Misselanies, or, Fifty years gathering out of sundry authors in prose and verse being the studious readings, painful collections, and some of them are the composings of the writer and publisher heerof / John Taylor.

MISSELANIES Or, fifty Years GATHERINGS, Out of Sundry Authors in Prose and Verse.

Being the studious Readings, painful Col∣lections, and some of them are the Compo∣sings of the Writer and Publisher heerof.

To the Reader.

All these things heer collected, are not mine, But divers Grapes, make but one sort of Wine: So I from many Learned Authours took The Various Matters Printed in this Book. What's not mine own, by me shall not be Father'd, The most part, I in 50. Years have gather'd; Some things are very good, pick out the best, Good Wits compil'd them, and I wrote the Rest: If thou dost buy it, it will quit thy cost, Read it, and all thy labour is not lost.

JOHN TAYLOR.

LONDON,

Printed in the Yeare, 1652.

MISSELANIES.

A Christians Crosses do begin his Glory, but not end his Misery: The Crosses figure is the letter Tau; it is the last and lowest let∣ter in the Hebrew Alphabet, it is an Emblem or mark of Humility, and all that were not marked with that mark, were slain by the Angel, Ex. 9. 4.

Adam was not created an Infant, he was made of full strength and vigour, as at 40 or 50 yeares of age, of perfect stature, with an able body, fit for Generation, because he was to be the common Father by whom Mankind should be propagated; his soul was furnished with all naturall Sciences; he was the first Doctour to whom all Mankinde was to goe to Schoole, to learn of him (as of a Master) the secrets of Na∣ture, the Inventions of Art, the knowledge of God, and the mysteries of Faith.

Inveterate and dispitefull malicious Ene∣mies have oftentimes seemed to be reconciled, but it hath been for the plotting, contriving, or attempting some perfidious and mischievous actions; but they seldom or never did combine for any love which they bare either to the per∣sons, Manners, Laws, or Conditions of each o∣ther:

For the Heathen Nations had divers se∣verall damnable gods, and detestable Religions, and by reason of their diversities of opinions, they hated one another deadly, with implaca∣ble and irreconcileable hatred, yet, in wicked∣ness they could joyn and agree together, against the true God and his Church, as all times, A∣ges, and Histories have found and declared; and most excellently hath the Kingly Prophet and Propheticall Psalmist described the doings and qualities of these various people, in the 83. Psalm, where he saith, that,

Edomites, Moabites, Ishmalites, Ammonites, Amalekites, Gebalites, the Philistims, Tirrians, and Assyrians, Ephraim against Manesses, Ma∣nasses against Ephraim; and in the New Testa∣ment, there are described the sundry Opinions and disagreements of Saduces, Pharisees, Hero∣dians, Libertines, Cilicians, Cirenians, Alex∣andrians, and Asians,; Herod against Pilate, Pilate against Herod, yet all friends from the teeth outward, and all agree against God, a∣gainst the Lords annoynted Christ and his Church; this they have done, this they doe, and this they will doe in all Ages, and Genera∣tions; and if we have but common sence and reason, we may perceive that those times which we now live in, and Sectaries of these times, may parrellel the worst of times,

Sin is of the Devils Creation, The wicked mans Recreation.

The Fools immitation, the Courts Ambition, the Cities surfet, and the Countries poyson, Divinity hath opposed and threatned it, Mora∣lity hath condemned it, Epigrams hath Jeefd it, Satyrs have whip'd it, and if we do not tru∣ly Repent it, God will justly Judge it.

Books and Epistles, (or Letters) if they treat of Vertue, they are not only good, but the best company a man can keep; but they are the wi∣sest Counsellors for direction of mens lives and actions; they have no fearfull hearts, or hearts to fear; they have no blushing faces, or faces to blush; they dare boldly call Nero a bloudy Tyrant, Midas a covetous Asse, Sardanapalus a lascivious Effeminate foole, Heliogabalus a wast∣full profuse Whoremaster, and Messalina an in∣satiate and imperious Strumpet; for Books do never alter their intended purpose, nor breake off their discourse in hope of favour, or fear of mens anger or displeasure.

A man that loves me well, and a friend that is firme unto me, they are both rare in these daies, but if I were put to my choise, which of those I would first lose, or part withall, then I would leave my Lover, and keep my Friend: For he that loves may not alwayes be a friend, but it is certain that he that is a Friend alwaies loves.

God in pardoning of a sinner shews his great mercy, his not pardoning is no injustice; for if I do forgive one Debter and sue another, I have shewed kindness to one, and no wrong to the other.

Let us doe our best, to doe our best; and if power be not able, let good endeavour not be idle; let us be as wise as the unjust Steward, if we cannot pay all that we owe, let us pay all that we are able, for God is so gracious, that with him our good wills are taken for good deeds.

Our first miseries came by Eating, and our Saviour suffered 40 daies fasting for it; then as our Parents did eat themselves and us soul-sick, so we must fast for our souls health; for as ea∣ting with delight expulst us out of the Paradise Terrestriall, so fasting and contrition must be our punishment and practise and helps to bring us to the Heavenly Jerusalem: the Prodigall, by fasting, said, I dye with hunger, and that hunger made him say, I will go to my Father, &c.

The Epicures belly is his God, his Kitchin is his Church, his Priest is his Cooke, his Sacri∣fices are his lushious Dishes, and delicate Sau∣ces, his Prayers, Graces, Psalms, Hymns, and Anthems, are prophane speeches, obscean Rimes, Baudy Songs, lascivious Tunes, and foul impie∣ties.

Earth made no account of poor Lazarus when

he was alive, and Heaven made 〈◊◊◊〉〈◊◊◊〉 Dives when he was dead, for the misery of the one ended when the torments of the other be∣gan.

