meek as a Lamb; a fourth as fierce as a Tiger; a fifth as idle as an Ape; and a sixth as filthy and sluggish as a Swine.  
Old Israel's Jury of sons make good this verdict, in the variety of hierogly phicall liveries, put upon them by their dying prophetic father. Reuben is water, for his incontinency, 
Gen. 49.  and instability; Simeon and Levi fire and sword, instruments of cruelty; Judah a Lion; Zabulon a haven for ships; Issachar (the picture of an English man in the late times of war, or in the present diversity of opinions) a strong Ass couching between two burdens; Dan a Judge, and a Serpent; (God bless us from serpentine Judges any more in High Courts of Justice) Gad a troop, to overcome, and to be overcome; (And the Lord deliver us from seeing any more of that.) Asher (God continue it with his grace) bread and royal dainties; Napthali (as wild as a Buck) a Hind let lose; Joseph a fruitful bough; and Benjamin (like a younger brother) is designed to ravine as a Wolf.  
Pl●to (though deserving better for his learned pains) for his supercilious deportment, and lofty carriage, 
Brus.  was by Antisthenes dubbed a Horse: And Diogenes for his snarling humour (not canonised) but canonised, and made a Dog by Patent.  
The Prophet amazed at the cruelty and violence of the world, compared men to the fishes in the sea; where the great make a pastime of devouring the small Yea he likens the poor and helpless to silly fishes; and the Mighty and rapacious partly to Anglers, 
Hab. 1.14.  and partly to men fishing with a drag-net: thereby showing, that there is a Generation, which will still be catching, either by hook or crook, by fraud or force; and that all is fish that cometh into their net.  
Such men as these the Psalmist frequently termeth Lions; and the Lamb of God who saith false prophets are wolves in sheep's clothing, 
Mal. 7.15. Luk. 13.32.  called Herod the tyrant a fox. Thus Man, who sometimes was in honour, forfeiting his primitive innocent understanding is by serpentine craft become like unto the beasts that perish.  
And now may we say with David, 
Psal. 8.  Lord what is man that thou art mindful of him? Lord what is man? Lord what is he not? He is any thing but what thou once madest him; and what he should be. He is the mirror of frailty; times pride and spoil; fortunes laughingstock; the picture of inconstancy; and the tennis-ball of envy and calamity. A worm, he is and no man. Corruption is our father; and the worm our mother, Man is like a thing of nought, his time passeth away like a shadow. So Homer's heroic Iliads are brought within the compass of a nutshell; the great world into the little world, and the little world into nothing.  
O then love not the world nor the things of the world. The world is a riddle, which destroyeth them, who bend their minds to unfold it, or their hearts to enfold it. It is too great and yet too small 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 soul; but nothing sufficient to quiet a troubled spirit. That man alone reapeth content within it, who is content without it. 
1 Joh. 2.17.  The world passeth away, and the lusts thereof; but he that doth the will of God abideth for ever.   

Moors sequuntur humores. Manners follow the Humours.  

Phlegm.  
I Have no quarrel with the work of God; God forbidden, nor nor am I out of homour with the humours: though (alternis vicibus) they often put me out of humour.  
I look upon phlegm as an allay to choler; and know that fire and water, as well in the body natural, as in the body politic, are very good servants; though bad masters. And as 〈◊〉 it is on all hands confessed, that the blood is the chariot of life: so it must be granted, that a modicum of phlegm is instead of oil to make the wheels run merrily.  
But, omne nimium vertitur in vitium, too much is always bad; and the old world perished by a deluge. Where phlegm prevaileth above all the rest, there is good ground made fenn and bogs; each thought is like a Pout, or muddy Eel; the recovery beyond the reach of Dutch devices; and the improvement of such bottomless parts enough to break mean undertakers. It is true, Art will do much; but the water will have the course: And it is not worth the pains and cost to make sluices to the sea; or to bray a fool in a mortar. 
Prov. 27.22.   
This soft effeminate lazy humour is apt to invade men's spirits with insensible approaches; and like the tide to environ them before they be ware: And then over shoes, over boots. This humour may well take the gout and the dropsy for companions; and it often doth so: And, though it deserveth not their patronage, it hath need of great persons to uphold it; otherwise it maketh them beggars. Yet a little sleep, 
Prov. 6.10.  a little slumber, a little folding of the hands to sleep. So shall thy poverty come as one that that traveleth, and thy want as an armed man.  
Whoso is overcome with this disease is buried alive; unprofitable to others, uncomfortable to himself. He is entombed in his house, as the dead in their graves; so that a man may epitaph over his door, as the Philosopher did upon Vacia's Lazines, Hic situs est, etc. Here lieth the body of such a person: or he may write as in pestilential places, Lord have mercy upon us. Lord let not this waterflood of Sloth overwhelm us; neither let the deep of negligence swallow us up.   

Choler.  
NEver was there so great a superfluity of water; but there hath been, or may be as great a drought. As the world once for sin was drenched: so once for all it shall be scorched. In the mean time, the little world of Man is frequently impaired by this domestic fire of choler: which when it is too little, doth not warm the house; when too great it consumeth both the Inhabitant, and hazard's the neighbours.  Igne quid utilius? 
Ovid. Tris.  si quis tamèn urere tecta Caeperit; audaces instruit igne manus. 
What more useful? and yet what more dangerous than fire? A drop of water cannot possibly do any considerable harm to any: But one spark of fire neglected may do very much to many. Choler and fire are like a false rumour and an evil report; getting strength by every wind, and laying hold upon all that is near it.  
A choleric breast is a tynderbox apt to catch any fire; having a happy use, when it stands right under the sparks of grace, and is subservient to a holy indignation: But is then unfortunate, when it is inflamed with balls of wild fire, cast in by the grand Spirit of discord; or by the busy hands of Malcontented spirits.  
He had need be vigilant against his undermining Enemy, and against all adventitious Incendiaries, who hath such a Magazine of Gunpowder within his own bosom. 
Eph. 4.26.  Be angry but sin not, is a most divine lesson; but a nice distinction for a man's practice to hit on. And therefore the Author having sometimes been a persecuter of the Church, gave this rule; that men should be zealously affected always in a good thing. 
Gal. 4.18.   
He is no good disputant, who transferreth his quarrel from things to persons; and leave's the question to revile the opponent. And choler will quickly do this, and more. That child deserveth to smart and bleed, who spits in his fathers or mother's face; because some of his brethren did him wrong.  
And yet (God help us) nothing is at this day more common amongst us. Witness those frequent, petulant, and pestilent oppositions against all Laws and injunctions of the King and the Church: which oppositions at the first were but the results of spleenful animosities, taken up against the miscarriages of some particular persons in place and office.  
Sìc nimiùm altercando veritas amittitur, Thus by too much strife truth is lost. And now whereas Foreigners were wont to accuse English men of being too phlegmatic; it must henceforth be acknowledged that they are too choleric: And (which is worse) their anger is like a torch, kindling soon, and burning long.  
And very deplorable it is, that neither the reflection upon the water of our own Baptism, nor the dews and showers of God's refreshing mercy after the parching heat of our late affliction, nor yet the prayers and tears of the Church can quench this civil fire.  
And although most of them who first did blow the coals, and many who brought fuel to the pile, are long since turned to dust and ashes: yet too many there are, who thrust their fingers to rake in the embers, Suscitare hesternos ignes, to renew our late mischiefs, and to revive our common miseries.  
Surely the wrath of man can never work the righteousness of God. He that saith, He maketh his ministers a flaming fire, 
Psal. 104.4.  intended thereby the spiritual edification of men; and not their bodily destruction. And he who surnamed two of his Apostles the sons of thunder, did not approve their sudden flash and hasty bolt; 
Luk. 9.54.  when they moved for fire to come down from heaven, to consume the Samaritans.  
The Tyrants of Sicily invented no greater torment for others; than their own corroding envy was to themselves. And as ambition is both the delight and the rack of the ambitious: so a person overcome with choler is punishment and misery enough to himself here, although he should meet with none hereafter. His flesh (only wanting a good cause) is broiled like St Laurence on a gridiron; his bones are stewed in his wasting marrow; and his heart is boiled in his own blood.  
And now (as the Lord said to the Prophet Jonah) doth any man think that he doth well to be angry? that he doth well to be angry against others unto death? then let him think upon him, who is ready to judge both the quick and dead; who for our sins is justly displeased and in whose sight (without his mercy) no man living shall be justified. And who may stand in his sight when he is angry.  
Let the thought of that great day, which shall be revealed by fire, cool and quench the rage of every man's choler; lest he be consumed in the flames wherein he hath delighted.   