When the Devill had taken all Job's earthly goods, insomuch that to the appearance of men, he had no∣thing left him but extream poverty, Botches and Scabs; some may suppose that the Devill was kind in leaving him his Wife, but the subtile Serpent had a further aime then to leave Job's Wife to be a helper or comfort unto him, he saw that all that had been done to his body, or children, or estate, could not make him impatient to blaspheam, and he knew that the Law was that the Blaspheamer was to be stoned to death; there∣fore he left his Wife to vex him, and to tempt him to curse God and die, whereby he had not only lost his life by the Law, but also hazzarded his soule to the Devill for his impatiency and blasphemy. This is the Devils kindness to leave a man a wicked Wife to worke his confusion.

Though Churches have the Names of Saints, yet they are the houses of the Lord; they are dedicated or given to God, therefore they are Gods houses. Bethel was the house of God, Gen. 28. Judg. 18. And before the Tem∣ple was built, when Davids son was dead, hee went into the house of the Lord, 2. Sam. 12. The Temple is the house of Prayer, Isa. 56. 7. Mat. 21. 13. Christ cast out and whipt forth of the Temple all the buyers and sellers. Mark. 11.

Luk. 19. Jo. 2. All Churches, or houses of Praier are materiall Temples. The Temple of Jerusa∣lem was as the Cathedrall, yet there were in that City 480. Synagogues besides; all those Synagogues were as materiall Churches for the people to congregat together to serve God; in many of those Synagogues our Saviour preached often and openly, Joh. 18. 20. Those Houses, which we Christians do call Church∣es, were to shelter and defend the people in them that did assemble, from the injury and violence of winde and weather. And the peo∣ple that were, are, or ever shall assemble and meet in the fear of God, in true faith in Jesus Christ, in those materiall Temples or Churches made with hands, those true Beleevers are all in all places, tongues, languages, and Nations, the true Church and spirituall spouse of Christ built upon the Rock. And although materiall Churches of lime and stone may be ruined and spoiled by all consuming Time, or want of re∣pair, or the fury of War, as Jerusalems magni∣ficent Temple and many other Churches have beene and are defaced and defiled. Yet the Church that is not made with hands, that is true, Catholike, and Apostolically founded up∣on the Rock; that Church, the Holy Ghost is with alwaies to the end of the World, and the Gates of Hell shall never prevaile against her, Math. 16. But concerning our materiall Chur∣ches,

they be Gods school-houses, the Preach∣ers (that are called and sent from God) are the School-masters and Gods Ushers; and we are, or should be the Scholers, but wee have madly broke up School, plaid the michers and truants, abused the Schoole-master, and spoyled the School-house.

Gentle and good counsell or reprehension are pro∣fitable if well bestowed, and humbly accepted; Apol∣lo was a man endued with eloquence, and mighty in knowledge, and expounding the Scriptures, Acts 18 yet hee came for instruction and counsell to Aquila and Priscilla, a poor simple mechanick man and his wife. For so that good may be done, it matters not how mean, or unlearned, how yong or old the parties are that do it. I do beleeve the Resurrection, though weak women were the first that reported it, Mark 16.9. Joh. 20. 18. Timothy and John were both very yong when they were called to be Preachers: And Peter, the elder Apostle, was contented to be rebuked by Paul which was the yonger, Gal. 2.

Many good men have had children of con∣trary natures, dispositions, and qualities; Adam had a cursed Cain, and innocent Abel; Noah had good Sem, and wicked Cham; Abraham had car∣nall Ishmael, and spirituall Isaack; Isaack had hated Esau and beloved Jacob; David had wise Salomon, and proud Absolom.

One, (who was accounted a good Protestant) did absent himselfe from the Church, or Congregation, 5.

or 6. years, for which hee was accused to bee turned from his Religion, and fallen into Papistry. And being examined by a Bishop and some other Divines, they found him fast and firm in the Protestant Doctrine: then he was asked, what was the cause that he refray∣ned to come to Church in so long a time: to which he answered, that when he was last at Church, then hee heard a most sufficient Lesson for him to practise and follow; and when hee had well learned that one good Lesson, he would go to Church and fetch another; they demanded what were the words contayned in that Lesson? he replied: it was in the 39. Psalme, I have said I will take heed to my waies, that I offend not with my tongue. By this one Text we are ex∣cited and exhorted, to say well and doe well; wherein are included all the Rules and Grounds of Christianity and Christian Religion.

It is a question whether are more in num∣ber, either people or sheaves of corn; every sheaf doth not yeeld much above halfe a peck one with another: the least Child doth spend the quantity of a peck every yeare, and it may be thought that every man or woman do eat at the least a bushell: In this may be seen the mi∣raculous and mercifull providence of God, in feeding so many. Let these mercies bee with thankfulness considered, that the ox, calf, sheep, buck, all Beasts on the Earth feeding, Fowls of the Ayr, Fishes of the Sea, Fruits of the Field, Orchard, or Garden; they are running, flying,

swimming, growing this day, and the next day they are translated into the sustenances and sub∣stances of the flesh and bloud of every man and woman.

A ship is a right embleme, hieroglyphick of Gods Church Militant: the world is the sea she sails in, the storms and tempests that assault and beat against her are persecutions, the haven she steers to anker in, is Heaven, the Pilot is Christ, the marriners are Pro∣phets, Apostles, godly Ministers, and painfull Pastors; the passengers are all true beleeving Christians; the main Mast of this ship is Christs Crosse, the sailes are pious profession, the fair and prosperous wind is the spi∣rit of God, the contrary winds are Satans blustering, or false doctrine, the Card and Compass is Gods word, to sail as that directs, the Needle to the fixed North Pole is Faith, the cables, ropes, sheats, tacks, braces, and boleins, and other cords are Love, the Anchor is hope, prayers, tears, and penitentiall sighs are the Ordnance, the food (or victualls) are the Sacraments, and Gods good pleasure is the Rudder.