Melancholy.  
ANd hast thou found me O mine enemy? this needs must I say of thee, (as Aristippus did of a wife) thou art parvum, pulchrum, magnum, malum; thou art to my doting fancy in thy Visits, the fairest, and the blackest, the sweetest and the bitterest, of my friends, of my foes, and of my intimate acquaintance.  
I cannot but admire thee, as St. Bernard did Ambition, and say, 
Lib. 3. de Consid.  Quemodò omnes torquens omnibus places! How dost thou please all those whom thou tormentest! And oh that I might ever have such a stock of charity, for all my visible Enemies among the children of men; as I have for thee! I know thou hurrest me; and yet I freely forgive thee; I hug; I embrace; I cherish thee: and the world can never cause me to forsake thee.  
And yet to give this humour it's due; it is never so great an enemy, but it may be as great a friend. What some have affirmed of Geniusses, how every man from his birth hath two waiting upon him; one for his good, the other for his harm; may be expounded of Melancholy doing both offices: which is a weapon both for offence, and defence, as it is used.  
On the one side, it is a check to pride and self-love, a bar against presumption, a threshold to humility, a door to patience, wings to divine meditation, and an handmaid unto devotion. And whereas the jolly world count such a man's life to be madness; the truth is, (as Cotys King of Thrace said of his severity) this madness keep's men in their right wits.  
On the other side (when it is exorbitant and indisposed) Melancholy is a traitor to the Master, a foe to humanity, an Antagonist to reason, the Cutthroat to hope and joy, a black cataract upon the eyes of the mind preventing divine illumination, and finally a desperate solicitor unto perdition. Sìc fit Melancholicus, aùt Deus aùt Daemon. Thus a Melancholy person is either a God, or a Devil.  
And what shall I say of this humour? It is a kind of ubiquitary. When I take the wings of the morning, and mount upon my prime meditations towards heaven; then melancholy is there: And when in heavyness of spirit I go down towards hell; it is there also. The light of the day cannot expel it; and the night feeds it. I cannot flee from this haunting ghost; nor can I go from its presence. Though I change places, places change not me. I am like the young man, who admiring why he was never the better for travel, was told by Socrates, that the reason was, 
Laert.  because in all his travels he still carried himself about him. So carry I my mortality, my misery, my imperfections, and therewithal my melancholy.  
It is true, (I bless God for it) I look towards heaven; but it is at a great distance, and through many clouds both of affliction, and of ignorance. I am no more satisfied, (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 joys above, and the glory of that eternal kingdom; 
1 King 10.  than the Queen of Sheba was with the report which she heard in her own country concerning Solomon's Court. Until her eyes saw, she was rather afflicted, than affected; rather tormented, than contented.  
She did not hear the one half: nor do I one thing of a thousand. Eye hath not seen, ear hath not heard, 
1 Cor. 2.9.  nor hath it entered into the heart of man. When I awake up at the last day, I trust in God, I shall be satisfied. But how long Lord most holy and true? How long? O when shall I come to appear before the presence of God?  
Alas when I think to come nearest heaven in my soliloquies, and private solaces; then this my bosom-companion crosseth my purpose, and bring's me down to the pits brink. My own heart condemns my heart of foolish presumption, for my hasty desire to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like to the Angels of God in heaven; who am become through sin even as a beast before God, and may be compared unto the brute creatures that perish.  
When I hear the holy man David putting the question, 
Psal. 24.  Who shall ascend into the hill of the Lord? and who shall rise up in his holy place? and than find him answering himself, Even he that hath clean hands and a pure heart: I begin to despair within myself, 
Prov. 20.9.  and am almost ready to say, Then I am cut off from thy presence; my eyes shall never see good. For who can say, I have made my heart clean? or I am pure from my sin?  
I cannot but hang my head, and walk with a dejected countenance, when I hear so good a man, and so great a Prince say, My sins have taken such hold upon me, that I am not able to look up. Horror capillos eriget, It makes my hair stand upright. and I could even rend my flesh, at those words of his; My sins are more in number than the hairs of my head: and my heart hath failed me. 
Psal. 40.15.  Oh but who can reach the height, or sound the depth of that ejaculation, (which for our sins proceeded from him who did no sin, neither was guile found in his mouth) My God, 
Mat. 27.46.  my God, why hast thou forsaken me? This is all our comfort; the sore hath the salve in itself: And he who taught me to cry out, Wretched man that I am, who shall deliver me from the body of this death? taught me likewise to say, I thank God through Jesus Christ our Lord. 
Rom. 7.24.   
Thus are we brought to despair in ourselves, that we may trust in the living God; whose Promises are then most sure, when to us they seem most impossible. It is no less than a damnable presumption in another, to account that sinner's case desperate, who thinks himself so. What though his days be now black? 
Exod. 13. v. last.  and the visions of his nights be now terrible? the cloud and the fiery pillar were of old the tokens of God's presence with his people. What though the poor wretch through bitterness of spirit, sometimes cannot see which way he can be saved? He may be in the way to Heaven, even then. Yea, let no man doubt it; through God's grace he is so. For God's ways are not as our ways. When he brought his people into Canaan; the way by which he led them was where there was no way: through the wilderness, through the sea, and through the river Jordan. He led them through fire and water, and so into a wealthy place. The way to Heaven lieth near to the gates of hell; through many tribulations; fightings without, and terrors within: And none are saved, who pass not through this purgatory. Why art thou then so heavy O my soul? 
Psal. 43.  and why art thou so disquieted within me? O trust in God; for I will yet give him thanks, who is the help of my countenance, and my God.   

Sanguine.  
OF all the Constitutions and complexions this is the golden mean. Blood is a sacred fountain running through the Isle of man; the veins being so many channels and rivulets, through which it is percolated and purified: whilst by a continued revolution it serveth all parts (as the water compasseth the earth) making glad the City of God, the heart of man, which is the tabernacle of the Most High.  
Chancer saith (as I remember) that to dream of blood signifieth gold. Out of what mine he digged that conjecture, I know not; nor is it much material: for Poets and Painters may feign what they please. Perhaps it was grounded upon this conceit, that men are as loath to part with money, as with drops of blood: and often lose their best blood about it.  
But, ab inition, nòn fuit sìc, from the beginning it was not so. Then gold was held in less esteem, and blood in greater than now it is: men were not so covetous of the first, nor so prodigal of the latter. And as now amongst us, it is a capital crime to clip and deface the King's Coin: so of old, by the just judgement of the great Lawgiver, it was enacted and made a Statute for ever, that who so should shed the blood of a man, who is the Image of God, 
Gen. 9.5.  should be guilty of high Treason against the King of Heaven.  
And surely of the many sins, murder deserveth no favour; because it is most unnatural. By killing, blood toucheth blood; 
Hos. 4.2.  whose effusion is dreadful in this, that men appear thereby haters of mankind; and destructive to their own principles. For as Adam said of Eve, this is bone of my bones: so ought every man to think, that he is very nearly concerned in the blood of his brother. God made all nations of men (saith the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one blood; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 17.26.  to dwell together in peace and love upon all the face of the earth: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to seek the Lord; not to seek one another's destruction. 
Ephes. 5.29.  No man yet ever hated his own flesh, but loveth it, and cherisheth it. And there is only an individual distinction between men; no specifical difference of them, as of beasts. Let every man then practise that tenderness of affection unto another, which he approveth towards himself.  
At nos virtutes ipsas invertimus, But we pervert and abuse all good things; making arguments serve to maintain vice, which were properly designed to defend virtue. For whereas our flesh and blood is of itself a motive to patience and forbearance; we make it an incentive unto fury and madness: raging and saying, flesh and blood cannot endure it.  
Blood is the greatest polluter, 
Num. 35.33.  and the greatest cleanser; the greatest polluter, for it defileth a land: and the greatest cleanser, for it washeth a way the filth of the world. 
1 Joh. 2.7.  The blood of Jesus Christ cleanseth from all sin.  
The blood which runneth through our mortal territories, may be compared to the River Nilus; which when it riseth to a due height and measure, signifieth health, plenty, and fertility: but when much higher or much lower, it portends the quite contrary.  
This humour is by right the lawful Reg not over the rest; howbeit, when it become: an unbridled Tyrant, than (such is the corruption of the best things) it proves a fatal enemy to man; both as to sacred and civil concernments. It hazards the bodey with violent fevers and contagious diseases: and it endangers both soul and body with carnal lusts, and beastly pleasures.  
Otherwise, in a due proportion, it is of all the humours the most happy to the subject in whom it doth praedominate, and also to the neighbours. It is the life of life natural and civil; the cement of society; wit's common wealth; the moderator of passions; a keeper of the peace; a lover of love; a promoter of charity; a tender resenter of God's mercy, and man's misery; and a great advancer of God's honour, praise, and glory.  
Me thinks I see this Constitution clearly appear in every line of Joseph's life, and of his history. I see it in his infancy, taking sober notes upon the redeness of his elder brethren; and making a true presentment of them to his Reverend father. And who could blame Jacob for doting upon such a promising child? I see it in his dreams, so pleasant, so harmless, and so significant: which he told as freely and confidently; without any fear or suspicion of his brethren's envy.  
I see it in his readiness to go at his father's word to visit his froward brethren; who could not speak kindly to him, 
Gen. 37.  but plotted at first sight of him, to kill him for his pains. I see it in the prison, in his cheerfulness and affability to his fellow-prisoners. Wherefore (said he) look ye so sadly to day? 
Gen. 40.  And who then there had more cause than he?  
But I see it in him most apparently in the height of his dignity; he being sempèr idem, always the same man, and always a good man, He could not see his brethren troubled, but he was troubled to see it: neither could he hear them confess their faults, and condemn themselves; but he was forced to turn away and weep.  
He overcame their evil with his goodness in every circumstance. They cast him into a pit, to eat gravel and stones, and to drink his own tears, whilst they sat down to their dinner with pleasure: But he caused them to sit down before him, and to eat, drink, and be merry. They sold him for money: 
Gen. 45.  He sells them corn, and then gives them their money again. They stripped him of his coat: But he sent them home with changes of raiment.  
Me thinks I see this humour appear in David's red cheeks, and cheerful countenance, when he took Saul asleep the second time, and none keeping guard about him; when he took away the spear, and the cruse of water from his bolster, 
1 Sam. 26.  thereby showing that he could have taken away his life; and then calling Abner, and upbraiding him, and his Soldiers for their negligence: by all which Saul might know, how little cause he had to take him for his enemy; or to pursue him as a traitor.  
Posse & nolle nobile, To be able to revenge and to be unwilling, is the noblest resolution in the world. Every Dog can grin and by't; every Wasp can sting; and the most despicable brutes can show spite, and pursue revenge: but he that can forbear is a man at least; whatsoever he is more.  
And we need no other example hereunto than his, who expressed rich drops of his sacred blood in prayer for us; 
Luk. 22.44.  and afterward poured forth the main ocean of it upon the Cross: who going to die had an eye upon the mourners; and seemed not to regard his own, in commiseration to their condition. Daughters of Jerusalem (said he) Weep not for me, but for your, selves, 
Luk. 23.28  and for you children.  
This resolution the holy Martyrs in intimation of their and our Master, have always taken up; forgetting their own injuries; pitying those, who had no pity on them; and praying for the salvation of their souls, who were the destruction of their bodies, and estates.  
Let us learn to be likeminded, Let us break off Enmity; and renew Friendship. Let all men learn to record the Act of Oblivion in the Court of Conscience; (and most chief those, who have most benefit by it) and then let them execute it one towards another. Themistocles his resolution will fit in this case; 
Plut.  who being offered to be taught the art of memory, answered, he had rather be taught the art of forgetfulness: for (said he) I can remember what I please; but I cannot forget what I would.  
I know not whether any have such a birdlimed memory to remember what they please; I believe there are many, and know there are some cannot forget what they would: But I am sure, there are more will not forget what they should; that is to say, their mischief, spite, revenge, wrath, malice and uncharitableness.  
There is none but the great Schoolmaster can teach men this lesson. And he instructeth us to it both by precept, and pattern; in assurance of whose lenity and mercy, we are taught to pray, 
Psal. 79.8.  O remember not our old sins, but have mercy upon us: And remember not Lord our offences, nor the offences of our forefathers.    