We have to doe with a mercifull God, that will make the best of our intents and actions, who hates all captious rigorous sophistry and Sophisters; that misinterpret and construe all things to the worst; for God hath a touchstone to try Faith, whether it be right or counterset, he weighs it not in the Ballance, he esteems the puritie of the qualitie more then the heaviness of the quantitie. Christ bids us be holy, as he

is holy, which though we cannot attain to, yet let us do our good will. Though we cannot fast and pray, and please God as he did, yet it is our best and safest way to do our endeavours to fol∣low him as near as we can.

If we sow the seed of Sin, we may expect a Harvest of Judgement, for such seed as we sow, such fruit we shall reap; as we measure to others, such shall be mea∣sur'd unto us: for in the 1. Chapter of Judges, Ado∣nibezeck is Recorded, that he caused the fingers and toes of 70 Kings to be cut off, and afterward he was so serv'd himself. Absolom killed his Brother Am∣mon, and Joab killed Absolom; also Joab killed Abner and Amasa cowardly, and Joab was killed for killing: The Amalekite that belied himself, in brin∣ging word to David that Saul was dead, and that he had slain him, David caused him to be slain, because he confest himself to have killed the King. These ex-amples are in the sacred Scriptures plentifully Rela∣ted: Because of unrighteous dealing and wrong, and riches gotten by deceit, Kingdoms have been turned and translated from one People to another, for the rash and harsh answer of Roboham caused 10 Tribes of Israell to fall from him to Jeroboam, and after that the whole house of Jeroboam were rooted out by Baa∣sha, the house of Baasha was destroyed by Zimri, the house of Ahab utterly overthrown by Jehu; and 31 Kingdoms were taken from bad Kings and wicked Ru∣lers, and given to the Israelites. Therefore let us mea∣sure to others as we expect to be measured unto.

There are 5 strange things, first I chiefly ob∣serve, God became Man for Mans salvation. Secondly, a Fisher-man was called to preach to the Jewes. Thirdly, a Persecuter was the first Preacher to the Gentiles. Fourthly, a Publican was the first Evangelist. Fiftly, that a Thiefe first entred the Celestiall Paradice.

Most mens Constancies are like Camelions, vari∣able; like the Wind, Flexible; like the Sea, Un∣stable; like the Elements, at strife Inexpiable; like a Labyrinth, Intrincicable; like the Moone, Changeable; like Women, Mutable; like any thing Miserable.

I have read of 7 Orders or Degrees amongst Devils, and that 7 of them have particular O∣ffices, as first:

Lucifer is Lord of Pride, Presumption, and Ambition, Isay. 14. Secondly, Belzebub, is for Envy, and Malice, Mat. 12. He is also called God of Flies, God of Eckron, or Acheron. Third∣ly, is for wrath and disdaine, Luke 22. Fourth∣ly, Abaddon is Master of Sloath and Idleness, A∣poc. 9. Fiftly, Mammon is Prince of Covetous∣nesse, Mat. 6. Sixtly, Asmodeus for Lust or Le∣chery, Toby 3. The seventh is Belphegor, for Glut∣tony and Drunkenness. It hath alwayes been the practises of the Devill to strive to be hono∣red as God, for he would have been God, but because he could not, hee hath playd the Ape with counterfet imitation, to be honoured with

and in such manner as God was adored and worshipped withall, for when God was served with Sacrifices by true Believers, the Devill was served, by Pagans and Infidels, with Hecatombs of Beasts, and sacrificed children, even by Empe∣rors, Kings & Princes; and as God had and hath his Priests, the Devil had his Archflammings, and Flammings; and in these daies hee hath Hypocriticall Ministers, more then a good ma∣ny: God hath his Sacraments, the Devill hath his Expiations and Ceremonies; God promi∣seth a Heaven to his servants, and threatneth a Hell to willfull and impenitent sinners, the De∣vill promiseth his servants Elizium fields, and threatneth with his Stygian Lake.

The Pagans had a wicked, foolish, and abominable number of strange Gods, some worshipped the Sunne, some adored the Moon, some reverenced the Stars; in the ship (when Jonas was in the storm) they had almost as many ungodly Gods to pray to, as there were persons; for every one prayed or cried to his owne God, and they did bid Jonas pray to his God. At A∣thens they had so many Temples wherein they ado∣red severall damnable Gods, that they were fain to erect one Temple to the unknown God, Act. 17. 23. The Tirians and Lacedemonians did fetter and chain their Gods, and imprison them, because they should not run or flie from them; so also did other Nations. Some held the fire to bee the greatest God, others honoured the water, as greater in power then

the fire, because water will quench fire. Some others worshipped the Earth, for her fruitfulnesse, for bree∣ding, feeding, and being the common mother of All. Some thought the Ayre to be God, for its purity and subtilty, for its ubiquitary, being in all places, because where there is no Ayre there is no life. Some bad the Sea, and Sea Gods in great adoration, Thetis, Nep∣tune, Proteus, Driades, Hammadriades, and some attributed Divinity to well deserving men and women, as Janus, Hercules, Ceres; some esteemed the 7. Planets for Gods; others had Dogges, Cats, Rats, Crocodiles, Serpents, Fruits, Garlicks, Onions, and the Divell himself, to be their Gods.