Familiar, or civil Observations.  

A treacherous memory.  
OFten have I heard men of happy memories blame themselves for weakness of memory; but seldom any person accuse himself for a weak judgement. Thus folly loves to be praised; and sin to be excused,  
But the defects and deformities of Cripples are most discerned in their motions: and the greatest weakness of men appear when they stand up in defence of their own imperfections. In both our civil and spiritual station, judgement, and memory are our two legs: and commonly when one fails, the other doth us but lame service. Had we not an erroneous judgement, and a perverse will; we should not have a treacherous memory.  
Omnia quae curant senes meminerunt, 
Ter.  old men remember what they have a mind to; to serve their own turn. Alas, we love to hoodwink our intellectual parts; that we may pursue out brutish passions, and vile affections. And this makes us forget our God, forget ourselves, forget our neighbours, and do the things that are unseemly.   

A help at hand, or a remedy with a mischief.  
LItera scripta manet, The written word is permanent. The invention of Bibliography hath well eased the narrow table of man's heart; and delivered his gilded sheet of brain-paper from the tenters: allowing him recourse (〈◊〉 upon all occasions) to the standing Records of learned Collectors.  
But it had been good for many, that they had never attained to the use of this invention. For then many mischiefs had happily died, and many injuries had been honourably buried in oblivion; which are now kept above ground in black and white, until they stink upon the face of the earth; being made everlasting by pen, ink, and paper.  
I have seen many men enter notes into their Almanacs (which the Prognosticators neither foretold nor foresaw) of the trespasses their neighbour, had done them; with the punctual time, place, and witnesses: that they might have mischief by heart and vengeance ad unguem. But I never yet saw men set down their own trespasses committed either against God or their neighbours. They have not a panic fear but a panic faith. They are afraid to forget other men's faults; loath to remember their own. Their practice obliges them unto phanaticisme; for they cannot safely say the Lord's Prayer, lest, the fifth petition should make a blot in their book.  
Thus Scribes, Pharisees, and Hypocrites have oppressed and wellnigh suppressed the Evangelists: and the abuse of the Law hath almost overthrown the Gospel.  
The question St Peter put to our Saviour, is now out of date, 
Mat. 18.21.  Lord how oft shall my brother trespass against me, and I forgive him? And rather than men will stand to Christ's award to forgive until seventy times seven; there are many would (if possible) have seventy times seven quarrels with their brethren, for the value of seven pence.   

Some Infidelity a Venial Sin.  
ANd what else shall we think of it, when men will not believe their own eyes.  
What are you there? Are not you gone yet? Are you come already? Are you alive still? These are the usual compliments of Rustics with their intimate friends, and old Acquaintance.  
These vulgar errors might suit well with the ●●mutable dispositions of 〈◊〉 late times; wherein, through the epidemical metamorphosis, and protean changes of men, our eyes, ears, and judgements so fare failed us: that we scarce knew friends from foes, or honest men from others.  
When beggars road on horses, and Princes went on foot, when Tradesmen took the Pulpit, and Churchmen took to Trades: such Legerdemain of policy and Landscapes of fortune might well deceive the eye, and make men say to their near neighbours; What are you there? Are you alive still? such questions than might well be freed from absurdity; when we knew not where to find men; or what to make of them when we came unto them; or how to trust them so fare as we could see them.   

No more manners than a Dog.  
MOre than once have I seen a pleasant conceited fellow pull off his hat, and make a leg to a fierce Dog assaulting him; and that with good success: the bawling cur being struck dumb, and strangely charmed to turn tail at the sight of a civil ceremony. It might be a subtle philosophical problem to find out the mystery of this dogtrick.  
A Pythagorean would imagine the beast some transmigrated old Cynic concurring with morose schismatics; in facing about, and fleering at the first charge of good manners. And what shall we think? Hath the Dog so much good nature as to be overcome with kindness? Or is opposition a pair of bellows to choler, and a gentle submission of the nature of water? Or, is even a Dog ashamed of his own baseness, when he hath opened his mouth, and shown his teeth against him, who neither did nor intended him harm. Or, is he convinced that he ought not to bawl against virtue, or snap at good manners? Or lastly, hath he it by instinct, that such civil respect and moral obeisance are  for Men, and not for Dogs, and so he dares not usurp that, which appertains unto his Master.  
Whether all 〈◊〉 any of these be the cause, let them consider who have a time and a mind to it. In the mean time, when brutes appear thus inclined to humanity, le●● Men learn to decline from brutishness: and seeing Dogs sometimes do so much as seem to be moral; let not men so much as once seem to be dogged.   

No Courtship to an honest heart.  
ABout thirty years since (as I remember) the compliment among Equals was altogether love; and little speech of service: Now it is abundance of services; and no love at all. The substance of good will is evaporated into airy expressions; and men are screwed into antic postures. Then they had settled countenances, sober garbs, and solid salutations; to which they usually added a strong shake by the hand and a lusty clap on the shoulder; to try (as I conceive) whether men were sound, or rotten; whether honest, or hallow-hearted.  
Thus Aeneas distinguished his ghosts from men. The old way is the best. It was never good world, since men made it their business, verba●dare, by feigned words to make merchandise of their brethren.  
It is true, there is a service of love: and that is better than Knight's service, for it is God's service; who hath commanded us by love to serve one another. 
Gal. 5.13.  But twenty years' service in wars hath banished love from amongst us; and left us nothing but mere service. Oh that our hearts and bands were once more full of our old and first love; that could endure the touch! Experto credit; when a man hath need of help, he shall find one downright faithful friend more worth than a thousand humble servants.   

Better late than never.  
IT is not unusual to hear men in their ordinary discourse to bolt out an Oath; or a Curse upon some person: And then immediately to say, God forgive me for swearing.  
Thus bad servitors after meat bring mustard. Thus backward neighbours after the child be dead offer themselves for Gossips. Thus careless Grooms, when the Steed is stolen lock fast the stable door.  
I must confess, this is not altogether so bad, at to swear out of vain glory, and never ask God mercy. But it is too bad to be defended; and it is sadly to be lamented; and seriously to be repent. Foxes have holes in men's hearts; and the birds of the air have nests: which make them so deceitful above measure, that Christ hath scarce room allowed him there, to lay his head.  
And what shall we say to these things? Do the good motions ferret out the bad, and then follow them? Or, doth repentance strive to overtake sin, and to arrest it at God's suit? Or, do good men (though frail) think to deal with their unruly passions, as with wild colts? set a brand upon them, and hang aclog upon their heels and so let them go? Or, do pious and impious conceptions struggle in the womb of the mind, as Esau and Jacob did in the body of Rebecca? and then at last the younger supplant the elder.  
God defend us? 
Rom. 3.8.  It is hard doing evil, that good may come. Let none sin upon design to ask pardon; lest a judgement intercept him. 
jam. 3.10.  Out of the same mouth 〈◊〉 not proceed blessing and cursing. Wherefore together with his diligence, let this be every man's prayer; Set a watch O Lord before my mouth, 
Ps. 141.3.  and keep the door of my lips.   

Many words to little purpose.  
SOme man in his journey loves to trouble every one he seen, about the time of the day; and often makes the plough stand still, until the lazy swain and he do dialogue about the clock and good husbandry: so both lose time, whilst 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.  
The sport is; by this means sometimes he goes forward, and the day goes backward: or at least it seems so. For here he shall have it nine of the clock; and after five miles riding, it shall be but half an hour after eight. So wise shall he be made who hearkens to every report; and asketh every man's advice. And so shall he be confirmed, who shuts his eyes against the light of his own knowledge; and follows after every opinion.  
Some will ask what the clock striketh, when they hear the first stroke; as though it were less labour for them to use their tongue, than their ears; or that they durst not trust their own ears for the matter; or that they never had learned to count to the number of twelve.  
Others will inquire 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. These Gothamshire whimsies and many more are as common as the high way. Of which we may say as the fellow did of the Nightingale, when he had stripped her out of her feathers; Vox & praeterea nihil, A voice and nothing else.  
Men now adays are mere Questonists; loving to put doubts, and raise scruples where they are most sure: but where they have most cause to doubt, there they make none. They affect to seem diligent; and their affected seeming diligence is their real negligence.  
When the City of Corinth prepared for a siege and an assault, being threatened by Philip King of Macedonia; and every man stood to his several task about the works and fortifications: Diogenes never left tumbling his tub up and down, and removing it this way and that way. And when a friend of his asked why he did so? 
Guido. Bitur.  Because (said he) I would seem to do something, as well as others.  
As Diogenes tumbled about his Tub, so some Zealots tumble and to is their Bibles: never intending to turn a new leaf in their manners; though they turn down all those in their books for quotations. They will sit musing, as they were in a deep study; and on a sudden start and ask their neighbour for the text. And so they can but another day turn to the proofs, and parley upon them; they never care to turn themselves to the practice. Their words and their deeds are so many customary for malities: And with a great noise and much stir, at the last they conclude upon and do nothing.   

Men doing worst aim at the Best.  
ENvy at Eminence is the anvil upon which each Vulcan-maechanick hammers and forges all opprobrious works and calumnious inventions. It is the white within the spell, that the arrows are aimed at. And as we need not question the goodness of the fruit, where the tree is most generally cudgelled: so without doubt, there is an Excellency in those men above others; who are most obnoxious to vulgar affronts and indignities.  
And as it hath been; so it ever will be. The Generality will never be wiser or better than themselves. They had rather err with their forefathers in railing at their betters: than sing a new song of praise to God, for their virtues and abilities. Thus Horses will choose to dung, and Asses to piss, where others of their kind hath done it before them. This is the nature of the beast.  
We shall seldom hear a scurrilous or scandalous story told; but the subject is either a Friar, or a Parson. And these profane tales as they are become the pastime of the many; so they are most greedily imbibed for truths, by the itchingears of Separatists; and made the very Golden Legend of those violent Saints, whose pretence is a perpetual reformation.  
My mind tells me; and the event shows it; that they did not well (whosoever they were in places of Authority) who by connivency countenanced rude and ignorant persons, to speak evil of, or scoff at any holy orders; howsoever they had been abused or the professors thereof had degenerated  
And we have lived in an Age, which hath paid us home all those injuries with double interest; rnd made the name of Parson as odious as ever was that of Friar; and persuaded the people that every Priest was either a Jew or a Pagan.  
And yet schismatics have affected to be Friars (good souls) and never knew it; whilst they assumed to themselves, by way of excellency, the name of Brethren. For Frere is brother.  
People must have something to speak against; although they speak against their own conscience, and all reason. Whatsoever the faults of fathers be, it becomes not children to lay them open: but to reverence their virtues and pious labours; and to condole their imperfections.  
Memnon a famous Captain beat one of his soldiers for railing at Alexander, though his Enemy: 
Plut.  because he was a person of honour. Though I hired thee (said he) to fight in the defence of the Country against him: yet I gave no commission to revile him.  
So let men defend the truth and the Church of God by what lawful and laudable means they may: But by no means let them offend God by speaking evil of dignified men; much less by speaking evil of dignities.   

Contradictions, or backward Commendations.  
IT is the less wonder that men customarily speak ill of persons whom they hate and abhor; when we hear them do the same of the things and persons they love and value.  
It would make a Horse break his bridle (did he understand it) to hear his master commend him for a devilish good jade. Thus some will tell us, they have vile good corn; and that their boys are plaguy toward about their business.  
It is not so much ignorance, as negligence, that works together these dissonant terms in ordinary discourse. God gives men happy substantives, and they rake hell for unlucky epithets. The world is too apt to call evil good, and good evil: to account the precious vile and the vile precious.  
But alas! this verbal abuse is nothing to the real injury men put upon God's benefits. As many persons handle, and misemploy their wealth and substance, and as they bring up their children in all bad sufferance, and wickedness: they may properly call them bitter sweetings; and truly say, that they are vile good, devilsh apt, and plaguy toward.   

An ill Hearing, but no ill Meaning.  
WHen sickness seems mortal; Every visitant usually asketh the sick man, how be doth? And he usually answers, oh heighbour, never worse.  
It cannot be thought, that the man doth then dissemble. And yet Christian charity persuades us to hope, that his words have a better meaning, than the letter seems to allow them: and that he was never better, then when he saith, never worse.  
And God forbidden, that men should so live, as to prove worst, when they should be best; that is, as their dissolution. Who so doth, is in a most wretched condition. And indeed they who will never strive to be good, must needs be worst at the last. In a foul corrupt vessel the worst is at the bottom.  
But the dying man in two respects may say, never worse, with a safe conscience. First in respect of his outward man, and corporal state: And so every eye looks upon him, and pity him. And secondly, in his inward man or spiritual estate; and so the words signify a true inspection into his sins; with a godly compunction, and a serious detestation of his former life.  
And thus as he never was worse; so was he never better. As his outward man decayeth, so doth his inward man renew: and he worse he likes himself the better doth God like him. His Grace is sufficient for the Afflicted sinner; 
2 Cor. 12.9.  his strength is made perfect in weakness: And in the infirmity of the patiented, the power of Christ rests upon him. When he is weak than is he strong; when never worse, then for ever better.    

Sacred Observations.  