The people were so zealous in their irreli∣gious Religions, that they built stately and ma∣gnificent Temples; in Ephesus there was a Tem∣ple of Diana, which with the labour of 100000 men, was 20. yeers a building; the Ammonites and Moabites, they built high places to Baal, in the valley of Benhinnom; there they sacrificed their sonnes and daughters to Molech, Jer. 32. 35 Baal, Molech, or Milcom, are all one Idoll. It had the form of the face of a Bullocke, it was hollow, made of Brasse; at the sacrificing of their chil∣dren, they used to bear Drums, and make noy∣ses with divers sorts of loud Instruments, be∣cause the parents, kindred, or friends of the sa∣crificed children, should not hear the cries and shrieks that they roared in their tortures. The Israelites had a molten Calfe in Horeb, the more

Calves they. The Philistims had their Dagon. Many Nations of the Gentiles worshipped Baal∣Peor, or Priapus, Numb. 25. 3. Baalzeebub, a Lord of flies, God of Ekron, or Acheron; this I∣dol King Ahaziah sent to for helpe when hee was sick. And thus the Devill hath in all ages and places bewitched and blinded the people with hellish heathenish Idolatry and superiti∣tion, and it is too true, as lamentable experience shewes us, that all our Divisions, Breaches, Rents, Sects, and seperations, do most clearly shew and manifest that the inveterate ma∣lice that the Devill hath ever borne against God and his Church is as violent now as ever it was.

Such servants as do sow good services do deserve to reap good wages for their labour; wherefore should I expect more respectfull services from my servant then I do to my God? if God should mark, or remember, all my faults, what a miserable wretched thing were I! Though servants be the feet, yet the feet are as necessary to go, as the eyes are to see; all have Adam for their earthly Father, and God for their heavenly; we are all Brethren, we have all one God, all one Fa∣ther, therefore we do not say, when we pray, My Father, or Thy Father, or His Father, Her Father, or Their Father; but we are commanded to say, Our Father, &c.

I have read in a Booke containing 42 Ser∣mons upon Lent, Written and Preached by

Charles de Fonseca, in his 14. Sermon, pag. 222. Printed by Adam rslip, Anno 1629. this follow∣ing Relation, word for word, truly copied.

The Remarkable Relation that Pilate made to Tiberius the Emperour, concerning Christ, full of admiration and pity.

IN this Kingdome there was a wonderfull strange man, his behaviour and beauty beyond all other in the world; his discretion and wisdome celestiall, his gravity and soberness of cariage beyond all com∣parison, his words mysticall, the grace wherewith he delivered them strook his Enemies with astonishment. Never man saw him laugh, weep they have. His works savoured of more then Man. He did never a∣ny harm, but much good hath he done to many: he hea∣led by hundreds such as had been sick of incurable diseases: he cast out Divels, he raised the dead, and his miracles, being numberless, they were done all for others good. He did not work any miracle wherein was to be seen the least vanity or boasting in the world. The Jews, out of envy, layd hold on him, and with a kind of hypocrisie and outward humility, (rather see∣ming then being Saints) trampled him under foot, and mard his cause. I whipt him to appease their fu∣ry, and the people being about to mutiny, I condemnd him to the death of the Cross. A little before he brea∣thed his last he desired of God that he would forgive

those his Enemies which had nayled him to the Cross. At his death there were many prodigious signes, both in Heaven and Earth; the Sunne was darkned, the Graves were opened, and the dead arose. After hee was dead, a foolish Jew thrust a speare into his side, shewing the hatred in his death, which the Jews bore unto him in his life.

Contraries never did agree, nor ever will be brought to any conformity. Michael and the Dragon, the Ark and Dagon, Nehemiah and San∣ballat, God and Belial, Cain and Abel, Jacob and Esau, Isaac and Ishmael, John and Cerinthus, fire and water, good and bad, vice and vertue, light and darkness. Amongst all these, there never was, is, or ever will be any unity or friendship, eyther in Heaven, in Earth, in the City, in the Church, in the Bath, in the Family, in the Womb, or in the World.

Four of mans best friends have brought forth four wicked Daughters; the first friend is Ver∣tue, and shee hath beene the mother of Envy. The second is Peace, and shee brought Idleness into the World. The third is Truth, and shee hath brought forth a wicked Brat called Ha∣tred. The fourth is Familiarity, and shee hath brought amongst us a forgetfull, proud, sawcy Knave, called Contempt.

Although a Coward will not willingly stand the brunt, shock, and hazard of a Battell, yet every one that runs from danger is not a Coward: he that flies

may returne and fight, hee that dies cannot. Jacob fled from Esau, Moses from Pharaoh, Elias from Jezabel, and Saint Paul scaped away when he was let down in a Basket from the Walls of Damascus. The vertue of Fortitude, is alwayes between two ex∣treams, Daring and Dreading; David who killed a Lion and a Bear, who vanquished and slew the Gi∣ant Goliah, who brought 200. foreskins of the Phi∣listins to King Saul, who was valiant and victoriously glorious and renowned, yet hee fled from Saul to A∣chish King of Gath, 1. Sam. 21. 10. 13. He also did flie from the fury of the sword of his disobedient and rebellious son Absolon, 2. Sam. 17. 21. 22. also he fled at other times. Christ, who conquered sin, death, and hell, fled into AEgypt, Matth. 2. 14. And Christ doth counseil such as are persecuted in one City, to flie into another, Matth. 10. 23.