The World was best, at the first.  
IN the Creation there was a positive goodness in each individual creature; and a superlative excellency in the universe. The most incomparable Maker being both the fountain of goodness, and the God of order; it was impossible for him to err, either in the matter of form of the works of his hands. As his holy will and good pleasure gave all things their being: so his infallible judgement gave them his approbation. And God saw every thing that he had made; 
Gen. 1. last.  And behold it was very good.  
It is clear then that the evil weeds, sins and mischiefs which have overrun the world, were never created in the garden of Eden; nor of the Lord's planting or watering. Though it be not in the power of man to makethat strait, which God hath made crooked: yet man made that crooked, which God once made strait. Though man cannot bring a clean thing out of an unclean; yet into a clean world he brought uncleaness.  
The nocivous qualities of Beasts, serpents, flying creatures creeping things, and mortiferous plants wherewith at this day the sons and daughters of Adam and Eve are vexed, and annoyed; are as well the just reward of our particular unjust do: as the true fruit of the forbidden fruit, eaten by our first parents  
And how can we find fault with the Brutes, and vegetables, seeing the fault is in ourselves? Their present evil nature is but from our voluntary sin; and for our necessary punishment. Their rebellion and disobedience against us, is an evidence of their obedience to, and our disobedience against our Maker.  
Well may a Lion, or a Bear, destroy and devour a Man; seeing one Man is become a Wolf to another. The worst of creatures (as we account them) have still this goodness and Excellency in them (which in us would be a piece of perfection) that they won't take part with the wicked, nor love them that hate the Lord. And this may be said for them, which cannot speak for themselves; that as Brutes have their cruelty by occasion of Man's fall: so they do but act savage and brutish parts after our example. For, for aught that appears to the contrary, before ever a Lion slew a Lamb; Cain killed his brother Abel. And whereas beasts of prey go single to their work: men go to shed one another's blood, by hundreds and by thousands.  
Thus now is the world altered from what God made it. God looked upon all his labours, and the works of his hands: And behold, all was very good. But Solomon looked upon all his works and labours: And behold, all was evil. Behold, All was vanity and vexation of spirit. 
Eccles. 2.11.  The Lord looked down from heaven, to see if there were any amongst the children of men: but found none good amongst them. 
Ps. 14.   
O then let the sons of men look down upon themselves, and repent; and look up to God for mercy; before he comes down upon them in judgement; when he shall try the world by consuming fire. For surely, As God took an exact view of all his own works: so 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: so let us take notice of all that we have made and done, to God's dishonour, and our own hurt. Let us judge ourselves, that we may not be judged And let us pray, that we may be chastened of the Lord; that we may not be condemned of the world.   

The Devil's Masterpiece.  
THe Woman which thou gavest to be with, she gave me, and I did eat; 
Gen. 2.12, 13.  said Adam, the serpent beguiled me, and I did eat; said Eve. The Devil deluded the woman; and by the woman seduced the man. All this is truth: yet no party is to be excused. The woman is justly blamed, and punished by God; for harkening to the voice of the serpent: And the man for harkening to the voice of his wife. This is all they got, by extenuating their fault; and transferring the guilt from one to another.  
The man had the Commandment immediately from God; the woman mediately from God, by her husband. And yet (as Tho. Aquinas observes) Mulier plùs peccavit quià graviùs punita. The woman sinned more than the man; because she was more punished. And why so? It is a greater sin to disobey the voice of a man, than to resist the voice of God? No; but yet where God speaks by a deputy, the crime is doubled in the party peccant: it being a greater sin to resist two than one. The more bonds the stronger: And a manifold cord cannot lightly be broken.  
This lesson well digested may teach each wife, each servant, and each subject, so much fidelity, obedience, and Loyalty: that the Serpent shall not get the upper hand in the world, so much as he hath done. The devil still danceth the beginning of the world. As he began sO he goes on. He makes use of those means to supplant Mankind; which by experience he hath found effectual. And great need have men of care and prudence against such an Adversary; as is able to corrupt the best institutions.  
The sacred union of Adam and Eve, made two of one, and again one of two; being a representative of the High Mystery of Christ's Church, taking life and Being from the blessed wounds, of his pierced side: that sacred union (I say) the old Serpent the Devil corrupted early; wounding Adam through Eve, and so making his entrance at the weakest part of the City.  
We may say of this Grand Homicide, as the Scripture phrase speaks of deadly Execution; that Satan pretending kindness, and speaking quietly, smote Adam under the fifth Rib, so that he died. 
2 Sam. 3.27.  He smote him under that rib which God took from out his side, and form into a meet second, and gave him for his proper help, and collateral security. And who could be so unhappily instrumental to betray the man; as she that so lately came from about his heart, and had her residence in is bosom? some? O how are the mighty fallen! thus the philistines out-witted Samson, 
Jud. 14.18.  by ploughing with his heifer: And having made Delihah on their side, they put out his eyes, and borough him into fetters. 
Jud. 16.21.   
And as the Devil made choice of an apt instrument; so he propounds taking overtures: to make them both wiser and better than God had made them. And withal he blames God to the woman, for not dealing so well with Adam and her, as he might have done: Therein by a manifest contradiction giving God the lie. For God said, In the day thou eatest thereof thou shalt surely die. The Devil said, Ye shall not surely die: For God doth know that in the day ye eat thereof, your eyes shall be opened; and ye shall be as Gods, knowing good and evil.  
The Devil knows now by long experience, that women are frequent and violent Sollicitrixes of their husbands to Covetousness, and Ambition; to superiority, and contempt of their Betters: especially when he hath once informed them, that all this is for a new and better light; and that it tends to illumination and perfection. Solomon gives good counsel, had the world wit to sollow it; who as he bids them not be over much wicked, nor foolish; so he saith: Be not over much righteous, neither make thyself over wise; 
Eccles. 7.16.  why shouldest thou destroy thyself? This same overmuch righteousness, and overmuch wisdom, which men of late have pretended to, have filled the world with wickedness and foolishness. Our epidemical illuminations are mere satanical illusions; being all fomented by discontent and pride; carried on by rebellion and disobedience against God, and his vicegerents, and supported by violence and wrong against all good Laws and persons.  
Aesop tells us of a Quack salver, that exercised his gifts upon a dim-sighted woman, (that sex is prone to deal with Mountebanks naturally and spiritually) pretending to open her eyes and better her sight. This cunning Artist, every time he came to illuminate his Patient, did steal something out of the house; and carry away with him; so that in a short time, she saw cle●rthat the thievish villain had robbed her of all the beft things she had in the house; and had scarce left her any thing to subsist with  
And if I be not mistaken; the people of this Nation wherein we live, by their feminine credulity to serpentine persuasions; (what with our dear Brethren of Scotland northward, and their Confederates southward) have had their eyes pretty well opened: And whereas at first, they thought they should all have been made as Gods: at the last by woeful experience, they were brought to know good and evil. They saw what good they had parted with; and what evil they had purchased.  
And surely they were as much beholding to those, who seduced them; as Aesop's Woman was to her Oculist: or as Adam and Eve were to the Devil: For what have all their New Lights and prodigious Illuminations brought them to see; but themselves horribly abused, ashamed, and confounded?  
And I pray God, they may all be brought to see their errors; and that hereafter they may beware of the old Deceiver: For (as the Hermit told his Brother) the Devil is not yet dead. The Apostle feared lest Satan should act against the Corinthians, such a part as he played in Paradise: And writing to Timothy, he give's charge to Women, 
2 Cor. 11.3. 1 Tim. 2.12.  that they should not presume to teach or usurp Authority over their men: but to learn in silence with all subjection: remembering that Adam was form before Eve; and that Eve was first and deepest in transgression.  
And surely both man and woman have now more cause to fear the Serpent's machinations; who in these last days and perilous times hath sent forth his brood creeping into houses. And it is no marvel that he leads captive silly women, 
2 Tim. 3.5.  which are laden with sins; and led away with divers lusts: seeing he captivated the first of women, (and by her all the world) when he undertook her in her integrity.   

No Murderer goes unpunished. Gen. 4.  
THough Hell makes no conscience of tormenting sinners, yet the tormenting conscience of sinners makes a hell of it slef. An evident argument that there is a judgement to come; and that greater plagues remain for the ungodly, than any this world affords them: Because they fear so.  
Hence often ariseth desperation, upon the horrible magnitude of men's sins; and the praeconceit of their future punishments. Presumption, and desperation, as opposite as they are, reconcile themselves unto man's perdition. It is a just judgement from God; that they who feared and trembled at nothing, should do nothing but fear and tremble: that they who sinned without fear or wit, should have no wit in their fear; and that they who thought no sin too great to commit, should afterward think their sin too great to be for given.  
O the terrors of a bloody Conscience: Such sinners, every day they rise, may say to the Devil, as the Daemoniack said to our Saviour: 
Mat. 8.29.  Art thou come hither to torment us before the time? Witness Cain, the Ringleader of all bloody wretches; and a final Castaway. 
1 Jo. 3.12.  So St John saith of him; Not as Cain, who was of that wicked one, and slew his brother. And the Lord tells us that inquisition shall be made for blood: 
Ps. 9.12. Mat. 23.35.  And that that Commission shall bear date even from the blood of Righttous Abel.  
And now hear the first in humane mortal Murderer speak in his own Case. Though at first he thought to evade bylying, saying, he neither knew, nor cared what was become of his brother; yet when God had detected and laid open his crime, and given sentence upon him; then the wretch cries out, that his case was intolerable: My punishment (said he) is greater than I can bear.  
And what was his punishment? To be cursed from the earth; cursed in all his labours; a fugitive and a vagabond. And this is the fiarest that a murderer can expect. But there is another thing in his doom, which Cain apprehends, and mentions; and that is worse than all the rest: namely, that he was cast out from the presence of God; from thy face shall I be hid. And surely did such desperate wretches forethink on this: it would restrain their hands from shedding blood. It is more grievous than we can imagine, to be cast out from the presence of God; and to have his face hid from us.  
Another thing Cain feared, was, that every man who found him should kill him. And why so? what made him imagine thus? An evil conscience. He had furies raging in his soul; and nothing but blood and murder in his thoughts. He fancies the world peopled, before it was so; that every man at first sight should know him for a parricide; and that no man could spare his life, because he spared not his only brother. His conscience told him, that he deserved death.  
Against the violence of others, God secures Cain; by setting a mark upon him: which was (say the Rabbins) by branding him with a squalid dejected countenance, and a perpetual trembling Whether so or no; such a mark it was, as was significant to every beholder, for this purpose. Thus still, though Cain was free from violent death; yet he is not free from violent fear: but hath the terrors of death and hell in his Conscience. His doom seems like that of Arachne, when Pallas turned her into an ugly Spider, for her impudence. Vive quidem: penned tamen (said she) Live thou shalt; 
Oved. met.  but yet thou shalt hang. So Cain lived; but ignominiously and uncomfortably.  
And indeed commonly God sets such a mark upon Murderers, as makes them abhorred both in their own eyes; and in the eyes of others. They are usually so loathsome, that men eat their company; as they would do a pest-house. And who can blame men for so doing, seeing blood defileth a land, 
Acts. 28.3.  and bringeth a curse upon the earth? The poor barbarous Islanders of Melita, who had nothing to guide them, but the light of nature, 〈◊〉 〈◊〉, were persuaded that vengeance pursued Murderers, both by sea and land.  
And now lest any should think God favours those Murderers, who by flight escape the hand of the Magistrate, and keep from the axe and the halter; let them but seriously reflect upon Cain's case: and then they will be brought to understand, that the Lord can sufficiently punish a murderer, though he suffers him long to live upon earth; and exempts him form a bloody death.  
That God, who afterward so solemenly said, 
Gen. 9.6.  Who so sheddeth man's blood, by man shall his blood be shed; and commanded, that no satisfaction should be taken by the Magistrate, 
Num. 35.31.  for the life of a Murderer: That God (I say) did let Cain live after his murder; for the which may be given these two reasons:  
First, For the paucity of Mankind. Had Cain died for his fact by the hand of men; Adam must have been his Executioner. But though the Devil sets one brother to kill another; yet God doth not set the father to kill the son: much less, the son to kill the father; the servant to kill the Master; or the subject to kill the King. Though it pleased the Devil, that wicked Cain should kill righteous Abel: yet it pleased not God, that father Adam should kill wicked Cain.  
secondly, Therefore is Cain delivered from exemplary death; because he is marked out and designed for eternal vengeance. So fare is his security from safety, and his reprieve from mercy; that it is a dreadful judgement, and a sore severity. And it had been well for some murderers, that they had not escaped so well in this world; as they have done. It had (doubtless) been much better for their families and posterity in this world: and it might have been better with themselves, in the next.  
Deliver us from blood-guiltyness O God; and let the blood of thy Son Jesus Christ appear for us in thy sight: And hear thou that, speaking better things than that of Abel.   

Tumultuous Resolutions tend not to Edification. Gen. 11.  
WItness the story of the Bable-Builders; who pretending to be wiser than their forefathers, devised a way how to be above all mischances: By building a City and a Tower; whose top should reach to Heaven.  
This was a conceit above the Moon; though the work came fare short of it. Oh how people please themselves, with a strong conceit of going to Heaven a new way; which none ever went before them! A fool's paradise is his own invention. But the multitude go the wrong way.  
It must be a prodigious unlucky Building, where every one is a master-workman; and the design to top God in his throne. He that sits in Heaven, laughs such projectors to scorn; and hath such politicians in derision.  
Go to (said they) let us found, and build up. Go to (said God) let us go down and confound.  
The people were all then of one mind; and God scattered them, by making them of many Languages. God then made the people of many Languages, to hinder the building of Babel: But now the Devil hath made the people of as many, or more opinions; to help Babel forward.  
And as they of old, misunderstanding one another, brought brick for mortar, a hammer in stead of a trowel, and fire in stead of water: so men now mistake rudeness for Religion; Religion for superstition; madness for Christian zeal; profaneness for wit; and ruin for reformation Pretending to sink Babylon to the pit of hell, they have cried up Babel to the Heavens: by setting their mouths wide open against the Church of God, saying. Down with it, down with it, even to the ground.   

Churchmen Church-habits.  
THe words of the Lord to Moses, for this putpose. are these; 
Exod. 28.2.  And thou shalt make holy garments for Aaron thy brother for glory and for Beauty.  
Moses as Prince by God's appointment, was to put Aaron and his sons, and the Levites into their distinct Canonical habits: according to the respective dignity of their Persons, and places. Which ornaments and Vestments they were enjoined, upon pain of Death, to have upon them, when they came in unto the Tabernacle of the Congregation, or ministered in the holy place: As appears in the last verse of that Chapter.  
I know not how it came to pass; but so it was; that a Priestly Habit in Divine Worship and Sacred Administrations hath been had in as much Disgrace amongst Christians: as ever it was had in Reverence amongst the Jews. God made it as much as their lives were worth. for the Priests in the Law to minister without their peculiar Habit: And Men made it as much as their lives were worth, for the Priests to minister in their Ecclesiastical Habits, in the time of the Gospel.  
Yea, there have been some, who pretended that the clerical Vestments debilitated the Pastors' parts, srustrated the graces of the Spirit; and hazarded the souls of the flock. And whereas God enjoined his Priests of old, to have robes for Glory and for Beauty: they would not allow his houshold-servants, the use of those garments, which God's vicegerents had enjoined them, for uniformity and for deceney.  
They put scorn, contempt, and opprobious terms both upon the things and Persons; according to the foolish invention of their giddy brains. An Episcocall Habit was (they said) the Livery of Antichrist; and the Surplice the Smock of of the whore of Babylon.  
Surely these people had forgotten that God was the instituter of the first Mitre, and the Linen Ephod. They considered not, how in respect of their use. (though not for their first Principles whereof they are made) even garments appropriate unto Persons in Holy Orders, are called Holy; and that by God's example.  
It is too gross, too carnal, and too rude for men and women, who pretend to more than an ordinary illumination, to pick a hole in the Priest's Coat, about the external form and figure; to think that a Hood makes a Monk, or a Mitre an Antichrist, or that the Mystical Whore of Babylon is circumscribed within a material small Linen Ephod.  
I would not have the female Sex; such as are called Holy Sisters, of all things quarrel with clean Linen; lest they bring themselves, whthin the compass of the Cotholick Inquisition, for sluttery. Let them hate the garments spotted with the flesh. As for Surplices; (howsoever they have been contrived, and used by them since their dear sacreligious brethren stole them from the Church, and brought them to their hands) they were never formerly the Smock of a Whore. It is possible, since they converted them to their own use, they may properly so be called. For Thiefs and Harlots go hand in hand together in the World; as Publcans' and Sinners go in the Gospel.  
It is a pitiful thing, (I mean quarrel) when people fall out with their Ministers; as the sons of Jacob did with their brother Joseph; who hated him for the singular love their father bore him; 
Gen. 37.3. 4,  and for the peculiar Coat he put upon him: And therefore could not speak peaceably unto him. This is a strain beyond the malice and spite of Presbiterian Corah; or Independent Dathan and Abiram: though tending to the like effect; through the garments to wound the function; and together with Aaron's Mitre; to throw down Moses Sceptre.  
Good Saints surely they are, that deal with the Priests of the Lord, as the Thiefs dealt with the Traveller between Jerusalem and Jericho: who stripped him of his raiment, 
Lu. 10.30.  and wounded him, and left him half dead. And if the injury done to the Ministers of Christ, and their contempt and scorn be done to Christ himself; 
Lu. 10.16. Act. 9.5.  (as all who have the faith of Christ must believe) than, as the Church once in the Person of Christ spoke concerning those barbarous soldiers; so Christ again in the person of his Church, may say of soldiers as bad: They parted my garments amongst them; and for Vesture they cast lots.  
And God deliver us from unreasonable men; in whose eyes our very Coats (though honourable) make us criminal. It is a sad time, when violence is preferred before science; when passion overrules reason; and the sword strikes against the Gown. Even common reason, and general civil practice will afford distinct professiions their respective differential Habits. And shall not the Church have leave to rule her children in their garbs, and services? Did Christ promise to send his Holy Spirit upon his Church, 
Jo. 14.26.  and to lead Her into all necessary truth and knowledge? And hath he not allowed her so much discretion as to clad her children? To appoint her inward Attendants their Habits and Liveries, both for working days and Holy days?  
We see, when any fault is espied in a Minister, he is presently checked by his Coat: that a Man in his Coat should do so. And indeed God Almighty did upbraid Eli for his indulgence to his sons in their sins; by the Linen Ephod. 
1. Sam. 2.28.  If then the sin of the Priest be aggravated by his Priestly garments, than the garment serves to put the Priest in mind; that he ought to be clothed with righteousness. Again, if the sin of the Priest is the greater for his Coat; then their sin must be the greater allo, who do wrong to him, that wears that holy garment. And so much is to be gathered from the black deed of Doeg the Edomite; which is heightened by this circumstance, that he slew fourscore and five persons, 
1 Sam. 22.18.  that did wear a Linen Ephod.  
The white and outward garment (I hope I may say without offence) is Angelical; 
Mark. 9.3. Jo. 20.12. Revel. 1.13.  it is celestial. So Christ appeared at his transfiguration; So the Angels appeared at Christ's resurrection: And Christ appeared unto St John in a Priestly habit. Seeing God and Angels honour this Priestly habit; how can wretched man despite it? Seeing they are pleased to appear thus to men; why should the Ministers of God disdain to appear in like habit, in the presence of God, and in the face of his Congregation? The Ministers of God in a qualified sense are Angels; that is, the Messengers of the Lord. And we all hope to be as Angels of God in heaven. Why then should we be afraid to be like them, in this also, here upon earth? 
Rev. 19.8.  Clean Linen is in a mystical sense the righteousness of the Saints: then let no man wickedly slain it, neither let any man maliciously strain it, to make it otherwise.  
And if any would know how to reconcile black and white in the ministerial habit; let them take it thus. The black becomes us as Mourners, whose Lord and Master is for a while gone from us; and as more than ordinary Mourners: who besides our own sins and miseries, have the sins and miseries of the World to lament, and bewail. The black shows what our present condition here is in re, indeed, and at hand: The which shows what we are in spe, in hope, and what we shall be hereafter. In this World we must have our black and white; and most commonly black: until we shall be clothed upon, with immortality. In the mean time, our tribulation worketh patience, our patience hope, our hope perseverance, and that will bring the Crown. Contraria juxtase posita magìs elucescunt. Thus black and white are reconciled. Thus contrary things do set off and beautify one another. Thus all things work together for good to them that fear God.  
It hath been the the constant practice of the Church of God, in all ages, to have peculiar habits; wherein to officiate in holy things: 
Euseb. l. 3. cap. 28.  And it hath ever been accounted scandalous, for Persons in holy orders, to transgress this practice. St John did wear the Priestly Habit called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Polycrates Bishop of Ephesus in his Epistle to Victor Bishop of Rome doth witness. And Eustathius Bishop of Sebastia in Armenia was condemned and deposed by the Council at Gangra, for casting off his proper habit, and putting himself into the garb of the philosophers; for putting his follwers likewise into a new habit; 
Socr. scho. lib. 2. cap. 33.  for countenancing and encouraging Conventicles; and for taking servants from the command of their Masters under the colour of Religion: As also for crossing the Church inobservation of times; abolishing the fasts of the Church, and prescribing to his followers to fast on Sundays.  
By whichit appearts, the unlucky man was unlike his Name; for that carried constancy and stability in it: But he had nothing less in himself. And it would be noted, that when Men begin to waver, and vary from the Church, but in some outward things; they do not stay there: but fall into pernicious Principles and practices.  
God grant there may not now be found in the Church of God Bishops of Eustathius his temper; to the Countenancing of Separatists, to the disquiet of the Church, and to the hindrance of piety and of Churstian amity. For, as Plato told his young man, though it be no great fault to play, yet it is a great fault much to use it: So, A custom in disagreement, though but in small matters; will in the end prove no small matter.   