The tongue is double walled, fenced, and in∣trenched with teeth, gummes, and lips, (which are rampiers and bulwarks;) the two eyes are centinells, and the eares doe lie perdue; which shews that we should hear and see twice as much as we speak. There hath beene many a man ruined by too much talking, but very few have received any great damage by being silent: the tongues chiefe office should bee to pray, and to prayse God, but it is a treacherous retestable part for the tongue of any man to pray or wish the damnation of his owne body and soule, (as too many Roarers doe every day

and houre) with impious execrations, as God damn, sink, renounce, consume, forsake, con found, &c. The tongue of man was not crea ted for such damnable purposes: it was a cu∣stome amongst the ancient Romans to learne first to bee silent, and secondly to speake; but there are a generation of tautallogicall tongue men, who do neither know how to speake, or when to hold their peace. A wise mans tongue is in his heart, but a fools heart is in his tongue, Eccl. 21. For he that doth nothing but talke, doth talk nothing. To speak against the Truth is the Divels Rhetorick; and to talke against Reason is vain babling and prating, more fit for a Parrot then a man: Salomons counsell is, Let thy words be few, Eccles. 5. 1. Jesus the son of Sy∣rach sayth, Make not much babling when thou pray∣est, Eccl. 7. 14. Christ, the son of God, wiser then Salomon, or the son of Syrach, he counsels us to use no vain Repetitions when we pray, Matth. 6. If Tyrants should sit and devise tortures & strange torments to inflict upon men, there can b•••• none more cruell and grievous, then to binde •• Wise man in a Chayre, and let a Foole talke him to Death.

The confidence and diffidence of Men, the keeping or breaking of Oaths, there are many various Relati∣ons in divers Histories, which shewes the mutability of men. In the space of nine months, those Peers and People that swore obedience to King Henry the sixth

forsook him, and swore the like to King Edward •••••• fourth: and the same Peers and People received Hen∣ry for their King again, and expulst Edward; and shortly after that, the same Peers and People, fell from Henry again, and crowned Edward, within the time of half a year, ••••e Parliament Proclaymed Hen∣ry to be their lawfull King, and Edward an usur∣per: and also that with another Proclamation, the same men, Proclaymed Henry an usurper, and Ed∣ward their lawfull King. By this it may be percei∣ved that it is vain to trust in man.

The Arian Heretiques denied the Eternity of Christ, and that there was a time when Christ was not. But all faithfull true beleeving Chri∣stians doe know Christ to bee Eternall and Co∣equall with the Father; for Christ is the wisdome of God the Father, therefore Eternall. For it is Blasphemy, in the highest degree, to hold the opinion of Arius; for if Christ at any time had been from God the Father, then had the wise∣dome of God been also absent from God, for Christ is the wisdom of the Father.

Though a Priest or Preacher do live a licentious life, yet if his Doctrine be good, it is our safest way to receive it. The Prophet Eliah did thankfully accept that food which God sent him by a Raven. If a Foun∣tain of wholesome clear water, be adorned ••••••h spowts in the shapes of Dragons, Serpents, Crocodiles, Basilisks, Cockatrices, or any other hideous forms of monstrous Creatures, yet the water that passeth through the sayd spowts is the same, pure as the Foun∣tain,

not a jot the worse.

As our manifold sinnes doe extreamly cry to God for Vengeance, so our miserable estate and condition should always incite and move us uncessantly to cry for mercy.

When the Israelites had, as God comman∣ded them, marched seven times about the Je∣richo, then at the blowing of their Trumpets the Walls fell down; so the Apostles, with the blasts of their mouths, with a few Disciples, were the golden Trumpets that promulgated and propagated the Gospel, which ransacked the C•••••••• Idolatry, which was then as big as the whole world, which made the barbarous Heathen, and unbelieving Infidells subjects to Christs Church, and Philosophy a Hand∣mayd.

The Prophets and Sibils that Prophesied of Christ, were many of them strangers one to another, they were of sundry Countries, Nations, and Languages, they lived a•• sundry times, and different Ages: they were also of differings callings and qualities; as some were Kings, some were Princes, some were Priests, some were shepheards, some were heardsmen; they prophe∣cied of severall passages and actions of our Saviour and his sufferings: one wrote of his being promised, another of the time, when the Scepter should depart from Iuda; some foretold his conception, others spake of his Birth, his Circumcision, his life, his stripes, buffetings, patience, silence, passion, death, buriall,

Resurrection, and Ascension; all these Prophets and Seers, were directed by one and the same Spirit, the Holy Ghost: he 70. Interpreters were of sundry Na∣tions and Languages, many of them having never conversed, or spake to, nor scarce saw each other; yet they were all guided and inspired by the same Spirit, that they miraculously interpreted and in an unity collected an uniform and exact Originall Translation of the sacred Scriptures, both Mysticall and Histo∣ricall.

Imitations are sometimes dangerous to fol∣low; for when the Israelites past into the Red Sea, Pharaoh was none of the wisest to follow them, for their high way was a Grave to him, and all his army.

The 7. Sleepers were brethren, born in Ephe∣sinum, they lived in the tyrannous Raign of the Emperour Decius, Ann. 447. their names were, 1. Marcus, 2. Maximilianus, 3. Martinianus, 4. Di∣onysius, 5. Johannes, 6. Serapion, and the seventh was Constantius. These brothers fled from the great Persecution which was then, and hid themselves in a Cave, where they slept 200. yeeres. This story is related by many Authors, of whom I will instance but one, which is Mr. Thomas Heywood, in his Tractate of Angels, the 9. Book, page 606. Also the Church hath or∣dayned that their memories should be celebra∣ted on the 27. of July, as appeares in the Al∣manacke.

If we compare the times past with the dayes wherein we live, we shall finde much alterati∣on: for I read that in the 11. yeer of the Raign of King Edward the third, that a quarter of Wheat was but at the price of 2s. a far Oxe 6s. 8d. a fat sheep 6d. 6. Pidgeons 1d. a fat Goose 2d. a fat Pig 1d. and the Rates of all Rents and all other necessaries were at Prices according. And it is probable that there were as many people in those dayes as are now; for in the 22 yeer of the same King, there was a great Plague and mortality of People in England, so that in lesse then 6. months, from the 12. of January to the last of June, there died in London, and the Liberties 57374. persons; and in Yarmouth, there died 7052. So likewise the Infection was so hot spred over the Kingdome, that it swept many thousands away in many places: by which may bee perceived how populous Eng∣land was 400. yeers ago. Also Ireland did then pay 30000. yeerly tribute to the English crown. See Sir Richard Bakers Chronicle.