Gehazi's Leprosy worse than naaman's. 2 Kings 5.  
NAaman the famous General of the King of Syria's Army, had an inbred Enemy, which he could neither flee, nor chase: and that was his Leprosy. For which he is advised by his captive Maid to repair to the prophet Elisha. He is forthwith sent with the Letters Commendatory (or rather Mandatory) of the King of Syria, to the King of Israel. And he comes as though he had come to Court, to trade with some Malefactors near the King; some Merchants of the Church and State; to buy places. For he brings ten Talents of Silver, ten thousand Pieces of Gold, and ten Changes of Reyment.  
Were he now alive; and in that condition, and equipage; I could direct him to those; who (though they could not ease him of his trouble) would soon lighten him of his carriage. For though Miracles are now ceased, yet mischief is rife; And Gehazi's are plentiful, though Elisha's are lcarce.  
No man could blame Naaman for valuing his life, and the good of his posterity. 
Job. 2.4,  The Devil knew, Skin for skin, and all that a man hath will he give for his life. The Prophet bids him wash in Jordan. Baptism cleanseth the Leprosy of sin. The Syrian at the motion, hath two Diseases 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 so fare for water.  
Abanah and Pharphar, in his judgement are better than all the waters in Israel. But the sick Patient must observe; not prescribe to himself: and the hearer must not be his own teacher, That is best for our spiritual Diseases, which God prescribeth to us by his lawful Doctors.  
It sometimes happens that the servants are wiser than their Masters, so was it now with Naaman. They told him, it was but to wash; and that he would have done a great thing to be healed, had it been enjoined him: and why then will he not do a small? The Jews were enjoined to cut their children's skin, and let out part of their blood, in circumcision; and they punctually observed it: But among us; many despise to bring their children to the sacred fountain; they will not submit to wash and be clean.  
But Naaman better considering, goes to Jordan, and washeth; and is made as clear as a Child. And behold a Change as well of his conditions as of his complexion. He thinks now, he cannot express too much gratitude to the Prophet. He returns with all his retinue. He professeth himself a servant to the Prophet, and to the God of the Prophet. He gives glory to the Lord; and thanks to the Prophet. He offers rich present, and urges it upon the Prophet; but he refused it as hearty: As the Lord liveth (saith he) I will receive none.  
Elisha was a pious and a cordial man. It is a good thing to hear men speak sound and earnestly; And a better to see them do as they speak.  
He was not like the late race of false Prophets; whom some called Tryers: (perhaps for that they were the Touchstones of Gold and Silver) who being much entreated, verily, and truly, and really, and I profess, had an hundred feigned words, fair pretences, and zealous scruples in public; but would readily take, and swallow as many pieces in private.  
Naàman having taken his leave of Elisha, was gone in peace; when Gehazi Elisha's man is mad at his Master, and thinks his Master-mad for refusing the rich present. My Master hath spared this Naaman the Syrian; (said he to the Devil and himself) but as the Lord liveth, I will run after him and take somewhat of him. Thus many times the Apothecary's bill is dearer than the Doctor.  
But what had Gehazi done, to deserve of Naaman? Nothing. And therefore he frames a lie in his Master's name on the behalf of two young sons of the Prophets. The Honourable Elishas have too many such cursed servants; and the poor sons of the Prophets have too many such Back friends, as Gehazi: who pretend the good of the Church; but rend and scrape all to themselves. And this makes their Masters so generally odious; and the sons of the Prophets so needy and beggarly.  
The noble Syrian glad of any opportunity to gratify Elisha, gives the villain Gehazi more than he desired; two Talents of Silver; and two changes of raiment: and two men (he was no less worthy) to bear the burden 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 stands before his Master, like a Saint of the last edition: Thy servant went not whither.  
But the Prophet, who had a blessing for an honest stranger; had a curse for a servant that took bribes. Gehazi with his two Talents of Silver, and two changes of raiment, hath purchased Naaman's Leprosy; and made it sure to himself, and to his heirs for ever. Not all the water of Jordan could wash away Gehazi's Disease: nor can all the water of the Sea wash away bribery, and the guilt of extortion.  
That individual 〈◊〉 is dead; but he lives still in an aequivocal generation of Harpies: the Palms of whose hands are lined with pitch; and every finger is an aduncous tenter-hook, As Gehazi did; so do they: make use of God's Name; but take money in the Devil's. Gehazi would not spare Naaman: and they will spare no man. Whosoever comes within their reach, As the Lord lives, they will take something of him. Oh for one of Domitian's fly-flaps, to kill the Maggot-flies of State, which Trajan spoke of! A Vespasian-squeese would do well with such hollow sponges.  
Bribery and oppression is a deadly Leprosy, overspreading Kingdoms; and it cleaves to some great Offices, and to their seed for ever. Evagrius reports that Justinus the Emperor deposed Anastasius, 
Lib. 5. n. 5.  the godly Bishop of Antioch, because he refused his simoniacal propositions; and that Justinus soon after falling into a frenzy, his fellow Emperor Tiberius took the whole Government: to whom Justinus said, (pointing with his finger to his corrupt Officers) Never be ruled by these men; 
Lib. 5. cap. 12.  for they have brought me into this misery. And Tiberius took his Council; being a man well inclined. He publicly 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 suffer as Traitors to the King.  
God send great Persons and double Portion of the spirit of Elisha; And as for those who are of Gehazi's base mind; may they never have silver nor changes of raiment, until they be cleansed from their dearly beloved Leprosy.   

No new thing under the Sun. Eccl. 1.9.  
SO saith Solomon; And he was a wise man: A great Philosopher; and a great Divine. And well hath he said; No new thing under the Sun; because things subject to mutation, are every minute growing old: until at last they be no more. The state of Glory and blessed Eternity is above the brightness of the Sun: 
Ps. 102.26. 2. Pet. 3.10.  and the starry Heavens come fare short of it. They wax old as doth a garment: And they shall pass away.  
There is indeed a day of renovation coming; when He, who of old made out of nothing, all new things in the world; shall out of a ruin'd old world worse than nothing; make all things new. 
Rev. 21.5.  But this will be a work above the Sun: And this will be for ever and ever.  
But until then, there is no new thing under the Sun; no not the Moon itself; (a pure picture of this mutable world) of whose increase though we have every year new ones a full dozen; yet all is but the old one, over and over. Things here below seem new to many, and are so miscalled; which in themselves are old, and known so to sounder judgements.  
Nothing pleases fools and children, but the name and thought of Novelties. The Devil and the world cry up their deluding trash for new; as people do their Herrings: whenas they stink for age, and want of goodness. Custom is a great matter. Newmarket-heath until the world's end is like to be so called. Thus cunning Brokers and crafty Butchers, put an old trick upon an old Cloak; they give it a sudden turn, and a new facing: and then it serves to cheat the Country.  
Thus old cried down heresies are become new cried up lights: and the Common-Councel men of the Devil, (whatsoever they plot in Conventicles) pretend to have all by special revelation. Thus the issue of Traitors conspiracies, are holden for Miracles; and Providence is blasphemed by successful wickedness: the Generality not discerning how Gold passeth through an armed Guard; and takes the City without opposition. These Angels of men have slain more Christians, than the Angel of God slew Infidels; when he killed an hundred fourscore and five thousand in the camp of the Assyrians. 
2 Kin. 19.35.   
It is no new thing, for men to violate their faith; to betray their trust; to sell their Country into the hands of their Enemies; to prefer private ill gotten goods, before public good, and true glory; and yet to pretend piety: All this is no new thing. Divers hundreds of years since, the Christian Governor of the Castle of Abydus, was himself and Castle betrayed into the hands of the Turks, by his own Daughter. And an hundred and forty years before that; 
Turk. Histo.  long before the first Ottoman King; Aleppo, the strongest City of the Christians in those parts, was betrayed to the Turk, by the Governor. And (oh miserable) the Patriarch of Antioch, for gold sold into those Barbarian's hands, that Castle; and by consequence that City.  
To hear of Kings deserted, betrayed, and murdered, (a thing most horrible, execrable, and damnable) is no new thing.  
Ask Scotland; and let that Nation repeat their own Chronicles And (not to be partial) our English second Edward, and Richard, Henry the sixth, and two Sons of Edward the fourth; and long before these, Prince Arthur will tell us a sad story. The unlucky products of the several Battles of the Barons, with the cross swear of successive Parliaments, may sufficiently tell us; that to swear and forswear, and to play at fast and lose with the Crown, is no new thing under the Sun.  
I am ●●th to look lower; upon that which is and will be the lasting shame of the Nation: although I can hardly overlook it, or look upon it with dry eyes. I shall only say this of it at present; 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 forsaken, betrayed, and delivered up to death by his own people. 
Rev. 13.8.  And he is said truly, and virtually, to be slain from the foundation of the world.  
It is no new thing, for ignorant and impudent persons to pretend revelations, and Enthusiasms; to despise instruction; and usurp to themselves all mysterious knowledge. This is but the Gnostici and Carpocratists brought again upon the stage; 
Epiph. Aug.  with their fanatic dreams and enchanted love-drinks. And those also were but a few lousy shreds taken from Menander and Simon Magus.  
Oh, but to hear and see men act their Roguery in manner and form; publishing it weekly to the people for their satisfaction; to prevent (forsooth) misinformation; telling them how many honest men they murdered in such a battle; what Noble person they beheaded in such a place and day; how they robbed Churches; how they spoilt the widows and Orphans; how they killed and took possession; how they took God's Name in vain, rejoiced, and gave thanks, and praised the Lord, as the Author of all this Mischief: Are not all these new things? No. There was a sect of damnable heretics, calling themselves Caynites; from cursed Cain who slew his brother: who fully parallel these practices. They honoured Cain, 
Aug.  the Sodomites, Corah, Dathan, and Abiram; and also Judas. They called Cain their Father, and Judas their Cousin: And so might these. They said Judas did well in betraying Christ because he saw it was good for the people; And we know who went upon the same principles; crying out, Populi Salus suprema lex. The people's safety is the Highest Law.  
And what need we wade fare in this stream? The height and rigour of Anabaptism, is but Confusion and Levelling; and Levellers are but the old Heretics of Pisidia, calling themselves Apostolici, Apostolical men: who hated to see men have proper possessions. False Christ's and false Apostles are no new thing. Manes had his whole dozen of Disciples; his profession being like his name, a very madness. His end 〈◊〉 was according to his work. For having first poisoned men's minds, next he turned Physician, (as many such since have done) and poisoned their bodies. 
Socr. l. 1. cap. 17.  But killing the King's son of Persia; he was apprehended and flayed alive: And his skin (which before had nothing good in it) was stuffed full with chaff; and hanged at the Gates of the City.  
Impostors are no new thing. Theudas the sorcere 〈◊〉 made himself a second Moses; he led the people into rebellion, making them believe that Jordan, should be dried up before him. But he caused his followers to be slain and ruind, 
Jos. Ant. l. 20. c. 4.  and himself to be executed, by Fadus Lieutenant of Judea. And the blazing Comet Barchochebas, who said he was a Star from Heaven; led the Jews into rebellion; so that there perished fifty thousand Persons. And this Rebellion was the final overthrow of the Jews at Jerusalem. 
Dion. Cass. in Adrian.   
And as it is no new thing to have false Prophets, and seducers; by means of whom Kingdoms have been spoiled, and the way of Truth evil spoken off: So for these false Apostles to lead silly Women captive, in and unto their lust; this is no new thing neither. Simon Magus the father of Heretics had for his holy sister, Helen a Witch and a Harlot whom he called, 
Just. Mar. in. Apol.  the principal understanding. There was Incubus and Succubus; two Devils incarnate. Montanus, who called himself the holy Ghost, had two such she Angels; Priscilla and Maximilla: 
Euseb. l. 5. cap. 14.  And so dearly did they love; that He and Madam Maximilla both hanged themselves. How sweetly did these Saints agree both in manner of life, and in manner of Death.  
And what think ye of Jack of Leyden? Surely he had abundance of the Spirit of Error; who had as many Wives as a Turk. These be the Fruits of affected madness, and of Knipperdolling revelations: which serve for nothing, but to lead Men into destruction and perdition both of body and soul.  
Lastly, For Men to be plainly and honestly shown their orrours and dangers, and yet to despise their Admonishers; for Men to be hated for their good will; for the virtuous and painful to be lightly regarded, and the vicious and lazy to be respected; for merits and good service to be starved in the poor; for grand offences and high Crimes to be pardoned and dignified in the rich; for those who seek God's glory and the Church's prosperity to be slighted; for such as seek their own glory, profit, and pleasure, to be cried up and magnified; for flattering parasites and dissembling wretches to be heard attentively; and for honest hearted men neither to be patiently heard, nor at all believed: All this is no new thing under the Sun.  
This is but the lot of the Prophets. 
Job 1.  The Oxen labour, and the Asses feed; and the Sabeans make no distinction; unless it be this; that the Asses shall live, when the Oxen have their throats cut for their labours. Zedekiah lies, flatters, and dissembles; 
1 King. last ch.  and he pleaseth: poor Micaiah speaks truth, and is smitten on the face for it, put into Prison, and macerated, with the bread and water of affliction. This was Isaiah's and Jeremiah's Case; this was the Apostles: and this was their and our Master's. Thus are we set as a mark. Men will not believe our report. So it is (the more pity) that the seamless Coat of Christ, once spared by Infidels, is now torn by Christians. Heresies and Schisms abound, and therewith hatred and malice; Truth is almost lost with strife; Piety vanished; and Charity banished: Whilst Cassander's Labours have Cassandra's doom.    
FINIS.