God is more mercifuil then Man can be sin∣full, if Man can bee truly sorrowfull. Nor can Man commit any sinne, but, against it, the Fa∣ther of Mercies hath provided many wayes and meanes to restraine it; hee hath given us a Law of Nature, and a reason to obey that Law he hath printed and graved in the hearts and bodies of men; and this Law doth shew and

teach us what to doe, and what not to doe; it makes us to know good and evill, it directs us to vertue, it resists vices; and this much the very law of Nature hath dictated into the rea∣sonable soules of men.

But to this unwritten law of Nature, Almigh∣ty God was pleased to adde a supernaturall written Law, declared in the Decalogue, (or ten Commandements.) But when time was fulfil∣led, and Prophesies accomplished of Christs comming, (he being come) from him wee had a new Law to guide us to that perfection as becomes Christians.

And because this Law is petpetuall and un∣alterable, our great and gratious Law giver hath appointed Pastors and Preachers to direct us in the observation thereof, and he hath also ordayned Magistrates to have power and com∣mand to see the Law put in execution, and to inflict punishment upon the contemners and transgressors of the same.

For the further direction and observation of this Law, God hath placed a sharpe and just Judge, called Conscience, in the breast of every man or woman, which Judge doth impartially accuse or excuse the unjust or just.

This Judge Conscience, deters and affrights us from many uncleane and unlawfull words and works; it binds us, as it were, to the good behaviour, it keeps us in aw, it is both a school∣master

and a Corrector, it teacheth us our du∣ties, it tells us our faults without flattery, it is the eye of the soule, for as the body is ruled and directed by the eye, so is the soul guided, com∣forted, and corrected by the Conscience.

It tells us what is lawfull, what is illegall; it is a witness that accuseth and evidenceth a∣gainst us, it is a Judge that condemnes or ac∣quits us, as it findes us guilty or not guilty; it is also a terrible Executioner of Justice, and justly it torments with due punishment all our misdoings.

In Naturall reason wee may perceive Con∣fcience to be a binding Law, for when a man is about to put in practise any wicked act, ey∣ther of prophanenesse against God, or abuse to∣wards men, presently Conscience forbids it, and commands him to remember that God sees his thoughts and actions, and to have that just precept in his minde, Whatsoever thou wouldst that men should doe unto thee, doe thou the same unto them; for Conscience is a Law wherein no ex∣cuse is to bee admitted, no evasion or illusion, no bribe, cloke, cover or dispensation can make this Evidence mute, for it will declare the Truth, and the whole Truth, without the a∣batement of a tittle.

Thus is Conscience not onely a Law; but a witnesse against us for all our open and secret transgressions, whether wee bee on Sea, or on

Land, sleep or awake, at bed or boord, at home or abroad, in company or alone, Conscience still cryes out against the guilty.

This Witnesse is a true and a stout Preacher, diligent in his function, he is no idle non Resi∣dent, and though a man be never so secret and silent, yet his Conscience will not be put to si∣lence. Thou canst not stop the cars of thy soul, but it will ever heare thy Conscience cry out, and it will be ever telling thee such things as thou couldst wish were not; our first Parents after their great sinne of disobedience, their Conscience so accused them, that for fear and shame they hid themselves amongst Bushes.

Cains Conscience was so shrill and vehement in crying out against him for his murdering of his innocent brother Abel, that he cried out, and in despairing of mercy from God, confest his crime to bee more then God would or could forgive. The sonnes of Jacob when they were in distresse, their Consciences plainly told them that their afflictions fell on them for their false unnaturall selling of their Brother Joseph: Con∣science is twice 500 Witnesses.

And as Conscience is a Law to guide us, and a Witnesse to accuse us, so it is an impartiall Judge to condemn us if we be faulty, and to ac∣quit us if we be clear and innocent; if Cain had appealed from the sharp judgement seat of his own Conscience, to the high Tribunall of Gods

mercy, then instead of destroying desperation, he had found Remission and Salvation. The Centurion humbly did acknowledge himselfe to bee so unworthy a Sinner, that he was not worthy Jesus should come under his Roofe; that meek and faithfull acknowledgement caused Christ in compassion to cure his sick servant, for there was never any sinners that by penitent appealing from the rigorous sentences of their own Consciences, to the Throne of Grace, but their appeals procured their pardons, as appea∣reth in the sacred Stories of David, Manasses, Mary Magdalen, and other penitent and blessed Souls. Thus though we flatter our selves in our follies, yet our Consciences will neither bee brib'd nor flatter'd.

Confcience being a just Law, a true Accuser, and an upright incorrupt Judge; it followeth in the last place, that it is a terrible Executio∣ner, who with a Vermin called the Worme os Conscience, doth continually gnaw the souls of impenitent sinners, for though there may be some fruitlesse shaddow of painted pleasure in the conceiving of sinne, yet that conception is presently check'd, reprov'd, grudg'd, and grumbled at by the Conscience; but when the soul is delivered of this impious Imp, then the Worm gnaws most tormentingly: for instance of this, there needs no more proofs then the ac∣cursed case of Judas, who after he had concei∣ved

and brought forth the damnable Treason of betraying his gracious and innocent Master, his Conscience so tormented him, that hee thought Hell would yield him more ease and lesse terrour, and therefore hee despairing hang'd himselfe, to be freed from the horror of the continuall sting of a gnawing Con∣science.

It is a perpetuall torture that will never suf∣fer a sinner to take rest, till such time as by true Repentance and amendment of life, he be clen∣sed from his former transgressions; if hee bee waking or sleeping, it frets and galls him with bitter remorse, or affrights and scares him with fearfull dreams, wheresoever he goes, it make•• hell to seem in his sight, and Gods judgemen•• against him; it makes him afraid of Tree•••• Bushes, and Shaddows, nay, himselfe is afrai•• of nothing, or that is worth nothing, his own shaddow; for sinne is the only food that do•••• nourish and feed the Worm of Conscience; 〈◊〉〈◊〉 as the celestiall Bread of Life is the food of ev••••ry faithfull soul, and terrestriall food maintai•••• the life and vigor of the body, so is sinne t•••• onely life and nourishment of the Worme•• Conscience: He that will have the Worme•• leave gnawing, let him avoid and hate sin, a•••• then the Worm will dye with famine.

But the joy and contentment of a cleare guiltlesse conscience is such an inward p••••••

which few attain to, and none doe or can ex∣presse but such as enjoy it. A good Conscience wil acquit a man when all the world condemns him. There is no true Recreation (or all Re∣creations) can yeeld so great content, or any content at all without a good Conscience. It is so voyd of Earthly cares and Worldly pertur∣bations, that as the Wise man sayd, Proverb. 15. It is a continuall Banquet: and St. John in his first Epistle doth call it the Heart, saving; If the heart reprehend us not, wee have a great confidence in God. St. Paul in the first to the Corinths, chap. 1. sayth, that our glory is the testimony of a good Conscience; for if men judge and think never so hardly of us, yet if our Consciences doe not ac∣cuse us before God, we are at peace within our selves, because the peace of God is in every good man or womans Conscience. And thus I have ••hewed, in part, what Power and Command Conscience hath over all our thoughts, words, works, and lives, from our births to our death, ••nd at our departure and last gasp.

Great Kings, and mighty Lords, Magistrates, ••nd Governors of Common-wealths, they doe ••e most, and hear most with the eyes and ears ••f other men, themselves have no knowledge ••f mens actions, unlesse their Officers and In∣••••••ument doe certifie and informe them how ••atters and businesses do passe under their go∣••••rnments, and they judge no further then ex∣terior

or outward proofs doth manifest unto them, and yet for all their testimonies and evi∣dences, they so often erre in their judgements: But Conscience beareth sway over our outsides and insides both, it governes, rules, approves, reprooves, clears, and punisheth all our inte∣riour and exteriour thoughts, words, and acti∣ons, (as is before declared) for Conscience is clear sighted, and sees all.

Conscience hath sundry divisions and defi∣nitions; for we use to say that such as do rake, scrape, and ravenously devour mens lives and livelyhoods, in joyning house to house, land to land, eyther by oppression, extortion, fraud, or force, they care not how so they have it. Some men will say that all such Caterpillers have large Consciences, and some are in the mind that they have no Conscience at all. To put a medium, or mean, betwixt these two extreams, of too large (or large Conscience) and no Con∣science, let every man examine himselfe, and they will quickly find that each of them hath a Conscience (though not visible, yet invisible) that will tell him how it is with him, eyther well or ill according as he hath used his Con∣science.

Every mans Conscience is an accusing book, which shall be opened at the last day, Revelat. 20. 12. The Conscience of unjust men is in con∣tinuall fear, but a righteous mans Conscience

makes him bold as a Lion. Wisdom. 7. 10. and Prov. 28. 1. He that doth any thing against his Conscience is condemned, Rom. 14. 20. He that hath a contented quiet Conscience is rich, whe∣ther hee be in a sufficient estate, or in worldly necessity, but hee that hath a troubled Consci∣ence is discontented in robes of Royalty, and formented amidst his greatest pleasures, and de∣licious fare and banquetting, for his very Table is a share unto him. He that makes his belly his God, his kitchin his Church, his Cooke the Priest, and his Sacrifices the lushious delicate Dishes, let his teeth gnaw earchly dainties ne∣ver sog reedily gluttonous, the worme of Con∣science is feasting and gnawing him within, that all his pleasures are painfull perplexities unto him, for, A wounded Conscience who can beare?

Earth, and earthly minded Dives, made no account of poore Lazarus, nor had any compas∣sion on him whilest he lived.

And Heaven made lesse esteeme of Dives when he was dead, for the Glutton would not give a few crummes to releeve and save the life of the poore Begger, who was received into Glory, so the other was denied one small drop of cold water in his grievous torments, and greatest necessity.

For the painted felicities of unmerciful men doe end when their lives end, so the miseries

of the poore and oppressed are as mortall as themselves; but their joyes, and the others paines, are both immortall and everlasting.

I write not in Envy or Emulation of riches, for (as they may be imployed) riches are the blessings of God, there have beene in all Ages good and charitable rich men; Abraham, Lot, Jacob, Joshua, Job, David, Salomon, and many o∣thers were rich, charitable, and blessed of God heer on Earth, and for ever in Heaven. And our England hath produced many pious, hono∣rable persons of both sexes, and of all estates and degrees, whose names and memories are famous, and their monumentall Erections and Foundations of Colledges, Churches, Schools, Hospitalls, Almes-houses, and gifts and Lega∣cies to Orphans, and Prisoners, are testimonies of their Charities and Compassion.

But I speak of uncharitable Muck-wormes, whose minds are too empty of pity, their souls disfurnished of a good Conscience, and their Bags too full of ill gotten, accursed, and dam∣nable unrighteous Mammon.

To conclude this case of Conscience with the saying of the Wise man, Eccles. 14. 2. Blessed is he that is not condemned in his own Conscience.

Verses never Printed till now (as I am certifi∣ed) of the Misery of Man.

THE world's a Bubble, and the life of Man Lesse then a span: In his conception wretched, from the Wombe So to the Tombe: Cries in his Cradle, and brought up in Teares With cares and fears: Who then to frail Mortality doth trust But limbs the Water, or else writes in Dust.

Yet, since with sorrowes heer, we live opprest What life is best? Courts are but only superficiall Schooles To dandle Fooles: The Countrey's almost turn'd into a den Of Savage Men: And wher's a City from all Vice so free But may be tearm'd the worst of all the three.

Domesticke cares afflict the Husbands bed Or paines his head: Some would have children, those that have them mone Or wish them gone: Those that live single, count it for a curse Or doe things worse:

What is it then to have, or not have Wife But single thraldome, or a double strife?

Our own affections, still at home to please Is a Disease: To crosse the Seas to any forreign soyl Perill and toyl: Wars, with their rumors fright us, when they cease Wee're worse in peace: What then remains, but that we still should crie Not to be born, or being born, to die?

Another to the same purpose: Life's brevity, and Mans frailty.

CAN he be Fair, that withers with a blast? Or he be Strong, that ayery breath can cast? Or he be Wise, that knows not how to live? Or he be Rich, that nothing hath to give? Or he be Yong, that's feeble, weak and wan? So Fair, Strong, Wise, so Rich, so Yong is man.

So Faire is man, that Death (a parting blast) Blasts his fair Flower, and makes him Dust at last. So Strong is Man, that with a gasping breath He totters, and bequeaths himself to Death. So Wise is Man, that if with Death he strive, His Wisdome cannot teach him how to live.

So Rich is Man, that all his debts being payd, His wealth's the winding sheet wherein hee's layd. So Yong is Man, that, broke with care and sorrow, Hee's old enough to day to die to morrow. Why bragct thou then, thou worm of 5 foot long? Thou'rt neither Fair, Wise, Yong, nor Rich, or Strong.

A good Conscience more worth then the World.

TO shine in silk, to glister all in gold, To flow in wealth, to feed on dainty fare, To build our houses stately, to behold The Princes favour, and the peoples care: Although those gifts be great, and very rare, The groaning Gowt, the Collick, and the Stone, Will marre the mirth, and turn it all to moan.

But be it that the Body subject bee To no such sickness, or the like annoy, Yet if the Conscience be not firme and free, Riches are Trash, and Honour but a Toy. The Peace of Conscience is that perfect Joy By which Gods Children in this life are left; To want the which, better want all the rest. Conscience for good and bad is mille testis A Conscience clear, a sweet continuall feast is.

A Sonnet of Henry Duke of Glocester.

WHat is my fault? alas! what have I done? Is it for Treason that I am Captiv'd? Or is it that I was my Fathers Son, That I am of my liberty depriv'd? My Infant innocence no Plot contriv'd Against the Army, State, or Parliament: But all my fa•••••• is that I am deriv'd From mighty Kings and Princes eminent. To me it seems a bitter consequent, I am a Prisoner, 'cause I was begot: Alas I could not help it, or prevent My being born, or my unlucky lot. Could I have help'd my selfe, or any other, I would have help'd my Father and my Mother.

A Prudent Man.

THe highest pitch of Cesars soaring spirit, Was but to win the World, whereby t'inherit The aiery purchase of a transitory, And glozing title of an ages glory. Wouldst thou by conquest win more fame then bee? Subdue thy selfe, thy selfe's a World to thee: Earth's but a Ball that Heaven hath quilted o're With wealth and honour, bandied on the flore Offickle fortunes false and slippery Court, Sent for a Toy to make us Children sport: And he whose merits mount to such a Joy, Gaines but the honour of a mighty Toy. Brave mindes opprest, should (in despight of Fate) Shine greatest (like the Sun) in lowest state.

Upon the word MORE.

ALthough the World be old, God knew before Who should be his Elect, hee'l have no More. Good Angels guard men, as they did of yore, As Michael, Raphael, Gabriel, many More. One Raphael did old Tobies sight restore, Tob. 11 Gabriel, that brought best tidings, was no More. The Divell and his Angels, rage and rore, Devouring many, yet still gape for More. Lords, Ladies, Lawyers, hee hath swallowed store, And Doctors, yet would have one Doctor More. In th'ayre, the fire, upon the seas and shore, He labours night and day to purchase More. He hath layd Churches levell with the floore, But if this world last, he will knock down More. Of peace and wealth, he made us sick and sore, Yet hath he still some damned Dog-tricks More. Abiram, Dathan, and their Cosin Core, He swallowed quicke, and every day doth More. False hypocrites have reverend habits wore, So hath the Divel himselfe, and so hath More. Brave men are glad with one sute, torne and tore, When every base Time-serving Knave hath More. My selfe, with spectacles, doe peep and pore, And write for little, am in hope of More. The Miser doth his golden God adore, And though he hath too much, would fain have More

The frosty bearded Churle, with head all hoar, Lives poore in plenty, and destreth More. Ther's many a sin earing Hector loves a Whore, So doe all Bawdy Knaves, and so doth More. Ther's many a Pascall call rich, lives like a Bore, That feedeth in his Trough, so doth one More. Abundance run to hell, and ther's no dore To keep men out, the Divell will have More. And many a rustick Clowne is gilded o're With Reverend Titles, and so is one More. The Usurer on his bed doth snort and snore, And, in his sleep, dreams how he may have More. Mine Hostes gladly would be paid her score, And 'tis my daily Drinke that makes it More. Extortion and Oppression, make men poore, And every day of Beggars we have More. For vertuous living now, and Learnings lore Like toyes, worth nothing, are esteem'd no More. I wish my soul with sorrow may deplore, Because my sins encrease still more and More. All men have vainly, too oft, lid and swore Let's all endeavour to doe so no More. And humbly God for pardon lets implore, For though our crimes are great, his mercy's More. Some small occasion, I scarce know wherfore, Did make me, merrily, write this of More. Which I have now concluded, and therefore On More, at this time, I will write no More. And he that of the word More, More can make, Let him, in hand, pen, ink, and paper take.

I have done with MORE, and yet there is more behind.